Sermons Volume 4

2. To abate our Carnal Confidence. For till we have experience of the strength of Sin, danger of Temptations and our own weakness, we are too confident of our own Resolutions, which because they are sincere and undissembled, we think they may be easily maintained: Therefore God to show us ourselves, suffereth Satan to tempt us, and his Instruments to vex us, that by experience we may see how weak that Faith is in the Temptation, which we thought to be strange out of the Temptation. This is the meaning of that Counsel our Lord giveth his Disciples, Matth. 26.41. Watch and pray that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak. To enter into temptation hath a peculiar sense and signification in that place, and the meaning is to be overcome by temptations; to enter so as to abide under the power of them; to be encompassed so as we cannot get out. Therefore watch and pray that it be not so with you; for however your Mind and Resolution be good, and your Professions for the time Zealous, yet you may fall from your stoutest Resolutions if you be not careful. Or thus, Though the Spirit, or the renewed part be willing to resist and oppose temptations, yet the Natural and unrenewed part is weak, and ready to be overcome by them. They were confident, secure, and unconcerned when that danger was approaching, which would make them either to forsake Christ, or to deny and forswear him, as Peter did; therefore it were better for them to be watchful and importunate with God, that they might not be overcome with this Temptation. In many cases we find, that those that thought their Faith strong, find it very weak, when the Temptation cometh; John 16.31, 32. Do ye now believe? Behold the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave me alone. There is a great deal of difference between Trials in imagination, and Trials in actual Experience. Trials in imagination do not affect us so much, because we only know them at a distance, or by guess and supposition; but Evils in sense and feeling are another thing than we could imagine. It is a lamentable thing to see what a cowardly Spirit there is in most Christians; how soon they are discouraged with every petty assault, or slender temptation, and their Resolutions shaken with the appearance of any difficulty, how confident soever they were before.

3. God sendeth temptations to abate our Pride, and so to humble us, as well as prove us, that we may not be proud of what we have, or conceit that we have more than we have. Paul giveth this reason, 2 Cor. 12.7. Lest I should be exalted above measure through the abundance of revelations, there was given me a thorn in the flesh, a messenger of Satan to buffet me, lest I should be exalted above measure. There is a difference about the interpretation what this 〈 in non-Latin alphabet 〉 , thorn in the Flesh was: Either a racking Disease, or some other sharp Affliction: Surely it was not stirrings of Sin, or some boiling lusts, for Paul was aged, and he would then speak of it in other words. Some think it was some racking Disease, like the Stake thrust into the Fundament of a Slave that ran from his Master, and came out at his back. Whatever it was, it was a Messenger of Satan. Now whether God would permit Satan to have such Power over Paul's Body, I leave it to you to consider. Therefore some think it was some soar Affliction. In the General I remember the pricking Brier and grieving Thorn is put for the Despisers and Persecutors of Israel: Ezek. 28.24. And there shall be no more a pricking briar to the house of Israel, nor any grieving thorn of all that are round about them that despised them. This may be called a thorn in the flesh. A sad and sharp Affliction questionless it was inflicted on Paul by the power of the Devil. But whatever the event was, God's end was clear, that he might not be elevated with his transcendent Revelations, he twice repeateth it, lest I should be exalted above measure. When the instruments of Satan deal roughly with him, this was designed by God to keep him humble.

4. God sendeth these temptations in justice to correct us for other Sins, 2 Sam. 24.1. The anger of the Lord was kindled against Israel, and he moved David to say, Go number Israel and Judah. The Lord permitted Satan to move David, as I explained it before, but mark, it was because God was angry with Israel, when they had abused their plenty and prosperity to licentiousness and forgetfulness of God, Satan is permitted to tempt David, that God might take that occasion to punish them. And it is observed in the Censures of the Church; a scandalous Sinner is delivered over to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus, 1 Cor. 5.5. That is, permitted for a while to the Devils Power that he might be recovered to God. And in the Text, Satan hath desired, 〈 in non-Latin alphabet 〉 , hath required him of God, demands to have him delivered up to him as to an Executioner; and if God thinks fit to answer this Request, then he delivereth them up to Satan. Now this should be regarded by us. It is a sad thing when the Devil hath a just plea in Law against us. The Apostle warneth Christians not to give place to the Devil, Eph. 4.27. This may be done effective or meritorie ; effectually, when you comply with his Insinuations, and give way to your Inordinate Passions, and Carnal Affections, then you set open the door to Satan, for he watcheth for any opportunity to recover his old possession, and exercise his former Tyranny again. Pharaoh was not so hasty to pursue after the Israelites, as this Malicious Spirit is to recover the prey taken out of his hands. When you give way to any known Sin, and continue and lie asleep in it, Satan is encouraged, and God provoked. And so meritorie, meritoriously you give place to Satan, as you make God to withdraw his assistance, or to give Satan leave to tempt you: 2 Chron. 32.31. God left him to try him, that he might know all that was in his heart. And so fearful havoc is made in the Soul, not only of Comfort, but Grace as to many degrees of it. One Sin prepareth for another, as a Spark doth for a Flame; and the longer and oftener we sin, so much the worse it is for us. Repentance is the sharper, because of the wrong done to God; and the harder, because it is not easy to settle and restore such a Soul, that the influences of God's Grace and Favor may have their wonted Course.

IV. That God doth not expose us to the fury of Satan, to be dealt with as he pleaseth, but doth bridle and restrain his rage.

1. God is the Sovereign Orderer of this Business of Temptations. As the shaking and tossing of the Saints is by his leave, so is the protection of their Faith from his Grace. The Devil is a Creature under Government, as all other Creatures are; and it is a great Comfort to the Saints, that when they are in Satan's hands, Satan is in God's hands. Neither the Devil nor the World can help or hurt us without his leave. The Devils are represented to be under chains, and chains of darkness, Jude 6. 2 Pet. 2.4. These Chains are God's Irresistible Power, and Terrible Justice: Either the Restraints of his Powerful Providence, called therefore chains, or the horror of their own despairing fears, called therefore chains of darkness. They can do nothing but as far as God's Justice and Holy Wisdom permitteth them.

2. As our Protection cometh from God, so it cometh to us by the Intercession of Christ; who prayeth for his People; a Copy whereof we have, John 17. and a pledge of which is this. He hath intendered his own heart by experience, and so is more likely to pity us; Heb. 2.18. For that he himself hath suffered, being tempted, he is able to succor them that are tempted. There is Ability of Power, Ability of Idoneity and Fitness, as it is proper and agreeable that he should become compassionate, and willing to relieve those that fall into the like or same Evils, namely sharp Persecutions in this World for his Names sake; Heb. 4.15. He was in all points tempted as we are. He hath felt the weight and trouble of temptations himself, and will be sensible of our condition. As a Man that has had the Stone or Gout, knows better how to sympathize with others in the like case. And as Israel was commanded to be merciful and pitiful to strangers, because they knew the heart of a stranger; Non ignara mali miseris succurrere discas.

3. Christ's Love is never more at work for us than when under temptations. He hath a tender sense of our danger by Satan. When he followeth them out of malice and spite, then God puts forth the strength and efficacy of his Mediation. Zach. 3.1, 2. And he shown me Joshua the high priest standing before the angel of the Lord. And Satan standing at his right hand to resist him. And the Lord said unto Satan, the Lord rebuke thee, O Satan. When his People are assaulted by Satan he hath most love for them, and taketh care afore-hand, John 13.1. Having loved his own that were in the world, he loved them to the end. Saith Christ of them, Poor Creatures, they are left to Storms and Tempests, and they are undone if I help them not.

4. Though he permit the Temptation, yet he alloweth not a Total Victory. As he prayed that Peter might not utterly forsake the Faith, Non pugna sublata est, sed victoria. He doth not hinder the Fight, but the Victory. He overcame the Devil and the World, therefore fear not. God promiseth help for Human Frailty, not for rashness and sloth. We are sure of Victory, whilst we resist and keep up the Fight, James 4.7. Resist the devil, and he will flee from you.

5. Being kept from the evil is better than to be exempted from the trouble of vexatious Temptations. Our Lord prayeth so, John 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. He teacheth us to pray so, Matth. 6.13. Lead us not into temptation, but deliver us from evil. There is a direct Prayer, and a Prayer by way of reserve; First, if it be the will of God, lead us not into temptation : But if that be, then keep us from the evil. It is a more wonderful Providence to be kept from the evil, than to be kept from temptation. A Garison never assaulted is easily kept: And partly because the evil of Sin is greater than the evil of Trouble. Sin separateth from God, Affliction driveth us to him; and to be preserved from the Reign of Sin, is better than not to be permitted to fall into a signal Act of Sin: For the Act may be consistent with Grace, but not the Reign.

VSE 1. Let us not be secure. Christ, was tempted, so was Job, so was Paul. We have a fierce and subtle Adversary to encounter with, many Trials we must look for. None are so tempted as the best Christians; the Pirate doth not set upon an empty Vessel, Wicked Men are not troubled; they are already in the Snares, Slaves and Vassals to Satan, of whom he is sure already, Luke 11.21. Where a strong man keeps his palace, his goods are in peace. A middle sort of Men God permitteth not to be tempted, 1 Cor. 10.13. God will not suffer you to be tempted above what you are able. They are not seasoned enough, nor furnished with Life and Light. Satan's Malice aimeth at the best, but he prevaileth with the presumptuously confident and fool-hardy. They know not their own weaknesses. If we sleight these things and thrust ourselves into temptations, we fall as a ready prey into the Mouth of the Roaring Lyon. You know how many a good purpose hath come to nothing; and will not you watch? This is the cause why we are so often surprised; we live and walk as if we were not among our Enemies; as if the Devil did not haunt us, and we gave him no occasion to solicit God against us.

2. Being forewarned, let us be fore-armed, or prepared against Satan's devises: Otherwise when we think, as Sampson, to go forth and shake ourselves as at other times, we shall find that our strength is gone, and we have permitted ourselves too much to the power of the Enemy. Our preparation mainly lieth in two things.

1. That we be dead to the Flesh and the World, be sober and watchful. Sobriety is a Moderation in all Earthly things. The Devil usually gets the World on his side. Therefore till we be dead to applause, Commodity, Honor, and Profit, and resolve to be Holy and Obedient to God though it cost us dear, we shall do nothing in Christianity. Satan will tempt the Flesh, and that will soon say, Spare thyself, Matth. 16.22. This shall not be unto thee. Therefore as long as there is a Bias of worldly Inclination upon us, and we are set on the Pleasures, Profits, or Honors of the World, or be taken too much with its Ease, Peace, and Prosperity, we are not prepared; and what work will Satan make when he coms to toss us?

2. Keep Faith upright; Christ prays that Peters Faith may not fail: And 1 Pet. 5.9. Whom resist steadfast in the faith. Faith has many things to pitch on, the whole Gospel, but chiefly the Promises and Threatenings of the Gospel, they will inform you what will be the end of Godliness and Sin, and a Man that hath his eyes opened, and seeth the end of Godliness and Sin, hath a mighty Advantage. As to the Promises of Christ, surely Christ is no Deceiver, will you credit the Devil whom you have found to be false, and suspect the Promises of Christ? Luke 12.32. Fear not, little flock! for it is your fathers good pleasure to give you the kingdom. Christ promiseth more than the Devil. As to the Threatenings, let not the Threatenings of Men affright you, if they threaten a Prison, God threateneth Hell; if they threaten to molest the Body, God can cast Body and Soul into Hell; God can preserve you from what Men threaten, and he threatens what is worse than Man threatens, and therefore to have our eyes in our Head, and see the end of Godliness and Sin is a mighty help in this case, that our Faith may not fail.

A SERMON On HEBREWS i.9.

IN the Context the Apostle is proving that Christ hath obtained a more excellent Name than the Angels; they are Servants, he a Son : They are Creatures, he is God : They are to worship, he is to be worshipped, in which Divine Honors they can have no Communion. They are Spectators of the Mystery of Redemption, he is the Head of the Redeemed World, as being solemnly appointed thereunto by God. This is the Argument of the Text; which is a quotation out of the 45. Psalm, Thou hast loved righteousness, &c.

In these words we have

• 1 A Description of Christ.
• 2. The Exaltation of Christ.
• 3. The respect of the one to the other, [ therefore ] the one is the foundation of the other.

1. In the Description of Christ, his Holyness is taken notice of: And,

(1.) Both branches are mentioned, Loved Righteousness, hated iniquity.

(2.) The Habitual Inclination of his Heart is asserted in all that he did, or now doth do; all proceeded from his love to Righteousness, and his hatred to Sin.

(3.) This Commendation or Description doth not only concern his Personal Practice, but his Design: His Heart was set upon it, not only to Practice, Holyness himself, but to promote it in the World. For the Holyness of God Incarnate is Essentially necessary both to his Person and Employment: By it he was fitly qualified. Nothing puts us on to do a thing thoroughly more than love, this was Christ's Principle: and therefore he would express the most effectual means.

2. His Exaltation: God even thy God hath anointed thee with the oil of gladness above thy fellows. That is, exa • ted thee above Men and all Angels; anointing is often applied to Christ. Psalm 2.2. Against the Lord and his anointed, Acts 4.27. Thine Holy Child Jesus whom thou hast anointed, Isa. 61.1. The Lord hath anointed me to preach good tidings to the meek. Therefore he is called in the Hebrew Messiah, and in the Greek 〈 in non-Latin alphabet 〉 . This anointing usually signifieth three things.

(1.) The giving of Power and Authority, as Saul by being anointed was made King of Israel, 1 Sam. 10.1. And Aaron and his Sons made Priests, Exod. 30.30. So Christ was anointed to Authorize his Dispensation, or to invest him in the Authority and Power of the Mediatory Office.

(2.) To fit and enable the Person so Authorized for the discharge of the Office, unto which he was called; for the Oil was Typical, and signified the Gifts and Graces of the Spirit: So Jesus Christ was anointed with the Holy Ghost, and with power, Acts 10.38. To fit his Human Nature for so high a Function.

(3.) His Welcome and Entertainment at his return to Heaven; and so the Glorious Exaltation of our Lord Jesus Christ, when he solemnly sat down at the Right Hand of Majesty, and entered upon his Kingdom, was his Anointing; for then was he solemnly made both Lord and Christ, Acts 2.36. and evidenced to be the Lord's Anointed One; as I shall show more fully by and by.

3. The respect or Relation of his Exaltation to his Description [ therefore, ] At least it is a consequent of what he had done in the World in love to Righteousness, and hatred of Sin, but moreover it is to him a Recompense; Phil. 2.9. Wherefore God hath highly exalted him, and given him a Name, which is above every Name. Rom. 14.9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. Which is no lessening of his Merit; for therein he considered not himself but us, that he might be a Merciful High Priest to us, or a Powerful King to defend his People. The Son of God had before his Incarnation a Glory to which nothing can be added, and a full right which cannot be increased, and whatever Glory he received as Mediator, it concerneth us more than him.

Doct. That Jesus Christ as Mediator, because of his Love to Righteousness, and hatred of Sin, is dignified and advanced by God, not only above all Men, but also above all Angels.

In handling of this Point,

• 1. I shall speak of the Holyness of Christ.
• 2. His Unction, which is the Consequent and Fruit of it.

I. Of the Holyness of Christ, both as to his Person and Office.

1. As to his Person. There we must consider the Original Holyness of his Natures, Divine and Human. Divine, he is called Isa. 45.21. A just God, and a Savior: Human, he was wholly free from that Original Contagion wherewith others that come of Adam are defiled, Luke 1.35. That holy thing that shall be born of thee, shall be called the Son of God. Now add to this his perfect Actual Obedience to God both in Heart and Life, and this either to the Common Law of Duty that lieth upon all Mankind, for it became him to fulfil all righteousness, Matth. 3.15. Or that particular Law of Mediation which was proper to himself. Heb. 5.8. Though he were a Son, yet he learned obedience by the things he suffered ; by which he answered the end of the Law which we have broken, and was also the meritorious cause of the Covenant of Grace, by which all Blessings are conveyed to us, 2 Cor. 5.21. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. Well then, his Personal Holyness did make him acceptable to God, and should make him amiable to us. He loved righteousness, and hated iniquity. Adam in the state of Innocency did perfectly love Righteousness, and hate Sin, but not constantly, for he soon fell: Believers in the state of Regeneration, love Righteousness, and hate Iniquity sincerely and constantly, but not perfectly; but Christ when he assumed our Nature, did love righteousness, and hate Iniquity both perfectly, and constantly, in Heart and Practice, and this even to the Death. This qualified him for his Office of Prophet, Priest and King. As a Prophet; who is so fit to teach the World Holyness, as one that hath a perfect love to Holyness, and hatred of Sin, and this manifested in our Nature? Angels are Holy and Righteous, but not so as Christ; who besides the Essential Purity, and Holyness of the God-head, hath also assumed our Nature, and preserved it in Purity and Innocency. And therefore his Nature and Practice agreeth with his design, 1 John 3.5. He was manifested to take away our sins, and in him is no sin. So as a Priest, his Holyness gave a value both to the Merit of his Sacrifice and Intercession, Heb. 7.25, 26. Wherefore he is able to save them to the uttermost that come to God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners. Here was a pure, unspotted Sacrifice, offered up to God here upon Earth, and pleaded and represented in Heaven He that was to satisfy in the behalf of others needed to be free from the defilement of Sin himself, that he might be not only our Ransom, but our Pattern: Then as a King, this Purity and Holyness is necessary, not only that he might powerfully Effect, but also Favor and Patronize all that is good, Holy and Just in the World; For Prov. 15.9. The way of the wicked is an abomination to the Lord, but he loveth him that followeth after righteousness: The one are the Objects of his Abomination, the other of his love. The Wicked are for a while prosperous and successful, therefore they think God loveth them, but they are an abomination to him, into whose hands all Judgment is put. They cannot collect or conclude his approbation from his forbearance, no, nor any neglect of Human Affairs, as if they were left to their own Chance and Arbitrement: No, all that can be gathered from hence is his great forbearance and Mercy to the worst, while he is inviting them to Repentance. On the other side you have the disposition of the Regenerate set forth, who do not perfunctorily and by the bye do that which is Holy and Righteous, but set their whole Heart and Desire to it. They follow after Righteousness; their business is to be eminently Holy; and surely they are loved by Christ: For he that hateth Iniquity and loveth Righteousness will love those that follow after it; than which nothing more sweet, honorable, and blessed, can be thought of by us, than to be loved by our Redeemer. To have a Prince love us, or a Wise, or Learned Man love us, we highly value it; What is it then to have Christ love us? This will not be a barren or an empty Love. Well then, he is fit to be the King of the World.

2. All this while we have spoken of his Personal Holyness, which maketh him acceptable to God, and amiable to us, and qualifieth him for his Office. Now let us see how he showeth this love to Holyness, and hatred to Iniquity in his Office, as well as in his Person. The general term whereby this Office is expressed is Mediator. The Three particular Functions are those of Prophet, Priest and King.

1. As to the general term Mediator, whose work it is to bring Heaven and Earth to kiss each other, or to make Peace between God and Man, God offended, and Man guilty. All that he did herein was out of his Love love to Righteousness, and hatred of Iniquity, which was the great Make-bate between God and us, therefore surely his chief design was to destroy Sin, and to promote Holyness. So much we are told, Dan. 9.24. That the Messiah shall come to finish transgressions, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophesy, and to anoint the most holy. The great business for which the Mediator came into the World, was to destroy the Reign and Power of Sin, and to advance the practice of all goodness, and Holyness, and to recover the lost World to God. Now because his Heart was so much set upon this, God anointed him with the oil of gladness above his fellows.

2. Come we to those Three particular Functions wherein this Office is exercised, those of Prophet, Priest and King.

1. As a Prophet by his Doctrine he showeth that he loveth Righteousness, and hateth Iniquity; for the whole frame of it discovereth, and breatheth out nothing else but an hatred against Sin, and a Love to Holyness, John 17.17. Sanctify them through the truth; thy word is truth; Psalm 119.140. Thy word is very pure. All the Histories, Mysteries, Precepts, Promises, Threatenings aim at this one business, that Sin may be subdued in us, and brought into disrepute and disesteem in the world. The Histories are certain Patterns and Example of Holyness, and those taken from Men and Women that had not devested themselves of the Interests and Concernments of Flesh and Blood no more than we have, and yet pleased and served God in their several Generations, to excite us to like diligence and Self-Denyal, Heb. 6.12. Be followers of them who through faith and patience inherit the promises. The Mysteries are not only to raise our wonder, but breed a true Spirit of Godliness, 1 Tim. 3.16. And without controversy great is the mistery of godliness. The whole Gospel is called, Titus 1.1. The truth which is after godliness ; and 1 Tim. 6.3. A Doctrine which is according to godliness : Because it delivereth the exact and most perfect way of serving God. The Lord Jesus was desirous that this Doctrine should take place in the World, therefore he himself was pleased to assume our Nature to preach it to us. So for his Precepts, they all prescribe an universal adherance to God, and dependence on him, that we may not be carried away by the false Offers and Delights of Sin, but may live in perfect Obedience to God, and Justice and Charity to Men. Besides, the word discovereth all the cheats and fallacies we put upon ourselves, to keep us from all impure mixtures of worldly and carnal aims; it discovers the crafty pretences, and the most insinuating and cunning contrivances to disguise and hide Sin. Heb. 4.12. For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and the intents of the heart. In short, the whole aim of it is, That we may please God, and be beloved by him. John 14.21. He that hath my commandments, and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him. The Promises call for the greatest purity and cleanness of Heart and Life. 2 Cor. 7.1. Having therefore these promises, let us cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God. So the Threatenings; Why doth Christ tell us of Torments without end and ease, of a Pit without a bottom, of a Fire that shall never be quenched, but to make Sin more odious and hateful to us: Surely not to terrify us, but to sanctify us; for his Government is rather by Love, than by Fear. Now whosoever wistly considereth the Christian Religion, he will soon discern that it was framed and set afoot by one that loved Righteousness and hated Iniquity.

