Sermons Volume 4

Partly by our questioning Providence, and murmuring against Providence, as if all things were not under the Government of God: Exod. 17.7. They tempted the Lord, saying, Is the Lord among us or not? Judges 6.13. If the Lord be with us, why then is all this befall'n us? or as if we had deserved more than he giveth us. Isai. 58.3. Wherefore have we fasted, say they, and thou seest not, wherefore have we afflicted our Soul, and thou takest no knowledge: partly by our proneness to choose their ways, and weariness of the good course wherein we are engaged. Alas, How have we lost our way, and been hurried to and fro in this time of Trial, like light chaff. As Cyprian observeth, de lapsis: Ad primum statim verbum minantis inimici, fidem suam perdit nec prostratus est, persecutionis metu, sed voluntario lapsu seipsum prostravit, &c. We give out at the first Assault; yea, before assaulted; at the very Blast and Rumor of a Temptation.

2. Envy them not: Let it enforce the admonition of the Text; Now for Remedies, Let me 1. Recommend those three radical Graces, Faith, Fear, and Love. (1) Faith, that we may see afar off, and look beyond the present condition: 2 Pet. 1.9. He that lacketh these things, is blind, and cannot see afar off. Faith showeth us there are other good things after this life, with which these present unstable good things are not to be compared, nor so much as called good things. The use of Faith is to be Heb. 11.1. The evidence of things not seen, the substance of things hoped for. Some are of so weak a sight, that without their Spectacles can scarce see anything, except those that are so bulkey and great, that they are not only seen, but felt; but if they use their Spectacles, they can see afar off: In a Perspective-Glass, Men can discern Ships at Sea at a great distance. All carnal Men see nothing but these corporeal things, which Dogs and Horses see: They know 'tis good to eat well and drink well, and sleep well; increase by Trade, or follow after vain pleasures; but Faith giveth an Eagles Eye, that can see beyond all the Clouds of the lower World, an Invisible God, and Heaven at a distance. Yea, Faith is necessary to see the vanity of present things: Psal. 37.35, 36. I have seen the wicked in great power, and spreading himself like a green bay tree. Yet he passed away▪ and loe he was not, yea, I sought him, but he could not be found: that we may not look too much to Sense and Appearance, that we may not judge rashly of matters as they show for the present: But remember, all Flesh is Grass, and the Glory of Man as the Flower of Grass, (2) The fear of God is necessary: Prov. 23.27. Let not thine heart envy sinners; but be thou in the fear of God all the day long.

Fear is always necessary, that we may be sensible of his Providence, to suppress all Murmurings, and to moderate our desires of earthly things: to keep us as with a Bridle from putting forth our hands to iniquity. (3 lie ) Love is also necessary: Love to God and his ways. Psal. 119.165. Great peace have they that love thy Law, and nothing shall offend them : they do not easily stumble. So to Men, 1 Cor. 13.5. Charity envieth not. We are apt to be grieved at the good of others, and their preference before ourselves. We should rejoice in others good as our own, 1 Cor. 12.26. The members should have the same care one for another: and whether one Member suffer, all the members suffer with it, or one member be honored, all the members rejoice with it.

2. A due estimation, and value of our Privileges, though' Spiritual and future: They are not worthy of the Favor of God, that do not prefer it above all worldly things whatsoever: even one drachm of his Love, Heb. 11.26. Esteeming the reproach of Christ, greater riches than the Treasures in Egypt: For he had respect unto the recompense of reward. In the darkest times of trouble, you are in a better state than they. A Christian sees nothing under the Sun, truly great and worthy his Envy: nothing worthy to be compared with what he enjoyeth in Christ.

3 lie. A sound Judgment about Providence, and a right Interpretation of God's dealing with us: If the Just should be always prosperous, and the Wicked always miserable; Religion would be a matter of Sense; So on the contrary, if the Just should have always evil, and the wicked always good 'twould tempt to despair: therefore Providences are mixed.

The present state is a state of Faith, we are justified by Faith, we live by Faith▪ we walk by Faith; now the state of Faith requireth this, that the manner of God's Government of worldly Affairs, should neither be too perspicuous, nor too obscure, but be carried on in a middle way; as the Morning is a middle thing between the darkness of the Night, and the Light of high Noon: For if it were too clear, Sense would do all, there would be no need of Faith: If it were too obscure, Faith would be too much discouraged; therefore the Righteous are not always happy, and the wicked always miserable. 'Twould not be a dispensation suitable to God's end, which is to try our Respects to him: Yea, the Fear and Hope of Temporal Reward would be the greatest Motives to keep the Law of God, and Men compelled to own, rather than choose, that which is good. Therefore that Men may understand that the Good and Evil of the World is not our last reward or punishment, our greatest Happiness, or greatest Misery, God doth not always comfort the Just with these good things, nor punish the Wicked with the contrary Evils. On the one side, if Good Men were always miserable, what a grievous Temptation would this be to the weak; we should then think I have cleansed my hands in vain: Therefore God mixeth the Dispensation of these outward things. Though Piety be the only way to obtain them, and to have them by Promise, and with satisfaction, and a Blessing; yet sometimes he giveth to his Enemies that which he denieth to his Children: that he may exercise our Faith and Patience; and sometimes he punisheth the Wicked, and delivereth the Godly, that he may show his Providence. Well then; a right judgment about Providence would much stay our Hearts: Two-things you may be confident of. ( First, ) That no evil can befall you without God's Hand and Counsel. It must first pass through the Hands of God before it can reach you. For as nothing can be done against his Will; so nothing without his Will. The hairs of your head are numbered, Matth. 10.30. The Devil asked leave to go into the Herd of Swine. Now this is a great comfort, that you do not fear the Sword, if you do not fear him that weareth the Sword. God can stop all evil, and will, when 'tis for our Profit, and his Glory. For he loveth us more than a Mother her only Child. If thou hadst an Enemy that hath a purpose to take thee away by poison, and he could not any ways do it but by telling thy Parents of his purpose, and asking their leave, yea, and must have the Poison given them by them, wouldest thou be troubled and perplexed? For how could it be that thy Parents would conspire with thine Enemy to thy death? This is the case; God loveth his People, gave his only begotten Son for them; neither Men nor Devils can do anything against them without God's leave. ( Secondly, ) God being Just, Wise and Good, doth dispense all Human Affairs with great Wisdom, Sweetness and Equity. The Judges of this World, when they have the Guilty in their hands, do not presently pass Sentence, but proceed Gravely, and with mature Advice; examine Witnesses, consider the Cause, seek to draw out the Truth by Confession, and then afterwards at a certain Day pass Sentence: So God now heareth Accusations, divers Complaints, examineth Witnesses, prepareth all for Judgment, and in time all things that seem to be in trouble and confusion, are put into an orderly frame.

A Sermon on PROV. X.20.

THere are three Operations of Man, his Thoughts, Speeches, and Actions; by these we are discovered, and these we should make Conscience of: Two of them are represented in this Scripture, Words and Thoughts, and we cannot make Conscience of the one, unless we make Conscience of the other, for the Tongue will follow the constitution of the Heart: The tongue of the just is as choice silver; the heart of the wicked is little worth. In the words observe,

• I. The Things opposed, The tongue of the just, and The heart of the wicked.
• II. The Price and Value of each, Choice Silver, and Little worth.

A Sermon on Acts x.34, 35.

THese Words are Peter 's reply to Cornelius, who sent for him to hear the Gospel from his mouth. For the entertaining of this Message, both Peter and Cornelius were aforehand prepared severally by God: Peter by a Vision; Cornelius by an Oracle. So much ado was needful to gather in the first Fruits of the Gentiles.

In the Words take notice of two Things:

• 1. Peter 's acknowledgment of his former Mistake, Vers. 34.
• 2. His assertion of the positive Truth, which he learned by this Providence, Vers. 35.

First, In the acknowledgment of his former Error, you may observe three things.

1. The Preface or Introduction: Then Peter opened his mouth, and said. Profane Spirits cavil at this Expression as needless: For how could he speak, say they, without opening his mouth? But they mind not that it is an Hebraism, frequently used in Scripture concerning them that are about to speak anything weighty, upon mature deliberation. As of our Lord Christ it is said, Matth. 5.2. He opened his mouth, and taught them, saying. So Psal. 78.2. I will open my mouth in a parable. Prov. 8.2. I will speak of excellent things, the opening of my mouth shall be right things. To open the Mouth, is to speak considerately, prudently, confidently. Would to God that those that scoff at these things, would never open their Mouths to worse purpose.

2. The means of his Conviction: Of a truth I perceive ; 〈 in non-Latin alphabet 〉 . The Phrase is used of those that are apparently convinced and persuaded to change their Opinion. The Latins would express it, A vero vinci, to be overcome by the Truth itself. Peter once thought, that it was unlawful for a Man that is a Jew, to keep company with, or go to one that is of another Nation, as he himself expresseth it, Vers. 28. But being prepared by his Vision, and now convinced by the Words of Cornelius, he perceived the contrary.

3. The Error, That God was a Respecter of Persons, or had so confined his Respect to the Jewish Nation, that he would not reveal himself to any of the Gentiles, who had not submitted to their Rites. But now he saw, that all Respect of Nations was taken away by the coming of Christ.

Before I go off from explaining this Branch, I. Let us see why this was spoken to Cornelius ; was not he a Proselyte to the true Religion?

I answer, Cornelius was a Roman Captain over the Italian Band, therefore probably himself of that Nation. But though by Race and Breeding a Gentile, yet no Idolater, but a Worshipper of the God of Israel, or the true God the Creator of Heaven and Earth; for we are told, Acts 10.2. That he was a devout man, one that feared God with all his house, and gave much alms to the people, and prayed to God always. Now the 〈 in non-Latin alphabet 〉 , those that that were called Devout Men, were Proselytes. Yet he was not Circumcised, nor had he taken upon him the Yoke of Moses his Law, and so was not accounted a Member of the Church of Israel. The Jews distinguished of Proselytes, the Proselytes of the Covenant, and the Proselytes of the Gate. For the former, the Proselytes of the Covenant were such as were Circumcised, and counted and conversed with, as Jews born. But the Proselytes of the Gate bound themselves only to observe the precepts of Noah, as, to worship the true God, to abhor Idols, to abstain from Murder, Fornication, Robbery, and in all things to do as they would be done to. With these the Jews might not Converse, as being not incorporated into the Common-wealth of Israel, though they granted them a part in the life to come. Of this sort was Cornelius.

2. Let us observe something from this branch of the Text.

1. That God's own people may err in some points of Religion. Peter before this had read in the Prophecies of the Old Testament much about the calling of the Gentiles; he had heard from the mouth of Christ the command of discipling the Nations, Mat. 28. Yet he did not comprehend the thing, till he was prepared by a Vision from Heaven, and now found Cornelius endowed with great graces given by God. Thus often we hear the truth propounded, explained, proved; yet we conceive it not. Surely this was a great error in Peter, so difficultly to come over to this truth after the ascension of Christ; that still he should think God to be the God of the Jews only, and not also of the Gentiles. But good men do not see all things, even those things which are before their Eyes; especially when blinded with prejudice▪ and prepossessed with contrary Interests and Opinions. Therefore we had need all look about us, lest we be ignorant of an obvious-truth.

2. The Godly when convinced, ingeniously confess their Errors ; as Peter doth here. Controversies would sooner be at an end, if we could but learn this modesty: But men fear the disgrace of a change of mind or opinion, and so are the more entangled. It is better to confess and give Glory to God, and yield to a conquering truth, than for Credits sake obstinately to persist in a received error: for it is no disgrace to humble ourselves before God and Men, and to submit to such means as he hath apppointed for our conviction.

Secondly, His positive assertion of the truth now learned. But in every Nation, he that feareth him, and worketh righteousness, is accepted with him. Where

1. The Qualification, He that feareth God and worketh righteousness.

You will say, here is no mention of Faith in Christ.

I Answer, 1. Cornelius had not as yet received the knowledge of him, and Peter was now come to Preach Christ to him, as he doth in the next Verse, 36, Where he speaketh of preaching Peace by Jesus Christ, he is Lord of all.

2. He speaketh not now of our first recovery and reconciliation with God; but of the constant temper of our Hearts, and tenor of our Lives, after we are recovered and reconciled to him. Among other things learned from the Jews, Cornelius had heard of the M • ssiah, by whom Sins should be forgiven, and the lost World restored. And that is one chief means to beget fear and reverence of God. Psal. 130.4. There is forgiveness with thee that thou mayst be feared. But as yet he knew not Christ to be this Messiah.

3. This qualification is most to his purpose; which is to show, That external Prerogatives, abstracted from solid Godliness, do not further our acceptance with God; nor the want of them hurt or hinder us: No, where there is a good constitution of Heart, and an holy Life, a man is accepted of God. As more expressly to the Christian Notion it is said, Gal. 5.6. In Jesus Christ neither Circumcision avails anything, nor Uncircumcision, but faith which works by love. But here it was enough to say, He that feareth God and works righteousness.

2. The Privilege, Is accepted with him. That is, accepted to Grace and Glory.

(1.) To Grace. For Cornelius was rewarded with higher Revelations from God; who warned him to send for Peter, and prepared Peter that he might not refuse the message. Thus God delighteth to heap up Grace upon Grace, John 7.17. If any man will do his will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself. To obey God's will in what we know, is the ready way to know more and better.

(2.) And for Glory, that cannot be left out; as appears by the conclusion which Believers make, when they heard of these things, Acts 11.18. Then hath God granted to the Gentiles repentance unto life, that is, to know and receive Christ unto Salvation.

Doct. That God, without respect of Persons, accepteth such as fear him and work righteousness.

• 1. What is respect of Persons?
• 2. In what sense it is denied of God.
• 3. What is the meaning of this qualification.
• 4. What is meant by being accepted with God.

I. What is respect of Persons? The word Person doth not signify the Substance of a Man, or his Personal Subsistence; but that outward Estate and Condition, whereby one differeth from another. Either in the gifts of the Body, one is strong, another weak; one fair, another deformed. Or of the Mind, one is more Ingenious, Prudent, Learned, when another is not so: Or else Estate, Rank and Quality, one is Rich, another Poor; one more powerful, whilst others are kept low and bare. Or in respect of Nation or Country, Jew or Gentile. Lastly, in respect of Externals in Religion, one may stand upon the vantage-ground, who yet is not the Taller man. In short, that which is conspicuous in Man, and maketh him more or less esteemed among men, that is called his Person. Now to respect or accept Persons in Judgment, is to prefer and favor one Person above another, for these outward advantages, not regarding the merits of the Cause which is under trial. Quando non causae merita, sed personae dignitas attenditur Aug: Now God doth judge 〈 in non-Latin alphabet 〉 , without respect to Persons ; that is, his Judgment is not swayed by anything that is extrinsical and belongeth not to the cause in hand; and will not approve or disapprove any Man for his Persons sake, or External Prerogatives, if he be not otherwise worthy of approbation or reproof. As, to instance in the foregoing distinctions.

1. The Gifts of the Body, Strength and Beauty. It is not the Strong and Beautiful that are accepted with God, but the Good and the Holy. He is strong in a Spiritual sense, not that overcometh another man, but tameth his own flesh, Prov. 16.32. He that is slow to anger is better than the mighty, and he that ruleth his Spirit than he that taketh a City. The true strength is seen also in vanquishing the temptations of the Devil, 1 John. 2.14. Ye are strong and the word of God abideth in you, and ye have overcome the wicked one. So, not outward Beauty, but Grace, doth make us amiable in the sight of God; Alas! that is a fading thing; in its Prime it is but Skin-deep. The adorning of the hidden man of the Heart, is that which is of great price in the sight of God, 1 Pet. 3.3, 4. This Beauty is never shrivell'd, nor doth it wax Old, and is in high esteem with God.

2. For the Gifts of the Mind. Learning, Secular Prudence; these things may make us more Serviceable in the World, but surely in themselves they do not commend us to God. It is pity Men should prostitute their great abilities to so vile an use, as only to Cater for the Body, or to turn and wind in the World, or else to put a Varnish on the Devils cause. As Satan chose the form of the Serpent to deceive our first Parents, because he was the subtilest of all the Beasts of the Field, Gen. 3.1. So he delighteth to employ the sharpest subtilest Wits; but at last with all their Wit and Learning they are thrust down into Hell, unless they lay aside their Worldly Wisdom, and cleave to Christ, and walk in his ways whatever it costs them, 1 Cor. 3.18. If any among you seemeth to be wise in this World, let him become a Fool that he may be Wise. In the Eye of the World, it seemeth foolish to stand on terms of Conscience; but that that will be found the best Wisdom at last.

