Sermons Volume 4

He that provideth not for his own, is worse than an Infidel; and can unbelief paint out God as so negligent and careless? Christ taxeth them as of little Faith, Mat. 6.30. Wherefore if God so clothe the Grass of the Field that today is, and tomorrow is cast into the Oven, how much more will he clothe you, O ye of little Faith? Shall we pretend to believe in God for Eternal Life, and not trust in him for daily Bread?

3. The House is the place of our abode and rest; so in God we have consolation, as well as protection and provision. It is blustering weather abroad, but in the Bosom of God we may repose ourselves, John 16.33. These things have I spoken unto you, that in me ye might have rest: in the World ye shall have Tribulation, but be of good cheer, I have overcome the World. As it is comfortable to be within, and hear the rattling of the Storm on the Tiles. So it is to have inward peace in outward trouble, 2 Cor. 1.5. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. Abroad a Christian hath his labors and sorrows, but in God is his rest; when he has recourse thither, he is at ease, 1 Sam. 30.6. David encouraged himself in the Lord his God.

Well then! we have the effect of an House in God; In him we may dwell quietly, as in a secure, safe and comfortable place, and need not fear any danger whatsoever. Thus much for the Metaphorical reflection upon these words, which is the third consideration.

4. I observe, this title hath a special respect to that particular Mercy of a dwelling place, and to God's providence in and about our habitations. And so it is of use to us, (1.) When we want a dwelling place. Or, (2.) When we have one.

(1.) When we want a dwelling place, or such an one as may be safe and commodious for us. A Child of God should not be dismayed, nor altogether without hope, as if God could not provide a dwelling place for him; Now, now is the time for God to show himself most eminently to be an habitation: Neither through ignorance and unbelief should we conclude ourselves to be forgotten and forsaken of him; We are very apt to do so; and it is a great temptation, when we are shiftless and harborless, Isa 49.14. Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Therefore I shall lay down some Considerations.

1. Consider God's general Providence. The Apostle telleth us, that he hath determined concerning all Men the times before appointed, and the bounds of their Habitation, Act. 17.26. When, and where Men shall live. They do not flit up and down by chance, but by God's Providence: They are not born by chance, nor do they die by chance, nor live here and there by chance; Some in this climate, some in that, in Europe, or Asia, or America. That one possesseth so much, another so little; all is under God's guidance and direction. As God divided the Land of Canaan by Lot, which is a kind of appeal to God, Josh. 14.2. So the whole World is carved out by God's direction. He enlargeth and streightneth Nations and Persons, according to his own pleasure. The generality of Men indeed are spilled upon the great Common of the Earth by a looser Providence; but there is a more especial care about his people. They are the Salt of the Earth, and the light of the World, Mat. 5.13, 14. God sprinkleth them, and scattereth them here and there, for use and service. They are his Jewels; A Man is more careful of them, than of ordinary and common Utensils; And among them, as any are more useful, so they are more under his special care. As the journeys of the Apostles were guided by the Spirit, as well as their Doctrine: The Spirit moved them, or the Spirit suffered them not, Act. 17.7. They assayed to go into Bithynia, but the Spirit suffered them not. Therefore certainly God taketh notice of their condition; and in every place where they are scattered, he will provide subsistence for them, while he hath service and work for them to do; and will follow them in all the places of their dispersion with the testimonies of his love and respect. Psal. 99.14. For the Lord will not cast off his people, neither will he forsake his inheritance. Men often cast them off, as unworthy to be Members of the Church, or any civil Corporation; Yet God will not cast them off: He may suffer them to be exercised and tried; but, because of his interest in them, he will take care of them.

2. Consider his Covenant and Promise. God offereth to be his people's dwelling place; and they choose him and use him as such. The Covenant is both expressive of God's Grace and our Duty; what God is, and what the Saints should make him to be, how they should use him and employ him. God undertaketh to be our Habitation, and we accordingly must address ourselves to him for this benefit. See Psal. 91.1. He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty. The qualification and the privilege are both expressed there, almost in the same terms; implying, that if we will take God to be to us what he offereth to be, and what he hath promised to be, we shall find him actually and indeed to be so, when need shall require it, and we make use of him for that end. Therefore why should a Believer doubt of safety, comfort, and rest? It is not any other privilege that is promised, viz. that he that dwelleth in God, shall have more Grace, or Heaven at least: No, but he shall dwell in God. Nor is it any other qualification that is required, whether love, or fear, or exact obedience, but he that dwelleth in God. Now when this duty, and this privilege are suited; use God as an Habitation, and he becometh so. As delight is rewarded with delight, Isa. 58.12, 13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my Holy day, and call the Sabbath a delight, the Holy of the Lord, honorable, &c. Then shalt thou delight thyself in the Lord And courage or strength of Heart is rewarded with strength of Heart. Psal. 27.14. Wait on the Lord, be of good courage, and he shall strengthen thy Heart, Psal. 31.24. Be of good courage, and he shall strengthen your Heart, all ye that hope in the Lord.. So dwelling in God is rewarded with dwelling in God. For God loveth to make good the undertaking of Faith, and will every way answer his people's expectation. Surely this should encourage us, that our privilege and our duty are so near of kin; And that God promiseth much, and requireth little; only that we should own him by Faith to be what he is, and what he hath promised to be▪ Dwell in God, and you shall dwell in God; in all dangers and distre •• s you shall have a safe and comfortable lodging in him. Our dangers that compass us about, are great, and every day grow more and greater, and therefore will easily invite us to seek a safe refuge. God Almighty only requireth that he may be this refuge; trust him, and you shall have all that trust can expect from him. Among Men protection costs dear; every private Man, that he may be protected by the Government he liveth under, is willing to support it with a good part of his estate. God, that protects our Soul and Body, desireth only that he may be trusted with the keeping of both; and then he will be to us whatsoever Faith will have him to be. Use God as your Habitation, and he becometh so.

3. Consider the constant experience of the Saints. In the Text, Thou hast been our dwelling place in all generations. He hath been so to his people living in every place, and in every Age. When their Fathers were travellers in a strange Country, God was a dwelling place to them; To Abraham, Isaac, and Jacob, when they were in Egypt, when in Gerar, and when in Pada • -aram. By one means or other they were still driven up and down in the World; sometimes by special command, sometimes by some judgment, as by Famine; But still God provided a place of shelter for them. So for themselves, in all their troubles and travels; in Egypt there was a Goshen provided for them there: In the Wilderness they had Tents, and Quails, and Manna, that fell round about them; God kept a Market for them in the Wilderness, and sent in provisions from Heaven. Now they gather confidence in their remaining troubles, and that God's people cannot be Houseless and Harbourless, Exod. 33.14 My presence shall go with thee, and I will give thee rest. Under his defense they dwell safe and sound in the Wilderness. The Shekinah, or God's Majestick Presence went along with them, though they had not an opportunity to build an House; therefore God supposed they would not forget this, even when they had built to themselves goodly Houses, Deut. 8.12, to the 16. Now God once gracious, is ever gracious, for God is always like himself: If he was so to former Saints, or his People living in former Ages, he will ever be so; We may lay claim to the same privileges, the same Mediator, the same Covenant, the same terms of Grace. The Lord's kindness to his People is alike in all Ages.

(2.) It is of use to us when we have an House; God is still to be owned as our Habitation. A Christian should always make use of God, and look beyond the Creature, whatever his condition be. There are two notions, of a Refuge, and of an Habitation, Psal. 91.9. Because thou hast made the Lord, which is my Refuge, even the Most High thy Habitation. A Refuge, is the place of our retreat in a time of danger; an Habitation is the place of our residence in a time of peace. Most men make use of God in their straits, and the time of adversity; when they are beaten to him, and have no other place of retreat. God is their refuge, but he is not their habitation. They are frightened into a little Religiousness, when they are in trouble, and their life and temporal comforts are in hazard. They use God, as Men in a City do a Porch, or Pent-house; Or, as Men in a Journey do a broad and well-spread Tree; They run to it in a Storm, but do not fix their Residence there. The Psalmist speaketh of dwelling and abiding, Psal. 91.1. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty. He doth not say, He that hopeth or trusteth in the most high; but he that dwelleth in the secret place of the most High. We must not run to God's help, as we run to a Tree or Pent-house, to use it only for a time, or for a turn, and by compulsion, against our wills. Many seem to beg God's help in Prayer, but are not protected by him: They seek it only in a storm, and when all other means and refuges fail them. But a Christian must maintain constant Communion with God; must dwell in God, not run to him now and then. It is an everlasting truth, Thou art our habitation. In this respect a Snail may be an emblem of a Christian; They carry their Houses about with them: And though they wander here and there, yet still they are at home. God is not to be used for a turn, but for every good thing his people need, and he is to be acknowledged in all things which we have. Not for one day only, but there must be a constant recourse to him, Psal. 71.3. Be thou my strong habitation, whereunto I may continually resort.

Sermon II. on Psalm Xc.1.

WE must make use of God daily, owning him in all things that we have. Therefore, whether we have, or want an House, he is still our habitation. How, when we have an House?

1. Whatsoever comfort and safety we have in an outward dwelling, must be owned as the effect of his bounty; who ruleth in all our affairs, and giveth and taketh these things at his own pleasure. So it is said, Exod. 1.21. Because the Midwives feared God, that he made them Houses. It is the Lord's Providence, that we enjoy anything in this kind; an house, health, peace, and safety therein, Psal. 3.5. I laid me down and slept, I awaked, for the Lord sustained me. So Psal. 4.8. I will both lay me down in peace, and sleep; for thou Lord only makest me dwell in safety. So that the habitation of our habitation is God himself. Alas! without him, the Noblest Dwellings will be but a comfortless place. All the World are but Tenants at will to God, who is our Great Landlord, and putteth into possession, and turneth out of possession, as he pleaseth. I gave thee thy Master's House, saith God to David, 2 Sam. 12.8. God is called the Possessour of Heaven and Earth, Gen. 14 19 Not only the Creator, but the Possessor; because he still disposeth of all things here below. We are but his Tenants at will, received by him into those places he seeth convenient for us, and entertained by him during our abode there. He is the Preserver of us and our dwellings, against what evil might otherwise befall us, by Men or Devils, or any kind of accident. He keepeth off the violence of Men. When the Males go up to Worship at Jerusalem, the Enemy shall not desire their Land. He keepeth off Diseases. When dangers are near, a Thousand shall fall at thy side, and Ten thousands at thy right hand, it shall not come nigh thee, Psal. 91.7. and verse. 10. The Plague shall not come nigh thy dwelling. This must be acknowledged then, when we dwell in safety.

2. God must not be displeased or dishonored in our houses, but glorified, served, and obeyed. A practical acknowledgment giveth God more glory than a verbal acknowledgment: and we destroy our own happiness, and cannot depend upon him with that comfort for the continuance of our Mercies, if we do not honor, and love him, and serve him. We saw before how sin maketh Men's dwellings to spew them out, and cast them out: They will soon grow weary of us, if we do not pay our Great Landlord the constant rent of Duty, Service, and Worship. Surely if we would comfortably enjoy God there, we must walk uprightly, and glorify God there, Psal. 101.2. I will walk in my house with a perfect heart. There his domestical carriage is described, and how he would purge his house from all impurity, Psal. 30. The Title, A Psalm of David at the Dedication of his house. We should enter upon our houses in a Religious manner, and consecrate ourselves and houses to him. It is good to observe the different carriage of Men in their houses. Nebuchadnezzar, when he walked in the Palace of Babylon, Dan. 4.30. Is not this great Babylon, that I have built for the House of the Kingdom, by the might of my power, and for the honor of my Majesty. Pride of heart came upon him. Those Jews that dwelt in Ceiled Houses, were well and at ease, therefore neglected God. Haggai 1.2. This people say, The time is not come, the time that the Lord's House should be built. David, 2 Sam. 7.2. See now I dwell in an house of Cedar, but the Ark of God dwelleth within Curtains. Nebuchadnezzar was proud, the Jews careless, David zealous. Say then, What have I done for God, who hath done so much for me? It was a saying of Parisiensis, Qui majores terras possident, minores census tulerunt: Those that possessed great Estates, paid the least Taxes. In many great Houses, how little is God owned! God hath many times more Prayers from a smoky Cottage, than from Great Men's Houses. The Revenues of Heaven do more arise from a few poor broken-hearted Christians, that have little in the World, than from Great Ones, that have altogether broken the yoke.

3. We must inure the Soul to the thoughts of a change, and live in the midst of the abundance of worldly comforts with greater weanedness and looseness of heart, As remembering, that temporal enjoyments are not our happiness; that here God will exercise us with much uncertainty, and that surely every Man at his best estate is altogether vanity, Psal. 39 5. When we seem most settled, to rest secure upon temporal things, is but to raise a Fabric, or Structure upon the Ice: God can so • n remove us, not only by the great remove of death, but by many intervening accidents during life; when we have surest tenures, strongest dwellings, clearest air, best accommodations; how soon can the Lord blast all these things, and break in upon us by his Judgments! There were two Types, Leaven in their Thank-offerings, and Dwelling in Booths at the Feast of Tabernacles, Deut. 16.13, 14. with Levite. 23.42. After they had gathered in their Corn and Wine, and their Houses were full of all the Blessings of the Earth; then they were to dwell in Tents. They that are secure as if above Changes, God will soon show them the vanity of all earthly enjoyments, Psal. 30.6, 7. In my Prosperity I said, I shall never be moved. Lord! by thy favor thou hast made my Mountain to stand strong, thou didst hide thy face and I was troubled. No Man ever slept well on a carnal Pillow, but his rest was disturbed before his night was spent.

4. Be content with God's allowance. God is our habitation, and doth appoint to us how much, or how little, we shall have of these comforts. He is, as to temporal things, a larger habitation to some than to others. If he be but an hiding-place to us, though not a Palace, we must be contented, Psal. 119.114. Thou art my shield and my hiding-place. David took notice of that as a great Mercy. We are not to seek great things for ourselves. If we have any tolerable safety, or any tolerable condition of life, and opportunity of service, it is enough. The degree of enjoying these Comforts, must be left to God himself. Promises were not made to suffice Covetousness, but to encourage us in our want, Heb. 13.5. Let your conversation be without covetousness, and be content with such things as you have, for he hath said, I will never leave thee nor forsake thee. Purge the Soul from Worldly desires, and then there will be room and place for the exercise of Faith.

5. If God be our habitation, the heart must not be fixed in the Creature, nor diverted from the everlasting enjoyment of him. For the present, your dwelling is in God himself. Now God is enjoyed three ways; In the Creature, In the Ordinances, and in Heaven. These three ways of enjoying God, must not clash one with another, but be subordinate. To be satisfied in the enjoyment of God, so far as the creature, or outward things can let him out to us, is a sign of a carnal heart. David was otherwise minded; His great thing in this World, was to enjoy God in his Ordinances. See Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple: that is, to enjoy God in the Ordinances. Now those that desire thus to enjoy God in the Ordinances, will long to see his Face in Heaven: For these are but part of his ways, a taste, to make us long for more. Besides, God is never so much, so truly an house to us, as in Heaven, 2 Cor. 5.1. For we know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. That house should be mainly desired. Therefore all that we enjoy here, should but quicken our desires after more in Heaven: for if God be our habitation, he is there all in all, Heb. 11.14. For they that say such things, declare plainly, that they seek a Country ; and verse 16. Now they desire a better Country▪ that is, an Heavenly. There is our Inheritance, which is Immortal, Eternal, and Undefiled; There is our Father, and the best of our Kindred. If the Creature were only our habitation, then it were good to be here still; but since God is, we must strive to be there where we shall have most of him. And therefore, as to the Creature, and any outward comforts resulting from thence, we must carry ourselves as Strangers and Pilgrims. The Life of Faith is Heaven anticipated, and Heaven is but the Life of Faith perfected. Here we must be contented to be Strangers and Pilgrims. So was Abraham, who had the best right, Heb. 11.9. By Faith he sojourned in the Land of Promise, as in a strange Country. So was David, who had most possession, Psal. 39.12. I am a stranger with thee, and a sojourner, as all my fathers were. He that had so full a right to an opulent powerful Kingdom; not only when he was chased like a Flea or Partridge on the Mountains, but in his full glory and prosperity, when he offered many Cart-loads of Gold and Silver, 1 Chron. 29.15. For we are strangers before thee, and sojourners, as were all our Fathers. Jesus Christ, who was Lord Paramount, complains. Psal. 69.8. I am become a stranger to my Brethren, and an Alien to my Mothers Children. He that was Lord of all, had neither house nor home. He telleth us, John 17.16. I am not of this World. He passed through the World to sanctify it as a place of service; but his heart and constant residence was not here, to fix in it as a place of rest. All that are Christ's, have the Spirit of Christ. 〈 in non-Latin alphabet 〉 saith Chrysostom. We pass through, but do not inhabit this World ; Here we are absent from our own Country, yea from our God, who is our house and home, 2 Cor. 5.6. Whilst we are at home in the body, we are absent from the Lord. We are at home there where we may enjoy the full of God. Our hearts should be still homeward, and we should take little and moderate pleasure in the delights that offer themselves in the course of our Pilgrimage; and esteem it an honor, if we may get a little leave and respite to do any piece of service to God, while we are upon our Journey.

Use of all. To press us to dwell in God. This is the happiness and honor of the People of God, that they dwell in God, and God dwelleth in them; He holdeth comfortable communion with them by the influences of his grace, and they have free recourse to him upon all occasions. Oh how sweet and comfortable is it, to have a lodging in God's heart, to take up our Mansion-house in his All-sufficiency; and to find there protection, provision, and all manner of consolation! I shall, 1. Press you to it by some Motives, 2. Shew you what it is, and in what manner it is done.

I. To press you to it.

1. Nothing else will be a sure refuge and dwelling place for us, on this side God. (1.) Will you dwell in your own wit? How soon can God turn that into folly, and bring you to such exigencies, as you know not what to do nor say. Many skillful Men have perished, Job 5.13. He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong. (2. Will you dwell in your own Wealth? 'It is an usual sin: A Man is known by his trust, his constitution of mind and heart is according to it, Psal. 115.8. So is everyone that trusts in them. That this is an usual sin, see Prov. 18.10, 11. The Name of the Lord is a strong Tower, the righteous runneth into it and is safe. The rich Man's wealth is his strong City, and as an high wall in his own conceit. What the Name of the Lord is to the one, that a Man's Wealth is to the other; by it he thinks to repel all evil, and obtain all good. They promise themselves all happiness, they can shift and run from God. This is a great sin, Ephes. 5.3. But fornication, and all uncleanness and covetousness, let it not be once named among you, Mark 10.24. How hard is it for them that trust in riches to enter into the Kingdom of God? Yet hardly avoidable. Therefore that caution given, Psal. 62.10. If riches increase, set not your heart upon them. As soon as we have anything in the World, we are apt presently to build our hopes upon it, to the wrong of God and our own Souls. But all things on this side God will prove a ruinous habitation, ready to fall on the head of the Inhabitant, 1 Tim. 6.17. Charge them that are rich in this World, that they be not high-minded, nor trust in uncertain riches ; these pass from hand to hand, and from house to house. Those whom they seem to make happy one day, they leave empty and naked the next. To promise ourselves a long enjoyment of them, is to play the fool, Luke 12.19. Thou Fool! this night thy Soul shall be required of thee, then whose shall those things be which thou hast provided? Riches profit not in the day of wrath, Prov. 11.4. They will not allay the displeasure of God, nor keep off a noisome Disease; they cannot purchase a Pardon, buy health, or prolong life for one day. (3.) Will you dwell in, or trust in strength of Body, good Constitution, natural Beauty? Psal. 39.5. Verily every Man at his best estate is altogether vanity. Alas! How soon can God arm the Humours of your own Body against you? bring on a noisome Disease, while you are in your prime, and turn this beautiful Body into a loathsome Carkass? (4.) Will you dwell in honor and greatness? A King confuted his flatterers, that told him what a Mighty Prince he was, what a great Command he had by Sea and Land, by causing his Chair to be set near the Waves upon the Sand: It will not keep off one Wave, not a Sickness, nor approaches of Death. How soon can God lay your Honor in the dust? Psal. 146.4. His breath goeth forth, he returneth to his earth, in that very day his thoughts perish, Psal. 49.20. Man that is in honor and understandeth not, is like the Beasts that perish. A house of Clay soon crumbled into dust. How many may stand on their Fathers Graves, and say, Where is all the glory and honor they once enjoyed? Now what good have their Pleasures and Prosperity done them? when he that dwelleth in God, is on a sure foundation. (5.) Will you dwell in Friends? This is a great blessing; but if it withdraw the heart from God, it is a great snare. Friends, in many cases, can only do us good by their wishes. God can send noisome Diseases, when Friends and Lovers stand afar off, and our Kindred stand aloof from us, Psal. 38.11. Friends are mutable, 2 Sam. 16.4. Then said the King to Ziba, Behold! thine are all that pertained unto Mephibosheth. A Sentence unworthy so Just a King towards the Son of his dearest Jonathan, to whom he was so strongly engaged for his true Worth, incomparable Love, singular Favors, yea by Oath and Covenant, so Solemnly made again and again in the Presence of God. Reason of State and Jealousy are incident to Empire. Men are but Men, they die, 1 Kings 1.21. It shall come to pass, when my Lord the King shall sleep with his Fathers, that I and my Son Solomon shall be counted offenders. Those that dwell in God have better Protection than the Minions of Princes, Psal. 118.8, 9. It is better to trust in the Lord, then to put confidence in Men. It is better to trust in the Lord, then to put confidence in Princes. In greatest extremities, nothing more frail than an arm of flesh, though now never so rich and powerful. (6.) Will you dwell in your own Righteousness? None trust in their own Righteousness so much as they that have least cause. Alas, What will this do, if God enter into Judgment with you? Psal. 143.2. Enter not into Judgment with thy servant, for in thy sight shall no Man living be justified.

