Three Decades of Sermons

ETERNAL LIFE

IT will be requisite before I give in the sense of the words to take into consideration the Harmony of the Evangelists in relation to this History, S. Matthew. c. 19. v. 16. sets it down on this wise. And behold, one came and said unto him, Good master, what good things shall I do that I may have eternal life? He dreamed of Pharisaical righteousness, of salvation by works: He doth not ask simply by what way and means he must be saved? but, what good he must do? As if his own righteousness contributed to his salvation. This was a gross error among the Pharisees then, and is still retained and improved among Papists, and Ignoramus's now a days. S. Luke sets down this history, And a certain Ruler asked him, Luk. 18. 18. He was not one of the common sort, but a man of chief authority; and he came not as many did to tempt Christ, but to learn of him. And it's remarkable, that he a great man, a person of quality among the Jews, in the time of his youth, did busy himself in such excellent things, as to inquire after his eternal condition: He was said to be 〈 in non-Latin alphabet 〉 , a young man. It's the young man's duty to remember his Creator in the days of his youth. Now let's consider the History as related in the Text. Before he propounds his question, we are to observe his great diligence and reverence, 1 His diligence, he came running, he made hast to Christ, willing to be quickly resolved in a great question. Lest Christ should have been gone before he came, he mended his pace. This shows his f • rvour, desire, and eagerness to meet with Christ. And this in a young man, and a Ruler, was the more remarkable. 2 His reverence, he kneeled to him. He cometh as a petitioner to ask that which most of all concerned him. This posture shows his humility, and what high estimate he puts upon Jesus Christ. These things being premised, he propounds this question, which is of the greatest moment. 〈 in non-Latin alphabet 〉 ; &c. What answer Christ gave him, and how he replied, and how Christ rejoined, and what was the product thereof are not my present busyness. The enlargement of these things by way of Paraphrase with observations upon them, would take more then the allotted time. My work intended is to fixe upon the main scope and substance of the Question. That which was in the eye, aim, and design of this young man was what should become of him to eternity. Wherein you have, 1 An end propounded, eternal life. 2 The means inquired after, what shall I do? Or what good thing shall I do, as Matthew relates the story. Here he failed grossly in the standing upon his own works, dreaming of Pharisaical righteousness. He was a young man, and had learned from the Pharisees school to be confident of self-righteousness, and plead for his own merits, as afterward it followeth how he boasted v. 20. But when Christ touched him to the quick v. 21. he discovered how far he was from that perfection whereunto he pretended. 3 Of whom doth he inquire? To whom doth he propound this question of the greatest consequence? Unto Christ, whom he calleth, Master, a Teacher, one whom he thought able to instruct him, and he add's this Epithet, Good, Christ checks him v. 18. Christ doth not refuse the name of Good, sed eo sensu quo Adolescens intellexit, ideo repudiavit, quia in Deum solum competebat. The young man took Christ to be no more then a man. Si in me nihil altius agnoseis, quam naturam humanam, falso, elogium boni, quod soli Deo convenit in me transfers, so Calvin (i e) If thou knowest no more then a human nature in me, thou falsely ascribest to me the name of Good, which belongs to God alone. Aut ergo agnosce me Deum, aut a boni titulo abstine, so learned Gerrard. Notwithstanding this young man fails in the manner of propounding the Question, and prescribes his own works, his own Pha • isaical righteousness, which was his gross error, took upon trust from the Pharisaical Rabbies: Yet it's worth our special observation (and it's that which is my chief design in the choice of this Text) that this young man, a Ruler, who came with an intent to be instructed of Christ propounds no frivolous impertinent question, but one of the greatest concernment in all the world. He had enough for the present world; but he looked for afterwards; what would it avail him to live delicately here, and miserably to all eternity? Wherefore he inquires after his everlasting estate, a Question worthiest of all our inquiry, pains and diligence. What I purpose (through Christ that strengtheneth me) to speak on this Scripture, I will comprise in this Doctrine

That the main Inquiry and business of Christians ought to be employed [Doct.] concerning their eternal condition.

The great question worthiest our asking, studying & stateing is this, What shall we do to inherit eternal life? In the unfolding of this great point, my Method shall be, 1. To inquire into the nature of Eternity, or Eternal life, what we are to conceive of it? 2. Give in the proof of the Doctrine. And lastly, conclude with some useful Application.

1. To resume what I first propounded, To inquire what Aeternity is, is to launch into a boundless Ocean. The well is very deep, and we have not wherewith to draw. Men and Angels are at a stand admireing what they cannot sufficiently comprehend. We cannot shadow it forth, but very imperfectly, and as for the perfect apprehension thereof, we must leave it till we come to Heaven. Concerning eternity, the Scripture by these names expresseth it. It's called 〈 in non-Latin alphabet 〉 in the Text. Rom. 1. 20. 〈 in non-Latin alphabet 〉 . in Isa. 57. 15. God is said to inhabit eternity: That is the highest expression. And elsewhere its called a Crown of glory, and emphatically 〈 in non-Latin alphabet 〉 , 1 Pet. 5. 4. 〈 in non-Latin alphabet 〉 , 2 Cor. 4. 17. This is that glory that shall be revealed, Rom. 8. 18. This is that house in Heaven not made with hands, 2 Cor. 5. 11. And this is said to be 〈 in non-Latin alphabet 〉 , Mark. 10. 30. And what's that life but eternal life, as followeth in that place: This is called Salvation, Heb. 5. 9. and Redemption, Heb. 9. 12. It is called the inheritance of the Saints in light, Col. 1. 12. Eternal life is Christ's purchase and the Saints inheritance: And this inheritance hath these singular Epithets 〈 in non-Latin alphabet 〉 , 1 Pet. 1. 4. incorruptible, undefiled, never fadeing; and if you ask where this is, the next words specify [reserved in heaven for us] What need I seek out more expressions of the same thing? Abraham's bosom, the Kingdom of Heaven, the blessed vision, fullness of joy, rivers of pleasures, the right hand of God, all these ar • • hrases setting forth the eternal condition of happiness, or that life eternal which is the inheritance of Saints. And because these things cannot sufficiently be expressed positively, the Apostle by way of negation tells us. 2 Cor. 4. 18. The things which are not seen are eternal. Eye hath not seen, ear hath not heard, neither hath it entered into the heart of man to conceive &c. 1 Cor. 2. 9. Further to represent unto you, what Eternity is, or that Eternal life, which is the portion of God's children, I will lay down these ensuing propositions, which I shall propound by way of negation.

1. Eternity admits no succession of time. Time is defined by the Philosophers, to be 〈 in non-Latin alphabet 〉 . But eternity hath no first and later estate. It's an Identical condition, simul & semel. Time past, present, and to come are no parts of eternity: For all these shall be swallowed up in eternity. There shall be no distinct seasons of the year, no observation of months, days, and years. Scotus himself will tell us, Aeternitas tota simul. Aeternitas est indivisibilis nec habet partes sibi invicem succedentes, So Bonaventure. The Angel in the Revelation sware 〈 in non-Latin alphabet 〉 . Rev. 10. 6. And this is in eternity. Numerus which is Species quantitatis discretae hath no reckoning in eternity; For there's no Arithmetic, no numeration of Centuries, or Millions of years. The greatest number (if the greatest could be given) in Arithmetic, stands but as a Cypher in comparison of eternity.

2. Eternity admits no alterations. Alterations are in quality either from better to worse, or from worse to better. The Saints shall neither lose their graces nor their glory. In this world the evidences of the Saints may be dimmed and darkened. They may lose the luster and sense of their graces, though they cannot lose the seed abiding in them, nor the truth of their graces. But in heaven there shall be all light, no darkness, no fears, no clouds, no weak faith; for they shall enjoy the blessed vision, no faint hope, for there they shall have a perfect fruition. All the glorified Saints shall keep their ever-abiding mansions; They cannot change from better to worse: Neither can the damned change from worse to better. The darkness of the damned shall never alter into light. Their sorrows shall never be changed into joy. Origen dreamed that there should be a relaxation for the damned after a thousand years; but this is an old, exploded error.

They that are holy sh • ll remain so, and they that are unholy shall so remain in Eternity. Their condition is unalterable, as we read Luke 16. 26. They which would pass from hence to you cannot, neither can they pass to us that would come from thence. There is no fear of worse times to glorified Saints, nor any the least hope of better times to the damned: Weeping, wailing, and gnashing of teeth shall be the everlasting curse of the damned: Triumphing, singing Hosanna's and Hallelujahs shall be the everlasting blessedness of glorified Saints:

3. Eternity admits of no augmentation nor diminution: Where is augmentation and diminution? that's in the Predicament of Quantity. All things in Eternity are at their 〈 in non-Latin alphabet 〉 . All things are in the superlative degree. No mixture of joys with sorrows: No damp upon the spirits of Saints in heaven; nor any diminution of the damneds punishments in hell. In eternity, the Saints enjoy a kingdom, they are all Kings and Priests unto God. They are not in such a condition as may be bettered? For they enjoy the height of happiness, the price of Christ's blood, an inheritance by him purchased for them. They shall see God, and this can be no ordinary happiness: it is indeed the perfection of the Saints happiness: And therefore Augustine upon Psal. 85. propounds the Question, Quid quaeris, ut ascendat in linguam, quod in cor non ascendit? Nothing shall be there in a moderate mean condition, but all shall be stretched out to a superlative capacity, either height of happiness, or height of misery, either transcendent joy, or transcendent sorrow.

4. Eternity admits of no revocation. We cannot call back an Arrow out of a Bow, we cannot call back the least minute of time: Deeds of Lands are made oftentimes in this world with power of revocation: But man's eternal condition admits of no revocation. When once death hath dissolved and put a period to our life in this world, then we are launched into the ocean of Eternity, and there's no possibility of returning to the shore of this world; no new life to re-act in this world. After this life ends we shall be in a neverending condition. The Saints shall no more return to the world: for the world was their prison, Death is their Goal-delivery. Multitudes of sorrows and sufferings they have met with in the world; now in Eternity they are freed from all, and shall never return to re-act all those Tragedies and sufferings which they brake through in this life. Neither can the damned 〈◊〉 any relaxation, or revocation; for they are in a hopeless and Christless condition: They sinned against an infinite God, and in Justice he proportions infinite punishments for sinning against so infinite a Majesty. Thus you have heard what Eternity cannot admit of, by way of negation, I have shadowed it forth in those Propositions.

Now what Eternity is, I shall positively thus define unto you. Eternal life is the perfection of happiness, given by Christ unto the Saints in glory, whereby they have an everlasting fruition of God, and communion with him.

To open this Definition.

1. I call it the perfection of happiness. It's the aggregation of all good things, the comprehension of all blessednesses. Many Stars make a Constellation, many waters make a sea: All good things put together make up this happiness. There's no imperfection, no decay, no alteration: Eternal life takes in perfection of joy, perfection of glory, perfection of degrees.

2. This is given by Christ unto the Saints, Joh. 10. 28. I (saith Christ) give unto them eternal life. God the Father gives eternal life by the Son, and the Son by the Spirit. God the Father, the fountain and author of all life, gives this life. God the Son laid down his blood, a price abundantly sufficient to pay to the uttermost farthing for the purchase: And God the holy Ghost seals and gives assurance, and applies the love of God the Father, and the love of God the Son with all his meritorious sufferings unto the Saints.

3. I said, by this eternal life the Saints in glory enjoy fruition and communion with God. Here they enjoy some glimpses and parcels of this communion, they have tasted how good God is: But in Heaven, in Eternity, in the fruition of, and communion with God, there will be these singularities.

1. They shall enjoy God immediately. They shall enjoy the blessed presence of God, communion with the holy Trinity, not as here, by ordinances and means, but immediately, 1 Joh. 3. 2. they shall see him as he is. If it be so sweet to enjoy a Sabbath, and communion with God in Ordinances, and communion with his children here on earth, Oh! how ravishing must that sweetness be to enjoy God in heaven. Si adeo dulcis quaerenti (saith Bernard) quid erit invenienti! If we meet with sweetness in our way, what shall we do at our jou ••• ys end in our country?

2. They shall enjoy God fully, In thy presence is fullness of joy, Ps. 16. 11. God will never hide his face, he will never withdraw his comforts. There will be no low ebb, but it shall be full tide always: Every vess • l shall be as full as it can hold, even brim full of glory.

3. They shall enjoy God everlastingly; At thy right hand there are, pleasures for evermore, Psal. 16. 11. Eternity admits no period of time, no conclusion. A Ring, which is an emblem of Eternity may be broken to pieces, and will wear away. The Vestall fires are quenched. Methuselah, that long-lived Patriarch, died. But Eternity admits no conclusion. As long as God and Christ is, so long shall the Saints be happy, and that's to all Eternity. Non beatitudo esset, si certum Sancti non haberent se ibi semper futuros.

Having now given you some glimpses of Eternity; and having, though but darkly, represented to you that which is indeed inconceivable and inexpressible, but by those who are partakers of it; I come now in the next place to prove my assertion, That this ought to be our inquiry & grand business, the 〈 in non-Latin alphabet 〉 , the work of works, to examine what shall become of our souls & bodies to all eternity, I shall give attestations to the truth delivered, 1. From Scripture Examples. 2. From Scripture Precepts. 3. From Scripture Reasons.

1. From Scripture Examples. This was the main Question of those that were touched at Peters Sermon, Men and Brethren, what shall we do? Act. 2. 37. And of the convert Goaler, Sirs, what shall I do to be saved? Act. 16. 30. Eternity was in the eyes of Enoch, Gen. 5. 24. And in the eye of Moses, Heb. 11. 26. This was in the meditations of David, Ps. 17. 15. When I awake I shall be satisfied with thy likeness. This was that Country which those renowned Patriarchs sought after, Heb. 11. 16. This was in the heart of Paul, Phil. 1. 23. and he speaks in the name of all the Saints, Phil. 3. 20. Our conversation is in heaven, whence we look for the Savior, the Lord Jesus Christ. The worthy Martyrs, of whom the world was not worthy, laid down willingly this temporal life for an eternal, Heb. 11. 35. And what's the great ground of consolation, 1 Cor. 5. 1. but a house eternal in the heavens. It were easy to give a Catalogue of many rare precious servants of Jesus Christ, who have made this their design and business to inquire concerning their everlasting condition. But this that hath been said may suffice.

2. For Scripture Precepts: To this purpose tends the weighty exhortation of Christ, to lay up treasure in heaven, Mat. 6. 19. 20. to seek first the kingdom of God, Mat. 6. 33. Joh. 6. 27. to labor for that which endureth unto eternal life. And those of the Apostle, Phil. 2. 12. 1 Tim. 6. 12. v. 19. the word is 〈 in non-Latin alphabet 〉 , which is not a bare taking, but a laying hold with both hands: We must make it our business to get assurance of our eternal condition.

3. I will lay down some Scripture Reasons, and they shall be considered under two heads, either privatively what we are freed from by our interest in this eternal life, or positively what we gain by the fruition thereof. There's great reason to persuade us to labor and secure our everlasting estate, if we consider,

1. When once we are in eternity, consider what we are freed from. There are several privative Immunities which glorified [Reas. 1] Saints are partakers of, and Militant Saints have only in their eye, heart, desires, and expectation of that happy, welcome day. These things are in the desire, hope, and earnest longing of Militant Saints; but glorified Saints have their desires accomplished, and the fruition of that which on earth they hoped for. And what are these privative immunities?

1. Freedom from sin: Nothing that defileth is in heaven; there is no conflict between the flesh and spirit, no struggling against lust, no combating with the flesh: It's the greatest desire of God's children, that they may sin no more. In this world the best of God's children are subject to many infirmities; they carry about with them a body of sin: But then there shall be no infirmities, no corruptions, no lusts to conflict withal, as appears more fully from Isai. 44. 22. Jer. 50. 20. All which Prophesies have reference unto the Triumphant Church, Jerusalem which is above, the Mother of us all.

2. We shall in eternity be freed from all temptations to sin, from the Flesh, the Devil, and the World.

1. There we shall not be troubled with corrupt flesh to lust against the spirit: There we shall not be troubled with the deeds of the flesh, Envy, Hatred, Malice, Heresies, Variances, &c. Here we are in part carnal, there we shall be wholly spiritual.

2. There we shall not be troubled with the Devils temptations, his methods, snares, depths, shall do us no harm. In this world he is a Lyon let loose, running about, seeking whom he may devour; there he is a Lyon chained, shut up; he may (like as dogs, bark at the Moon) rail against the Saints, but he can do them no harm: This Accuser of the Brethren is shut up. In this world the Devil is busy to winnow the Saints as Wheat; but in the world to come, the Saints are like Wheat laid up in the Garner, out of his reach and meddling withal, as we may read Rev. 20. 10.

3. The Saints shall be freed from all the worlds temptations; what's in the world is reckoned up 1 Joh. 2. 16. viz. the lust of the flesh, the lust of the eyes, and the pride of life. But in that day the world shall be burnt up, and be dissolved. There shall not remain a wicked world to seduce the Saints. The Devil cries, come to me, but he will deceive thee. The flesh cries, come to me, but it will assuredly fail thy expectation. The world cries, come to me, but it will destroy thee: But in the world to come there will be neither a devil to deceive, nor a flesh to fail, nor a world to flay.