2. His Priestly Office consists in his Oblation and Intercession: As the High Priest under the Law did both offer Sacrifice, and intercede for the People. Now what was the intent of Christ's Sacrifice, but to put away Sin. Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. That is, not only to destroy the Guilt, but the Power of it There are Three things in the Death and Sufferings of Christ to make us hate Iniquity, and so by consequence to love Righteousness. (First,) By way of Representation. (Secondly,) By way of Impetration. (Thirdly,) By way of Obligation.

(1.) By way of Representation. His bitter Sufferings are an instance of God's great Wrath against Sin and Sinners: For if Christ must thus be handled rather than Sin shall go unpunished, it warneth us to be very cautious how we meddle with the forbidden fruit. When we remember his bitter Agonies, his accursed, shameful Death, we should cry out, Oh odious Sin! This is the meaning of that expression, Rom. 8.3. And for sin he condemned sin in the flesh. That is, by a Sin-Offering, or the Sacrifices of Christ, he hath condemned Sin, he hath left a brand or mark of his Displeasure against Sin, which should induce us to be very cautious and watchful against it. For if these things be done in the green Tree, what shall be done in the dry?

(2.) By way of Impetration and Purchase. Christ came not only to expiate the guilt of it, but to get it out of our Hearts. As he pacified the Wrath of God, so he purchased the Spirit, in which Sense our old man is said to be crucified with him, Rom. 6.6. Namely, As Grace was obtained, whereby it might be crucified. Now we are sluggish and cowardly if we tamely yield to our Lusts, and pretend want of Power, when it is want of Will to cast them off.

(3.) By way of Obligation; by this great instance of his Love to induce us to kill our Love to Sin, 1 Pet. 2.24. Who his own self bare our sins in his own body on the tree, that we being dead to sin, should live unto righteousness, by whose stripes we are healed. Since he hath borne the weight of our Sins, and endured the Wrath due to them in his own Person, if we have any esteem of Christ's Love, certainly we would not spare our most beloved Lusts, nor be still alive to Sin, and dead to Righteousness, nor wittingly and allowedly do the least thing that is offensive to him, Ezra. 9.14. Should we again break thy commandments, and join in affinity with the people of these abominations, wouldest thou not be angry with us till thou hadst c • nsumed us, so that there should be no remnant nor escaping?

3. The next is a King. He is one whose Heart was so set upon the Love of Righteousness, and the Hatred of all Iniquity, that he would come as a Prophet himself to teach the sinful, lost World how to become Holy again: And as a Priest to die for the guilty World to reconcile them to God; surely he was fit also to Rule and Governe the World. There are two parts of Government, Laws and Actual Administration. His Laws are all good and equal, the same with his Doctrine. As he giveth notice of these things as a Prophet, so he giveth charge about them as a King: Of his Laws we need not further speak, but the Administration is under our Consideration: Now in the Righteous ordering the Affairs of his Kingdom, he showeth himself to be one that loveth Righteousness, and hateth Iniquity. As the Laws are good and equal, so the Administration is right and just. The Administration of this Kingdom is twofold, Internal, and External.

(1.) Internal. Christ is set over the Church of God as a Glorious Head and Chief, who is to recover a lost People unto God. His Internal Administration is either effective or remunerative.

1. Effective by his preventing Grace, as he changeth our Hearts, bringeth us into his Kingdom, worketh Faith in us, and maketh us willing Subjects to him. Conversion is one of his Kingly Acts wrought in us by the efficacy of his preventing Grace; otherwise we cannot enter into his Kingdom, Matth. 18.3. Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven, Col. 1.13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. Till he subdue the Power of Sin and Satan in our Hearts, we shall still groan under that Tyranny: Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God.

2. Remunerative, By the Rewards of Godliness here and hereafter. Here Rom. 14.17. For the kingdom of God is not meat and drink; but righteousness and peace, and joy in the Holy Ghost. Peace of Conscience, increase of Grace, joy in the Holy Ghost. They shall not want encouragement who seriously set themselves to love Righteousness, and hate Iniquity: 2 Pet. 1.11. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. Hereafter, Heaven is the Portion of the sanctified, Acts 20.32. And now, Brethren! I commend you to God, and the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. He doth sanctify all that believe on him, and then give them Eternal Life.

(2.) External, in the course of his Providence. Christ hath set up a Government, wherein he will favor and protect those that walk uprightly, Psalm 11.7. For the righteous Lord loveth righteousness, his countenance doth behold the upright. But with the disobedient God is angry every day, Psalm 7.11. Only it is the day of God's patience: God is preparing himself. Well then, we must neither rebel against his Government, nor distrust his defense: For Christ administereth Justice in his Kingdom, defending the good, and destroying the wicked, and he will in time earnestly espouse the cause of all Holyness and Righteousness.

II. I come now to the Unction of Christ, which is the consequent fruit of the former. God, even thy God hath anointed thee with the oil of gladness above thy fellows. There you may observe,

• 1. The Author of this Unction, God, even thy God.
• 2. The Privilege itself, to be anointed with the oil of gladness.
• 3. The Partakers of this Privilege, or the Persons to whom it is applied, One Principal and Singular, who hath the Preeminence; and that is, the Mediator; others Inferior, and in a lower degree of participation; called here, his fellows. Let us a little explain these things.

1. The Author of this Unction, God, even thy God. Is this spoken to him as God or Man? It may be true in both senses. As to his Divine Nature he is God of God, or as it is in John 1.1. The word was with God, and the word was God. As to his Human Nature, he is a Creature made of a Woman, and so God is his God, as he is the God of all flesh. But especially is this spoken of him as Mediator, so Christ is one of God's Confederates. There is a Covenant between God and him, John. 20.17. I go to my father, and your father to my God and your God. The Sum of the Covenant was, that after he had suffered here upon Earth, and satisfied God's Justice by being made a Curse for us, he was at length to be raised out of the Grave, and exalted to his Regal Power in Heaven. All that belongeth to a Covenant is found in this Transaction between God and Christ.

(1.) God propoundeth the Terms, or demandeth of his Son, that he lay down his life, and for his labor he promiseth that he shall see his Seed; that God shall give him many Children; Isa. 53.10. He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands.

(2.) The Son consenteth, and saith, A body hast thou prepared for me, Loe I come to do thy will, Psalm 40.6, 7. Sacrifice and offering thou didst not desire, mine ears hast thou opened; burnt-offering and sin-offering thou hast not required; Then said I, loe I come in the volume of the book, it is written of me. Here the Eternal Son of God doth agree and contract with his Father to perform that perfect Obedience to his Laws, and to offer up himself such a Divine and Spotless Sacrifice for the Sins of the whole World, as was necessary for the Expiation of Sin.

(3.) Christ hath not only consented, but doth with all Joy and Delight set about this whole Will and Counsel of God, and go through with the Work and Office assigned unto him very cheerfully and heartily, till he had brought it to a good End and Issue, Psalm 40.8. I delight to do thy will, O my God! yea, thy law is in my heart.

(4.) After this ready and willing Obedience he is to plead the Covenant, Psalm 89.26. He shall cry unto me, thou art my Father, my God, and the Rock of my salvation, Psalm 2.8. Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Upon this there is,

(5.) God's Answer, God even thy God hath anointed thee with the oil of gladness above thy fellows. And Psalm 110.1. The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool. Thus doth the Scripture lisp to us in our own Dialect, or in such Language as we can best understand concerning that Bill of Contract, or transacted bargain between God and Christ from all Eternity, wherein Christ undertaking perfectly to fulfil the Will of God, and to perform all Active and Passive Obedience even unto Death, had the Promise from God, that he should become the Author of Eternal Salvation to all that obey him. The Redemption of Sinners is not a work of yesterday, nor a business of chance, but well-advised, and in Infinite Wisdom contrived. There was a preparatory agreement to that great work before it was gone about, and therefore it should not be slighted by us, nor lightly passed over.

2. The Privilege itself; to be anointed with the oil of gladness. It noteth his solemn Exaltation and Admission to the Exercise of his Office. By Oil all agree is meant the Spirit, by which Christ was anointed, Luke 4.18. The spirit of the Lord is upon me, because he hath anointed me.

(1.) Christ was anointed at his Conception in his Mothers Womb, when he was sanctified by the Holy Spirit: For the work of the Spirit was not only to form his Body out of the substance of the Virgin, which Nature could not do of its self; but chiefly to preserve it from Sin, and endow it with the gift of Holyness. From which time he grew in Wisdom and Grace, as well as in Stature, Luke 2.52. And Jesus increased in wisdom and stature, and in favor with God and man.

(2.) Again, Christ may be said to be anointed at his Baptism, which was the visible consecration to his Office, when the Holy Ghost descended upon him in the form of a dove, Matth. 3.16, 17. and John 1.33. once more.

(3.) He may be said to be anointed at his Ascension, when he received of the Father the Promise of the Spirit to pour him forth upon his Disciples, Acts 2.33. Therefore being by the right hand of God e • alted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. This I take to be the Sense here, his Glorious Exaltation at the right hand of God, where being possessed of all Power, he joyfully expecteth and accomplisheth the fruits of his Redemption. I am the more confirmed in this,

(1.) Because the Exaltation of Christ is as it were, his welcome to Heaven▪ God doth as it were take him by the hand, and set him upon the Throne after all the sorrows of his Humiliation; as we welcome a Stranger, or a Guest whose coming is pleasing to us, by taking him by the hand, and bringing him into our Couses: So is Christ exalted by the Right Hand of God, and welcomed into Heaven, as having done his work, and made full provision for the Glory of God, and the Obedience of the Creature; as we are also received into Glory, after we are guided by his Counsel, Psalm 73.24. Thou shalt guide me by thy counsel, and afterward receive me to glory : And then all Tears shall be wiped from our Eyes.

(2.) The Terme, [ the oil of gladness ] implieth it; for that was the entertainment of Honorable Guests invited to a Feast. We see it practiced to Christ by one Woman, Luke 7.37. And behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisees house, brought an alabaster-box of ointment. And by another, Matth. 26.7. There came unto him a woman having an alabaster-box of very precious ointment, and poured it on his head, as he sat at meat. And the Psalmist speaking of God's Festival Entertainment, Psalm 23.5. Thou preparest a table before me in the presence of mine enemies, thou anointest my head with oil. Another mention of this practice is, Psalm 104.15. Wine to make glad the heart of man, and oil to make his face to shine. All these places, and many more in the Scripture, allude to the custom of pouring some fragrant precious Ointments on the Heads of Guests of special Eminency, called the oil of gladness, because the use of it was to exhilarate, and cheer the Spirits. Now because this was an extraordinary respect paid them, this Phrase came at length to signify the preferring one above another; and so it is fitly applied to Christ, whom God hath dignified above all Men and Angels, in that he hath received Power Spiritual and Divine above what was communicated to any other.

3. The Persons anointed:

[1.] One singular in this Unction, the Lord Jesus Christ. There are two sorts of Privileges. (1.) Some things only given to Christ, not to us; as the Name above all Names to be adored, Phil. 2.9. To be the Head of the Renewed state, Ephes. 1.21. the Savior of the Body, Eph. 5.23. To have power to dispense the Spirit, to administer Providences, &c. All this is proper to Christ, neither Men nor Angels share with him in these Honors. (2.) There are other things given to Christ and his People; as the sanctifying and comforting Spirit, the Heavenly Inheritance, Victory over our Spiritual Enemies, the Devil, the World, and the Flesh: These are given to us and him; only God doth grace his Son above his Fellows, Rom. 8.29. That he might be the first born among many brethren. He must have the Honor due to the First-born: Anciently the First-born was Lord of the rest of the Family, Gen. 27.37. And Isaac answered and said unto Esan, Behold I have made him thy Lord, and all his brethren have I given to him for servants. And also the First-born gave the rest of the Brethren a share of the Fathers Goods, reserving to himself a double Portion, Deut. 21.17. He shall acknowledge the son of the hated for the first-born by giving him a double portion of all that he hath, for he is the beginning of his strength, the right of the first-born is his. Christ being the First-born, he must in all things have the preeminence. In our Conflicts and Trials he is the captain of our salvation, Heb. 2.10. In Holyness he is our Pattern, or the Copy which we must transcribe, 2 Cor. 3.18. Are changed into the same image from glory to glory. Primum in unoquo{que} genere est mensura, & regula caeterorum. The first in every kind is the Standard for all the rest. In our Glory and Blessedness he is our fore-runner, Heb. 6.20. having actually taken possession of that Felicity and Glory, which he will bestow upon his Followers; so that Christ's Honor is reserved, and Believers are comforted whilst they follow their Head in every State and Condition.

[2.] Others are admitted to be partakers of this Grace in a lower degree; called his fellows. They are also dignified and graced by God, above the rest of the World, but not as Christ was. Two things I will observe here:

(1.) They must be his Consorts and Followers: Sometimes they are called his brethren, Heb. 2.11. Sometimes Members of his Mystical Body, Eph. 1.22, 23. Sometimes joint-heirs with Christ, Rom. 8.17. Meaning thereby all Believers who are Companions with him both in Grace and Glory. Thus we must be before we partake of this anointing, Actus activorum sunt in passivo unito & disposito. They that receive influence from another must be fitted for what they receive, and united to him from whom they receive it. Therefore none but Christ's Members and Fellows do partake of his Unction. But who are they? All such as are like minded with himself, that love Righteousness, and hate Iniquity, that set themselves seriously to promote the Glory of God, and to destroy the Reign of Sin in the World, both in themselves, and others. In short, those that are Regenerated and planted into his Mystical Body by the Spirit.

2. The next thing which I observe is, That all these may have somewhat of this Unction according to their measure and part which they sustain in the Body, 1 John 2.20. But we have an unction from the holy one ; compare Psalm 133.2. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments. The Ointment poured upon our head in such plenty, that it diffuseth its self to all his Members. God is the Author thereof, 2 Cor. 1.21. Now he that stablisheth us with you in Christ, and hath anointed us is God. It is a Divine work, but the Pipe or Means of conveying it to us is Christ, who is the great Receptacle from whence the whole Family is supplied, John 1.16. Of his fullness have all we received, and grace for grace. And it mainly consisteth in the gift of the Spirit, sanctifying and preparing us for our present work and final reward, and comforting us with our present Interest in the Love of God, and hopes of Glory, 2 Cor. 5.5. Now he that hath wrought us for this self-same thing is God, who also hath given unto us the earnest of the spirit.

VSE. I shall exhort you to Two things.

• 1. To Holyness.
• 2. To get more of the Oil of Gladness.

1. To Holyness. If there were no more than that it is pleasing to Christ, and visibly exemplified in his own Person, this should induce us. It was love to Holiness, and hatred of Sin that brought him out of Heaven, and put him on the work of our Redemption. Nothing doth more urge us to do a thing than Love, or to forbear it than hatred: These were Christ's Motives to undertake the Redemption of Sinners: Now we should love what he loveth, and hate what he hateth, Rev. 2.6. Thou hatest the deeds of the Nicholaitans, which I also hate, Prov. 8.13. The fear of the Lord is to hate evil, pride, and arrogancy, and the evil way, and the froward mouth do I hate : But there is more in the Argument than so. This was the design of our Redeemer, 1 John 3.8. For this purpose the Son of God was manifested that he might destroy the works of the Devil. Now it doth not become Christians to contradict the designed end of their Redeemer. But this is not all; it is to slight the price of our Redemption, as if there were no such great Mystery in it, that the Son of God should die; for if we slight the benefits, we slight the ransom, 1 Pet. 1.18. Yea there is this further in it, we neglect the Grace that may be had upon such easy terms. Surely the coming of our Lord Jesus Christ did somewhat shorten the Power of Sin, or else he came in vain; he obtained the Grace he purchased, John 12.31. Now is the judgment of this world, now shall the prince of this world be cast out. These are the glorious Fruits and Effects of his Death, that it shall tend to the Glory of God, and the bringing down the Kingdom of Sin and Satan in the World. They to whom this purchase is revealed, and yet reject the offer, are guilty of sluggish Cowardice, and if they be not delivered from the Power of the Devil, and restored to a life of Holyness, their Condemnation is just. In our Natural Estate by the fall of Adam we were all corrupted and out of frame, but the Second Adam came to restore things that were in Confusion, and out of frame, to their Right and Primitive Order. Man hath fallen from Holiness and Happiness; Sin and Satan have reigned and raged in this World; the Children of this World have blessed themselves in their bad condition, and delighted in their slavery and bondage. Now if Christ come to make an end of Sin, and bring in Everlasting Righteousness, shall it be so still as it was before? Shall the disordered World go on in its ancient wont? Surely there should be more visible fruits of his coming seen among us. If Men should lie in Wickedness still, and turn their backs upon God, after whose Image they were created, and Sin and Satan rule them at their pleasure, how are things put in frame that were out of course? What hath the Son of God done by all his Holy Life, and Bloody Sufferings? Surely either the Purchase is not so Great and Glorious, or we make but little use of it, and so are quite Strangers in God's Israel.

I have not done with the Argument yet. We have no Communion with Christ, yea, we renounce it if we continue to be so unlike him, 1 John 1.6, 7, 8. If we say we have fellowship with him and walk in darkness, we lie, and do not the truth; but if we walk in the light as he is in the light, then have we fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. Such a solemn Preface introduceth that truth, to show, that if we live in our Sins, we shall die in our Sins, and then farewell all Happiness.

2. To look after more of this Unction. He is Christ the anointed of God; we must be Christians, Acts 11.26. The disciples were called Christians first in Antioch ; anointed with the Holy Ghost, and with Power, that we may understand the mind of God, consecrate ourselves to him, work his work, and engage in his Warfare fighting against the Devil, the World, and the Flesh, till we triumph with Christ in Heaven. All must be anointed.

1. This is the fruit of Christ's Exaltation, to send and shed abroad the Spirit. There are Effects of Christ's Humiliation, and Effects of Christ's Exaltation. The Effects of Christ's Humiliation are taking away the Curse of the Law, pacifying God's Wrath, satisfying his Justice, the Annihilation of the Right which the Devil had over Sinners, a Right to return to God and enjoy Eternal Life. The Exaltation of Christ also hath its effects; the application of this Grace, and the execution of this Right by quickening us who were dead in Trespasses and Sins, and pardoning our Transgressions, and putting us into the way Everlasting. Now we should seek in Christ not only the force of satisfaction but the force of Regeneration, and his efficacious Grace to apply what he hath purchased for us, that he may be made sanctification to us as well as Righteousness, 1 Cor. 11.30. Since Christ is so able and willing to dispense this Grace freely and abundantly into Men's hearts, surely it should not be neglected.

2. Consider the necessity of this Grace. Our love to Righteousness and hatred of Iniquity is the fruit of this Unction; for Affections follow the Nature. When we live in the Spirit, we shall walk in the Spirit, Psal. 97.10. Ye that love the Lord, hate evil. All that pretend to return to God, must show the reality of it this way. Therefore as you would be pleasing to Christ, do not neglect this Grace,

3. Consider the Utility and Profit. It is for our Comfort. The Spirit is called the oil of gladness, because the benefits whereof we are Partakers, are matters of great joy: Acts 13.52. The disciples were filled with joy, and with the holy Ghost. Acts 8.39. He went on his way rejoicing. Acts 16.34. He rejoiced, believing in God with all hts house. It is for our Honor we are dignified above others, the more we are made partakers of the Spirit, 1 Pet. 2.9. Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people.

A SERMON On ACTS xxiv.14, 15, 16.

THESE words are part of Paul's Apology against the Accusation of Tertullus. Among other things he chargeth him to be an Heretic, or an Apostate from the Jewish Religion: When the Romans had conquered the Jews, they submitted upon this Condition, that they should innovate and change nothing in their Religion, but defend it against the disturbers of it. Now the Christians being accused of innovation and disturbance of such a Religion as was under the caution of the Roman Laws before a Roman Tribunal; it concerned them to show the Harmony and Agreement of both Religions as to the substance. This is Paul's business, and therefore he giveth an account of his Faith, Worship, and Conversation. He did indeed observe the way of the Christian Worship, which they called Sectarisme, or Heresy, and Paul was accused to be a ring-leader of the sect of the Nazarens, verse 5. But yet this was agreeable enough to the Religion of the Jews for the substance, which he proveth by his Faith, Hope, Carriage, and Conversation.

Here is in effect all Christianity delivered to us in one prospect and view.

1. An Account of his Faith at the bottom of all: Believing all things which are written in the law and the prophets.

2. His Hope, as the immediate fruit of it: And have hope towards God : And the principal Object is, The resurrection of the dead, both of the just and the unjust. When we shall enjoy the full of what we wait for.