3. Of Estate, Rank, and Quality. Some are Noble, some Ignoble. But the Blood that runneth in the Veins of the Poor, is of the same Colour with yours that are Nobly Descended: By Nature you are equal, for he has made all Nations of one Blood, Acts 17.26. And this distinction will not out-live time, but ceaseth at the Graves Mouth. Certainly it beareth no weight before God's Tribunal, 1 Cor. 1.26. Not many Mighty, not many Noble are called. So some are Rich and Mighty, others are Poor and in a low Condition; but none are accepted the more for their greatness, dignity, or Worldly preeminence, Job. 34. • 9. He accepteth not the person of Princes, and regardeth not the rich more than the p • or, for they are all the work of his hands. Alas! it is a vain plea with God, to say, I am Rich, I am Noble, I am a Prince, I hope he will not deal severely with me: The Rich or Poor, Prince or Beggar, do all stand upon the same level before God. The dignity, power and wealth of Princes, doth not move him to spare them; neither Lordship, nor Ladyship, nor Principality, nor Kingdom, can stead you, if you be a Transgressor; your Sensuality is as odious to God, as the Drunkenness of the Rascality. When we stand before the Lord, we are stripped of all our personal qualities, and regarded only according to our Works, Rev. 20.12. I saw small and great stand before God. So for Bond and Free. Though Christian Religion abolish not those civil distinctions which are between Masters and Servants, Governors and Governed; yet it layeth no weight upon any of these as to our acceptance with God. The Bond may be Christ's Freeman, 1 Cor. 7.22. and the Free are but Christ's Servants. Therefore the Apostle biddeth Masters to carry themselves well to their Servants, because God is no respecter of persons, Eph. 6.9. Col, 3.25.

4. In respect of Nation or Country. Some lie nearer, others more remote from the Sun; but they are all alike near to the Sun of Righteousness, Gal. 3.28. Jew and Greek are all one in Christ Jesus, or else miserable without him. Especially since the coming of Christ in the Flesh, the door of Grace is much more enlarged, and the inclosure broken down.

5. For Externals in Religion; for Profession and outward Privileges. Cornelius was an holy and good Man, but wanted Circumcision; yet was accpted of God, when many a Carnal Jew that had it was rejected by him. This is attested by the Apostle, Rom. 2.9, 10, 11. Tribulation and anguish upon every soul that doth evil, of the Jew first, and also of the Gentile; but glory, honor, peace, to every man that worketh good, to the Jew first, and also to the Gentile: for there is no respect of persons with God. God is not partial to Jews above Gentiles, nor to Carnal, literal Christians above Pagans. If by outward profession there be a people nearer to God than others, they have the privilege to be first rewarded, if they do good; But then they must expect to have punishment and destruction first, if they do evil: for the greater their Privileges, the greater also their Provocation and Guilt will be. For God's rewards and punishments are not conferred by an uncertain rule of arbitrary favor and displeasure, neither do they depend on outward privileges of being, or not being Circumcised; but are exactly proportioned to men's Qualifications and Actions.

Well then, Baptism, or the external Profession of the Faith, is the 〈 in non-Latin alphabet 〉 of the Christian; as Circumcision, or the Profession of the Law, is the 〈 in non-Latin alphabet 〉 of the Jew. Now if either be without holiness of Heart and Life, it is nothing to their acceptance with God; either for the submission to the Rituals of Moses, or the external observances of the Gospel; if there be not that Constitution of Heart, or that course of Life, which this Profession calleth for: for God looketh not to shows and appearances, but the reality of Men's Godliness and Obedience. It is no Plea to say, I am of the true Religion.

6. I shall add, Where Men are under one common Profession, but differ in lesser things. As there were different Parties at Corinth, but one common Christ, 1 Cor. 1.2. All that call on the Lord Jesus Christ, both theirs and ours ; with 12, and 13 Verses. Is Christ divided? It is the nature of man to confine all Religion to their own Party, and inclose the common Salvation. As here in England, our Divisions have tempted us to Unchurch, Unminister, Unchristianize one another; we make no scruple to cast one another out of God's favor; but God's approbation doth not go by our Vote and Suffrage. Lingua Petiliani non est ventilabrum Christi. It is well that every angry Christian's Tongue is not the Fan, wherewith Christ will purge his Floor. God considereth Men in his judgment, not of this or that Party, but as Righteous or Wicked.

II. In what sense is this denied of God? For it seemeth God doth respect Persons, giving more Grace to one than another, though both be equal in themselves.

I answer, First, The Text speaketh of what is done by God in his Government. Respect of Persons is not faulty, except it be in judgment: for so it is forbidden to Man, that neither the Poor nor the Rich should be favored in the judgment of their cause, Levite. 19.15. Thou shalt not respect the person of the Poor, nor honor the person of the Mighty; but in righteousness shalt thou judge thy Neighbor. And so it is applied to God, 1 Pet. 1.17. Who without respect of persons judgeth everyone according to his works. Therefore God may be considered two ways, either as a righteous Governor of the World, or as a free Lord. And the decision in short is this, That God that is Arbitrary in his Gifts, is not Arbitrary in his Judgments. Therefore we must not exclude the free distribution of his Graces; for God as a free Lord, may give his benefits as he seeth meet: for that is not a matter of right and wrong, but of mere favor. Thus God of his free mercy called the Gentiles, who were further off from him than the Jews; and may give the Gospel, and the Grace of the Gospel, to one, and not to another, when both are equally unworthy of it. As to his Gifts, he may do with his own as it pleaseth him, Matth. 20.15. We can plead no right, either by merit or promise. On the other side, if you consider God as a Governor, who Governeth▪ Mankind by a Law which hath Punishments and Rewards, Punishments threatened, and Rewards promised; he judgeth according to that Law, and as obliged by promise. Compare Rom. 9.16. and 1 Cor. 9.24. In the one place, It is not of him that willeth, nor of him that runneth, but of God that showeth Mercy. But in the other, so run that ye may obtain. How shall we reconcile these places? The first place belongeth to God's Dispensation as a Free Lord, the second as a Righteous Governor. All Acts of Government are dispensed according to Law and Rule, but his Gifts according to his own Pleasure. If you ask, why he doth nor give effectual Grace to all, and hinder Sin in all: He is not a Debtor, but a Free Lord; though we are all Children of Wrath, though God seeth no more in one than another, yet it pleases him to show more Mercy to one than to another. He speaketh not here of the Sovereign will and good pleasure of God, who taketh into favor one that is of himself as unworthy as another; but his love towards the Work of Grace, in whomsoever it is found; He speaks of his consequent rewarding Grace, in dispensing of which, he looketh not to outward Prerogatives or Observances.

2. In his Gifts of Grace, he doth not respect Persons or Nations, or outward Prerogatives, but the Counsel of his own Will. He hath Mercy on whom he will have Mercy, passing by others, which are nobler, richer, wiser. He is not moved by any bye Respects to anything in the Creatures so to do; Even so father, for so it pleaseth thee, Matth. 11.27.

III. What is the meaning of this Qualification, That feareth God and worketh righteousness, and the respect which each hath to the other.

The Answer must be given according to the several acceptions of the Words, Fear and Righteousness, which may be taken strictly or largely.

1. Strictly. So the Fear of God implieth his Worship, Deut. 6.24. The Lord commanded us to fear the Lord our God for our good always ; or all that Duty of Man which is immediately given to God. And Righteousness is also taken for the whole Duty of the second Table, as often in Scripture. Now thus it maketh a good sense; for all Religion consists in these two, The Faithful discharging our Duty to God and Man. There are two Tables, and we are to take care of both, that we do not give Offence to God or Men, by neglecting our Duty to either, Acts 24.16. Herein do I exercise myself to keep a conscience void of offense both towards God and towards man. So Rom. 12.17. Providing things honest in the sight of all men ; neither offending against the Rules of Justice or Mercy, but abounding in the Exercise of both.

2. Both are taken largely; Fear for the principle of our Obedience to God, and Righteousness for the Fruits of it, whether they belong to the first or second Table: As, 1 John 3.7. He that doth righteousness is righteous. So that here Peter observeth the right order; he beginneth with Fear as the Root of all Duty and Worship, and then proceedeth to the Fruit, which is an uniform, constant, impartial Obedience to the whole Law. Which Method is also observed in other Scriptures: As, Psal. 112.1. Blessed is the man that feareth God, and delighteth greatly in his commandments. And, Deut. 5.29. Oh that there were such an heart in them, to fear me, and keep my precepts. This sense I choose and prefer, and therefore shall examine, 1. Why Fear is made the Principle. 2. Why working Righteousness is required as the Fruit.

1. Why Fear is made the Principle of Obedience. Certainly not to exclude Faith in Christ; for without him we can do nothing, John 15.5. At least nothing acceptably, Heb. 11.6. Without faith it is impossible to please God. And God is especially to be reverenced and adored for his Goodness in Christ, Hos. 3.5. They shall fear the Lord and his goodness in the latter day. Let us a little then consider, 1. What is this Fear of God. 2. Why is it required as the Principle of all our Actions.

1. What is it? Holy Fear is of two kinds, the Fear of Reverence, and the Fear of Caution. The Fear of Reverence respects God, and not ourselves. Fear of Reverence is grounded on the Nature of God, his Majesty, Holiness, Goodness, and Justice. The Fear of Caution upon the weightiness of the Work we have to do, and our own Weakness. The Fear of Reverence maketh us walk strictly, the Fear of Caution watchfully.

1. The Fear of Reverence is necessary, or an awful regard of God, that we may not offend him, or displease him, or give him just cause of being angry with us, who is of such glorious Majesty. Ier. 10.7. Who would not fear thee, O thou King of Nations. Of such unspotted Holiness, Rev. 15.4. Who would not fear thee, O Lord▪ for thou only art holy.

2. The Fear of Caution is necessary to make us watchful against Temptations. The Work is weighty; if we miscarry, we are undone forever. Heb. 4.1. Let us fear, lest a promise being left us any of you should come short of it. We are weak and inconstant, 2 Cor. 10.12. The Devil is busy, 1 Pet. 5.8. The Devil like a roaring lion walks about seeking whom he may devour.

2. Why is this frame of Heart pitched upon?

For two Reasons:

1. That we may most carefully abstain from what displeaseth God. Nothing breedeth tenderness of Conscience so much as holy Fear, Gen. 39.9. How shall I do this wickedness and sin against God? So Phil. 2.12. As you have obeyed not as in my presence only, but much more in my absence, so work out your salvation with fear and trembling. God is alike everywhere, and therefore he that feareth God is alike everywhere: He needeth no other Theatre than his own Conscience; no other Spectator than God and his holy Angels. No Secrecy can tempt such a one to Sin, Levite. 19.14. Thou shalt not curse the deaf, nor la • a stumbling block before the blind; but thou shalt fear the Lord thy God. The Blind see not, the Deaf hear not; but God seeth, God heareth, and that is enough to restrain a gracious Heart. No Terror can tempt them to break the Laws of God. Exod. 1.17. The midwives feared God, and did not as the King of Egypt commanded them. No Worldly Dangers are so much feared as God's Displeasure. They look upon God offended with the greatest Terror; upon God reconciled with the greatest Comfort and Delight; therefore they strictly abstain from what may offend God, even in the least. Nehem. 5.15. So did not I, because I feared God.

2. Because it produces a Care and diligent Endeavor to approve ourselves to him, and to be accepted of him. Nothing engageth us to Diligence and Chearfulness in his Service, so much as an holy Fear of God; Work out your salvation with fear and trembling, Phil. 2.12. Let this be the governing Principle, and you cannot be slight and careless; you will work, and work out; 2 Cor. 7.1. Perfecting holiness in the fear of God. A little Grace, and a little Holiness, will not serve the turn. So Heb. 12.28. Let us have grace, wherely we may serve God acceptably with reverence and godly fear. God is not a God to be put off with everything, or a little Religiousness by the bye. If we have a due sense of the excellency of God, it inspireth us with Care, Zeal, and Diligence in his Service.

2. Working Righteousness, is made the Fruit of this sense of God upon our Hearts. To work Righteousness, is to set our whole Heart and Soul a Work to live conformably to the Law of God, or to approve ourselves to him by a constant uniform Obedience. The sense is, He that undertaketh the Service of the true God, as Cornelius did; and exerciseth himself in Works of Mercy, Justice, and Devotion; that hath Fear, which giveth uprightness of Heart; and worketh Righteousness, which implieth Holiness of Life: This is the Man accepted with God. Now this is required over and above the former,

1. In respect of God, that we may honor him in the World; for our Obedience maketh our Reverence and Esteem of him visible and sensible. Principles are hidden, but Actions discover them. Things that lie hid in their Causes are not seen, but when the Effect breaketh out, they do sensibly appear. All Principles are discovered in their Actions; as Atheism, and want of the Fear of God, Psal. 36.1. The transgression of the wicked saith, there is no fear of God before their eyes. And so good Principles are seen to God's Honor and Glory, be it Faith or Fear. All Graces are more sensible in their Fruits, than in their internal elicit Acts. Faith, 2 Thess. 1.11, 12. The work of faith with power, that the name of our Lord Jesus may be glorified in you. So Fear is seen in the Effects, Acts 10.2. Cornelius feared God, and gave much alms, and prayed to God always. A phantastical airy Religion bringeth little honor to God.

2. It is for our own Comfort. When we set ourselves diligently and solicitously to obey God, and are careful not to displease him, it leaveth an Evidence in our Consciences: Partly because Actions are more evident than Habits, 1 John 3.19. Hereby we know that we are of the truth, and shall assure our hearts before him ; And partly because uniform Actions are greater and surer Evidence of our Sincerity, than single Actions; 2 Cor. 1.12. This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity we have had our conversation in the world. Partly because there is a sensible Pleasure that accompanieth the holy and heavenly Life, and delighteth the Person so employed, Prov. 3.17. Her ways are ways of pleasantness. Constant Obedience breedeth a durable Delight and Pleasure: All other Pleasures are nothing worth to this continual Feast; partly because God is more ready to witness to our Sincerity. Comforts are the Rewards of obedient Children, Psal. 11.6. The righteous God loveth righteousness, his countenance doth behold the upright. God is just and upright himself, and he hath a special Eye of Grace and favor over them: There is a likeness between them and God, he delighteth himself in the reflection of his own Image imprinted on them.

IV. The meaning of the Privilege, Is accepted with him. The Person is pleasing to him, so far as to maintain, increase, and perfect the Grace begun in them; for the first Grace is supposed.

1. He that feareth God, and goeth on in a constant, steady course of Righteousness, is sure of God's Favor and Protection, Phil. 1.6. Being confident of this very thing, that he that hath begun a good Work in you, will perform it to the day of Christ ; that is, will maintain what he hath begun; you may be confident of his Fatherly Love and Protection.

2. He will increase it: For God delighteth to Crown his own Gifts. See Prov. 4.18. The path of the just is as the shining light that shines more and more to the perfect day. Prov. 10.29. The way of the Lord is strength to the upright.

3. He will perfect it, and reward you with everlasting Glory. See Psal. 15.2. He that works righteousness. Psal. 106.3. Blessed are they that keep judgment, and he that does righteousness at all times.

1. Use of Information: It informeth us,

1. How much they are mistaken, who think Sanctification hath no influence upon our Comfort and Peace. Some good People are over-tender in this Point, they pretend they would fetch all their Comfort immediately from Christ. And is Christ the less Author of it, because Sanctification is the matter of it? As if Sanctification were not from Christ, as well as Justification. He is both to us, 1 Cor. 1.30. He is made unto us of God wisdom, righteousness, sanctification, and redemption. But they think this is to fetch Comfort from something more in ourselves than Justification is; for the one is an adherent Privilege, as the other an internal Qualification.

Answ. True, but though it be in us, it is not of us. It floweth from the same Grace of God, and the same Power and Merit of the Lord Jesus. And something there must be in us, or how shall we make out our Title and Claim, or know that the Grace of God belongeth to us? If we look only to Justification, and suspect all Comfort that is elsewhere derived, we are in danger of falling into the gross part of the Error of Poquinus and Quintinus, who in Calvin 's time asserted it to be the only Mortification to extinguish the sense of Sin in the Heart. But this is not to mortify Sin, but to mortify Repentance and Holiness; to Crucify the new Man rather than the old; not to quiet Conscience, but outface it. Surely where there is Sin, there will be Trouble. Sanctification is one means of applying the Grace of God, as well as Justification; and we must look to both benefits, and the mutual respect they have to one another.

But because this Prejudice is drunk in by many not ill-meaning People, let us a little dispossess them of this vain Conceit.