And lastly, we are freed in heaven from all punishments of sin, all sorrows, calamities, afflictions of all sorts and sizes, Rev. 21. 4. Heaven is a place of rest: There the weary go to rest: Heaven is a place of security, no enemy can pursue thee there, no persecutor can reach thee there, no slanderous tongue can there do thee harm; there thou shalt be hid from the scourge of tongues; there shall be neither thirst, nor hunger, no sorrow nor mourning: All tears are then wiped away, sorrow and mourning shall flee away. In heaven thou shalt not be troubled with an aking head, nor with a sad heart: None shall complain there of fainting fits, nor of stone, chollick, gout, strangury, tooth-ache, or such like pains full of dolour and anguish: Nay more than this, after once thou art in heaven, thou shalt no more taste of death; a temporal death thou sufferedst before, that was the wages of sin; but a second death thou shalt escape, as we may read Rev. 20. 14. When once thou gettest into heaven thou art out of gun-shot, out of all dangers, out of the rage and malice of wicked men; the Whip, the Rack, the Block, the Gibbet, all the threats of ungodly men, can do thee no harm. Thou hast a life secured from the malice of men and devils: it's a hidden life: 'tis in the safest custody, Col. 3. 3. Your life is hid with Christ in God. These are privative immunities.

But in the second place, another Reason to persuade us to the search, study, and inquisition after eternal things shall be drawn from those positive singular benefits, which the Saints shall reap in eternity. Particularly. 1. They shall enjoy the blessed presence of the holy Trinity, the vision and fruition of God. This is a transforming sight. They are like unto God so far as a creature can be capable of assimilation unto a deity. Though Saints are not deified & become God's, yet they are in an eminent manner partakers of the divine nature. They shall see in heaven, God the first being of all, and their gracious Father reconciled to them in Jesus Christ. They shall see Christ, God and man in one person, their Redeemer and Intercessor, and they shall see the holy Ghost their comforter. Neither shall they as strangers and travellers see other men's Lands, or as men by maps see far Countries, wherein they have no interest;

But they shall see the blessed Trinity as having themselves a special interest therein, God as their God, Christ as their Redeemer, the Holy Ghost as their Comforter. Tolle meum (saith a Father) & tolle Deum. In My God and my Lord, there li • th the great consolation.

2. Glorified Saints enjoy the society of Saints and Angels, the spirits of just men made perfect. There they shall see Abraham the father of the faithful; David, a man after God's own heart, Moses and Job, Mirrours of meekness and patience; Paul, the great Dr. of the Gentiles. There the godly Pastor, and godly People, the godly Husband and godly Wife, the godly Father and godly Children shall meet together. O what precious company is there! None but holy persons are admitted into the new Jerusalem. Whether the Saints shall know one another in heaven, who have been so well acquainted on earth, is a question much controverted. But there are two Scriptures that make much for the affirmative, viz. Mat. 17. 4. At Christ's transfiguration which was a type and glimpse of heaven, Peter knew Moses and Elias, who were dead many hundred years before. Another is 1 Thes. 2. 19, 20. For what is our hope or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy.

3. The glorified Saints shall be busied in a rare transcendent employment. In heaven they shall be forever praising of God, and Selah shall be put to the end of each praise. Their spirits shall be raised and fitted for that great employment. Their work will be their delight forever, to sing Hallelujahs unto him that sitteth upon the throne, and to the Lamb forever more. Thankfulness runneth parallel with the longest line of eternity. It's the language of militant saints on earth, and of triumphant in heaven to celebrate the praises of God, and bless his name. Praise is comely. It's both good and pleasant to express the praises of God. Eternity it self will be too little to speak forth the pralses of God.

4. This employment shall be in our Fathers house. When once we come to Heaven we have fixed mansions, never to be removed. There we shall not sing the songs of Zion in a strange land, but in our fathers house. Oh! how sad a reproach was it when the men of Babylon tauntingly called upon the children of Israel, sing one of the songs of Zion, v. Psa. 138. 1, 2, 3, 4.

5. And lastly, Glorified Saints shall keep an eternal Sabbath in Heaven. They shall have but one Sabbath in eternity, but that shall be continued, and never cease. And in that Sabbath there shall be no tediousness: Their spirits shall be suited for the greatness of that employment. There shall be no intermission, nor interruption: But there shall be one continued strain, one constant act of glorifying God to all eternity. There will be no complaining of double duties, of wearysomeness of the flesh, there shall be no tireing of the spirits. In this Paradise all the spirits of the Saints shall forever be fresh and green: There shall be no decay of strength, abilities, and fitness for such high employments. Now put all these things together, consider what we are freed from, and what we get by this future condition of glory, who of understanding would not be in love with these things? who is there that hath but once tasted, that would not desire to drink deeper of these rivers of pleasure? Who is there that knoweth what an excellent life that is which is to come, that would not study, inquire, and labor to get assurance of it? And yet this is the madness and folly of the men of the world, that prefer dross before gold, the transient base things of the world before the precious treasures of eternity.

What now remains, but that I should set all home in an Usefull Application, and so at present dismiss you. Men, Fathers, and Brethren suffer the word of Exhortation, to make it your business, inquiry, and care to make sure of your eternal condition. O eternity! eternity! This word eternity should lie upon our hearts, it should be in our frequent serious thoughts, and in our retired meditations. In our conversings with men in the world, the consideration of eternity should abide upon us: In our studies let us study for eternity. It was a boasting speech of a Painter that said, Aeternitati pingo: I am sure we ought to study and drive our designs for eternity. We should so improve our time, husband our talents, and so lay out the gifts and graces which God gives us, as we may take comfort therein to all eternity. O! that men addicted to pleasure, would consider that all the pleasures of sin are bitter sweets, And for all these things God will bring them to judgment, Eccles. 11. 9. And, what? Will ye be such fools as for a few paltry, vain, pleasures to hazard your immortal precious souls unto all eternity? O! that covetous Mammonists would take the consideration of eternity into their thoughts, Wherefore do you spend your money for that which is not bread? Isai. 55. 2. How greedily do men grasp riches, how do they make hast to be rich, and put both their hands and both their shoulders to purchasse great estates, and never think they have enough, like the horse leaches daughter crying still give, give. And all this while they set their hearts upon perishing things, upon that which is not. v. Prov. 23. 4, 5. But eternity cometh not into their thoughts; Transient riches take up their thoughts, heart, all; but eternal riches, a durable substance is no whit regarded. There is a sad example of that miserable rich fool, of whom you may read Luk. 12. 19, 20, 21. O! that all dissemblers and hypocrites would lay the thoughts of eternity to heart! How many dissemble and bely their consciences, and pretend one thing openly, when as they intend another secretly. Their hearts give their lips the lie. Did these consider of another world, of an everlasting estate either in happiness or misery, surely they durst not baffle their consciences, and turn any way for temporary advantage, and in the mean time wound their consciences? Questionless if eternity was more in our thoughts, we should be better in secret, we should pray with more faith and fervency, and be more watchful over our hearts, more conscientious in all our carriages. Did we entertain in our hearts the frequent thoughts of eternity, we should be better in our capacities and relations, better masters, and servants, better parents and children, better husbands and wives. It was the Motto of Meursius a learned man Aeternitate • cogita. Did we think of eternity, we should not be so loath to lay out ourselves for God; did we consider often how frail our life is, as a vapor, a bubble, swifter then a weavers shutle, swifter then an arrow out of a bow, swifter then a post, then a thought: Certainly we should not then be so hardly entreated to labor in God's vineyard. Did such who are entrusted with the inspection of others consider of the account they must give in another life, they durst not neglect those Depositums, the parents choicest jewels committed to their trust, and excuse themselves with a distinction per se & per alium, which in eternity will prove an unsound rotten distinction, and will not in the least help them out, who eat the bread of idleness. If this consideration of eternity were in the tradesmans thoughts, he durst not vend sophisticated wa • es, and cozen in his trade (as if in his trade a mystery of over-reaching were tolerable) O miserable gain to be penny wise, • nd pound foolish, to get a little petty profit in the trade, and in the mean time adventure the loss of an immortal soul forever! Behold, Brethren, we all stand at the door of eternity; Thousands of diseases, casualties, molestations may dispatch us; and send us to our long home. Here lieth our great wisdom and understanding, in making timely provision for our eternal condition. This should be o •• study, this should be our inquiry, to ask, what means must we use to inherit eternal life? What must we do to be saved? How must we make our peace with God? Yet a little while and our souls shall be separated from our bodies. Yet a little while and grisly death the King of terrors will seize on us; Here then must we be inquisitive, what will become on our souls afterwards? We see God writing vanity on all sublunary things, and they are full of vexation. The greatest riches are uncertain, and perishing; All the honors, and riches in their greatest estate and confluence, cannot help a man in the evil day, nor satisfy an immortal soul, nor bring a man to eternity. Wherefore our great care and wisdom should be, to get an endureing substance, to get assurance of the love of God in Christ, and his love isan eternal love. We should be exhorted in the language of the Apostle, Col. 3. 2, 3. Set your affections on things above, and not on things below. For ye are dead, &c. Let me, in a few words (to press upon you the study of eternity,) add these Moving considerations.

1. This study of eternity is an honorable study. It's a most sublime, noble study, suitable to the soul. The understanding of man is a noble faculty of the soul, and what more suitable for such a noble faculty to contemplate, then the thoughts of eternity? God and Christ, and Glory, the blessed vision, communion with the Father and the Son, these are objects fittest for the contemplations of an immortal soul. What a degenerate sordid thing is it, for Princes children to converse with base persons? All God's children are children of the great King of Heaven and Earth, and for such to have their thoughts stuffed with trash and pelf of the world, O how unsuitable and unworthy is it! The Lapwing is accounted an emblem of infelicity; because she feeds on dung, though she wears a Coronet upon her head. Shall then our heavenly-born-being souls be prostituted to Mammon? shall our thoughts be low and creeping? Our thoughts and negotiations ought to be on life and immortality, even the great things of eternity. Our studies and meditations should be on the things above, heavenly treasures, an inheritance that's immortal, undefiled, that fadeth not away. This is that noble, that honorable study, wherein we ought to be employed.

2. This study of Eternity is a most sweet, delightsome, soulravishing study. Job on the dunghill was comforted with the consideration of a better life, and a glorious resurrection, Job 19. 25, 26, 27. For I know that my redeemer liveth; and this comforted Stephen, when by the eye of faith he saw Christ, even when the stones were about his ears: his temporal life was then a going away, and he was hastening to a better. That life was transient, this permanent. Oh! how sweet is the meditation of a God reconciled, of a crown of glory, the price of our high calling. This makes the Saints desire to be dissolved, and to be with Christ. The consideration of heavenly consolations, sweeten the bitterest pills of afflictions. For one moment in heaven will abundantly make amends for all our sufferings and sorrows on earth. This serious consideration of Eternity will be a cordial in all troubles: I have read that Q. Eleanor sucked the poison out of the wound of the King her-husband I am sure the meditation of our everlasting estate, will suck the poison out of those wounds which affliction bring. Oh! how delightful is the thought of a haven to such as are tost up and down with storms and tempests: This world is a tempestuous sea, rough and troublesome, how delightful is this meditation to a child of God, to think, I am passing through the rough sea of the world to an eternal Harbor.

3. This is a most profitable study. We read of treasures, crowns, high places, inheritances, laid up for the saints. In this world riches fail, in heaven is an enduring substance. In this world honors lie in the dust, many are degraded, in Heaven no degradation. That honor is permanent, Godliness hath the promise of this life and that which is to come 1 Tim. 4. 8. Wherefore then should we cark and care and turmoile for the pelf of this world, and in the mean time neglect eternal riches? What a do? What a hurry? What solicitous turmoyling is here to get estates in this world? What projecting, torturing of men's brains, complying with men and times, to get honors and riches in this world? Whereas all these things are not bread, they are not the true treasure nor abiding substance. But in the mean time how few are there that labor for spiritual riches, and lay up their treasures in heaven. No treasure like this, this only enricheth the owners.

4. And lastly, this is a seasonable study. What are our life's but a blast? Our breaths soon depart, and then all our thoughts vanish, every affliction, every disease puts us in mind, that here is not our rest, here we have not an abiding city. Revolutions of Providence; read Lectures to us of the changeable condition of the world. What then more proper and more seasonable then to have our hearts took off these transient things, and fixed upon permanent things? There is no certainty here, but there is in another world. The world with all it's bravery passeth away: And there shall be a dissolution of this frame visible to our eyes. How nearly doth it concern us, and how seasonable a duty is it, to mind heavenly things, to fix our thoughts, meditations, totum hominem, totumque hominis, upon those excellent things of eternity. Let's study this subject more then ever, and let us make more diligent inquiry after our eternal condition.

THE MALE IN THE FLOCK, OR The best must he offered to God,

THe first word (But) imports a Connection on what went before. Wherefore I hope it will be time well spent, to premise a brief Analysis upon the whole chapter, before I fall upon the words of the Text: The whole chapter may be divided into two parts. The former whereof contains a Protestation of God's abundant love unto the people of the Jews: The latter contains a sad complaint and charge against them for their stupendous ingratitude: Then here's abundantly declared God's singular love unto them and to their father Jacob, v. 2. I have loved you saith the Lord; yet ye say, Wherein hast thou loved us? was not Esau Jacob's brother, saith the Lord? Yet I loved Jacob and I hated Esau, Jacob was elected, and Esau was reprobated. Neither the election of the one, nor the reprobation of the other was upon praevision of works. All such Arminian Glosses which corrupt a good Text are quite overthrown by the Apostles Determination Rom. 9. 11, 12, 13. Where this numerical Scripture is quoted and expounded, 2. Here's set down the ingratitude of the Jews. And this brand is set upon their foreheads in legible Characters, as may appear by these ensuing instances: 1. Their signal contempt of God. v. 6. 12, 13. A son honoreth his father, and a servant his master: If then I be a father, where is mine honor? And if I be a master, where is my fear? Saith the Lord of Hosts unto you, O Priests, that despise my name: And ye say, wherein have we despised thy name. v. 12. But ye have profaned it in that ye say, The table of the Lord is polluted, and the fruit thereof, even his meat is contemptible v. 13. 8. Ye said also, Behold, what a weariness is it, and ye have snuffed at it, saith the Lord of Hosts, and ye brought that which was torn, and the lame, and the sick: thus ye brought an offering: should I accept this of your hands, saith the Lord? The aggravations are great. 1. From their Relations, they were sons, and servants, yet though sons, honored their fathers, and servants, their masters, yet those Jews were undutiful: Nay they had nea • e • . Relation then this, as Priests consecrated after a peculiar manner Quicunque vult: Everyone might not take upon him the Priests office; As they might not then, so neither may everyone now take upon him the Ministers office. God hath set some Pastors, some teachers in his church Eph. 4. 11. Some cannot signify all, Now the fault was the greater, because they being Priests polluted the table of the Lord, as may appear by comparing v. 7. and 12 together v. 7. Ye offer polluted bread upon mine Altar, and ye say wherein have we polluted thee? In that ye say, the table of the Lord is contemptible: v. 12. But ye have profaned it, in that ye say, The table of the Lord is polluted, and the fruit thereof, even his meat is contemptible. A 2. Aggravation is their insensibility v. 6. They expostulate the case, Wherein have we despised thy name? Thus sinners are apt to excuse themselves, & are not easily brought to an acknowledgement of their offenses. And of all others, those stains which are in a linen ephod are most conspic • ous: It's a common saying— Nugae in ore Laicorum sunt blasphemy in ore Ministrorum. It's Calvin's observations— Non levatur culpa populi etiamsi gravius sit crimen Sacerdotum: 2. You have the evidence proved v. 7. 8. Ye offer polluted bread upon mine altar, and ye say, Wherein have we polluted thee? In that ye say, the table of the Lord is contemptible. v. 8. And if ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and the sick, is it not evil? Offer it now unto thy governor: Will he be pleased with thee or accept thy person, saith the Lord of Hosts? 3. At last follows the dreadful punishment and vengeance of God upon them for their sins, Amongst others three Judgments are most remarkable. 1. Rejection of their prayers and persons both. v. 9. And now I pray you beseech God, that he will be gracious unto us: This hath been by your means: Will he regard your persons, saith the Lord of Hosts? 2. A transferring of God's worship [ 2] to the Gentiles v. 11. For from the rising of the sun, even unto the going down of the same, my name shall be great among the gentiles, and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of Hosts. 3. A terrible curse in the Text: So the Anathema is pronounced, Cursed be the deceiver &c.