2. You will not be refused lodging, nor thrust out when you come to him, seriously, humbly, and penitently, whatsoever your condition be. Iure venit cultos ad sibi quisque Deos. All come for relief to their God's. Jonah 1.6. Arise, call upon thy God, if so be that God will think upon us, that we perish not, Ruth 2.12. A full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust. There is no exception against you, because of your outward condition. Psal. 91.1. He that dwelleth in the secret place of the most High ▪ &c. It is spoken indefinitely, whosoever he be, high or low, rich or poor, young or old; For God is no accepter of Persons, but is rich to all that call upon him. Among Men it falleth out otherwise, the poor who most need protection and cherishing, have least share of it; Men are obnoxious to many wants and weaknesses, therefore Barter with their kindnesses; and give Harbor and Entertainment, where they may receive it again. But this is a general and common promise that excludeth no sort of Men: Here is no distinction of high or low, Prince or Subject, Nobles or Common People; whoso cometh to seek a hiding in God, is welcome, if he cometh in Faith. The bosom of Providence is open, to receive persons of all Ages, Sexes, Degrees and State of Life. It is the fashion of the World to respect great ones. If a rich or Noble Man should invite himself to our Houses, we take it for a great favor, we strain ourselves to give him suitable entertainment; the more free they are with us, the more we give them thanks; If they eat heartily of the provisions we have made for them, we take ourselves to be obliged by a new benefit: which boldness if a poor Man should take, we look upon it as a saucy intrusion, and we rate him away with a frown. They are the Rich that are respected, the Rich are entertained, their Causes, and Suits are dispatched; when the Poor can hardly get access and audience. As all Floods run to the Sea, so doth the respect of the World to the Rich and Mighty; Where they expect a return, there they bestow their courtesies: But God respecteth all: for he needeth none, he is present with all, provideth for all, supplieth all, protecteth all that fly unto him in their tribulation, Psal. 34.6. This Poor Man cried, and the Lord heard him, and saved him out of all his troubles. Prayers in Cottages are as acceptable to him, as Prayers in Palaces.

3. When once you are received and admitted into this Habitation, you need not fear any calamity in the World; because none can endamage your Spiritual interest, nor frustrate your great hopes. Whatever become of the Man, the Christian is safe. So that you may keep up, not only patience and constancy of Mind, but joy of Heart, Rom. 8.38. Neither heighth nor depth, nor any other Creature shall be able to separate me from the love of God, which is in Christ Jesus my Lord. Nothing shall be able to drive you out of your hiding place: You lie fairer for temporal safety than others do, and are more likely to have it: and if anything fall out otherwise than well, it shall be sanctified. You have a God that is fully inclined to do you good; and he hath all-sufficient power, and hath engaged it by his infallible Truth, to set it a work for you, so far as it shall be for his Glory and your Good. Why then should you be afraid? take up your Habitation in God; And you are safe, especially as to your main interest.

2. What it is, and in what manner this is done.

1. There must be a solemn reconciliation with God in Christ. For we enter into God as an habitation, to seek our comfort, and safety, and happiness in him, only by Christ. For till sin be pardoned, and God reconciled to the Soul, what blessing or comfort can we expect from him, whose nature engageth him to loath us, and justice to punish us? Man by sin is become an odious Creature to the holy God, Hab. 1.13. Thou art of purer Eyes than to behold Evil, and canst not look on Iniquity. And being an unthankful Rebel, is liable to the process of his revenging justice and severe punishment. Therefore when wrath maketh inquisition for sinners, there is no hiding place, till found in Christ. Phil. 3.9. And be found in him, not having my own Righteousness. There must be an Atonement, not only made, but applied; before we can delight in God, and have comfortable communion with him, or have any right to the blessings of his Providence, Rom. 5.11. We joy in God through our Lord Jesus Christ, by whom also we have received the Atonement. It is applied on God's part by the Spirit. And 1 John 4.13. Hereby know we that we are in him, and he in us, because he hath given us of his Spirit. And on our part by broken-hearted, penitent, believing addresses to him; or by breaking off our sins, and giving up ourselves to him in an everlasting Covenant not to be forgotten. This must be renewed as often as there is a breach on our part, for all occasions of breach must be removed; Or when God is executing judgment on his part, for then he seemeth to put the Bond in suit which we must deprecate, by flying humbly to the Throne of Grace, Psal. 57.1. In the shadow of thy Wings will I make my refuge, Psal. 61.4. I will abide in thy Tabernacle forever, I will trust in the covert of thy Wings. He joineth the Wings of God with the Tabernacle, Psal. 36.7, 8. How excellent is thy loving kindness, O God! therefore the Children of Men put their trust under the shadow of thy Wings, they shall be abundantly satisfied with the fatness of thy House. He speaketh of the goodness of God in his House.

2. There must be an actual dependence upon God, and trust in him for what he hath provided, and we stand in need of; or a firm adherence unto him according to his promise. It is dependence breedeth observance. The Soul that doth not trust in God, cannot be true to him. Faith and Faithfulness are not so near akin in sound, as they are in Nature. Nothing is more engaging than the great bond and tie of our obedience, Psal. 123.2. Behold as the Eyes of Servants look unto the Hand of their Masters, and as the Eyes of a Maiden unto the Hand of her Mistress; so our Eyes wait upon the Lord our God, until that he have mercy upon us, Phil. 2 12, 13. Work out your Salvation with fear and trembling. For it is God that worketh in you to will and to do of his own good pleasure. Therefore is trust so often called for, Psal. 62.8. Trust in him at all times, ye people. Psal. 86.2. Save thy Servant that trusteth in thee. Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. We are without distraction of Mind and Thoughts, when we refer all to the All-sufficient God; as being persuaded that he will cast things for the best. See the application David maketh of that great truth, Psal. 91.1, 2. He that dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty: I will say of the Lord, He is my Refuge, and my Fortress, my God, in him will I trust. You must keep up the thoughts of his Goodness and All-sufficiency.

3. There must be supplication and earnest fervent prayer for his powerful and gracious protection. This is the acting of our trust; and God will have all blessings sought out this way, that we may take them immediately out of his Hands, Ier. 29.11. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. Ezek. 36.37. Yet for this will I be inquired of by the House of Israel, to do it for them. There Faith is exercised, Hope is declared, desires are expressed in a solemn manner, Psal. 62.8. Trust in him at all times, ye people, pour out your Hearts before him; God is a refuge for us, Selah. It is a means to ease us of our cares and fears; and of laying down our burden at God's Feet, and it reviveth the sense of our obligations.

4. Holy walking is necessary; because none can make a comfortable claim to this privilege, but those that are sincerely God's people. He is their Habitation. Others, whatever indulgence they have by God's common Providence; can have no certain hope, or comfortable claim, Psal. 84.11. For the Lord God is a Sun and a Shield, the Lord will give Grace and Glory: no good thing will he with-hold from them that walk uprightly, those that fear him, love him, choose him for their portion. Others build Castles in the Air; They do not dwell in the secret place of God, that live in their sins, and yet lean upon the Lord. By sin, you run out of your dwelling-place and weaken your trust, 1 John 3.21. Beloved! if our Heart condemn us not, then have we confidence towards God.

5. Constant communion with God, Job 22.21. Acquaint now thyself with him, and be at peace, thereby good shall come unto thee. We must not run to God, as we run to a Shelter, with a mind to depart thence as soon as the Storm ceaseth. Our Habitation is a place of constant residence. So we must make use of God, not when we are in straits only, to serve our turn, but abide and dwell in him as our habitation.

A Sermon on 1 TIMOTHY vi.9.

IN these words we may observe,

1. The Parties described, They that will be rich. 2. Their danger represented in two things; 1. That they lie open to Temptation. 2. Fall into a snare. Some think it an Hendiadys, 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 , the snare of Temptation. But the considerations are distinct, the one being a degree of the other. Temptation showeth how the Devil taketh them captive; Snare, how he keepeth or holdeth them captive. So he that fixeth this as his purpose, doth lay himself open to the Devil, yea give up himself captive to him. Men are first tempted, drawn to delight in, or admire these things; secondly, snared, cannot get out of the intanglings of the World.

Now in the Text, the general nature of this Snare is represented. It is lusts, sinful and unlawful affections and dispositions of heart. 1. The number or quantity of them, many lusts. 2. The quality, kind and sort of them, foolish and hurtful lusts. 3. The result and issue of them, which drown men in destruction and perdition. In the main of which, Paul doth not speak of what doth often fall out, but what doth constantly and necessarily fall out.

Doct. That a will to be rich, is the occasion of much mischief, to those that cherish it, and allow it in their own Souls.

The Point will be best opened by laying forth the circumstances of the Text.

1. What it is to have a will to be rich. When we make it our scope and our work, our 〈 in non-Latin alphabet 〉 . Mark, it is not he that is rich, but he that will be rich. Riches in themselves are God's gift, not the cause of the evils mentioned; but our love and lust to them, though a man be otherwise poor, according to that of Peter, Corruption that is in the World through lust, 2 Pet. 1.4. Here it is, They that will be rich, that fix it as their scope, that make it their business. For the bent of the will is bewrayed by two things, Intention, and Industrious Prosecution.

1. Those that fix it as their scope, are wholly intent upon getting wealth; that give up their hearts to find out, and follow after ways of worldly increase. This is to set Wealth in the place of God: For that is interpretatively a Man's God, which is the last end of his actions, and upon which his care, and thoughts, and endeavors do run most; whether it be belly, world, credit, friends, or whatever else, Phil. 3.18. For many walk, of whom I have told you often, and now tell you even weeping, that they are Enemies of the Cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. And then we can never act regularly; Christ and Religion will be taken up upon worldly ends and advantages: All stoopeth to the chief end, Religion, and Conscience, and all, when we fix this as our intention, and the designed scope of our lives. It is elsewhere expressed, Prov. 28.20. He that maketh haste to be rich, cannot be innocent. A man that fixeth this as his end, will not care what means he useth, leap over hedge and ditch, and cannot be content to travel the long Road of Providence to come to his Journeys end. There are many such, that will be rich, whether God will or no, say what he will, and almost do what he can to hinder them; when their ways are shut up, not only by a commandment, but the hedge of God's Providence: Though disappointed in their projects, yet they will through; if they can take Faith and a good Conscience along with them, they will; but if not, they will be rich without them.

2. Those that make it their 〈 in non-Latin alphabet 〉 , their work and business in the World, Prov. 23.4. Labor not to be rich, cease from thine own Wisdom : Make themselves Servants of Mammon, Mat. 6.24. We cannot serve God and Mammon. Both Masters have work enough, and their commands are contrary. When two consent to employ one man in the same business and service, though two men, they are but one Master: But to execute the wills of men, that are different in their designs, and have a several and full interest in our labors and actions; this is as impossible, as to move two contrary ways at once. This is the case here, Mammon and Christ have full work for us, and their designs are contrary. Our main work of right is to please God, and serve God; but our work by choice is to serve Mammon; all our labor and travel is to be rich, which cannot be without the prejudice and wrong of Religion, which should have the preeminence; Matth. 6.33. First seek the Kingdom of God, and the Righteousness thereof, and these things shall be added. Religion cannot have all, because of our bodily necessities; but it must have the chiefest. But now when the strength of our endeavors runneth out another way, our hearts are taken off from God and his service; and so Hagar croweth it over Sarah. That is a happy Family where Sarah rules, and Hagar serves: But alas! usually it is otherwise; the lean Kine devour the fat, and Religion goeth to the wall: The world engrosseth men's time, and heads, and hearts, that they are wholly taken off from better things, and the edge of their affections is abated; their time and heart diverted, Prov. 23.4. Labor not to be rich. Some translate it, Weary not thyself to be rich. As they that trouble their minds with it with too great eagerness, they have no time nor heart for communion with God, and the great necessities of their Souls; no time for God, no heart for God, and so the most necessary work is justled out of doors; viz. the one thing necessary. They should first seek the Kingdom of God, and they do not seek it at all; at least not with that zeal and liveliness as they should.

II. The Danger is represented.

1. That they fall into Temptation. The Devil hath them upon the hip, and is ready to give them a fall. Though a man's intentions should be never so innocent at first, yet they lie obvious to a Temptation: Now we pray daily against Temptation, therefore we should not come into the mouth of it. Certainly he that will ride into the Enemies Camp and Quarters, cannot long be safe. When the mind is set upon the getting of wealth, and enchanted with the savor of worldly greatness, he runneth into the Devil's Quarters, and doth but bespeak a Temptation; for he is prepared and ready for every carnal suggestion. Many had no thought at first to be so bad as afterward they prove, but they give the Devil an advantage. Judas loved the Bag, John 12.6. and then Satan entered into him, and then he betrayed his Master.

2. And a Snare. The Devil hath them where he would have them: He observeth which way the Tree leaneth, and so presseth it downward. While they are only liable to Temptation, the Devil is out of sight; but when they are caught in the Snare, then he appeareth in his own colors. Many think no harm at first; but their hearts are set upon the World, then tempted, and afterwards snared, and so deeply entangled, that they know not how to get out again. As in Uncleanness, many have no impure thoughts at first, but they delight to be with Women; whilst they play about the Temptation, they are taken captive by Satan, and after drawn into filthiness. So many would have a little more of the World, that they may serve God without distraction; and if they had but such a proportion, they would care for no more: But if their desires be granted, then they find themselves entangled, and their hearts deceived; and still they must have more and more, and so settle in a worldly love, and a worldly course. As a River, the greater it groweth, by receiving in little Brooks, the wider and deeper it weareth the Channel. So outward things, the more they increase, the more they enlarge our desires, according to their own proportion. This is an usual experiment of the deceitfulness of riches; men would be a little higher in the World, a little better accommodated; but when they have that, they must have a little more, and then a little more; and so seize on all things within their grasp and reach, joining field to field, and house to house, Isa. 5.8. Then they are past the Devil's Temptation, and are gotten into the Devil's Snare.

III. The Danger is represented by the nature of the Snare; Many foolish and hurtful lusts, which drown men in perdition and destruction.

1. The number, many lusts. There is none cometh unkindly to a worldly heart, Titus 3.3. Serving divers lusts and pleasures. Quot habet Dominos, qui unum habere non vult? He that forsaketh the Lord, and is given up to his own lusts, hath many Masters to please; sometimes Riot, sometimes Pride, sometimes Contempt of God, or Oppression of the Poor. It is the Opinion of some, that there are several Devils, that have as it were their several Wards and Quarters; as the Heathens had several God's, which were indeed Devils; Bacchus the God of Riot, or Good-fellowship; Venus a Patroness of Love and Wantonness; Mars of Revengeful Angry Spirits; Mammon of Wealth. The Devils have as it were several Quarters, some to humor the Proud, or entice the Wanton, or draw men to Drunkenness, as Agents in Taverns and Tipling-houses, others lay Liegers about the Revengeful. In the same heart, sins take the Throne by turns. No lust cometh unwelcome to a carnal Heart, as the posture of their Interests and Temptations lieth: Yea one lust giveth way to another, as some Weeds and Vermin destroy others, and Devils go out by Compact. But many evils are incident to the worldly; their heart is a rank Soil, capable of any seed, but that which is good, which is soon choked there.

2. Their Quality.

1. Foolish lusts. Every carnal man is a fool. (1.) He is so in the judgment of God; Psal 49.13. This their way is folly. And he will be so in the judgment of his own heart, when he is serious. In two cases a man is serious. When convinced by the Spirit, 1 Cor. 3.18. Let him become a fool, that he may be wise. The first thing the Spir • t of God doth, is to show us our folly in forsaking the Fountain of Living Waters. A Child of God that recovereth out of a Temptation, is sensible of his folly; Psal. 73.22. So foolish was I, and ignorant ; Titus 3.3. We ourselves also were sometimes foolish, 〈 in non-Latin alphabet 〉 . When he cometh to die: Thou fool, this night shall thy Soul be required of thee, Luke 12.20. Then he finds himself a fool, because everything is provided for, but that which should be most provided for; his precious Soul; Ier. 17.11. At his end shall be a fool. Death bloweth away our vain conceits and fancies; for then our Carnal projects leave us in the dirt. How will you value the World, when it is parting from you, and you parting from it? When no hope of Life, oh vain deceitful World! Then you cry out, 〈 in non-Latin alphabet 〉 . What is all this to me, that am presently to leave all things, and to appear before God? Job 27.8. What is the hope of the Hypocrite, though he hath gained, when God taketh away his Soul? Man in Innocency was a wise Creature; but then he hearkened to the Devil, and so became a fool.

2. He is so by plain demonstration in respect of his Choice. A wise Merchant selleth all for the Pearl of price, Matth. 13. But these part with Heaven for trifles; prefer an Apple or a Rattle before a Jewel. Certainly they that prefer a particular good before a general, a temporal before an eternal, that which is superfluous before that which is necessary, they are fools; but so do all worldly and carnal men, therefore their lusts are foolish lusts. They that are careless in matters of greatest danger, and make no provision for that World, wherein we live longest: They that dig for Iron with Mattocks of Gold, that forfeit their Souls for the World; that disquiet themselves for a vain show, Psal. 39.6. that neglect the substance, to hunt after the shadow, that toil themselves for they know not who. All these are points of folly.

2. Hurtful lusts. The hurt they do for the present, concerneth either the peaceable, or gracious frame and estate of our Souls.

(1.) Hurtful, as they destroy our Peace. They pierce through themselves with many sorrows, verse 10. and so macerate and waste their strength. Who liveth the noble and comfortable life, above all changes, but the heavenly-minded and mortified Man? But others, to what biting cares are they exposed! How do they rack their spirits, vex their brains, and weary their minds, and waste the body! Psal. 127.2. It is vain for you to rise up early, to sit up late, to eat the bread of sorrow ; and so but entangle themselves in a life of misery and labors. Who fret at their own disappointments, are eaten out with envy at the advancement of others, afflicted overmuch with losses and wrongs. There is no end of all their labors; some have died of it, others been distracted and put out of their wits: So that you are never like to see good days, as long as you cherish the love of the World; but will still lie under self tormenting care and trouble of mind, by which a man grateth on his own flesh.

(2.) Hurtful as to Grace: The Spirit is debased by a carnal aim, and made a slave to all sort of sins. The love of money is the root of all evil, verse 10. Nothing breedeth baseness of mind, so much as the love of money. Those that make their belly their God, are men of an abject spirit; such a person can never act with resolution. Yet of the two the covetous is the more vile, and serveth the baser God; Phil. 3.19. Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. For the life and belly, for which food is necessary, are better than food; and yet food for the belly is the best part of riches, and that which alone Adam in Innocency stood in need of: So that serving so base a God, they cannot but be of a base low spirit, and so can do nothing worthily in their generation. To provide for the Body above the Soul, is but to over-value the appendages of a worldly life.

3. The result and final tendency of these lusts, which drown men in destruction and perdition. By destruction, is meant death temporal. By perdition, death eternal. Ruin in this World, and hereafter eternal damnation; drown men as a Mill-stone about his neck.

1. Destruction or ruin in this World; How many lose their lives, to have wherewith to live; and live poor, that they may die rich? Others, by aspiring Projects, lose all their designed advantages, and come to utter ruin. The love of the World brought Judas first to the Halter, and then to his own place.

2. Perdition, or eternal damnation; Matth. 16.26. What is a man profited, if he shall gain the whole World, and lose his own Soul? The Soul is lost, not in a natural sense, so as to be no more heard of; but lost in a legal sense. A wicked man said, He that will not venture his Body, is never valiant; He that will not venture his Soul, never rich. But it is a sad venture, to give the Soul for a little temporal pelf, which we must leave we know not to whom.

Use 1. It informeth us of a twofold deceitfulness of heart, that men are conscious unto. The first is this, many think they will follow the World as hard as they can for a while, and then dream of a devout retirement. Thus foolishly do men presume, first upon life, and then upon grace, both which are in God's hands; whereas they shorten their days by their inordinate cares, and entangle their hearts; so that they are in over head and ears in the World, drowned in noisome and hurtful lusts, that they cannot easily get out again. Alas! the World is a very deceitful thing; if once we are taken in the love of it, more and more it will get in with us, and steal away our hearts, ere we can think of it.

2. The next deceit of the heart, a-kin to the former, is this, That if men had such a proportion of estate, they should be content with their portion, and serve God cheerfully. Alas! when you have it, the lust will grow with the possession. Covetousness is a fire that increaseth, the more wood you put thereon; Eccles. 5.10. He that loveth silver will never be satisfied with silver, nor he that loveth abundance with increase. And therefore we should rather seek to bring our minds to our estates, than our estates to our minds. Be content now with such things as ye have, or else ye will not be content hereafter. Non augendae res, sed minuendae cupiditates; We should not seek so much to increase our estates, as to abate our desires. We go the wrong way, when we think more estate would do it, if grace doth not do it. As in some diseases, non opus habent impletione, sed purgatione: A man is still hungry, though he has eaten enough, and still thirsty, though drunk enough: As in the Bulimy and Dropsy, purging is better than impletion; in an ordinary Feaver, we are not to quench the burning thirst by filling the Patients belly full of drink, but to better the heat by purging and opening a Vein: So it is not wealth, but grace; the way is not to increase our substance, but moderate our desires. As long as Love terminateth on outward things, we shall never be satisfied, but still exercised with foolish and hurtful lusts. Contentment cometh not from the things, but the mind; a little grace would show us, that we had enough already to be better satisfied.

Use 2. This Point will give us satisfaction as to that question, Whether we may pray for and desire Riches, or anything beyond Food and Rayment?

I answer 1. By distinction. Outward things are either necessary, or sufficient, or superfluous. The first degree of Riches is to have what is necessary; the next to have what is enough; the next above that, what is more than enough.

I. Necessary. Necessity is either natural, civil, or religious.

1. Natural: That which will barely suffice nature, and support life, though' meanly, hardly. These necessities are easily supplied: Though our fare be hard, and our raiment course, yet we may make a hard shift to preserve life. This certainly we may desire and labor after: For every man must maintain himself as an Instrument of Providence, and to see that he be not chargeable to others: And if in a fair way of Providence we can get no more, we must be content; verse 8. Having food and raiment, let us be therewith content. Though we be but a degree above beggary and extreme want, it's more than God owes us, and it's enough to sustain life whilst we lay a Foundation for Eternity.

2. Civil. Two things are here to be considered; (1.) Our Estate and Calling. An honorable Calling requireth a fuller supply of temporal blessings than a private and inferior; a King than a Subject; a Noble-man than one of an inferior rank. Though quoad necessitates naturae, they are equal, yet quod decentiam status, they are unequal; Prov. 30.8. Give me neither poverty nor riches; feed me with food convenient for me. (2.) Our Charge. A Master of a Family requireth more than a single person; he hath more to provide for, viz. Wife and Children; 1 Tim. 5.8. If any provide not for his own, and specially for those of his own house, he hath denied the Faith, and is worse than an Infidel ; 2 Cor. 12.14. Behold, the third time I am ready to come to you, and I will not be burdensome to you, for I seek not yours, but you: For the Children ought not to lay up for the Parents, but the Parents for the Children. Prov. 13.22. A good man leaveth an Inheritance to his Children's Children. Jacob, Gen. 30.30. When shall I provide for mine own house also? Solomon complaineth, Eccles. 4.8. There is one alone, and there is not a second, yea he hath neither Child nor Brother, yet is there no end of all his labor, neither is his Eye satisfied with riches, neither saith he, For whom do I labor, and bereave my Soul of food? This is also vanity, yea it is a sore travel.