3. An Account of his Manners; where you have a brief Description of a Christian Conversation. Herein do I exercise myself to have always a conscience void of offense both towards God, and towards men. My business is not to discuss all these branches of Christianity apart, and in their full Latitude; but to give you the sum and Delineation of all Religion in one view: Therefore observe,

Doct. That true Christianity is such a believing the truths contained in the Scriptures, as produceth an hope of Eternal Life, and is expressed in an impartial, uniform, and constant obedience.

Here is Paul's Apology, Faith at the bottom, Hope as the immediate Effect and Product of it, and an Holy Conversation as the fruit and consequent. The same Method is observed in other Scriptures, as 1 Tim. 1.5. The end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned. The Commandment is the Gospel-Institution, and this received with a pure Heart, and Faith unfeigned produceth a good Conscience, which shows itself in love to God and Men; by a true and lively Faith in Christ: The Holy Ghost purifieth the Heart and Conscience, and so produceth Love, 2 Pet. 1.5, 6. Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness. In the Chain of Graces Faith is the Root of all. I shall 1. Examine the Expressions here used. 2. Give some Reasons, why this is true Christianity.

I. Examine the Expressions here used.

First, Concerning Faith, Believing all things that are written in the law and the prophets.

• 1. Here is the Object, or things believed. Things written in the law and the prophets.
• 2. The Extent: All
• 3. The Act: believing.

First, The Object: Things written in the law and the prophets : Law and Prophets is an expression commonly used for all the Scripture then extant: Matth. 11.13. For all the prophets and the law prophesied until John. And Luke 16.29. They have Moses and the prophets, let them hear them. The Books of the Old Testament are thus called. We Christians who have received the Canon and Rule of Faith more enlarged, are said to be built on the foundation of the prophets and apostles, Eph. 2.20. So that now the Object of our Faith is Prophets and Apostles. The Object of Faith may be considered Formally or Materially.

Materially, Such things as God hath revealed. Formally, Because God hath revealed them: If God hath revealed what is in the Writings of the Apostles, then we are to believe them: God's Veracity is the ground and support of our Faith, into which it is ultimately resolved: His Instruments in revealing are the Prophets and Apostles. We know God hath revealed the things written by them, partly because these Writings are delivered to us by the Universal Tradition of the Church, and the Testimony of Christians thorough all Successions of Ages, in whose experience God hath blessed these Writings for Conviction, Conversion, and Consolation. And partly because of the consent between the Prophets and the Apostles, the one foretelling whatever the other declared as accomplished: Acts 26.22. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come : Partly because the Doctrines have an impress of God upon them, as everything that hath passed his hand hath. How do I know a Fly, Gnat, or any other Creature to be made by God? God hath set his signature upon them, Psal. 19.1. The heavens declare the glory of God, and the firmament showeth his handy work. So the Scriptures agree with the Nature and Properties of God: As God is Wise, Powerful, and Good, these Doctrines become his Wisdom, they have the stamp of his Moral Goodness, which is his Holiness; and as for his Power, they that feel it not fear it, John 3.20. For everyone that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. There is something that alarmeth the Conscience. And partly because it agreeth with the Nature of Man, so far as a Man hath any good left in him: It agreeth with the necessities of Man, his guilty Fears and his Desires of Happyness. For his guilty Fears▪ Men that by reason of Sin are afraid of God's Justice, cannot be quieted by any other means, but are by this, Ier. 6.16. Stand ye in the ways, and see, and ask for the old paths, where is the good way and walk therein, and you shall find rest for your souls, Matth. 11.28. Come unto me all you that labor, and are heavy laden, and I will give you rest In Life and Death the Conscience is quieted. So for desires of Happiness Men rove and grope about for some satisfying good, Acts 17.27. That they should seek the Lord, if happily they might feel after him, and find him. And Psalm 4.6. There be many that say, who will show us any good? Life and Immortality are brought to light in the Scriptures, and the way to obtain it clearly revealed, Psalm 16.11. Thou wilt show me the path of life, in thy presence is fullness of joy, and at thy right hand are pleasures for evermore : Partly because God hath witnessed, and attested it by his Spirit, Acts 5.32. We are witnesses of these things, and so is also the holy Ghost. Without by Miracles, and other wonderful Effects; within by enlightening the Heart and Mind, inclining, and exciting us to believe it upon these Motives and Arguments: 2 Cor. 4, 6. God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ ; so as to discern God's Impress. Upon these accounts we receive what is written in the Prophets and Apostles, as revealed by God.

Secondly, The Extent, All things : A Believer receiveth all Truths which are of Divine Revelation, whether Precepts, Promises, Threatenings, Doctrines, or Histories: But then we must distinguish of an implicit, or explicit Faith: With the latter we can only believe those things which we know, what we know not, we cannot believe with an explicit Faith. Some Christians know not all things which are contained in the Prophets and Apostles, and yet in a sense they do believe by an implicit Faith: As Agrippa believed the Prophets, Acts 26.27. King Agrippa! Believest thou the prophets? I know that thou believest. Yet he was ignorant of some things revealed by them. So all Christians own the Writings of the Apostles and Prophets, as the Rule and Warrant of Faith, yet they do not discern every Truth therein contained: They do believe that whatever the Prophets and Apostles say and have written, is true; and so are ready to believe all things which shall be demonstrated to them to be written, or said by them. But by an explicit Faith they believe all Fundamental Truths, such as are absolutely necessary to Salvation, and usually most other Truths which are next to Fundamentals. The Fundamentals are set down, John 17.3. This is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast sent. That God is to be known, loved, obeyed, worshipped, and enjoyed; and that the Lord Jesus is our Redeemer and Savior, to bring us home to God, with his gifts of Pardon, and Life, to be begun by the Spirit here, and perfected in Heaven.

Thirdly, The Act believing: It is not enough not to deny, or not to contradict, but we must actually and positively believe. The Reason why the generality of People living in the Christian World feel so little force of their Faith, is from their inadvertency; they leap into the Christian Faith by the advantage of their Birth, but do not consider what they believe, nor why they should believe it, and how they are concerned in it; and so may be rather said not to contradict, than to believe: But true Faith is a positive, firm assent, excited in us by the Spirit of God. As the Apostle saith of some that were zealous for the Law, Understanding neither what they say, nor whereof they affirm, 1 Tim. 1.7. So the Rabble of Common Christians may be zealous for the Gospel, yet are not instructed in the Nature and Grounds of it, what, and why they should believe. A sound belief requireth a thorough understanding of what we believe, and a deep consideration of the Grounds and Reasons, why we are to believe it: And then it is such a fixed assent as is not perplexed and haunted with doubts about the truth of it: And such a close adherence as is not discouraged with difficulties and oppositions. It would be much better with the Christian World, if everyone that carrieth the name of a Christian could say, I believe all that is written in the prophets and the apostles. In short,

To a sound belief there is necessary,

1. A Knowledge, or full Instruction in the things which we believe: for it is said, 1 John 4.16. We have known, and believed the love that God hath to us, first known, and then believed.

2. A due Conviction of the Certainty of them: Luke 1.4. That thou mayest know the certainty of those things, wherein thou hast been instructed : And John 6.69. We believe, and are sure, that thou art that Christ, the Son of the living God. And John 17.8. They have known surely that I came out from thee, and they have believed that thou didst send me.

3. This Faith doth not only imply a bare intellectual assent, but a practical trust and affiance: For the Nature of the Object requireth so much. Christianity doth not only propound bare Truths to be assented unto, but joyful, comfortable Truths suitable to our necessity and desires; and therefore we must depend upon them, seek our Happyness in them in the way appointed by God, which is nothing but practical trust and affiance. Therefore it is not a bare Opinion, but a reliance upon God, that he will make good his word to us whilst we continue with Patience in well-doing. Therefore we are said to belong to Christ, if we hold fast the confidence, and the rejoicing of the hope firm unto the end, Heb. 3.6.

4. Those Truths which are contained in the word are to be considered with application, that we may know them for our good: Job 5.27. Hear it, and know thou it for thy good : Every Doctrine, which upon search we find to be sound and good, we must make application of it to ourselves, that it may affect our own Hearts; if Threatenings, that we may escape the Curse; if Comforts, or Promises, Rom. 8.32. What shall we say to these things? The promise of Pardon to all Believers is so universal, that it includeth you as well as others; Christ is offered to every Creature, that he may be yours as well as another's; and the offer of Heaven and Eternal Life is so propounded, that you should engage your Hearts to seek after it, and closely to adhere to it, till you obtain it. But to apply it so, as to be persuaded that your own Sins are already pardoned, that you are an Heir of Glory, that you are Christ's as to actual Interest, you must have good Evidence for that from a Spiritual Sense of your own Qualifications; but it belongeth not to Faith simply taken: Thus we have set forth a Christian in his first part, as a Believer.

II. The Apostle asserts his Hope: And have hope towards God which they themselves allow, that there shall be a Resurrection of the dead, both of the just and unjust.

1. Mark that he propoundeth his hope as the immediate effect and product of Faith; for when I believe, then I must look, and long, and prepare for the Blessedness offered, otherwise my Faith is but a cold Opinion, not such a Faith as will subdue the inclinations and Interests of the Flesh, nor make the Labors and Sufferings of the Spiritual Life tolerable: And that is true Faith, which breatheth and longeth after the end of all Religion, and looketh for it: What will it do me good to believe the Doctrines of the Prophets and Apostles, if I expect no good from thence? Faith would be vain, and Religion vain? Only note here that Hope is twofold.

1. One the Fruit of Regeneration, or the immediate effect of Conversion to God, 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope. And this is nothing else but a seeking and looking for an Happiness in another, and in an unseen World, with a longing desire, and diligent care to obtain it. It is Faith to place my Happiness so high, and so far from sense; now when my desires and delights are there, and my daily care is to get thither, and to live in a continual preparation for it, and desirous expectation of it, and to deny myself, and suffer any loss and pain to get thither; this is the work of Hope.

2. There is an Hope built upon experience, Rom. 5.4, 5. And experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost. This dependeth upon the sense of my qualification and interest, and is confirmed by experience of God's Love to my Soul, for Grace hath the force of an Evidence and Pledge.

2. Observe, That he pitcheth upon the Resurrection, as the great thing hoped for: Because then is our full and final Happiness. We do not believe in Christ, unless we believe in him for Eternal Life, 1 Tim. 1.16. That in me first Jesus Christ might show forth all longsuffering, for a pattern to them that should hereafter believe on him to life everlasting. John 20.31. But these things are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing, ye might have life through his name: This is the great thing which we hope, wait, and labor for: No body would trouble themselves about Religion, which abridgeth us of present Delights, and exposeth us to great Troubles and Sufferings but for these things? Who would deny himself, and devote himself entirely to God but for these things? 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable ; but at the Resurrection all shall be recompensed to us, all the Effects of Sin cease.

3. Observe, That he proposeth the double Resurrection, of good and bad, all that ever lived shall be judged and rewarded, whether good or evil; though with an hope to be found among the good, and among the Sheep, not the Goats. This is the true way of Christian Reflection upon the great day; however we are assured of our own Interest, that whilst we strengthen Faith and Hope, we weaken the security of the Flesh. Some may miscarry, though I have hopes to be accepted: 1 Cor. 9.26, 27. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air, but I keep under my body, and bring it into subjection, least that by any means, when I have preached to others, I myself should be a cast-away. We have a Covenant wherein to trust, as long as we continue faithful with God, and deny the Flesh its satisfactions.

III. See what account he giveth of his Manners and Conversation, verse 16. And herein do I exercise myself, to have always a conscience void of offense b • th towards God, and towards men.

Observe here Three things:

• 1. The Encouragement.
• 2. The Integrity of his Obedience.
• 3. The laborious diligence wherewith he carried it on.

First, His Encouragement, 〈 in non-Latin alphabet 〉 : Interpreters diversely expound this 〈 in non-Latin alphabet 〉 , Interea temporis, in the mean time; till Faith be turned into Vision, Hope into Fruition. There is a time between believing and possessing, hoping and having; and during that time, there is much exercise for our Faith and Patience, Heb. 6.12. That ye be not slothful, but followers of them, who through faith and patience inherit the promises. Again, 〈 in non-Latin alphabet 〉 , by virtue of this Faith and Hope, upon this Hope and Encouragement. Faith and a good Conscience are often coupled, 1 Tim. 1.5. Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned. We cannot keep the one without the other, not a good Conscience without Faith, nor Faith without a good Conscience. Not the first, for no Man will make conscience of his Duty, unless he believeth in God, and hopeth for Salvation; for unless we believe in God, and hope for his promises, we shall not be so careful to keep a good Conscience, by eschewing evil, and doing good. Sometimes Faith is said to work by Love, and sometimes by Hope. By Love; Gal. 5.6. For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith that worketh by love. The Soul is never fit for Duty, till it be possessed with the love of God and Man. Sometimes by Hope, 1 John 3.3. He that hath this hope in him purifieth himself as God is pure. And the second is evident, for it is said, 1 Tim. 1.19. Holding faith, and a good conscience, which some having put away, concerning Faith, have made shipwreck. Any great Lust cherished will destroy our Faith and Hopes; as a Man cannot long subsist in a leaky Vessel. So 1 Tim. 3.9. Holding the mystery of Faith in a pure conscience, precious liquors are best kept in a clean Vessel.

Secondly, The Integrity of his Obedience, set forth in all the necessary requisites.

1. There is sincerity asserted. For his Conscience was in it, and a good Conscience: Now Conscience is that faculty which is apt to take God's part; and is the judgment a Man maketh upon his Actions morally considered, in order to praise and dispraise, reward, and punishment; and the goodness of Conscience consisteth in its ability to do its Office, in its clearness, purity, tenderness, quietness, or peaceableness. For its clearness. A blind Conscience is an evil Conscience; for without knowledge the heart is not good, Prov. 9.2. as a judge that understandeth not the Laws of the Country, is unfit to give judgment in any matter that cometh before him; or as a dim Eye cannot do the Office of an eye; so a blind Conscience is no competent Judge of our Duty to God. So for the purity of Conscience, 1 Pet. 3.21. Not the putting away of the filthiness of the flesh, but the answer of a good conscience towards God : And Heb. 13.18. We trust we have a good conscience, willing in all things to live honestly. A good Conscience is an heart set to please God in all things, an heart hating Sin, and loving Holiness. Again, Tenderness is another property of a good Conscience, when it is wakeful, and smiteth for Sin upon all occasions offered. This property may be understood by what the Apostle saith of Heathens for gross Sins: Rom. 2.15. Which show the work of the law written on their hearts, their consciences also bearing witness, and their thoughts in the mean time accusing, or else excusing one another: In David, 1 Sam. 24.5. David's heart smo • e him, because he had cut off Saul's skirt. And by what Job saith, chap. 27.6. My heart shall not reproach me as long as I live. The opposite is a • eared Conscience that hath no feeling, 1 Tim. 4.2. Having their consciences seared with a hot iron : This we contract by frequent, heinous sinning, or by a customary practice of that which is evil, by which the heart groweth as hard as the Highway which is trod upon. Quietness of Conscience is another property, whereby the goodness of it is discerned; only this quietness must arise from the former properties, else it is a dead, sleepy, seared Conscience. For in this we must consider not who hath most quiet, but who hath most cause: As in Buildings, not the fairness of the Structure, but the foundation of it is to be regarded. There is a quiet evil Conscience. Luke 11.21. When a strong man armed keepeth his palace, his goods are in peace. When Wind and Tide go together, there is a Calm; but the quiet good Conscience is from Faith in Christ, Rom. 5.1. Being justified by Faith, we have peace with God ; from a sense of our sincere dealing with God; 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity not with fleshly wisdom, but by the grace of God we have had our conversation in the world. A serenity resulting from our peace with God, and close walking with him.

2. The strictness and exactness of the Apostles course. He would keep this good Conscience void of offense. It may be understood passively, or actively: Passively that Conscience be not offended and suffer wrong: Actively that we offend not, or offer wrong to others.

1. That Conscience be not offended, or receive wrong by any miscarriage of ours: For it is a tender thing, the least dust in the eye hindereth its use; so doth Sin offend and trouble the Conscience. Take those four Notions before-mentioned: Clearness, Matth. 5.8. Blessed are the pure in heart, for they shall see God. A dusty Glass hindereth the sight of the Image, so Lust cloudeth the mind, In regard of Purity ; so far as we give way to Sin, Conscience is defiled, the Apostle speaketh of some, Whose minds and consciences were defiled, Titus 1.15. It is defiled by Sin. In regard of tenderness, nothing bringeth a brawn upon Conscience, so much as frequent and allowed sinning in small things; first it is wounded, and then hardened, and so groweth dead and sleepy; though it may write, it refuseth to speak, it is a Register, when it is not a Witness: So it is offended in regard of quietness, an offended Conscience will offend us, and a wounded spirit who can bear? Prov. 18.14. You may as well expect to touch the Flesh with a burning Coal without pain, as to sin without trouble of Conscience: Sin will bring shame and horror ever since Adams experience, who was afraid and ashamed, Gen. 3.7.

2. The second Sense, that we offend not, nor offer wrong to others, will fall in with the next Head.

3. The Impartiality of his Obedience, both towards God, and towards men. There are two Tables, and we are to take care we do not give offense to God or Men, by neglecting our Duty to either.

1. Our chief care should be, that we do not make a breach upon our Love to God; Conscience standeth always in dread of God's Eye and Presence, to whom it is most accountable: Acts 23 1. I have lived in all good conscience before God until this day; Oh grieve not the spirit, Eph. 4.30. Offend not the pure Eyes of his Glory.

2. That we do not offend Men, Rom. 12.17. 〈 in non-Latin alphabet 〉 , Provide things honest in the sight of all men. We must be careful of our Conscience before God, and frame with Men, that we neither seduce them by our Example, nor grieve them by any unjust or uncharitable Carriage of ours, but be blameless to Men.

4. The Constancy, 〈 in non-Latin alphabet 〉 , always, in all cases, by all means, at all times: A Conscience brought forth at times, and for certain turns, is not a good Conscience, Job 13.18. Behold now I have ordered my cause; I know that I shall be justified. A Man is tried by his course, not by a step or two: 1 Pet. 1.15. As he that hath called you is holy, so be ye holy in all manner of conversation, 〈 in non-Latin alphabet 〉 , in every creek and corner of your lives; not in an Humour and in good Moods. A Christian is everywhere like himself, and never dareth to do anything knowingly against Conscience.

Thirdly, The laborious diligences wherewith he carried it on. I exercise myself. We must make it our constant labor and endeavor, by a diligent search into the mind of God, Rom. 12.2. That we may prove what is the good and acceptable will of God, Eph. 5.17. Be not unwise, but understanding what the will of the Lord is. Eph. 5.10. Proving what is acceptable unto the Lord, that we may not offend him in Worship or Daily Conversation. By a serious enquiry into the state of our own hearts and ways, Psalm 4.4. Stand in awe, and sin not, commune with your hearts upon your bed, and be still. If we would have Conscience speak to us, we must often speak to Conscience, Ier. 8.6. I hearkened and heard, but they spake not aright, no man repented him of his wickedness, saying, what have I done? Ask questions of your hearts: And also by a constant watchfulness, and taking heed to our feet, Psalm 39.1. I said, I will take heed to my ways, that I offend not with my tongue. Many live as if they had no Conscience, and by a broken-hearted making use of Christ's Death, Rom. 5.1. Being justified by faith, we have peace with God, through our Lord Jesus Christ. And 1 John 2.1. If any man sin, we have an advocate with the Father, Jesus Christ the righteous, And Heb. 9.14. How much more shall the blood of Christ, who through the eternal spirit offered himself to God without spot, purge your conscience from dead works to serve the living God. By a serious resistance and mortification of Sin, cutting off the right Hand, and pulling out the right eye, Matth. 5.29, 30. and Gal. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts. And by the use of all Holy Means which God hath appointed.

II. The Reasons, Why this is true Christianity.

1. The necessity of it, it is a great question how far Obedience belongeth to Faith, whether as a part, or as an end, fruit, and consequent? I answer both ways, consent of subjection is a part of Faith, Actual Obedience a fruit of it. In the Covenant there is a consent first, before practice; Faith believeth the Precepts, as well as the Promises; Psalm 119.66. Teach me good judgment and knowledge, for I have believed thy commandments, Heb. 10.22. Let us draw near, with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. It believeth the Promises to sweeten Obedience to us, it hath a persuasive Oratory, as it worketh by Love or Hope; it worketh us to an observance of the Precepts by the hopes of the Resurrection, least we be enticed from them either by things grateful, or troublesome to present sense, 1 Cor. 15.58. Be steadfast and immovable, always ab • i • ding in the work of the Lord, for as much as you know that your work is not in vain in the Lord. If you believe things written in the Law and the Prophets, you will see your labor is not in vain in the Lord.

2. The Comfort of Obedience to us; we cannot make out our Evidence and Plea, but by a uniform, constant, and impartial Obedience. Principles are latent, till they discover themselves by their Fruit; our Faith and Hope is but a fancy, unless it prevail over sensitive inclinations to present things, that we may live in the patient and delightful service of God, and an entire Obedience to his Holy Will. The Sap is not seen, but the Apples and Fruit appear. Acts 26.20. That they should repent and turn to God, and do works meet for repentance, Matth. 3.8. Bring forth therefore fruits meet for repentance ; we can else have no comfortable evidence of it.