Not to detain you any longer in the context, The words may be divided into these ensuing particulars. 1. A dreadful curse threatened, or woe denounced. 2. The person decypherd upon whom this curse justly falls (i. e.) The deceiver, hypocrite, jugler. 3. The greatness of his crime which is amplified by these aggravations, 1. He sacrificeth a corrupt thing. 2. This was not done accidentally, [ 1. 2. 3.] or unawares, but deliberately. He binds himself with the religion of a vow • , He voweth and sacrificeth that which is feeble, corrupt, vile, contemptible, and useless. 3. All apologies of inability, poverty, and indigency are removed out of the way. Had he been poor and had never a better in his flock, his willing mind had been accepted. In case of integrity of heart the Lord accepts the will for the deed. But this sordid spirited-man, Dolosus Machinator (as he's usually termed) had a male in his flock, and in contempt to God offers that which was vile and refuse. Wherefore this circumstance aggravates his sin beyond all degrees of comparison. As if the Lord should say, what vile, unthanke-full wretch dost thou thus requite me for giving thee of the best, to make returns of the worst unto me? Do'st thou thus requite me, foolish and [ 4] unwise? Lastly here's strength of Reason to enforce the premises: And this is a double one drawn from the Majesty and Sovereignty of God, For I am a great King, saith the Lord of Hosts. The other is drawn from the dreadfulness of God's name among the Heathen, and my name is dreadful among the Heathen.

There may be many choice Doctrines raised from the words. But I conceive it needful to premise a brief Paraphrase upon the words, which I shall endeavor to do, by giving resolutions to these three ensuing Inquiries.

1. We are to inquire what we are to understand by the deceiver in the Text? For answer Drusius thus brands him. Qui aliud vultu & in oratione prae se fert, & aliud pectore clausum tenet (i. e.) He is one who in his pleasing countenance and speeches pretends one thing, but in his heart intends another. The Psalmist gives such hypocrites a remarkable Character Psal. 55. 21. The words of his mouth were smoother then butter, but war was in his heart: His words were softer than oil, yet were they drawn swords. Now this Deceiver in the Text, which (according to the version of the Interpreters) is called Quadruplator, Impostor, Machinator, &c. is an errand Hypocrite, who makes many fair pretences, and thereby flatters himself, hoping to collude, and cozen God, conscience, and the world: He is a crafty, subtle, dissembling fellow, who is most in semblance, least in substance; greatest in pretences, least of all in intentions: One he is (in a word) that's a Nominal Professor, and a real Atheist: None more forward than he to profess Religion, none more backward to practice what he professeth: wherefore Mr. Calvin on the place giveth him this brand of infamy, Qui ergo putant se posse elabi ex Dei judicio talibus artificiis eos Propheta maledictos esse dicit: Such who by such tricks and jugglings think to escape God's judgment, they are accursed persons.

In the second place we are to make enquiry what's to be understood [ 2] by having in the flock a Male?

A. By Male we are to understand the best of the flock, such as the Law required without blemish, Lev. 1. 3. 10. This Male must have these properties according to Vatablus his observation; It must be Integer, immaculatus, abs{que} ullo vitio. The 70. renders the words 〈 in non-Latin alphabet 〉 (i. e.) that man that is able to give a better sacrifice: A man of ability to give a Male, and offers a vile contemptible sacrifice, O what a horrible affront and indignity is this to God! Haec autem dicendo ostendit eos habere quae optima sunt, & offerre quae mala sunt: So Jerome on the place. They had the best in the flock, and yet offered the worst; such are accursed persons, who carry themselves thus contemptuously towards the great God of Heaven and Earth, 〈 in non-Latin alphabet 〉 , so Cyril of Alexandria. This is nothing less than contumely and injury offered unto God.

3. What are we to understand by a corrupt thing? [ 3]

A. By a corrupt thing we are to understand that which is weak, vile, feeble, and contemptible: Cyril on the place thus expresseth them; 〈 in non-Latin alphabet 〉 : Such things as seem of no account and reckoning: Such was the baseness of their spirits in those days that they thought anything good enough for God. No Vows, no Engagements held them fast, so great was their falsehood and hypocrisy that they offered the refuse and worst to God: They loved a cheap religion, easy duties, sleight services, wherefore if they could find out anything more cheap, easy, and contemptible than another, that these base hypocrites offered to the Lord. These are the deceivers, and notorious juglers which come under the Anathema of the Text: I wish there were not an Anabaptistical spawn in these days, who love a cheap Gospel, and decry Ministers and their maintenance: Some are best pleased with that portion which they have robbed the Ministers of. Insomuch that many will brand Ministers with the odious names of Jewish and Antichristian Priests, though only for demanding their lawful dues: And further though a Minister demands only his own (he having as good a right to his tenth part, as any other have to their nine parts) yet the iniquity of these times are such, that many make no conscience at all of defrauding the Minister, Siquid blae • um, siquid debile, siquid distortum, that they will allot for the Ministers share: But such cheaters of God's Messengers will thrive by their fraudulent dealing, no otherwise than the Eagle which stole a piece of flesh from the Altar, and with it took a live coal, which burnt up her own nest.

And now the Paraphrase of the words being premised, Here are four Doctrines which lie obviously in the words.

1. All such as deal deceitfully and hypocritically in God's service, [Doct. 1] expose themselves unto the dreadful curse of God.

2. In all our services, it's God's expectation, and our obliged duty to [Doct. 2] offer the best we can possible unto the Lord.

3. It's a high contempt and indignity, to offer anything vile, refuse [Doct. 3] and corrupt unto the Lord.

4. The greatness of God's Majesty, and the estimation that Heathens [Doct. 4] have of a Deity do abundantly condemn the contemptuous carriages of seeming Professors, who offer a contemptible sacrifice unto the Lord.

Of these I shall fixe only on the second, as comprehending the rest, which I shall lay down for the ground work of my ensuing Meditations. The other Doctrines will fall in either as Reasons or Uses.

For the enlargement of the point of Doctrine propounded, my Method shall be:

1. To make strict inquiry, how must our services be performed in the best way, which we ought to offer unto the Lord? or what is that Male in the Text which we ought to sacrifice unto the Lord?

Then in the second place I am to prove my assertion by Scripture Testimony.

And then thirdly, and lastly, improve the premises in some useful Application, and I hope so to conclude with the assistance of God's Spirit, as to prevail with you to put this Doctrine into practice. (i. e.)

To give God your best services, best endeavors, even such as will be acceptable unto the Lord

For what was first propounded, The Inquiry being, how must our services be performed which we ought to offer unto the Lord? I shall by way of character give in my Answer in these six distinguishing Qualifications.

1. What we do, even all we do, must come from, and be performed with a pure heart. Purity and Integrity of heart are principally looked after, and esteemed of in God's accompt. The heart God calls for, Prov. 23. 26. My Son, give me thy heart. And this heart may not be divided; It must be one heart, Jer. 32. 39. And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them. It must be the whole heart, Joel 2. 12. Therefore, saith the Lord, Turn ye unto me with all your heart, with fasting, with weeping, and with mourning. It must be all the heart, Josh. 22. 5. But take heed diligently to do the Commandment and the Law which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in his ways, and to keep his Commandments, and to cleave unto him, and to serve him with all your heart, and with all your soul. Lo then a single, sincere, undivided heart must be offered up to God: And whatsoever we do, we must do it heartily, as unto the Lord, Col. 3. 23. Quod cor non facit non fit: When one of the Roman Emperors offered a Beast in sacrifice, and it wanted a heart, their Augures upon the observation foretold some strange misery to ensue: I am sure whatever we offer unto God, if we bring not our hearts with the offering, all will be rejected. Wherefore the sacrifice of the wicked is abominated by God, because he offereth it with a naughty heart, Prov. 21. 27. The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind?

2. In all our services we must have regard to the Beauty of the season; for everything is beautiful in its season: And a dreadful curse is threatened against all those who brought not the Lord an offering in its season, Numb. 9. 13. Of this season the Prophet tells us, Is. 55. 6. And the Apostle, 1 Cor. 6. 2. Now is the season to come in and close with God, • now to agree with thine adversary quickly whilst thou art in the way with him, so we are exhorted Mat: 5. 25. You that are youngest, ought to offer your Male to God, your marrow, vigor, best strength, even all: Consecrate your fresh green years to the service of the Lord, Eccl. 12. 1. Remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them, and Micah 7. 1. Woe is me, for I am as when they have gathered the Summer fruits, as the grape gleanings of the Vintage: there is no cluster to eat: my soul desired the first ripe fruit. O that from your childhood, with Timothy and Samuel you would labor to know and fear the Lord! You that are old, give your old age to God, and be more serious; bewail with tear; of blood your youthful sins: In good earnest seek the Lord, now though it be the eleventh hour, come and work in the Vineyard; and because you have delayed the longer (which is your great wickedness) you had need for the future work the harder. And O! that your last days might be your best days. Its an observation of a Reverend Divine, That a young man should honor God with his youth, a middle aged man with his strength, an old man with his wisdom: Wherefore lay aside all delays, demurs, apologies, and vain excuses; and now take the benefit of the season, now lay hold on the golden opportunity, and labor in this thy day to entertain serious considerations of those things which concern your everlasting peace.

3. We must make Religion our business: Let this be 〈 in non-Latin alphabet 〉 , the work of works to serve the Lord. The service of God, must be performed seriously and supremely, Mat. 6. 33. Do not make an 〈 in non-Latin alphabet 〉 in matters of Religion: All other things must be subordinate and subservient unto the Worship of God. Wherefore be exhorted to give God the morning and evening sacrifice. Seven times a day, saith David▪ I will praise thee: Daniel prayed three times a day: Let's not deal so contemptibly with God, as to leave the worst of our time, that part of the day for God, when we are most indisposed for service, shuffling over a few prayers between sleeping and waking, as if such sleight services would be sufficient. Be not deceived, God is not, God will not be mocked: God requires the best of the Flock. I have often been offended, and it hath been sad upon my heart, to hear mock prayers of Beggars from door to door mumbling over a few prayers: And I have ever thought it a a shame, that such vile wretches should be suffered so to profane the Ordinance of Prayer, and take the Name of God in vain: But much more are such to blame, who have gifts and abilities, and yet content themselves with a formal service, and a lazy, easy way of worship; such tie themselves to forms, and prescriptions of Antiquity, and will force themselves to crutches, not making trial whether they can go without. The Spirit is worth the asking for; and there's a comfortable promise, that God will give the Spirit to those that ask him, Luke 11. 13. God promiseth good things to those that ask him, Mat. 7. 11. and questionless the Spirit of God is a good thing.

4. Whatever we do, we must do in Faith; if we pray, we must pray in Faith, Jam. 5. 15. If we hear, we must hear in Faith. What's the reason of barrenness and unfruitfulness in hearing of the Word? It proceeds from the want of Faith, Heb. 4. 2. If we receive the Sacrament we must receive in Faith; for Faith is the main qualification in a Receiver. The Scripture compares Faith to an eye, Zach. 12. 10. to a hand, Joh. 1. 12. If we want Faith, we have neither eye nor hand: Christ's body and blood is meat and drink indeed to the Faith of a worthy Communicant. Now if Faith be wanting, theres a mouth wanting to feed on Christ. The Apostle tells us, Heb. 11. 6. That without Faith it is impossible to please God, and whatsoever is not of Faith is sin: No services of an unbeliever are accepted in the eyes of God.

5. Whatever we do, we must do in the Name of Jesus Christ. Faith makes not God to be ours, but in Christ: Christ is the object of our Faith, the author and finisher thereof. No services can be accepted but in Christ; for God will no other way show mercy but through Jesus Christ, 2 Cor. 5. 19. Christ is our peace, Ephes. 2. 14. He is the Mediator between God and Man; He alone hath trod the Winepress of his Fathers fury. Christ is that brazen Serpent to whom we must look with the eye of Faith, else we shall never be cured of the stingings of the fiery Serpent. Christ was typified by the dead Bird; the living bird must be dipt in the blood of th •• dead bird, otherwise no atonement could be made. Christ is that tree, whose leaves convey healing to the Nation; the fountain opened for sin and for uncleanness: Christ is that Shiloh Jacob prophesied of, that Star Balaam mentioned, that Messias prophesied by Daniel, that great Prophet foretold by Moses. Christ is that great brazen Altar before the Throne, whereon all our Sacrifices ought to be offered. Christ is the beloved Son, in whom the Father is well pleased. He is the new and living way: He is the way, the truth, and life. I insist the longer on this, and am your Remembrancer of these things (though ye know them already) and the rather to settle you in the truth, against those wicked opinions of some, who fancy a Platonic Christ, and of others, who tell us of a Postern-door for Heathens, and are so lavish in their charity as they will bestow a Dowry upon Pagans, I shall urge only two Scriptures for confutation, Act. 4. 12. Joh. 17. 3.

6. And lastly, let's perform all the services of God with Reverence and godly fear; Heb. 12. 28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God with reverence and godly fear. The serious consideration of God's Majesty and Purity should mightily prevail upon our hearts, and strike in us an awful reverence of the great and glorious name of the Lord our God. Whether it be Altar-worship, Will-worship, or Men-worship, I look upon them all as abominable. Yet notwithstanding when I cry down superstitious gestures (far be it from me) to cry up irreverent gestures in the worship of God: For any in time of Divine worship to be laughing one upon another, it argueth a slight and vain spirit. To have ones hat on one side according to the swaggerers fashion; or partly off, according to a careless slovenly fashion, hanging in their eyes, is a scandalous, irreverent, offensive gesture, whilst the Preacher is a praying. Not a Governor among you would approve of such a ridiculous gesture in your inferiors, when they come before you: Neither would any of you take such gestures for capping you, and going bare within the Precincts of a College: And yet this unseemly irreverent carriage is used frequently in public Assemblies, even in time of Prayer. I mention this with a hope and earnest desire of Reformation for the future; upon serious thoughts I recommend unto you a reverential frame of spirit. Consider the presence of God and of Angels; how many eyes are over you, both of good and bad; we ought neither to give offense to Jew nor Gentile, nor the Church of God. Remember the Apostles counsel, Phil. 4. 8. 〈 in non-Latin alphabet 〉 —Amongst other things the Apostle chargeth us to regard such things as are of good report.

I have now dispatched my first head of Discourse, which indeed may serve as an Use of Trial and Examination, Whether we offer unto God a Male, the best of our services? do we offer all from the heart? do we lay hold upon the Lord's season? do we make Religion our business? do we in good earnest set upon the service of God? do we all in faith, and in the name of Christ, with reverence and godly fear? If in truth and sincerity we can as in the presence of God, give affirmative Answers unto these Interrogatories, then questionless we offer unto God a Male; not that there's any worth or merit in our services; for when we have done all we can, we are unprofitable servants; for there's neither dignitas operis, nec dignitas operantis, sed dignatio Domini, when there is a willing mind, it is accepted. By Faith Abraham offered Isaac; God knew the willingness and integrity of his heart, and it was all one in God's esteem, as if he had actually sacrificed him; for God accepted the Will for the Deed.

Now in the second place, I must make good the proof of my assertion; and this I shall briefly do, by giving in evident testimony from the Scripture. For Scripture testimony, peruse the whole Levitical Pedagogy: In all Sacrifices the best was consecrated to God; particularly, a Lamb must be without blemish, Levite. 3. 7, 8. This was for a Peace-offering: For a Burnt-offering the Lamb must be of the first year, Lev. 3. 9. Why of the first year? but because it was esteemed the best; and it's there added, it must be without blemish: So likewise fine flower mingled with oil, must be offered for a Trespass-offering, Levite. 14. 21. the best of the flower, and the best of the oil must be offered unto the Lord. In all offerings of Beasts it's observed, that God gives a special command, that the inwards and legs should be washed, Lev. 1. 13. A young Bullock ought to be without blemish, Lev. 4. 3. A Ram ought to be without blemish, Lev. 6. 6. The Priests ought to wash themselves: What great purification was required before the receiving of the Passover? All these Types proves this Truth, that the best and purest service ought to be offered up unto the Lord: Abel brought the firstlings of the flock, and the fat thereof, Gen. 4. 4. He brought God the first fruits of his increase, and the best, and fattest of his flock; whereas Cain, like a niggard, cared not what he gave, as though anything would serve the turn; wherefore Abel was accepted, and Cain rejected. Further, to instance in all Spiritual sacrifices whereof Carnal sacrifices are but a type: what ever duty or services we perform to God must be with the whole man, so David professed, Ps. 119. 10. With my whole hear • t have I fought thee. And our love to God must be with all the heart, and with all the soul, and with all the might, Deut. 6. 5. It's the high commendation of David and all Israel that they played before the Lord with all their might. 1 Chron. 13. 8. And its a singular commendation of Hezekiah 2 Chron. 31. 21. That in every work he began in the service of the house of God and in the Law and in the Commandments to seek his God, he did it with all his heart and prospered: And to the same purpose we have a parallel commendation of Josiah that rare King 2 Kings. 23. 25. That he turned unto the Lord with all his heart, and with all his soul, and with all his might. We read of examples of great sincerity and industry among the Saints of God: We find Daniel upon his watch and fasting, and praying, David mourning, and watering his Couch with his tears, Jacob wrestling with the Angel, and how did he wrestle the Prophet, Hosea informs us. cap. 12. 4. Yea he had power over the Angel and prevailed, he wept and made supplication unto him. Let no man deceive himself, for it's not so easy a matter to serve God as he requires: It must be no lazy, careless service: The Apostle gives thanks in the behalf of the Thessalonians for their work of faith, labor of love, and patience of hope 1 Thess. 1. 3. We read of a straight gate, and a narrow way to heaven: That the Kingdom of Heaven must be took by violence, and only the violent take it by force: We have a work to work, and we must work it out. Phil. 2. 12. 〈 in non-Latin alphabet 〉 &c. And there is 〈 in non-Latin alphabet 〉 2 Pet. 1. 10. We have a battle to fight, and a race to run. We have Methods of Satan to discover, strong holds to beat down, depths to beware of, and devices to find out: All these require singular pains and diligence. Wherefore we had need take unto us the Divine Panoply; we had need to the utmost bend ourselves to the service of the Lord: We had need confer our endeavors to the utmost to offer to God a Male, this best sacrifice and service unto the Lord.