3. Moral. For life, not lust; to cure Infirmities, not to cause them; to sustain Nature, not to pamper it. Many pretend they seek a conveniency, to be without want; but it is to fare deliciously every day, to flaunt in Pride, to be built up a story higher in the World. This is not conveniency, but covetousness. Nature is content with a little. Christ fed a multitude with Barley Loaves, and a few Fishes, and gave thanks, John 6.11. with 23. We may provide for our necessities, present, future.

That is reputed necessary, which in some short time may have some present use. And therefore, though a man should be content, though after the use of means God giveth him only from hand to mouth; yet he may seek a competency for their relief that survive after he is dead, he may ask it of God with submission to his will. The Sluggard is sent, Prov. 6.6. to the Ant, that gathereth her meat in Summer, and food in the Harvest. And Prov. 13.22. A good man leaveth an Inheritance to his Children's Children. A supply of all visible necessities we may ask of God, though' without carking and distrust. Hitherto we have spoken but of bare necessity, either for supply of Nature, or maintaining that good state wherein God hath set us; that which is necessary to support Nature, or our Vocation and Charge, and nothing to spare.

2. Sufficient. And that we are said to have, when we have some reasonable plenty; not only slender provisions, wherewith to hold Life and Soul together; but may be helpful to others, and are in a capacity to give, rather than to receive. This Sufficiency may be asked of God, though it be more than bare necessity. For it is a condition more happy than that of want; Acts 20.35. It is more blessed to give, than to receive. And maketh a man more diffusively useful in his generation, both for the advancing of public good, and the relief of private necessities, Eph. 4.28. Let him that stole steal no more; but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. We are often pressed to works of Mercy; and though it bindeth the poor only in affection and disposition of mind, yet the acting of this grace is very comfortable: And therefore this sufficiency and convenient plenty may be asked, so it be with moderation; and this sufficiency be judged, not by the affection of the covetous, but the moderate and sober rate of Christian desires, and rather referred to God, than determined by ourselves. As Agur desires God to carve out his allowance, not prescribing a measure to him; but that which he knoweth to be meet and necessary for us; cast your selves upon God's Allowance: And if it be asked with submission; for it is a temporal promise, Deut. 28.11. The Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the Land which the Lord sware unto thy Fathers to give thee. The will to be rich that is here condemned, is an obstinate and unsubmissive will.

3 Abundance is more than is fit for his place and calling, or than he can and will employ for good uses; or without which, the life of a Man, or his good estate and service in the World, may be well preserved. The desire of worldly greatness cometh from lust, or eager affection to worldly things, Men would shine alone, Isa. 5.8. Woe unto them that join House to House, and lay Field to Field, till there be no place, that they may be placed alone in the midst of the Earth: And argueth diffidence in the Providence of God, They would have wherewith to subsist without him: And is contrary to the Laws of Christian moderation: The King was not to multiply Horses, and Gold, and Silver, Deut. 17.16, 17. Whereas our desire of Estate must proceed, not from a love of Riches, or to make us and ours great; but a Conscience of our duty to God, that we may be useful and serviceable; and must be kept within bounds, and ever must we maintain our confidence in him.

2. I Answer in these Propositions.

1. We can lawfully desire no more than we can Pray for. For it is a certain rule, That those desires and workings of Spirit are unlawful, which we dare not express to God in Prayer. If we must be modest in our Prayers, we should be as modest in our desires and aims. Would we say, Food and Raiment is not enough, we must have a fuller estate; so much coming in by the year; such Portions for our Children, they must be maintained at such a rate, &c. Durst we fill our Censers with such dross and dung as this is? Why then do we cherish such thoughts and desires in our hearts? Prayer is but an empty Complement, unless it express our desires.

2. The Prayers of God's Children are always modest, and suited to their trust and great hopes, So it was with Agur, Prov. 30.7, 8. Two things have I required of thee, deny me them not before I die. Remove far from me vanity and lies, give me neither Poverty nor Riches, feed me with Food convenient for me. And Jacob, Gen. 28.20. Jacob vowed a vow, saying, if God will be with me, and will keep me in this way that I go, and will give me Bread to eat, and Raiment to put on, &c. Carnal Wretches prescribe God a task, which he never meaneth to perform, Psal. 78.18. They tempted God in their hearts by asking Meat for their lust.

3. The reality of this modesty in Prayer, concerning outward supplies, is evidenced by the frame of our hearts, and the course of our actions.

1. The frame of our hearts is seen, both in the want and in the enjoyment of our outward things.

(1.) In the want of them. If we be content with God's allowance, who hath determined to every Man the course of his Service, and the bounds of his habitation, Act. 17.26. How much of the World everyone shall enjoy, what Land, what Estate; then you are content with what you have, Heb. 13.5. If our Portion be more straight than others, it is what God hath allotted to us: If we be kept poor and low, we shall have enough for that Service and Honor that God expecteth from us, and to carry us through that little time that we have to spend in the World. It is not abundance that we need, but a contented heart. Be contented with a little, if God giveth no more. Diseased persons need more attendance than the healthy. It is our Disease multiplieth our Necessities.

(2.) In the enjoyment of outward things. If they come by God's Providence, the heart must be guarded; it must not be set upon them, Psal. 62.10. If riches increase, set not your heart upon them. We may delight in them as they are our Portion, as tokens from God, and fruits of his bounty, Deut. 26.11. Thou shalt rejoice in every good thing which the Lord thy God giveth thee. But they must not possess and take up our hearts so, as to cause us to forget God, and to make us raven after more. And the lust riseth with the increase, and so the heart is the more entangled.

2. The course of our Actions, in getting and using.

1. In getting, When we are not immoderate in laboring after them. When Men toil, and labor to load themselves with thick clay, Habbak. 2.6. They promise themselves much contentment and happiness; but it doth but draw off the heart from God, and burden and pollute the sinner, Psal. 127.2. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows. Habbak. 2.13. Behold is it not of the Lord of Hosts, that the people shall labor in the very fire, and the people shall weary themselves for very vanity?

2. In using. Riches in themselves considered, are neither good nor evil; all is as they are used. We are to use them as instruments of Piety and Charity, and for the furtherance of our great account. So that it is not Wealth so much that we beg, as a blessing upon our labors; that we may have wherewith to serve God. We must so use and possess what we have, as that the use and possession may tend to God's glory, and the good of our Souls.

As 1. The maintenance of our own good Estate and Condition, Eccles. 5.18. It is good and comely for one to eat and to drink, and to enjoy the good of all his labor that he taketh under the Sun all the days of his life which God giveth him, for it is his portion. It is God's allowance, that we should live comfortably upon what he hath sent us; yea not only his allowance, but his gift, Vers. 19. Every Man also, to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labor, this is the gift of God.

2. The good of others that depend upon us; as our Family, and Kindred, 1 Tim. 5.8. that they may not be burdensome to the Church.

3. The relief of the Poor, Ephes. 4.28. Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. We shall be no losers by that, Prov. 11.24. There is that scattereth, and yet increaseth, John 6.13. Therefore they gathered them together, and filled twelve Baskets with the fragments of the five Barley Loaves, which remain over and above unto them that had eaten.

4. The maintenance of true Religion, and the Church of God, Prov. 3.9. Honor the Lord with thy Substance, and with the first-fruits of thy increase.

5. Good of the Common-wealth, Rom. 13.7. Render therefore to all their dues, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honor to whom Honor. And Matth. 22.21. Render to Caesar the things that are Caesar's, and unto God the things which are God's.

Thus is a Man tried, when he hath an Estate, how he useth it. A leaky Vessel is not discerned when it is empty; but when it is full, then it discovereth itself. So when we are kept low, there is not such a trial of our spirits, as when we abound in all things, how we will use and improve this trial; what we discover then, Grace or Corruption. Want is a trial, and so is fullness; and therefore we should look to ourselves: If Self be ravenous, and devour all that portion which God should have, and the Poor should have, and Friends should have, we do not use it aright; not to the ends for which God hath given it.

Use 3. To press us to mortify this inordinate inclination. If once Men affect and love riches, it becometh the root of all evil. It is not the having, but the affecting of great things, that is sinful. What God casteth upon us, walking within the compass of our duty, we are with thankfulness to embrace, and to improve to his Glory. Yet this inordinate desire is very natural to us, born and bred with us; and because Riches do all in the World, it is increased upon us. Therefore we need the more to look to our hearts and consider,

1. The comfort of our lives lieth not in abundance, Luk. 12.15. Take heed, and beware of covetousness: for a Man's life consisteth not in the abundance of the things which he possesseth. They are extrinsical to our being and happiness. When you have the World at will, you can get no more than Bodily Food, and Bodily Cloathing; the Poorest may attain to that: It is no great matter whether our dung and excrement be of finer matter or courser, nor what a gay show we make in our Apparel, whether fewer or more Dishes at our Table. Too much Oil puts out the Lamp. When Men have troubled themselves and the World, to make themselves great, What a sorry happiness have they! Psal. 17.14. From Men which are thy hand, O Lord, from Men of the World, which have their portion in this life, and whose Belly thou fillest with thy hid Treasure, they are full of Children, and leave the rest of their Substance to their Babes, Habbak. 1.16. They sacrifice unto their Net, and burn Incense unto their Drag, because by them their Portion is fat, and their Meat plenteous. A little good cheer and a merry Life is all they have. They that want it, live as well as they, and have more contentment; they are no nearer to true comfort, nor the further from the Grave.

2. There is danger in abundance. The Moon is never Eclipsed, but when it is at Full. An Estate may be too great, as a shoe too big, or an Armor too great, as Saul's Armor for David, 1 Sam. 17.39. It is harder for a rich Man to go to Heaven, Mat. 19.24. It is easier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of God. A moderate estate is freest from Temptations. Abundance of all things, without any want, disposeth to a forgetfulness of God: as perpetual want, without any taste of God's goodness, on the other side, disposeth the Soul to Atheism; which are the two extremes, whereof the one starveth religion, the other choketh it. The middle sort of Men carry away Heaven and Graces, while others disregard God. Both poverty and riches, in the extremities, have their temptations; the middle estate is freest from danger, both of sin and misery. Fertile ground is apt to breed Weeds. Oh that Men would often think of the worthlessness and insufficiency of Worldly things! I shall not be more safe, nor happy, nor acceptable to God, nor more comfortable in myself. It's Grace does all in Poverty and Riches; and so all Men are upon the same level, I am. 1.9, 10. Let the Brother of low degree rejoice in that he is exalted; but the rich in that he is made low.

3. Greater Estates lie open to greater cares and troubles, Eccles. 5.11. When Goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their Eyes? True, they have more attendance; but then more provision is required for them. The charge of Family and Retinue will increase likewise; there are more Bellies to be filled, more Backs to be clothed; in that which is real, others have their comforts as well as he.

4. Greater Estates must give greater Accounts. We are God's Stewards, and we must give an account of our Stewardship, Luke 16.2. You do but seek a greater trust, and you cannot discharge that you have already, Luke 12.48. Unto whomsoever much is given, of him shall be much required, and to whom Men have committed much, of him they will ask the more. We must give an account for more time, more opportunities to do good; the more mercy, the more plenty, there's a greater reckoning to make.

5. When we come to die, it is not the possession, but the use will comfort us. We can carry nothing with us into the other World, but the comfort of a good Conscience, Eccles. 5.15. As he came forth of his Mothers Womb, naked shall he return to go as he c • me, and shall take nothing of his labor, which he may carry away in his hand. Riches cannot go with us into the other World A Godly Man can carry his happiness with him, which another leaveth behind him. A worldly wealthy Man hath made his Will, and left all his Estate; to such a Son such an Inheritance; to such a Daughter such a portion; to such a Friend such a Legacy: What hath the poor Man left for himself? If he hath not Grace, what hath he left to carry with him, but the anguish and misery of a guilty Conscience, and the expectation of worse to come? Oh poor miserable Creature! when all things take their leave, what a sorry comfort will that be, that he hath once possessed? But if he hath used it well, their works follow them, Luk. 16.9. Make to yourselves friends of the Mammon of unrighteousness, that when ye fail they may receive you into everlasting Habitations.

Well then, use diversion. 1. Let your desires be set on other blessings. I must and will have Grace. Pitch your desires on the great blessings of the Covenant, I must, and will have Grace and Heaven. Valde protestatus sum (saith Luther ) me nolle sic à Deo satiari, Psal. 106.45. Remember me, O Lord, with the favor that thou bearest unto thy People! O visit me with thy Salvation. That I may see the good of thy chosen; that I may rejoice in the gladness of thy Nation, that I may glory with thine inheritance. Give me the favor of thy People. There is no danger, nor no snare in that. I will not be put off with other things. Whosoever will, (Rev. 22.17.) let him take the Water of life freely. All our business with you, is to bring you to this resolute bent of Heart, as to your Spiritual and Eternal enjoyments. These are the blessings of his People. Christ gave his Spirit to the faithful Apostles, and his Purse to Judas. As Jacob would take no nay, he must have the blessing: So a Christian, Lord, I must have Christ, and I must have Faith. This is Holy Impudence, Luk. 11.8. 〈 in non-Latin alphabet 〉 . Though he will not rise, and give him, because he is his friend; yet because of his importunity, he will rise and give him as many as he needeth.

2. Choose other business. One that maketh it his business to go to Heaven, and to serve and please God, will not so easily be surprised by the love of the World; he will measure himself by thriving in Grace, not in Estate, Psal. 119.14. I have rejoiced in the way of thy testimonies, as much as in all Riches. Every man is as his business is, John 6.27. Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life. 1 Tim. 4.7. Exercise thyself unto godliness. The main business of your Life is for Earth or Heaven, to please God, or to get the World; which way is your labor and care carried out? You should be most careful to get God's love, and work out your Salvation.

Use 4. To observe and examine whether this disposition be in us yea or no. This will be known, 1. By the frequency of your Thoughts. 2. By the vehemency of your Desires. 3. By the drift and course of your Lives.

1. By the working of the Thoughts, and debates of the Heart. If the Heart be still exercised with covetous projects; if you have your Wits set a work how to get in more, this shows you would be rich. Thoughts are the genuine issue and birth of the Soul, and do discover the temper of it. When their minds do run only upon earthly things, Phil. 3.19. Whose end is destruction, whose God is their Belly, and whose glory is in their shame, who mind earthly things. Such a project and course of gain, I am. 4.13. and that with a savor and sweetness. Still catering and contriving, not how to grow good and gracious, but great and high in the World. The worldling in the Gospel is brought in musing, Luk. 12.17, 18. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do, I will pull down my Barns, and build greater, and there will I bestow all my fruits and goods. I will do thus and thus 〈 in non-Latin alphabet 〉 , verbum mire appositum, saith Beza. For a worldly Man is always framing Dialogues within himself, and asking and answering his Soul; and his Heart is so encumbered with these thoughts, that he cannot get it off in holy duties, Ezek. 33.31. They come unto thee as the people cometh, and they • it before thee as thy People, and they hear thy words, but they will not do them: for with their mouth they will show much love, but their Heart goeth after their covetousness. Other sins distract us in duty, but none so often as this, by vain musings upon worldly advantages, this always runneth in the mind night and day when alone.

2. By the vehemency of your desires. Unnatural, praedatorious heats, argue a distemper. We may lawfully desire earthly things: we carry about earthly bodies that stand in need of earthly sustentation. We have an Earthly House to support, 2 Cor. 5.1. and are subject to the common necessities of an Earthly life: And therefore surely, God that hath given us these Earthly Bodies, doth allow us to seek Earthly things in a moderate way. But now when these desires are so vehement, that they grow to a perturbation, and impatiency of check, they argue this immodest Will to be Rich. Rachel might lawfully have desired Children; But when it cometh to, Give me Children, or I die, then the desire is depraved and inordinate. So when we are disquieted by our desires, and are full of murmurings if we want, and of envious repining at those that have worldly things, and they always solicit us to more, and one degree of estate draweth us on to more; it is an evil disease; and it must be looked to in time, or else it will be baneful to the Soul: Then you are gain-thirsty, as the expression is, Psal. 10. when there is such an eager pursuit after it, and you are so greedy upon worldly things. Desires are but vigorous motions of the Will, and do discover the bent and purpose of it. They are the Pulses of the Soul: As Physicians judge by Appetite, so may you by desires; when the Soul is carried out by such an unsatisfied thirst, and like the Horse-Leeches Daughter, crieth, Give, give, Prov. 30. God's People, as an argument of their sincerity, plead their desires, and the longings of their Souls after God. Our desires are to the remembrance of thy name. Now your desires run another way, and still they increase upon you with your enjoyments.

3. By the uniformity and constancy of your endeavors. A serious choice and bent of will is always accompanied with invincible resolutions, they will use all means, and break through all difficulties; wit, and time, and strength, is all engaged upon this design, that you may compass an estate. That argueth the fixed bent of their Heart, Luk. 16.8. The Children of this World are wiser in their Generation, than the Children of Light. By Wisdom in their Generation, is meant a dexterous prosecution of their ends and purposes. Now when Men are dull, and slow, and backward, in holy things, but their whole Souls run out upon temporal profits, it is the Sphere of their activity, and the business that their Hearts are set upon; here Men turn, and wind, and try every course, and so it is constantly with them. A good Man is unwearied and diligent in the pursuit of Heavenly things, Phil. 3.11. If by any means I might attain unto the Resurrection of the Dead. He goeth from this Ordinance to that, and is ever waiting upon God, and is sagacious to spy out advantages of spiritual increase, the Sphere of his activity; he is confering, praying, reading, hearing, meditating: But now a worldly Man is always exercised in covetous practices, 2 Pet. 2.14. Having Eyes full of Adultery, and that cannot cease from sin, beguiling unstable Souls, an Heart they have exercised with covetous practices. What a stir and a bustle do they make to increase their Estates? They have the Spirit of the World.

A Sermon on 1 Pet. I.12. last clause.

THere are two things for which the doctrine of the Gospel is commended to us, the truth, and the worth of it, 1 Tim. 1.15. verum & bonum. This is a true and faithful saying, and worthy of all acceptation. The Happiness of the Intellect lieth in the contemplation of Truth, and the happiness of the Will in the enjoyment of Good. In Innocency this was represented by the Tree of Life, and the Tree of Knowledge; And possibly under the Law by the Candle-stick, and the Table of Shew-bread. I shall not now speak of the Truth of the Gospel, but of the worth of it. The scope of the Context is to show the worth of that Salvation which is the end of the Christian Faith. To commend it the Apostle produceth the instance of the Prophets and of the Angels.

1. Of the Prophets, verses 10, 11, 12. Of which Salvation the Prophets have inquired, and searched diligently, who Prophesied of the Grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified before hand the sufferings of Christ, and the Glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did Minister the things which are now reported unto you, by them that have preached the Gospel unto you, with the Holy Ghost sent down from Heaven. When the Prophets foretold it, they viewed and reviewed their own Prophesies, that they might be more thoroughly acquainted both with the thing and the time. They Prophesied of other things, the rise and downfall of great and mighty Monarchies and Kingdoms; but these were not the things they inquired after so diligently, but the sufferings of Christ, and the glory which shall come to us. Well then! if those to whom the Holy Ghost did dictate these mysteries, did so accurately search into them, what should we delight in, and study upon but the Gospel?

2. Angels themselves did look into the excellency of this Grace, and Salvation offered to us in Christ; they can never be satisfied with the Contemplation of it, nor wonder at it enough, nor rejoice at it enough. Which things the Angels desire to look into, 〈 in non-Latin alphabet 〉 signifieth to bow the Head, and stoop, that we may take a more narrow view of the thing which we would see, Luke 24.12. Peter ran unto the Sepulcher, and stooping down, he beheld the Linnen Cloaths lying by themselves. So John 20.5. 〈 in non-Latin alphabet 〉 , And he stooping down, and looking in, saw the Linnen Cloaths lying. And in the 11 verse, Mary 〈 in non-Latin alphabet 〉 , we render it, she stooped down and looked into the Sepulcher. And probably there is an Allusion to the Type of the two Cherubims over the Mercy Seat, which were figured bending their faces towards it, Exo. 25.20. Their Faces shall look one to another, toward the Mercy Seat shall the Faces of the Cherubims be. As desiring to pry into the Mysteries represented there.

Doct. That the Mystery of Redemption by Christ, is an Object worthy of the Contemplation and Admiration of the Angels themselves.

I shall illustrate this Argument, by examining these Circumstances.

1. Who, 2. What, 3. How, 4. Why.

I. Who desired? the Text saith, the Angels. There are two sorts of them, some good, and some bad; some that fell away, and stood not in the Truth, others that are called the Elect Angels, 1 Tim. 5.21. Now which of these are we to understand? Not the Evil Angels to be sure, for since the Fall they are called Devils, not Angels singly, without a note of Distinction. This was an Holy Desire of an Holy Object, of which those damned Spirits are not capable. It is a burden to them to think of God, and Christ, they abhor their own Thoughts of God, I am. 9.19. The Devils also believe, and tremble. And Christ's Presence was a torment to them, Mat. 8.29. What have we to do with thee? Jesus thou Son of God! art thou come to torment us before the time? They cannot please themselves, nor find such a delight, and full satisfaction in the view of these Truths. Therefore it is meant of those good Angels, that behold the face of God, and Minister in his presence; they are beholding, wondering, and rejoicing at the mysteries of the Gospel. There are two kinds of Creatures made after the Likeness of God, Angels, and Men; and they are seated and placed in the two Extremities of the World, the one in Heaven, and the other on Earth; in the Highest, and Lowest Story of the Universe; that at both ends of the Creation there might be some to glorify him, and acknowledge his Excellencies. Alas! here with us in the lower part of the World, how few take notice of the glorious discoveries of God in any of his Works, especially in the work of Redemption! So that all God's Preparations and Expences seem lost, as to the Honor and Service which he might justly expect from us. But there is another World, where this mystery, that is so little regarded here, is more thought of, and better studied, even by the Blessed Angels, Creatures more excellent, and more numerous than Mankind, who are always glorifying God, and admiring his Excellencies upon this account. As we behold the Sun that shineth to us from their part of the World; so do they behold the Son of Righteousness from our part of the World, even Jesus Christ the Lord, in all the Acts of his Mediation, 1 Tim. 3.16. Without Controversy great is the Mystery of Godliness, God was manifested in the Flesh, justified in the Spirit, seen of Angels. That is, beheld with Wonder and Reverence. God needeth not to Court us with such importunity, he hath Creatures enough to glorify him, ten thousand times ten thousand Angels that stand before his Throne, and know more of God than we do, and are more ready to praise him.