1. As to Christ. It is certain, that a Sinner can have no hope of acceptance with God, but by Christ, 1 Tim. 1.15. Christ came to save sinners: And Matth. 1.21. He shall save his people from their sins.

2. It is as true, that whosoever is in Christ, he is a new creature, 2 Cor. 5.17. So that the Dispute will lie here, to clear up our interest in Christ, whether we are new Creatures; for till that be determined, we can have no solid Peace and Comfort within ourselves.

3. None is a new Creature, but he who feareth God and worketh Righteousness: For that is the description of a new Creature, that all old Things are passed away, and all Things are become new; a new Heart, a new Mind, and a new Conversation. For a new Heart is only sensibly discovered by newness of Life, Rom. 6.4. Well then, our Proposition is fully reconcilable with the Grace of Jesus Christ.

2. With respect to the New Covenant: Which suspending our Right and Title to Privileges, upon the conditions of Faith and new Obedience, do plainly show what influence fearing God and working Righteousness have on our Comfort and Peace. Now in the new, as in all Covenants, there is Ratio dati & accepti, something promised, and something required. That which is promised, is acceptance unto Pardon and Life: That which is required, is taking hold of this Covenant, and choosing the Things that please God, Isa. 56.4. That is, an unfeigned Consent to God's Covenant, as it is modelled and stated; or such a sense of God's Transactions with Men by Christ, as maketh them willing of the Mercies offered, and Duties required in order to these Mercies. This sense of God's Mercy is sometimes called Faith, sometimes Love, sometimes Fear. It is called Faith, because we treat with an invisible God about an Happiness that lieth in an unseen World. It is called Love, because such great and necessary Benefits are offered to us, as draw our Hearts to God again. It is called Fear, because we are so culpable, and God is so holy and glorious, and the concernment of the Work is so weighty, that we come to serve him with Reverence and godly Fear, Heb. 12.28. But then this sense makes us willing of the Mercies offered, because none but the serious part of Mankind doth regard and care for them. And it maketh us also willing of the Duties required; both for their own sakes, they tending to the Glory of God, and the perfecting of Man's Nature; as also because of the annexed Benefits. But now every Will doth not give you a Title to the Blessings of the Covenant, but a sincere Will. There is a cold and ineffectual Will, which is in no prevailing degree; A lazy Wish, which will never change our Hearts; and there is a fixed bent, which maketh it our work to please and glorify God, Heb. 13.18. We trust we have a good conscience, in all things willing to live honestly. This is that sincerity which is our Gospel Duty.

3. With respect to the Spirit, who is our Sanctifier and Comforter. First a Sanctifier, and then a Comforter; and therefore a Comforter, because a Sanctifier. Otherwise the Spirit would cause us to rejoice we know not why, and the Comforts of a Christian would be fantastical and groundless, at best we should rejoice in a mere possible Salvation. But Holiness is God's Seal and Impress upon us, Eph. 1.13. In whom also after that ye believed, ye were sealed with that holy spirit of promise. When his sanctifying Work is interrupted, so is his comforting Work disturbed also, Eph. 4.31. David 's Bones were broken, and he lost his Joy, when he fell into great Sins, Psal. 51. and Psal. 32. And it is true in others, who, when they have been lifted up to Heaven in Comfort, have fallen almost as low as Hell in Sorrow, Trouble, and perplexity of Spirit, when they grew remiss, negligent, and disobedient to the motions of the Holy Ghost. If we intermit a course of Holiness, the Frowns of God will soon turn our Day into Night; and the poor forsaken Soul that was feasted with the love of God, knownot whence to fetch the least support. Such is the fruit of our careless and loose walking.

4. With respect to Conscience. He that casts off a godly Life, and giveth up himself to a carnal Course, can never have Comfort; for Guilt will breed Terror, and by frequent sinning you keep the Wounds of Conscience still bleeding. Till it be better used, how can it speak Peace to us? 1 John 3.20, 21, 22. Beloved, if our own hearts condemn us, God is greater than our hearts, and knoweth all things: but if our hearts condemn us not, then have we confidence towards God; and whatsoever we ask we receive of him, because we keep his commandments, and do what is pleasing in his sight.

Mark therefore how much is ascribed to the testimony of Conscience, because of its nearness to us: It is our own Hearts, a Domestical Tribunal, which we carry about with us in our Bosoms. It is more worthy of Credit than any human Testimony whatsoever? For what shall we believe, if we do not believe our own Hearts, which are most likely to deal impartially with us▪

Partly in relation to God. It acts in God's name, as his Deputy, according to his Law: And what Conscience speaketh, it is as if God himself had spoken it. So that these workings of Conscience are, as it were, a beginning either of Hell or Heaven within us.

Mark, Secondly, the Testimony it goeth upon, Because we keep his commandments, and do what is pleasing in his sight. Just the same with that in the Text, to fear God, and work righteousness.

Mark, Thirdly, the Success and Effect, We have confidence towards him, and whatever we ask we receive of him: That is, we have such favor with God, that we shall obtain whatever in Reason and Righteousness we can ask of him.

2. It informeth us of the true nature of that Sanctification, which giveth us hopes of acceptance with God; if both Principle and Performance are right and justifiable, fearing God and working righteousness. He that is truly Sanctified, must first be one that truly feareth God, that is, maketh God his Witness, Approver, and Judge. His aim is to please and Glorify God, and his work is to sue God. Grace must be acted in the whole life, and this not by starts and fits, but for a constancy. Psal. 106.

3. We can make no judgment upon ourselves, by what is unusual and extraordinary, but by the tenor and drift of our Conversation. Not by what happeneth rarely, but by our ordinary course, Acts 10.2. Cornelius gave much alms to the people, and prayed unto God always. Daily converse manifesteth the temper of our hearts. A Christian is not to be judged by single Acts, but by his Life. These two then we must still look after, the Principle and the Performance. The Principle is Fear, that owneth God's Authority; our Hearts and Lives must be ordered and directed according to his Will, and moved and acted by his Rewards. And the performance must be regarded; wherefore did God change our Hearts, and infuse Grace into them, but that we might have the use of it? But that we might act it, and live by it? Saving Grace is a Talent, and the chiefest Talent that we are entrusted with, for the Masters use. Matth. 3.8. Bring forth fruits meet for Repentance, And Acts 20.21. Testifying to the Jews and Greeks repentance towards God. There must be practices becoming such a change of Heart.

2. Use. To press you to fear God and work Righteousness. I have many Arguments in the Text.

1. From the Privilege to be accepted with God. That should be our great scope, 2 Cor. 5.9. labor that whether present or absent, we maybe accepted of him, with respect to God. See that all is right between you and God. It is his Law you have broken, his Wrath you fear, his Judgment you must undergo, his Presence you come into, his Favor which is your Life and Happiness. So that it is a great privilege to be accepted of God. Then for your comfort, 2 Cor. 1.12. This is our rejoicing, the testimony of our conscience. Carnal joys do but tickle the Senses, this doth affect the Heart, yea, the Conscience, which is the quickest, tenderst, and most sensible part of the Heart. Many things please our Affections, which yet cannot appease our Consciences: That frowneth upon and soureth our other Delights, if it be not pacified. Till God accepteth our persons, this still occurreth, God may condemn thee to Eternal Torments for all this, (2) With respect to Men; He that is accepted with God, needeth not care for any man's hatred; he may be confident of God's Favor, and the privilege of his Servants▪ Job 16.20. My Friends scorn me, but mine eye poureth out tears to God. Besides, you have a testimony in their Consciences, not by being zealous for the Interests of a Faction, but careful of God's Laws, Rom. 14.17, 18. He that in these things serveth Christ, is acceptable to God, and approved of men.

2. From the condition, What is required of you.

1. Fear. To fear God is not contrary to your Comfort or Blessedness; to be always in God's company, living as under his Eye, is a branch of Blessedness Prov. 28.14. Happy is the man that feareth always.

2. Righteousness, These are things which bespeak their own Respect. If the Lord had bidden us do some other things, we might have stuck at it; but Righteousness is so amiable and lovely, that if a Man be well in his wits he will not stick at it, but would work Righteousness, if it were not required of him. We should be so inured to it, that we cannot go out of its track. We should never consent to break a Law so fit for God to give, and us to receive: so conducible to the Glorifying of God, Governing ourselves, and Commerce with others.

3. The force of the Enunciation. In general it is, predicatio adjuncti de subjecto. But what kind of Adjunct is it? 'It is either Signi de Signato. or, effectus de medio requisito & necessario.

1. It is a sign or evidence, whereby you may really know, that you are accepted with God. It is a comfortable thing to know how we shall fare in the judgment hereafter, or whether we shall be accepted to Life or no. This cannot be known, but by somewhat equivalent to what is asserted in the Text. That is a sure Note, which gives you comfortable access to God for the present, and hopes of fruition of him hereafter. 2 Kings 20.3. Remember Lord how I have walked before thee in truth, and with a perfect heart.

But 2. There is not only necessitas signi, but necessitas medii. A Sign is with respect to our own judgment of our Selves, but a means is our qualification before God, and God considereth these things in his Judgment. Luke 1.6. They were righteous before God, and walked in all the ways and ordinances of God blameless. Rev. 22.14. Blessed are they that do his commandments, that they may have right to the tree of lif • . A Sign giveth us Comfort, but a necessary Means appointed by God giveth us right. The New Covenant is certainly the strongest ground of solid Comfort to the fallen Creature: We can have no other hope of acceptance with God than that alloweth. Now in the New Covenant there are three things considerable, all which have a great influence on our Comfort and Peace.

1. The first is the Merit and Satisfaction of the Lord Jesus. This is necessary to allay the Conscience of Sin, which is the root of all our trouble. Heb. 9.14. How much more shall the • lood of Carist, who through the eternal Spirit offered himself without spot to God, purge your Conscience from dead works to serve the living God? Heb. 10.22. Let us draw near with a true heart in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our Bodies washed with pure water. Heb. 12.24. And to Jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaks better things than that of Abel.

2. The Matter of it, or the large privileges we enjoy by it. For these are the Hope set before us, Heb. 6.18. Psal. 84.11. He will give grace and glory, &c. Psal 119.111. Thy testimonies have I taken as an heritage forever; th • y are • he rejoicing of my heart.

3. The Third is a sure claim. Now this is not Perfection, but Sincerity. Gen. 17 7. Walk before me, and be thou perfect or upright. Psal. 84.11. No good thing will he with-hold from them that walk uprightly. Here then are the three grounds of Comfort, Everlasting Merit, Blessed Promises, Sure Title. This last is to walk before God in all Holy Conversation and Godliness; this keepeth Conscience from being offended, Acts 24.16. This is accepted with God, next to Faith in Christ. So that attain this, and Conscience is well settled, and hath a full right to these Privileges, and will be matter of everlasting Comfort to you.

V. It is represented here as a thing evident in God's Government. Now I perceive of a truth that God is no respecter of persons. Now God's way of Government is either External or Internal, and it is seen in both. As for instance, There are two Acts of Judicature, Reward and Punishment.

I. God's Government is seen in rewarding. God's External Government is seen in dispensing outward Blessings to his People, as the fruit of their Obedience, Micah 2.1. Do not my words do good to them that walk uprightly? His promises, as declared, speak good: as fulfilled; Do good, that is, yield Protection, Countenance, and such a degree of outward Prosperity, as supporteth and encourageth them in their service. David owned God's dealing with him in this sort, Psal 119, 56. This I had because I kept thy precepts. Now as to his Internal Government, he giveth his People increase of Grace, peace of Conscience, and joy in the Holy Ghost. Rom. 14.17. So God often rewardeth Grace with Grace. Isai. 58.13, 14. If thou call the Sabbath a Delight, then shalt thou delight thyself in the Lord. So Psal. 31.14. Be of good courage and he shall strengthen thine heart. Proficiency in the same Grace, is a reward of the several Acts and Exercise of it. So also God delights to reward his Children's Obedience with Internal Comfort.

2. God's Government is seen in punishing. Sometimes he useth the way of External punishment, by visible Judgments exercised on his own for the breach of his Holy Law. Rom. 1.18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men. Heb. 2.2. Every transgression and disobedience receiveth a just recompense of reward. Sometimes the way of Internal punishment, by terrors of Conscience, and punishing sin with sin. Both Godly and Wicked. For the Godly, as to External Government, 1 Cor. 11.32. When we are judged we are chastened of the Lord. Internal, lesser, penal withdrawings of the Spirit, which God's people find in themselves after some heinous sins, and neglects of Grace, Psal 51.10, 11, 12. But the judgments of the Souls of the ungodly are most dreadful. As when the sinner is terrified, 1 Cor. 15.56. The sting of death is sin. Stupified. Psal. 81.12. So I gave them up to their own hearts lusts. So that the sinner is left dull, senseless, past feeling, Eph. 4.7.8. Having the understanding darkened. By horror of Conscience, they are made to feel God's displeasure at the courses they walk in. But when that is long despised, and Men sin on still; the other and more terrible judgment cometh, the giving up a sinner to his own hearts lusts: And losing remorse and tenderness, is the sorest judgment on this side Hell.

5. In all Acts of Judicature, either in punishing or rewarding, God is no respect-of persons. His own people are not excepted, when they fall into willful or scandalous sins, Amos 3.2. You only have I known of all the families of the earth, therefore will I punish you for your iniquities. Prov. 11. last, The righteous shall be recompensed on the earth, much more the wicked and the sinner. God judgeth not with partiality. In his External Government he punishes sometimes with (1) a Blot on their name. 1 Kings 15.5. David did that which was right in the eyes of the Lord, and turned not aside in anything that he commanded, save only in the matter of Uriah. His plotting Uriah 's death is more laid to his charge than the other sins which he committed. many failings of his are left on Record; Distrust, Dissimulation, rash Vow to destroy Nabal ; injustice in the matter of Ziba and Mephibosheth, indulgence to Absalom, his carnal confidence in numbering the people: yet all these are passed over in silence, as infirmities; only the matter of Uriah sticks close to him. (2) With many troubles; for the vindication of his Justice and Providence, though' they be the dearly beloved of his Soul. What troubles in his house ensued David 's presumptuous sin? his Daughter ravished, Amnon slain in his Drunkenness, Absalom driveth him to shift for his life; his Subjects desert him, 2 Sam. 12.10, 11, 12. Eli 's Sons slain, Israel discomfited, the Ark taken, his Daughter died in Child-bearing, the old Man broke his Neck. Do not think your Estate will bear you out, Sin is odious to God, by whomsoever committed.

6. We shall shortly appear before the Tribunal of God, where every Man's qualification must be judged, whether he fear God and work Righteousness. How soon it may come about, we cannot tell; most will be taken ere they think of it. Therefore the word [ found ] is often used, 2 Cor. 5.3. We shall not be found naked. 2 Pet. 3.14. That we may be found of him in peace. Phil. 4.9. Well then 1. Let us make our peace with God, 2 Cor. 5.19. 2. Fear God, get a single heart, Col. 3.23. Whatsoever ye do, do it heartily as to the Lord, and not unto men. 3. Work Righteousness. 1 John 3.7. He that doth righteousness is righteous. You must do wrong to none, good to all. Charge yourselves to practice this great Duty.

A Sermon on MARK iv.24.

WHat one said of Laws, is true of Sermons; That there are many good Laws made, but there needeth one good Law to put them all in Execution; so there are many good Sermons, but there wanteth one good one to reduce them all to practice: This Scripture conduceth to this very purpose. And he said unto them, Take heed what you hear, &c.

The Words are a special Admonition touching the right way of hearing the Word.

Wherein we have

• 1. A Duty.
• 2. The Reason to enforce it, from the fruit and benefit; intimated in two Proverbs, for with what Measure ye meet it shall be Measured to you again. And unto you that hear shall more be given.

1. The Duty, Take heed what you hear. Attend diligently to the matter of Doctrine which I deliver unto you: In Luke 8.18. it is 〈 in non-Latin alphabet 〉 , Take heed how you hear ; and Take heed 〈 in non-Latin alphabet 〉 , namely what you hear ; so 'tis here. 'It is a Doctrine most true as being of Divine Revelation, most necessary, and of great importance to your Happiness; you are utterly undone without it: Most Excellent, as being about the greatest matter, the enjoyment of God, and the saving of your Souls.