Many uses might be made of this Doctrine, as for Exhortation, Reproof, Examination, Instruction and Consolation: I shall at present only six on one only Use.

Use 1. Which shall be for Exhortation. Men, Fathers, and Brethren, suffer the word of Exhortation, to give unto God back again what he hath given unto you the best parts and abilities and endowments, the best sacrifices and the best services: My exhortation shall be first to all in general, and then to two sorts in a special manner.

1. To all in general, Let me exhort you to give God your marrow and strength of your age, the morning of the day, your first thoughts in the morning, let them be consecrated unto the Lord: And if the first fruits be holy, the whole lump will be sanctified. Pub. Scipio first went into the Senate to pray before he went into the Capitol to consult: Christ was at prayer a great while before day. Mark. 1. 35. David prevented the night watches. The Jews divided the day into three parts, the first was for prayer, the second for the study of the Law, the third for work. I have read that King Alfred the founder of the ancientest College in our University, divided the day into three parts, eight hours for prayer, study and writing, 8 hours for eating, drinking and sleeping, and eight hours in the affairs of the estate. My Brethren let's all make it our business to serve the Lord with all our hearts. Lets in good earnest with all the members of our bodies and faculties of our souls give up ourselves to God: Let's offer all we are and have even a whole burnt offering unto the Lord. Let's give God the best of the best. Let's not sleep away a morning Sermon, and be in our beds when we ought to be in the public Congregation: Cannot we rise early enough for our secular interest, and shall we neglect in the mean time the eternal good of our immortal souls? The Queen of Sheba came from the uttermost parts of the earth, and the wise men came from the East &c. And shall any be so lazy as not to step over their thresholds to hear a Sermon? Will men loose this Manna for want of gathering it? Men ought to labor more to be good then to be great, and to be more careful to discharge their places of preferment, then solicitous to procure them; What seeking, riding, soliciting, undermining, what scandalizing, supplanting, perfidious dealings are everywhere to be found? These ways of unbrotherly dealings are very frequently practiced in these evil days. These things (my brethren) ought not so to be. I fear those times and practices are revived now a days against which the Prophet Micah complains chap. 7. 3. That they hunt every man his brother with a net: Thence an exhortation is inferred v. 5. Trust not in a friend, put not confidence in a guide. But here lies our duty to do all we can to promote the honor of God, to lay out ourselves, Interests, and all to advance the Gospel of Jesus Christ. We seek ourselves everywhere, our own honor, ease, and Interest: How greedy are many to get more riches, how solicitous of increaseing their substance? But how careless are men of doing their duties, and discharging the great trust reposed in them? Wherefore the other part of my Use shall in an especial manner be directed to two sorts of Persons, viz. Magistrates and Ministers.

1. Let Magistrates do their best in their capacity to promote the glory of God. They have great advantages put into their hands, and let them remember that they bear not the sword in vain: A Magistrate in God's cause should be like Levi, who knew neither Father nor Mother, nor Brother nor Sister. Of all others a Magistrate should be a man of zeal and courage, he should bring the wheel upon the wicked: Be they honorable or worshipful, he should not spare them in their wickedness. Swearers, Drunkards, Whoremongers, Sabbath-breakers; these should be punished, and Blasphemers who are as bad as the worst: For their abomination is never the less, because they have so many to plead for them. It's an old Moral Law, never yet repealed, that he that blasphemeth the name of the Lord should be put to death. Lev. 24. 16. What abundance of good may Magistrates do? How many prizes have they put into their hands to serve God in their places? Let none be afraid to be good: Let them have this Motto or Monitor in their serious thoughts; Those that honor God, he will honor, but as for those that despise him they shall be lightly esteemed.

2. Here's one word to Ministers and so for the present I shall conclude. Must God have the best, then let Ministers offer to God their prayers, studies, best pains. Luther used to say that prayer Meditation and Tentation makes a Preacher, And Bernard used to say Bene orasse est been studuisse. Let all Ministers pray much; let them first study their own hearts, and then study their sermons, which they preach to their Auditors. The Preacher studied acceptable words. A Minister must be an Interpreter one of a thousand: God's mouth to distinguish the precious from the vile: He must have the tongue of the learned to speak a word in due season. I have often thought of David's resolution to Araunah that he would not offer to the Lord, that which should cost him nothing, Questionless, transcriptions, Extemporary effusions, vain fancies, forced Allegories, Wiredrawne Expositions are unbecomeing a Pulpit. There's a curse, upon all those that do the work of the Lord negligently. Let's all endeavor to approve ourselves workmen that neednot to be ashamed. Thanks be to God, There's a choice company of young men, who usually supply this lecture. Their spirits are serious, and their language savory, and they preach solid, Orthodox and soulesaving Doctrines. I must admire and can never enough bless God for the same. The saying is no more common than true, that the hope of our Church is in our young men. I will make no comparisons, I wish from my heart that we were all better, that we would preach more solidly and more frequently. And sor mine own part I am of opinion that those who preach most frequently having a single eye at God's glory, these are the best and most profitable Preachers, and do most good to poor souls. Let none of us hide our talents in a Napkin. Let's not hide our Candle under a Bushel: But let's employ frequently this sword of the spirit and draw it out, lest by keeping it in the scabbard it grow rusty for want of using. When we read of Chrysostom's 〈 in non-Latin alphabet 〉 . I (saith he) preached yesterday and today: And of Calvin's indefatigable pains, (as * Beza writes in his life) we may be ashamed that we do no more. Let not any ordained Minister especially stand idle in the market place, and say none hath hired me: There are many pulpits empty both here & in adjacent Parishes. Yo • have places enough to visit, were you but of the rare spirit of Amaziah the son of Zichri, who did willingly offer himself unto the service of the Lord. Brethren I am jealous over you with a godly jealousy: And in love to your souls, I am your remembrancer of these things. Liberavi animam. And so for the present I conclude; heartily desireing, that what hath been spoken may abide by you, and leave deep impression upon all your Consciences.

Serm. 10. At S. Mary's Oxford Nov. 1. 1657.

HAveing lately made some entrance on this text, in this place I proceed on in the same use of Exhortation to drive the nail to its full head, pressing upon you all this great duty of the weightiest importance (i. e.) to give God your Male without blemish, that is, in all your services, worship, and duties that you perform, to give the best of the best unto the Lord.

To set this use home, I will press somewhat closer the duty of the text in these seven ensuing considerations.

Consider the transcendent greatness and majesty of God. In my text he is called a great King and Lord of Hosts; which sets forth the majesty and sovereignty of God, who is absolute Ruler, Governor and Commander of all. All the Creatures are made by God; all are sustained and preserved by him: Therefore it's a cogent reason ro engage all creatures to subjection and obedience to their Creator and Governor. Seneca was wont to say, when we are about a business of great consequence, we should imagine that Scipio, Cato, Laelius &c. were our Overseers: Much more ought we to remember the sovereignty, Dominion, and omnipresence of God. Such serious considerations might prevail with us to offer the best sacrifices, and services unto the Lord. God's greatness and power commands our fear and reverence. It's an excellent observation of Mr. Calvin on the place. The greatness of God ought so to humble us, as not to worship God according to our carnal sense: But to offer to him what beseems his heavenly Glory. Constantine the great, Valentinian and Theodosius called themselves Christ's vass • ls; and well they might, because he is absolute Monarch 〈 in non-Latin alphabet 〉 . All other things are his servants; All creatures are at his sole command. According to our capacities there's but a shaddowing forth and that very darkly of the glory of God. Ezek. 1. Isai. 6 Dan. 7. The Throne is there said to be stately, costly and magnificent. Hence Bernard infers a good note, Omnino oporlet nos orationis tempore &c. i. e. At prayer time when we enter into the Court of Heaven where the King of all Kings sits in state, we should approach with reverence, humility and fear, considering that we are dust and ashes and we make our addresses unto the great God of Heaven and Earth.

A second consideration shall be drawn from the infinite Holines of God. This layeth a strong engagement upon us, in all our services to put forth ourselves to the utmost to present unto the Lord an acceptable sacrifice. The Lord is holy in his essence, holy in all his ways; his name is holy, his word holy, his people holy, his worship holy: in Levitical ordinances, all ought to be holy. As for instance the flesh was holy Lev. 6. 27. Whatsoever shall touch the flesh thereof shall be holy; and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place. The Instruments holy, Numb. 31. 6. And Moses sent them unto the War, a thousand of every Tribe, them, and Phineas the Son of Eleazar the Priest to the War, with the holy Instruments and the Trumpets to blow in his hand. The Vessels holy, 1 Chron. 22. 19. Now set your hearts and your souls to seek the Lord your God, build the Sanctuary to bring the Ark of the Covenant of the Lord, and the holy Vessels into the ho • se that is to be built. The Offerings holy, 2 Chron. 35. 13. They roasted the Passover with fire; but the other holy Offerings sod they in p • ts, &c. The • ifts holy, Exod. 22. 38. The Ointment holy, Exod. 30. 25. The Garments holy, Exod. 35. 21. So likewise in Evangelical Ordinances all must be holy, as we may read, Zech. 14. 20, 21. All this is to be understood of the spiritual service in the Christian Church. The engraving of the Priests Mitre, was Holynesse unto the Lord. And this Motto must be upon our hearts and lives. We serve a holy God, who is infinite in holiness, of purer eyes than to behold the least iniquity. Holynesse becomes his house, his day is holy, his service must be holy. God will be sanctified in all that we approach unto him. His Name ought to be sanctified by us, let's not then be so vile as to offer unholy services to a holy God; let's not offer the lame and the blind to the holy Lord God.

A third consideration shall be drawn from the equity of the Duty. Is it not most equal, to return, by way of gratitude to God again that which he hath given unto us? All the cattle on a thousand Mountains are at God's disposing; all the parts and abilities thou hast are God's gifts; all strength, vigor, marrow in thy bones are God's bounty and largeness to thee; What hast thou which thou hast not received? The Male in the flock is God's great bounty to thee, and wilt thou not give it back again unto God: We read how David prepared with all his might for the house of God, as Brasse, Iron, Silver, and Gold, and precious Stones: Read his humble acknowledgement, 1 Chron. 29. 14, 16. Now shall not we render a Mi • e in return for Millions received? shall not we render a drop of Praises for an ocean of Mercies? Quid retribuam? saith David: David thought no cost great enough for • od: Solomon spared for no cost in building the Temple; no more ought Christians to love cheap services and lazy ways of devotion. We must think nothing good enough for God: An only son Abraham would offer, Gen. 22. 12. Hast thou a good memory? is that thy best treasure? then employ it to remember thy Creator; hast thou a great judgment and understanding? labor more and more to know God, thyself; and communicate what thou knowest, for the edification of thy brethren. Hast thou strong Affections, as Love, Joy, Desire, &c? let them be placed on God, as that only centrum quietativum. Hast thou great substance in the world? Consider thou hast the worlds goods but lent and entrusted to thee as a Steward for a little time, and therefore thou must honor God with thy substance, by dealing out thy bread to the hungry, and relieving of the distressed members of Jesus Christ. In a word, whatever thou art or hast, all the members of thy body and faculties of thy soul must be employed as instruments in the service of God. All come from God, and must be employed for God; what he gives to us must be given back again: Wherefore we conclude this Motive with that Apostolical Doxology, Rom. 11. 36. For of him, and through him are all things, to whom be glory forever, Amen.

I shall add a fourth consideration, and that shall be drawn from the Credit and Reputation of Christian Religion, which we should with our lives, livelihood, and all, endeavor to upho • d. Shall Heathens think no cost great enough, no pains, no service sufficient for their false God's, and shall we grudge at everything which we do in the worship of the true God? We read in the Text, that the name of God is dreadful amongst the Heathens (i. e.) God's greatness is astonishing amongst the Heathen: They have some dread and fear of a Deity, Pharaoh, Nebuchadnezzar and others have been forced to confess the power of God: Quod merito vobis pudorem incutere debet: so Drusius on the place, (i. e.) This consideration ought to make you ashamed, that ye who are my people, do not reverence me; yet the Gentiles reverence and fear my name. The Christian Religion gives not its Professors a Writ of Ease, but presseth upon us running, racing, fighting, wrestling, striving to enter in at the strait gate, contending for the Faith, taking heaven by violence, working out our salvation, giving all diligence to make our Calling and Election sure: If we sit loose from duties, or do them superficially and slightly, we open the mouths of Heathens and ungodly men to speak evil of Religion: Uncircumspect, & careless walking of many Professors, causeth the enemies of God to blaspheme: What will Turks say, they give Mahomet the best service they can, and shall Christians be careless in their service to Christ? shall Mohammedans be more zealous to serve their false Prophet, than Christians to serve the great true Prophet Jesus Christ. Pliny tells us a story, that Alexander, when he had conquered Arabia, he presented his School-master with a ship laden full of Frankincense, bidding him to spare for no cost when he offered sacrifice unto the God's. Let not Christians think much of any cost, any pains and service offered unto the great God of heaven and earth. As for instance, our prayers must be fervent, Jam. 5. 16. In giving Alms, we must give with simplicity: in Ruling, we must rule with diligence, Rom. 12. 8. Love must be without dissimulation, Rom. 12. 9. Faith must be a working faith, 1 Thess, 1. 3. In every duty we must put our whole strength to it, remembering the counsel of the Wise man, Eccles. 9. 10. to do with all our m • ght. It was a great wickedness in Aigolandus, King of Africa, to scorn the Christian Religion, because he saw many Christians poor and ragged: But it is much more evil in Christians, especially Professors, by their loose and careless walking, to give advantage to profane men to asperse the Christian Religion: Religion receiveth many a wound by licentious Professors. How nearly then doth it concern all Professors to look more narro • lie to their paths, to walk worthy of God, as becometh the Gospel, that to their utmost they may keep up the reputation of Christian Religion.

A fifth cons • deration shall be drawn from the greatness of the sin in offering that which is vile and corrupt unto the Lord. This sin is compounded of four ingredients; Folly, Contempt, Presumption, and Sacrilege.

1. It argueth great Folly to put off God with the worst; to present unto an omniscient God a worthless sacrifice, is exceeding great folly, and such folly shall not escape unpunished. The heart is known to God; it's that which God principally looks after. He it is which searcheth the heart, and trieth the reins: A sacrifice without a heart is rejected. In praying, if iniquity be regarded the Lord will not hear, Psal. 66. 18. Wherefore is Ephraim called a filly Dove? the Prophet ren • ers the reason, because he was without a heart, Hos. 7. 11. Now the heart is the chiefest thing which God requires, and he requires the strength and bent of the heart, the integrity thereof: It must be one entire, and undivided heart. Let's not dare to collude with God; though we may deceive ourselves and the world, yet we cannot deceive God. It's exceeding great madness and folly to offer to the All-knowing, sin-revenging, heart-searching God, anything vile and contemptible.

2. It argueth great contempt; v. 13. the words next proceeding: v. 7, 8. The lame and the blind are abhominable. God expects an intelligent, reasonable service. Blind devotion, ignorant services are abhominable: That Popish opinion deserves an Anathema, that Ignorance is the Mother of Devotion. God requires the strength and vigor of the whole man: Therefore cold, languishing services, lame, halting services are abhominable. A governor on earth would not be put off with a refuse, sleight present: Jacob commands, Take of the best fruits in the Land, Gen. 43. 11. And shall we present to the great King of heaven and earth a contemptible, vile service? we read Zech. 11. 13. its called a goodly price, by way of scorn and disdain, that such a sordid price should be given: And what was that price? but thirty pieces of silver, about five Marks of our money, which (as Josephus, and other H • storians mention) was the price of a slave. And indeed, abhominable sinners do what in them lies, to put the great God to the condition of a slave, Isa. 34. 24. Consider what a great affront and contempt it would be for a Beggar in his nasty rag; to come and set himself down at the Table of a Prince? How much more is it for profane persons to sit themselves down at the Table of the Lord? No uncircumcised person ought to eat the Passover, and no uncircum • ised in heart ought to eat the Lord's supper. The blind and the lame, ignorant and scandalous have no right to this Ordinance, because they discern not the Lord's body: It's children's bread, holy food. In the Primitive times, when the Sacrament was to be administered, one cried out aloud, holy things for holy persons. Though unwarrantable separations do much harm, as one extreme, so I am persuaded that promiscuous Communion will do as much harm on the other extreme.

3. It argueth great presumption, to presume of acceptance of that service, which is cheap, sordid, and sleight: For any to think any torn beast would serve well enough for a sacrifice, this was the great presumptuous sin of the Jews: And for Christians to think a base outside Profession will serve the turn, is a formal, lazy, cheap devotion. The bare sitting out of a Sermon, the mumbling over in bed those few words between sleeping and waking, Lord have mercy upon me: For people to lick themselves whole, and think to be cured by such sleight Medicines, what's this but high presumption? This is for men to disparage Religion, as a cheap commodity: This is to undervalue the Medicine of Christ's blood, by thinking it easy to be had: This is to presume of Mercy at last, though in the mean time men live as they list: But be not deceived, God is not mocked. The work of salvation is not so easy to work out; it will cost sweat, and blood, watchings, fastings, humblings, repentings, and when thou hast done all, thou must deny thyself, and acknowledge thyself an unprofitable servant. Take heed of presuming, and blessing thyself in carnal security. There's one main Scripture, which should be as a Looking-glass set before presumptuous sinners, Deut. 29. 19, 20.