II. What? The Text telleth us, which things, that is, those things spoken of in the Context.

1. The Person of the Redeemer, the most glorious Object that can be looked upon, or taken into the Thoughts of any Creature. The view of this is now our Comfort, and will be our Happiness to all Eternity, John 17.24. Father! I will, that they whom thou hast given me, be with me where I am, that they may behold my Glory, which thou hast given me. When we are in Heaven, on toother side of the World, that will be our Work, and our Happiness; but it must not be wholly omitted here. So the Angels delight in the Person of the Redeemer, it is their rejoicing to look upon Christ, in whom the Glory of God shineth forth more admirably than in any other of his Works. Yea I shall go one Strain higher, God himself delighteth in looking upon Christ, Prov. 8.30. There was I by him, as one brought up with him, I was daily his delight, in the Hebrew it is day, day, one day after another. God never satisfieth himself enough in this; yea God delighteth in Christ as Mediator, Mat. 3.17. This is my Beloved Son, in whom I am well-pleased. Isa. 42.1. Behold my Servant, whom I uphold, mine Elect, in whom my Soul delight •• . It is the ground of his gracious aspect upon us. As Holy, he delighted in all his Works, and was refreshed at the view of them, Gen. 1.31. And God saw everything that he had made, and behold it was very good, compared with Exo. 31.17. In six days the Lord made Heaven and Earth, and on the seventh day he rested and was refreshed. Well then! this is one thing which the Angels look upon, the Person of Christ, the most lovely Object to be thought of, figured in the Mercy-Seat, or cover of the Ark, who interposed between the Law and God. Christ is called 〈 in non-Latin alphabet 〉 , the Propitiation, that is, Christ Incarnate.

2. The way of Redemption, verse 11. The Sufferings of Christ, and the Glory that should follow. And therein the sweet Harmony and Concord between Infinite Mercy, and Infinite Justice, that both might have full satisfaction. This is figured in the Mercy-Seat, God's reconciling himself to Man by Christ, Rom. 3.24, 25, 26. Being justified freely by his Grace, through the Redemption that is in Jesus Christ, whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins, that are past through the forbearance of God. To declare, I say, at this time his Righteousness, that he might be just, and the justifier of him, which believeth in Jesus.

3 Another thing spoken of in the Context is, the Grace that should come to us, verse 10. God's keeping familiar Correspondence and Communion with Poor Creatures in and through Christ, 1 John 1.3. And truly our Communion is with the Father, and with his Son Jesus Christ. The dwelling of our Nature with God in a Personal Union, a thing which Angels may wonder at, since God abaseth himself to behold things in Heaven or things on Earth, Psal. 113.6. Who humbleth himself to behold the things that are in Heaven, and in the Earth. His Majesty and All sufficiency is so great, that he might justly despise the Angels, of whom he standeth in no need: Now that he should stoop so low, as to look after poor crawling Worms, and admit them to such intimacy with himself, this Commerce between God and the Inhabitants of the lower World, is matter of wondrous delight to the Angels.

4. The Mission of the Spirit, here just before the Text, the Holy Ghost sent down from Heaven ; and then presently it followeth, which things the Angels desire to look into, viz. The Copious Effusion of Gospel Grace. Before the price was paid, when God gave out Grace upon Trust, 'twas more sparingly dispensed; but now more plentifully since the price of Redemption is actually paid. The Angels are ascending and descending present with the Churches in their Holy Worship. When the Spirit was first poured out, the Men that were Conscious to it, were all surprised with wonder, Acts 2.7. They were all amazed, and marvelled, saying one to another, Behold, are not all these that speak Galileans? And surely the Angels see cause to glorify God for his Gifts and Graces bestowed on the Church. It was done in the sight of Angels, Eph. 4.8. When he ascended on high, he led captivity captive, and gave gifts unto men, compared with Col. 2.15. And having spoiled Principalities and Powers, he made a show of them openly, triumphing over them in it.

5. The Gracious Providences of God in leading on the Church to their Eternal Happiness, Eph. 3.10. To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God : 〈 in non-Latin alphabet 〉 . That curious variety and interweavings of Providence in bringing poor Creatures to Glory. When we are on the Top of the Mount, and we shall know as we are known, then shall we see how variously he did confound the Wisdom of Men and Devils and led the Saints to Glory. The Angels see more of God in this, than in any of his other Works, the state of the Church here upon Earth is the great Glass, wherein God discovereth his Wisdom, Power, Goodness and Truth.

6. The Final Glorious Estate of the Saints. Christ shall be admired in them, 2 Thes. 1.10. When he shall come to be glorified in his Saints, and to be admired in all them that Believe. For Poor Dust to shine as Stars! and to be admitted with Christ to judge the World, even Evil Angels. All Men shall be at last owned or disowned by Christ, confessed or denied before the Angels, as those that look after these things, Luke 12.8, 9. Whosoever shall confess me before men, him shall the Son of Man also confess before the Angels of God: But he that denieth me before men, shall be denied before the Angels of God. Rev. 3.5. I will confess his Name before my Father, and his Angels. We may admire at these things, 1 John 3.1, 2. Behold! what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God! Behold! now we are the Sons of God, and it doth not appear what we shall be, but we know, that when he shall appear, we shall be like him, for we shall see him as he is.

III. The Manner, How? 〈 in non-Latin alphabet 〉 , they desire to look into.

1. It noteth an accurate Inspection, to look towards, so as to look through. They understand more of these Mysteries than we do, having no Mass of Flesh to clog them, and obstruct the Operations of these Spirits; as having no secular vanities to divert them, as being so near God, so entirely loving him; because of the excellency of their Natures, they have more advantage than we; as the World wherein we dwell is more known to them than to us, yet they are prying: and should not we follow on to know the Lord ? Hos. 6.3.

2. 'It is Earnest and Affectionate; 〈 in non-Latin alphabet 〉 , they desire, their hearts are in it.

Obj. Desire argueth a defect, and the Angels that are in the Presence of God are in statu perfecto, in a perfect State.

Ans. 1. In many things this Mystery exceedeth their understandings, therefore they desire to know it more and more. There is in the Angels understanding, and Knowledge natural, supernatural, and experimental. Their natural Knowledge reacheth to things that are belonging to the Perfection and Happiness of their Nature. In supernatural things that depend upon the mere favor of God, Angels know no more than God is pleased to manifest to them, and so are ignorant of those things which God will not reveal, and cannot be found out by any created understanding. Their experimental Knowledge is by the accomplishment of Prophesies, and what is foretold concerning the State of the Church here upon Earth: as Christ learned Obedience by the things he suffered, Heb. 5.8. So might Angels learn more when they saw Christ born, die, and rise again; the Spirit poured out, the Devil dispossessed, the Gospel Kingdom erected.

2. Some defects are perfective; as hungering and thirsting after Righteousness proveth Blessedness, Mat. 5.6. Blessed are they that hunger and thirst after Righteousness, for they shall be filled. As Gregory, Et satiantur, & sitiunt; ne enim sit in desiderio anxietas, desiderantes satiantur; ne sit in satietate fastidium, satiati desiderant. They are satisfied with what they desire, to prevent anxiety and trouble; and they desire that with which they are satisfied, to prevent satiety and loathing. It is a sweet thirst, not a painful dissatisfaction, such as quickens, but not pains. Desire is an Act of Love, the Object of it is dear and esteemed. So the Angels, they are desiring and enjoying. Sitientes satiabimur, & satiati sitiemus. As in Heaven the Saints desire more of God, because they are not weary of him.

3. They look upon it, so as to be ready to discharge their Ministry about it. As the Cherubims were figured without-stretched wings over the Mercy Seat as ready to be employ'd in God's Errand; so the Angels look into these things. We find them ever ministering about Christ in his Temptations, and Agonies in his Grave, and at his Ascension: So are they ministering about the Saints, whom these things do concern, Heb. 1.14. Are they not all ministering Spirits, sent forth to Minister for them, who shall be Heirs of Salvation? The Angels do so look into the things purchased for us by Christ, that they are helpful to us in them, according to the Will of God.

IV. The Reasons,

1. Negatively.

1. Not Curiosity, that cannot be imagined in these Blessed Spirits. Now Curiosity is either, (First,) In the Matter, when we pry into secret things, which we cannot, nor ought we to see into; Col. 2.18. Intruding into those things which he hath not seen. Those things wherein the Mind of God is not known or understood. But God revealed himself to the Angels concerning the Salvation of man, they being so often employed in the Prediction and Discovery of those things that concerned the coming of Christ, and Salvation by him. They were the Messengers to carry the glad-tidings of it to the Patriarchs and Prophets: Gabriel informed Daniel, and talked with him concerning the seventy Weeks, Dan. 9.21, 22, 23, 24. After which the Messiah should be cut off. God used their Ministry to instruct the Church in all the Acts of his Mediation; the Angels comforted Christ in his Temptations and Agonies. The Angels brought news of his Birth, Luke 2.10. And the Angel said unto them, Fear not, I bring you good tidings, &c. When tempted they ministered to him, Mat. 4.11. Then the Devil leaveth him, and behold Angels came, and ministered to him. In his Agonies they strengthen him, Luke 22.43. There appeared an Angel to him from Heaven, strengthening him. When he was buried, and in his Grave, they rolled away the Stone, Mat. 28.2. The Angel of the Lord descended from Heaven, and rolled back the Stone from the door. Where he lay in the Sepulcher, there were two Angels in White, sitting, the one at the Head, and the other at the Feet, where the Body of Jesus had been, John 20.12. At his Ascension, Acts 1.10, 11. Two men stood by them in white Apparel, which also said, Ye men of Galilee! why stand ye gazing up into Heaven, &c. Therefore this was not a thing, which God would keep secret from them. What the Church knoweth the Angels know in some measure. Or ( Secondly, ) In the End, Only to know. They did not know merely that they might know. To know that we may be knowing, is Arrogancy; to know that we may gain by our Knowledge, is covetousness and self-seeking; to know that we may know, is Curiosity; but to know that we may adore and worship God, this is Religion and Godliness. This was their end, that they might the more admire God in the discoveries of himself to the Creatures.

2. Not total Ignorance of this Mystery, before it was brought about. They had some Knowledge of it, but now to their Natural and Supernatural Knowledge, there is added Experimental Knowledge, which is daily increased in them.

2. Affirmatively.

1. They have such a deep sense of the worth of these things, that they desire to know more, Eph. 3.10. To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God. By Principalities and Powers are meant Angels, so called, because God maketh use of them in governing the World, and because of their great Power and Strength. By Principalities and Powers in Heavenly Places are meant good Angels. Now these glorious Creatures see more of the Wisdom of God, by his Gracious Dispensations to the Church, they improve and come to a more full Knowledge by observing and looking unto the Tenour of the Gospel, and the Providences that do accompany it, though their present State of Happiness doth give them full satisfaction for the time, yet it is capable of some Additions, and shall be perfected more fully at the last day, when the torments of the fallen Angels are also full, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into Chains of darkness, to be reserved unto Judgment. It is true they are in termino, not in via, there can be no change of their State, yet as to the degree they have not their full Happiness till then. There are some things in this Mystery, which they know not, it is a deep Treasure of Wisdom, and the Angels cannot see to the Bottom of it.

2. In other things which they know, they delight themselves in the view of them. It is a sweet and comfortable Speculation, with the thoughts of which their Hearts are ravished. They desire to look into these things out of the delight which they take therein.

But why do the Angels so much delight in the Mystery of Redemption?

(1.) Because of the Glory of God discovered therein. (2.) The good of Man procured thereby. Both are laid down in the Angels Song, Luke 2.14. Glory to God in the highest, and on Earth Peace, Good will towards Men.

1. For the Glory of God, they see their Creator gets a great deal of Honor; God was but half discovered in the Creation of the World, but now more fully in the Redemption of the World. In the Creation, he shown his Power, Wisdom, and Goodness; but now he discovers more Attributes, and these in a greater Latitude; as his Truth, Holiness, and Justice. His Truth in that this is the greatest promise. His Holiness, for here is the greatest instance of his hatred of evil; and his Justice in the Agonies, and Sufferings, and shame of the Son of God: In the work of Redemption God discovers his Power in dissolving the works of the Devil, over-powering the resistance of Man: It is true, in the Creation there was nothing to help, for there was nothing to lett and hinder. His Goodness, Rom. 4.8. But God commended his Love towards us, in that while we were yet sinners, Christ died for us. God commendeth his love to us in loving such unworthy Creatures, and with such a love. So the Apostle, Titus 3.4. But after that the kindness and love of God our Savior towards Man appeared. His wisdom, not in ordering the Creatures, but reconciling his Attributes. When God embraced such unworthy, polluted Creatures, this is that the Angels are taken with, to see the Wisdom, Power, and Justice of God shining forth in the Person of our Redeemer, and in the work of our Redemption; this is an admirable Looking-glass wherein to see these things.

2. For the good of Man. The Angels are without envy; they rejoice at our welfare, when the Nature of Man is so much preferred before theirs. They are brought in rejoicing when Man was made, Job 38.7. When the Morning Stars sang together, and all the Sons of God shouted for joy. When Christ was born, Luke 2.13. And suddenly there was with the Angel a Multitude of the Heavenly Host praising God. When Man is converted, Luke 15.7. Joy shall be in Heaven over one sinner that repenteth. They rejoice in our Salvation.

Use 1. Information. It showeth us,

1. The Sublimity of Gospel Mysteries, they are Speculations that befit Angels, the Angels that behold the face of God admire at them. Oh! How should we admire the Love of God in Christ, that he hath provided such things for us in Christ, that Angels wonder at. The business of our Salvation is called a Mystery, Ephes. 3.4. Whereby, when ye read, ye may understand my knowledge in the Mystery of Christ, Rom. 16.25. According to the Revelation of the Mystery, which was kept secret since the World began, 1 Tim. 3.16. Without controversy great is the Mystery of Godliness. An holy secret, transcending the reach of ordinary knowledge, such as nothing of it could be known by Man or Angel, before it was revealed; and after it is revealed it is a thing hidden from carnal Men in the Spiritual beauty of it, and in a great measure from Believers themselves, if their knowledge be compared with what it shall be hereafter. 1 Cor. 13.12. Now we see through a glass darkly, but then face to face; now I know in part, then I shall know even as also I am known. Many are scandalized at the Scriptures, because of the simplicity of them, as containing only a few plain truths; but there are Mysteries, which take up the mind and study of Angels, and they think them worthy their best thoughts.

2. The goodness of them, the Angels are delighted in this study. It is a pleasant, sweet, ravishing frame of truths; the more we know them aright, the more inquisitive shall we be, and the more diligent to know more. Those know nothing of Christ savourily, who are so soon Gospel-glutted, and Christ-glutted, and look upon these discoveries and discourses of God's Grace in Christ, as dry Chips and withered Flowers, and hear them without any joy and thankfulness, Revel. 19.10. The Testimony of Jesus is the Spirit of Prophesy, What should we delight in, and busy our heads and hearts about but with God in Christ reconciling the World to himself? this takes off our delight from vain trifles; Many of you, Gentlemen! that leave this study to Divines, you lose much of the comfort and sweetness of your lives, because you do no more warm your hearts with these thoughts. Gentlemen! leave off the reading vain Books and Romances; they that have found the saving effects of God's Love will do so, Ephes. 3.18, 19. That ye may be able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth; and to know the love of Christ which passeth knowledge. This will be for our comfort, Rom. 5.5. Because the love of God is shed abroad in our hearts by the Holy Ghost given to us. It will quicken us to holiness, if ever we feel the love of God, 2 Cor. 5.14. The love of Christ constraineth us.

3. It informeth us of the Harmony between the Churches; Between the Old Testament Church, and the Christian Church; John 8.56. Your Father Abraham rejoiced to see my day, and he saw it and was glad. Luke 10.24. I tell you that many Prophets and Kings, have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. The times of the Gospel would to them have been a sweet sight, they ardently desired to see Christ in the flesh. And between the Church Militant and the Church Triumphant they join together in admiring Christ. Saints and Angels have one Beatitude, beholding the face of God, therefore they join in one duty, looking on Christ. We shall one day meet in one Assembly, Heb. 12.23. We hope to be, Luke 20.36. 〈 in non-Latin alphabet 〉 , Like the Angels. We should do as they do, if we would be as they be.

4. That Creatures busy their thoughts as they are affected. Base Spirits are busied about light matters, but Eagles will not stoop to catch Flies, nor Angels employ themselves in inferior, and mean speculations; but they have a great delight in acknowledging the manifold Wisdom of God in the Work of Redemption. Great Spirits are taken up with things of great weight and importance, Acts 17.11. These were more noble then they of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether these things were so: whilst others quench their Souls in sensualities, they are for the Divine Study; these were 〈 in non-Latin alphabet 〉 , it is not meant of Natural Nobility, but Spiritual True Nobility, and Excellency, which lieth in a care of Salvation, not in wearing fine Cloaths, or enjoying plentiful Revenues, or good Descent, but in the study of Christ; not in greatness of Birth, but Diligence, in searching out the Mysteries of Salvation, that is Nobility indeed; not to enslave ourselves to the Opinions of Men, and their Customs, 1 Cor. 7.23. Ye are bought with a price, be not ye the servants of Men. Not to wallow in Earthly Pleasure, but seek things above, Col. 3.1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God, Phil. 3.20. For our conversation is in Heaven, from whence also we look for the Savior, the Lord Jesus Christ. Not to be overcome by a Man's Passions and Corrupt Affections, Prov. 16.32. He that is slow to anger is better then the Mighty, and he that ruleth his own Spirit then he that taketh a City, Prov. 25.28. He that hath no rule over his own Spirit, is like a City that is broken down, and without Walls. These Noble Spirits will not yield to Lusts.

Use 2. To Reprove,

1. The slightness of Men, and to confound us with shame, that we do no more take care to look after this Happiness, that we do so unwillingly think of these things, or set a-part ourselves for the study of them. Shall we slight these things which Angels wonder at? Some will scarce vouchsafe to look into these things, scarce think or talk seriously of them, whilst their Minds and Discourses are taken up with baubles and trifles. Angels are more noble Beings, nearer to God, they are not the parties interested, we have particular benefit by them, Matt. 22.5. But they made light of it. They would not let it enter into their care and thoughts. We are bound to this under pain of Damnation; 'tis not a thing arbitrary, Heb. 2.3. How shall we escape, if we neglect so great Salvation? Bewail your stupidness that you have so slight a sense of these things. Meditation I know is painful work, it is very difficult, but the sweetness of the Argument should persuade us to it.

2. It reproveth that satiety that is apt to creep upon us. Why should we be weary of searching into these Holy Mysteries? What is the reason of this satiety? ( First, ) We search for them out of curiosity, or content ourselves with mere speculations, which is an Adulterous love to truth, not to get an interest in them, John 4.10. If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldest have asked, and he would have given thee living water. (Secondly,) We do not look upon them with the eye of Faith, Ephes. 3.17, 18. That Christ may dwell in your hearts by Faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth; And to know the love of Christ which passeth knowledge. Our embracing by Faith is a good means to make this study effectual. ( Thirdly, ) They content themselves with a superficial view, but do not make an accurate inspection. We do not know it, so as to stand wondering at it in all its dimensions, Ephes. 3.18. That ye may be able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth. Breadth, whereby it is extended to Men of all Ages and Ranks, Matth. 28.20. Lo I am with you always to the end of the World, 1 Tim. 2.4. Who will have all Men to be saved, and to come unto the knowledge of the Truth. Length, whereby it reacheth from eternity to eternity, Psal. 103.17. The mercy of the Lord is from everlasting to everlasting. Depth, It stoopeth to our lowest misery; Christ delivered us from the depths of misery and sin, Psal. 86.13. Thou hast delivered my Soul from the lowest Hell. And there is Heighth in it, whereby it reacheth to Heavenly Joys and Happiness, John 14.3. If I go and prepare a place for you, I will come again, and receive you to myself, that where I am, there ye may be also. Study those several respects and ways wherein it is manifested, till you are ravished with the thoughts of it, draw solid comfort, hope, and quickening from it, Psal. 39.3. While I was musing the fire burned.

4. It reproves those that only study it, but do not get an interest and experience of the comfort of it, otherwise it is a cold story, 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious. There is Christ revealed to us, and Christ revealed in us; then is there sweetness in these truths, Gal. 1.16. It pleased God to reveal his Son in me.

5. It reproves those that mar their Savior with fleshly lusts, and are distracted with hunting after the pleasures and profits of the World, Rom. 8.5. For they that are after the flesh do mind the things of the flesh. They that were invited to the Feast, they made light of it, and went their ways, one to his Farm, another to his Merchandise, Matth. 22.5. They do not value the Glory of God, and the true Interest of their own Souls.

Use 3. Is to persuade us, to search into, and meditate upon these blessed and glorious Mysteries; surely if the Angels desire to look into these things, they much more are propounded to our admiration and delight; because we have more need, by reason of the imperfection of our knowledge; and these things do more concern us, because we are the parties interested. Needless Speculations we may well spare; The things which concern our Redemption by Christ, are our own affairs, and our greatest, and most necessary affairs: to know our threatened Misery to prevent it, and our promised Happiness to obtain it; What we must do, and what we must be forever is that business which we must most attend upon.

Here I shall inquire, 1. What? 2. How? 3. Why?

First, What? the Person of our Redeemer, and the work of Redemption.

1. The Person of our Redeemer is a point of great concernment to be often thought upon. The frame of Nature is set as a Glass, wherein to behold and admire God, Rom. 1.20. For the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead. Much more the Person of our Redeemer, for we best behold God in the Face of Jesus Christ, 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: Wherein we see God in our Nature, and as Head over all things to the Church, and as our Lord and Savior. God is most honored in his greatest Works, as the Sun doth more honor him than a Star, and a Star than a Plant, or Herb, and Pile of Grass. So the Person of Christ doth more set forth God, than either Man, or Angel, or anything besides, Heb. 1.3. Who being 〈 in non-Latin alphabet 〉 , the brightness of his glory, and the express Image of his Person. As God sets forth more of his glory in him, so he expecteth it from him, and by him. We are always looking at our own benefit, but we do not look at God's Glory, nor what of God is discovered in Christ, in whom his Goodness, Wisdom, and Power, doth eminently shine forth. Certainly the knowledge of Christ is the Christian's wisdom, the true and proper Feast of a rational Mind. Two things are most considerable in Christ, his relation to God, and his relation to the Universal Church.