2. The Reasons expressed in a Proverb, and a promise grounded upon a Proverb.

1. A Proverb; With what measure you meet, it shall be measured to you again. This passage is often repeated in the Gospel; sometimes as a threatening, Matth. 7.2. For with what Judgment ye Judge, ye shall be Iudged; and with what Measure ye meet it shall be Measured to you again. Sometimes in the way of a Promise, and differently applied, to Alnis Luke 6.38. Give and it shall be given unto you, good measure, pressed down, and shaken together, and running over shall men give into your bosom: for with the same measure that ye meet withal, it shall be measured to you again. To Ordinances: So here in the Text, as you deal with God so will he deal with you. Look what measure of Diligence, and Conscionable Care is in you to hear the Word, the like measure of Spiritual Fruit and Profit shall you reap by the Blessing of God.

2. A Promise grounded upon a Proverb; and unto you that hear shall more be given. Those that make use of what is said to them, that mark diligently, and practice accordingly, more Knowledge and Grace is increased. This is built on a Proverb, habenti dabitur; for he that hath to him shall be given. To have doth not only signify the Possession of a thing, but the use which is the end of Possession: So he that hath is, he that hath to purpose, that occupieth the Gift and Grace received: A Man that useth and employeth that which he hath, and so maketh it to appear to the World that he hath such a Talent from God: for in Scripture we are said to have that we make use of. To him shall be given ; He shall increase his stock; He shall be having, and having, and having, till he come to a glorious Estate in all Spiritual Riches, Knowledge, Love, Humility, Zeal, Temperance, and Patience, and all manner of Grace. That the expression is Proverbial is out of Question with the Learned; for it is an assertion verified in all Ages and Places, That the Rich have many friends; and he that hath much shall have more. Everyone will be giving to them, and they have greater advantages of improving themselves than others. Upon this occasion were the words first used, which our Savior is pleased to translate and apply to his own purpose of growth in Grace, by a diligent use of the means.

Doct. That a serious attention to the Doctrine of the Gospel is the means appointed for the attaining of saving Grace, and a plentiful increase therein.

In stating this point let me observe to you:

1. That in the Communication of Grace as well as Nature, God observeth the order of means. Because he dealeth with us as reasonable Creatures; and this becometh the Wisdom of his Government; and so he meeteth with us in our way, and we meet with him in his way. So Christ is the principal means, and called therefore the way to the Father, John. 14.8. Other Subordinate means are instituted by him.

2. That among the Subordinate means, the principle is the Word; called therefore the power of God unto Salvation, Rom. 1.16. All the parts of it are fitted to their Sanctifying use: His Doctrine to teach and fill us with due Conceptions and Apprehensions of God: Threatenings to drive; Promises to draw, Examples to move; and all these formed into a Covenant strongly to engage us to God.

3. This word, that it may profit us, must be diligently attended unto. For this is Christ's Admonition in the Text, Take heed what you hear. The Gospel deserveth it; our profiting requireth it.

(1) The Gospel deserveth it; partly for the sublimity and excellency of the Mysteries therein contained, which are enough to ravish the thoughts of Angels, 1 Pet. 1.12. Therefore we cannot conceive of them without much consideration. Great and Excellent things do even force their way into our Minds. Now all other things are but Toys and Trifles to this. What is a greater speculation, than God made accessible to us in Christ, as he was manifested in the Flesh? than God reconciled by the propitiatory sacrifice of his Death? What is all the Glory of the World to Everlasting Communion with God? These things are a feast to the Minds of all wise and rational Men. And partly because of their profit; they are things that nearly concern us. Needless speculations we may well spare; or other Men's matters; but surely we should mind their own things. What doth more nearly concern us than to have God for our God, and Christ for our Savior and Redeemer, and the Spirit for our Sanctifier and Comforter? This is life Eternal that they might know thee the only true God, and Jesus Christ whom thou hast sent, John 17.3. And partly, their Necessity. We are undone forever if ignorant of these things, Acts 4.12. Neither is there Salvation in any other: for there is none other name under Heaven given among men whereby we can be saved ; And Condemned by the Gospel, if we make light of them, John 3.19. This is the Condemnation that light is come into the World, and Men loved darkness rather than light because their deeds are evil. Not to think that worthy of a serious thought, which was brought about with so much ado, Matth. 22.5. And they made light of it, This is not only vile ingratitude, but obstinate contempt of Grace, which will cost us dear.

2. Our profiting by the Gospel requireth it: for otherwise, How can we have a sufficient understanding of those Mysteries, if we content ourselves with a few cursory and • areless Thoughts? 2 Tim. 2.7. Consider what I say, and the Lord give thee understanding in all things. Lay this to thy Heart, and God give thee a right use of it, or a judgment to do all things which belong to thee.

2. That we may feel the force and power of it, Acts 16.14. And a certain woman named Lidia, a seller of purple, of the City of Thyatira which worshipped God heard us, whose heart the Lord opened, that she attended unto the things which were spoken by Paul ▪ without attendency the Truth is lost, and doth us no good. There must be Attention, and Intention, before there can be choice or pursuit: For the Gospel doth not work like a charm; as if we could find the efficacy of it, whither sleeping or waking.

3. To move the Soul to Obedience, For, Take heed what you hear, is as much as, See you practice what you have heard; that you bring forth the fruit accordingly. He that heareth my sayings, and doth them▪ I will liken him to a wise builder; Matth. 7.24. Hearing tendeth to Practice; Knowledge to Practice; Faith to Practice; Affection to Practice: without which, our Hearing is but a bodily Task, our Knowledge but an empty Speculation, Faith a dead Opinion, Affection but a vanishing Impression. These things do not attain their consummate and proper effect.

4. This diligent attention consisteth in three things; Sound Belief, Serious Consideration, and close Application. Sound Belief▪ 1 Thess. 2.13. For this cause we thank God without ceasing, because when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth the word of God, which effectually worketh also in you that believe. Serious Consideration. Deut. 32.46. And he said unto them, Set your hearts unto all the words which I testiste among you this day, which you shall command your Children to observe to do all the words of this Law. Luke 9.44. Let these sayings sink down into your Ears. Close Application. Rom. 8.31. What shall we then say to these things? if God be for us who can be against us? Job 5.27. Loe thus we have searched it, so it is; hear it, and know thou it for thy good. And therefore as things are duly thought on, so they must be closely applied. These three acts of the Soul have each of them a distinct and proper Work. Sound belief worketh on the clearness and certainty of the things asserted. Serious Consideration on the greatness and importance of them. Close Application on their pertinency and suitableness to us. See all in one place, 1 Tim. 1.15. This is a true saying worthy of all acceptation, That Jesus Christ came into the world to save Sinners, of whom I am chief. These are all necessary to make any truth operative. Sound belief, for we are not affected with what we believe not, Heb. 4.2. For unto us was the Gospel preached as well as unto them; but the word preached did not profit them, not being mixed with Faith in them that heard it. Therefore to awaken diligence the truth of things is pleaded, 2 Pet. 1.5, 10, 16. Give all diligence to add to your Faith Virtue, and to Virtue Knowledge. Give diligence to make your calling and Election sure, for we have not followed cunningly devised Fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were Eye-witnesses of his Majesty. Heb. 2.3, 4. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, 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. The first rousing Question when Men heard any Sermon about any Truth or Doctrine of the Gospel was, Is this true? For Consideration, Heb. 3.1. Wherefore holy Brethren, partakers of the Heavenly calling, consider the Apostle and High Priest of our Profession, Christ Jesus our Lord. Without Consideration the weightiest things lie by as if they were not. Sleepy reason is as none. The most important Truths have no force upon us till Consideration awakeneth us. Then for Application, what concerneth us not is passed over. Unless we hear things with a care to apply them, we shall never make use of them, Eph. 1.13. In whom ye also trusted: after that ye heard the word of truth, the Gospel of our Salvation. In whom also after that ye believed ye were sealed with the Holy Spirit of promise. 'It is not enough to know the Gospel to be a Doctrine of Salvation to others, but we must look upon it as a Doctrine that bringeth Salvation to our own doors, and leaveth it upon our choice. A Plaister doth not heal at a distance till it be applied to the Sore. Truths are too remote till we set the edge and point of them to our own Hearts. Well then, by this way we Preach to ourselves Day and Night by exciting our Faith in God, and Christ, and Glory to come, and by serious Consideration stirring up all God's graces in ourselves, and reproving ourselves for all our Sins, and calling a backward Heart to all the duties required of us. This is the work of Close Application.

5. They prosper best in Grace that most faithfully and diligently use the means: Here I shall prove two things.

1. That we are to use the means. For wherefore hath Christ appointed them but that we should use them? His Church is not like a Statuaries Shop, where the Image or Statue doth nothing, but the Carver or Artificer doth all: But 'tis compared to a School, where Christ is the Teacher to teach us our Duty, and we are Disciples to learn it. And to a Kingdom, where Christ is the Monarch and Sovereign, and we are Subjects engaged by Covenant to Obey him; and the manner of his Government, 'tis not merely natural ruling us as he doth the other Creatures by a Rod of Iron, or in a way of absolute power, as they cannot do otherwise: but Moral, by Laws, Promises, Threatenings; working Faith by preaching, and Love, Hope, and Obedience are the ends of Faith. Certainly he governeth Man as Man; not by Physical Motions only; but by Moral Motives, to which we must attend, consider and improve. Hosea. 11.4. I drew them with the Cords of a Man, with bands of Love. Christ hath not to deal with Stones, or Brick, or Timber, but with Men. God hath fitted the means to do their work, and for these ends we must use them. If he did ordinarily work without them, he would never have appointed them to this end. He could have done it with one powerful fiat, one creating word, or beck of his will; but he hath set another train and order of Causes, and therefore he will work by them, because he worketh on all things according to their Nature; and this is suitable to the nature of Man. We never knew of any Man that came to Knowledge, Faith, or Love without means. Therefore 'tis presumption for us to expect it. And the greatest neglecters and despisers of Means, are everywhere the most graceless, and the worst of Men, Therefore it concerneth us to use them 〈◊〉 the greater diligence and care. We may learn from our Adversary the Devil: he showeth his Malice to Souls in opposing the means, either by depriving Men of them, 2 Thess. 2.18. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us, or keeping them from them by thralldom, or filling them with prejudice, John 8.4.4. Ye are of your Father the Devil, and the lusts of your Father ye will do: he was a Murderer from the beginning, and abode not in the truth, because there is no truth in him. 2 Cor. 44. In whom the God of this World hath blinded the Eyes of them which believe not, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine upon them. Or from the Faithful using of them. Matth. 13.19. When any one heareth the word of the Kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his Heart. He watcheth them in all their Postures. As soon as Men begin to be serious, and to take heed what they hear, he disturbeth the Work. Well then, the Means have an Aptitude, and subservient Efficacy, which we ought to regard.

2. They prosper best that do most faithfully and diligently use the means. I shall prove that by the double reason of the Text.

1. With what measure you meet it shall be measured to you again. In the Allegation of this Proverbial Speech, I shall observe two things:

(1.) That there is a Law of Commerce between God and his Creatures; or else how shall we know what to expect? And the ordinary Rule of his Dispensations is, That as we abound to him in the careful use of Means, so he will abound to us in the influences of his Grace; because then we are in God's way, or stand in Graces road. Surely the Wisdom and Goodness of God is such, that he will not set Men about unprofitable Work; and therefore when we are serious and diligent in the use of Means, we may be confident we shall not lose our labor.

(2.) That God delighteth to reward Grace with Grace, and to crown his own Gifts; therefore when by his preventing Grace he hath put us upon the earnest use of Means, he delighteth to give out more Grace: When we hearken to him, and respectively comport with his Spirit in his preventing and lower Motions, he doth advance his Presence and Operations in Men to a higher and nobler rate.

2. The other Maxim is, Habenti dabitur; To him that hath shall be given : Upon which our Lord groundeth this Encouragement, To you that hear shall more be given. This I shall therefore open to you.

1. That Diligence is the means, and God's Blessing is the prime cause of all increase: And therefore both must be regarded, or else we profit nothing, we cannot expect God's Blessing while we sit idle; and 'tis a wrong to Grace, to trust merely to our Endeavors without looking up to God. 'It is said, Prov. 10.4. He becometh poor that dealeth with a slack hand, but the diligent hand maketh rich. That is, the means to become rich, for it is said again, Vers. 22. The blessing of the Lord maketh rich. God hath ordered it so in the course of his Providence, that Dilidence shall be always fruitful and profitable, both in a way of Nature and Grace. That the joy of the Harvest should recompense the pains, and the patience of the diligent Husbandman; and that the Field of the Sluggard should be overgrown with Thorns. Iron by handling and wearing waxeth brighter, but by being let alone contracteth Rust, by which 'tis eaten out. Take away Use and Exercise, and Wisdom turneth into Folly, and Learning into Ignorance, Health into Sickness, Riches into Poverty. Strength of Body and Mind are both gotten by Use. He that useth his Talent with fidelity and sedulity, shall increase it; but such as are idle and negligent, still grow worse and worse. So God doth plentifully recompense the diligence and faithfulness of his Servants. He that maketh use of any degree of Grace, or Knowledge, shall have more given him. By exercising what he hath, he still increaseth his Stock; whereas on the contrary, remiss Acts weaken Habits, as well as contrary Acts. This is a common Truth, evident by daily experience: But then God's Blessing must not be excluded. He would have us labor rather to keep us doing, than that he needeth our Help. He that made the World without us, can preserve it without us: As he that planted the Garden of Eden could have preserved it without Man's dressing; yet we read when he had furnished the Garden of Eden with all manner of Delights, God took the man and put him to dress it, Gen. 2.15. That is, to use Husbandry about it, that by sowing, setting, pruning, and watering, he might preserve those Plants wherewith God had furnished that pleasant Garden, and so bestow his pains upon that whereof he was to receive the benefit, and that by busying himself about the Creatures, he might the better observe God's various Works in and by them. And indeed nothing was such a means to convince him of his dependence upon God, as this labor of dressing and keeping the Garden to which God appointed him; for he could produce no new Plant, but only dress and cherish those which God had planted there already; yea all his keeping and planting was nothing without Dews, and Showers, and Sunshine from Heaven, and the continual interposing of God's Providence. And still in every Calling, he that is sedulous in it seeth a need of God's concurrence, more than those that are idle: For they that have done their utmost, by experience find, that the success of their Endeavors dependeth on his Power and Goodness, or the Effect succeedeth not. I am sure it holdeth good in the Work of Grace, where Man hath much to do about his own Heart. And none are so practically convinced of this necessity of Divine Assistance, as they that do their utmost: For they see plainly, that all will not do, if God with-hold his Blessing, and their often Disappointments, when they lean upon their own strength, teacheth them this Lesson, That all is of God.

3. If this Increase be understood of the same Talent, and not of another kind, all is easy. I confess it always holdeth not. That he that useth his Talent in one kind, shall thrive in another; for what a Man soweth, that shall he reap: Therefore the principal meaning is, That what he soweth, is still increased. It is not intended, that by employing his Talent in Riches, he should increase in Learning; that by improving his Learning, he shall grow in strength, and beauty of Body: No, it holdeth good, Eodem genere, in the same kind. Use common Help's well, and you shall increase as far as Common Helps will carry you. The exercise of Moral Virtue, will make you increase in Moral Virtue. Use that Measure of Saving Grace which you have well, and you shall have a greater measure given you by God.

Set a work thy Knowledge, Faith, Zeal, and Love, and all these Graces shall be increased in thee: As Wells are the sweeter for dreining; Wait on the Lord, and strengthen thy heart, and be of good courage, and he shall strengthen thy heart, Psal. 27.14. Isa. 58.13, 14. If thou turn away thy foot from the Sabbath from doing thy pleasures on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable, and shalt honor him not doing thine own ways, nor finding thine own pleasures, nor speaking thine own words, then shalt thou delight thyself in the Lord; I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy father, for the mouth of the Lord hath spoken it. God that punisheth Sin with Sin, doth reward Grace with Grace. They that abuse the Light of Nature, are given up to a reprobate sense, but they that improve the Grace received, they shall have more. The habit is increased by acts, and they that are more in Faith and Love, are more rich in Knowledge.