4. To give God that which is vile, and reserve a better to themselves, to present God with anything at a venture, when thou hast a better by thee, it plainly proves thee guilty of Sacrilege. The best thou shouldest consecrate to the Lord, the best in thy flock, the best of thy services, the best of the best of thy heart, memory, understanding, will, and affections. Now if thou dost keep back the best from God, thou art guilty of the highest kind of theft, even sacrilege, as we may read. Mal. 3. 8. upon this Scripture a good old Disciple layeth down this Doctrine: That it is a sacrilegious and impious thing for them to with-hold, and withdraw the Ministers maintenance. Suum merito vocat ac censet, quod destinat in cultum su • m (saith Calvin) And if it be a great sin, as it is questionless, to defraud God's Ministers, and rob them of their maintenance, how much greater is it to rob Christ of his Deity (as much as in Blasphemers lies) and to rob God of his Day and Worship: The Papists would take away the second Commandment, the Anabaptists the fifth, the Antisabbatarians the fourth, and some Antinomian and Familistical spirits would cut the whole Decalogue off at one blow; these are sacrilegious in a high manner, who rob God of his Law and Worship. • ut I come to a

6. Consideration: When we have done the best, offered the Male in the flock, though there are many failings, yet all will be accepted through Jesus Christ: Two things I must premise.

1. That there are failings in our best services: There are iniquities of the holy things. Exod. 28. 38. The Prophet confss eth himself a man of unclean lips. Is. 6. 5. The best of us all had need be humbled to the dust for those very sins that cleave to our duties, for our distractions, deadness, coldness in hearing, & praying; & when we have done our duty, we had need fall upon our knees, to pray for the forgiveness of our failings, in the doing of that duty; We had need fast for our fastings, & be humbled for our humiliations, because we have performed spiritual services in a Carnal and Careles manner.

But 2. If we do our utmost from a sincere heart, and offer all up in the name of Christ, through him, we shall be accepted of the Father. Christ is that high Priest that hath entered into the holy of holies, and there he bare the Iniquity of our holy things: He takes away our filthy garments, and clothes us with the immaculate robes of his righteousness. Our prayers are raw and cold, but Christ mends them in the carriage: Our services are imperfect, Christ presents them perfect to the Father. Our duties have many stains and defilements by our formal slight performance of them: But the Lord Jesus washeth them, and so presents them to the Father. So then in all our services we must act in the strength of Christ: We must offer all our sacrifices upon this brazen Altar, Christ is the only high Priest that can offer all for us: Nothing of ourselves, as of ourselves we can do in an acceptable manner. All we must do, must be in the strength of Christ, without him we can do nothing, but we can do all things through Christ that strengtheneth us.

7. And lastly. The last Consideration shall be drawn from the dreadful curse in the Text: The hypocrite, the deceiver, that offers a corrupt thing unto the Lord is under a dreadful curse. It was a heavy j • dgement for Cain and Cham to be under a curse: And an Anathema, with a Maranatha at the end of it is the highest Gospel Curse: How dreadful must the condition of Hypocrites be, who deal deceitfully with God, who (as it is in the Text) make vows and keep mental reservations; who vow under pretence of Zeal, and yet give God the worst. This dissembled Sanctity is double iniquity. But what did Cain meet withal, but a curse for his sleight sacrifice? what did Ananias and Sapphira meet withal for their hypocritical jugglings and defalcations from the price, but death in the place, a signal judgment? What shall careless Ministers meet withal, but a dreadful woe? Zech. 11. 17. What shall they all meet withal which do the work of the Lord deceitfully, but a dreadful curse? Jer. 48. 10. God's curses are terrible, and light heavy upon hypocrites: Though men ofttimes cannot find them out, yet God will take them into his own hand; and it's a fearful thing to fall into the hands of the living God. This Deceiver in the Text is an accursed person, his sin will find him out; his jugglings, pretences, hypocrisy • are all naked unto God, and the vengeance of God will overtake him.

Having dispatched this Use of Exhortation, I come now to a second Use, which shall be for Reproof of that grand Hypocrite and Deceiver in the Text, who hath in his flock, a Male, &c.

Within the verge of this Reprehension come several sorts of persons, whom I shall single out, and cry aloud against them: As for instance,

1. The Hypocrite, who makes a show, a shadow, a pretence of Religion, without the truth, • eality, and substance thereof. The Hypocrite is odious to God and man: Men hate him because he seems so good; God hates him, because he is not what he seems. He may go a great way, and deceive men and his own heart for a time, yet he cannot escape the knowledge of a holy, omniscient Lord God. Its the observation of a Reverend Divine, that a Hypocrite is usually discovered before he die. But though he escape undiscovered, and unpunished by man, yet the hand of God will reach him: The Psalmist sets him out, Psal. 36. 2. 3. Psal. 55. 21. No man gives smoother words than a Hypocrite; no man more full of complements, none will pretend more friendship, and none will do less: Joab came after such a hypocritical manner to Abner and Amasa, and made his flattering speeches, but a Preface to his Murder: Ishmael came weeping as he went, before he • lew them: Judas kist Christ, and then betrayed him. Multitudes there are that put on a Vizard of Religion to cover their oppressions, treachearies, and Machivillian Pollicies: Such are set forth by the Poet in a lively character,

I will not English it, would men's contrary practices would make the confutation. But can a Hypocrite think to put off God with the worst (i. e.) shows, fancies, pretences, and airy complements. Such empty sleight services as come from a rotten heart, are like the Prophets rotten girdle, good for nothing; like Cain's sacrifice, like the cutting off a Dogs neck, like eating of Swines flesh, all which are an abomination unto the Lord. Histories make mention of William the Conqueror to have these Characters; He was wise, but crafty; rich, but covetous; fair spoken, but false hearted. If a Professor be guilty of these characters, he is a shame to his Profession. Ananias and Sapphira played the notorious Hypocrites: They entered themselves into Church-fellowship, and would have been counted as good Disciples as the best; but they agreed together to keep back part of the price; and their sin found them out, and left them as signal spectacles of God's dreadful judgment to Posterity. Thus Hypocrites keep back part of the price; they may present their bodies before the Lord in a public Congregation, but they keep their hearts afar off: They may do many things out of custom, form, desire of applause, reputation amongst men, for fear of the brawling of a natural conscience, yet notwithstanding their hearts are not right before the Lord.

2. This Doctrine reproves negligent, lazy persons, who are so far from giving God the best, as they think anything will serve the turn; wherefore they will be at no pains in God's service, loath to rise out of bed to hear a Sermon: Solomon describes such, Prov. 6. 9, 10. Men of lazy, supine spirits have always excuses ready at hand, as we may read Prov, 20. 4. Prov. 22. 13. This slothfulness is a very great sin, when men will not stir up themselves, nor improve their parts and abilities to serve God with diligence. Seneca calls Otium vivi hominis sepulturam: And a learned Professor calls it Christiani Barathrum. There is a dreadful doom upon the slothful servant, Mat. 25. 30. where God gives but one Talent, he expects improvement thereof: But what shall we say of such as have many Talents, great Gifts and Abilities, and yet hide them in a Napkin? It's a hard matter to get some into a Pulpit, though they have been solemnly set apart for that great work, and have dedicated themselves thereunto. Consider with yourselves, where much is given, much is required; and for more Talents entrusted to you, the greater shall your accompt be at the last day. What shall we think of such, who should have inspection over those that are entrusted to their government, but they fail that trust which Parents repose in them. Children are the Parents dearest Jewels, and Governors and Tutors are Pro-parents, or should be so. Now to let youth have their liberty, and run their course, to let them choose whether they will come to Prayers or no, to Scholastical exercises or no; this liberty will be their bane; and how heavy an account have those to make to God, who have power to restrain them, yet are of Gallio's careless temper. Brethren, let's take heed of sloth, and ease in our places; but let's be vigilant, industrious, and active for God: Let's look to all under us; let's Catechize them, keep them close to Religious and Scholastical Exercises: For Truants, idle, lazy persons, let's labor to reform them; and if they will not be conformable to Discipline, lets remove them from our Societies, lest their evil example may be the ruin of the Community. Let not such Pleas be received; for they are vain and frivolous; That Gentlemen come to learn fashions, and intend to stay but a short time, and must they be kept to exercises? It's an experimental observation, that such manner of Drones and slothful persons, do the greatest mischief by their examples unto the place where they live: And upon further experience it will be evident, that we had far better be without such idle company than have them. Let Joshuas resolution be our practice: We and our houses, we and all our charge will serve the Lord. Lets quicken our spirits, and shake off drowsiness; we serve a good Master, we cannot take too much pains, nor bestow too much sweat in his service.

Thirdly, this Doctrine reproves all such who put off their • epentance to Old Age; what's this but to offer a corrupt thing, a lame, and a blind Sacrifice? Thy youth, marrow, vigor, strength should be given unto God. It's a Proverb fetched from hell—

I am sure • od began with Samuel, Timothy, Josiah in their youth, and in their fresh green years they gave up themselves to God. That rare King Edward the sixth was a mirror of his Age for parts and piety in his tender years. Young Bullocks were offered up in Sacrifice, Numb. 28. 11. Fresh, green ears of corn were to be offered up to God, Lev. 2. 14. And the soul of God desires the first ripe fruits, Mich. 7. 1. Now what a great contempt is it to think, that old decrepit age, dry bones are good enough for God (that I may speak with reverence) that is to offer God the Devils leavings. I do not here set a bar against the eldest, but invite them to repent, and bewail their misspent time: But this is to forewarn, and caution people not to delay repentance till old age; for 'tis doubtful whether ever thou mayst live to be old. God may cut thee off in the midst of thy youthful vanities; or if thou livest to be old, it is as doubtful whether thou mayest have grace given thee to repent then. There's a peradventure whether thou mayest repent: And God gave Jezebel space to repent, but she repented not,. Wherefore it is great madness and presumption, and a most high affront unto God, to run a mad careere, and follow the swinge of youth, and to hope for repentance and mercy in old age.

But I come to a third Use, which is for Examination. Three Inquiries I shall only make.

1. Whether we give God the best in the duties we perform unto him?

2. Whether we give God the best in the exercises of graces?

3. Whether we give God the best in our life and conversation?

In all these things God requires a Male, and the best of that Male, in the best of the best duties, the best of the best graces, the best of the best conversation. Let's as in the presence of God, deal plainly and impartially in this Examination.

1. Then, do we give God the best in our duties? do we give God our hearts, our affections, and wills? Do we do all our duties as in the presence of God, in obedience to God, with a single eye, and respect unto God's glory? Such questions as these put home, will search to the quick.

Amongst others, I shall fix only upon these three instances, eminenter non exclusive (For in all the best is to be given to God.) This Rule admits no exception.

The question is,

1. Whether in hearing of God's Word, we give God the best? This is a very weighty duty: And we are often enjoined to hear, Jer. 22. 29. Faith cometh by hearing, Rom. 10. 17. It's a mark of Christ's Sheep to hear his voice, Joh. 10. 27. But amongst hearers, three sorts in four miscarry, according to Christ's own computation: for there are stony, high-way, thorny hearers; the Word of God is lost in all these: Only the good hearer profits by the Word, and brings forth fruit with patience. Wherefore we are not only exhorted to the duty of Hearing, but to the right manner of performing this duty; Take heed therefore how ye hear, Luk. 8. 18. Now whether in our hearing we give God the best, we are to examine three particulars.

1. How we prepare ourselves before hearing?

2. How we demean ourselves in hearing?

3. How we behave ourselves after hearing?

First, before hearing there is required preparation, Eccles. 5. 1. Keep thy foot when thou goest to the house of God. Publius Scipio first went unto the Capitol to pray, before he went to consult amongst the Senators. Before we come to a Sermon, our duty is to sequester ourselves from earthly entanglements. Abraham when he went up to the Mount to Sacrifice, he left his Asses at the foot of the hill: Before the Jews offered Sacrifice, they used many washings and purifyings, Exod. 19. 14. Mephibosheth dressed his feet, when he went to David. O how should we wash our hearts before we come into God's presence! Before we come into the place where the name of God is recorded, we should consider of that sovereignty, power, purity, and Majesty of God: We should get our hearts sequestered from the world; our pride, passion, and all inordinate affections should be mortified; we should have our spirits meekened; we should approach with trembling, reverence, and awful fear of the great and glorious presence of God.

2. In hearing there are two things required; Atte • tion of the ear, and Intention of the heart.

1. There must be a serious attention; we read Luke 4. 20. The eyes of all them that were in the synagogue were fastened on him. When we go to duty, we should consider of the presence of God and Angels, and should behave ourselves with all reverence in the public Assemblies. The Preacher should be serious, grave, reverend, and avoid all affected phrases, uncouth, unscriptural speeches: He should hold fast the form of sound words. And hearers should deport themselves with all reverence: Laughing at one another, idle gazing, wanton glances, roving eyes, O! how unfit and unsuitable are they, as at other times, so especially in places of Worship.

2. In hearing there is required intention of the heart: The heart must go along with the ear; and what we hear, we must labor to let it sink into our hearts, and there make its residence: The heart must be affected in hearing; the heart must act vigorously, and be fully bent upon God. His Word is precious, and none ought to fall to the ground: Wherefore we must ruminate, ponder, meditate, apply, and labor for retentive memories. This caution is of great concernment, 〈 in non-Latin alphabet 〉 , Heb. 2. 1. We must remember that in hearing we deal for life and immortality; we negotiate for Eternity, and drive a trade for our immortal souls: so we must hear today, as for ought we know, we may never live to have another opportunity: Wherefore the heart must be in good earnest, with all the affections thereof set a work; The Love, Joy, Hope, Desire, all must be seriously fixed and intent upon what we hear.

Thirdly, how we must demean ourselves after hearing. To this purpose I shall mention only two Duties, which if put in practice, it's without all question, that we give God the Male.

First, it's required that we meditate on what we have heard: For Meditation is the spiritual digestion of a Sermon. This Moses, Isaac, and David much practiced. It fareth with a good Sermon for the Soul, as with a good meals meat for the Body: By digesting what we receive, we thrive the better: Wherefore after we have heard a Sermon, we must call ourselves to a strict accompt, rub up our memories, and labor to make what we have heard our own, that this food may turn into our nourishment, that we may eat and make a good meal, and digest the food of our souls even to eat the roll (as the Prophet did) Jer. 15. 16.

Secondly, it's required, that we yield ready obedience unto the Word of God: For not the Hearers, but the Doers of the Word shall be justified. The life of a Preacher is the Application, and the life of a Sermon in Preaching and hearing, consists in the particular Application: what we hear, we must apply, and practice in our lives. Thus we give God the Male in our hearing.

A Second Duty wherein we are to examine ourselves in, is whether we give God the Males in our prayers, and supplications? Prayer is a great part of our religion, a great part of worship, wherein God is glorified; wherefore I must take the best pains I can to examine this point; whether in our prayers, we give God the best? whether we offer a Male, and not a corrupt thing? For trial whereof, I will lay down some distinguishing characters, to differrence the precious from the vile.

1. Prayer must be humble, so did Abraham pray, Gen. 18. 27. so David prayed in a most humble manner, 2 Sam. 7. 19. so Jacob, Gen. 32. 9. There's required an humble reverential frame of spirit in our approaches and applications unto the throne of grace. Consideration of God's transcendent majesty and greatness, and the apprehension of our own vileness should cause us in an humble manner to make our addresses, and prefer our supplications unto the great God of Heaven and Earth. Consider likewise thou art a Creature, dust and ashes, a worm, and no man, a sinner, a Rebell, an enemy to God, by nature a child of wrath, This Consideration should humble thee in the presence of the Lord.

2. Prayer must be in faith, Mat. 21. 22. No prayer but that of faith can be accepted: No service but of a Believer is any whit available in the sight of God: Its the prayer of a righteous man, which availeth much: And only believers are accounted righteous in the sight of God.

3. Prayer must be fervent, James 5. 16. Qui timide rogat, docet negare.

4. All Prayer must be put up in the name of Christ Joh. 15. 6. No petition can be excepted unless it be preferred in the name of Jesus Christ.

5. This Prayer must be with perseverance 1 Thess. 5. 17. Will the Hypocrite (saith Job) pray always? will he always call upon God?

6. Prayer must proceed from the Spirit of adoption Gal. 4. 6. Many have a gift and are strangers to the grace of prayer. Many use a form, and yet are unacquainted with the Spirit of prayer. Many use prayer as a duty, few as a means; Wherefore we must shadow forth the spirit of prayer, by these properties.

1. There's a warming of the heart, the heart poureth out its self before the Lord: Hence comes groans, sighs, supplications. The heart is seriously affected. Prayer is rather heart labor, then lip labor, and the heart breaks, and pants after God in prayer: So was Hannah affected, in pouring out her heart, before the Lord.