3. It is for the honor of Christ, as well as our own comfort and safety: Obedience maketh Faith visible and sensible, 2 Thess. 1.11, 12. And fulfil all the good pleasure of his goodness, and the work of faith with power. That the name of our Lord Jesus Christ may be glorified in you, and ye in him. An Holy Conversation bringeth Doctrines near to our Senses, and thereby it is more clear and powerful, to gain upon others: Christ hath the Honor, we the Reward: John 15.8. Herein is my father glorified, that ye bring forth much fruit, so shall ye be my disciples ; And Phil. 1.11. Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God. Uniform practice is such a fruit of Grace, as representeth the Doctrine of Life with advantage to the Consciences of others; otherwise we shall never do any great things for Christ in the World.

A Second SERMON On ACTS xxiv.14, 15, 16.

VSE I. IS disproof of the Nullifidians, and Solifidians : Those that cry up good Life without Faith, and on the other side, that cry up empty Faith without Obedience and Holiness.

1. Nullifidians, who are very rife among us, who do as wisely, as those that would plant a Tree by the Top, and not by the Root; so they cry up a Morality without the Faith and Hope of the Gospel, and that Love to God, which is engendered by it; and so out of a Fondness of Pagan strictness, and Philosophic institution, defy the Religion they were bred up in. There can be no true Love to God or Man without the Faith of the Gospel, the Apostle telleth us, Rom. 7.4. That we are married to him who was raised from the dead, that we may bring forth fruit to God. As the Children who are born before Marriage are Illegitimate; so all that Justice, and Temperance, and Charity, which is not cherished in us by the Love of God, and Faith in Christ, and the Hopes of the other World, is but Mock-Grace, and Bastard-Holiness, and is not acceptable to God.

I shall prove two things.

1. That Morality is not kindly, unless it be founded on the Gospel, and never so thoroughly promoted as by the Principles laid down there, Titus 2.11, 12. The grace of God that bringeth salvation hath appeared to all men; teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. The more we believe all things contained in the Writings of the Prophets and Apostles, the more we are taught how to live Soberly, Righteously and Godly in the present World. There we have the true Principle of Obedience. viz. Love to God fed and bred in us by his Love to us in Christ; the true Encouragement and Motive of Obedience, the Hopes of the other World; the true Rule of Obedience, God's Mind revealed in his Word, and perfecting the Light of Nature so far as it discovereth anything of our Duty to God, Neighbor, and Self. Here is better Furniture than we can have elsewhere, a forcible Principle, and a Glorious Hope, and an exact Rule. Now they that would cry up right Reason in defiance of these, are not Christ's Disciples, but would make him theirs; and teach him and his Apostles how to speak, and teach the way to true Happiness; and so are guilty of great unthankfulness for this Blessed Revelation which we have in the Gospel,

2. That true Morality and good Conscience cannot be had without the Faith of the Gospel: So that we are not only better provided, but indeed cannot perform such Obedience as is acceptable to God, without Faith in Christ. And therefore I shall show you the defects that are in Men's Obedience till they believe in Christ.

1. There is a defect in their State, they are not reconciled to God till they be in Christ; and therefore he will not accept an Offering at their hands, who neglect his Grace, and will not sue out their atonement with him, in that penitent and broken-hearted way which he hath appointed in the New Covenant. Let them first sue out their pardon, in the Name of Christ, and then begin with a new Course of Obedience. God is first placandus, then placendus ; First his Wrath is to be appeased, and then he will accept of our Duties and Actions; First our Persons are accepted, and then our Duties and Offerings; Gen. 4.4. The Lord had respect to Abel, and to his offering. Abel being a Believer, and under Grace, as the Apostle explaineth it, Heb. 11.4. By Faith Abel offered unto God a more acceptable sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts, and by it he being dead, yet speaketh. That is, he was justified, and accepted with God; this is such a principle of Reason, that Lilius Gyraldus saith, it was the Custom of the Heathens, Vt prius iratos Deos placarent, & postea invocarent propitios, First, To appease their God's, and then to pray unto them. Man cometh as a Sinner to God, and therefore first he must deprecate his Wrath, and use all Means how God may be pacified and appeased.

2. There is a defect in the Actions themselves.

1. In the Root, there is not a clear Fountain, or Principle of Grace in their Hearts; and then, Who can bring a clean thing out of an unclean, Job 14.4. A clear Stream out of a dirty Puddle. How can he perform a good Action, which is naturally corrupt? Without the Spirit of Christ all our good Actions have a blemish: The fruit of the spirit is in all goodness, and righteousness, and truth. Eph. 5.9. It is but wild Fruit, unless it be the Fruit of the Spirit, and floweth from the Grace of Regeneration, and that new State of Heart into which we are put by Jesus Christ, John 15.5. I am the vine, ye are tht branches, he that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. One that is in Christ will be fruitful to God but without him, 〈 in non-Latin alphabet 〉 , seorsim a me, or apart from him, there is no bringing forth Fruit to God; it is not nihil magnum, some great thing, ye cannot work Miracles without me, but nihil, nothing, nothing saving and acceptable to God.

2. In a manner they do not obey God with that Purity, that Life and Affection that he hath required. Their Actions are superficial, shadows of good things; they draw nigh to him with their Lips when their Hearts are far from him, Matth. 15.8. This people draweth nigh to me with their mouth, and honoreth me with their lips, but their heart is far from me. Their Duties to Men are but shadows of good Actions, not flowing from a hearty Love, and a good Conscience, but from Interest, or Natural Temper.

3. There is a defect in the end, they do not regard God's Glory, Col. 3.17. Whatsoever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. 1 Cor. 10.31. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God. The most commendable Actions of Carnal Men have either a Natural aim, as self-preservation: So in their Worship, Hosea 7.14. They have not cried unto me with their heart, when they howled upon their beds. They howl upon their Bed for Corn and Wine; or Self-quiet and Ease; so in their Duties to Men, more for wrath, than conscience-sake, Rom. 12, 5. Or for Vain-Glory, To be seen of men, Matth. 6.1. Or a legal aim, when most Devout, to quiet Conscience, or to satisfy God for their Sins by their Duties, Micah 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousand of rams, or with ten thousands of rivers of oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? Usually the Sacrifice of the Wicked is brought with an evil mind, Prov. 21.27. To buy our Indulgence in some Sins by avoiding others; or by performing some Duties to pay for their neglect of others which are more weighty; Duties are performed as a Sin-Offering, not as a Thank-Offering; to pacify God, not to glorify him. There is no delight in God or Obedience: In short, all is as Flowers strowed upon a Dunghil.

2. The Solifidians, That cry up an empty Faith without Obedience and Holiness. These are to be dealt with as well as the other.

1. The end of all Religion is Practice. Christianity was not brought into the World, that we might talk of great things, but do great things for God. All the Mysteries of our most Holy Faith are Mysteries of Godliness, and if it be not so, the Word of God is come to us in Word only, and not in Power, and we are Christians of the Letter, not of the Spirit. The Law of Grace was never intended to try the Acuteness of Men's Wits, who could reason most profoundly of these Glorious Things, nor the firmness of their Memories, who could best carry in mind these Holy Truths, nor the readiness of their Invention, who could most plausibly discourse about them; but the willingness of their Obedience, who would most entirely practice them, John 14.21. He that hath my commandments and keepeth them, he it is that loveth me. The practical Christian hath the truest sense of his Religion.

2. The end of our Redemption is Obedience. Christ hath Ends of his own as well as those, which more immediately concern our benefit, Rev. 5.9. Thou wast slain, and hast redeemed us to God by thy blood. Sin had made us unserviceable to God, and the end of Christ's Death was to put us in joint again, and to bring us into a course of Service and Obedience unto our Creator, Rom. 14.9. For to this end Christ both died, and rose and revived, that he might be Lord both of dead and living. He came to redeem us not only from Wrath, but from Sin; not only to abolish Guilt but to establish Holiness. Titus 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

3. It is the end of his Renewing Grace. He hath altered the constitution of our Hearts, that we may live unto God: 2 Cor. 5.17. Therefore if any man be in Christ, he is a new creature ; old things are passed away, behold all things are become new. We are renewed in Heart, that we might walk in all newness of Conversation.

4. It is the end of our Faith and Hope. Faith and Hopes are but Means subservient to Love, which is the Grace by which we are inclined to perform our Duty to God and Man. And therefore the strength of our Faith is to be judged by the readiness of our Obedience, Gal. 5.6. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love. That carrieth away the prize of Justification. It is the love of God stirred up in us by Faith, which maketh us watchful against Sin, and careful to please him in all things.

VSE II. To press us all, if we would be Compleat Christians, to take all the three parts. (1.) Let us be sound in the Faith. (2.) Let us keep up Hope. (3.) Let us be thorough and exact in Obedience.

1. Let us be sound in the Faith, believing all things that are contained in the Word of God, not contenting ourselves with a light credulity, or common Tradition, but have a Faith of the Spirits working. Your Love to God dependeth upon the Principles laid down in the Gospel, which discover to you his Love in the Redeemer, and the provision made for your Souls, therefore you are to build up yourselves in your most holy faith, that you may keep yourselves in the love of God, Jude 20.21.

2. Let not Hope be left out as unnecessary Grace. This is not a cursory and slight, but a desirous expectation, so as not to be weakened by the Lusts of the Flesh; 1 Pet. 1.13. Wherefore gird up the loins of your minds, be ye sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. When Christ cometh, all your Labors and Self-Denyal shall be recompensed. Rom. 8.24, 25. For we are saved by hope, but hope that is seen is not hope, for what a man seeth, why doth he yet hope for; but if we hope for that we see not, then do we with patience wait for it.

3. Be sound and thorough, and exact in Obedience. Many hold sound Doctrine, and have some lazy expectation of Eternal Life; but they are defective in the third branch, they are not careful to keep a good Conscience, and do their Duty in all things to God and Man. Here I shall press you to two things.

• 1. Let Conscience be your Guide.
• 2. Exercise yourselves in this, that Conscience may be a good Guide to you.

First, Let Conscience be your Guide. I shall press you hereunto by two Considerations.

1. From the Nature of Conscience. It is not only a Monitor, but a Judge, as a Monitor it warns us of our Duty, as a Judge it censures our neglects of it. Science is one thing, Conscience is another; Science is a Mans knowledge of other things, Conscience is a Mans knowledge of himself, his State, and ways to know what he is to do, and to know who he hath done, that is Conscience. It is the Judgment of a Man concerning himself and his Actions with respect to Reward and Punishment. God that is our Lord is also our proper Judge, but it pleaseth God to put a faculty into Man, this Spirit within him, that he should have something in his own Bosom to be a Rule and Judge, but yet a Subordinate Rule, and a Deputy-Judge, accountable to God, but a Judge it is. However it much conduceth to the Glory of God, and to the Safety of Man.

1. To the Glory of God.

1. As it is an Evidence of his Being, whose Law is the ground of Conscience, and before whom Conscience doth accuse, and whose Sentence it doth dread, and stand in fear of. Why doth Conscience scruple this or that, if there be not a God by whose Will Good and Evil are distinguished? To whom doth it accuse us, but to God? Why is Conscience sometimes afraid, sometimes comforted, if there were no God to mind things here below? We find Conscience appaleth the stoutest Sinners after the commitment of some Offence, though it be secret, and beyond the Cognizance and Vengeance of Man: Psalm 53.5. There were they in great fear, where no fear was, that is, no outward cause of fear, where none sought to hurt them; accusing themselves when none else could accuse them, as Joseph's Brethren, Gen. 42.21. We are verily guilty concerning our brothers blood ; or where none had power to reach them, as Princes and Worldly Potentates feel the stings of Conscience as well as others. Felix trembled who was the Judge at Paul's Words who was the Prisoner: Acts 24.25. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled. What is the Reason of this, but that they know there is a Supreme Judge and Avenger?

2. It is for the Glory of his Judicial Proceedings. Self-Accusers, and Self-Condemners have no reason to quarrel with God, and impeach his Justice. Man hath Principles and Sentiments graven upon his Heart, which justify all God's dealings with him, Luke 19.22. Out of thine own mouth will I judge thee, thou wicked servant! And Psalm 51.4. That thou mayest be justified when thon speakest, and be clear when thou judgest. Hereby he is left without excuse. Rom. 1.20. So that they are without excuse, 〈 in non-Latin alphabet 〉 , Tit. 3.11. Knowing that he that is such is subverted, and sinneth, being condemned of himself, 〈 in non-Latin alphabet 〉 . Hence the frequent Appeals to Conscience. Isa. 5.3, 4. Judge I pray you betwixt me, and my vineyard. What could I have done more to my vineyard, that I have not done in it? I have produced these Scriptures to show, that by Conscience Man is better induced to give a Testimony to God concerning all his dealings with him.

2. To the safety and benefit of Man, that he may have an Oracle in his own bosom to direct him to his Duty, and to warn him of his danger, if he doth amiss. Conscience is spoken of in Scripture both ways, as instructing us in our Duty, Psalm 16.7 My reins also instruct me in the night season, that is, Conscience shown him his Duty, and how he was concerned in the Law of God, or the Rule which God had given to his Creatures. And as it showeth us what to do, so it reflecteth upon what we have done: If evil it smiteth us for it, 2 Sam. 24.10. And David's heart smote him after that he had numbered the people. If good, it cheereth us with it, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. It smiteth as it exciteth fear of punishment; it cheereth as it stirreth up hope of Reward, and we do very much understand hereby how God standeth affected towards us. 1 John 3.19, 20, 21, And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all thing. Beloved! If our heart condemn us not, then have we confidence towards God.

2. Conscience is God's Vicegerent and Deputy. You may know much of his Mind by the Voice and Report of Conscience; therefore next to the Judgment and Sentence of God, a Man should regard the Judgment and Sentence of Conscience, 1 John 3.20, 21. If our heart condemn us, God is greater than our heart, and knoweth all things. Beloved! If our heart condemn us not, then have we confidence towards God. Observe what Conscience speaketh, doth it condemn thee, or acquit thee? And upon what terms doth it either? The voice of Conscience is often the voice of God, and Men would sooner come to know themselves, and might make a right Judgment upon their Estates, if they would look inward, and regard the voice of Conscience, doth it condemn or acquit? Indeed there lieth an Appeal from Court to Court, and from Judge to Judge.

1. From Court to Court. In what Court doth Conscience condemn you? In the Law Court? You ought to own the desert of Sin, clearing God, if he should inflict it upon you, 1 Cor. 11.31. For if we would judge ourselves, we should not be judged : But yet you may take Sanctuary at his Grace, and humbly claim the benefit of the New Covenant, Psalm 130.3, 4. If thou, Lord! shouldest mark iniquity, O Lord! who shall stand? But there is forgiveness with thee, that thou mayest be feared. If it condemn you in the Gospel Court for no sound Believer, the Case must not be lightly passed over, but examined, whether there be a sincere bent of Heart towards God? Heb. 13.18. We trust we have a good conscience, in all things willing to live honestly.

2. There is an appeal to an higher Judge. Doth Conscience write bitter things against thee? Yet if God justifieth, Rom. 8.33. Who shall lay anything to the charge of God's elect, it is God that justifieth. God's Act is Authoritative and Powerful, Isa. 57.19. I create the fruit of the lips, Peace, Peace to him that is afar of, and to him that is near, saith the Lord, and I will heal him, Psalm 85.8. I will hear what God the • ord will speak, for he will speak peace unto his people, and to his saints. But sometimes he speaketh in the Sentence of his Word, when not in the Conscience; his Authority may comfort, when we feel not his Power, so for acquitting, Conscience is not the highest Judge; 1 Cor. 4.4. For if I know nothing by myself, yet am I not hereby justified; but he that judgeth me is the Lord. Prov. 16.2. All the ways of a man are clean in his own eyes, but the Lord weigheth the spirits. He must consult his Word, and thereby clear our Case, so as to assure our Hearts before him.

3. Conscience is easily offended, but not easily appeased. As the Eye is easily offended with the least dust or mote, which soon gets in, but is not easily gotten out. But then to appease it costs a great deal of trouble. Therefore if we would as Paul, keep a Conscience void of Offence, there needeth much tenderness and watchfulness, for by the Commission of deliberate and willful Sins you may raise a Tempest, that is not easily laid again, as David felt broken bones after his foul fall, Psalm 51.8. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Before the Action Conscience showeth what is to be done; in the Action it guideth us in doing, after the Action it censureth it as well or ill done; And so either comforteth us with hopes of a Reward, or terrifieth us with fear of Punishment. As a Man acteth, so Conscience is a Party; as the Action is censured, so Conscience is a Judge; after the Action the force of Conscience is usually seen more than before the Fact, or in the Fact, because before and in the Action, the Judgment of Reason is not so clear and strong, the Affections raising Mists and Clouds to darken the Mind, and trouble it, and draw it on their side by their pleasing violence. By the Treachery of the Senses, and Revolt of the Passions the Mind is betrayed, but as the Violence of the Affections ceaseth, and is by little and little allayed, guilt flasheth in the face of Conscience, and Reason hath the greatest force to affect the Mind with grief or fear. The Act being over, and the Affection satisfied, the Soul giveth place to Reason, which was before contemned; and when it recovereth the Throne, it striketh through the Heart with a sharp Sentence and Reproof for obeying Appetite before itself, and brings in Terror and Trouble, which causeth the Soul to sit uneasy, Matth. 27.4. I have sinned in that I have betrayed the innocent blood. Rom. 1.32. Knowing the judgment of God, that they which commit such things are worthy of death. Therefore do not go like an Ox to the Slaughter, nor a Fool to the Correction of the Stocks.

4. Conscience is the best Friend, and the worst Enemy. It is the best Friend, partly for its Comfort. Prov. 15.15. He that is of a merry heart hath a continual feast, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience ; no Bird sings so sweetly as the Bird in the Bosom. Partly for its nearness, it is always with us, in Health and Sickness, in Life and in Death. Husbands and Wives who are most together, yet because they live a distinct Life, they are often apart; Death looseth the Bond and Knot, but this remaineth with us. So it is the worst Enemy. Partly for its universal nearness; it is sad for a Man to be at odds with himself, and fall out with his own Heart: It is a Domestical Tribunal, which always remaineth with us, and therefore Job could bear the Reproaches of others, but his own heart should not reproach him as long as he lived, Job 27.6. Partly because of the grievousness of the Wound and Stroak, Prov. 18.14. A wounded spirit who can bear? It is no less than the fear of the Wrath of the Eternal God. A Man cannot run away from his Conscience no more than he can run away from himself, and therefore for a Man to please others, and offend his Conscience, what folly is that? Or to please a Lust to wound his Conscience. A Lust or vain Appetite is an unjustifiable thing, and will soon appear so, but the Fears of Conscience are justified by the highest Reason, the Law of God; the satisfaction of a Lust is a poor vanishing Pleasure, but the observing and keeping a good Conscience breedeth a solid Joy, which will stick by thee to the very last, and when thou comest to die, will be a support to thee. Isa. 38.3. Remember now, O Lord! I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. When thou must leave Riches, Honors, and Pleasures, which are the Baits of thy Lust, this will stick by thee, 1 John 2.17. The world passeth away, and the lust thereof; but he that doth the will of God abideth forever. Therefore now thou shouldest mortify thy Lust, and gratify thy Conscience.

5. Thy Conscience is the beginning of Heaven and Hell. A good Conscience is the beginning of Heaven, and Peace and Joy in believing is a foretaste of that fullness of Joy and Pleasure which we shall have when we come into God's immediate presence. The glorified Spirits carry a good Conscience with them to Heaven, their works follow them, Rev. 14.13. And the damned carry their Stings and Convictions with them to Hell, Mark 9.44. Their worm dieth not, and the fire is not quenched. Oh think of this! The Joys of the Spirit are an Antipast of Glory, called often an Earnest in Scripture; 2 Cor. 1.22. Who hath also sealed us, and given the earnest of the spirit in our hearts ; And the Horrors of Conscience are the Suburbs of Hell. Oh therefore be sure to keep all quiet within, and whatever be your Temptations, do not offend Conscience, but unfeignedly discharge your Duties to God and Men!

6. If there be a crack and a flaw in your Conscience, all your trading with Heaven is at a stand, there cannot be any serious dealing with God, nor Holy boldness in Prayer, 1 John 3.21. If our hearts condemn us not, then have we confidence towards God. When you have sinned away your Peace, a strangeness and distance groweth between God and you, Psalm 32.3. When I kept silence, my bones waxed old through my roaring all the day long. Gen. 3.8. And Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden. Adam run to the bushes. Your hearts will grow shy of God, and you cannot so comfortably look him in the face, and so the sweetness of Holy Privacy and Communion with God will be lost. Time was when you could go boldly, and open your Hearts to God, but now you are afraid of him, and every Act of Commerce is a reviving of your Bondage, the remembrance of God is a trouble to you▪

7. If Conscience speaketh not, it writeth, for it is not only a Witness, but a Register, and Book of Record. Ier. 17.1. The sin of Judah is written with a pen of iron, and with the point of a diamond. We know not what Conscience writeth, being occupied and taken up with Carnal Vanities, and carried away with foolish and hurtful Lusts; but we shall know afterwards, when the Book of Conscience shall be opened, Rev. 20.12. And I saw the dead small and great stand before God, and the books were opened, and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books according to their works. These Books are the Book of Conscience, and the Book of God's Remembrance. The Remembrance of our Actions shall be forced upon us. Conscience is God's Register, and keepeth a Diary, and sets down everything. This Book, though it be in the Sinners keeping, cannot be razed; what Conscience writeth, is written to Eternity, unless it be blotted out by Repentance, and a serious application of the Blood of Christ. Well then, consider a sleepy Conscience will not always sleep, if we suffer it not to awaken here, it will awaken in Hell, where there is no Remedy; for the present it sleepeth in many, in regard of motion, check, or smiting, but not in regard of Notice and Observation. This secret spy is privy to more than it speaketh of, it is laid up as matter for the Worm that never dieth to feed upon.