3. If we faithfully and diligently use the Means and Common Helps, 'tis very likely God will give special Grace. Certain it is, that we have Means and Duty appointed to us for the seeking of Grace which may convert us, and these means we may and must use to this end. God is very angry with those that do not improve Common Gifts and Graces; such as the use of Reason, good Education, the Example of others, the powerful Preaching of the Gospel, and common Illumination, and the knowledge of the Truth gained thereby; if they despise all these, and abandon themselves to their own brutish Passions and Affections, as we see many by resisting Common Preparing Grace, do so harden their Hearts, and increase their Incapacity, that the same degree of Grace will not change them that will change others, not so self-hardened. Ier. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? Then may ye also do good that are accustomed to do evil. And those that are unwilling to use the Means that they are able, that will not hear, or consider what they hear, that it may affect them, they provoke God, not only to suspend the influence of his Spirit, but to take away the Means. Prov. 1.23, 24. Turn you at my reproof: • ehold I will pour out my spirit unto you, and I will make known my words unto you. Because I have called, and ye refused; I have stretched out my hand, and no man regarded, &c. Much more when they run the contrary way, and turn their Thoughts and Affections more eagerly after Vanity, and oppose God's Help and Grace, because it is against their Lusts; Ezek. 24.13. Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness anymore. Well then, they that have common Grace ought and are bound to use it for the obtaining of more Grace: 'It is charged as a great Crime on them that have Eyes and see not, Ears and hear not; that will not frame their Doings to turn unto the Lord, so much as put themselves into a posture: They are threatened, that it shall be more tolerable for Sodom and Gomorrah, than those that have abundance of Means and use them not: That they that were lifted up to Heaven in Ordinances, shall be cast down to Hell for the neglect of them. Matth. 11.23. That the Ninevites shall rise up in judgment against them and condemn them, because they repented at the preaching of Jonah, and behold a greater than Jonah is here. Matth. 12.41. They that have received so much Grace from God, and yet do not understand, nor seek after him, their Condemnation is aggravated, their Destruction is of themselves; they shut themselves out of the Kingdom of God, reject the Counsel of God against themselves, and judge themselves unworthy of Eternal Life. The Scripture everywhere speaketh at this rate concerning the Folly and Negligence of Men.

But if it be asked, If they did improve this common Grace, shall they acquire Special Grace?

Answ. 1. • od is abundant in Mercy, Goodness, and Truth, and doth not use to appoint Means in vain. Certainly they do not merit it at God's hands, nor is he expressly bound to give it to them: No: It is not in him that willeth, nor in him that runneth, Rom. 9.16. The first • race is given by God as a free Lord; not by any certain Law, but by his own Plea • ure. Well, but will he give it▪ The Question is curious, and needeth no Answer. He that is deadly sick, doth not refuse his Physic, till he be made certain that it will recover him, but useth it as the only proper Remedy in the case, and commits the Event to • od. He that is to Plough and commit his precious Seed to the ground, doth not stand to have assurance that the next Year will prove fruitful, and the Season kindly, but ventureth because usually God's Blessing goeth along with Man's Industry. So in the business of Salvation, we should not trouble ourselves about the Event, but do our Duty, and leave the Event to God, waiting for his Power and Grace in the careful use of the Means which he hath instituted to that end. Certainly none perish, but they perish through their own folly and negligence, not for any defect in God's help. When we have done all that we can, he is not our Debtor, but yet he is our gracious Benefactor; and if we would labor to suppress our Cavils and Curiosity, we shall find God better to us than we can imagine.

4. This increase is given by degrees, we have not all at first, nor all at once, for Christ speaketh to them, To whom it was given to know the mysteries of the kingdom of God, Mark 4.11. To them that had ears to hear, Vers. 23. Now to them he saith, More shall be given. As our Capacities are enlarged, so is God's Bounty to us; Psal. 81.10. Open thy mouth wide, and I will fill it. We are not straitened in God, but in ourselves. The more we improve Grace received, and the more serious we grow, and have our Desires and Expectations enlarged, the more God will give; for by Mercy he prepareth for more Mercy. 'It is serious Diligence, and exercising ourselves to Godliness, maketh us see the worth of Grace, and the necessity of more • race to bear our Burdens, resist Temptations, perform our Duties; and the more we are acquainted with God, the more will we follow on to know the Lord. Mos • s his first Request was, Tell me thy name, and then, Shew me thy glory. Sensible Want increaseth with Enjoyment, so doth God's Supply; for his Goodness is inexhaustible. Where he hath given, he will give.

1 Use. Is Information, to show us the reason why so many reap so little Fruit by the hearing of the Word; either they never had solid Comfort and Benefit by it, or else langui • h and grow lazy in the profession and practice of Godliness. What is the reason? They do not take heed to what they hear, seriously regard the Mes • ages sent them by God day after day, and then, alas! all the good Seed that is sown is like Corn on the House top, that never groweth to perfection. Neither is the Understanding informed, nor the Will engaged to Practice. Why are our Hearts so little affected and inflamed with the love of God? Why stand we in no more Awe and Fear of him? Have so small Hope and weak Confidence in him? We mind nothing what is said concerning these Duties in the course of the Ministry. We sit under the Gospel, and pass over these things, and do not deeply consider them in our Hearts. Christians! we impose no hard Law upon you; many pretend, they cannot invent Arguments for Meditation; but when brought to your hands, will you think of them? They have no Time; but if you will spare none of your own Time, will you employ God's Time well? Let Sabbath-Doctrines so far be considered by you, as to sink into your Hearts. Surely in their season all things should have their Turn and Place. When we are employed about the World, we are never troubled with Heavenly things; why should the World intrude upon God's Portion?

2. Use is Direction. If you would profit by the Word, take heed to what you Hear, see what you do with it; believe it soundly. Is it a Truth, or a Fable? a Crochet of Ministers, or a genuine Deduction from the word of God. Consider it seriously, How shall I mortify this Sin, or perform this Duty? Apply it closely, What sin have I done? How doth it concern me? Practice it readily, I am. 1.25. But whoso looketh into the perfect law of libetty, and continueth therein, being not a forgetful hearer, but a doer of the word, this man shall be Blessed in his deed.

3. Use, is to put us upon Self-reflection; Is our Fruit proportionable to our Hearing? The Word is not only the Seed of Regeneration, but the means of Growth, 1 Pet. 1.23. Being born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth forever. with 1 Pet. 2.2. As new born babes desire the sincere milk of the word, that ye may grow thereby. God does not consider what we are de facto, but what we ought to be: what strength we might have. Our account is according to our means. Luke 12.48. Unto whomsoever much is given, of him shall much be required: and to whom men have committed much, of him they will ask the more. Less Grace will serve to the Salvation of some, than others. Therefore take heed that where more Grace is bestowed, it be not neglected by you.

A Sermon on HEBR. ii.II.

IN this Epistle to persuade the Hebrews to continue in their professed Subjection to Christ, the Apostle setteth forth Christ in his Person and Offices. In his Person there are Two Natures, Divine, and Human. The Apostle proveth both by one Argument, That Christ ought to be such a Person, as was Superior to Angels, and yet for a time to be also inferior to them. He had already proved that Christ ought to be Superior to Angels. He is now showing the Reasons why he must be made a little lower than the Angels, in his Incarnation, and Passion. The necessity and reasons of his Incarnation he beginneth to lay down in this verse, For, &c.

In the words, observe, 1. A Maxim or Truth laid down: 2. A Consequence or Inference thence deduced.

1. In the Truth laid down, Two things are expressed. 1. A difference between Christ and his People. 2. An Union between them.

1. The different Parties here spoken of, He that sanctifieth, and they that are sanctified. Christ is the Agent, he hath an active Power to free from Sin such as are polluted with it: We are Passive, for by him that sanctifieth is meant Christ: One prime benefit we have from him, is Sanctification, 1 Cor. 1.30. Who is made unto us wisdom, and righteousness, and sanctification and redemption. And by the sanctified, are meant the People of God, who sometimes were polluted and sinful.

2. They are said to be of one. This Notes the Union that is between them: they are of one Stock and Lineage, or one common Parent of Mankind, Adam. Of one Blood. Acts 17.26. He hath made of one blood all nations of men to dwell on the face of the earth. Thence Luke carrieth up the Genealogy of Christ to Adam, Luke 2.38. So that he is one of our Kind and Nature. There is indeed an union of Christ with man. 1. By his Incarnation. 2. Upon actual Sanctification. In the first respect, he is One with all Mankind, as they are Men. In the Second, He and the Sanctified, which are the Church, are one in an especial manner. There is a Natural Bond between us and Christ, and a Spiritual Bond: The Natural Bond gave him an Interest to Redeem us; The Spiritual Bond is the ground of our Comfort in that Redemption, They are of one.

2. The Inference, or Effect thence resulting▪ For which cause he is not ashamed to call them Brethren. Which words represent 1 the condescension of Christ, He is not ashamed, 2. The nature and value of the Privilege, to call them Brethren.

1. The condescension of Christ, He is not ashamed. We are said to be ashamed in Two Cases. (1.) When we do anything that is filthy. As long as we have the heart of a Man, we cannot do anything that hath filthiness in it, without shame. Or, (2.) When we do anything beneath that Dignity and Rank which we sustain in the World. The former Consideration is of no place here. The latter then must be considered. Those that bear any rank and port in the World, are ashamed to be too familiar towards their Inferiors. But yet such is the love of Jesus Christ towards his People, that though' he be infinitely greater and more worthy than us, yet he is not ashamed to call us Brethren. It is said, Prov. 19.7. All the Brethren of the poor do hate him. If a Man fall behind hand in the World, his Friends look askew upon him: But Jesus Christ, though' he be the Son of God, by whom he made the World, the splendor of his Fathers Glory, and the brightness of his Person, the Kings of Kings, and Lord of Lord's, and we be poor, vile and unworthy Creatures; yet he disdaineth not to call us Brethren. If a great Prince should call a poor Tradesman Brother, it would be accounted singular Courtesie: And yet what is the greatest Prince of the World to Christ?

2. The nature and value of the Privilege.

1. The nature of it. Christ calleth us Brethren : Not Children, Servants, Friends, but Brethren. A Title of great dearness and intimacy.

2. The value of it.

1. It is not an idle, foolish Compliment: for there is Cause and Reason for it, 〈 in non-Latin alphabet 〉 , There is a reason of the use of this Title, because all Mankind coming of one Father, and being made of one Blood, are Brethren: And Christ reckoneth himself among us; considereth the Bond he hath to us, and assumeth all Relations proper to his Nature: And also because the Sanctified are the Children of God by the Grace of Adoption.

2. It is not an empty Title, but a great and real Privilege; he is affectioned to us as Brethren. His Call is Doing: For his Call he is not a mere Nominal, Titular, or Complimental Word, Rom. 9.25. I will call them my people, that is, openly, and before all the world, declare they are my People. Called an Apostle. 1 Cor. 15.19. Not worthy to be called thy Son, Luke 15.21.

Many Points may be hence deduced.

• 1. That Jesus Christ ought to be of the same Nature and Stock; Yet he with those whom he redeemed, or sanctified to God.
• 2. That Christ having taken our nature upon him, counts it no disgrace to acknowledge and accept us as Brethren.
• 3. The kindred is only reckoned to the Sanctified. Though all Mankind have the same nature, and come of the same stock; yet he that sanctifieth, and they that are sanctified, are all of one; therefore he is not ashamed to call them Brethren.
• 4. This Sanctification which is required of us must proceed originally from Christ.

1. That Jesus Christ ought to be of the same nature and stock, with those whom he redeemed, or sanctified to God 〈 in non-Latin alphabet 〉 , of one Stock, of one Blood. What necessity was there?

1. That by the Law of Propinquity of Blood, he might have right to redeem us. Goel, the next of kin had an obligation upon him to redeem his Brothers Land, if Mortgaged. L • vit. 25.25, 26. If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his Brother sold. And if the man have none to redeem it, and himself be able to redeem it, &c. Or Person, if Sold, ver. 47, 48. After that he is sold he may be redeemed again: one of his brethren may redeem him. So Christ is called Goel, Job. 19.25. For I know that my Redeemer liveth. Isai. 59.20. The Redeemer shall come to Zion. Christ is our Kinsman. Not only true Man, but the Son of man. True man he might have been, if God had created him out of nothing, or he had brought his substance from Heaven. But he is the Son of Man; one descended from the loins of Adam, as we are; and so doth redeem us, not only Iure proprietatis, by virtue of his interest in us as our Creator; but Iure propinquitatis, by virtue of Kindred, as one of our Stock and Lineage; as the Son of Adam, as well as the Son of God: For Jesus Christ, of all the Kindred, was the only one that was free and able to pay a Ransom for us.

2. To give us a Pledge of the tenderness of his Love and Compassion towards us. For he that is our Kinsman, Bone of our Bone, and Flesh of our Flesh, will not be strange to his own Flesh; especially since he is one that is so, not by necessity of Nature, but by voluntary Choice and Assumption. We could not have such familiar and confident recourse to an Angel, or one who is of another and different Nature from ours, nor put our Suits into his hands with such trust and assurance. It is a motive to Man, Isa. 58.7. Thou shalt not hide thyself from thine own Flesh. A Beggar is so, though through Pride and Disdain we will not think of it. Degenerate Men may shut up their Bowels, hide themselves from their own flesh, but Christ hath our Nature in perfection. This made Laban, though otherwise a churlish Man, kind to Jacob, Gen. 29.14. Surely thou art my bone, and my flesh.

3. Divine Justice required it, That the same Nature that sinned, should suffer for Sin; and that as the Offence was done in Human Nature, so also the Satisfaction should be given to God in the same Nature: For to Man the Law was given. The Apostle telleth us, Rom. 8.3. That God sending his own son in the likeness of sinful flesh for sin, condemned sin in the flesh. Christ was not a Sinner; but he came in the likeness of a Sinner, with a mortal Body, in which God condemned our Sin, that is, shown the great example of his Wrath against it, punishing our Sin in the Flesh of Christ, and so representing his Wrath, and engaging, by his Love, at the same time: It being done in our Nature, it is the better warning to us, and the fittest way of satisfying God, and reckoned as if we had suffered in our own Persons.

4. That we might find a Fountain of Holiness in our Nature. God hath poured out upon his Human Nature such a measure of Holiness, that he might be a common Fountain to all the Elect; John 1.16. Out of his fullness have we all received, and that grace for grace. Christ, as God-Man, is the Fountain, from whence we receive all Grace. His Human Nature was a Pledge and Pattern of what should be bestowed upon us, according to our Measure; for as the Head is, so shall the Members be.

5. To answer the Types of the Law. The Priests of the Law that sanctified others, were of the same Nature with the People whom they sanctified; all of one Stock and Kindred. The First Fruits were of the same Nature with the Things represented by them. As for instance: The First Fruits of the Barly did not sanctify the Darnell, nor the Cockle, Mint, or any other kind of Grain. Well then, as Priest and People were of one Stock, Firstlings, Beasts of the same kind, First Fruits the same matter; So God will raise you up a prophet among your brethren, Deut. 18.15. Christ that was a Man, as we are Men.

6. To make a way for nearness between God and us. Christ condescended to be nigh to us, by taking the Human Nature into the Unity of his Person, that we might be nigh unto God, that we might draw near to him now in the Evangelical State, and be everlastingly nigh unto him in Heavenly Glory. The Children of Israel are said to be a people near unto him. Psal. 148.14. The Lord is nigh unto them that are of a broken heart, and contrite spirit. Psal. 145.18. The Lord is nigh unto all that call upon him, that call upon him in truth. Eph 2.13. Ye were sometimes afar off, but now are made nigh by the blood of Christ. This is but a Preparation for everlasting nearness to God, 1 Thess. 4.17. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord.

7. Christ taking our Flesh, and being of our Stock, is become the Head of the Mystical Body, and suited to it, and so fit to convey the Spirit to us as an Head.

1 Use. To consider Christ's love. He would not intrust our Salvation with an Angel, but come himself in Person; not only to treat with us, as the Apostle of our Profession, but die for us, 1 Pet. 2.21. He himself bare our sins in his own body on the tree. Oh how irksome is it to us, to go back two or three degrees in Pomp or Honor!

2. It presseth us to be as willing to have Christ's Name and Nature, as he was willing to have our Name and Nature; 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust. If he was born of a Woman, let us seek to be born of God; let us endeavor that Christ may be formed in us, Gal. 4.19.

3. It stirreth us up to be serious and in good earnest in Religion. God is in good earnest, for he sendeth his Son; and shall we slight the great Things he came about?

4. What an ample Foundation is here for Faith, against the improbability of the Blessedness offered.

1. It facilitateth the Belief of the great Privileges offered in the Gospel. We may the better expect the Exaltation of the Creature, when we consider the Abasement of the Son of God. If he were clothed with our Flesh, we may the better expect to be appareled with his Glory.

2. It is an Answer to the Plea of Unworthiness: He took our Natures, though the Crime of our first Parents had made it hateful to God, and the consequent Miseries shown it was not to be valued. He that was a Judge of, would become a Party, and appear for us, and answer in our Nature what might be required of us.

3. It supports against the Terribleness of God's Majesty. How can Men dwell with God? Stubble with devouring Burnings? If our Nature be taken into a personal Union with God, it rendereth it more reconcilable to our Thoughts. God incarnate, born of a Virgin, carried in the Womb, rocked in a Cradle, sucking of a Breast, growing up by degrees, going up and down and doing good, when dying on the Cross, lying in the Grave, it mightily abateth our Fears.