2. There is a Child-like language; There is Abba, Father. There is much difference between the language of Children, and Slaves, God's children learn his language, and they come as children unto a Father.

3. Their aim, ends, and designs are God's honor and glory: Self-ends and interests, do not set men on work to pray; the spring that moves, is love to God, his honor and glory and the end and aim they drive at, is the glory of God.

In the next place its inquired, How may we give God the Male in receiving of the Sacrament.

For Answer hereunto we are to note, that if we rightly examine ourselves, we may participate of the Sacrament; To which purpose I will set down.

Self-examining-objects,

Self-examining-properties, and

Self-examining-graces.

1. For self-examining-objects, and they are either thoughts, Words, and Deeds; as

1 For our Thoughts, we must examine whether they are sanctified Jer. 4. 14.

2. As for Words, they must be such as minister grace to the hearers, Col. 4. 29. and

3 As for our Actions, they must be such as become the Gospel. Phil 1, 27.

2. For self-examining-properties, they must be,

1. Thorough and Impartiall, we must take notice, both of less and greater sins: No sin must escape us, without due and serious examination.

2. Regular; The rule of the word must be that whereby we must try and examine our whole life, we must bring all to the Law and Testimonye: Then

3. For Graces, we are to examine in these especially.

1. Knowledge is required, whether we discern the Lord's body: An Ignorant, blind devotion is abominable, and rejected by God; we must know the nature of a Sacrament, the Institutor, the end of it: we must know our happiness by creation, our misery by sin in Adams fall, our restored condition by Christ's Redemption, the benefits of Christ's purchases, viz. Justification, Sanctification and Glorification.

2. Faith is required, and this must not be Temporary, Historical, Dogmatical, but a Justifying faith, such a one as purifieth the heart, Act. 15. 9. as is unfeigned and worketh by low.

3. Repentance, this must be Evangelical: This Repentance must have these fruits 2 Cor. 7. 10, 11.

4. Love, both love to God, and love to the Brethren: Joh. 13. 47. Love is the badge of a Disciple.

5. New obedience, newness of life is required, Isa. 55. 7. And thus we must give God the Male, in the celebration of his Ordinance.

But the next Question hath some affinity unto this:

Q. 2. Whether we give God the best in our Graces? Not to instance in what I instanced before, I will propound other instances, viz. In Humility, Meekness, Temperance, Wisdom.

1. Do we give God the Male in the exercise of the grace of Humility? There may be a voluntary Humility, and a natural humble carriage, but the question is, whether we have that Humility which is of the same stamp with spiritual Poverty? whether self be emptied, Christ advanced.

2. For Meekness; there's in some a more natural inclination to Meekness: But when we are provoked to wrath, do we then show meek spirits to bear and forbear with others? to overcome evil with good, to heap coals of fire upon enemies heads?

3. For Temperance; where is our sober, temperate carriage, in Abstinence and Moderation? Phil. 4. 5.

4. For Wisdom; do we labor for Wisdom, Divine Wisdom, and honor God with it? lay forth our parts, interests, and all to honor God withal?

Q. 3. Then the last Question is, whether we give God the Male in our whole Conversations?

To which purpose by way of character we must decipher out such a Conversation.

1. It must be holy, 1 Pet. 1. 15.

2. It must be sincere, 2 Cor. 1. 12.

3. It must be universal, Ps. 119. 6, 101.

4. It must be wise and ordered with discretion; the wisdom of the Serpent is required as well as the innocence of the Dove.

5. It must be fruitful in the exercise of good works: A Christian Conversation is not barren, it must bear twins.

6. It must be regulated according to the Gospel, Phil. 1. 27.

The fourth Use in order is for Direction: For the better setting home this Use as may be most profitable for you, I shall endeavor to answer two Queries.

The first whereof is; what impediments and obstacles we should remove that hinder us from giving God the best?

Then secondly; What special duties are required to show the sincerity of our hearts, that we offer God the Male, even the best of all our services?

For answer unto the first Question; the Impediments are these especially.

1. An ignorant, blind mind; when people understand not the excellency of Jesus Christ, they will brayd of the Gaderenish humor, they prefer their swine before him. There's ignorance sufficient, when they asked, what is thy Beloved more than another beloved? Cant. 5. 9, 10. But the Spouse gives an experimental answer, v. 10. My Beloved is white and ruddy, the chiefest of ten thousand.

2. A frothy and vain spirit: How many entertain a low and cheap opinion of Religion, and think anything will serve, as if anything were good enough for God? Such a slight service was done by Gehazi, he went on before, and laid his staff upon the child, and there was no appearance of life in the child; but the Prophet Elisha laid his hand on the child's hand, his mouth on the child's mouth, &c. and in good earnest set upon the work, and the spirit of the child revived. It's the observation of a Reverend and precious Divine, that of all spirits, he desired to be delivered from a frothy spirit: it's therefore a matter of lamentation, and ought in good earnest to be bewailed, to consider with what irreverence, formalities, and slightnesse of the spirit many set upon duty; some will pray partly between sleeping and waking, so drowsily, that they can scarce pronounce their words aright; Others will mumble over a few words of course in their beds. Neither of these think of that reverence that belongs to the great God of heaven and earth, and that he requires the Male, the best we can offer unto him.

A third Impediment is a worldly spirit: A heart swallowed up with the love of the world will never give God the best; such spirits will grudge anything for God, because the world hath seized on their spirits, and took up their affections: Their breath, words, conversations, even all favors of the world. Now this love of the world is the root of all evil, and enmity against God: Demas forsook the Apostles society: The young man preferred earthly treasures before heavenly; where the world sits close, and the heart is enamored with the love of the world, there Christ's riches and his excellencies are undervalued.

A fourth Impediment is an unbelieving heart. Christ is not a whit regarded amongst unbelievers; only believers account him precious, 1 Pet. 2. 7. He that knew the worth of the pearl of price, and believed there was such virtue in it, sold all to purchase it, Mat. 13. 46, 47.

These Impediments being removed, some special duties ought to be practiced.

1. Always set before thine eyes the great God of heaven and earth, as omnipresent, pure, and omnipotent, who seeth, knoweth, and searcheth all hearts. This consideration will make thee afraid to present anything vile and refuse unto so great, so holy a Lord God. How thou prayest in thy closet, what thy secret, reserved thoughts are, what thy intentions are in any duty, all are naked unto that great and glorious Majesty with whom thou hast to deal.

2. Labor for sincerity of heart. That's it which will carry thee through all brakes, briars, difficulties, and perplexities whatsoever. It's said, Asa's heart was upright, there's a nevertheless put in, 2 Chron: 15. 17. It's this which comforted Hezekiah when the sentence of death was past against him, 2 King. 20. 3. It's that which God requires, even truth in the inward parts, Ps. 51. 6. It's that which is the cause of rejoicing, 2 Cor. 1. 12. Nathaniel's character, to be an Israelite indeed without guile: Joh. 1. 47. The upright are they which love Christ, Cant. 1. 4. And they are God's delight, Prov. 11. 20. Their Tabernacle shall flourish, Prov. 14. 11. Their high way is to depart from evil, Prov. 16. 17. They walk surely, Prov. 10. 9. and no good thing will God withhold from them, Ps. 84. 11. Their end is peace, Psal. 37. 37. Upright walking with God will carry a man through all troubles whatsoever, and in life and death will yield matter of abundance of consolation.

3. Embrace the present season of Grace; Seek ye the Lord whilst he may be found, call ye upon him whilst he is near, Isa. 55. 6. Now give God your strength and marrow, and lay aside all delays, Apologies, and Procrastinations.

4. Be much in Prayer and Supplication, that what ever thou dost, what duty, whatsoever service thou offerest unto God, that he would accept thee through Jesus Christ. As the Ancients held the Plough and prayed, so hear and meditate on God's Word, keep the Lord's Sabbath holy, and pray for a blessing upon all from heaven: Bless Lord his substance, Deut. 33. 11.

5. Make Religion thy work, the grand design thou drivest: Let thy general calling as a Christian have the preeminence of thy particular calling in the world; Seek first the Kingdom of God, Mat. 6. 33.

The last Use is for Consolation unto those who to the utmost in sincerity of heart endeavor to walk before the Lord. Thus Enoch walked with God, Gen. 5. 24. Zacharias and Elizabeth walked in God's Commandments blameless, Luk. 1. 6. David was a man after God's own heart: Yet the best of God's children have their failings, Jacob confessed himself not worthy of the least of God's mercies, &c. David confessed himself as foolish as a brute Beast, and wise Agur acknowledged that he had not the understanding of a man. It's a great cause of grief, and a burden to the spirits of God's dearest children, to consider how much they fail in duties: Their dullness, deadness, disorder of spirit much afflicteth them. What I shall further add shall be comprised in these ensuing considerations.

1. Infirmities are incident unto the best of Christians; I sleep (saith the Spouse) Paul complains of a body of sin, and of flesh, and of an antipathy between flesh and spirit.

2. God's children allow not themselves in sin, but mourn for sin: Sin is their exceeding great grief and burden.

3. Where the heart is sincere, it is accepted; a willing mind is accepted, 2 Cor. 8. 12.

4. Where the heart is sincere, it is not contented with what it hath already attained, but labors for more grace, Phil. 3. 13, 14.

5. Consider, that others examples and attainments are not that standard, for everyone to measure himself by: No examples but that of Jesus Christ is every way authentic. Some will say on one hand, Such and such go no further, and will not this serve my turn? others say, such go so far, and if I cannot come near them, I may justly suspect myself to be an Hypocrite. Neither this nor that must determine us.

6. And lastly consider, that Perseverance shall obtain the Crown, Rev. 2. 15. Many begin well, and fly back. Of all, Apostates are most hated by God: But as for such who persevere in Grace, and walk in sincerity before the Lord, these shall be happy unto all Eternity; these having been faithful unto the death, shall receive a Crown of Life. {inverted ⁂}

SERM. I.

• 2 COr. 5. 20. Now then we are Ambassadors for Chri • t, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God.
• The Context expounded. p. 2, 3, 4.
• The Text divided and expounded, p. 5, 6, 7.
• The Doctrine handled by proving, and improoving all by particular Application, p. 9.
• The Doctrine proved first by Scripture, p. 10, 11. Then by three Reasons, 1. From four Properties of Ambassadors, p. 12, 13, 14, 15. 2. From the Benefit of a reconciled estate, p. 16. 3. From the misery of an unreconciled estate, p. 17.
• Use for Exhortation, 1. To Ministers, p. 17, 18, 19, 20, 21, 22, 23. 2. To people, p. 25. 3. Characters of a reconciled estate, p. 27, 28, 29, 30. Five Motives, p. 31, 32, 33, 34, 35, 36.

SERM. II.

• HEb. 1. 14. Are they not all Ministring spirits sent forth to Minister for these, who shall be heirs of salvation?
• Text divided, p. 38.
• Doct. It pleaseth God to make use of the Ministry of Angels, for the good of his Children, p. 38.
• Q. 1. What Angels are, p. 39, 40, 41.
• Q. 2. How many sorts of Angel sthere? p. 42, 43. Q. 3. What are the offices of Angels? p. 43, 44, 45, 46. Q. 4. Whether every Saint hath a peculiar Angel keeper? p. 46, 47. Q. 5. What is the knowledge of Angels? p. 47, 48.
• Use 1. For Information in 2 particulars, p. 49, 50. Use 2. For Instruction in 3 particulars, p. 50. Use 3. For Consolation in 3 particulars, p. 51.

SERM. III.

• 2. CHron. 16. 9. The eyes of the Lord run to and for throughout the whole earth, to show himself strong in the behalf of those whose heart is perfect towards him, p. 52.
• Text divided, p. 53.
• Doct. 1. That there is a Providence of God, which extends it self to the ordering and governing of all the creatures throughout the whole world, p. 55.
• The Doctrine proved by Scripture, p. 55, 56. And by 6 Reasons, p. 57, 58, 59.
• Of the nature of Providence, p. 59, 60.
• Use 1. For Confutation of Epicures &c. p. 61.
• Use 2. For Reproof, ib.
• Use 3. For Instruction in 6 Duties p. 61, 62.
• Doct. 2. As there is a general providence towards all: so there is a special distinguishing Providence towards all God's children, p. 62.
• Doctrine proved by Scripture example, p. 62, 63. By 6 Reasons p. 64, 65. Use 1. For Reproof, p. 65. Use 2. For Instruction, p. 66. Use 3. For Consolation, six Duties pressed▪ pag. 66. 67.

SERM. IV.

• I Sai. 66. 6, 7. Ye that make mention of the Lord keep not silence, and give him not rest, till he establish, and till he make Jerusalem a praise in the earth.
• The Text divided and expounded, p. 69, 70, 71.
• Doct. That its the obliged duty of all the Children of God, to be earnest and assiduous suitors at the Throne of Grace in the behalf of the Church of God, p. 72.
• Method of handling the Doctrine, 1. By propounding parallel Examples, p. 72, 73, 74. 2. By Scripture Precepts, p. 74. 3. By 3 Reasons, R. 1. In respect of God, p. 75. R. 2. In respect of prayer, p. 76, 77, 78, 79. R. 3. In respect of the Church, p. 79, 80. Use for Reprehension, p. 80. 81. Use 2. for Exhortation, p. 83. 4. Things especially to be prayed for, p. 83, 84, 85. 2. Motives, p. 86, 87. Use 3. for Direction. 1. We must pray in faith, p. 87. 2. With fervency, ib. 3. With perseverance, p. 88. Use 4. for Consolation, ib.

SERM. V.

• GAl. 5. 24. And they that are Christ's, have crucified the flesh, with the affections and lusts, p. 89.
• Doct. 1. That there are a peculiar people that are Christ's, and have special Interest in him, p. 89.
• Doctrine proved from Scripture Testimony, p. 90.
• What it is to have Interest in Christ? ib.
• 4. Reasons drawn, 1. From the Promises 2. From the Fathers Donation. 3. Christ's Redemption. And 4. From the sanctification of the spirit, p. 91.
• What are the Benefits of those that are in Christ! Ans. In five particulars, p. 91, 92.
• Use 1. for Consolation, p. 92. Use 2. for Exhortation, ib. Use 3. of Examination: five Notes of Trial, ib.
• Doct. 2. Those that have Interest in Christ, have crucified the flesh with the affections and lusts, p. 93.
• Method propounded.
• 1. What's meant by flesh? p. 93. 2. What's meant by affections and lusts? ib. 3. What's meant by crucifying the flesh? p. 94. 4. The Doctrine proved by three Reasons, p. 95.
• Use 1. for Information, p. 96. Use 2. for Reproof of three sorts, p. 96, 97. Use 3. for Exhortation, pressed by three Motives, p. 97. Use 4. for Examination, four Properties of a Crucified person, p. 98, 99. Use 5. for Direction, 1. What we are to Crucify, p. 99. 2. What duties are to be put in practice, Ans. in 7 Duties, p. 100, 101. Use 6. for Consolation, An Objection • answered in six particulars, p. 101, 102.

SERM. VI.

• ROm. 5. 8. But God commendeth his love towards us, in that whilst we were yet sinners Christ died for us, p. 103.
• The Context opened, p. 103, 104.
• Doct. That the death o • Christ for s • nners is an Evident Demonstration of the Love of God the Father, and of the Lord Jesus Chri • t, p. 104.
• Method propounded.
• 1. By • xplication. Q. 1. Wherein consists the love of God the Father? Ans. p. 105. Q. 2. Wherein consists this love of Chri • t? ib. and p. 116. Q. 3. Did not Heathens die, where lieth the difference, Ans. p. 109. six Prop • sitions, p. 109, 110, 111, 112, 113. Three Objections answered, p. 113, 114, 115. Use 1. for Information in five Particulars, p. 115, 116. Use 2. for Examination, six fignes given o • those that have Interest in this distinguishing love, 116, 117, 118. Use 3. for Exhortation, branched into six particular Duties, p. 118, 119. Use 4. for Comfort, four Benefits of this special l • ve, p. 119, 120.

SERM. VII.

• 2 TIm. 2. 19. And let everyone that nameth the name of Christ depart from Iniquity, p. 120.
• The Context opened, p. 121, 122.
• The Text divided and expounded, p. 123, 124.
• Doct. That wheresoever there is the Profession of Christianity, there ought to be a Godly life and Conversation, every way suitable and correspondent therewith, p. 124.
• The Doctrine handled.
• 1. By Scripture Testimony, p. 125. 2. Confirmed by four Reasons, 125, 126. 3. Applied in four Uses, 1. for Information, p. 127, 128. Use 2. for Examination, four Characters, p. 129, 130, 131. Use 3. for Exhortation in three Motives, p. 131, 132. Use 4. for Direction, 1. How we must depart from Iniquity? Ans. four ways, p. 132. 2. What means must be used? Ans. 6 Means directed, p. 133. 134.

SERM. VIII.