1. His relation to God, as the express Image of his Person. So the Angels delight to look upon him; those holy Creatures do not consider their own benefit, so much as their Creator's Glory; where they find most of God, there they are most ravished: therefore they greatly delight themselves, when they consider the Wisdom, Power, and Goodness of God, as manifested in Christ, The Contemplation of these things is their Happiness. Now shall the Angels pay this rent of Glory to God, and shall not we? Surely God should be as dear to us, as to them.

2. His relation to the Universal Church. 'It is more to be the Churches Head and Savior, than ours in particular. The Angels adore him for the Excellency of his Office, and his transcendent Glory and Dignity. It doth us a double good to reflect upon this; partly to make our affection more public, and that we may consider the common good; for a narrow private Spirit maketh Christians self-seeking, and unpeaceable. Christ mainly is the Head and Savior of the Body, Ephes. 5.23. Christ is the head of the Church, and he is the Savior of the Body. When you see that he is head of all Saints, under what form and denomination whatsoever, your affections are less liable to partiality; for then all Christians will be dear to you, as they are united to you in him: and you will be more tender of the prosperity of the Church, of which Christ is the Head. And partly to fortify you against the splendor of all created Glory; for Ephes. 1.21. Christ is exalted far above all Principalities, and Powers, and Might, and Dominion, and every Name that is named, not only in this World, but also in that which is to come. The glory and splendor of Earthly things doth often dazzle our eyes, now it is good to divert our minds by considering the Glory and Excellency of Christ. Kings and Emperors are nothing to him, less than the light of a Candle, compared with the Sun. The Angels see him far above them, and we should see him far above all created power and glory, and so hearten ourselves against all discouragements.

2. The Work of our Redemption, which is double.

(1.) In reconciling us to God, 2 Cor. 5.19. God was in Christ reconciling the World to himself. We should always ravish our hearts with this Speculation, Heb. 3.1. Consider the Apostle and High Priest of our Profession Christ Jesus. He is our High Priest ▪ as dealing with God, and our Apostle, as dealing with Man. God thought it worthy of his eternal thoughts, and therefore we should more set our Minds a-work about it. Redemption by Christ is so much slighted, because we do not consider the high and excellent ends thereof. Certainly every faculty must be exercised in praising God, Mind as well as Heart; and this is the proper object to exercise our Minds, as it doth the Angelical Contemplation, and by our Minds our Hearts.

2. In vanquishing our Enemies, and removing the impediments of our Salvation. By Merit Christ did it on the Cross, Col. 2.15. Having spoiled Principalities and Powers, he made a show of them openly, triumphing over them in it. That is, on the Cross. Satan triumphed visibly, Christ invisibly. It was the hour of the power of darkness, and yet of the Conquest of the Son of God. Representative he did it in his Ascension, Ephes. 4.8. When he ascended up on high, he led captivity captive: he foiled his Enemies on the Cross, and he triumphed over them at his Ascension. But it was before the Tribunal of God, in the sight of Angels, and our Faith. But then there is an actual conquest and triumph, the conquest is still carrying on till his Kingdom be complete, Psal. 110.1. The Lord said unto my Lord, Sit thou on my right hand, till I make thy Enemies thy Footstool. The effects are discerned, as Christ casteth the Devil out of his Temples and Territories, and out of the hearts of Men. The triumph is gloriously visible, and sensible, and open to the view of all at the last day. In both these things the Angels are concerned; in his conquests, as Christ doth confound the wisdom of Men, and Devils, in maintaining and preserving his Church. They are a part of Christ's Army, and have a great respect to his Church, Heb. 1.13, 14. But to which of the Angels said he at any time, Sit on my right hand, until I make thine Enemies thy Footstool. Are they not all Ministring Spirits, sent forth to Minister for them who shall be heirs of Salvation? They are some of God's Messengers, that help to restore and recover Man from the power of the Devil, and disdain not the Service Christ appoints them for lost sinners, but have a great respect to his Church and the Assemblies of his People, 1 Cor. 11.10. For this cause ought the Woman to have power on her head, because of the Angels, 1 Tim. 5.21. I charge thee before God, and the elect Angels. For his Triumph, with them Christ will appear at the end of the World, when he hath won the Field, and cometh in Triumph to confound his conquered Enemies, 2 Thess. 1.7. The Lord Jesus shall be revealed from Heaven with his Mighty Angels. These things the Angels pry into, so should we.

Secondly, How?

1. Accurately and Seriously. Usually we content ourselves with running cursory thoughts, never sit and pause with ourselves, what manner of Savior and Salvation this is; what is required of them that would be partakers of it? and so content ourselves with a superficial view, without an accurate inspection. Slight and shallow apprehensions leave no impression on the Soul. The Hen, tha • often stragleth from her Nest, suffereth her Eggs to chill. We should dwell upon these things, till they produce a clearer Knowledge, a firmer Belief, an higher Estimation, a greater Admiration; for this is to resemble Angels, Eph 3.18. That we may comprehend with all Saints, the depth, and length, and breadth, and heigh • h, all which begets solid comforts; when the mind is wholly taken up with other things, the soundest Knowledge worketh not.

2. Spiritually, profitably, practically. Our business is not so much to know new truths about the Gospel, as to know them in a more useful manner. Let us pry into these things, as the Angels do, not to satisfy our curiosity with a little notional knowledge, or out of pride, that we may pertinently discourse of them, or hold up an argument about them; but that God may be glorified and admired in the Person of the Redeemer, and our Souls delighted for our comfort and quickening, and weaned from the vanities of the World, ver. 13. Wherefore gird up the Loins of your Mind, be sober, and hope to the end, for the Grace that is to be brought unto you at the revelation of Jesus Christ.

Thirdly, Why? 1. Because it is an honorable employment, to look into the mysteries of Salvation, and to be much conversant about them. It will be a great part of our happiness and work in Heaven to behold Christ's Glory, John 17.24. Father, I will that those whom thou hast given me may be with me, where I am, that they may behold my Glory. All our Faith, Hope, and Labor tendeth to this. The Queen of Sheba took a long journey to behold the Glory of Solomon, which did so ravish her, that her Spirit even fainted within her; and yet that was but an Earthly, Temporal, Fading Glory. But to behold the Majesty and Greatness which Christ our Redeemer hath at the Right Hand of God, is the great work which we have to do to all Eternity; Therefore now we should busy ourselves about these things, that our Mouths may be filled with Praise and Thanksgiving.

2. Because it is delightful to Gracious Hearts. God findeth a delight in Christ, and shall not we? There is more in the Gospel than a vulgar Eye taketh notice of, or our first apprehensions represent unto us; shall Angels wonder at these things, joy and delight in these things, and shall we slight them? Paul counted all things Dung in comparison of the Excellency of the Knowledge of Christ, Phil. 3.8. and 1 Cor. 2.2. I determined to know nothing among you, save Jesus Christ, and Him Crucified. Surely unless our thoughts are lawfully diverted or suspended we should think of no other thing. Austin cast away Tully, quia nomen Christi non erat ibi, because the name of Christ was not in it.

3. It is useful.

1. That all created glory may wax dim, and be more obscured in our Eyes; their power is nothing, their loveliness is nothing in comparison of Christ; this should take up thy Soul, and draw off thy observation from deluding vanities, such as Riches, and Honors, and Pleasures. As the light of a Candle is scarce seen when the Sun shineth brightly; so all the tempting baits of the Flesh are nothing, when the glories of Christ are considered by us. See ver. 13. Wherefore gird up the Loins of your Mind, and be sober, and hope to the end for the Grace that is to be brought unto you at the revelation of Jesus Christ. So for affrighting terrors, what are Potentates and Powers to him? All authorities and powers, lawful or usurped must be subject to Christ, 1 Pet. 3.22. Who is gone into Heaven, and is at the right Hand of God, Angels, and Authorities, and Powers being made subject unto him. This promoteth the joy and constancy of Believers under sufferings.

2. To draw out our Hearts after him, John 4.10. If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldest have asked, and he would have given thee living Water. Looking after these things is in order to choice, Mat. 13.45, 46. The Kingdom of Heaven is like unto a Merchant Man seeking goodly Pearls, who, when he hath found one Pearl of great Price, he went and sold all that he had, and bought it. What are all things in the World, if set against Christ and his Salvation?

3. That we should converse with him in holy duties with more reverence, Heb. 12.25. See that ye refuse not him that speaketh; For if they escaped not, who refused him that spake on Earth; Much more shall not we escape, if we turn away from him that speaketh from Heaven, Heb. 2.3. How shall we escape if we neglect so great Salvation? which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him. Now shall we scarce vouchsafe these things a serious thought? The Angels are concerned in a way of duty, not in a way of benefit; It is their duty to worship Christ, Heb. 1.6. And again, when he brought his first begotten into the World, he saith, And let all the Angels of God Worship him ; but not by way of recovery; and yet they desire to look into this Glorious Mystery.

A Sermon on GALATIANS V.5.

IN the context the Apostle persuadeth the Galatians to stand fast in the liberty of the Gospel, and not to be entangled again in the Bondage of legal Ceremonies, as if they were necessary to Justification or Acceptance with God. He is earnest in the case, for the glory of his Master, and the good of Souls, was concerned; and therefore useth divers motives. (1.) They lose all benefit by Christ, ver. 2. (2.) They are Debtors to the whole Law, ver. 3. (3.) They are fallen from Grace, ver 4. And now in the fourth place the consent of the Christian Gospel Church; who upon Justification by Faith, expect Remission of sins, and eternal life. Their judgment is the more to be esteemed, because they are taught by the Spirit of God to renounce the legal Covenant, and expect their acceptance with God by Faith only. For we, &c.

In these words observe, 1. The end, scope and blessedness of a Christian, in the word hope. 2. The firm ground of it; the Righteousness of Faith. 3. The carriage of Christians; We wait. 4. The inward moving cause of waiting for this Hope in this way; Through the Spirit : They are taught by him, inclined by him so to do.

1. The blessedness of a Christian is implied in the word [ Hope. ] For Hope is taken two ways in Scripture, for the thing hoped for, and for the affection or act of him that hopeth. Here it is taken in the first sense, for the thing hoped for. As also Tit. 2.13. Looking for the blessed hope. So Col. 1.5. For the Hope which is laid up for us in Heaven.

2. The Ground and Foundation of this Hope; the Righteousness of Faith. What it is I will show you by and by. Only here it is opposed, partly to the Covenant of Works, which could not give Life. Partly to the legal observances: for it presently followeth, neither Circumcision, nor uncircumcision, &c. But by no means is it opposed to evangelical obedience: for the whole New Testament obedience is comprised in this term, the Righteousness of Faith ; as appeareth by the Apostles explication in the next verse; But Faith which works by love.

3. The duty of a Christian; We wait. De jure, we ought; de facto, we do. All true Christians wait for the Mercy of God, and Life everlasting. And he calleth it waiting, because a Believer hath not so much in possession, as in expectation. And this waiting is not a devout sloth, but implieth diligence in the use of all means whereby we may obtain this hope.

4. The inward efficient cause; Through the Spirit. We are taught by the Spirit, inclined by the Spirit so to do.

(1.) Taught. For the Doctrine is mystical: Flesh and Blood revealeth it not to us, but the Holy Ghost, Mat. 16.17.

(2.) Inclined to this Spiritual course of Life, wherein we obtain this blessed hope, by the same Spirit. For this Holy and Humble way is contrary to the interest of the Flesh. And we are told afterward, Gal. 5.25. that we live in the Spirit, and walk in the Spirit.

So that in effect here is all Christianity abridged. Our blessedness, the way to it; Our help, or how we are brought to walk in that way.

Doct. That by the Spirit, all true Christians are inclined to pursue after the hope built upon the Righteousness of Faith.

• 1. What is the Righteousness of Faith?
• 2. What is the Hope built upon it?
• 3. What is the Interest and Work of the Spirit, in bringing us to wait for this Hope?

I. What is the Righteousness of Faith? We told you before, It is opposed, either to the Law of Works, or the ceremonial observances of the Law of Moses. But more particularly, it may be determined, either with respect to the object of Faith, or 2. To the Act or Grace of Faith itself. 3. With respect to the rule and warrant of Faith, which is the Gospel or New Covenant.

1. This Righteousness of Faith may be considered with respect to the object of Faith. And the proper and principal object of Faith is Jesus Christ and his Merits. And so the righteousness of Faith, is the Obedience and Death of Christ; which because it is apprehended by Faith, it is sometimes called the Righteousness of Christ, and sometimes the Righteousness of Faith, Phil. 3.9. And be found in him, not having mine own righteousness which is by the Law, but that which is by the Faith of Christ, even the righteousness which is of God by Faith. This certainly is the ground of our acceptance with God, and therefore the bottom and foundation of all our hope, Rom. 5.19. By the obedience of one shall many be made righteous ; that is, by Christ's Merit and Obedience. And 2 Cor. 5.21. He was made sin for us, that we might be made the righteousness of God in him. This is it we rely upon, as the only meritorious cause of whatever benefit we obtain by the new Covenant.

2. With respect to Faith itself, whereby the merits of Christ's Obedience and Death are applied and made beneficial to us. When we believe, we are qualified: And therefore it is said that Abraham believed God, and it was counted to him for righteousness, Rom 4 3. That is, God accepted him as Righteous for Christ's sake; And so he doth everyone that believeth, for Rom. 3.22. The Righteousness of God is by Faith of Christ Jesus, unto all, and upon all them that believe, without any difference. If Abraham was justified by Faith, we are justified by Faith. Now if you ask me what kind of Believer is qualified and accepted as Righteous? I answer it is the penitent Believer, and the working Believer.

(1.) The Penitent Believer. For Faith and Repentance are inseparable Companions, Mark 1.15. Repent, and Believe the Gospel, Act. 12.38. Repent and be baptized everyone of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. Act. 11.21. The Hand of the Lord was with them, and a great number believed and turned to the Lord. These two cannot be severed: for till we are affected with that miserable estate whereinto we have plunged ourselves by our sins, and there be an hearty sorrow for them, and a perfect hatred and detestation of them, and a full and peremptory resolution to forsake them, that we may turn to the Lord and live in his obedience; we will not prize Christ nor his benefits, nor see such a need of the Spiritual Physician to heal our wounded Souls: Nor will God accept us as Righteous, while we continue in our unrighteousness. So that, though it be Righteousness of Faith, and the Believer be only accepted as Righteous; yet it is the Penitent Believer, whose Heart and Mind is changed, and is willing by Christ to come to God.

(2.) It is the working Believer. For so it is explained in the next verse, Faith working by Love. And so expressed elsewhere, Heb. 11.7. By Faith, Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark, to the saving of his House, by which he became an Heir of the Righteousness which is by Faith. Observe there, the saving of Noah from the Flood is a Type and Shadow of Salvation by Christ. The Flood drowned and destroyed the Impenitent World, but Noah and his Family were saved in the Ark. We are warned of the Eternal Penalties threatened by God; if we do not repent and believe, we shall not be saved from wrath; but if we believe, and prepare an Ark, diligently use the means appointed for our safety, then we become H • irs of the Righteousness of Faith, are accepted by God, and have a right to all the Benefits which depend thereupon. It was a business of vast charge, and an eminent piece of self-denying Obedience, to prepare an Ark. So true Faith showeth itself by Obedience. We read of the Obedience of Faith, Rom. 16.26. as the Fruit of the Gospel.

(3.) With respect to it's Rule and Warrant. And that is the Gospel and New Covenant, called the Word of Faith, Rom. 10.8. The Hearing of Faith, Gal. 3.2. Received ye the Spirit by the Works of the Law, or by the Hearing of Faith? The Law of Faith, Rom. 3.27. This is the Doctrine which i • believed. Now all that the new Covenant requireth▪ may be called the Righteousness of Faith. For look as, to be justified by the Law, or Works required by the Law, is all one: So to be justined by Faith, and to be justified by the new Covenant, is all one also. And therefore whatever the new Covenant requireth as our Duty, that we may be capable of the Privileges thereof, is a part of the Righteousness of Faith. Now it requireth Repentance from dead Works▪ Acts • 7.30. He hath commanded all men to repent, because he will judge the World in Righteousness. We are to repent, in order to the Judgment, which will be either of Condemnation or Justification. So the new Covenant requireth Faith in our Lord Jesus Christ, John 5.24. He that believeth in Christ, shall not come into Condemnation. So it requireth new Obedience, Heb. 5.9. He is become the Author of Eternal Salvation to them that obey him. None are qualified for Eternal Li • e, but those who perform sincere Obedience to his commands. It is not absolutely perfect Obedience that is required, but only sincere and upright. And there is a necessity that we should be sincerely Holy, not only in order to Salvation, but Pardon, 1 John 1.7. If we walk in the Light, as he is in the Light, we have fellowship one with another, and the Blood, of Jesus Christ his Son cleanseth us from all Sin. And in order to the Application of the Blood of Christ to our Souls, or to the obtaining of the Gift of the Spirit, or any new Covenant Gift, Act. 5.32. We are his Witnesses of these things, and so is also the Holy Ghost, whom God hath given to them that obey him.

Well then, these are the Conditions to be found in us, before we are made partakers of the full Benefit of Christ's Merit; Repentance towards God, Faith in our Lord Jesus Christ, and new Obedience. And all these are comprised in the Expression, The Righteousness of Faith : For Faith receiveth Christ, and the Promises made to us in Christ, upon the Terms and Conditions required in the Gospel. Only these things are of a different Nature, and concur differently. The Obedience of Christ in a way by itself, of Merit and Satisfaction: Faith, Repentance and our Obedience, only in a way of Application. And in the Application, the Introduction is by Faith and Repentance, and the continuance of our right by new Obedience. Yea in the Introduction, Repentance respects God, and Faith Christ, Act. 20.21. Testifying both to Jews, and also to the Gree • s, Repentance toward God, and Faith toward our Lord Jesus Christ. We return to God, as our chief good and sovereign Lord, that we may love, serve, and obey him, and be Happy in his Love. Faith respects Christ, as Redeemer and Mediator, who hath opened the way for our return by his Merit and Satisfaction, or Reconciliation wrought between us and God, and given us an Heart to return by the renewing Grace of his Spirit. Coming to God, and being accepted with God, is our end: Christ is our way. And indeed in the Righteousness of Faith, the chiefest part belongeth to him, who by his Blood hath procured this Covenant for us; for whose sake only God giveth us Grace to repent, believe and obey: and after we have done our Duty, doth for his sake only accept of us and give us our Reward. These are not Co-ordinate Causes; but he is the Supreme cause; all that we do is subordinate to his Merit and Obedience.

II. What is the Hope built upon it, or the things hoped for by Virtue of this Righteousness? And they are Pardon and Life.

1. Certainly, Pardon of Sins is intended in the Righteousness of Faith: As appeareth by that of the Apostle, Rom. 4.6, 7, 8. David describeth the blessedness of the man, unto whom God imputeth Righteousness without works, saying, Blessed are they whose Iniquities are forgiven, and whose Sins are covered; Blessed is the man unto whom the Lord will not impute Sin. If this be the Description of the Righteousness of Faith, or the Privileges which belong thereunto, (for now we are upon the Hope of the Righteousness of Faith,) then certainly Remission of Sins is a special branch of this Felicity.

2. There is also in it Salvation, or Eternal Life, Tit. 3.7. That being justified by his Grace, we should be made Heirs, according to the Hope of Eternal Life. The Crown of Glory is for the justified, called therefore the Crown of Righteousness, 2 Tim. 4.8. You have both together, Acts 26.18. That they may receive forgiveness of Sins, an Inheritance among them that are sanctified by Faith. These two Benefits are most necessary, the one to allay the fears of the guilty Creature, the other to gratify his desires of Happiness. Therefore the Apostles, when they planted the Gospel, they propounded this Motive of forgiveness of Sins, Acts 13.38. Through this man is preached unto you the forgiveness of Sins. And also the other of Life Eternal, 2 Tim. 1.10. That Christ hath brought Life and Immortality to light through the Gospel.

These two Benefits give us the greatest support and comfort against all kind of troubles. Our Troubles are either inward or outward. Against troubles of Mind, or inward Troubles, we are supported by the Pardon of our Sins, Mat. 9.2. Son be of good cheer, thy Sins be forgiven thee. Against outward troubles, we are supported by the Hopes of a better Life being secured to us, 2 Cor. 4.17, 18. For our light Affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory: While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen, are eternal. Again both are eminently accomplished at the last Judgment, when the Righteousness of Faith standeth us in most stead, Acts 3.19. Repent ye therefore, and be converted, that your Sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Then, by the one we are freed from the guilt of Sin, and so have deliverance from Eternal Death: By the other, we have not only right, but entrance into Eternal Glory. What is our whole scope, but to be absolved by Christ at last, and enter into Eternal Life?

Finally, these two are to be regarded, to obviate their mistake, who think indeed that Faith, and it may be Repentance, is necessary to pardon, or to dissolve our Obligation to Punishment; but not new Obedience. But in their place all the Conditions are necessary. They think new Obedience is necessary to Salvation or Eternal Life, but not to Justification. But Salvation is as gracious an Act of Mercy, as free and undeserved a Gift, as Pardon, Rom. 6.23. The wages of Sin is Death, but the Gift of God is Eternal Life, through Jesus Christ our Lord. Eternal Life is not 〈 in non-Latin alphabet 〉 , wages, but 〈 in non-Latin alphabet 〉 , the Gift of God. It is as much merited by Christ as the other; and therefore as proper a part, yea the chief part of the Hope of Righteousness by Faith; and that which is only waited for, and not enjoyed.

III. What is the work of the Spirit in this business, in urging Believers to wait for the Hope of Righteousness by Faith?

I Answer, the work of the Spirit doth either concern the Duties of the new Covenant, or the Privileges of the new Covenant, or what is common to them both. I begin with the latter.

1. What is common to them both. He doth convince us of the Truth of the Gospel, both of means and end; that there is such an Hope, and the Righteousness of Faith is the only way to obtain it. Now this he doth Externally and Internally.