4. Against the pollution of our Natures, which is so ingrained, that it cannot be easily wrought off. His own holy Nature is a Pledge of the Work of Grace; He that separated our Nature in his own Person from all the pollution of his Ancestors, he can purify our Persons, and heal our Natures, how polluted soever. So many as there are in the Story of Christ's Nativity, ( Mat. 1.) so many Miracles there are of Grace, in that he prevented the Infection conveyed by such and such a one.

5. Against the Mindlesness, which Unbelief supposeth to be in God of Human Affairs, especially of the Calamities of his People. Now Christ hath taken the Communion of our Natures and Miseries, as a pledge and sign of his Pity. Heb. 2.17. He was made like his brethren, that he might be a merciful and faithful High-priest. He would intender his Heart by Experience, and inure himself to all our Sorrows.

6. Against the doubt of Strangeness, and that he will take no notice of our Request, being so remote from him. We may with the more confidence go to him, with whom we communicate in Natures. There is a natural Bond between him and us, we are of the same Stock and Substance.

7. Against the fear of Arrogancy in the assuming of the Privilege of Adoption. Surely he will bestow this Privilege on a returning Sinner: For if he be not ashamed to call us Brethren, God will not be ashamed to be called our God, Heb. 11.16.

5 Use. Think of this for your Comfort. We have an Unity with Christ in Nature, that we may be encouraged to look after the Gifts which he dispenses; that we may be one with him in Spirit. We may the more cheerfully come to him, because he took our Nature for this end and purpose; especially does this concern you that come to the Lord's Table. The Meat that is set afore you is the Flesh of Christ; his Human Nature is the Food of your Souls. It's not enough that Christ the Son of God was partaker of our Flesh and Blood, but we must also be partakers of his Flesh and Blood; i. e. There must be a true Union and Communion with that Flesh, and that Body, and that Blood, which Christ assumed into his Person, and delivered up to Death for us all. For Christ, as the Son of Man in our Flesh, is Head of the Mystical Body of which we are Members. The Human Nature is the Cistern in which the Spirit dwells without measure; and of whose Fulness we all receive Grace for Grace; that is, the Temple in which the fullness of the Godhead dwells bodily; the Tree of Life, whose Leaves heal the Nations. In this Temple must we dwell; into this Tree must we be grafted, that we may become one with him, and live by him. So the Apostle tells us. Eph. 5.30. For we are members of his body, of his flesh and of his Bones. That is, not only of one nature with him, which is common to them with all Mankind, but as Members of one Mystical Body with him: Not as God, but as God-man. We all draw our Spiritual Life and Nourishment from those things which Christ has done in our Flesh. For this end was the Lord's Supper instituted, that we might be partakers of the Flesh and Blood of Christ: not only of Bread and Wine, but Flesh and Blood itself. How so? Not with our Mouth and Teeth, but Spiritually by Faith; with an hungry Conscience, and Spiritual desires. That which we do receive is not only the benefits which flow from Christ, but the very Body and Blood of Christ; That is, Christ himself Crucified. As none can be partaker of the Virtue of the Bread and Wine to his Bodily sustenance, unless he do first receive the Substance of those Creatures, so neither can any be partaker of the benefits arising from Christ to his Spiritual relief, except he first have Communion with Christ himself. We must have the Son before we have Life. 1 John 5.12. He that hath the Son hath Life, and he that hath not the Son, hath not Life, and we must eat him, if we will live by him, John 6.57. Well then: this is our great business to be partakers of Christ. Now in partaking of Christ we begin at his Human Nature, his Flesh and Blood, John 6.53. His Cross, and his Death; His Body and Blood, 1 Cor. 10.16. The Cup of Blessing which we bless is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ? Christ as dying becomes fit Food for Hungry Sinners: So only is he suitable to their necessities.

Certainly the hunger is not that of the body for a Meal, but that of the Conscience for a Savior. In this sense the flesh profits nothing, but the spirit quickens, John 6.62. A man is not better, nor a jot the holier, nor the further from the second Death, if he had filled his Belly with it. 'It is a Spiritual eating by Faith that brings quickening and Life: an applying of Christ as a Savior in our Nature.

Well then: His Flesh was given as the price of Life, John 6.51. The Bread which I will give is my flesh, which I will give for the life of the world. This is the first receptacle of our Spiritual Life; and being laid hold on by Faith is the Conduit to convey Life to us: But the Author of all is his Spirit being, and dwelling in us.

That same Flesh and Human Nature of Christ which was offered up a ransom to justice, is also the Bread of Life for Souls to feed upon, though' the quickening Efficacy and Virtue flow from the Godhead to which his Flesh is united.

2. Doctrine. That Christ having taken our nature upon him, is not ashamed to accept and acknowledge us for Brethren.

What cause of shame there might be in it, we intimated before in the Explication. Notwithstanding our meanness and unworthiness, and his own glory and excellency. Divines observe, That he never giveth his Disciples the title of Brethren, but after his Resurrection; before, Servants, little Children, and Friends, were their usual designations; But then expressly he calleth them Brethren. Servants, John 13.13, 14. Ye call me Lord and Master, and ye say well, for so I am. And Friends, John 15.15. I have called you Friends. And elsewhere Children, Mark 10.24. But after his Resurrection, this style of Brethren is very frequent. Matth. 28.10. Go to my Brethren, and tell them that I go into Gallilee, and there they shall see me. So John 20.17. Go to my Brethren, and tell them that I ascend to my Father and their Father, my God and their God. And at the last Day he giveth this Title to all the Elect, whom he setteth at his right hand, Matth. 26.40. In as much as ye have done it to one of the least of these my Brethren, you have done it unto me. What is the Reason of this? I answer, though the ground was laid in the Incarnation, when Christ Naturalized himself to us, and became one of our line; yet he doth expressly own it after his Resurrection, and will own it at his coming to judgment, to show, that his glory and exaltation doth not diminish his affections towards his People, but rather the expressions thereof are enlarged: He still continueth our Brother, and will do so, as long as our nature remaineth in the unity of his Person, which it will do to all Eternity.

But here a doubt ariseth; May we, by Virtue of this relation, call the Son of God our Brother? He calleth us Brethren, but may we call him Brother? 1. For the Term. 2. The comfort thence resulting.

1. For the Term. Though Christ calleth Christians Brethren, yet we do not read in Scripture, that ever any Christian called Christ his Brother, but rather his Lord; as we say in the Creed, Jesus Christ our Lord, or Savior and Redeemer. Modesty teacheth us to use such terms, as express our respect and reverend esteem of him. Surely the sense of the greatness of Christ, and the Conscience of our own vileness and unworthiness, will prompt us to speak at a more humble rate: For though Christ vouchsafe this honor to us, that he is not ashamed to call us Brethren; yet it would seem to savor of arrogancy, for us to speak so of him. Inferiors do not use to give like titles of equality to their Superiors, as Superiors do to their Inferiors. Men of Dignity and High place, may condescend, out of Love and Humility, to put themselves into the same rank with Men of lower degree, as a General may call his Fellow Soldiers Commilitones ; but it would seem arrogancy and contempt for Inferiors to speak so of those above them. Indeed when we pray, we say, Our Father : We call God our Father because of his Command, who requireth such a profession of our Child-like trust and confidence from us: And besides, Father is not a name of Equality, as Brother is: But to call Christ Brother in our Prayers, is without command and example; and therefore Christian Humility would dissuade us from using such a Term.

2. But as to the comfort thence resulting, it is clear that we may comfort ourselves with the Humiliation and Condescention of the Son of God, who by taking our Nature, vouchsafed to become our Brother. Surely such a Title was not gigiven us, as an empty Honor, or vain Complement, that should signify nothing: And therefore it doth not exclude the comfort of Faith, though it warrants not the rude boldness of presumptuous expressions.

But what use may we make of it?

1. It comforts us against the sense of our own unworthiness. Though our nature was removed so many degrees of distance from God, and at that time polluted with Sin, when Christ purified it, and assumed it into his own person; yet all this hindered him not from taking our Nature, and the Title depending thereupon. Therefore the sense of our Unworthiness, when it is seriously laid to Heart, should not hinder us from looking after the benefits we need, and are in his power to bestow upon us. This term should revive us. Whatever may serve to our comfort and glory, Christ will think it no disgrace to do it for us. This may be one reason why Christ biddeth them tell his Brethrem, I am risen, Matth. 28.10. The poor Disciples were greatly dejected and confounded in themselves, they had all forsaken him and fled from him, Peter had denied him and forsworn him; what could they look for from him, but sharp and harsh exprobrations of their fear and Cowardize? But he comforts them with this relation, Go tell my Brethren and Peter (The fallen Man is not forgotten, and Peter ) that I am risen, Mark 16.7.

2. It increaseth our hope of obtaining relief. For this relation implieth affection. As one Brother is kindly affectioned to another, so will Christ be, and much more, to us. As Tertullian from God's taking the Title of a Father, Tam Pater nemo. So tam Frater nemo. Surely it somewhat allayed the fear, and increased the Confidence of Jacob 's Sons, when Joseph told them, Gen. 45.4. I am Joseph your Brother ; when they heard it was their Brother did all in Egypt. So when we hear our Brother doth all in Heaven, he that put this honor upon us, that is not ashamed to call us Brethren; the rather, because he will more show himself a Brother to those that do the will of God, than to his natural kindred. Mat. 12.50. They that do the will of my Father, are my Brethren. They shall indeed find Christ to be a Brother to them.

3. It comforts against the scoffs and scorns of the World, 1 Cor. 4.13. We are counted as filth; only to be swept out and carried away in Dung-Carts. But we have a Father in Heaven, and an Elder Brother at his right Hand, who are ready to receive us: And therefore the honor which Christ doth unto us, should counterbalance the reproaches of the World, that we be not dejected out of measure; if we be despised in the World, yet we are dear and precious to 〈◊〉 as Brethren.

4. There is much depends on being indeed Christ's Brethren. For if 〈…〉 Brethren of Christ, then are we Sons of God. If Sons, then Heirs, joint 〈…〉 Christ, Rom. 8.17. We shall have the comfort of this at the last day, when 〈◊〉 shall publicly own us before all the World. For as much as ye did it to one of 〈◊〉 my Brethren, ye did it unto me. Christ and we have common Relations, and common Privileges, John 20.17. I ascend to my Father and your Father, to my God, and your God. God had a Son of his own, why should he think of Adopting strangers? Among Men it is a remedy found out in solatium orbitatis, when Parents go Childless. Yet this is God's Gracious dealing with us, he taketh us into the Fellowship of his Beloved Son; the same Relation, the same Privileges, only he hath the preeminence, Rom. 8.20. as First-born amongst many Brethren.

2. Use Instruction. Let us not be ashamed of Christ, or anything that is his. not ashamed of his Gospel, and the Truths thereof, how • ight soever esteemed in the World. Rom. 1.16. I am not ashamed of the Gospel of Christ. These things are worthy in themselves, but when Men count them unworthy, we should not be ashamed. Not ashamed of sufferings, 2 Tim. 1.8. Be not ashamed of the testimony of the Lord, nor me his Prisoner; but be thou a partaker of the afflictions of the Gospel through the power of God. Mallem ruere cum Christo, quam stare cum 〈◊〉 . I had rather perish with Christ than stand fast with Caesar. And M • rsac, cur non & me quoque torque donas, &c. Why dost thou not grace me with a Chain 〈◊〉 . Nor ashamed of those that suffer for the Name of Christ, 2 Tim. 1.16. He was not ashamed of my chain. Heb. 11.26. Esteeming the reproach of Christ greater riches, than the treasures of Egypt. As any one cometh nearer to Christ, so should he be dearer to us. This is true Gratitude, not to be ashamed of Christ, and his Service, nor Servants; otherwise Christ will be ashamed of us, Mark 8.38. Whosoever shall be ashamed of me, and of my words, in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the Holy Angels. Oh, to have Christ be ashamed of us, to hide his Face in that day, How terrible will it be; In the changes of the World, Men, if they did know it, would stick to that Party that is sure to be uppermost. Christ is sure to be uppermost, if you shrink from him when his Cause or Honor lieth in the Dust, it will be matter of Eternal Shame in the world to come.

3. Doctrine. The kindred is only reckoned to the sanctified. All Men are in some sense of the same stock with Christ; yet it is said, He that sanctifieth, and they that are sanctified, are all of one. The rest of the world are left out, as not capable of the comfort of this Relation.

1. Who are the Sanctified? 2. Why this appropriation?

1. Who are the Sanctified? To Sanctify signifieth Two things, to separate and to set apart for an Holy use; And to cleanse and Purifie. And when this is applied to Persons, they are sanctified, that are dedicated and set apart for God's use and service, and are purified and cleansed from the pollution of Sin. And so in all that are Sanctified, there is a difference between them and others: For they are set apart for God, while others live to themselves, Psal. 4.3. The Lord hath set apart him that is godly for himself. Yea, there is a change, and so a difference between them and themselves, 1 Cor. 6.11. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the spirit of our God. This closely followed, would find out the Parties here intended. But yet we must know, that in both these Senses, some are Sanctified in appearance only, others really and indeed.

1. In Appearance only. And so all the members of the visible Church, that are in outward Covenant with God, and bound to be Holy, are called Saints, and said to be Sanctified, Exod. 31.13. I am the Lord that doth sanctify you. And thus Apostates are said to trample the Blood of the Covenant underfoot, wherewith they were Sanctified, Heb. 10.29. That is, externally, in their separation from the World, and dedication to God's Service by outward Calling and Covenant. In foro externo, before Men, these are Sanctified; yea, in his external Dispensation, God speaketh to such an one, and of him, and dealeth with him, as one of his own People.

2. Really and indeed. So Sanctification is threefold. 1. Meritorious. 2. Applicatory. 3. Practical.

1. Meritorious Sanctification, is Christ's meriting and purchasing for his Church the inward inhabitation of the Spirit, and that Grace whereby they may be Sanctified. So it is said, Heb. 10.10. By which will we are sanctified through the offering of the body of Jesus Christ once for all. All those for whom Christ did offer himself, are Sanctified in due time by virtue of Christ's offering. So it is said, Heb. 13.12. Jesus, that he might sanctify the people with his own Blood, did suffer without the gate. This Sanctification cannot be repeated or increased, but was done once for all, and that by one above, even Jesus Christ. There needeth no addition to his Merit.

2. Applicatory Sanctification, is the inward renovation of the Heart of those whom Christ hath Sanctified by the Spirit of Regeneration; whereby a Man is translated from Death to Life, from the state of Nature to the state of Grace. This is spoken of, Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of Regeneration, and renewing of the Holy Ghost. This is the daily Sanctifiation, which, with respect to the merit of Christ, is wrought by the Sprit, and the ministry of the Word and Sacraments.

3. Practical Sanctification is that, by which they, for whom Christ Sanctified himself, and who are renewed by the Holy Ghost, and Planted into Christ by Faith, do more and more Sanctify and cleanse themselves from sin, in Thought, Word, and Deed, 1 Pet. 1.15. As he which hath called you is holy, so be ye holy in all manner of conversation. 1 Joh. 3.3. Every man that hath this hope in him, purifieth himself even as he is pure. Weakning the relics of sin, and getting more readiness and preparation of Heart for all the acts of the Holy Life. In the former we are passive ; we contribute nothing to the First, little to the Second; but in this we are operative.

Besides, these two Notions, to consecrate, and purify, help us to understand the nature of true Sanctification.

1. As to Sanctify, signifieth to Consecrate or Dedicate to God; so it signifieth both the fixed inclination, or the disposition of the Soul towards God as our highest Lord and chief good; and accordingly a resignation of our Souls to God, to live in the love of his Blessed Majesty, and a Thankful Obedience to him. More distinctly, (1) It implieth a Bent, a tendency, or fixed inclination towards God, which is habitual Sanctification. 2. A Resignation, or giving up ourselves to God by which actual Holiness is begun; A constant using ourselves for him, by which it is continued; and the continual exercise of a fervent love, by which it is increased in us more and more, till all be perfected in Glory. And perfect Love is maintained by a perfect vision of him.

2. As it signifieth to Purifie and Cleanse, so it signifies the purifying of the Soul from the love of the World. Omnis impuritrâ est ex mixtum vitioru. A Man is impure, because when he was made for God, he doth prefer the base trifles of this world before his Maker and everlasting Glory. And so he is not Sanctified, that doth despise and disobey his Maker; He despiseth him, because he preferreth the most contemptible Vanity before him, and doth choose the transitory pleasure of sinning, before the endless fruition of God. Now he is Sanctified, when his worldly Love is cured, and he is brought back again to the Love and Obedience of God. Those that are Healed of the over-love of the World, are Sanctified, as the inclinations of the flesh to worldly things are broken.