• JOh. 8. 24. For if ye believe not that I am he, ye shall die in your sins, p. 135.
• Context opened, p. 135, 136.
• Doct. That of all sins, Insidelity especially is a grand-damning sin again • t the Gospel.
• Method, propounded.
• 1. What Infidelity is? Ans. in five particulars, p. 137, 138, 139, 140 2. The Aggravations of unbelief in 6 particulars, p. 141, 142. 3. By 5. Arguments the Doctrine is confirmed, p. 142, 143. 4. The Doctrine is applied in 6 Uses. 1. For Reproof, p. 145. 2. For Caution in 4 particulars, p. 146, 147. 3. For Exhortation in 2 Motives. 1. Drawne from the Benefit of faith, p. 147. 2. From the mischief of unbelief, p. 147, 148. 4. For Examination 5 signs of faith, p. 148, 149. Three signs of unbelief, p. 149. 5. For Direction, 4 directions, p. 150. 6. For Consolation in 5 particulars, p. 150. Objections of unbelievers answered, p. 151, 152, 153. Objections of Misbelievers answered, p. 153, 154. Objections of Weak-believers answered, p. 154, 155, 156.

SERM. IX.

• HAb. 3. 18. Yet I will rejoice in the Lord, I will joy in the God of my salvation.
• The Context opened, p. 157, 158.
• The Text divided, p. 160.
• Doct. Amidst all sorrows, lossesse, and crossesse, joys, supplies and comforts are to be found in the Lord our God, p. 161.
• 4. Arguments in the Text explained, p. 163, 164, 165.
• 5. Demonstrations added for Confirmation, p. 167, 168, 169, 170, 171, 172, 173, 174, 175.
• Three Uses, 1. For Consolation, p. 176, 177. 2. For Exhortation. 1. To make God our joy, p. 178. 2. To make God our Treasure, p. 179. 3. To make God our Refuge, p. 179, 180. Use 3. For Direction. 4. Impediments to be removed, p. 181, 182. 3. Duties to be practiced, p. 182, 183.

SERM. X.

• ROm. 12. 2. But be ye transformed by the renewing of the mind.
• Doct. Every Person who is really Converted, is transformed and changed in the renovation of his mind, p. 184
• Method propounded.
• 1. Whats understood by transformation: Ans. p. 185, 186. 2. Whats meant by the renewing of the mind, p. 187. 3. The Doctrine by Scripture proved, p. 188, 189. 3. Cautions premised, p. 189, 190. 4. The Doctrine applied in 4 Uses, 1. For Information, p. 190. 2. For Examination wherein are 6 False glasses discovered, p. 191, 192, 193, 194, 195. Three signs of Real Conversion, viz. Universality, Sincerity, and Perpetuity, p. 196, 197. Use 3. For Exhortation, 3 Motives pressed, p. 197. Use 4. For Consolation, 3 Privileges of such as are really converted, p. 198.

WIthout controversy, great is the mystery of Godliness. 1 Tim. 3. 16. The word 〈 in non-Latin alphabet 〉 carries an Emphasis with it in the determination of the Apostle. And what he asserts, he as strenuously proves by an induction of particular instances in the place forecited, viz. God was manifest in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world received up to Glory.

Everyone of these taken severally is a transcendent mystery, as we read in Ezekiel, There was a wheel in the middle of a wheel: So here is one mystery involved in another. Now forasmuch as we find the Well deep, and have not wherewith to draw, since we are not able to fathom the depths of such mysterious things, let's all as one man stand astonished with an holy admiration of the wonderful counsels of God, lay aside all curious disputations and learn to believe.

However so far forth as we can meet with a Scripture Clue, we may not be wanting in our best endeavoures to wind ourselves out of all the Labyrinths whatsoever. Now to the business that lies before me, even the great mystery of Reconciliation (which I have selected for the Argument of my ensuing meditations) that I may the better clear a passage to my Text, I will review what the Apostle principally instanceth in, as one of the greatest mysteries of Godliness, viz. 〈 in non-Latin alphabet 〉 . This is the stupendous, unparalleled mystery of the Incarnation of the Son of God, and this leads the Van to all the rest, as having priority of dignity and order both. This is one of those mysteries which the Angels desired to peep into, 1 Pet. 1. 12. They stoop down, and with all diligence sift and inquire into these mysteries. And if a comparison may be admitted with mysteries amongst themselves, questionless this mystery of the Incarnation of Jesus Christ, is the mystery of mysteries. Eternity it self will be little enough for us, fully to comprehend it. That the Lord Jesus Christ, the Eternal Son of God, equal with the Father, fellow, and fellow-like with God, as great, and as good as himself, should assume human nature, and unite a clod of earth unto his Divine person, and become Immanuel God with us, 〈 in non-Latin alphabet 〉 God and man in one person by an hypostatical union; the tongue of men and Angels can never enough inhance the singularity of this mystery.

That this may be shadowed forth according to our capacity, my endeavor shall be to solve one grand question, viz. What was the great design and end of Christ's incarnation? I answer with the Apostle Paul, Gal. 4. 4, 5. But when the fullness of time was come God sent forth his Son made of a woman made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons. Further the Apostle gives an attestation unto this truth, 1 Joh. 3. 8. For this purpose was the Son of God manifested that he might destroy the works of the Devil.

Wherefore to accomplish this great work of Redemption and destroy the works of Satan (through hearkening to whose temptations man fell from God) Jesus Christ the middle person in the Trinity, the beloved Son came down from the bosom of the Father to make up the breach and reconcile man the party offending, to God the party offended. And this is that ministry of Reconciliation given, and entrusted to the Ministers of the Gospel to declare, proclaim, and publish. v. 19. To wit that God was in Christ reconciling the world unto himself. It's said 〈 in non-Latin alphabet 〉 .

This sets forth the Deity of Christ and further this plainly evinceth that this reconciliation was not of yesterday, but that there were transactions, and negotiaions between God the Father, and God the Son concerning this admirable contrivance even from all Eternity. Each syllal • le breaths forth love, bowels and wisdom raised to the very highest 〈 in non-Latin alphabet 〉 and highest pitch. Here is singular matter for meditation, That when the Angels were past by, and left without a Mediator, yet notwithstanding there should be Treaties of Peace before the foundation of the World was laid, to reconcile so vile a thing as the World, sinful man unto the most holy God, by Jesus Christ: Here's met altogether in one a concurrence of Wisdom, Mercy, Goodness, Graciousness, and Loving kindness. Yet though they were all put together, they come infinitely short in the representation of that superabundant love of God in Jesus Christ which transcends all degrees of Comparison.

But the next Question will be, How is this Reconciliation wought? The answer is given in the subsequent words, Not imputing their trespasses unto them. God doth not reckon, accompt (so the word 〈 in non-Latin alphabet 〉 imports) nor lay the sins of his people to their own charge, but charge them all upon Christ their Surety. And most just it is that an innocent person should pay the debt, when he becomes engaged as a Surety, notwithstanding those Rotten cavils of the blasphemous Socinians, against the truth in this particular. Luther hath a strange passage to this purpose, that Christ was peccatorum maximus. Such speeches (though I much honor Luther, and conceive him to be a man of an excellent spirit) I confess as are not safe to use, and I would many now a days were more cautelous than to adventure their fancies too far, (as it's too apparent they commonly do through self admiration) lest they outrun their judgment: But as there are some, that rather will lose their friend than their jest, so there are some that will rather lose their Religion than a wild new coined opinion. Yet (with submission to better judgments) I conceive that Luther in the saying forementioned implies no more than what Calvin, Musculus, Zwingli, and other reformed Divines have expressed, viz. That Christ was peccatorum maximus imputatione tantum; and for this assertion we have a ground from the Apostle, verse. 21. of this Chapter, He was made sin for us (i. e.) by assuming the nature of offenders, and imputing the guilt of their sins to himself, and so making satisfaction unto the Father, and imputing his Righteousness unto them for Justification.

But then another question will be propounded, Who are the Commissioners entrusted in the declaration of this Doctrine? The next words specify, and hath committed unto us the word of Reconciliation. In the 18. verse it's said 〈 in non-Latin alphabet 〉 having given to us; plainly evincing, that the declaration of these good tidings is the gift of GOD. But here in the 19. verse it's said 〈 in non-Latin alphabet 〉 ; having committed unto us, or put in us. The word 〈 in non-Latin alphabet 〉 signifieth putting, or placing, intimating that a Minister of the Gospel should have the Doctrine of Reconciliation first fixed and placed in his own heart, and so speak from his own heart to the hearts of others, and so comfort others with those comforts wherewith he himself hath been comforted in particular. The note which Beza gives on the place. I conceive very apposite to my purpose, This is (saith he) a peculiar Emphasis of this form of speaking, whereby is signified that the heart of the speaker and tongue likewise are ruled and moved by the Lord. And the said learned Cri • ick and Judicious Expositor adds another very seasonable observation— And those who from above are appointed to this work are endowed with authority to teach.

Now my text is the Use and Application of this Doctrine of Reconciliation. This 20. Verse is an illative conclusion drawn from the premises delivered in the 19. verse. In the former there's set forth the Reconciliation on God's part: He though pars laesa the party injured, contrives and designs this great work of Reconciliation. In the latter is set forth the Reconciliation on our part. We who are the Offenders and Rebels against God, are invited and entreated by the Ministers of the Gospel, the Ambassadors of Jesus Christ, we would not try conclusions with God but forth with lay down our Rebellious weapons, & embrace the word of Reconciliation. Although the Reconciliation long since is perfectly made on God's part, & Christ is a perfect Reconciler, & thorough-working Intercessor, yet there is required a spirit of Application on our part. This then is the grand design we drive at in our Ministry, It is the sum and substance of our whole Gospel-Embassy, to pray and beseech people to be reconc • led unto God.

In which words two main Generals lie obvious to our view, viz. The Ministers Dignity, and Duty.

1. For the Ministers Dignity. Before I raise Observations, I shall premise a brief Paraphrase upon the words. 〈 in non-Latin alphabet 〉 ; Now then we are Ambassadors for Christ, or rather, as most agreeing with the Original, Therefore we do the office of Ambassadors we act in our office, we are now upon our work, and are even now adoing our duty, and negotiating in our Embassy for Christ: Legatione fungimur, so Calvin, M • sculus, Junius, Zwingli, and Beza render the word 〈 in non-Latin alphabet 〉 . And the Vulgar edition (though I am far from believing it to be Authentic) herein concurs with those Orthodox Interpreters. And wherein the Vulgar Edition (though rarely) is Orthodox, we will not disown what is truth, though from an adversary. For we usually say— Virtus laudat • r in host. In my apprehension it was a speech that savoured of malice and envy in a high measure in Maldonado who though he could not but acknowledge Calvin's Exposition to be good, yet concludes. Quia Calvini est interpretatio, nolo: like that cause less anger

Now for the Grammatical construction of 〈 in non-Latin alphabet 〉 , we are not ignorant that 〈 in non-Latin alphabet 〉 is the Radix or Theme whence it is derived and signifieth an ancient man, a person of respect, gravity, and veneration; and sometimes is applied to Princes Ambassadors, who usually have those qualifications. Soudas an accurate Master in that Language, tells us the original of this name: There were (saith he) certain Phil • sophers who went Ambassadors with Areobindus into Persia viz. Damascius the Syrian, Simplicius the • ilician, Eulalius the Phrygian, Priscianus the Lydian, Hermias and Diogenes Phoenicians, Isidorus of Gaza; and these returned home with great profit and honor, and these enjoyed great privileges for their faithful service, and were afterwards had in great estimation. So that hence it evidently appears, that Ambassadors were persons of high repute and estimation amongst the Heathens. If▪ Ambassadors of Heathen Princes were set at so high an estimate, and if so much respect was shown unto those whom Kings on Earth did honor, what then shall be done unto all those whom the King of Heaven will honor? The Ambassadors in the Text are better and greater than all others, as being Ambassadors of Jesus Christ— Nos itaque vice Christi supplicamus: This agreeth with the Arabic version. We pray you in Christ's room or stead. Hence (as Musculus observes) the Apostle proves the Authority of his Apostleship. For the Apostle did not receive his commission of men, nor by men, but from Jesus Christ. Whence Bullinger infers, That those things which God's Ministers command in the name of Christ, people ought no otherwise to receive them, then as if Christ himself stood by and commanded them. The Ministers of the Gospel may not run upon their own Errand, but upon Christ's. His Messengers and Ambassadors they are, and therefore it concerns them in an especial manner, to discharge with all fidelity, that weighty trust reposed in them.

Now having heard of the Dignity of Gospel-Ambassadors, let's inquire into their Duty. God never advanceth any to great Dignities, where he expects no great Duty: The greater the Ministers Dignity, the greater Duty is incumbent upon them.

More particularly.

1. Let's take notice of the substance or the contents of the Apostles Embassy, and that is in his own name, and in all the names of the Ministers of Jesus Christ, to beseech and entreat people to be reconciled unto God. The Text expresseth it thus, 〈 in non-Latin alphabet 〉 . Chrysostom notes upon the place. It is not said (saith he) Reconcile God to yourselves, for God doth not make the breach, but reconcile yourselves to God. The word 〈 in non-Latin alphabet 〉 properly signifieth commutare, alium facere, to change, so as to make a man another kind of person; of an enemy to make him a Friend: Reconciliation according to the nature of the word, presupposeth a breach: And indeed there was the greatest breach that ever was made by reason of the sin of man. Man was in favor whilst he continued in the state of Innocency; he had rectitude of judgment, a right order of affections, an exact memory, but by reason of Adams prevarication, all these were defaced, God's anger procured, and man thrown out of Paradise; so that of a Favorite before, he is now accounted an Enemy. Here then is the labor, here is the work and grand employment of the Ambassadors of the Gospel, to entreat Sinners, Enemies, Rebels to God, now to come in, submit, and make their peace with him, that so they may be restored into favor, all breaches made up, and a through Reconciliation made. And herein consists the great work of Reconciliation; when parties between whom hath been friendship, and afterwards breaches, then they are brought into favor again: God and man were at the greatest distance, and the breach was made up by Jesus Christ, and he hath Reconciled us to God. Our Duty then is to apply this Reconciliation purchased by Christ, and to labor to be reconciled to God. This is a Doctrine which concerns us all. Let none say as Sheba did, What portion have we in David, what inheritance in the Son of Jesse? Let none refuse the Sovereign remedy tendered, even a plaster made up of the blood of Jesus Christ. By nature we are all Enemies, and this Reconciliation is of indispensible necessity. For whoever lives and dies unreconciled unto Christ, he shall undoubtedly miscarry unto all eternity.

And in the Preaching of this Doctrine of Reconciliation, those that are true Believers, Real Saints, dare not exempt themselves as if this did not concern them, (as if their high attainments might procure a Writ of Ease:) They fly, as from a Serpent, from all such rotten Antinomian Glosses which corrupt a good Text. Mr. Calvin tells us, that The Apostles business is with Believers, and he daily testifieth that he brought that command unto them. Such as are actually reconciled are concerned in this Exhortation. It's their duty to clear up their Evidences for Heaven, and daily renew their Repentance, and to pray for the manifestations of God's reconciled countenance towards them. It's (as I am persuaded) a rotten gloss which Aquinas himself gives on the place— Deus reconciliavit nos sibi ut causa efficiens ex parte sua; sed ut nobis sit meritoria, oportet etiam quod fiat Reconciliatio ex parte nostrâ. He goeth about to prove his assertion by particular instances, but makes his matter much worse— Et hoc quidem (inquit) in Baptismo & poenitentiâ, & tunc cessamus à peccatis. But if there be such gross apparent errors in that great Champion of the Schoolmen, who is commonly called Angeli • us Doctor, so much Idolized, we had need take heed of taking any Doctrine on trust only for the Doctor's sake: We had need have our eyes in our head, and pray for a spirit of discerning, that our senses may be exercised to discern things that differ.

It is a fit comparison made by one Robertus Gallus: Such (saith he) as • tudy the Schoolmen, and in the mean time neglect the study of the holy Scriptures, are just of their humor who have wholesome food set before them, and yet lay it aside, and gnaw h • ngerly upon flint stones. But to this great Idolized Schoolman I shall oppose that judicious and faithful Interpreter of Scripture ( M. Calvin I mean) the Gleanings of whose judgment in Interpretation of Scripture, I prefer before the whole vintage of all the Popish Doctors. Thus he writes upon this Scripture— Baptism (saith he) was not instituted for that end and purpose, that whatsoever sins were committed before Baptism, should be forgiven unto us: But as we daily sin, so we should labor by daily pardon to be received into favor.

Having taken notice of the substance of this Embassy, which is the Doctrine of Reconciliation. Let's in the next place consider the manner of the Apostles pleading: It's thus expressed. 〈 in non-Latin alphabet 〉 . We pray you in Christ's room, and stead: And this doth not only denote Actum exercitum, but Actum signatum also (as Cajetan observes) Who thus interprets the Apostle— That he teacheth that the Duty of Ambassadors is in general to use all sorts of entreaties, to draw men unto Jesus Christ. Wherefore Ministers should study all the winning Rhetoric, and use all persuasive Arguments, to prevail with men to come in, and close with Jesus Christ.

Lastly, here is a Motive urged of great validity and prevalency 〈 in non-Latin alphabet 〉 : As though God did beseech you by us. Beza tells us that there could not be a greater Emphasis. 〈 in non-Latin alphabet 〉 relates to a similitude, because God intreats us not immediately by himself, but mediately by the person of Ministers. Here then is an unparalleled act of Grace and condescension, that God should entreat, woe, and beseech us by the Ministry of his Ambassadors, that we should do good to our own souls, and Reconcile ourselves to him, against whom we have so grievously offended.