8. If the stings of an evil Conscience be not always felt, yet they are soon awakened by serious Thoughts of Death and Judgment to come, and then forced upon us. There is a fire smothering in our bosoms, and it is soon blown up into a flame. Sometimes by the word, Acts 22.25. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled. Belshazars edge was taken oft in the midst of his carowsing, Dan. 5.6. Then the kings countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. Sometimes by some great Troubles, Isa. 59.12. For our transgressions are multiplied before thee, and our sins testify against us: For our transgressions are with us, and as for our iniquities we know them. Therefore we roar like beasts, and mourn like doves, ver. 11. In a Tempest that which is at the bottom cometh a top. Or by Death, whatever silence there be in Conscience before, yet Death usually reviveth these fears, 1 Cor. 15.56. The sting of death is sin. Men are wise and more serious, as they are entering on the Confines of Eternity; near things affect us, the baits of the Flesh have then lost their allurement; the Devil that was before a Tempter, will then be a Tormentor; things overlooked before, are then seriously considered; then the stings of Sin work most sensibly,; and in a lively manner, and the deluded Sinner begins to see what he would not take notice of before.

9. If Conscience do not speak to you, you must speak to it, and call upon it to do its Office. Call yourselves to an account for the Expence of your Time and Employment, Psalm 4.4. Commune with your own heart upon your bed, and be still. Psalm 77.6. I commune with mine own heart, and my spirit made diligent search. Take a time to parley with yourselves, and consider how matters stand between you and God. When the Clock striketh not, it is a sign the Plummets are down, and we must wind them up again. Every day we must do something as Job sacrificed for his Sons day by day. Job 1.5. It may be that my sons have sinned, and cursed God in their hearts. And God himself reviewed every days work, and saw that it was good. Gen. 1.4, 10, 12, &c. So should we review every days work, and cast up the account at the foot of every page. Short reckonings prevent mistakes. Pythagoras taught his Scholars that they should never give way to sleep, till they had posed themselves with these Questions, Quid feci, &c. What have I done? What good have I omitted? Wherein have I transgressed? Conscience! What hast thou to say to me? And Seneca telleth of his Friend Sextius, that before he would betake himself to rest, he would ask his Soul, Quod hodie malum tuum sanasti? cui vitio obstitisti? qua parte meliores? What evil hast thou got rid off today? What Sin hast thou resisted? Wherein art thou better than thou wert before? And he saith of himself, Quotidie apud me causam dico, to • um diem mecum scrutor, dicta & facta mea remetior, that he scanned all his Actions and Speeches in the day. Shall Heathens be more serious, and shall Christians, who are acquainted with Eternity, never take time to set Conscience awork? Oh let us be ashamed of our slightness and negligence!

10. We can never have a sound Conscience till we be sincere with God in a constant uniform course of Self-denying-Obedience. 1 John 3.19. Hereby we know that we are of the truth, and shall assure our hearts before him ; and this is described in the Text by keeping a conscience void of offense both towards God, and towards men. So 2 Kings 20.3. I beseech thee, O Lord! remember now, how I have walked before thee, in truth, and with a perfect heart, and have done that which is good in thy sight ; And this not in an Act or two, but in a Mans whole Course, Psalm 106.3. Blessed are they that keep judgment, and he that doth righteousness at all times. Not by starts and good moods only, but constantly and at all times. And our Obedience must be self-denying as well as constant and uniform, that Religion is worth nothing that costs nothing, 2 Sam. 24.24. I will not offer burnt offerings unto the Lord my God of that which doth cost me nothing. When we value God's Interest above our own, and we can deny ourselves upon the hopes of Glory, then is our sincerity most evidenced. But if we embrace only the safe, cheap, and easy part of Religion, and cannot deny our Ease, Profit, and Honor, we do not set up Christ's Religion, but a Christianity of our own making. Matth. 16.24. Then said Jesus unto his disciples, if any one will come after me, let him deny himself, and take up his cross, and follow me.

11. If we would have Conscience to do its Office, there must be great heed and watchfulness, for it is corrupt as well as other Faculties, and from a Judge it may become an Advocate, excusing the partialities of our Obedience. To evidence this more fully, with respect to Conscience: Men may be considered three ways, as acting without Conscience, or according to Conscience, or against Conscience.

1. A Man may act without all Conscience, so a Man may do either good or evil.

1. Good, as those that act rashly, inconsiderately, or customarily. As when Men pray, give Alms, go to Church; Conscience did not send them thither, but Custom, inducement of Friends, persuasions of Parents, or the like. These do that which is good, but they do it not well, Luke 8.18. Take heed how you hear. Conscience doth not put them upon it. To this first sort may be reckoned those that intended to do evil, but by accident do that which is good, as Joseph's Brethren, Gen. 50.20. But as for you, ye thought evil against me, but God meant it unto good. And those that perform the Duties of Christianity so far as the interest of the flesh will give them leave, for the flesh itself will command you to do well, and Sin itself forbid Sin, that it may not disgrace them in the World, and bring some hurt and inconvenience on them. Conscience doth not guide them herein, but Hypocrisy or Sin sets them a work.

2. Evil, as Lots incest with his Daughters, Gen. 19.33, 34. He perceived not when they lay down, or when they arose. Conscience was laid asleep, it did not stir, and chasten or rebuke him. So when the people of Ephesus came together, Acts 19.32. The most part knew not wherefore they were come together, they were in a hurry, tumult, and sudden passion. These consult not with Conscience in their Actions, and the evil they do is not against Conscience; yet evil it is, and doth not exempt from Punishment, for a Man is bound not to act rashly, but according to the dictate of Conscience.

2. A Man may act out of Conscience, or according to Conscience, and so he may act either good or evil.

1. Good, either lawful, because it is permitted; or necessary because it is commanded; in the one Conscience is sensible that he may, in the other that he ought to do so. This he doth not out of Terror, but the sweet force of Love, and willing Obedience unto God; for Fear and Conscience are opposed, Rom. 13.5. Wherefore ye must be faithful, not only for wrath, but also for conscience sake ; but he doth it in Obedience to God, Psalm 27.8. When thou saidst seek ye my face, my heart said unto thee, thy face Lord! will I seek. I acknowledge thy power over me.

2. Evil. So Paul out of Conscience persecuted Christ, for his erring Conscience told him, that the Precepts and Ceremonies of the Law of Moses were all of Eternal Obligation, and necessary to a Mans Justification towards God, and therefore that Christ abolishing the Ceremonies was an Enemy to Moses, Acts 26.9. I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth, Error of Conscience dictated it to him. But did Paul do well or ill herein? As to the manner of the Action it was well, for he did it with a good Mind, and according to his Conscience, thus far Paul sinned not: But as to the matter of the Action he did wickedly, that he followed the dictates of a misguided Conscience, and did not subject his Conscience to that higher Revelation of God, which is in Scripture, but to the Tradition of the Elders. So many Persecutors do evil, and do not think they do evil, but do God good Service, John 16.2. They shall put you out of the Synagogues, yea the time cometh, that whosoever killeth you will think that he doth God service ; and this through Ignorance and blind Zeal. This Erring-Conscience is their bane, it may urge them to do evil, but it cannot oblige them to do evil; for they are bound to know better, and according to the means of their Conviction, so is the greatness of their Sin.

3. A Man may act against Conscience.

1. So he may do good. As a Papist communicating with the Reformed Churches in the Word, and Prayer, and Sacraments; he doth that which is good, but he doth it against his Conscience, because he thinks it is not lawful to have Communion with Heretics. To this Head belongeth those things that we do with scruple of Conscience, fearing the things which we do are not right. So many times we do things which are lawful, yet fearing they are unlawful, we do them not without some scruple, and terror of Conscience; as for instance, a self-condemning Sinner coming to the Lord's Supper, yet because he hath not a clear sense of the love of God, his Conscience troubleth him, and he is afraid he eateth and drinketh unworthily. The Apostle saith, Rom. 14.22, 23. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith, for whatsoever is not of faith is sin, that is, to the Party that doth it, though it be good in itself. Therefore we must endeavor, that whatever we do, we may be assured out of the Word of God that it is lawful, Rom. 14.5. Let everyone be fully persuaded in his own mind.

2. So he may do evil. When a Man doth good against his Conscience it is evil; but when he doth evil against his Conscience, it is a double evil; because he doth not only transgress the Rule that should guide him, but affronts the Judge, which God hath set over him in his own bosom, and kicketh against the pricks, the urgings of his own Conscience, James 4.17. Therefore to him that knoweth to do good, and doth it not, to him it is sin. But especially it is a greater Sin, when not only by Light Natural, but by the checks and motions of the Spirit he understandeth the evil which he doth, or the necessary good which he omitteth, for this is to resist the Holy Ghost, Acts 7.51. Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the holy Ghost. Especially when he willfully and blasphemously rejects that sufficient Evidence, that is given him of the ways of God, and hath done despite unto the spirit of grace, Heb. 10.29. For that is the sin unto death, 1 John 5.19. In short, we should be careful we sin not against Conscience, for it is our best Friend, or our worst Enemy. It is God's Deputy, and to resist the Officer is to resist the Prince or Magistrate. Therefore do nothing without Conscience, do nothing against Conscience, but do all things with Conscience rightly informed by the Word of God.

Secondly, Exercise yourselves in this, that Conscience may perform its Office, and be a good Guide unto you. There are two Offices of Conscience, to direct and to censure; to judge rightly de jure, what you ought to do, and to judge rightly de facto, what you have done, or what you are; that you may neither have a blind and erring, nor a sleepy Conscience.

1. That you may not have an erring Conscience, or a blind one, you must consult with your Rule, Rom. 12.2. That ye may prove what is that good and acceptable, and perfect will of God, Ephes. 5.17. Wherefore be not unwise, but understanding what the will of the Lord is ; with a mind fully resolved to do his will, John 7.17. If any man do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. This Rule is the Word of God, Psalm 119.105. Thy word is a lamp unto my feet, and a light unto my path. Beg the light of the Spirit, verse 133. Order my steps in thy word, and let not any iniquity have dominion over me. And be not rebellious against this Light, for our Sins and Lusts blind the Mind, and a naughty Heart defileth the Conscience, so that it groweth loose and indulgent, and from a Judge it becometh an Advocate, excusing the partialities of our Obedience to God, and our injuries to Men. Therefore there must be a resolute endeavor to overcome every Sin you are convinced of, Heb. 13.18. Pray for us, for we trust we have a good conscience, in all things willing to live honestly.

2. That you may not have a dead, sleepy, stupid Conscience, you must often excite it. For your Actions bring them to the Rule, Haggai 1.5. Now therefore thus saith the Lord God, consider your ways. Psalm 4.4. Commune with your own hearts upon your bed, and be still. For your state try it often, 1 Cor. 11.28. But let a man examine himself, and so let him eat of that bread, and drink of that cup. 2 Cor. 13.5. Examine yourselves, whether you be in the faith, prove your own selves, know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates. The Acts of Conscience are three, to be an Accuser, Witness, and Judge.

1. As an Accuser, hearken to its voice, what doth it say to you, good, or evil? Job 27.6. My heart shall not reproach me, so long as I live. If it speak not to you, you must speak to it. God complaineth, Ier. 8.6. I hearkened and heard, but they spake not aright, no man repented him of his wickedness, saying, what have I done.

2. As a Witness, consider the Evidence it bringeth, that it may be matter of Joy or Sorrow to you, of Confession or Thanksgiving. If it reproach you, do not smother the check, Acts 24.25. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, go thy way for this time, when I have a more convenient season, I will call for thee. If it cheer you, see upon what grounds, Rom. 9.1. I speak the truth in Christ, I lie not, my conscience also bearing me witness in the holy Ghost. It is no matter what others think, but what Conscience thinketh. Nothing is nearer to us than ourselves; it is a domestical Tribunal, that we always carry about with us.

3. As a Judge it passeth Sentence; if it be wrong, there is an appeal from Court to Court, Psalm 130.3, 4. If thou Lord shouldest mark iniquities, O Lord! who can stand? But there is forgiveness with thee, that thou mayest be feared. Conscience is a Judge, but it is an inferior Judge, there lieth an Appeal to a higher, 1 Cor. 4.4. He that judgeth me is the Lord: Heb. 11.23. And to God the judge of all : But it should be done with great admiration of Grace. But if the Judgment be right, it is ratified; its Judgment we must yield to, 1 Cor. 11.32. But when we are judged, we are chastened of the Lord. Thus should we keep up the force of Conscience.

A SERMON On ZECHARIAH. xiv.20, 21.

THESE words describe the Purity and Holiness of the Gospel-Church in such Termes and Notions as are proper to the Old Testament Dispensation. In them observe,

• 1. The Inscription or Impress.
• 2. The things on which it is engraven.
• 3. The time when it is done.

1. The Inscription or Impress, Holyness to the Lord. This was of old written on the Priests Mitre, Exod. 28.36. And thou shalt make a plate of pure gold, and grave upon it like the ingravings of a signet, HOLINESS TO THE LORD. To show that he was a Person Sacred, and designed for special Holy Uses; therein he was a Type of Christ. Now what was upon the High Priests Frontlet, was inscribed on everything, to show they should consecrate their all to God.

2. The things inscribed particularly enumerated, first the horse-bells, or the Ornaments of their Horses. Secondly, Their bowles, or basons. Thirdly, Their pots.

1. What was used in the Kitchings of the Temple.

2. The Utensils of every ordinary House and Family. There were Kitchins belonged to the Temple, wherein the Thank-Offerings were dressed for their Sacred Feasts. The Bowles of the Altar were for an higher use, namely, to receive the Blood of the Sacrifices to make the sprinklings, as Solomon made an hundred basons of Gold for that use, 2 Chron. 4.8.

3. The Time, in that day ; he speaketh not of any peculiar time, but the whole State of things under the Gospel, which is as it were but one day: And it is called that day by way of excellency. Thus the time of the Gospel are days indeed full of Light and Grace; and that day by way of limitation, it should be reserved for this day; and not found in such a degree and measure at any other time, even then when there should be no Sacrifices, no Altars, then the Bells, Pots, and Basons should be sanctified or separated from a common, and dedicated to an Holy Use; that is, there shall be such special Universal Holiness, as if it were so done upon all these things.

But you will say, When and where is it? Alas! considering the degenerate state of the Christian World, where is this Universal Holiness to be found? How shall we make it good?

Answer 1. Prophesies of things belonging to our Obedience are to be understood many times quoad officium, of our Duty rather than quoad eventum, of the event; it is their Duty to be thus Holy in all their Employments and Affairs; that dispensation requireth it as our Duty.

2. As to the Event it is to be understood comparatively, not absolutely; to show that there shall be a far greater Holyness under the Gospel, than under the Law ▪ both intensive, as to the degree of the Holyness itself; and extensive, as to the Persons sanctified. Intensively, the Holiness its self is greater, because the Ordinances of the Gospel are Rational, and not Typical, and the Duties of it Moral more than Ceremonial; God taught them by Ceremonies; to hate Sin by the Types of legal uncleanness, to devote themselves to God by offering their Beasts in Sacrifice. Theirs was like a training, ours a real War, as much as the difference is between shooting at a Puppet or painted Castle, and fighting with an Enemy. And because more of the Spirit is poured out, now Grace is not given upon trust, but the price is actually paid. Extensively, more Persons are sanctified, as the Pale is enlarged, and the Gospel prevaileth on them, Rev. 5.9. Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. Mark 16.15. Go into all the world, and preach the Gospel to every creature.

3. The Gospel-State hath its ebbs and flows in several Ages. Sometimes there is a notable vigor and power of Godliness, at other times a great Increase of Wickedness, and Men do so far corrupt their way, that we are forced to put another sense upon words, or expect a better time when the Prophesy shall be more amply fulfilled. We can hardly reconcile the words with the state of the times.

Doct. God in and by the Gospel will effect an eminent and notable sanctification, both of Things and Persons.

• 1. Let us consider how Gospel Holiness is set forth in this Prophesy.
• 2. I shall speak of Holiness in the General.
• 3. Give you the Reasons.

I. That degree of Holiness which is here prophesied of.

1. All such things as were before employed against God, should be then employed and converted to his service; for the Horse-Bells shall be inscribed. He speaketh before of Horses employed against the Church, which God would overthrow, verse 15. It was the fashion of those Oriental Countries to adorn their War-Horses and Camels with Golden Chains and Bells; Judges 8.26. This Prophesy intimateth, that now these Bells should be converted to another use, to make Golden-Pots and Bowles for the Temple, and be inscribed by God's Motto and Impress. In our Natural Estate we employed our Time, and Wit, and Parts, and Strength against God; but if converted, then for him. As one of the Fathers glosseth upon Eves seducing Adam, She was a Rib, but she proved a Dart. We fight against God by his own Weapons, but Conversion maketh a change, Rom. 6.13. Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. The 〈 in non-Latin alphabet 〉 , the Weapons or Instruments of unrighteousness are become 〈 in non-Latin alphabet 〉 , instruments of righteousness. So verse 22. For now being made free from sin, and become servants to God, ye have your fruit unto holiness. There is a manifest change in the use of all things.

2. Upon all the Utensils of the Temple there shall be Holiness to the Lord, whether Pots or Bowles: The great and immediate Duties of the Worship of God should have special Holiness in them, for God will be sanctified in all that draw nigh unto him, Levite. 10.3. I will be sanctified in them that come nigh me, and before all the people I will be glorified. There should be a special Awe and Reverence upon our Hearts in our conversing with God, when the Blood of the Sacrifice is presented to him as it was in the Bowles, or the Flesh of the Sacrifice eaten by ourselves, as it was by the Priests when it was sodden in the Pots of the Lord's House. We read of discerning the Lord's body, 1 Cor. 11.29. We receive it not in an Holy manner, if our eating be not in a different manner from eating our ordinary Meal. The Impression of our great end should be upon our ordinary and common Actions, but in Worship the Nature of the Work is Holy, and the Manner of our Deportment should be very reverend and serious.

3. The Expressions imply a proficiency and growth in Holiness. For the Pots of the Kitchen of the Temple shall become as the Bowles of the Altar, for purity and Holiness. There were degrees of Holiness in the several Vessels belonging to the Temple; the meanest things in Sacred use shall be advanced to an higher degree of Esteem and Holy Employment than before, which some understand thus, that the meanest things in the Christian Church shall be as precious as the most glorious things in the Jewish Church; rather that Holiness should be upon the growing hand, and increasing from degree to degree, till all be perfected in the Everlasting Estate. The Bells or Neck-Ornaments of their Horses shall be turned into Pots of the Lord's House, and the Pots in the Kitchen become as the Bowles on the Altar. Oh Christians! the Holiness of the Gospel is a growing Holiness, we should go on from strength to strength, Psalm 84.7. from glory to glory, 2 Cor. 3.28. The inner Man must be renewed day by day, 2 Cor. 4.16. There should be a continuance in Gospel-Holiness. Carnal Men seek to grow greater and greater, and higher and higher, and attain further degrees of their Worldly Happiness, and shall not we seek to grow better and better? One dramm of Holiness is worth a whole World of Greatness; Holiness is the Glory of Saints, the Beauty of Angels, the Delight of God, you cannot be too holy. But alas! Many lose ground in Religion, Holiness is in the wane, not in the increase, Sin is not so hateful as it was before; What will this come to at length? How can he be rich who groweth every day poorer? Or reach the Goal, who goeth every day a step back? who loose their Zeal, and the elder they grow, live in more indulgence to the Flesh?

4. As it is a progressive Holiness, so it is also a diffusive Holiness, that spreadeth its self throughout all Actions, Civil and Sacred; in things which belong to Peace and War. (1.) In things Civil, and Sacred, all the Pots of the Lord's House, and all the Pots in Jerusalem. (2.) In things of War and Peace, for here are Horse-Bells, and Pots; all things should now become Holy, and holily used. In every point and ordinary Action of the Christian Life, a Christian should devote himself to God: True Holiness will extend its self, and shine forth in a Mans most common things and employments, and the sincere Man referreth all to God, even in his ordinary Conversation, as if he were about immediate Worship. 1 Pet. 1.15. For as he which hath called you is holy, so be ye holy, 〈 in non-Latin alphabet 〉 , in all manner of conversation. In every creek and turning of your Lives, or in every particular passage of your Christian Course. Oh what a blessed thing is it, when Godliness runneth through a Mans whole Life, as the Woof through the Web! when our whole Conversation savoreth of Godliness and True Holiness; and our Common and Civil Actions are done in the Lord, and for his Glory; and upon all occasions you show yourselves haters of Sin, and lovers of what is good. Every thing that passeth God's Hand, discovereth the Author; there is not a Gnat, or a Pile of Grass, but you may see God in it, as well as in the more stupendous Works of the Creation: So should a Christian in every condition, prosperous and adverse, in an high or low Condition, whether he be abased or do abound, carry himself like a Christian, Phil. 4.12. I know both how to be abased, and I know how to abound, everywhere, and in all things I am instructed, both to be full, and to be hungry, both to abound, and suffer need. Hosea 7.8. Ephraim is a cake not turned, baked but on one side, and dough on the other. So in every Action, Civil, or Sacred, there must not only be a Spirit of Holiness breathing in our Duties, but shining forth in our ordinary Employments and Recreations. Every Action morally considered, is in its self a step forward to Hell, or to Heaven. In every Relation, in Love to our Maker, in Duty to our fellow Creatures, Acts 24.16. And herein do I exercise myself, to have always a conscience void of offense toward God, and toward men. To all Men, and to our fellow Saints, 2 Pet. 1.7. And to godliness brotherly-kindness, to brotherly-kindness charity. In Justice and Charity. When the Web is one thing, and the Woof another, the Lord abhorreth it.