2. Why this Appropriation?

1. Because the Relation is only reckoned to those that have benefit by it. Now none but the Sanctified have benefit by Christ's Incarnation. As Christ told Peter, John 13.8. If I wash thee not, thou hast no part with me. Without this Soul washing, Men can prove no Interest in Christ. This is the great evidence, If no Interest in him, no Communion with him, no share in the Inheritance purchased by him; and so it doth them no good to hear of a God in their nature. Alas! if the secure world did mind this, they would more seriously study Holiness, and not so easily presume on the Grace of God in Christ.

2. Because there the Relation holdeth of both sides. Christ is born of a Woman, and they are born of God, John 1.13. And he is a Kinsman doubly, ration incarnationis suae, & regenerationis nostrae, as Macarius. He taketh Human Nature, and we partake of the Divine Nature, 2 Pet. 1.4. They that have not this new Birth, the Kindred is not reckoned to them. It is between Sanctifier and Sanctified. There is a conformity between Head and Members of the Mystical Body; an unity of Nature Spiritually, as well as outwardly. The Sanctified are of one, as well as the Sanctifier; they are of the Spirit.

3. The Captain of Salvation, and the Heirs brought to Glory, are an Holy Society, whereof he is the Head, and they the Members. He Sanctifieth, and they are Sanctified. A living Head, and rotten Members, will not suit. As a Prince instituteth a noble Society (suppose of the Garter) whereof he is Head; all the Members that call one another Brethren, are in their degree of answerable Nobility with himself. So Christ hath instituted a Society, where all shall be Brethren, but he the Head. He gave himself for it, Eph. 5.27. Christ is the head of the Church, and Savior of the Body.

4. These suit with Christ's ends of coming into the World, and assuming Human Nature. Two ends there were of his Humiliation and mean condition in the World.

1. One by way of Merit, to procure the Sanctifying Spirit, to restore us to a state of Holiness, and to purify to himself a peculiar People, zealous of good Works, Tit. 2.14. Eph. 2.25, 26. The Spirit begets us to the Image of God, and it is by Christ that we are possessed of the Spirit, and renewed according to his Image, in Righteousness and true Holiness.

2. His mean condition, whereby he became our Brother, and did partake of flesh and blood, because his Brethren did partake of the same, is a testimony against the Pride, Carnality, and Worldliness of Men, which is the true Impurity of their Souls. He was in the form of a Servant, and made himself of no Reputation, Phil. 2.7, 8, 9. to draw off deluded Men from over-loving the Pleasures and Riches, and Honors of the World, and so to cure them of that perverse Love, wherein impurity and unholiness doth consist; and to teach us a settled contempt of all these Vanities, in comparison of God and Heaven, and that inclination and affectedness we should have to him.

5. These are qualified for the Inheritance, suited to the everlasting Glory and Happiness which belongeth to the Brethren; Matth. 5.8. Blessed are the pure in heart, for they shall see God. God is an holy God, and Heaven is the place where his Holiness dwelleth. If God will be now sanctified in all that draw nigh unto him, surely they must be sanctified that dwell with him hereafter, unless we be washed by the Blood of Christ, and sanctified by his Spirit of Grace, how can we dwell in his • ight? We must be consecrated before we can minister in his Heavenly Temple. God will not divest himself of his Holiness, to gratify impure and unholy Creatures, and admit them to dwell in his Presence upon other Terms.

1 Use. To press you to labor after holy Hearts, and holy Lives. The more you increase in Holiness, the more you increase in the favor of God, Prov. 11.20. Such as are upright in the way, are his delight. A Man is made truly amiable by Holiness, the more God loveth him, and it is the greatest Testimony of God's love to us, to give a new Heart and a right Spirit within us, Rom. 5.5. The love of God is shed abroad in our hearts by the Holy-Ghost which is given to us.

2 Use. It shows who they are that may take comfort in that Christ calls them Brethren, even the Sanctified; such as have the Spirit of Christ dwelling and working in them, and do purify themselves yet more and more. They that have not this double Union and Communion with Christ, are not Brethren, though they be Men, as Christ was: For though Christ assumed their Nature, yet they do not assume Christ's Nature. Though he was the Son of Man, yet they are not the Sons of God. Therefore try, (1.) Are you Sanctified? Is there a Principle of Grace set up in your Hearts? Another Spirit than the Spirit of the World? Is there a new Spirit as God has promised? Ezek. 36.26, 27. (2.) Does that Work go on? It is complete in Parts at first, but are you growing in degrees, as an Infant doth? Is there more Love, more Zeal, Faith, Fear, Reverence, Watchfulness: Are you more fixed, more cleaning yourselves? 2 Cor. 7.1. More humb • ing yourselves for out-breakings of Sin? • s there more fitness, and suitableness to God's Will; more pressing towards the Mark, as it was with Paul? Phil. 3.14.

4 Point. That this Sanctification, which is required of us, proceedeth originally from Christ. He is 〈 in non-Latin alphabet 〉 , he that Sanctifyeth, and therefore said to be made unto us Sanctification, 1 Cor. 1.30. That is, a Fountain of Holiness. Now Christ sanctifieth us,

1. Partly by his Merit. Flee to the Blood of Christ, as the meritorious and procuring Cause. When God's Image was lost, there was no way to recover it, but by paying a Price to provoked Justice; and no less price would serve the turn, than the Blood of Christ. Therefore it is said, Eph. 5.26. He gave himself for the Church, that he might cleanse and sanctify it, meritoriously. And this he hath done sufficiently on the Cross, Heb. 10.14. By one offering he hath perfected forever them that are sanctified. That is, done enough for the perfect reconciling of all that are sanctified.

2. By his Spirit, 1 Cor. 6.11. But ye are sanctified, ye are cleansed, in the name of our Lord Jesus, and by the spirit of our God. Whatever the Spirit of God doth, he doth as Christ's Spirit, as being purchased by him; as dwelling first in him who is the Head, and then in the Members; and for his Glory, and as we are his Members, and belong to him, Rom. 8.9. If ye have not the spirit of Christ, ye are none of his.

3. He blesseth his Word and Sacraments to this end and purpose, John 17.19. For their sakes I sanctify myself, that they also might be sanctified through the truth. We hear of Christ by the Spirit, and of the Spirit in the Ordinances and Duties of Religion, Eph. 5.26. By the washing of water through the word. Two are here mentioned, the Word, and washing of Water: The one containeth our Charter, or Grant of Christ and all his Benefits to everyone that believes in him, John 3.16. For God so loved the world, that he gave his only begotten Son; that whosoever believeth in him, should not perish, but have everlasting life. The other is the Seal of it, to assure us, and be a pledge to us, that Christ will be as good as his word, Rom. 4.11. He received the sign of circumcision, a seal of the righteousness of faith.

1. The Word is a powerful Instrument, John 17.19. I sanctify myself, that they also might be sanctified through the truth. John 15.3. Ye are clean through the word ▪ That warneth us of our Duty, showeth our Danger, encourageth us by Promises to run to Christ for this Benefit, holds forth his Blood as the meritorious Cause.

2. Sacraments assure, God will be as good as his word. The doubting Soul saith, • how shall I know, 2 Kings 20.8. What shall be the sign? By these visible Things, God assures us of the Truth of his Covenant.

Use. It showeth us how, and where we should look for this benefit of Sanctification. From Christ, by the Spirit, in the Ordinances. Look not to these singly, but all together. Holy Things do not sanctify us, but we pollute them, when we look to them singly, Hag. 2.13, 14. If one that is unclean touch any of these, shall it be unclean? The Priests answered, It shall be unclean. So is this people, that which they offer is unclean. Fowl Bodies, the more you nourish them, the more you hurt them.

2. Go not to the Spirit alone, without having accepted Christ, and received him into your Hearts, so upward. Christ tendeth to the Spirit, the Spirit to Ordinances. Christ undertaketh to be a Sanctifier, that you may have recourse to him.

A Sermon on Hebr. xiii.5.

IN the former part of the Verse the Apostle dissuadeth from Covetousness, and persuadeth to Contentment. The Motive to enforce the one and the other, is God's Promise. Many of our Distempers would have no more place, if we did oftener study the Promises. He saith, that is God; that He, whose Voice should only be heard in the Church. The Pythagoreans would use to say in their School, 〈 in non-Latin alphabet 〉 , He hath said. It should much more be reason enough with Christians, 〈 in non-Latin alphabet 〉 , For he said.

But where doth the force of the Inference lie? Apply it to the first part, Let your conversation be without covetousness, for he hath said.

I answer, Covetousness is rooted in a Diffidence, and fear of Want. Now that Fear is irrational, if we regard what he hath said; God will maintain us, as long as he hath Work for us to do. He that is persuaded, that God will not leave him, will not be much troubled.

Apply it now to the second Branch, Be content with such things as you have, for he hath said, I will never leave thee. And how is that inferred?

I answer, The comfort of our Condition doth not depend on outward Provisions, so much as in God's Promises; therefore though you have little, be content. If God denieth the Creature, he will vouchsafe his own Presence; and what need we care for the want of a Candle, when we have the Sun?

Once more, The Connection between the Dissuasive and Exhortation, and the Promise, is to be observed: Be not covetous, be content, for he hath said, I will never leave thee ; And Men would have less trouble, if they could learn to cast themselves upon God's allowance: If we could depend more, we should crave less. The Promise well applied, would not only allay our Fears, but moderate our Desires, Lust is ravenous, and therefore suspicious. If we believe his Word, we shall have enough to glorify God, enough for that condition wherein God will make use of us. Fixing upon Carnal Hopes, doth but make trouble for yourselves. Carnal Affections prescribe God a Task, which he will never perform, Psal. 78.18. They asked meat for the lusts. Not Meat for their Necessities, but Meat for their Lusts. God never undertook to maintain us at such a rate; to give us so much by the Year, such Portions for our Children. The Sheep must be left to the Shepherd to choose their Pastures, bare, or better grown. Be content, and then Faith will be more easy. We may pray for a Competency, and are bound to submit to an Extremity.

[ He hath said. ] Where hath he said it? Every where in the Word, more especially to Joshua in particular, Josh. 1.5. As I was with Moses, so I will be with thee, I will not fail thee, nor forsake thee. To all his People in general, Deut. 31.6, 8. Be strong, and of a good courage, fear not, nor be afraid of them; for the Lord thy God he it is that doth go with thee, he will not fail thee, nor forsake thee. David bids Solomon be confident of it, 1 Chron. 28.20. David said to Solomon his son, be strong, and of good courage, and do it; fear not, nor be dismayed: for the Lord God, even my God, will be with thee, he will not fail thee, nor forsake thee. So Jacob, Gen. 28.15. I will not leave thee, till I have done all that I have spoken to thee of. It is pleaded by Solomon, 1 King. 8.57. The Lord our God be with us, as he was with our fathers, let him not leave us, nor forsake us. You see it is a known Truth, and to be made use of upon all occasions of Trial. It was spoken to Joshua, when he was to fight the Lord's Battels. To Israel, when they had not as yet a foot of Land to possess. To Jacob, when to pass through many Services. To Solomon, when to go about a costly Work. And God having said it so often, delights to be challenged upon his Word, and to have this Promise put in suit.

Before I come to show you the full purport and drift of this Promise, let me observe,

1. Though the Promises were made upon a particular occasion, to some of God's People; yet they are of a general Use. Well then, Promises made to one Saint, concern another also: Why?

1. Because God is alike affected to all his Children; he beareth them the same love. His Saints now are as dear to him as ever: Therefore as he would not leave Joshua, or Jacob, or Solomon ; so he will not leave others that trust in him. This honor have all his Saints, Psal. 149.9.

2. They have the same Covenant. It is a common Charter, Acts 2.39. For the promise is unto you, and to your children, and to all that are afar off, even to as many as the Lord our God shall call.

3. They have the same Redeemer, 1 Cor. 1.2. Jesus Christ, both theirs and ours. Rich and Poor gave the same Ransom, Exod. 30.15. Half a shekel. One has not a more worthy Christ than another, Rom. 3.22. Even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe, for there is no difference.

4. The Faith of the one is as acceptable to God as the other, 2 Pet. 1.1. Simon Peter, a servant and an Apostle of Jesus Christ, to them that have obtained like precious faith with us, through the righteousness of God, and our savior Jesus Christ. The same for kind, though not for degree, 〈 in non-Latin alphabet 〉 . A jewel held by a Child's hand is a Jewel, as well as that held by a Man's.

Well then, the Expressions of God's love to his People of old, have their use for the establishment of our Comfort and Hope, Rom. 15.4. Whatsoever things were written afore-time, were written for our learning, that we through patience and comfort of of the Scriptures might have hope. Rom. 4.23. It was not written for his sake alone, that it was imputed to him, but for us also. As Judgments on the Wicked are for our Admonition, 1 Cor. 10.6. These things were our examples ; So Promises are for our Consolation. The Word is not only an History, but a Book of Precedents. As a Painter hangeth forth his Master-Pieces to draw Custom; so here God's kindnesses to his People are advantageous to us, only let us take heed that we have the same Spirit.

2. I observe, that it is a capacious Promise, applicable to several purposes. To Joshua, to embolden him against Dangers. To Jacob, to make him patient under Crosses. To Solomon, to quicken him against coldness in God's Service. To Israel, to hearten them against Enemies. To all Believers, to support them under Family-wants and Straights. One Promise hath several Uses, it is good for Wants, good for Wars. This one Promise well observed, will teach us to live well, and die well; for still God is with us: To live without carking▪ for then God is with us; and to die without discomfort, for then we are with God. If one Promise yield so much Comfort, what will all? It is 〈 in non-Latin alphabet 〉 , a common Remedy for every Disease. As the Scripture saith in another case, Mark well her Bulworks, tell her Towers. There is no Case to which God hath not spoken; no Blessing but it is adopted into the Covenant.

3. I observe, that it is a Promise emphatically delivered.

(1.) For the Matter, I will not leave thee, nor forsake thee. That is, I will be so far from forsaking or casting thee off, that I will not so much as leave thee for a time. It is such another as that, Psal. 121.4. Behold, he that keepeth Israel shall neither slumber nor sleep. There is no time that his People are left to shift for themselves, but they are under the Care of his Providence continually.

(2.) For the Form, 〈 in non-Latin alphabet 〉 , I will not, not leave thee, neither not, not forsake thee. Five Negatives, He will not, yea he will not, surely he will not forsake his Servants, or neglect them, and withdraw his Presence and Providence from them.

(3) For the Duplication, I will not leave thee, nor forsake thee. Joseph told Pharaoh, the Dream was doubled, because it was established by God, Gen. 41.32.

All this is to show, how dull and stupid we are in conceiving of God's Promises. O ye fools, and slow of heart to believe, Luke 24.21. We are backward to everything, but especially to Faith, or dependence on God for something that lieth not in our own power. Before we are serious and put to trial, nothing seemeth more easy than dependence upon God; but when it cometh to the push, it is evinced. Now it is God's condescension, that he will press these things again and again, that we may not lose the comfort of the Promise. The Expression is universal, to awaken our attention, to engage our Hearts to believe, that he will not forsake us in our straits.

4. I observe, that it is a promise that everyone must particularly apply to his own case. God doth not say, I will not leave you, nor forsake you, as speaking to his People collectively; but distributively, thee: And that not only to Joshua, but to Israel, Deut. 31.6, 8. Be strong, and of a good courage, fear not, nor be afraid of them: for the Lord thy God he it is that doth go with thee, he will not fail thee, nor forsake thee. As in the Decalogue, that everyone might look upon himself as concerned, God speaketh in the singular number to every individual Person, Thou shalt have no other God's: So here, Thou, as if spoken to by name, Thou Peter, Andrew, Thomas, I will not forsake thee. Oh that we had this Spirit of Application, and could read our Names in Christ's Testament! Omnis operatio fit per contactum ; the closer the touch upon our Hearts, the greater the Efficacy. Break out your own Portion of the Bread of Life, Job 5.27. Loe this, we have searched it, so it is, hear it, and know thou it for thy good. Christian, how many Promises dost thou know for thy good? Canst thou say, Here is my Portion, blessed be God for this comfortable Promise to me.

Doctr. That God never utterly forsaketh or leaveth his People destitute, to utter and insupportable Difficulties. Why ?