(1.) Externally, and by way of Objective Evidence. All the certainty that we have of the Gospel, is by the Spirit, Acts 5.32. We are Witnesses of these things, and so is the Holy Ghost, which he hath given to them that obey him. And John 15. 26, 27. When the Comforter is come, whom I will send to you from the Father, even the Spirit of Truth which proceedeth from the Father; he shall testify of me: And ye also shall bear witness, because ye have been with me from the beginning. Mark, in both these places, the two solemn Witnesses are the Spirit and the Apostles; the one Principal, the other Ministerial; the one declaring Doctrine and Matter of Fact; the other assuring the World of the Truth of their Testimony. The Apostles testified of Christ's sayings and doings; and the Holy Ghost, which came down upon them, and the rest that consorted with them, and was given in some measure to those that obeyed their Doctrine; was an undoubted Evidence that God owned it from Heaven. Here was enough to open men's Eyes, and to give them a right understanding of his Person and Doctrine, that it was of God. The Visible Gifts of the Holy Ghost, and his powerful working in the Hearts of men, in order to their Conversion unto God. These admirable Gifts and Graces shed abroad upon men, were a Notable Conviction to the World, that Christ was a Teacher sent from God, to teach men the way to Eternal Life and Happiness. This did afford sufficient matter of Confirmation and Conviction, by the Spirit shed abroad and poured forth on the Christian Church.

(2.) Internally; enlightening their Minds, and inclining their Hearts to embrace the Truth. Which maketh the former Testimony effectual. So the Apostle prayeth, Eph. 1.17. For the Spirit of Wisdom and Revelation, in the Knowledge of Christ, the eyes of their understanding being enlightened, that they might know what is the hope of his Calling, and the Riches of the Glory of the Inheritance of the Saints in Light. To the sight of anything these things are necessary; an Object, a Medium, a Faculty. As in outward sight, an Object that may be seen; a convenient light to represent it and make the Object perspicuous: An Organ or Faculty of seeing in the Eye. Unless there be an Object, you bid a man see nothing. Unless there be a Medium, a due light to represent it; as in a fog, or at Midnight, the sharpest sight can see nothing. Unless there be a Faculty, neither the Object, nor Medium will avail; a Blind-man cannot see anything at Noon-day.

Now here is an Object, the way of Salvation by Christ: A convenient light, it is represented in the Gospel: And the Faculty is prepared, for the Eyes of the Mind are opened by the Spirit, that we may see both Way and End; the necessity of Holiness, and the reality of future Glory and Blessedness. Alas, without this sight, we busy ourselves about Vanities and Childish Toys, and never Mind the things which are most necessary; certainly we can have no saving understanding of Spiritual Truths; neither what is the Benefit of Christianity, or the blessed Condition of God's People: Nor what are the Duties of Christianity, so as our Hearts may be held to them, or how we may behave ourselves as true Believers.

2. The Work of the Spirit as to the Duties of the new Covenant. He doth not only convince us of the Reality and the Necessity of Christ's Obedience, and our Holiness; but by his Powerful Operation, frameth and inclineth our Hearts to the Duties required of us. Faith itself is wrought in us by this Holy Spirit, for it is the Gift of God, Eph. 2.8. And so is Repentance and Obedience, Heb. 8.10. I will write my Laws upon their Hearts, and put them into their Minds. Moses his Law was written on Tables of Stone, as a Rule without them; but Christ's Law on the Heart and Mind, as drawing and inclining them to obey it. The Renewing Grace of the Spirit of God doth prepare us and fit us, and his exciting Grace doth quicken us, that we may do what is pleasing in his sight: And therefore if we profess to live under the new Covenant, we are inexcusable, if we do not bestir ourselves, and accomplish the work of Faith with Power, and obey from the Heart the Doctrine delivered to us. Indeed the Spirit doth most naturally put us upon spiritual Worship, and spiritual Holiness; these things agree most with his Being and Nature. The observances of the Law were carnal: yet as long as God's command continued, the Spirit inclined to Obedience to them: But a better Law being enacted by Christ, the Spirit that proceedeth from the Father and the Son, suiteth his Operations accordingly: For he cometh into us as Christ's Spirit; He shall take of mine and glorify me, John 16.14. All that he doth accordeth with Christ, as Christ's Will doth with the Father.

3. The work of the Spirit, as to the privileges of the New Covenant, which are pardon and life.

1. As to Pardon, he is the Comforter. He cometh into our hearts, as the pledge of our atonement; we receive it when we receive the Spirit, Rom. 5.11. And his Sanctifying work is the sure evidence that God is at peace with us, 1 Thess. 5.23. The God of peace sanctify you wholly. And doth engage us to wait on God in the way of well-doing, till our pardon be pronounced, and we be absolved by our Judges own Mouth, in the hearing of all the World. In the mean time, applieth to us the Blood of Christ, for the pacifying of our Consciences; and the comforts of the Pardoning Covenant, that our peace with God may be more firmly settled.

(2.) As to Life. He doth three things. 1. Prepareth us and fitteth us for it, 2 Cor. 5.5. He that hath wrought us for this very thing, is God, who also hath given us the earnest of the Spirit. None are received into Glory, but those that are prepared for Glory, Rom. 9.23. Vessels of Mercy which he had before prepared unto glory. He giveth us the Heavenly Mind, or an heart working up to God and Heaven, and purifieth us more and more for that blessed estate.

2. He assureth us of it, 2 Cor. 1.22. Who hath anointed us, and sealed us, and given us the earnest of the Spirit in our hearts. The beginning of holiness and love to God, is a pledge and assurance of the sight of God, and our complete vision of him, and love to him: For God would not so against Nature plant such dispositions in us, if he meant not to perfect them: Nor print his Image upon us, if he intended not a more full conformity to himself in another and better World.

3. He comforteth us, and raiseth our longing after this blessed estate. For the beginnings we have here, are called also, the first-fruits, Rom. 8.23. The beginnings are sweet, What will the Completion be? As he is the earnest, to confirm our hopes; the first-fruits, to raise our affections, that we may be diligent and serious in the pursuit of it.

Use of all. 1. Here you see your scope, what you should look for and hope for. The forgiveness of sins, and Inheritance among the Sanctified.

2. Here you see your work, and what you should now seek after; the righteousness of Faith.

3. Here you see your help, and what will enable you to obtain; through the Spirit. Oh let these things be more in your thoughts.

1. For your happiness, or the great privileges which you should most value and hope for.

First, The forgiveness of sins. I shall only suggest these Two things to you.

(1.) Till sin be forgiven, you can never have sound Peace within yourselves, but still God will be matter of fear and terror to you. Adam, as soon as he had sinned, he was afraid, Gen. 3.10. I heard thy voice in the Garden, and was afraid, and hid myself. In the Morning of that day he was made by the hand of God, and in a few hours runneth away from his Maker, as afraid of him. So Isai 33.14. The Sinners in Zion are afraid, as unable to abide the presence of God. Now we that have so much to do with God, to depend upon him every moment, for all that we are, have, and want; surely it would be a comfortable thing to us, to hear, not only that sin may be pardoned, but is pardoned, Isai. 40.1, 2. Comfort ye, comfort ye my People, saith the Lord, speak comfortably unto Jerusalem; cry to her, that her warfare is accomplished, her sin is pardoned. There is the true ground of comfort, to have sin forgiven: Other comforts tickle the Senses, but this soaketh into the Heart.

(2.) By waiting on the duties of the Gospel, this comfort is more and more settled in the heart. With the Serious, it is not an easy thing to get this comfort settled: for the Conscience of sin is not so soon laid aside. We have wronged God, and incurred his displeasure: but now to believe that he is appeased, is not so soon done as spoken. Some are guilty and senseless, but yet no sound peace, Heb. 2.14. Subject to bondage, though they feel it not: Others are sensible, and have a fear of God's wrath. It is a great while ere they can get their hearts to settle on the possible pardon, or reconciliation offered in the Covenant: When they do, it is but, It may be, Joel 2.14. Who knoweth if he will return and repent, and leave a blessing behind him? Zeph. 2.3. It may be ye shall be hid in the day of the Lord's anger. But to judge of the sincerity of our qualification, so as to say, Psal. 103.3. Who pardoneth all thy sins, and healeth all thy diseases, this cometh not by and by. The case is this, God is angry, his anger is ratified by the Sentence of his Law, and Conscience is privy to our own disobedience, and applieth the Sentence of his righteous Law to itself. Some part of the anger may break out in his Providence. Our duties and addresses to God about pardon, are very imperfect, therefore it is difficult to have Pardon settled; yet by acquaintance with God, in the exercise of Faith, Repentance, and New Obedience, we come to get the Peace established, Job 22.21. Acquaint thyself with him, habitually converse with him, and be at Peace.

2. For eternal life. Oh let it be your great hope, to be translated into the glory and joys of Heaven, when you flit out of this World. This Life will not always last, you must die, but you do not wholly perish when you die. Now what shall become of you to all eternity? Would it not be a blessed thing, to be assured, that when you appear before the Bar of your Judge, you shall not come into Condemnation, but obtain eternal Life? Surely happiness is desired by all. The Young Man that cheapened the Pearl of the Gospel, but was loath to go to the price, said, Good Master, What shall I do to inherit eternal life ? Mark 10.17. Surely this is the question, which all serious people should busy themselves about. The Goaler did so, Act. 16.30. Sirs, What must I do to be saved? Alas, other things do not touch us so near. Not, How shall I do to live in the World? But, How shall I do to live with God forever? Let your hearts be upon that, Psal. 24.3. Who shall ascend into the Hill of the Lord? Who shall stand in his holy place?

Having spoke to your hope and scope, let me, Secondly, now speak to your work, what you must seek after, and that is, The righteousness of Faith. To enforce this, Consider,

1. There is no appearing before God without some righteousness, of one sort or another. Why? Because it is an holy and just God before whom we appear. And Shall not the Judge of all the Earth do right ? Gen. 18.25. And 1 Sam. 6.20. Who is able to stand before this holy Lord God? If not now in the time of his Patience, how then in the time of his recompense! His Holiness inclineth him to hate sin, and his Justice to punish it. Again, it is an holy Law, according to which the process of that day shall be guided: A Law that is clean and pure, which alloweth not the least evil. Thy Law is exceeding pure, Psal. 119.140. The Gospel abateth nothing of the purity of it. Now when we appear before an holy God, and must be judged by an holy Law; surely we must have holiness and righteousness answerable, or how can we stand in the Judgment? It is an holy God, before whose Tribunal we must appear; and an holy Law that we must be judged by: therefore if we be destitute of all kind of righteousness, What shall we do?

2. No other righteousness will serve the turn, but the righteousness of Faith. And therefore till we submit to the New Covenant, we are in a woeful case. Now the righteousness of the New Covenant, is supreme, or subordinate. The supreme, by way of Merit and Satisfaction. The Subordinate, by way of Application and Qualification, on our parts.

(1.) The Supreme, is the Righteousness or Obedience of Christ. Which can alone deliver us from Hell, Job 33.24. Deliver him from going down to the Pit, for I have found a ransom. There is no deliverance from eternal destruction, which our sins deserve, but only by the Ransom which he hath paid. Till his Justice be satisfied by Christ, no good can come unto us.

(2.) The Subordinate Righteousness, which qualifieth us, and giveth us an interest, is Faith, Repentance, and new Obedience. All which are hugely necessary, and convenient, and gracious terms.

1. Faith. By which we own and acknowledge our Redeemer, with love, thankfulness, dependence, and hearty subjection to him. Certainly love and thankfulness is due to him, who hath endured so much, and procured such great benefits for us. Would we have the blessings instated on us, and not know from what hand they come? And acceptance is due: for should Christ save us without our wills, and against our consent? Dependance is due: Should they have benefit by Christ's Merits, who question the force and efficacy of them. Therefore God hath set him forth to be a propitiation through faith in his Blood, Rom. 3.25.

2. Repentance is necessary. Would we have God to pardon us, while we continue in our rebellion, without sorrow for it, or purpose to leave it? The case of the obstinate is not compassionable, Jer. 3.13. Only acknowledge thine iniquity, and I am gracious. And to acknowledge an offense, and continue in it, is to condemn ourselves.

3. New Obedience. That was due before to our Creator; and our Redeemer strengtheneth the Bond, and maketh it more comfortable. For we have a new Lord by right of Redemption, 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. A Lord that hath paid dear for our Souls.

3. This righteousness is every way sufficient, that we may venture our eternal well-being upon it. For what is appointed by God, will be accepted by God. And though there be many defects in our Faith, Repentance, and Obedience; yet there is an intrinsic value in the obedience and death of Christ, besides the Institution, Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit, offered up himself without spot to God, purge your Conscience from dead works to serve the living God? And, 1 Pet. 1.18, 19. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by Tradition from your Fathers: but with the precious blood of Christ, as of a Lamb without blemish, and without spot.

Lastly, See your help. The Spirit is the great New-Covenant Gift, purchased by Christ, that it might be dispensed to us the more abundantly, John 1.16. And of his fullness have all we received, and grace for grace, Tit. 3.5, 6. By the renewing of the Holy Ghost, which he shed on us. By his Sanctifying and renewing Grace we are enabled for all this duty. We have it by the hearing of Faith, Gal. 3.2. And the whole dispensation of the Gospel, is called the Ministration of the Spirit, 2 Cor. 5.8. Therefore if a sluggish heart did not possess Christians, they might do more than they do.

A Sermon on 2 Pet. III.9.

THe Apostle, in Answer to the Cavil and Exception of the Mockers of Religion, is taking off the Scandal of the delay of Christ's Coming. Three Considerations are produced to satisfy the Godly.

1. The true measure of speed or delay, is the Eternity of God; which admits of no beginning, succession and ending; but consists in a constant presentness to all that, which to us seemeth past, or to come. And we must judge as he judgeth. This is laid down, verse. 8.

2. The end of this delay, which is the conversion of Sinners. It proceedeth not from any culpable slackness in God, but only his patience towards the Elect. God is not slack, but we hasty. Our temper requireth time and patience to work upon us, and bring us under the power of Grace. This is in the Text.

3. The manner of coming, which is sudden and unexpected; like the coming of a Thief upon a sleepy family, ver. 10. Therefore we should rather prepare for it, than complain of slackness.

We are upon the second consideration. Wherein,

1. The false cause of this delay is removed. The Lord is not slack concerning his Promise, as some Men count slackness.

2. The true cause assigned, But is longsuffering to us ward.

3. The end of this longsuffering, propounded; First, Negatively; Not willing that any should perish. Secondly, positively; But that all should come to Repentance. Wherein the way to escape ruin is intimated, which is Repentance.

The only doubt is about the sense of the words; How that is to be understood that God would not have any perish, but all come to Repentance. For we see many do yet perish; all do not come to Repentance. And is God frustrated of his end?

Ans. To this doubt three answers are given, and all solid, though I prefer the two first.

1. The Patience of God, according to its nature, hath that use and end, to invite all sinners to Repentance, Rom. 2.4. Despisest thou the riches of his goodness, forbearance, and longsuffering? not knowing that the goodness of God leadeth thee to Repentance. God's continuing forfeited Mercies, and tarrying the sinners leisure, giveth us an hope that he is willing to be reconciled: And if we do not seek his favor, and turn to him by Repentance; it is long of ourselves, the fault is our own, because we do not improve this hope.

2. The Apostle in this place hath special reference to the Elect, who are concerned more especially in the promise of Christ's coming, to put an end to their sufferings, and to render them an eternal reward. Certain it is, that the Apostle speaketh to Christians, reckoneth himself in that number; Is longsuffering towards us. Now all these are not born at once, nor converted at once. If the judgment should be hastened, many of the Elect would be found in their natural condition. Now God would have none of these to perish, but that all in their time should by congruous means be brought to Repentance▪ All things are for the Elects sake; if their number were completed, time would be no more, and the present state of things would be dissolved.

3. The third answer is, by distinguishing a twofold Will in God. There is voluntas signi & voluntas beneplaciti. The will of his good pleasure, and his Will declared by some sign, command, decree. The one concerneth our duty, the other the event. It is all Men's duty to Repent, 1 Tim. 24 Who will have all Men to be saved, and to come to the knowledge of the Truth. Not as to the event: God doth not Will it so, as it shall fall out so; but this is their duty. His approving Will is meant. Some scoff at this distinction, but the thing is as evident as day light. It is one thing to Will that this thing shall be, or not be: Another thing, this is good or evil; one respects existence; the other, moral regulation. The one showeth what shall be, the other what should be: The one what God will do, the other what we should do. His command must be distinguished from his decree; some things are willed only by one, not both; as the selling of Joseph ; the crucifying of Christ, God willed them voluntate been-placiti ; but not signi ; he declared no such Will, as a rule to the Creatures. Some things he willeth voluntate signi, not been placiti ; as the conversion of all that live within the hearing of the Gospel, He doth not purpose it in his decree. Sometimes he willeth the same things by both; as the conversion of the Gentiles to the Faith of Christ; God purposed it in his Decree, and required it in the Gospel. This is a truth applicable to other Scriptures, and in part to this. But I stick to the former answers; by his secret and everlasting decree he chooseth whom he thinketh good, and appoints the preaching of the Gospel, by which all are invited, God would not have any one to perish by his directive and approving Will, Ezek. 33.11. I have no pleasure in the death of the wicked. Turn ye, &c. Yet will not have all to be saved, not all by his secret and appointing Will.

Doct. The great end of God's continuing the World, and the present State of things, is to bring Men to Repentance.

I shall not handle curious questions. Therefore I shall show you, 1: What is Repentance. 2. That this is God's end in continuing the World, and the present state of things. 3. What encouragement there is from God's longsuffering to induce Men to Repentance.

I. What is Repentance. It lieth in three things.

1. A sensible sight of sin and deserved wrath. There must be a sight of sin ; for it is sinners only who are called to Repentance, Mat. 9.13. I came to call sinners to Repentance. Those who know themselves to be so, and feel themselves to be so; These are most ready to correct their errors, and to unravel that Web which they have been weaving for a snare to themselves. Others carry it, as though they needed no Repentance. And also a sight of wrath : for repentance is a flight from wrath; a turning from God angry, to God reconciled: As appeareth by Mat. 3.7. Who hath warned you to flee from the wrath to come? Who will take care to run into his City of Refuge, who hath not an Avenger of Blood at his Heels? Heb. 6.18. That by two immutable things in which it is impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. Therefore God's first work is to awaken the stupid and careless sinner, and to make him see his sinful and lost condition.

2. Such an apprehension of God's Mercy in Christ, as maketh them turn to him. The apprehension of God's Mercy is the great inducement to Repentance. Joel 2.13. Turn to the Lord your God, for he is gracious and merciful. The former branch ariseth from apprehended future wrath, this from the hope of future Mercy. Indeed there is a continued Repentance which followeth pardon; a melting of Heart, and self-loathing, that floweth from felt love. As Luk. 7.47. The Woman wept much, because she loved much; and she loved much, because much was forgiven her. Ezek. 16.63. That thou mayest remember and be confounded, and never open thy mouth anymore; because of thy shame, when I am pacified towards thee, for all that thou hast done, saith the Lord God. 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. But the first Repentance floweth not from felt received Mercy, but from mercy hoped for, Act. 2.38, 39. Repent and be Baptized everyone of you in the Name of Jesus Christ, for the Remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, &c. A desire and love of the Grace which we expect from God, putteth us upon this Repentance.

3. In a grieving for, and forsaking of our sins, and giving up ourselves to his service. Grief for sin there will be, for 2 Cor. 7.10. Godly sorrow worketh repentance unto Salvation, not to be repented of. This is necessary, to check the sensitive inclination, or the love of pleasure, which is the root of sin. Not only a grieving for, but a forsaking of our sins, Prov. 28.13. He that confesseth and forsaketh his sin, shall find Mercy. It is but a brabble with sin, not a Repentance, unless the love and power of it be weakened in the Heart: And therefore repentance is not to be judged by the horror, the sorrow, the grief; but by the change it worketh in Heart and Life: If sin becometh hateful, if the person be humbled in himself, if he be brought to esteem of and put a price upon God's Grace in Jesus Christ, if it be his constant care and study to please God, and he getteth some victory over the sins he repenteth of: And after all this, there is a devotedness to God, or a living to his Glory and Service, called often in Scripture, a living to God, or a bringing forth Fruit unto God.

II. That this is God's End, in continuing the World and the present State of things. This I shall prove,

1. By removing false Causes. To appearance there is a slackness. Whence cometh it?

(1.) It is not want of kindness, or backwardness to our good, that he doth delay our reward, and the introduction of the everlasting estate A man may defer and not be slack. He is slack, who doth not come at the due and appointed time. The time is set, though unknown to us; and accordingly it shall be kept. God puts not off his coming, not an hour after the time, Heb. 10.37. out of Hab. 2.3. Yet a little while, and he that shall come will come, and will not tarry. How much, how much! 〈 in non-Latin alphabet 〉 . He will not stay a moment after the time appointed.

(2.) It is not ignorance, as not knowing the fittest time, when to put a period to the course of the World, or of our Lives. That cannot be imagined, for his waiting is guided by judgment, Isa. 30.18. He waiteth that he may be gracious; for he is a God of Judgment. He delayeth, till the fit time come of putting an end to the troubles of the Faithful, and the sins of the Wicked: for he guideth all things with Wisdom, and will take hold of the fittest season and occasion of putting his designs in action.

(3.) It is not from forgetfulness of his promise. For he is ever mindful of his Holy Covenant, Psal. 111.5. He hath promised to come, to accomplish the deliverance of his own, and the punishment of the wicked; and he doth not forget what he hath promised.

(4.) Not from change of Counsel. For he is Jehovah that changeth not. Men change, out of the mutability of their Nature, or because they have not a due foresight of all possible difficulties, But, 1 Sam. 15.29. The Strength of Israel will not Lie, nor Repent: for he is not a Man that he should repent.

(5.) Not from impotency and weakness, as if he could not execute what he hath promised. That among Men is the cause of delay. Men must do as they can. Sometimes they must be patient perforce; they want strength to punish, when they have a just cause, and a good mind to it: As when David had a strong mind to punish and put Joab to death for the murthering of Abner, but Joab was too potent, 2 Sam. 3.39. I am this day weak, though Anointed King; and these Men the Sons of of Zeruiah are too hard for me : They had too strong a party in the Army, and among the Soldiers. But this case is not incident to God, who is able to dissolve all things in an instant, at the beck and nod of his Will.

2. By assignment of the true cause, why the World and the present State of things is not dissolved.

(1.) Many that belong to the purposes of God's Grace, are not yet born and come into the World: And all things in the World are continued and preserved, with a subserviency to God's Decrees. This you shall find in that sometimes Providences are shortened, Mat. 24.22. For the Elects sake those days shall be shortened, that the Nation might not wholly be wasted and worn out; that they might not have too great a trial. God had Elect among them, whom he would preserve; the chosen among the Jews, whom God would gather in the appointed time. But on the contrary here in the Text, time is enlarged for their sakes. All particular providences, wherein they are concerned, are dispensed with this reference, Rom. 8.28. And all that act under God, are carried on with this encouragement: For the Apostle saith, 2 Tim. 2.10. Wherefore I endure all things for the Elects sake, that they may also obtain the Salvation which is in Christ Jesus, with Eternal Glory. Surely the Apostle knew what was his Masters business, and for what end the Gospel was to be Preached, whatever became of the Messengers. I endure all things for the Elects sake. Providence being continued, for their sakes he was to continue his labors in the Gospel, whatever entertainment he met with.