II. Of Holyness in the general, What it is? It may be considered relatively, or positively.

1. Relatively. So that Thing or Person is Holy, which is set apart from a Common to a Holy use.

2. Positively. So it implieth the Renovation of our Natures, and the Rectitude of our Actions: For Holiness may be applied to Persons, or Actions; an Action is Holy by its Conformity to the Rule; a Person by the prevalency of his Principle. Holiness with respect to our Actions is an Universal Endeavor of Conformity to the Will of God. A Person is Holy by the prevalency of his Principle, when his Heart by those Divine Qualities, which we call Graces, is constantly bent, and powerfully inclined to please God in all things.

1. For Holiness Relatively considered, or with respect to our Relation to God. These four thing are in it.

1. An inclination towards God. There is a new bias upon the Heart, which bends it to God, which before bended and tended towards Carnal Vanities. Conversion is a turning to God, and the Holy Life is a living to God, Gal. 2.19. For I through the law am dead to the law, that I might live unto God. The great work of Grace is to set and fix the Heart towards him, from whom we departed by our Folly and Sin, that we may serve, please, and glorify him in all things, and finally come to enjoy him as our chief happiness, 1 Chron. 22.19. Now set your heart and your soul to seek the Lord your God.

2. From this tendency towards God ariseth a Dedication of ourselves, and all that we have to the Lord's Use and Service, 2 Cor. 8.5. But first gave their own selves to the Lord, and unto us by the will of God, Rom. 6.13. But yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God, Rom. 12.1. I beseech you therefore brethren by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. They are ashamed they have so long kept God out of his right, therefore now they resign themselves, to be what he will have them to be, and to do what he will have them to do.

3. From this Dedication there results a Relation of the Persons so dedicated to God, so that from that time forth they are not their own, but the Lord's, Ezek. 16.8. Now when I passed by thee, and looked upon thee, behold! thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness, yea I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine, Rom. 14.7, 8. For none of us liveth to himself; and no man dieth to himself; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's.

4. There is another thing, and that is the actual using of ourselves for God. We are Vessels set apart for the Masters use, 2 Tim. 2.21 If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the masters use, and prepared unto every good work. And according we must live, not to ourselves but unto God; it resulteth from all the former, 2 Cor. 5.15. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them. If we love God, and have a thankful sense of his love and kindness to us, we will do so; there needeth no other law to bind this upon us but our Love. Love is the poise which inclineth the Soul to God. If we are dedicated to God, the sincerity of our Dedication is known by our use, many give up themselves to God, but in the use of themselves there appeareth no such matter, they use their Tongues as their own, their Hearts as their own, their Bodies as their own, their Wealth, Strength, and Time as their own; but a sincere Christian maketh Conscience of his Dedication, 1 Cor. 6.15. Know you not, that your bodies are the members of Christ; shall I then take the members of Christ, and make them the members of an harlot? God forbid! Our Members are Members of Christ, as we are in Covenant with him, in point of fidelity, we must not do so. And his Interest in us obligeth us, Matth. 22.21. Render therefore to Caesar the things which are Caesar's, and to God the things which are God's. We are not our own, but God's: 1 Cor. 6.19, 20. Ye are not your own, for ye are bought with a price, therefore glorify God in your body and in your spirit, which are God's. Do not rob God of his own, you should make Conscience of alienating that which is the Lord's.

Once more, this is bound upon us by another Argument, the certainty of our future account, Luke 19.23. Wherefore then gavest not thou my money into the bank, that at my coming I might have received my own with usury. He will require his own with Usury. We should keep a constant and faithful reckoning, how we lay out ourselves for God; we must not spare God something only, but the main drift and business of our lives must be to honor God, he must have a share in all things we have and do.

I might add, as another binding Consideration, the constancy of Divine Inspection. We are always in the Eye and Presence of the Great God, who still looketh upon us, and considereth whose business we are about, his, or our own, Luke 1.75. In holiness and righteousness before him all the days of our life. We are always before him, and observed by him.

2. Positive Holyness may be considered, either with respect to our Persons or Actions.

1. Our Persons, When Ye are renewed by the Spirit, or there is an inward principle of Sanctification wrought in our Hearts. Other things when dedicated to God, are changed only in their Use, as Gold, Silver, and Goats Hair; but when Man is dedicated to God, he is changed in his Nature; there is not only a difference between him and others, but a difference between him and himself. There is a difference between him and others, not only as he is set apart for God, and dedicated to an Holy Use, the Godly are set apart for God, Psalm 4.3. But know that the Lord hath set apart him that is Godly for himself : But as he is cleansed, purified, and renewed by the Holy Ghost, and so there is a difference between him and himself, 1 Cor. 6.11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the spirit of our God. Now this is necessary, that a Man should be Holy before his Actions shall be Holy; for till a Man be Regenerated, and act from a Principle of Grace in his Heart, all that he doth is but the shadow and imperfect imitation of a good Action, as an Ape would imitate a Man, or as a violent Motion doth resemble that which is Natural. We are bidden to be Holy as God is Holy, 1 Pet. 1.15. But as he that hath called you is holy, so be ye holy in all manner of conversation. God as to his Essence and Being is Holy, and all his Acts carry a condecency with his Nature. He is righteous in all his ways, and holy in all his works, Psalm 145.17. So we are made partakers of a divine nature, 2 Pet. 1.4. and so live and walk in a God-like manner, 2 Pet. 1.3. According as his divine power hath given unto us all things that pertain to life and Godliness. Grace is given to beget Life, and then we are visibly to express it in a course of Godly walking: Grace is planted in the Heart, and then the influence of it is defused throughout all the parts of his Life: First, there is Internal Holiness in the hatred of Sin, and the love of that which is good; and then External Holiness is expressed in avoiding the one, and pursuing after the other. In short, Actions without Life are the motions of Puppets, not living Creatures; on the other side, if there be a change of Heart, there must be fruits becoming it. Habits are known by their Acts, and Resolution by our Practice, and the new Nature by newness of Conversation. A Principle of Grace there must be, and a prevalent Principle, such as gets the Mastery of Sin, before a Man can be denominated Holy: There are mixed Principles, and mixed Operations in a Christian, but one is in praedominancy; though there be a mixture of Principles, and of Operations, yet there is not a mixture of Interests, there is but one chief good, their great design is to please God in all things.

2. As a Person is Holy by his Principle, so an Action is Holy by the Rule, when it agreeth with it as to Manner, and Matter, and End. The substance of the Matter must be such as is warranted by the Law of God, which melteth and sets out the bounds of Sin and Duty: For by the law is the knowledge of sin, Rom. 3.20. Rom. 12.2. That ye may prove what is that good, and acceptable, and perfect will of God. Gal. 6.16. As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. So for the Manner, it must be done in such a way as will suit with the Nature of the Action we are about: A Man may sin in doing good, when he doth not do it well, Luke 8.18. Take heed how you hear. Eccl. 5.1. Keep thy foot when thou goest into the house of God, and be more ready to hear, than to give the sacrifice of fools, for they consider not that they do evil. And in our ordinary Conversation, Eph. 5.15. See then that ye walk circumspectly, not as fools, but as wise; Prov. 4.26. Ponder the path of thy feet, and let all thy ways be established. The end must be to glorify God, 1 Cor. 10.31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Coloss. 3.17. Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. A common Rule for all our Actions, that they be undertaken in Christ's Name, and Thanks be given unto God for the event and success of them. In short, to be ruled by Christ's Command, depending on his help, aiming at his Glory, the Heart must be habitually inclined to all things in him and for him, so as in the issue and close of their Actions to yield them matter of Thanksgiving to God; this is that Universal Holiness, which is required of all Christians.

III. Reasons why this Eminent Holiness, both of Persons and Actions, should take place in the Gospel, above the times of the Law?

1. Because of our Principle, the new Nature wrought in us by the Spirit of God, which is suited to the whole Will of God, Eph. 4.24. And that ye put on the new man, which after God is created in righteousness, and true holiness. As thou art a Creature, thou art bound to do the whole Will of God, for no Creature can be exempted from subjection to his Creator: But now as New Creatures so are we fitted and prepared, or put into a capacity to serve and please God in all things: Eph. 2.10. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Every Creature is fitted for the Operations which belong to that Life which it hath; so the New Creature, if created a new, is fitted a new, and therefore the New Nature must show itself in all our Actions towards God and Men. The New Nature must still show itself in all our Actions with God, our Neighbor, and ourselves, Titus 2.12. Teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in the present world. In our Worship, taking all occasions of conversing with God; as Cornelious, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. Acts 10.2. In our dealings with Men, Rom. 12.17. Provide things honest in the sight of all men : In Charity, Acts 9.36. Dorcas a Devout Woman, full of good works, and alms-deeds which she did. Nay in our Recreations, and Delights of the present Life, use them still in order to God, 1 Tim. 4.4, 5. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the word of God, and Prayer. God's Permission, and Prayer calling for a Blessing on it. The Word showeth what is commanded as necessary, what is lawful or indifferent; Prayer on all things showeth the seriousness of a Christian, in lesser Matters he would go about nothing, but what is recommended to God.

2. Because of the Exactness of our Rule, which teacheth us how to walk in our several Businesses and Employments. A Christian in his Walk, either as to Faith, or Manners, is not left indifferent to choose what Rule pleaseth him best; but there is a fixed determinate Measure of all our Actions, how we shall enter into a state of Grace, how we should behave ourselves in it, Micah 6.8. He hath shown thee, O man! what is good, and what doth the Lord God require of thee, but to do justly, and to love mercy, and to walk humbly with thy God : And Psalm 119.105. Thy word is a lamp unto my feet, and a light unto my path, Carnality is a walking, 〈 in non-Latin alphabet 〉 , according to the course of this world, Eph. 2.2. Holiness is walking, 〈 in non-Latin alphabet 〉 , according to the rule, Gal. 6.16. The one according to the fashions of Men, and the guise of fleshly minded Creatures; the other according to the Holy Will of God, Rom. 12.2. Proving what is that good and acceptable, and perfect will of God : Or, as becometh the gospel, Phil. 2.27. A Conversation strict, Spiritual, and Heavenly.

3. Because of our Pattern and Example, Jesus Christ, who was exact in all his Actions. He declared himself to be the Son of God, useful in all his Converses, still aiming at the Honor of his Father, John 8.50. I seek not mine own glory, there is one that seeketh and judgeth. He was careful to please him in all things. Christ came from Heaven, not only to expiate our Offences, but to give us an Example: And he that saith he abideth in him, ought himself also so to walk, even as he walked, 1 John 2.6. Wherein lieth this Example? He telleth us he came not to do his own will, but the will of him that sent him, John 5.30. In Temptations, Sufferings, Reproaches, in the midst of the Ingratitude of Men, and poverty and meanness of Condition, in all his Fastings, Labors and Death, he sought still to please his Father, and promote his Will, John 8.29. For I do always those things that please him. This is your Pattern, Christians! And it is true Religion to imitate him whom we worship, Likewise to him is the true Note of our Communion with him; if your Life be such a Life, then there is Holiness to the Lord written upon it from first to last.

4. Our Obligations to Christ, partly because of his Dominion, as the Lord Redeemer by right of purchase, Rom. 14.9. For to this end Christ both died, and rose, and revived, that he might be Lord both of dead and living. In all Conditions and States of Life he hath a Right in us, therefore in every state of Life we should glorify him. Partly from our gratitude to Christ as a Savior, as well as a Lord: What doth he expect from thee, when he hath done so much for thee already, and will do much more, but that thou shouldest love him, and live to him? 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, That if one died for all, then were all dead. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him who died for them, and rose again. What hadst thou been were it not for his Love? What wouldst thou have answered to an accusing Conscience in the midst of thy griefs and fears? How wouldest thou have looked God the Judge of all the World in the face? Who could free thee from the Curse of the Law, and the Flames of Hell, but the Son of God who parted with all his Glory that he might redeem thee to God? And if thou wilt not part with thy Sins thou justly deservest to suffer for them. Thou lookest for more from him than ever yet thou hast received, to live with God forever; what then is thy business, but to glorify him upon Earth, that thou mayest be glorified with him for evermore? Partly by thine own Covenant-Vow; thou art Baptized in his Name, and hast often ratified the Bond of the Oath into which thou art entered, and what is Baptism but a Dedication unto God, not to be thine own, but his? Acts 27.2 • . Whose I am, and whom I serve. If thou art this, thy whole Life should be Christ's. We are debtors not to the flesh to live after the flesh. Rom. 8.12, with Gal. 5.3. I testify to every man that is circumcised, that he is a debtor to do the whole law.

VSE. Is to persuade you to this Universal Obedience. None enter upon God's Service, but with a Consecration; and none entirely give up themselves to God, unless they give up all things with themselves, not one thing reserved; and if nothing be reserved, nothing must be used but for his Glory, otherwise the Dedication is a mockery. The Considerations are plain. Now I shall give you sundry Directions, and they will most what come to the same purpose, but altogether will bind this Holiness upon you.

1. Undertake nothing but what will bear this Inscription upon it, HOLINESS TO THE LORD ; This question should be put to ourselves, can I dedicate this to God? In Worship, am I now acting for God or for myself? In your Callings, is this for God? Is it inconsistent with my great end, or impertinent to it? If it be inconsistent, it is plain Treachery to my Covenant-Vow; if impertinent, it is a diversion, not voluntarily to be allowed, 2 Cor. 5.9. Wherefore we labor that whether present or absent, we may be accepted of him. In your Sports and Delights, Eccl. 2.2. What doth it? When you are carding away your precious time, or your substance, which might be better employed, is this Holiness to the Lord? That should be legible in all you are and do. In the choice of your Relations, disposal of your Condition of Life, here is your Measure still.

2. Be sure to exercise your general Calling in your particular; your general Calling is to be a Christian, your particular Calling is, that way of Life to which God hath designed you by your Abilities and Education for the common good; now the one falleth into the other, I am to guide myself in my Calling by the general Duty of a Christian, as a Minister, Magistrate, Gentleman, or Tradesman, as one fearing and loving God, John 17.4. I have glorified thee upon earth, I have finished the work thou gavest me to do, Acts 13.36. David served his generation by the will of God : As an instrument of Providence, I must consider how my particular Calling will serve my great End. 1 Cor. 7.21, 22. Art thou called being a servant, care not for it, but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord's freeman; likewise also he that is called, being free, is Christ's servant, Nehem. 1.12. The Lord show me favor in the sight of this man, for I was the Kings cup-bearer. He had improved his place for God.

3. Turn all second Table Duties into first Table Duties, Heb. 13.16. But to do good, and to communicate, forget not, for with such Sacrifices God is well-pleased : Sacrifice is a first Table Duty, yet relieving the Poor is called a well-pleasing Sacrifice, I am. 1.27. Pure religion, 〈 in non-Latin alphabet 〉 , worship, and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction. Whatever we do must be a Sacrifice; then in serving Men you serve the Lord Christ. This is to turn Common Pots into Temple Pots, and Pots into Bowles of the Altar, Eph. 5.21. Submitting yourselves one to another in the fear of God. Be conscientiously careful and tender of your Duty to Man, Col. 3.22. Servants obey in all things your masters according to the flesh, not with eye-service as m • n-pleasers, but in singleness of heart, fearing God. Wives submit yourselves to your own husbands, as unto the Lord, Eph. 5.22. Out of love to Christ, Eph. 6.1. Children obey your parents in the Lord.

4. Go about your Earthly Business with an Heavenly Mind, Phil. 3.20. But our conversation is in heaven. All is a Journey thither, look to the unseen World.

5. Content not yourselves with the Natural Use of the Creature, as Brute Beasts do, but see God in all. The Creature is as a Glass, and Image wherein to read your Creators Goodness, and as helps and means to enable you to his Service, therefore still they must be received with Thanksgiving, 1 Tim. 4.3. For every crea • ure of God is good, and nothing to be refused, if it be received with thanksgiving. Man is to use the Inferior Creatures for God, not as the Lord of them, but as the Steward of the Creator, to whom he is accountable for that use; not to sacrifice them to his own pleasure and Will, and to gratify his fleshly Mind: They are neither his, nor for him, but for God, for he hath not the right of a Lord, but a Servant.

6. In all your ways acknowledge God, depending upon him for Direction and Success; and consulting with him, and approving thy Heart and Life unto him, Prov. 3.6. In all thy ways acknowledge him, and he shall direct thy paths. Especially Duties must be done by virtue of influence from Christ, Phil. 2.13. For it is God which worketh in you both to will and to do of his good pleasure. Gal. 2.20. I live by the faith of the son of God. In our ordinary Actions, we must still ask his Leave, Counsel, and Blessing, acknowledging his Dominion over us, and all that we do; there we must call in his help, and aim at his Glory; 1 Cor. 10.31. Whether you eat, or drink, or whatsoever you do, do all to the glory of God. That doing things by him, we may do them for him.

7. God should be worshipped by every Faithful Person in his own House, in as God like a manner, as he was worshipped by the Jews in the Temple. A Christian must be alike everywhere, at home, and abroad, Phil. 2.12. Wherefore my beloved! as ye always have obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. So David. Psalm 101.2. I will walk within my house with a perfect heart. There where we familiarly converse, we should show most of Holiness, ordering all our Affairs and Actions, as may best demonstrate the sincerity of our Hearts.

A SERMON On JOHN iii.14, 15.

THE former part of this Chapter is spent in a Discourse with Nicodemus.

(1.) About Regeneration. That great Pharisee needed to be catechized and taught the plainest Principles of Christianity.

(2.) About Salvation by Christ, the great secret which our Lord brought out of his Fathers Bosom. He instructed him in two things mainly.

(1.) The manner of purchasing. (2.) The manner of applying this salvation. As the whole Context may be comprised under these two heads, so also the words read to you. The manner of purchasing is by Christ's coming into the World, and dying for Sinners; The way of applying is by Faith in the Son of God. He instructeth him in the manner of purchasing, partly that he might not think light of Sins, seeing he must die for them; partly that he might not be scandalized at his Sufferings, as afterwards he buried Christ, and provided a mixture of Myrrh and Aloes for his Funerals, John 19.39. He instructeth him in the way of applying and obtaining the purchased benefits, partly that he might not be ashamed of professing himself one of Christ's Followers and Disciples; partly to engage his Heart to own him as the Savior of lost Sinners, having sufficient virtue to cure the sinfulness and misery of such as fly to him by Faith. These things are represented to him by a Type, and that a notable one, The Type of the Brazen Serpent. In the words take notice,

• 1. Of the 〈 in non-Latin alphabet 〉 , or proposition, as Moses lifted up the serpent in the wilderness.
• 2. The 〈 in non-Latin alphabet 〉 , or the reddition, or explication of it, Even so must the son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life ! In which,
  • (1.) The way of saving Mankind, the son of man must be lifted up.
  • (2.) The means of applying it, that whosoever believeth in him,
  • (3.) The benefit propounded, negatively, he should not perish ; positively, but have eternal life.

I shall open the words by a short illustration, and then come to the point:

1. For the protasis. [ as Moses ] by God's appointment, though the Minister be only mentioned, Numb. 21.8. The Lord said unto Moses, make thee a fiery serpent, it was not his device, but God's Ordinance, no invention and institution of his, he had God's express Command and Warrant for it [ Lifted up ] That is set upon a Pearch or Pole, as an object to be looked upon by the stung Israelites. [The Serpent] That is, the Brazen-Image and Figure of a Serpent. Signs are often called by the name of the thing represented and signified. [ In the Wilderness ] A Figure of this World, through which we have our passage to the Heavenly Canaan. You may add that the 〈 in non-Latin alphabet 〉 , or proposition of the Type, may be more full, That the people might not perish, but be healed and live, for then the reddition, or explication of the Type will run more smoothly.

2. The Apodosis. [ even so must the son of man. ] That is, Christ spoken of in the former verse, The Son of Man that Ascended, and descended; That was in Heaven, and knew the depths of God's Counsel, and came down to make them known to us. This Son of Man must be lifted up, believed on, or looked unto by Faith, and then the guilty Sinner is healed, and shall not perish, but have Eternal Life. The lifting up of the Son of Man in the sound and first hearing seemeth to note his exaltation; but it doth not carry that notion here, but such a lifting up as is correspondent to the Erection of the Brazen Serpent on a Tree or Pole; it signifieth the Crucifixion of the Son of God, not his Exaltation, but the lowest Act of his Humiliation. So in many other places, John 8.28. When ye have lifted up the son of man, then shall ye know that I am he. He speaketh it to the wicked Jews, and how did the Jews lift him up, but by crucifying him? Surely they intended no Honor to him, yet there it is made their Act. So John 12.32, 33. I, if I be lifted up from the earth, will draw all men after me, This he said, signifying what death he should die, as the Evangelist there explaineth his meaning, so that there needeth no further scruple about the sense of the words. It followeth, [ that whosoever, ] All Persons are invited without exclusion of any, that universal particle comprehendeth Sinners of all sorts and sizes, of all ranks and conditions in the World. [ Believeth in him, ] This answereth to looking upon the Brazen Serpent; Believing is a looking to Christ, a looking upon him by the Eye of Faith. [ Shall not perish, but have eternal life. ] He shall escape the present danger which he feareth. Souls shall be healed, and delivered from Hell, and Life Eternal is restored to them.