1. The tenderness of his Love will not permit it. Isa. 49.15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. There is no such Affection, as God hath to his Children. The Mother, if she leave her sucking Child, she doth not utterly forsake him, but runneth to the cry. So will God; he is unchangeable: Mal. 3.6. I am the Lord, I change not. He is immutable in his Grace, and constant in his Promise, as well as his Being. He needs no after-thoughts; his purpose of Love stands firm; he willeth a Change, but changeth not his Will. Though he uses various contrary Means, yet his Love altereth not, as our Condition altereth. We are full of Inconstancy, but not he. Death doth not make void Christ's Interest, nor cause his Affection to cease, when we are rotting in the Grave. Where God has once fixed his Dwelling-place, he will never leave it again. Psal. 37.28. The Lord loveth judgment, and forsaketh not his saints. By Judgment, is meant Righteousness or Holiness, the Rule; for conformity to the Rule, that is the Ground. His Truth is plighted in his Promises. God hath ever stood upon his Credit, especially when his Promise hath drawn forth the faith of his People, Psal. 111.5. God will ever be mindful of his covenant. Psal. 9.10. They that know thy name, will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee. To disappoint a Trust, is accounted disingenuous among Men. No Age can give an Instance of this in God.

Obj. But his People complain of being forsaken, Isa. 49.14. But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Yea Christ himself cried out, My God, my God, why hast thou forsaken me? Matth. 27.46.

Ans. 1. Many times the Saints complain without a cause. Sense maketh Lyes of God. Psal. 31.22. I said in my haste, I am cut off from before thine eyes, nevertheless thou heardest the Voice of my supplications. But there was no such matter, Psal. 77.10. This is my infirmity. The Lord may seem to a perplexed Heart, to cast off a Man, and to suspend the course of his wonted savor, so as they may seem to be without all hope, and comfort of the Promises, when there's no such matter.

2. Though a Child of God may be forsaken for a while, yet not forsaken forever, Isa. 54.7, 8. For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. There may be some short interruptions of a Christian's comfort. All things here are subject to changes, there will be Ebbs and Flows, Nights and Days, in our condition. There will be Changes, but it is but for a moment. Mercy will not come out of season, though Carnal Hopes may be spent, Isa. 41.17. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them.

There are three kinds of forsaking:

1. As to our outward and inward condition. Outwardly God may reduce his People to great straights, and yet not forsake them. Every Condition is sweet where God is, and he is with us in Dangers and Afflictions; Isa. 43.2. When thou passest thorough the waters, I will be with thee: and thorough the rivers, they shall not overflow thee: when thou walkest thorough the fire, thou shalt not be burnt, neither shall the fire kindle upon thee. God preserves not only from Fire and Water, but in Fire and Water. He may exercise his People with trouble, but he will not withdraw himself from them in trouble; but will stay with them, and bear them company. Our worldly Comforts may be gone, but God stayeth behind; we may be forsaken outwardly, but are preserved inwardly; Persecuted, but not forsaken, 2 Cor. 4.9. He giveth support still, Psal. 138.3. In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul. God affords sweet Refreshings to his People, 2 Cor. 1.5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And gracious Visits and Experiences, Rom. 5.3, 4, 5. And not only so, but we glory in tribulation also, knowing that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy-ghost, which is given unto us.

2. Inward desertion, is either in point of Comfort, or in point of Grace. Comfort may be withdrawn for the increase of Grace. Rain is necessary, as well as Sunshine. We need many times our Thorn in the Flesh. Grace is the main thing we should desire, though Comfort should not be despised: We should be rather more humble, and more diligent, in a doubtful condition, than in a settled.

3. In point of Grace, there is a total desertion, and a partial desertion. God's People may be deserted really, but not utterly. There is a Seed remaineth in them, 1 John 3.9. though they may lose much of their liveliness and alacrity in God's Service: My loving kindness I will not take from them. David had brutish Thoughts, yet some Sustentation, Psal. 73.23. Nevertheless I am continually with thee, thou hast holden me by thy right hand. He was kept from being utterly overcome by the temptation. They have a secret Power to uphold them, as long as they have any tenderness left, with desires of former Enjoyments, and sensibleness of their present Inconvenience. The degrees of Grace may be lost, when the Habit remaineth. God's degrees of Presence with us should be observed, as well as his degrees of Absence. David bewaileth his Folly, acknowledges Sustentation.

4. The ends of this forsaking. There are three:

1. Sometimes to show us ourselves to ourselves. 2 Chron. 32.31. Howbeit, in the business of the Ambassadors of the Princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart. While God is present, comforting, quickening, and guiding us, we do not know what Pride and Passion lieth hidden in our Hearts: God doth show the folly of our Wisdom, the weakness of our Strength, and the imperfection of our Graces by his forsaking us.

2. How ready he is to help in an extremity. Psal. 94.18, 19. When I said, my foot slippeth: thy mercy, O Lord, held me up. In the multitude of my thoughts within me, thy comforts delight my soul. When we are at the brink of Danger, and full of Perplexities and dark Thoughts, then doth Help appear.

3. To quicken us to look after him, and to draw us to nearer Communion with himself, Hos. 5.15. I will go, and return to my place, till they acknowledge their offense, and seek my face: In their affliction they will seek me early. When Afflictions press hard, it puts an edge upon our Affections: Surely God hath left something behind them, when our Affections draw to him, Dan. 9.3. All this evil is come upon us, yet made we not our prayer before the Lord our God. To be dead and stupid then, is a bad sign that we are deserted, in point of sensible Comfort and Duty too.

The Use is to press you, 1. To believe this Promise. You see how emphatitically it is proposed. The Flesh, that loveth its own Ease, will contradict; and carnal Sense will bring Arguments against it, therefore lay it up the more firmly. Surely God will not forsake his People; such tender Bowels, such agreeable Love: He that made the new Creature, will not forsake it. Will the Damm forsake her young ones, and let them perish? Christians, he will let all the World perish, rather than his Saints perish. God may hide himself, but never forsake them utterly. It is a rare case to see them utterly destitute as to outward things, Psal. 37.25. I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. David aged, a Man of much Observation, a great Student of Providence, yet never saw it. Ask the Beasts, Fowls, or Fishes, Job 12.7.8. Ask now the beasts, and they shall teach thee: and the fowls of the air, and they shall tell thee. Or speak to the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee.

2. Apply this Promise, God will not forsake me, nor mine. Let not Truths be eyed only in the general, but particularly applied to thyself, thus: Lord, thou hast ever been my God, provided for me hitherto: Take these Promises, to live upon them, and say, Thy testimonies have I taken as an heritage forever, Psal. 119. V. III.

3. Improve it.

1. To moderate your Desires of Earthly Things. That your Conversation may be without Covetousness; for the more our Desires abound, the more our Fears about them abound also. Why should we be carried after them with such a greedy Thirst.

1. Man's Happiness lieth not in Worldly Abundance, but in the Presence of God with him, and his Providence over him, Luke 12.15. A man's life consisteth not in the abundance of the things which he possesseth. If you do not think so, you set up another God, the Creature instead of God. Sometimes God giveth abundance to his People, sometimes he keepeth them low and bare; they do but live from hand to mouth, because God will keep the Purse in his own hand, and train them to live by Faith, and not by Sense, and to take all their Comforts immediately from him. Now, are Christians any whit the worse provided for? no, God hath ways enough to provide for his People, and to satisfy and moderate our desires, 2 Cor. 6.10. As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. There is more mischief than you are aware of in this Thought, that you are not well enough provided for, unless your supplies be ready at hand and visible: For it is a sign you depend more upon the Presence of the Creature, than the Favor of God, and will trust God no further than you can see him: And this is the cause of all repinings against Providence, heartless Dejections, yea, Apostasy, unlawful means, racking and vexing ourselves with immoderate Cares and Labors. It is next to Atheism and plain Infidelity, to ascribe to God only a common Providence; that he doth in the general furnish the World, and store it with sufficiency, leaving us to our own industry, to catch what we can catch and make it our own: No, Faith sees God near at hand, and with us; placing him, not only in the circle of the Heaven, only beholding Men scattered on the face of the earth, and forraging for themselves. No, his Providence and Care reacheth to each single person; he hath his Eye opened, his Ear bowed down, his Hand stretched out, to everyone that seeketh to him. We are all at his finding. In common plenty, he can punish single persons with personal scarcity, as he did the Prince of Samaria : In general scarcity, he can furnish with personal plenty, as Elijah did the Widow of Sarepta. Many allow God a general Inspection; think he upholds the pillars of the earth; but perceive not that God taketh care of particulars, and so resolve to live by their Wits, and shift for themselves. But a good Christian seeth him at home, believeth God will take care of him; and so casts himself into the Arms of his Providence, and looketh upon every comfort as reached out from Heaven by God's immediate Hand, to him in particular.

2. That the Presence of God may be continued with us, though we be cast into deep Afflictions. As persecuted but not forsaken, 2 Cor. 4.9. He is miserable indeed who is forsaken of God, but not he who is persecuted by Man. Caelestis ira quos premit miseros facit humana nullos. God's anger makes those miserable upon whom it lights, but not man's. They may be miserable that live in pomp, jollity, and ease; and they may be happy that live in straits and pressures. Christ was a man of sorrows, yet God was with him. John 16.32. I am not alone because the Father is with me. Had Christ anything less of the Presence of God for his troubles? Sins separate, Afflictions do not. Psal. 91.13. I will be with him in trouble. In the Body of Man, if any Member be hurt, presently the Blood and the Humors run thither, and the Man is wholly taken up about that part which is hurt; his Eyes, his Hands, his Tongue, as if he forgot all the rest: his Speech is about the hurt part, his Eye is directed thither, his Hand thither. In a Family, if one of the Children be sick, all the Mother's Care is about that Child, to tend him, to take care of him, to blandish him, insomuch that the rest do many times even envy his sickness. If Nature do thus, will not the God of Nature do more? If an Earthly Parent be so careful of a sick Child, will not an Heavenly Father, whose Love is far more tender, take care of the hurt-part of Christ's mystical Body? The sick Child is most looked after. This is the difference between God and the World; The World looketh after the happy, the flourishing, but leaveth those who are in want and affliction: As all Waters run to the Sea, where there is enough already; So do the respects of the World to the Happy, and the Mighty. But God goeth another way to work, he visits them that are in Tribulation, comforts them that are in Zion.

3. Those that are rightly qualified, are sure to have the Presence of God with them.

1. They that fear God, and make it their business to please him, Psal. 115.5. He hath given meat to them that fear him, he will ever be mindful of his Covenant, John 8.29. The Father hath not left me alone, for I do always the things that please him.

2. Those that moderate their desires to Earthly things, and do first seek Heavenly, Matth. 6.33. Seek first the kingdom of God, and all these things shall be added to you. By so doing you drive on both Cares at once. There needeth not so much ado about the World; you may desire, and have, in Spirituals; yea, and other things cast into the bargain.

3. Those that depend on his Providence. They that do not trust God, cannot be long true to him. Uprightness is founded in a belief of God's All-sufficiency, Gen. 17.1. When Abraham was ninety years old and nine, the Lord appeared to Abraham, and said unto him, I am the Almighty God, walk before me, and be thou perfect. They that will not depend on God's Providence, seek by Lyes, Violence and neglect of Godliness, to make their worldly portion great. One great mischief introduced by the Fall, was, that Man would be his own carver; we would have our portion and stock in our own hands; would have the care of ourselves devolved wholly upon ourselves, or else we grow distrustful of God. Gen. 3.22. is become as one of us, knowing good and evil. Our business at first was to please our Creator, and not to take Care and Thought for ourselves. It was our Fathers part to preserve us, and provide for us, to bestow good, and keep off the evil: But every Man since would have life, and his comfort, and his safety in his own hands, and so much of temporal Happiness as he seeth good. There is no way to recti • ie it, but to return to our Innocency; to mind our Duty, and cast our burden on the Lord, commending success and events to him, 1 Pet. 5.7. Casting all your care upon him, for he careth for you. And Phil. 4.6. Be careful for nothing; but in everything by prayer and supplication with thanksgiving let our requests be made known unto God: upon confidence that his Hand and Providence will not neglect us, or any of our concernments.

4. Those that are contented with what their Father alloweth. When God giveth sufficient to supply our necessities, we seek to satisfy our Lusts; when God hath done enough, and more than enough, to evidence his Power, Justice, Truth and Care of our welfare, yet we will not rest on him, unless he will subject his Providence to our Will and carnal Affections. As the Israelites, when miraculously fed▪ miraculously clothed, God kept a Market for them, gave them their Supplies▪ not out of Earth, but out of the Clouds; yet tempted God in their hearts, asking meat for their lusts, Psal. 78.19. Yea, it is said, Psal. 106.13, 14 They s •• n for • at his works▪ they waited not f • r his couns • l, but lusted exceedingly in the wild • rness. They made haste, they forgot his wor •• , so 'tis in the H • brew. Carna • desires greatly transport, they must have Festival Diet in the Wilderness, or they will no longer believe his Power, and serve him. Thus when Men take the ruling of themselves into their own hands, they will not stay till God provide for them, but must have their Carnal Desires presently satisfied. Matth. 5.5. The meek shall inherit the earth. But who are meek? They that quietly submit to God's Providence, and so they have Food and Raiment, and have any time to glorify God, and seek his Kingdom, and the Salvation of their Souls; let others live in Pomp and Ease; It is enough for them to be as God will have them be: They are not over-desirous to have Worldly Things, or too much dejected and cast down through the want of them. But those that are greedy and earnest, and covet more than God seeth meet to bestow upon them; as they forfeit the Blessing of God's Presence, so, by enlarging their Desires, they make way for their own Discontent, when they are not satisfied; and so fall into murmuring against God, and so into all disquiet of Mind about Earthly Things,

2. Improve this Point to moderate and allay your distrustful and distracting Cares: And so cometh in the Apostles Exhortation, Be content with such things as you have. Content is a quiet temper of Mind, relying on God's merciful Providence, and gracious Promises, for such Things as are necessary for us, during our Pilgrimage and Passage to Heaven. Sometimes it is opposed to Murmuring, but I take it here as opposed to distrustful Cares; because we have little in a time of Troubles, and are like to have less; and therefore are full of anxious Thoughts, what we shall eat, what we shall drink, what we shall put on. Consider, God will not leave you, nor forsake you. What cannot his Wisdom, and Mercy, and Power, do for you? He hath deeply and strongly engaged himself to his People, and therefore it should quiet our Minds in all Necessities and Streights. See Christ's Arguments, Mat. 6.25, 26, and 32. Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on: Is not the life more than meat, and the body than raiment?

1. They had Life from God, without any thought of theirs, therefore he would provide the Conveniencies of Life. God has given Life, and framed the Body; which was a far greater act of Power and Mercy, than giving Food, and providing Raiment.

2. Other Creatures are provided for, without any solicitude of theirs, both as to Food and Raiment, Vers. 26. Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns, yet your heavenly father feedeth them. Are ye not much better than they? God that provideth for Birds and Fowls, will provide for his Children; Men may look for it more than they, having ordinary means of Reaping and Sowing, and other Trades and ways of Living, which the Fowls have not, and so are merely cast on the Care of Providence. Man is a more considerable Creature, so more liable to God's Care and Providence.

3. It is a Pagan Practice to be thoughtful, Vers. 32. After all these things do the Gentiles seek.

3. Improve it, to remove our Fears of Danger: So that we may boldly say, The Lord is my helper, I will not fear what man can do unto me ; They are David 's words, Psal. 118.6. If God be with us, he will help us; therefore as Faith prevaileth, Fear ceaseth, Psal. 16.7. I will bless the Lord, who hath given me counsel, my reins also instruct me in the night season. If our Hearts misgive us, God is our Second; he will afford Protection, when necessary for his glory and our good. The Fear of Man is an ordinary Temptation to divert the Godly from their Duty, or discourage them in it. You may be confident upon such a Promise, Psal. 112.7. He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord. Man can do much, he can fine, imprison, banish, reduce to a morsel of Bread, yea torture, put to death; yet as long as God is with us, and standeth for us, we may boldly say, I will not fear what man can do. Why? Because God will not see them utterly perish. He can give us Joy in Sorrow, Life in Death. A Christian is not afraid, because he can set God against Man, Temporal Things against Eternal, Covenant against Providence.

1. God against Man, Isa. 51.12, 13. I, even I, am he that comforteth you, &c. God can change their Hearts, Prov. 16.7. When a man's ways please the Lord, he maketh his enemies to be at peace with him. He can weaken their Power, Job 12.21. He weakenth the strength of the Mighty. Mar. 12.41. Be not afraid of them that kill the Body, and can do no more.