(2.) Many of them are not yet converted. They are as yet brands lying in the burning, hidden in the polluted Mass of Mankind, and God will draw them forth, for John 6.27. All that the Father giveth me, shall come to me. And God will draw them forth, in a way suitable to his Glory, and their temper as men: Which requireth time, till they come to years of discretion; and pains, to work upon their Souls by commands, threatenings and promises, and alluring motives, and sometimes disappointments in their worldly concernments; and everyone of these multiplied one after another: And after many refusals of his renewed offers, and slighting means, they are at length gained and overcome by his powerful love.

Observe here two things. 1. That God gaineth the Elect, by the same means which are propounded to the Reprobate. He dealeth in common with mankind, in the external means, showing no more favor to the one, than to the other. They both, it may be, live under the same Ministry, yet one is taken, and the other is left.

Observe 2. That it is long ere many of the Elect are gained. They may withstand many a call, both from God's Word and Providence. But because it is night for the present, we cannot say that it will never be day. And then when they are gained, it requireth some time to bring them to that measure of Grace, that God hath intended to work in them, that he may fit them for glory, and we may grow into that perfect age which we are appointed unto in Christ, Eph. 4.13. Till we all come to a perfect Man, to the measure of the stature of the fullness of Christ. The edification of the body of Christ, is a work that is still kept afoot, until all that are given to Christ of the Father be effectually called, and united with Christ the Head, and everyone of them attain to their full and perfect measure of Spiritual growth: And so long the World endureth.

(3.) The Wicked by this forbearance of God, are rendered more inexcusable.

1. Because, while they are in this life, there is place for Repentance. It is a great Mercy that they are not presently cut off and destroyed, but that God giveth them opportunities of breaking off their sin by Repentance, Rev. 2.21. I gave her space to repent, and she repented not. If God doth not suddenly execute judgment upon them, their crime is the greater. It was a favor not vouchsafed to the Angels, they were executed quickly, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to Hell; and delivered them into Chains of Darkness, to be reserved unto the judgment. The Angels were the most glorious Creatures; yet when they sinned against God, they were presently in termino, in their final estate. Man is yet in via, in the way to a better estate. For God to b • tt • r to pieces vessels of Gold, as soon as they had the least crack and flaw in them, and spare Earthen Vessels; this is the wonder of his Mercy. Therefore it should be esteemed as a great favor and indulgence, that he doth not presently thrust down sinners to Hell, as soon they do provoke him; much more that he hath provided a remedy, and offereth pardon to them, and hath not secluded them from all possibility and hopes of recovery forever.

2. God provideth great helps and means of Repentance for them. For he hath sent his Messengers into all parts of the Earth, and commanded everyone to Repent and prepare for the judgment, Act. 17.30. And the times of their ignorance God winked at, but now commandeth all Men everywhere to Repent, because he hath appointed a day, &c. So that the World now perisheth, for rejecting the means tending to recover them. The sins of the Nations were not so great, till God sent them the means. When the Lord giveth any people the means to Repent, their sin is the more aggravated, and their judgment is the greater: for the rejection of the means, is a sin not only against our duty, but our remedy; and a vile ingratitude and obstinacy, which hath no cloak and color of excuse. For though Men have an impotency of Nature, and cannot convert themselves, without the internal efficacy and power of the Holy Ghost; yet the impotency of nature doth not necessitate men to wallow in a course of sin, against the light of Conscience, and to put away the means by which they might be reformed.

III. What encouragement there is from God's longsuffering, to induce Men to Repentance. And,

1. God's forbearance, and continuing of some Grace to us, possesseth all Men's Minds with this apprehension, that he is gracious, merciful, willing to be reconciled; if we will but accept of terms agreeable to his glory and our good. Therefore it is said, that the goodness of God leadeth to Repentance, Rom. 2.4. For wherefore should he defer vengeance, and forbear so long to punish thy sinful course, but only that thou mayest bethink thyself, and make thy peace? He could destroy thee in an instant; and why doth he not, but to see if thou wilt yet repent, and love him, and serve him? If a Man were under a sentence of Death, and the execution were delayed and put off from day today; would not he think it were a fit time to interpose by supplication, and obtain his pardon? Surely we should gather the like conclusion, and make supplication to our Judge.

2. The encouragement is the greater, that we have not only time and life, but many mercies, forfeited mercies continued to us. Such as food, raiment, friends, house, liberties, health, peace. What do all these do, but invite us to God? For whosoever hath the Heart of a Man, would be thankful to his benefactor. Yea the very Beasts express a gratitude in their kind to them that feed them, Isa. 1.3. The Ox knoweth his Owner, and the Ass his Masters Crib. The du • lest of the Bruit Beasts will take notice of such as feed them, and make much of them. And shall not we take notice of God, and be obsequious to him, from whom we have received all our supplies; our Lord and Owner, who hath fed us and most kindly entreated us? Hosea. 11.4. I drew them with the Cords of a Man, the Bands of love. Unless we renounce humanity, we cannot but look upon ourselves, as having strong bands upon us, obliging us to duty and mindfulness of God.

3. These mercies do not harden in their own nature, but merely by the sinners abuse of them. For in their own nature they have a fitness and tendency to recover Men to the Love and Service of God; but through our abuse they become snares, and entangle us in the service of the Flesh. In the Creature there is something good to lead us up to God, who is the first and chief good; something imperfect, uncertain and unsatisfactory, to drive us off from it • elf. Is there anything comfortable in the creature? Whence came it? Who put it there? Common Mercies point to their Author, if we would recollect ourselves, and receive them with thanksgiving. Is there vanity and vexation in it? Why is it, but that the Creatures may not detain us from God, that we may not sit on the Threshold, when we may come before the Throne? Our great fault is loving the Creature above the Creator. Now the Creature is imbittered, and is an occasion of so much vexation and trouble, that we may not rest in itself All the good that is in the Creature, is an image of that perfect good which is in God. Now who would leave the substance, to follow the Shadow? As if a Virgin wooed, should fall in love with the Messengers of a great King, and despise the person himself. There is a sweetness in these things mixed with imperfection; the sweetness to draw us to God; the imperfection to drive us off from the Creatures; to make us look • igher: They do as it were say to us, We cannot satisfy you; you must seek for happiness in that God that made us and you. Now Men are inexcusable, if, after all this, they forsake God for the Creature, Ier. 2.13. My People have committed two evils, they have forsaken me the Fountain of living Waters, and have hewed them out Cisterns, broken Cisterns that can hold no Water.

4. God hath provided a remedy for us by Christ. Whereby he would astonishingly oblige Man to seek after his own Salvation, John 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. There is love to the World in it, there is man-kindness in it, Tit. 3.4. After that the kindness and love of God our Savior toward Man appeared. A propitiation for the whole World, 1 John 2.2. He is the propitiation for our sins, and not for ours only, but for the sins of the whole World. Here is a sufficient foundation for this truth, that whosoever believeth shall be saved. If after all this, Man shall be negligent, vain, careless, unmindful of his misery or remedy; his own Conscience will bear witness against him, that the cause of his sin, and the hindrance of his recovery, is from himself, and from his own obstinacy and impenitency. Hosea 13.9. O Israel, thou hast destroyed thyself, but in me is thy hope. God is not to be blamed for our destruction, it is of our own procuring. There was help in God, but they would not accept it.

5. Affected scruples, whether this be intended to us, are a sin, and do not disoblige us from our duty. They are a sin, because secret things do not belong to us, but the open declarations of God concerning our duty. Deut. 29.29. Secret things belong unto the Lord: but those things which are revealed belong unto us and our Children. Let us perform our duty, and the secret purposes of God will be no bar and hindrance to us. To betray a known duty by a scruple, is the part of an erring and deceitful Heart. God may do what he pleaseth, but we must do what he hath commanded. This is the only true principle, that will enable us to carry our work through to the last.

6. God hath appointed means, which during the time of his patience are liberally vouchsafed to us; and we being commanded to use these means in order to our recovery, should lie at the pool and wait for Mercy. If we refuse the helps and the means, our condemnation is just, we even pass it upon ourselves, Act. 13.46. Since ye put away the Word of God from you, ye judge yourselves unworthy of everlasting life, and become uncapable and unworthy of any benefit by the Gospel. The giving of these manifold helps and means on God's part, showeth a great hopefulness of success; and such as may encourage us cheerfully to perform our duty, and carry it through with the expectation of a blessing. But the refusal of these helps and means on our part, showeth we are intractable and disobedient, and perish by our own obstinacy.

7. Because common mercies are our ruin, and our table a snare, and our welfare a trap, and the ease and prosperity of Fools slayeth them, Prov. 1.32. Therefore God warneth us of the danger of the abuse of these mercies, telleth us of the corruption that is in the World through Lust, commandeth us and entreateth us to use them better, and to remember him who giveth us comfortably and richly to enjoy these things, 1 Tim. 6.17, 18. Sometimes taketh them out of our hands, as a Father would do a sharp Knife out of the Hands of a Child. Prayeth us that we will not love a perishing World, and forsake our own Mercies; that we will no • hazard eternal things for trifles. And after all these warnings, who is to blame?

8. God doth not presently give over dealing with the desp • sers of his Grace, or those that reject or neglect his blessed offers; but doth defer punishment, draw out his patience towards them to the fullest length. He yet tarrieth longer, to see if yet they will be in a better mind, 1 Pet. 3.10. The longsuffering of God waited in the days of Noah. If after all this, we be disobedient and incorrigible, what place is fit for us but the Prison of Hell?

Use 1. It showeth how cross to God's design they act, who delay Repentance, because God delayeth Vengeance, Eccles. 8.11. Because sentence against an evil work is not speedily executed, therefore the Heart of the Sons of Men is fully set in them to do evil. Men are apt to do so, partly because they measure things by present sense: If it be not ill with them for the present, they think tomorrow shall be as yesterday. Partly because they think they shall have time enough to Repent at last; and so can be contented that God be longer dishonored, provided that they at length may Repent and be saved; though God delayeth, that you may take the season, not let it slip. Partly because they abuse God's Patience to Atheism. Either denying Providence, saying, The Lord will not do good, neither will he do Evil, Zeph. 1.12. As if God had forgotten the care of the World. Or else think that God approveth their sin, because they continue in health, peace and prosperity, Psal. 50.21. These things hast thou done, and I kept silence: Thou thoughtest, &c. and so grow sensual and secure, and their Hearts more hard and impenitent, because God spareth them. This is to turn the Grace of God into wantonness, and to treasure up wrath, Rom. 2.5. But though God bear long, he will not bear always. The Chimney long foul, and not swept, taketh fire at length, Psal. 68.21. But he will wound the Head of his Enemies, and the Hairy Scalp of everyone that goeth on in sin. Forbearance is not remission. Sentence is past, ( John 3.18. He that believes not is condemned already, ) though not executed, Eccles. 8.11. Because Sentence is not speedily executed, &c. God may give sinners a long day, but reckoneth with them at last, Rom. 9.22. What if God willing to show his Wrath, and to make his power known, endured • ith much longsuffering the Vessels of Wrath fitted to Destruction? There suffering, • ong suffering, and much longsuffering; yet all this while fitted for destruction. When you have but a little space given you, will you frolic it away in sins and carnal pleasures? God is bending his Bow, whetting his Sword, if they turn not. He is angry with the wicked every day, Psal 7.11, 12. And at length his anger will break out, if they turn not.

Use 2. What reason all of us have to bless God for his forbearance and longsuffering, and to acknowledge it as a great Mercy. For his longsuffering tendeth to Repentance, either the beginning, or the perfecting of it. Now this mercy is the more enhanced, when we consider,

1. What we have done against God. A good Man cannot tell how often he offendeth, Psal. 19.12. Who can understand his errors? Psal. 40.12. Innumerable evils have compassed me about, they are more than the hairs of my Head. God's People have cause to wonder at his patience, as well as others.

2. What is the desert of sin in the general, Rom. 6.23. The Wages of Sin is Death.

3. The instances of those who have been taken away in their sins. Zimri and Cozbi unloaded their Lives and their Lusts together. Lots Wife in her looking back, was turned into a Pillar of Salt; Luke 17.32. Remember Lot 's Wife ; A lasting Monument of Rebellion against God. Gehazi blasted with Leprosy. Corah, Dathan and Abiram, the Earth swallowed them.

4 With how much ease God can do the like to you, 1 Sam. 24.19. If a Man find his Enemy, will he let him go well away, when he has a fair opportunity to satisfy his wrath? God can easily do this. Job 6.9. That he would loose his Hand and cut me off. With one beck of his Will he can turn us into our first nothing.

5. With how much Justice and Honor he might have taken us away long since, and have shut us up in Chains of Darkness, for a Monument to the careless World. Sometimes God maketh instances in every Table▪ Rom. 1.18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness. In every Law, both by way of omission and commission. Why might not I have served for one of these instances?

6. How many Mercies have been vouchsafed to you in the time of God's long suffering? The mercies of daily Providence, Psal 68.19. Who loadeth us daily with his benefits. Especially deliverances out of imminent dangers; when you were snatched as a bra • d out of the burning, Amos 4 11. And preserved in a general destruction, Lam. 3.22. It is the L •• ds mercies that we are not consumed, because his compassions fail not. Or when some disease hath been upon you, that you thought you should have gone down to the C •• mber • of Death, Psal. 78.38. He being • ull of compassion, forgave their iniquity, and destroyed them not ; that is, He respited his vengeance. It is a kind of a pardon, when God remitteth some measure of the deserved punishment: so far as any part of the punishment is remitted, so far is the same pardoned. Sometimes God seemeth to put the Bond in suit, but spareth upon our intercession. Now this should be taken notice of, and notably improved. A Man is sick, afraid to be damned, but he recovers again. Now though it be not a total pardon, we cannot say it is none at all. For God took such a one out of the Jaws of Hell for that time. So Mat. 18.32. The Debt was forgiven, yet required afterwards: the meaning is, he was spared for the present; He did not obtain that full pardon which amounteth to justification; yet he was recovered out of sickness, misery, and apparent danger, and that upon his cry to God.

7. If you are continued till you have some experience of the Grace of Christ; then much more have you cause to bless God for his longsuffering. How ill would it have been for your Souls, if you had died in your sins? God may say to you, as he did to his People, Isa 43.24, 25. Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquiti • s. I, even I am he that blotteth out your transgressions, for my own sake, and will not remember thy sins. If God had been quick with us, where should we have been? We are of an hot and eager nature, cannot bear affronts or despightful usage, Luk. 9.54. Lord, wilt thou that we call for Fire from Heaven, to consu • e them, as did Elias? This was James and John, beloved Disciples, 〈 in non-Latin alphabet 〉 . The fury of rash zeal appeared in the best, even in the Disciple of love, but God does not deal so with us.

Use 3. To exhort to Repentance. If a Malefactor arraigned at the Bar of Justice, should perceive by any speech or word, or gesture, sign or token, any inclination in the Judge to Mercy; how would he work upon that advantage, to get a Reprieve, and the Execution put off? So should we improve God's forbearance and longsuffering, to sue out a Pardon.

A Sermon on Rom. X.5, 6, 7, 8, 9.

THese words which I have now Read, need both Vindication, and Explication. My first work shall be,

First, Vindication, or reconciling Paul with Moses. That seemeth difficult, because in the Allegation, some things are changed, some things added, some things omitted, as appeareth by the Collation of the Places, the Text, and Deut. 30.12, 13, 14. It is not in Heaven, that thou shouldest say, Who shall go up for us to Heaven, and bring it unto us, that we may hear it and do it? Neither is it beyond the Sea, that thou shouldest say, Who shall go over the Sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.

To avoid the difficulty, some say these words are alleged, sensu transumptivo, only by way of Allusion, and Accommodation; not as Interpreting Moses, but as fitting them to his own purpose. But this I cannot yield to, for these Reasons.

1. From the scope of the Apostle, which is to draw off the Jews and Judaizing Brethren from sticking to the Law of Moses, as necessary to Justification. To do it thoroughly, he bringeth an Argument from Moses himself, who doth in his Writings, give a clear distinction between the Righteousness of the Law, and the Righteousness of Faith; and so, by consequence, between the Tenour of the Covenant of Works, and the Covenant of Grace. Now if it were an Allusion only, the Apostle would produce a bare Illustration, not a Cogent Argument; and so would rather Explain, than Convince.

2. The Exposition itself is so clear, that we need not make it an Allusion, if we consider the place whence these passages are taken, Deut. 30. The whole Chapter is a Sermon of Evangelical Repentance; see the 1, 2. Verses. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all Na • ions whither the Lord thy God hath driven thee: And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou, and thy children with all thy heart, and with all thy soul. This was spoken of a time, which the Jews themselves confess to belong to the Kingdom of the Messiah : And reason showeth it; For the words were spoken by Moses, as referring to such a time, when the Israelites were dispersed among all Nations; which happened not till after Christ's Ascension, and the Preaching of the Gospel; and doth yet remain, and will remain until the Conversion of the Jews, of which the Apostle will speak in the next Chapter. So that Moses words are applicable to them, when the Gospel-dispensation was set on foot: That was the word which was nigh them. The great prejudice of the Jews against Christ's being the Messiah, was, because he came not in a way agreeable to their Carnal Conceits, or with such Pomp, and Visible Demonstration of Authority, as to satisfy all his own Countrymen: Therefore they were prejudiced, and would not own him, nor receive the Grace tendered by him, but looked for that as afar off, which was nigh them, and among them. And therefore the Apostle doth apply the words of Moses to them, to bring them to embrace the New Covenant.

3. From the Nature of the thing.

First, Certain it is to us Christians, that Moses Wrote of Christ; for our Lord saith, John 5.46. Had you believed Moses, you would have believed me; for he Wrote of me.

Secondly, If he Wrote more obscurely, we must consider he was a Prophet, not an Apostle.

3. That he Wrote of Christ in this place, the Apostle 's Authority is sufficient, for he was a good Interpreter. If he being infallibly assisted, saw more in it than we do, we are not to Cavil at his Authority, but with reverence to receive this light; not vex the Citation by nice Disputes, but humbly receive the Interpretation he giveth of it.

You will say the words are altered.

But the Apostles usually in Quoting Minded the Sense, rather than the Words. And Moses his drift was to persuade them to take notice of the Divine Revelation made to them at that time, when these things befell them, the destroying of the Temple and City, and these Dispersions among the Nations.

Secondly, For Explication: The words show us Two things.

• I What is the Tenour of the Legal Covenant?
• II. What is the Tenour of the Righteousness of Faith?

I. What is the Tenour of the Legal Covenant? Verse 5th. For Moses describeth the righteousness which is of the Law, that the Man which doth those things shall live by them. For understanding his drift, you must consider this, That at the first promulgation of the Gospel, both Jews and Gentiles, were rivals for the favor and mercy of God. They did, both at the same time, start and set forth, as two Racers, striving who should win the Goal, or carry away the Prize of Justification. So the Apostle represents them, Rom. 9 30, 31, 32. What shall we say then? that the Gentiles which followed not after righteousness, have attained righteousness, even the righteousness which is of Faith; but Israel which followed after the Law of Righteousness, hath not attained to the Law of righteousness. Wherefore? Because they sought it not by Faith, but as it were by the works of the Law. For they stumbled at that stumbling-Stone. It is agreed among the Learned, that the terms there used are Agonis • ical; and that there is an allusion to Racers. The Approbation, or Mercy of God, was the Prize that all ran for, both Jews and Gentiles ; These were the two Competitours. And as in all Racing, they had a Law prescribed, which they were to observe; So, both took their several ways: Now, Who got the Goal? The Jews strained themselves all that they could to get it by their Law; And the Gentiles by the Law of Faith. the business is, Who would soonest come to the Goal, or be accounted Favorites of God? The Gentiles, upon Faith and Repentance, though formerly they had been Idolaters; Or the Jews, that would be Justified by the Observances of their Law, rejecting Christianity? The Apostle determineth, that the Jews, though they did most earnestly contend to be Justified by the Law; yet did not out-run the Gentiles, so as to get to the Goal, or obtain the Prize of Justification from them; Why? Because they sought it not by the Evangelical way, and could not endure that, when it was revealed to them; but thought their Legal Observances would Commend them to God, and so stumbled in the very midst of their Race, out of Impatiency that their Law should be abolished, and they levelled with the Gentiles, and required to believe in a Messiah, who lived and died in a mean condition; and so they utterly miscarried in their pursuit of Justification and Acceptance with God: These were the two Litigant Parties; and the case in debate at that time. Now to take off the Jews from this vain and dangerous attempt, the Apostle bringeth the two ways to a fair hearing, And proveth, that the Law can be no way to justify Sinners, even from Moses himself, whose Authority they so much cried up. He proveth it from his description of the Righteousness which is by the Law. The sum of his Argument is this; There is no Justification but either by the Law, or by Faith; you must Foregoe the one, and Cleave to the other; for you cannot hold by both. Now you are left to your choice, which way you will take to run to the Goal, and obtain the Prize: If you will hearken to Moses, he himself propoundeth two ways of Justification; by the Law, and by Faith. What he saith of the Righteousness of Faith, we shall see by and by; But what he saith of the Righteousness of the Law is evident, The Man that doth these things, shall live by them: The Law is no way to Justify Sinners; for, by the Law, you are Accursed, if you sin; we cannot live, if we do not all that is required of us, and contained in the Law. Now we that are conscious to so many frailties, have no reason to be fond of Justification by the Law, which exacteth such a strict, rigid obedience, in all Moral Duties, even to the least tittle, and addeth so many burdensome Ceremonies: The Law promiseth Life on doing all that was required of them to do, and threatened a Curse on them that did it not, without allowing Repentance: But in the Law of Faith, sure Mercy and Pardon is provided for the Penitent Believer. And therefore Justification is not put upon such Impossible and Difficult Terms. It dependeth upon what Christ did for us, as he died, and rose again, and what we are to do ourselves is plain and easy: plain to be understood, and easy by Grace to perform.

II. What is the Tenour of the Righteousness of Faith? This is set forth Negatively, and Positively; what it saith not, and what it saith.

1. Negatively, what it saith not, Verses 6, 7. But the Righteousness which is of Faith speaketh on this wise: Say not in thy heart, Who shall ascend into Heaven? (that is, to bring down Christ from above) or, Who shall descend into the deep? (that is, to bring up Christ again from the Dead.)