Doct. That we ought to consider Salvation by Christ as prefigured and represented by the history of the brazen Serpent.

As Moses lifted up the serpent in the wilderness, even so must the son of Man be lifted up. And Christ here propoundeth it to Nicodemus.

1. It is useful to consider the Types, partly to confirm our Faith, when we see the Harmony between the Testaments. There are Historical Types, and Prophetical Types. Historical Types are only Patterns and Examples, 1 Cor. 10.11. All these things happened to them for 〈 in non-Latin alphabet 〉 , Ensamples, or Types, so the Providences of God to his Antient People, 1 Cor. 10.9. Neither let us tempt Christ as some of them also tempted, and were destroyed of serpents. Prophetical Types were instituted to prefigure a thing to come, as the Ceremonies of the Law were Figures of better things to come. Now we see the Gospel is not a Novel Invention, only hatched in that Age, when it was first set a foot, no, it was long since foretold, not only by words, but things, there was a preparation made for it. And partly to help our Meditation; we reflect upon these things with more delight and sweetness, whilst we view the Agreement between the Truth and the Type. When we know the Person, yet we delight to see the Picture; and so we may take a view of things with a grateful variety: We see them double, when we consider both the Shadow and the Mistery. Partly to increase our thankfulness; we have not such dark and long prospects, through which they only could look to Christ; we may see him more clearly in the Doctrines of the Gospel where he is evidently set forth unto us, and as it were, crucified before our eyes, Gal. 3.1. Surely then we are more obliged to mind these things. The more clearly and convincingly Christ is represented to us, the more will our negligence be aggravated, and our contempt the greater, if we make light of these things.

2. Among other Types the Brazen Serpent must not be forgotten, partly because it doth in a most lively and full manner represent Christ: Here a word is a Sermon, and we cannot think of the Brazen Serpent, but the necessity, the remedy, the means of Application do presently offer themselves to our thoughts. And partly because this took off the great scandal, and Jewish exception against Christ, which was the ignominy of the Cross. Therefore to a Doctor of the Law he doth not produce the Paschal Lamb, or other Figures, but the Brazen Serpent, as clearly representing the Cause, Quality, and Fruit of his Sufferings.

3. To help you in this Consideration, I shall

• 1. Give the History.
• 2. The Typical Use of it.

First, The History, in Numb. 21.6, 7, 8, 9. And the Lord sent fiery serpents among the people, and they bite the people, and much people of Israel died. Therefore the people came unto Moses, and said, we have sinned, for we have spoken against the Lord, and against thee; pray unto the • ord, that he take away the serpents from us: and Moses prayed for the people. And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole, and it shall come to pass, that everyone that is bitten, when he looketh upon it, he shall live. And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass he lived. The Sin occasioning the Judgment was there murmuring at Moses and Aaron, and their loathing of Manna; for this God sendeth fiery Serpents. Observe how God suiteth the Judgment to the Sin, venomous Tongues are plagued with venomous Serpents. It is said, Eccl. 10.11. Surely the serpent shall bite without enchantment, and a babbler is no better. And again, Psalm 140.3. They have sharpened their tongues like a serpent, Adders poison is under their lips. They have a Bag of Water under their Tongues, which is most poisonous and inflaming, which in biting is broken: But this was not the Asp, but the Chersydrus, a sort of Serpent, which abideth on Land, as well as in Water; whilst it liveth in the Water, it is not altogether so venomous, as when it cometh to live on the dry Land, and in this part of the thirsty howling Wilderness these kind of Serpents were most fiery and burning, and at that time of the year, when the Israelites were there, which was about the end of August. For Aaron died in the first day of the fifth month, Numb. 33.38. which was about the Tenth of July, and the Children of Israel mourned thirty days before they journeyed, Numb. 20.29. And when they journeyed from Mount Hor, then we read of their murmuring, and God's plaguing them with fiery Serpents. Observe again, that God that bringeth Manna from Heaven, can also send Serpents. God is not all Honey, abused Mercy is turned into fury, and when his favors are despised, he hath Judgments to sting us; and if Men will loath their Food, God will chastise them with poison.

But again to the History, These Serpents which God sent are called fiery serpents, partly for their color, being of a shining glistering skin; the word in the Original is Seraphim-burners, a Name given to the Angels, Isa. 6.2. Above it stood the Seraphims, which Angels are called elsewhere flames of fire, Psalm 104.4. Partly because their venomous stinging and biting did cause a raging heat, and grievous burning in the Bodies of the Israelites. And it seemeth they were a kind of Serpents with Wings, not of Feathers, but of a cartilaginous substance, like the Wings of a Bat, and did here and there seize upon them and bite them; or at least they are said to fly, because of their swift Motion, whereby suddenly jerking they shoot themselves forward, or dart themselves out of Trees on Men, or Beasts, as they pass by them. There is a plain allusion to those flying Serpents, Isa. 14.29. Out of the serpents hole shall come forth a cockatrice, and his fruit shall be a fiery flying serpent. And indeed that Wilderness through which the Israelites passed, did abound with many sorts of these Serpents: Therefore it is said, Deut. 8.15. Who led thee through that great and terrible wilderness, wherein were fiery serpents and scorpions. Well then, they go to Moses, and said, we have sinned, for we have spoken against God, and against thee, pray to God for us, that he take away the fiery serpents. In Adversity Men will own the faithful Servants of God, against whom they have murmured when all is well. Moses forgetteth the injury, and prayeth to God for them, and God, though he doth not take away the Serpents, yet he provideth a Remedy unlikely in appearance, a Brazen Serpent to cure the bites of Living Serpents, but Divine Institution conveyeth a Blessing. The word of Command is that they should look upon the brazen serpent, and the word of Promise is, that they should be healed, Numb. 21.8. Make thee a fiery serpent, and set it upon a pole, and it shall come to pass, that everyone when he is bitten, that looketh upon it shall live. This is in short the History.

Secondly, The Mistery, or Typical use of the Brazen Serpent. The chief things represented in it are Sin, Christ, and Faith; the deadliness of Sin, the manner of our deliverance by Christ, and the Nature of Faith.

1. Israelites deadly Sin and Misery occasioned the setting up of the Brazen Serpent; so the occasion of Christ's sending into the World was Mans Sin and Misery, we being all bitten by the old Serpent, and so liable to the Curse. The Devil is called the old serpent, Rev. 12.9. And in the appearance of a Serpent he deceived our first Parents: Therefore we read that the serpent beguiled Eve, 2 Cor. 11.3. Human Nature was then stung to Death by Satan, and the Venome dispersed its self throughout the whole Race of Mankind. Among the Israelites there were but a few stung, here all; there their Bodies, here the Soul; there Temporal Death followed, here Eternal. In the Sting of these fiery Serpents two things representeth our Misery by Sin: (1.) It is painful. (2.) Deadly.

1. This Sting is painful. The bitings did presently cause pains, and an intolerable thirst and burning, which was very grievous to them; so the sting of Sin is painful, not always felt, but soon awakened. In Spiritual things we are more stupid, and are not so sensible of the Maladies of the Soul, as they were of the pains of the Body. We are subject to bondage, Heb. 2.14. Though we do not always feel actual horror. There is a fire smothering in our Bosoms, though it be not blown up into a Flame. One of our Spiritual Diseases is a Lethargy, and it is a great part of our Misery, not to know our Misery. If Conscience were not lulled asleep, we would be more sensible: Surely Satan's bites are more painful than those of these Serpents; his Darts are called fiery darts, Eph. 6.16. His Darts are dipt in the gall of Asps and Vipers. Boiling Lusts will in time awaken raging Fears and Despair. O what horror and torment will Sin procure to us, if it be not speedily cured! Sin is an Evil and a Mischief, whether we feel it, yea, or no; but we shall soon feel it an Evil, as the stung Israelites felt the biting of the Serpents. Sin in the Life will make Hell in the Conscience; it seemeth a sweet draught while we are taking it down, but there is rank poison at the bottom: A wounded Spirit findeth it now, Prov. 18.14. A wounded spirit who can bear? Horrour and anguish of Conscience is insupportable, ask any Man whose Heart is well awakened, and he will tell you, that the sense of the guilt of Sin is more bitter to the Soul than the gall of Asps; no terror comparable to the terror and sting of an accusing Conscience. God's terrors are compared to a Fire that drinketh up the Blood and Spirits, Job 6.4. The arrows of the almighty are within me, the poison whereof drinketh up my spirit, the terrors of God do set themselves in array against me. No poison more burning than Sin in an awakened Conscience; it may lie asleep till you come to die in Sin, stupid and benumbed Creatures! But then the sting of death is sin, 1 Cor. 15.56. Death is made terrible by those sad horrors and apprehensions, which Sin raiseth in us.

2. This Sting is deadly. As the biting of the Fiery Serpents could not be cured, but was present Death till God found out a Remedy; so this sting of Sin is deadly, Rom. 5.12. By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned, Gen. 2.17. In the day thou eatest thereof thou shalt surely die, dying thou die. Rom. 6.23. The wages of sin is death. Death Temporal, Eternal. Thou art a dead Man, lost forever, if thou art not cured. Those who were not solicitous about their Cure are a figure of the impenitent, who obstinately continue in their Sins, though they bring destruction upon them. Not only Death Temporal, which consists in the separation of the Soul from the Body; but Death Spiritual, which consists in an estrangement from God as Author of the Life of Grace; yea, Death Eternal, which consists in a separation both of Body and Soul from the presence of God, for evermore, and is a perpetual living to deadly pain and torment. This Second Death is set forth by two solemn Notions, the worm that never dieth, and the fire that shall never be quenched, Mark 9.44. By which is meant the Sting of Conscience, and the Wrath of God, Prov. 8.36. All they that hate me, love death.

2. Christ is set forth by the Brazen Serpent. Here I shall show you,

• 1. The Resemblances.
• 2. The Superexcellency of Christ above this, and all the Shadows and Types of him.

1. The Resemblance between Christ and the Brazen Serpent.

1. The Brazen Serpent was a Remedy of God's own prescribing out of his great Mercy. So is this Remedy for lost Sinners, the mere Fruit of God's Love, John 3.16. God so loved the world, that he gave his only begotten Son, the causa 〈 in non-Latin alphabet 〉 , the Occasion or outward moving Cause was our Misery; the causa 〈 in non-Latin alphabet 〉 , the inward impulsive Cause was his own love and pity to lapsed Mankind. God found out the Remedy, we neither plotted it, nor asked it; he saw the world of Mankind was perishing, and involved in Eternal Ruin, and because there was no Intercessor, therefore his own Arm wrought out Salvation. Herein the Antitype differeth from the Type; The stung Israelites having Death in their bosoms go to Moses, Moses goeth to God, for he saw there could be no help elsewhere, then God said, Make thee a brazen serpent. The motion came from them first, but here it is quite otherwise, God is the offended Party, yet he maketh the first motion, 1 John 4.19. We love him because he loved us first. There God found out the Remedy, but here his mere love began the whole business, and did set at work all the Causes that did concur to our Salvation; we neither minded our Danger, nor asked our Remedy.

2. The conveniency of this Type to set out the low Estate and Humiliation of Christ. The form of a Serpent was chosen, to show that he came in such mean Estate, as if he were a Worm, and no Man, Psalm 22.6. I am a worm and no man, a reproach of men, and despised of the people. So also Isa. 53.3. He was despised, and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him, he was despised, and we esteemed him not. As a vile and abominable Creature, both despised and rejected, scarce deemed worthy the Name of a Man, or to have any Converse, or Communion with them. It is the leavings off of Men, as we would say, the very list, and fag-end of Mankind; so low and mean, that the Nature of Man can hardly descend lower, Mark 9.12. The son of man must suffer many things, and be set at naught, it is 〈 in non-Latin alphabet 〉 , made naught worth, or nothing. Once more, the Serpent of all the Beasts of the Field was the Creature which was cursed by God, Gen. 3.14. Because thou hast done this, thou art cursed above all cattle, and above every beast of the field, upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. Yet by this form would he represent Christ to the Antient Church; God chose this to be a Type of Christ, which we would have thought a dishonor and disparagement to him. Yea this Serpent that was now set up, was made of Brass, not of Gold, to show that Christ would not appear in Glorious Estate and Majesty, but in the meanest and most abject form of any Creature. All together will help us to meditate upon the great abasement of the Son of God; Quanto vilior tanto clarior nobis esse debet. The more he humbled himself, the higher estimation should we have of our crucified Lord. Never was any Child of God before Christ under so much misery, as Christ himself was; his own Heaven, his, own Father, his own God-head hid their Face and Consolation from him. God's Wrath pressed the weight of punishment with the full power of Justice both upon his Soul and Body; those for whom he died despised him, he himself being emptied of all things that make Men respected in the World, and depressed lower than ever any Man was, as a Worm to be trod upon. He was made the matter of common talk and reproach in all Men's Mouths, condemned by the ruling part of the World, and set at naught by the basest of the People; derided and scorned in his most Holy behavior, his bitter Sufferings made a matter of sport and laughter, Malice feeding its self with Pleasure upon his Pain and Misery, and expressing its self with the basest signs of mockage which disdain could devise, flouting at his saving Doctrine, and insulting over him, as if he had been neither the Son of God, nor an honest Man. And all this was counted little enough for satisfaction of Justice, exacting of him the due punishment of our Sins. We tenderly resent contempt, and cannot endure to be despised and thrust down, when the Sun of Righteousness went back so many degrees in the Dial of Honor.

3. The Brasen Serpent had the Shape and Figure of the Serpent, but not the Sting and the Poison. Figuram habuit, non naturam, it had the Figure, not the Nature of a Serpent. Let us pause upon this a little, God would cure the Bite of a Serpent by a Serpent a Serpent stung, and a Serpent healed, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, Rom. 8.3. That is by Jesus Christ in our Nature, who was made a Sin-Offering, and therefore called Sin there. The Parties to be cured were Men, therefore the son of man must be lifted up, that Title is given him here in the Text, Christ was debased by this Title, by being called the son of man, but yet the Sons of Men are dignified by it; he came in the likeness of sinful flesh. As the Brazen Serpent was in all things like the True Serpent, but without any hurtful quality, so Christ in all points was like us, but without sin, Heb. 4.15. He came in the likeness of sinful flesh, yet was holy, harmless, and separate from Sinners.

4. The precise place where the Brazen Serpent was lifted up, Moses doth not tell us in the Story where this Matter is recorded; but it may be collected from other places. Moses telleth us that the Israelites going from thence, pitched their Tents in Oboth, Numb. 21.10. from whence it follows that the place was Punon, for from Punon they came to Oboth, Numb. 33.42, 43. Now this Punon was a place belonging to Idumaea, very famous for Mines of Brass or Copper, as is commonly known in Ancient Writings, the Brass being called from thence the metal of Punon. Eusebius in the Eighth Book of his Ecclesiastical History tells us, That Sylvanus and thirty nine more were beheaded for the Faiths sake, 〈 in non-Latin alphabet 〉 , near the Mines of Brass in Punon, and Eutychius speaketh of divers Christians condemned to work in these Mines. So also doth Epiphanius and Theodores. So that the Brass out of which the Serpent was made, was taken out of the very place in which they were bitten, it was the Brass of Punon, not without a Mistery. That Body which Christ assumed was not brought from elsewhere, but born there, and formed there, where he was manifested in the Flesh for the Salvation of the World; and where the Mischief was, there was the Remedy at hand.

5. The similitude chiefly holdeth in this, that as the Brazen Serpent was lifted up upon the Perch or Pole, so was Christ lifted up on the Cross, 1 Pet. 2.24. Who his own self bare our sins in his own body upon the tree. The Serpent first stung us by the Fruit of a Tree, and Christ saved us by suffering upon a Tree. David had foretold that his hands and his feet should be pierced, Psalm 22.16. They pierced my hands and my feet. And the Curse of the Law was to be born. Christ hath redeemed us from the curse of the Law, being made a curse for us, for it is written, Cursed is everyone that hangeth on a tree, Gal. 3.13. The Apostle obviates an Objection, if the Law do curse all Men, how are any freed from the Curse of the Law? Even by Jesus Christ who took upon him the Curse due to us, while he was obedient to Death, even the Death of the Cross, for that kind of Death was pronounced to be accursed, Deut. 21.23. He that is hanged is accursed of God. He came as a Surety in the Sinners Name, and would take our burden upon himself, and therefore chose a Death of all others most cruel and painful, and contemptible, ordained for the wickedest and vilest Wretches, thereby to assure us of a full ransom and satisfaction to Divine Justice for our wrongs, and to imprint upon our Minds the horrors of our Sins. Well then, here is the Spectacle offered to our Faith, Jesus Christ hanging upon a Tree: We should look upon Christ crucified, as if the thing were now a doing before our Eyes, Gal. 3.1. Before whose eyes Jesus Christ hath been evidently set forth crucified before you. Though it be past long ago, it is present to Faith. For he is lifted up, that by the Eye of Faith we should look to him, and see not only the thing, but the end, use, and virtue of this Mistery. The Brazen Serpent was a sufficient Remedy for the stung Israelites, none that looked towards it perished, the Cure never failed; and Jesus Christ lifted up, and being eyed, is sufficient to cure the guilt of Sin, and pain of Conscience through Sin, and to heal our Diseased Souls, and free them from the power of Corruption. For being made a Curse for us, the Blessing cometh freely upon the believing Gentiles, even the gift of the Spirit. Isa. 53.5. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed.

2. The Superexcellency of Christ above this, and all the Shadows and Types of him. The Type doth express the thing signified, but yet the Truth doth much exceed the Shadow. The Brazen Serpent was but a Sign of Salvation ; so called in the Book of Wisdom, chap. 16.6. But Christ is the Author of Salvation, Heb. 5.9. The Serpent benefitted only the Israelites ; but Christ all Nations, both Jew and Gentile. Isa. 11.10. In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek, and his rest shall be glorious. It freed them from present Death, but yet so that they might die by other means; but Christ hath freed us not only from the Death of the Body, but of the Soul, and this forever, as in the Text, That they should not perish, but have everlasting life. So John 11.26. Whosoever liveth and believeth in me, shall never die. There Natural Life is preferred but for a while; here Eternal Life obtained. This benefit might last for a day or two, but Jesus Christ is the same yesterday, and today, and forever, Heb. 13.8. Christ ever retaineth his healing Virtue. This was but a piece of Brass while they lodged it in the Temple, but Christ is a Mediator to all Eternity. It was a great wickedness to worship the Brazen Serpent, therefore Hezekiah broke it in pieces, when once he understood the People to be guilty of that Idolatry, 2 Kings 18.4. He brake in pieces the brazen serpent that Moses had made, for unto those days the children of Israel did burn incense to it, and he called it Ne • ush • an, or a piece of Brass, but it is our Duty to worship Christ: All men must honor the Son as they honor the Father, John 5.23. And Heb. 1.6. Let all the angels of God worship him. Phil. 2.9, 10. Wherefore God hath highly exalted him, and given him a name, which is above every name; That at the name of Jesus every knee should bow. When the Israelites worshipped the Brazen Serpent, it was broken in pieces; but they shall be broken in pieces themselves, that deny Christ his due Worship: Psalm 2.9. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potters vessel, Dan. 2.44. And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but shall break in pieces, and consume all these kingdoms, and shall stand forever. The Kingdom that will not submit to him shall be broken in pieces, Luke 19.27. Those mine enemies, that would not that I should reign over them, bring them hither, and slay them before me. Thus it sets forth Christ.

3. Faith is set forth, or the Way and Means how we come to have benefit by Christ. It is not enough to look to what Christ hath done, but what we must do, that we may be parta • ers of him. The way of Cure was by a look; so it is believing in him that bringeth home the Blessing to our Souls.

From this Type we learn,

1. The necessity of Faith. None had benefit by the Brazen Serpent but those that looked on it: The Promise was made to those that observed the Command, Numb. 21.8. Everyone that is bitten, when he looketh upon it, shall live. If a Man turned away his Eyes, and refused God's Remedy, the biting was Mortal to him. As there is a necessity Christ should die, so there is a necessity you should believe; for besides Impetration there must be Application; and the work of the Spirit is as necessary to apply Grace, as the work of the Mediator to obtain Grace for us. A deep well will do you no good without a Bucket, nor the purchase of Salvation, unless you apply it.