Here Two Questions are removed, as inconsistent with, or improper to the Righteousness of Faith.

First, The First Question, Who shall ascend into Heaven? That is, to fetch the Knowledge thence of Heavenly Mysteries, or to bring down Christ from above? as if he had never been on Earth to make known the Doctrine of Salvation, but were as yet to be called from Heaven for this purpose? No; that is sufficiently done already, John 3.13. No Man hath ascended up into Heaven, but he that came down from Heaven, even the Son of Man which is in Heaven. To comprehend Heavenly Mysteries is Christ's Prerogative, who came from the bosom of the Father in our Nature, to communicate this knowledge to us, and to show us upon what terms we may be Justified before God, and enjoy his Grace and Favor.

Secondly, The Second Question is in the 7th Verse; Or, Who shall descend into the deep? that is, to bring up Christ again from the Dead. In Moses it is, Deut. 30. 13. Neither is it beyond the Sea, that thou shouldest say, Who shall go over the Sea for us, and bring it to us, that we may hear it, and do it? But the Sea is sometimes considered for its latitude and breadth, and sometimes for its profundity and depth; and so is often put in Scripture for the Bottomless Pit, as opposite to Heaven, Heaven being highest, and the bottom of the Sea lowest; and is frequently used for the Bottomless Pit, or the state of the Dead: The meaning is; You need not say, Who shall bring up Christ again from the • ead ? as if he were yet in the Grave, and all hopes of Salvation were buried with him; since long ago he is risen from the Dead, and ascended into Heaven, and hath sent abroad his Messengers to Proselyte the World, indowing them with power from on high for this Work.

2. Positively; But what saith it? Where take notice of,

• First, The Words.
• Secondly, The Sense.

First. What Words are put into the Mouth of the Righteousness which is by Faith, Verse 8th. The word is nigh thee, even in thy Mouth, and in thy Heart ; It's in the Mouth, to know it, and speak of it; it's in the Heart, as written there by the Spirit, that we may do the duty it requireth of us with ease and sweetness; 'It is in thy Mouth to Confess, and in thy Heart to Believe, and Practice. When the New Covenant is spoken of, as opposite to the Covenant made with them, when they came out of Egypt, it is said sometimes to be put into the Mouth, and sometimes in the Heart. The words are, Isa. 59.21. As for me, This is my Covenant with them, saith the Lord; My Spirit that is upon thee, and my Words which I have put in thy Mouth, shall not depart out of thy Mouth, nor out of the Mouth of thy seed, nor out of the Mouth of thy seed's seed, saith the Lord, from henceforth and forever. Meaning thereby, That his Spirit and Word shall continue with them as a Church, to direct them in all necessary things. This for the Mouth. Now for the Heart, see another Promise, Jer. 31.33. And this shall be the Covenant that I will make with the House of Israel, I will put my Law in their inward parts, and write it in their Hearts, and I will be their God, and they shall be my People. Well then, The Excellency of the Gospel-dispensation is set forth by Two things.

(1.) It's more easy to be known, and understood, and carried in the Memory: for, the Word is nigh thee, even in thy Mouth. The drift of Moses his Speech tendeth to show, that they should have a New Covenant, the Tenour of which was known, and easy to be expressed by all those who were acquainted with it.

(2.) It's more easy to be practiced. 'It is not in our Mouths only, but in our Hearts ; which are inclined by the Holy Spirit to obey it: so that the New Creature may undertake the duty it requireth of us by the assistance of God, and do it sincerely, though not exactly.

Secondly, The sense of what it saith; 'tis explained and exemplified.

(1.) Explained, Verse 8. This is the word which we preach : namely, the Doctrine of Repentance, and Remission of sins by Jesus Christ.

(2.) Exemplified, Verse 9th, That if thou shalt confess with thy Mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved ; Confession with the Mouth there, answers to the Word is in thy Mouth: believe with thine heart, that implieth Faith: And, Christ's being raised from the Dead is instanced in, rather than any other Article of Faith, because that proveth all the rest, and is the great evidence of the truth of Christianity.

Doctrine. That the way of acceptance with God, or obtaining Salvation, is so clearly stated in the Gospel, that we need not be in doubtful suspense, or seek out another Religion wherein to find it, or other satisfaction than God hath given us in his Word.

The sense of this Point I shall give you in these Propositions.

First, That it is the weightiest matter in the World, to know how to be accepted with God, as to pardon and life. Man being a guilty Creature needeth pardon, and the Soul dying not with the Body, we desire to know the way of life, or what shall become of us when this frail life is at an end. Certain it is, that we are haunted with guilty fears; for we are, through the fear of death, all our life-time subject to bondage, Heb. 2.15. There are some troubles of Mind in all of us about our acceptance with God; not always felt indeed, but soon awakened. Trembling Souls, who know what God is, and what themselves are, and are conscious to former guilt, and present unworthiness, cannot easily settle in a confidence of God's Mercy to them, especially when they come to die▪ The fear of death raised our trouble before; but when death cometh indeed, these stings are increased (1 Cor. 15.56.) The Sting of Death is sin ; and these stings of Conscience are justified by the highest reason, which is the Law of God; not occasioned by our melancholy conceits only, It's an Amazing consideration to us, to think of entering into an unknown World, and to stand before the righteous bar of an impartial Judge; That it is very hard to undergo death with a steady confidence, and to encourage our fearful and doubtful Minds to launch out into Eternity, common experience verifieth. I pray consider, Christians! that our present condition is a state of darkness, and fear; and these fears are caused by sin, and justified by the Law of God, and revived by death, and the thoughts of the other World. And therefore there is not a weightier business than to establish our fearful and doubtful Minds in Peace, that we may comfortably wait for the Mercy of God unto Eternal Life.

Secondly, That is the best Religion, which doth most provide for this Peace and Rest of Soul. So that if a man were at liberty to choose, and were consulting what Religion he should choose, this Consideration must guide him; where he can find true Peace and Rest for his Anxious Soul. So the Prophet directeth them, 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. And by this Argument Christ inviteth us to himself, Mat. 11.28, 29. Come unto me, all ye that labor, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in Heart; and ye shall find rest unto your Souls. And the Apostle commendeth the Gospel upon this account, Rom. 5.1. Therefore being justified by Faith, we have Peace with God through our Lord Jesus. It is easy to lull Conscience asleep for a while; either (1.) By Carnal Pleasures, Prov. 9.17. Stolen Waters are sweet, and Bread eaten in secret is pleasant. For a while they seem so, but the virtue of that Opium is soon spent. Or, (2.) By a false Religion, but within a while we shall soon find that is so far from being our cure, that it is a great part of our disease; no false Religion is consistent with right Thoughts of God. Therefore the Woman of Samaria as soon as she began to have an awakened Conscience, enquires after the true Religion, John 4.20. Our Fathers worshipped in this Mountain, and ye say in Jerusalem is the place where men ought to worship. An awakened Conscience will be careful to lay the ground-work of Religion sure. A false way of Religion always breedeth scruples; and is accompanied with no sound Peace. Or (3.) In the superficial observances of a true Religion, Mat. 19.20. All these things have I kept from my Youth up, what lack I yet? A false Righteousness will not give true quietness to the Conscience; there is something lacking, and the Soul sits uneasy. Therefore nothing but coming under the Power of the true Religion will give rest and quiet to the Soul.

Thirdly, That the Christian Religion, doth abundantly provide for true Peace of Conscience, and Ease of Mind.

• 1. Because it discovereth the Matter of true Peace.
• 2. The Way, how it may be attained.

1. The Matter of true Peace is Pardon and Life, or sufficient Provision to appease our guilty fears, and satisfy our desires of Happiness. (1.) Man being God's Creature, and therefore his Subject, and having faulted in his Obedience and Subjection to him, and knowing the Judgment of God, counteth himself worthy of Death, Rom. 1.32. And this fear of Death and Vengeance that ensueth it, is • o ingrained and implanted in the Conscience, that unless some fit course of 〈◊〉 and Justification be propounded, and that with good Authority, man is 〈◊〉 restless, and troubled, and knoweth not what to do to get rid of the 〈…〉 Soul, Micah 6.7. Shall I give my first born for my Transgression, the fruit 〈…〉 for the Sin of my Soul? Now the great design which the Scriptures 〈…〉 to set forth a grant of Pardon upon Gracious and Commodious Terms▪ 〈…〉 will but accept of it. It is the excellency of the Christian Religion above 〈…〉 Religions, Micah 7.18. Who is a God like unto thee! that pardoneth Iniquity, 〈…〉 by the Transgression of the Remnant of his Heritage, he retaineth not his 〈…〉 ever, because he delighteth in Mercy. If the Question were put to you, which 〈◊〉 put to the Spouse, Cant. 5.9. What is thy Beloved more than another Beloved? What is there in Christ above other God's of the Nations, that you make so much 〈◊〉 about him? What is it draweth your Hearts, so to love him, and cleave to him, in the greatest Hazards and Extremities? This you might Answer, He hath set afoot a pardoning Covenant, so suited to the Necessities of Man, and the Nature of God, that all the World cannot show the like.

2 For the other Matter of our Peace, a fit Happiness to satisfy our Desires; Man having an Immortal Spirit, gropeth about for an Immortal and Eternal good Acts 17.27. or such an Estate in the other World, as may comfort him against the labors and sorrows, and the frailty and shortness of the present Life. All Nations have a conceit of the Immortality of the Soul; if at any time they doubt of it, they cannot wholly blot the sense of it out of their Hearts. Surely all desire it, and it would give much ease to their Mind, if it might be undubitably made out to them, that there is such an Immortal Estate. They that fully knew it not, were pleased with the shadow of it, and sought it in fame; they would not have their Memory die with them: As those that want Children take Pleasure in little Dogs and Cats, so did they embrace a poor Shadow for the Substance. To be sure most men die Anxious, and when they leap into Eternity, they know not where their feet shall light. But now it is said, 2 Tim. 1.10. That Christ hath abolished Death, and hath brought Life and Immortality to light through the Gospel. He hath made a clear Revelation of that which was not so certainly known before: The Heathens guessed at it, sometimes they seemed to see it, and sometimes doubted of it; as men travelling sometimes see a spire of a steeple before them at a distance, and anon they lose the sight of it again, and so cannot tell certainly whether they see it yea or no. The Law like a Dumb-man made many signs, and set forth Eternity by long Life, and Heaven by Canaan. But now the Gospel clearly speaketh it out, and scattereth all the Mists and Clouds about Eternity.

2. The Way, how we surely may be made partakers of Pardon and Life; and there it telleth us, (First,) What Christ hath done: ( Secondly, ) What we must do. Christ hath sufficiently laid the Foundation, and all that we must do, is but to apply what he hath purchased, and provided for us.

(1.) What Christ hath done; The Word that is nigh thee, referreth to things already done for us. Christ's Death, and Resurrection.

1. His Incarnation and Death; for Christ needeth not to be brought down from Heaven anymore: He once descended from Heaven, and was made Flesh, and dwelt among us for a double end. Partly to reveal these things to us, and the way how to obtain them, with sufficient Evidence and Certainty. One great Errand that he had in the World, was to reveal the Will of God to lost Mankind for their recovery, and to bring them to the fuller Knowledge of God, and the Pardon of Sins, and the Truth of the Unseen World, and the way thereunto, Luke 1.77. To give Knowledge of Salvation, unto his People, by the Remission of their Sins. And not only so, but partly also to be a Mediator and Reconciler between God and Man, and lay down his Life as a Sacrifice for Sin, and a ransom for Souls, Eph. 5.2. Who hath given himself for us, an Offering and Sacrifice to God. Mat. 20.28. He gave his Life a ransom for many. We have both, Heb. 3.1. Consider the Apostle and High Priest of our Profession Jesus Christ. Well then, herein lay the Advantage of the Gospel above the Law; that required all to be done by us, but the Gospel referreth us to things already done for us by another, who was sent from God to reveal his Fathers will to us, and to redeem us to God. He suffered the Penalty due for our breach of the Law, there is nothing required of us, but our thankful Acceptance, and hearty consent to follow Christ's Conduct and Direction, well then, he needeth not be brought down from Heaven anymore, or descend to help and redeem the World.

2. His Resurrection and Ascension: For that is the second Question, Who shall descend into the Deep, to bring up Christ again from the Dead ? No, that needeth not; He is risen already, and gone again to Heaven, to assure us of the Truth of his Doctrine, and the value of his Sacrifice, and the reality of the other World: For he himself is entered into the Glory he spake of, and so giveth us a visible Demonstration of the Truth and reality of it. And also he is sat down at the right Hand of God, that he might apply Salvation to us by his powerful and all-conquering Spirit. But it is the Resurrection we must chiefly insist upon, for God by raising him from the Dead hath declared him to be a sufficiently authorized Messenger, and set him forth to be the Person to be believed in, heard, and obeyed in his Name. When Christ was crucified, and buried, though a Grave stone was sealed, and a guard of Soldiers set to watch it, yet Angels appeared and rolled away the Stone, and spake to those that inquired after him. Yea Christ himself often appeared to his Disciples, conversed with them forty days, instructed them in things pertaining to the Kingdom of God, and then went to Heaven, and poured out the Spirit; and for an hansel to the new Gospel, by Peters Exhortation three thousand were converted at once, and afterwards evidenced the Truth of their Doctrine by Miracles. There is no need that Christ should rise again, in the Eye and view of all those that would believe in him. Here is ground enough in that which was once already done.

(2.) What we must do, verse 9. Confess with the Mouth, and believe with the Heart, that is, be really persuaded of the Truth of what is done for us, and thankfully own it, and acknowledge it to the World, resigning up ourselves to the discipline of his Spirit, whatever it costs us. This is all that is required of us. But though these two only be mentioned, we must understand those things which belong to either of them.

1. To begin with that first mentioned; If thou wilt confess with thy Mouth. There is a Confession both in Word and Deed, the one must not contradict the other. The Apostle telleth us of some that profess they know God, but in works they deny him, Tit. 1.16. So it is true of confessing Christ, or Holiness of Life. Works are a part of Profession, or Confession; as also Invocation is a branch of this Confession, as appeareth by the 13. ver. For whosoever shall call upon the Name of the Lord shall be saved. Confession then implieth all visible Godliness and Holiness of Life, for the Holy, Thankful Life is a constant Hymn to God, or a practical Acknowledgment of the Benefits we have by • hrist; and so all Christianity is a Confession. It is necessary also that this Confession be made in spite of all Persecution and Danger, Heb. 4.14. Let us hold fast our Profession. In those days believing with the Heart was not so costly, as Confession with the Mouth. It exposed them to great troubles, yet a Christian must be resolute, and trust Christ with all, Dan. 6.10. Now when Daniel knew that the writing was signed, he went into his house, and his Window being open in his Chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.

2. So for the other, Believing with the Heart implieth not a dead Faith, but Operative, I am. 2.20. Faith without Works is Dead. Not a cold opinion, but such as worketh by Love, Gal. 5.6. Not a general Assent, but an applicative Faith, Gal. 2.20. Who loved me, and gave himself for me. 1 Tim. 1.15. This is a faithful saying, and worthy of all Acceptation, that Jesus Christ came into the World to save Sinners, of whom I am chief: Owning him as our Lord and Savior. Do this, and then you believe with the Heart to Righteousness, and confess with the Mouth to Salvation: That is, you are so pardoned that at length you are saved. They that could thus take Christ, and venture all upon the security of his Word, and wholly resign up themselves to God upon these Hopes, were in a safe Condition, or a state of Peace.

Fourthly, The Gospel so clearly stating these things, there is no reason of doubtful suspense. All demurring must be upon one of these two Reasons, either the Difficulty of the thing, or Want of certainty; but neither of them is just in this Case.

1. Not the Difficulty of the Conditions: For believing with the Heart, and confessing with the Mouth, are easy to be understood, and easy to be observed, by the Power of the Spirit. For the Gospel is the Power of God to Salvation, Rom. 1.16. If God will put this into our Heart and Mouth, and give what he requireth, why should we snuff at these Conditions as unreasonable and troublesome? What more reasonable than to own him with the greatest hazard, from whom we expect such Benefits as Pardon and Life? And to consent to follow his Direction, who will bring us out of our Misery to perfect Happiness? And to venture all for him, who by a condescending Act of astonishing love stooped so low for us? It is true Confession may be costly, but it is not an impossible thing: We should be willing to suffer the loss of all things for his sake; Especially when God is ready powerfully to assist and help us, Phil. 4.13. I can do all things through Christ, which strengtheneth me.

2. Want of Certainty. We do not know whether this be the way of God, yea or no?

I Answer,

(1.) There is no doubt that reasonably can be urged: Either this is the way of God, or none. The way of Heathenism is sottish and fabulous, 1 Cor. 8.5. They have Lord's many, and God's many. And the way of the Jews yieldeth no relief, if the Gospel be excluded. The way of the Mohammedans is ridiculous, and beareth no dispute. Therefore this is the way, or none.

Obj. But why do you haesitate? You did not see Christ in the Flesh.

Ans. But we may love him for all that, and believe in him, though we never saw him, 1 Pet. 1.8. Whom having not seen, ye love, in whom, though now ye see him not, yet believing ye rejoice. He must not be fetched out of Heaven again, nor raised from the dead again. It is not necessary to our Faith, that we should see Christ with bodily Eyes, when we have most certain and firm Arguments by which his Resurrection may be proved.

Obj. But we live not in the Age of Miracles, Oracles, and Visions, which People had in former times.

Ans. Man is apt to indent with God, and to prescribe to God that he may believe upon Terms of his own making: Let him now come down from the Cross, then we will believe him, Mat. 27.42. Can he prepare a Table in the Wilderness? Psal. 78.19. If thou be the Son of God command that these Stones be made Bread, Mat. 4.3. We are not to think that God should be at our Beck, and do what we require. Many require new Apostles and Miracles, that maketh them turn Skeptics and Atheists. We must not prescribe to God, how he shall reveal his Mind to men, but submit to the way he seeth best and fittest for us.

(2.) There lie more prejudices by far against any way of our own devising, than the course God hath taken. The People slighted Moses, and would hear God himself speak, but when it thundered upon the Mount, they cried out, Exod. 20.19. Speak thou with us, and we will hear; but let not God speak with us, lest we die. We would have Miracles, but thereby the simplicity of Christianity is lost, and it would lay us open to the juggling tricks of Wonder-mongers, and that would be little for our safety. We would have one from the dead, Luke 16.30. But they are out of the Sphere of our commerce. That is no familiar way, nor so fit to instill Faith, and reduce men to Obedience to God. And if we should learn our Religion from Ghosts and Apparitions, we should never be free from Delusion, Gal. 1.8. But though we or an Angel from Heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accursed.

(3.) Extraordinary means will do no good, where ordinary prevail not. But man is never satisfied with the present Dispensation, Psal. 78.22, 23. But they believed not in God, and trusted not in his Salvation, though' he had commanded the Clouds from above and opened the doors of Heaven. Whatever means • od useth, man is man still. There were Carnal Wretches when there were Miracles, and so there will be still, when the Heart is out of order, bare means will not set it in frame.

(4.) Though we live not in the Age of Miracles and Oracles, yet if we have valuable Testimony of them it is enough to beget Faith▪ Psal. 78.5, 6, 7. He commanded our Fathers that they should make them known to their Children: That the Generation to come might know them, even the Cildren that should be born, who should arise and declare them to their Children. That they might set their hope in God. It were endless to attest former Miracles with a new supportation of Miracles; report is enough to convey them to us; and if we cannot contradict them, why do we not believe?

Use I. To check the dream of the Efficacy of extraordinary means above the ordinary, which God seeth fit to give us. Our Lord impersonateth our thoughts, Luke 16.30, 31. If one went unto them from the Dead they would repent. And he said unto them, They have Moses and the Prophets; if they hear not them, neither will they be persuaded, though one rose from the Dead. We think the Word is an Antiquated, State Dispensation, that hath lost all its force. If God would assure us and invite us to Faith and Repentance some other way, it would be more successful; as if one came from the other World, or an extraordinary Messenger from Heaven or Hell. Let us argue the Case; It must be, either because he is supposed to bring a more necessary Doctrine to work men to Faith and Repentance, or can urge better Arguments, or with more Perswasiveness, or propound these Truths with more Certainty, or convey a Power greater than is ordinarily dispensed by the Word. It must be one of these four things, but neither the one, nor the other can be.

1. Not a Doctrine more necessary to convince men of their Misery and Remedy, Sin and Duty. The Son of God is a sufficient Teacher of all Divine things, for he lay in the Bosom of God, John 1.18. And he came on purpose to reveal what was necessary to man's Salvation.

2. Not better Arguments to enforce it. What? would we have an hotter Hell, or a better Heaven: More direful Threatenings, or sweeter Promises: Or more powerful Motives? Surely nothing can be added. What is beyond Eternal Misery or Eternal Happiness?

3. Not propound these things with more Certainty. For these things are offered to our understandings by a full, and fair Credibility. Christ being fore-described by Prophesies, Authorized by Miracles, mightily declared to be the Son of God by his Resurrection from the Dead, requiring nothing of us, but what is suited to God's Nature and our Necessity; What certainty would a Spectre, or Ghost, or an Angel, or Apparition give above this?

4. Nor convey a greater Power and Force to affect the Heart of man? What is of greater Efficacy than the Spirit of God? Surely he is able to change the Heart of man, when nothing else can. Now the Gospel is the Ministration of the Spirit, 2 Cor. 3.8. [See these Heads more enlarged in the Sermon on Luke 16.30, 31.]

Use II. If God hath so settled the way of Salvation in the new Covenant, as to leave no cause or occasion of Doubting, or suspecting of the Truth or Certainty of these Blessings he hath promised to us, then we should not live in Jealousies and Doubtfulness, as if we were not upon sure Terms with God. If we transact with another about certain Benefits, the Transaction may prove to no purpose, if the matter about which we contract with them, hath no being, or the Terms be impossible; or the conveyance be not so firm and strong as to hold good in Law. Now none of these can be imagined in our entering into Covenant with God.

For (1.) Eternal Life is not a Chimera, or a thing that hath no being: Then you might run uncertainly, 1 Cor. 9.26. If it were a Dream, or a well devised Fable: No, it is the greatest reality that can be thought of, John 14.2. In my Fathers House are many Mansions; if it were not so, I would have told you, I go to prepare a place for you. Christ would not flatter us into a Fools Paradise.

(2.) It is not upon impossible Terms, but such as are performable by the Grace of God; as Faith, Eph. 2.8. For by Grace ye are saved, through Faith, and that not of yourselves, it is the Gift of God.