2. An Encouragement of Faith.

(1.) To broken-hearted Sinners; if you are stung with Sin, you may look to Christ. It was ground enough for any bitten Israelite to look to this Brazen Serpent, because he had need; he found himself bitten and thirsted for cure by this appointed means. A felt Sense of Sin is warrant enough to look to Christ, as the offered remedy. Look not altogether to your soar, to your sins, but to Christ as the means of healing. Indeed there must be a feeling and a sense of Sin, or else there is no work for Christ to do; what should an hail Israelite do with the Brazen Serpent? Their looking began in a sense of pain; none troubled their Thoughts about it, till they were stung: Compunction goeth before Faith. The Israelites cried out, Oh! What shall we do for these fiery Serpents? So Acts 2.37. When they heard this, they were pricked in their heart, and said unto Peter, and the rest of the Apostles, Men and brethren, what shall we do? An empoisoned dagger was flung into their Souls, and then, What shall we do? The Goaler came trembling, and fell down before Paul and Silas, and said, Sirs! what must I do to be saved? Acts 16.29, 30. And they said, verse 31. Believe on the Lord Jesus Christ, and thou shalt be saved. Only look upon the Serpent. A Sinner must first feel himself a Sinner, before he will or can come to Christ, but then come. The son of man is lifted up, that whosoever believeth in him should not perish, but have eternal life. Some that know not themselves believers, have been welcome to Christ; but never any, that know not themselves Sinners.

(2.) To lapsed Believers. The Serpents were left to sting the Israelites while they were in that place, only the Brazen Serpent was lifted up. God did not presently take away the Serpents, only he gave a Remedy for such as were bitten. Sin is not abolished, but whilst we are in this Station, the Remedy is still offered; we are never so cured, but we may be bitten again: The disobedient Israelites needed this Motive and Chastisement to keep them in awe; we cannot imagine, that any would provoke these Serpents to sting him, that he might be healed. So say I, as the Apostle, 1 John 2.1. These things I write unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. For the present stings of Conscience is one of God's Rods over us, but when we fall, there is forgiveness by Jesus Christ. As Peter of Alexandria destroyed the Idols, but only left one for a Monument.

3. The Nature of Faith, which is a looking to Christ. It is usually said, that Faith is 〈 in non-Latin alphabet 〉 , the eye of the soul ; certain it is that the Act of Faith is often expressed by seeing or looking, and Faith its self by an Eye, as Zach. 12.10. They shall look upon me, whom they have pierced,. So Isa. 17.7. At that day a man shall look to his maker, and his eyes shall have respect to the holy one of Israel. So John 6.40. This is the will of him that sent me, that everyone which seeth the son, and believeth on him, may have everlasting life, 〈 in non-Latin alphabet 〉 . And Faith is described to be the substance of things hoped for, and the evidence of things not seen. Heb. 11.1. By Faith Moses saw him that was invisible, Heb. 11.27. Heb. 12.2. Looking to Jesus. So Faith its self is said to be the Eye of the Soul, Eph. 1.18. That the eyes of your understandings being opened, Gal. 3.1. Before whose eyes Jesus Christ hath been evidently set forth crucified among you. The Mistery of Christ crucified was so evidently set forth, as if he had been crucified before their Eyes. So where the work of Faith is impeded and hindered, it is said the God of this world hath blinded the minds of them which believe not, 2 Cor. 4.4. That is, hindered their Faith. Therefore I shall here inquire,

• 1. What sights are proper to Faith.
• 2. What kind of looking Faith is.

1. The Objects proper to Faith are Matters that lie out of the view of sense, 〈 in non-Latin alphabet 〉 , things that cannot be seen by any other faculty or discerning power. Some things are invisible, in regard of their Nature, and some things because of their distance from us, because either they are past, or to come. Things invisible because of their Nature are all Spiritual things, which are not obvious to the Eye of Sense: Sense is only conversant about Bodily things, which may be seen, heard, tasted, or felt; Reason can only see things in their Causes. Things invisible by reason of their distance are either things past, as the Creation of the World, or the Sufferings of Christ; or things to come, as the Glory and Happiness of the other World. Let us explain this by applying it to the matter in hand, the Son of Man lifted up on the Cross. This was sometimes a matter of Sense, namely at the time when Christ suffered, and therefore then if a Man had seen him, or looked upon him, it had done him no good, as it did not to those that wagged their heads at him, and mocked him, though it did to the Centurion, who cried out, Matth. 27.54. Truly this was the Son of God. But in another regard this is always matter of Faith; namely, if we consider his Deity, and Offices; As the Son of God dying and healing wounded Consciences, this is a thing invisible in its Nature. Therefore the Soldiers that turned Subjects to him, and Confessors of his Name, even then when he is hanging dead on the Cross; they that could see his God-head, and confess it in its deepest Humiliation, were Believers; they saw Christ not with the Eye of Sense, but of Faith. Now go to the other things invisible, viz. by reason of their distance, because they are either to come, or past. Christ crucified was sometimes a thing to come: The Fathers had need of clear Eyes, who could see Salvation at such a distance, and represented under such dark Figures and Shadows; yet some had such an Eagle-Eye of Faith. Your Father Abraham rejoiced to see my day, and he saw it, and was glad, John 8.56. and Heb. 11.13. All these died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them. To us now it is a thing past; there needeth faith both to believe the History, and the Mistery too. When we believe the History so clearly as if we saw it, Gal. 3.1. That is Faith. And the Mistery, 1 Cor. 2.2. For I determined to know nothing among you, but Jesus Christ, and him crucified. and verse 4. My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the spirit, and of power. This 〈 in non-Latin alphabet 〉 , this demonstration of the spirit is the ground of Faith, when the Object is so represented, that it maketh a powerful impression, and so affected as if we had seen him with our Eyes. Well then, it is some Faith to believe the History, to see it as a thing now done. So John 20.29. Blessed are they that have not seen, and yet have believed. But to believe the end and the use that was always matter of Faith, whether past, present, or to come. And herein all Believers stand upon the same level: Christ is not now lifted up upon the Cross, but it is our Duty to lift him up, that poor Sinners and wounded Consciences may look on him with an Eye of Faith, Isa. 11.10. There shall be a root of Jesse which shall stand for an ensign of the people, to it shall the Gentiles seek, Isa. 49.22. Behold I will lift up my hand to the Gentiles, and set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. Christ is lifted up in the Ministry of the Word as a sign of Salvation to draw people to him, so to see him as to follow him, and as to submit to him. If David prayed God to open his eyes to see the wonders of his law, Psalm 119.18. We may much more pray to God to open our Eyes to see Christ, and own him in the Gospel, and to see him crucified in the Symbols of Bread and Wine for our comfort.

2. We have shown you what is to be seen by Faith, now what kind of sight Faith is. Not a bare speculation, but such as was the look of the Israelites on the Brazen Serpent, serious, applicative, affectionate, engaging to Thankfulness and Obedience, when they went away and were healed.

1. Serious; not a glance, but a fixed Eye. A stung Israelite would not cast a careless glance on the Sign of Salvation and Health, neither should we upon Christ. Ponderous thoughts take hold of the Heart; musing maketh the Fire to burn, and a steady sight hath the greatest influence upon us.

2. Applicative. So Job 5.27. Hear it, and know thou it for thy good. The Israelite came for the cure of his own wounds; so must we look upon Christ as our own Savior, with application to ourselves, John 20.28. My Lord! and my God!

3. Affectionate, with Desire and Trust. With desire longing for Cure; there must be hearty groans, and desires, Our eyes are upon thee, 2 Chron. 20.12. The having our eyes to anything noteth our desire, Psalm 121.1. I will lift up mine eyes unto the hills, from whence cometh my help. Earnestly desire to be partaker of these benefits by Christ, 1 Pet. 1.7. To them that believe, he is precious, And with trust, Isa. 17.7. At that day shall a man look to his maker, and his eyes shall have respect to the holy one of Israel ; that is, he shall seek to him, trust in him, depend upon him, because what Men trust to, they are wont frequently and wistly to look after, and to have their eyes fixed upon, Psalm 123.2. Behold as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden to the hand of her mistress; so our eyes wait upon the Lord our God, till he have mercy on us, Psalm 34.5. They looked to him, and were lightened. That is, comforted, in the midst of their darkness and trouble, Psalm 141.8. Mine eyes are unto thee, O God the Lord! in thee I trust.

4. Ingaging, we need to get open Eyes, to see him, and contemplate him, till we see Beauty in him that may allure us to love him, and esteem him as the fairest of Ten Thousand, to renounce ourselves, and the Vanities of the World, and betake ourselves to his Discipline, to see all is nothing in comparison of his Excellency, Phil. 3.8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord. A True Knowledge of Christ is called 〈 in non-Latin alphabet 〉 , Eph. 1.17. which is elsewhere rendered acknowledging, so as to give due Honor, Respect, and Reverence to him. We may know Strangers, and those whom we contemn and despise, but we do not acknowledge them.

VSE. Let us look upon the Lord Jesus for cure. He calleth upon us in his word. Look unto me, and be ye saved, all the ends of the earth, Isa. 45.12. It is little that we can afford Christ, if we cannot afford him a serious look. It may be you will think, that this is so sleight a work, that it will not produce any great effects in the Soul, that a look should heal is strange! Surely you will say this is not a full Notion of Faith, nor an Act that will do us any good. I answer, Indeed it will not, if it be done slightly. Therefore let me tell you, that there are several Notions of Faith, which all have their use. Some Notions are fitted for Soul-Examination, as Faith that worketh by Love, that conquereth the World, that purifieth the Heart; these do best for a deliberate search, and the stating of our Interest. Some for anxious thoughts at the first awaking of the Soul out of the sleep of Sin, as coming, running, flying, and seeking; when the Soul is under trouble, and hangeth off from the Grace offered, we press them to come; as our Necessities are great, we press them to run; a Soul deeply pressed with a sense of its Necessity and Danger is always in hast, so we press them to fly for refuge; when Comfort appeareth not presently, we press to seek, and to a diligent attendance on the appointed means. Some for Agonies of Conscience after some former manifestations of God's Love, these we exhort to staying, and resting, Isa. 50.10. Who is among you that feareth the Lord, that obeyeth the voice of his servant; that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God. We press recumbency and adherence, Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth i • thee. Some for Agonies of Death, and great and imminent dangers, when long Debates are not so seasonable, these we press to committing, 2 Tim. 1.12. I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. 1 Pet. 4.19. Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful creator. Jesus Christ himself did so, Luke 23.46. Father into thy hands I commend my spirit. And David, Psal. 31.5. Into thine hand I commit my spirit. Some for Holy Duties, as Word, Prayer, Lord's Supper, we press to acceptance of Christ in the word, to coming to Christ, or to God by Christ in Prayer; we accept him from God in the word of Promise, we present him to God in Prayer as the ground of our confidence and hope for the Mercies prayed for. In the Lord's Supper, as Religion is made visible, and we are to make use of the help of Sense, Eye, Taste, and Hand, so we press you to take, eat, and look; this is a Notion for this use when Christ is crucified, as it were before our Eyes. Well then, this is one great work, to look to Jesus the Author and Dedicator of our Faith, to spy out Christ under his Memorials; here he is set forth dying and hanging on a Tree. Pilate when he had scourged him, brought him forth, and shown him to the Jews, he said, Behold the man! John 19.5. We say to you in God's Name, Behold your dearest Redeemer bleeding and dying. Now he is evidently set forth to you, your business is to behold him. And that this look may be serious, Remember,

1. This is supposed, that you come hither as stung with Sin, and that your Hearts are deeply affected with your Malady. Alas! otherwise here is no work to do; if Men are not sensible of their Malady, why should they look after a Remedy; Matth. 9.12, 13. They that be whole need not a Physician, but they that are sick. For I am not come to call the righteous, but sinners to repentance. None but the burdened will look out for ease, or the self-condemned for Pardon. If sin be not sin indeed, Grace will not be Grace indeed. Christ was anointed to heal the broken-hearted, Luke 4.18.

2. Your sight of Christ must not merely be Historical and Literal, the work of the Understanding and Memory, but of Faith. A few cold thoughts raised upon this occasion do not warm and comfort the Heart. You are to look to him so as that the Heart be affected with Mourning, Desire, and Trust.

1. Mourning for Sin. If you are sensible of your case you will do so. A slight glance of the thoughts leaveth no Impression. Look as the three Mary's, Mary the Mother of Jesus, Mary the Wife of Cleophas, and Mary Magdalene they were affected, when they saw Christ dying, John 19.25, 26. Of one of them it is said, Luke 2.35. Yea a sword shall pierce through thine own soul also. So do you, Acts 2.37. When they heard this, they were pricked in their heart.

2. Desire. Would not the stung Israelite desire a cure? So must you, Matth. 5.6. Blessed are they that hunger and thirst after righteousness, for they shall be filled. Saith the Church, Lament. 3.51. Mine eye affecteth my heart.

3. Trust. You see nothing by the Eye of Sense, but his Memorials, which God hath instituted as helps of Faith, yet to appearance as despicable, and as unlikely to produce any great effect, as a Figure of Brass to cure a raging wound. But things under an Institution are under a Blessing. 1 Cor. 1.21. It pleased God by the foolishness of preaching to save them that believe. You may think a Crucifix a more lively representation, no, that is not under the blessing of an Institution, as Bread broken, and Wine poured forth is; that is too much a matter of Sense, and begetteth bare thoughts, which stirreth up fond pity and gross and wrong thoughts; this conveyeth a Blessing. You are to behold not only a dying Man put to a cruel Death, but the Son of God in his deep kxinanition; not carnally to pity him, but to see his Love and the Wrath of God, and the desert of Sin, that you may abhor it; to see the great price paid for our Ransom, the necessity of having the virtue of his Cross, and finally our thankful subjection to God: Behold him that you may bless and praise God for your Redeemer. The Type had its effect, and shall not Christ? Oh labor to feel the comfortable effects of his Death.

3. Beg of God the Spirit to open your Eyes. Christ crucified is only seen in the Light and Evidence of the Spirit, 1 Cor. 2.4. My speech and my preaching was not with the enticing words of man's wisdom, but in demonstration of the spirit, and of power. The Eyes of our Minds are opened by the Spirit of Wisdom and Revelation, for our Light is but darkness.

4. See him so as to expect not only Comfort but Healing, Isa. 53.5. With his stripes we are healed. That Heart is to be suspected that looks to Comfort more than Duty. Look to him that you may live by him, Gal. 2.20. I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the son of God, who loved me, and gave himself for me. Look to him that you may be like him: 2 Cor. 3.18. For we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the spirit of the Lord. Look to him that you may loath Sin, Ezek. 36.31. Then shall you remember your own evil ways, and your doings that were not good, and shall loath yourselves in your own sight, for your iniquities, and for your abominations.

The First SERMON On I. Thessalonians v.16.

THE words are brief and short, and therefore they may be easily carried away: They are independent on the Context, and therefore will need no long deduction: They press you not to a painful but pleasant Duty, therefore you should be readily induced to practice it. But yet when we look more intrinsically into the Nature of it, it is not so easy as we first imagined; everyone cannot receive this saying, it is hard to keep the Heart in such an exact frame, as to rejoice evermore, pray without ceasing, and in everything to give thanks ; as Christ saith in another case, He that is able to receive it, let him receive it, Matth. 19.12. But what if we prove it to be a Duty incumbent on all Christians, and that at all times? The Text seemeth to enforce it, rejoice evermore.

In which words take notice of two things.

1. The Duty to which we are exhorted, rejoice.

2. The constancy and perpetuity of it, in the word, evermore. Delight and Pleasure are greedily sought after; in Christianity it is not only part of our Wages, but much of our very Work.

Doctrine, That God's Children should make conscience of rejoicing in God at all times, and under all conditions.

Here is a Precept for it, not only a liberty given, but a Command. If you look upon the Words as a License or Liberty given, you may conceive of them according to the Apostles Speech of Marriage, 1 Cor. 7.39. She is at liberty to be married to whom she will, 〈 in non-Latin alphabet 〉 , but only in the Lord. But it is not only a liberty given, but a command, for he addeth, verse 18. This is the will of God in Christ Jesus concerning you. The will of God is the Supreme Reason of all Duties, and the Will of God in Christ Jesus falleth upon the Conscience with a double force, the Law of the Mediator binding us to delight in God, as well as the Primitive Duty which we owe to God as the Creator. And that this Clause respects all the Three Duties, is evident to any considering Mind. In the opening of this Duty I shall show you,

• 1. What Rejoicing the Apostle intendeth.
• 2. How this must be constant and perpetual.
• 3. The many Reasons which do enforce this Duty upon us.

I. What Rejoicing the Apostle speaketh of. There is a double Rejoicing, A Carnal Rejoicing, and a Spiritual Rejoicing.

1. The Carnal Rejoicing is in the World, and the good things of this World apart from God: Luke 12.19. Soul! thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry.

2. The Spiritual rejoicing is in God, Phil. 3.1. Finally, my Brethren! rejoice in the Lord, Phil. 4.4. Rejoice in the Lord always, and again I say rejoice. These two sorts of rejoicing must be carefully distinguished; for they differ in their Causes to the one we are prompted by carnal Nature, which taketh up with present things, and the other is excited in us by the Spirit of God, therefore often called joy in the Holy Ghost. The one is called the joy of Sense, the other the joy of Faith; the joy of Faith is in God, the joy of Sense in the Creature; the joy of Faith is most in future things, the joy of Sense in present things; the joy of Faith is in the good of the Soul, the joy of Sense in the good of the Body, or the provisions of the Flesh; the joy of Faith is built on the Covenant and the Promises of God, Psalm 119.111. Thy testimonies have I taken as an heritage forever, they are the rejoicing of my heart : The joy of Sense on the Blessings that flow in the Channel of Common and General Providence. Now the first sort of rejoicing the Apostle would not press us unto, Nature there needeth a Bridle rather than a Spur; but to the latter, in delight in God, and in all things that come from God, and lead to him.

This delighting ourselves in God must be the thing, which must be further explained.

1. God himself, as God, is a lovely Nature, and the Object of our Delight; for he is good, even before, and without the apprehension of his doing good, Psalm 119.68. Thou art good, and doest good. And of him, and to him, and through him, are all things, Rom. 11.36. God's Essential Goodness is not, I confess, the first inviting Motive to draw our Hearts to him; but his beneficial Goodness: Yet the infinite perfection of his Nature is also an Object of our Love and Delight. For the Creature was made for him, and our good and benefit is not the last end. As the Angels admire and adore God, not only for his benefits, but also for his Holiness, and Sovereign Majesty and Dominion, Isa. 6.3. Holy, Holy, Holy, is the Lord of hosts, the whole earth is full of his glory. So should we, who are to laud God, and serve God on Earth as he is served in Heaven, Matth. 6.10. Admire him, and delight in him for his Holyness, and the infinite perfection of his Nature. Surely we are not only to bless him, but praise him, Psalm 145.2. Every day will I bless thee, and I will praise thy name forever and ever. And verse 10. All thy works shall praise thee, O Lord! and thy saints shall bless thee. These two words have their distinct reference, Blessing to his Benefits, and Praise to his Excellencies; and when we praise God for his Glorious Being, we should do it in a delightful manner, Psalm 135.3. Praise ye the Lord, for the Lord is good, sing praises unto his name, for it is pleasant. It is pleasant and delightful to think of, or speak of, or show forth the Excellencies of his Heavenly Majesty. Again, his Holiness is an amiable thing, and therefore the Object of our Delectation. If we must delight in the Saints, because of their Holiness, though they have never done us good, Psalm 16.3. But to the saints that are in the earth, and to the excellent, in whom is all my delight ; If we are to account them the excellent ones of the Earth, because of the Image and Beauty of God that is upon them; then surely we are much more to love God, not only because of his Benefits, but because of his Holiness. Yea, if we are to love the Law of God, and to delight in it, as it is pure, Psalm 119.140. Thy word is very pure, therefore thy servant loveth it. Then surely we are to love God also because of the immaculate purity of his Nature, and to delight in him: At least this is one, though not the only, nor the first reason of our love to him, and delight in him.

2. We are to delight and rejoice in God, as he hath discovered himself to us in Christ. That was the foundation of his beneficial goodness, and the greatest discovery of the amiable Nature of God, that ever was made to the Creature. John 3.16. God so loved the world, that he gave his only begotten Son. Rom. 5.8. B •• God commendeth his love towards us, in that while we were yet sinners, Christ died fo • us. That we might not conceive God to be all Wrath, and inexorable, unless upon hard terms; therefore Christ came as the express Image of his Person, full of Grace and Truth. Well then, God reconciled in Christ is the Life and Spirit of all our joy and gladness. In Christ we see him accessable, near to us, and within the reach of our Commerce, as dwelling in our Nature: In Christ we see him gracious and propitious to us, ready to do us good; Luke 1.46, 47. My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior. We have a great, and a good God in Christ; he is God, and our Savior.

3. We rejoice in God, as we re • oyce in the fruits of our Redemption, or in all those Spiritual Blessings, which are offered or given to us by Christ; such as Reconciliation, or God's admitting of us into the privileges of his Holy Covenant, Rom. 5.11. We joy in God through our Lord Jesus Christ, by whom we have now received the atonement. Clear that once, and the cause of all our sadness and drooping discouragements is taken out of the way. The bottom cause of our bondage and fears is the quarrel God hath against us by reason of Sin, we can never be soundly merry and comfortable, till that be taken up; for as long as we apprehend him an Enemy, and an Avenger, how can we rejoice in him? So Psalm 32.11. Be glad in the Lord and rejoice, ye righteous! and shout for joy, all ye that are upright in heart! The Psalmist speaketh of the pardon of Sins, it is David's Maschil, an instruction from his own experience, he begins the