The words thus divided and expounded afford these choice observations.

First, That it is the great dignity and honor of the Ministers of the Gospel, to be the Ambassadors of Jesus Christ.

Secondly, The greatness of Ministers dignity is a special engagement unto them for the faithful discharge of their duty.

Thirdly, It is a wonderful condescension, and an act of Singular grace, and mercy in God to employ messengers concerning treaties of peace and Reconciliation.

Fourthly, Ministers of the Gospel should study and practice the most winning way to gain souls unto Jesus Christ.

As for these 4. It shall suffice at present only to have mentioned them, considering that I have not leisure to handle them severally; neither am I willing to handle them overhastily, and break of abruptly.

The fifth and last Observation, whereon I purpose to fix, is this—

This is that grand needful fundamental Doctrine which can never be preached enough, never heard enough, never learned enough. You see (my Reverend Brethren) what a large field lie's before me to expatiate in. Here's matter enough to be treated on, in a large volume. And how can a short hour's discourse suffice, when many days are insufficient? Notwithstanding through Christ that strengthen's me, by whose grace I am what I am, I shall endeavor to Contract myself, and to speak as much as I can in a few words.

For Method's sake I shall only confine myself to two heads of discourse. The former whereof only aims at the proof of the point asserted: the latter shall be employed by way of self-reflection, what may this concern us all as reducible unto point of practice. That shall constitute the Doctrinal part of my Text, this, my darticular use and Application.

To resume in order what I first propounded, I shall endeavor to make good my assertion by a double proof: both by authority of Scripture, and evidence of reason.

1. For Scripture Testimony, that I may not multiply many instances, the Ministers of the Gospel (that I may speak it with reverence) are as so many Feoffees in trust with the Ministry of reconciliation. They are instruments employed by God in the dispensation of this great Doctrine. verse. 18. The expressions are * 〈 in non-Latin alphabet 〉 . There you have one clear proof of my Doctrine, that unto the Ministers are committed the Doctrine of reconciliation. This is the depth of love as O • cumenius observes. The Angels were the first publishers of peace Luk. 2. 14. Glory to God in the highest and on earth peace, and good will towards men. This office, which was first the Angels work, is now transferred upon men. As for instance, the Angel told Cornelius that his prayers were heard, but as for the Doctrine of the Gospel of Christ he refer'd him to the Ministry of Peter. Hence Chrysostom observes, that this showeth the dignity of the Apostles, and what work they undertook, and likewise the exceeding greatness of the love of God. So that hence it plainly appeareth that this work of preaching reconciliation is incumbent upon all the Ministers of the Gospel. One excellent observation I will give you more of Calvin upon verse. 18. of this Chapter, whose authority is never a whit the less because lately so much unworthily traduced. The words of Calvin are thus translated: when a Minister (saith he) rightly ordained pronounceth out of the Gospel, that God is reconciled, he is no otherwise to be heard than an Ambassador of God, and as one that hath the place of a public person, and endued with lawful authority to assert the same. Another proof we have verse. 11. of this Chapter: Knowing therefore the terror of the Lord we persuade men. We persuade men indefinitely, they have rational souls, and are capable of persuasion: and what do we persuade them unto, but to be reconciled unto God? Wherefore it's a base calumny of the Arminians who charge the Orthodox (as these ears have heard in this very place) as if they made man no more then a stock or a stone in his Conversion. As for our parts we acknowledge man passive in his Conversion, and according to the Prophet, the way of man is not in himself: Further we acknowledge the Antecedent, concomitant, and subsequent Grace, all to come from God: yet we cannot deny but God hath endued man with a reasonable soul, and made him a subject capable of receiving the Grace of the Spirit infused in him: so that man actus agit, motus movet, and is sano sensu, said to be a Co-worker with God. He can do nothing without Christ, but he can do all things through Christ that strengtheneth him (as the Apostle speaks.)

But the objection will be thus framed. If men (as all men by [Object.] nature are) be dead in trespasses and sins it's in vain to preach unto them, we may as well preach amongst Tombes and Graves. For answer hereunto, we must know, that notwithstanding men [Answ.] are dead in trespasses and sins, yet there's a quickening virtue in the voice of Jesus Christ, to make even the dead to live. When Christ called with a loud voice, Lazarus come forth, then he that was dead arose out of his grave. Those dry bones mentioned by Ezekiel, as soon as the spirit breathed on them, they had sinews and flesh, and stood on their feet, and became an exceeding great army. So when the Spirit of God works powerfully by the Ministry of the word, mirabiles effectus habet: The blind see, the lame walk, and the very dead are raised to life. To this purpose tend those Exhortations with those prevalent Obtestations, 〈 in non-Latin alphabet 〉 , Rom. 12. 1. That ye present your bodies a living sacrifice, &c. Another is, Eph. 4. 1. I therefore the prisoner of the Lord beseech you, that ye walk worthy of the vocation wherewith you are called. A third exhortation is exceeding pathetical, 1 Thes. 2. 11, 12. As you know how we exhorted, and comforted, and charged everyone of you (as a Father doth his children) that ye would walk worthy of God, who hath called you unto his Kingdom and Glory. All these exhortations redound to this issue, that such persons as are already reconciled, should produce evidences of their Reconciliation by their holy conversation, and that is to walk 〈 in non-Latin alphabet 〉 , seemingly, meetly, as becometh the Gospel. And according to those 3 Adverbs mentioned, Tit. 2. 12. 〈 in non-Latin alphabet 〉 : soberly, righteously, godly. Now the Ministers of the Gospel are sons of Peace, Ambassadors of Peace, and the Gospel which they preach is the Gospel of Peace; and this is the fruit of the lips which the Lord creates; and the main design which they drive, and the scope they aim at, is to persuade men to make their peace with God, and to throw down all their rebellious weapons, and yield themselves unto his mercy. Sin hath made God their adversary, wherefore that counsel must abide upon them, Mat. 5. 21. Agree with thine adversary quickly, whilst thou art in the way with him. At this time God hath sent me with an Olive-branch in my mouth, with a Commission of Peace; which if it be neglected this day, for ought any of us know, it may be expired and out of date tomorrow. But I need add no further Scripture proof in so clear a point.

In the next place I am to inquire after Arguments for confirmation of the Doctrine. Amongst many I shall reduce them to three heads of Reasons, which I promised for the farther proof of the Doctrine.

The first Reason shall be drawn from the Office of the Ministers of the Gospel. Their names point out their office; they are called Watchmen, Seers, Workmen, Stars, &c. But I shall go no further than the Metaphor of my Text; they are called Ambassadors, a name of great Dignity and Duty; and the great Duty incumbent on them, is to persuade people to be reconciled, to be at one with God, as Mr. Tindal's Translation appositely renders it.

Let's then view the name of Ambassadors, and therein we shall find 4. special properties which may very appositely be applied unto the Ministers of the Gospel. The first whereof is this, that Ambassadors are select Persons, gifted and qualified for so great an employment. Princes never send ignorant, unfit Persons on their errand: So the Ministers which are of Christ's sending, are qualified and fitted by him for the manageing of so great and weighty employment. The Priest under the Law ought to be a man of knowledge: his lips should preserve knowledge. And the Prophet ought to have the tongue of the Learned to know how to speak a word in season to him that is weary. He ought to be an Interpreter one among a thousand: And such a one ought the Minister of the Gospel to be, a workman that needeth not to be ashamed, thoroughly furnished unto all good works. Ambassadors are men of renown and estimation, they are highly honored for their gifts and employment; they do not negotiate concerning sleight, trifling, impertinent matters, but they intermeddle about weighty affairs of State, and their transactions are about their Prince's matters of highest concernment. And the resemblance holds alike with the Ministers of the Gospel: They are persons of honor, of ability, and fitness (such I mean as are of Christ's sending) and their business is to treat about matters of the greatest consequence, even of Reconciliation between God and Man. Secular Ambassadors deal about weighty affairs of the world, but Spiritual Ambassadors deal about Soul-affairs, even the great things of Eternity. How beautiful then should their feet be, who bring such glad tidings? Such are worthy of double honor who labor in the Word and Doctrine.

2. Ambassadors are Persons in Commission; for they have received a Commission from their Prince, by virtue whereof they act accordingly. They dare not negotiate with other Princes without the Authority of their Master. They are commissionated by the Prince that sends them: they are bound up by instructions from him, neither dare they go beyond their Commission. So the Ministers of the Gospel are Persons in Commission, they are ordained Ministers into the Universal Church for the benefit of the Church in general, though they may exercise their function ad hic & nunc in a particular Congregation: yet their removal from one place to another (which ought not to be done without a clear call) doth not in the least null or make invalid their Ministerial function. They are Persons called, approved, and set apart for this great work by the laying on of the hands of the Presbytery which gift ought not to be neglected but stir'd up as the Apostle gives an especial charge. These are those peculiar Persons who have dedicated themselves to the service of God, they have put their hands to the plough with a resolution never to look back. They have given themselves up as Hannah gave Samuel for a loan unto the Lord all the days of his life. But as for such who have no other call but from their own high conceited fancies and others (such as themselves) flatteries (as a Reverend Divine instanceth) who through the pride of their own hearts (as Novatus consecrated himself a Bishop) run before they are sent, and make hast (more hast then good speed) to invade the Ministers office, let them consider (if ever they once come to themselves) that God who is the God of Order and not of confusion will never bless their excentrick motions. Uzzah's meaning and intention was good; he put forth his hand to hold the Ark, because the Oxen shakit it, yet his good meaning, and intention could not justify an irregular practice: wherefore a fearful breach was made, and Uzzah struck dead in the place for his error. Likewise King Uzziah invaded the Priest's Office and was smote with Leprosy. The sudden rising of the Leprosy on his face shows it was a judgment from the Lord as Junius well observes. It was a signal hand of God punishing him for his presumption. These are judgments upon record, which should serve as so many warning pieces to cause such as usurp the Minister's function to fear, and tremble lest some dreadful judgment be their portion.

3ly. Ambassadors ought to keep close to their instructions and punctually observe the very words of their Commission. They come not on their own, but their Master's errand, and may neither add to, nor diminish from the same. So the Ministers of the Gospel have a rule to go by prescribed by Christ, and they ought to walk according to that rule; they have a just standard to go by, and that is the Law and Testimony; They have a sure word of prophecy, a form of sound words. They have counsels of God to deliver; and they must be as thorough paced as Paul was, who appealed to his hearers, and took them to▪ record that he declared all the counsels of God. What then shall we say of such who withhold the truth in unrighteousness, who are afraid to be good, and are so pusillanimous as not to dare to speak out what in their judgments and consciences they are resolved against, even the herefies, blasphemies and abominations of the time: I shall give my opinion in the language of Luther that valiant Champion of Jesus Christ. Let me be wicked, covetous, an adulterer, even guilty of all vices, rather then of wicked silence when the Lord suffers. But rather let's look unto the determination of our Lord Christ, Mark. 8. 38. Whosoever therefore 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. And what further shall we say of those, who devise ways of their own head (as Jeroboam ordained a solemn festival) and pretend new notions, new discoveries, new light, though it be no better then an Ignis fatuus to lead them into bogs and Quagmires: these are exceeding subtle and skilled in the art of Legerdemain, still they keep a reserve or postern door to convey themselves cunningly away (as if they had Gyges his ring) that they may escape invisibly: yet it's too too apparent that they in the mean time revive sundry antiquated, exploded heresies, condemned by ancient Fathers and Councils for many Centuries past. Surely such as these do not act by virtue of a Commission from God: For his Commission runs in terminis: Ad Legem & Testimonia: But they act by their own Commission, just as that Prophet did who believed the old Prophet of Samaria, and paid dear for his disobedience. He came and Prophesied against the Altar of Bethel, so far he was in the right, but after he hearkened to a new light, or false revelation of another Prophet, there he was in the wrong, and was slain by a Lyon for his too much credulity to the old Prophet, and disobedience to God. By this sad example, let's all take heed of delusions and pretended Revelations, of such Skeptics as fancy a Platonic Christ, and of Familists, Quakers, and the rest of that leaven, whose opinions and Persons both we ought to avoid with as much care as we would avoid a plague sore, lest being once infected with them we do not only ruin ourselves, but multitudes together with us.

4ly. Lastly, An Ambassador ought to have audience, respect, and honor where ever he comes. If an Ambassador be wronged, according to the Law of Nations revenge ought to be taken in a signal manner, an ordinary satisfaction will not serve • he turn. An Ambassador represents the Prince's Person from whom he comes and receives his Commission, and whatever affront or injury is done unto an Ambassador is put upon the Prince's account, who sends him: so the Ministers of the Gospel come in the name of the great King of Heaven and Earth, and are his Commission-officers, wherefore their message requires audience, and their Persons ought to be had in honor. But if any will be so abominably wicked (as these times afford many sad instances) as to injure God's faithful Ministers, Christ will vindicate their quarrel, and account the wrongs offered to them, all one as done to himself. Our proof is very clear, Luk. 10. 16. He that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me.

I proceed to another reason which shall be drawn from the great benefit and happiness intended even unto all eternity, toward all those, upon whom this Doctrine of reconciliation works effectually. It's that great nail which the Masters of the Assemblies labor to drive to the head, the great end and aim of all their preaching to persuade people to make God their friend, to acknowledge their transgressions with all their aggravations, and sue out a pardon through the blood of Jesus Christ. Now where this Doctrine takes and proves successful, there God lets all suits fall, cancells all bonds, quittes all scores, and receives the offender into favor. This is Argumentum ab utili, and a most prevalent Orator. The happiness of those that are reconciled is thus set down, For if when we were Enemies, we were reconciled to God by the death of his Son: much more being reconciled, we shall be saved by his life. Likewise we have the whole series of the great Mystery of reconciliation, with all those rich benefits attending the same expressed at large by the Apostle, We who sometimes were a far off, are made nigh by the blood of Christ. But then this Question will be asked, who is the efficient cause of reconciliation? Consult the Apostle, For he is our peace. Christ is the Author and finisher of this peace. By what means then is all this accomplished? The 16. verse declares, And that he might reconcile both unto God, having slain the Enmity thereby. Christ by his death destroyed death, took away it's sting, left it like an adder without teeth, like Samson without his locks. Now the cause being taken away, the fewd ceaseth, and the hatred between God and Man endeth: All breaches are compromised by Christ our surety and Mediator. Hence follow upon this reconciled estate two glorious privileges. One is access by one spirit unto the Father, verse. 18. The phrase carrieth an Emphasis with it— 〈 in non-Latin alphabet 〉 : we are as it were led by the hand of Christ unto the Father. Hereupon Piscator observes, that we did not of our own accord bring ourselves into favor, but we are brought by Christ thereunto. The other privilege is an enfranchifement or making of us free Denizons, Vers. 19. Now therefore ye are no more strangers and foreigners, but fellow-citizens with the Saints and of the household of God. Hence from these premises we conclude that there is singular happiness, and unspeakable advantage, which is the portion of all those who are reconciled unto Jesus Christ.

But if these two former reasons obtain not that effect which is desired and hoped for, I will add a third and no more, which is causa à contrario to represent the sad, miserable and desperate condition of an unreconciled estate. The Apostle calls them Enemies, and more then that they are 〈 in non-Latin alphabet 〉 enmity it self in the very abstract: and more then all this, they are branded 〈 in non-Latin alphabet 〉 haters, and hated of God: That word hath both an Active and Passive signification. Who then of any understanding durst venture to sleep in an unreconciled condition? To have a potent man thy Enemy, this is matter of great fear and perplexity, but what is it to have the omnipotent God of Heaven and Earth thy Enemy? who protests, that he will ease himself of his adversaries, and avenge himself of his enemies. And Christ himself calls for speedy execution of slaughter to be inflicted on his enemies, Luk. 19. 27. But those mine enemies, which would not that I should reign over them, bring them hither, and slay them before me. Such persons then whilst they remain in their state of enmity against God have no hope, and are without God in the world. And if they die in this unreconciled estate, they shall miscarry unto all Eternity. As the Tree falls so it lies, and as Death hath left them so Judgment will find them. As soon as ever they are launched into the boundless Ocean of Eternity, they are put into a • utter impossibility of returning back into the land of the living, and into an utter incapacity of suing out a pardon and reconciliation afterward.

Let these Reasons or Arguments mentioned suffice for the confirmation of the Doctrine delivered. What remains now but that I should descend unto particular Application, which is the life of every Sermon? Amongst many Uses (which I intended) I shall at present only fix upon an Use of Exhortation; wherein I shall address myself, 1. To Ministers; and 2. To People.

The first part of this Use I direct principally to my dearly beloved Brethren of the Ministry. Suffer I beseech you (my Brethren) the word of Exhortation, to put forth yourselves to the utmost, and with all your might endeavor to press home the Doctrine of Reconciliation. Shew people their hurt and cure, their malady and remedy; discover unto them their lost and utterly undone condition by nature, how miserable is that state which is of nature and Enmity against God. Shew them, that there is a way and means of reconciliation purchased by the blood of Jesus Christ. Study all the alluring Rhetoric and the art of persuading people to do good unto their own souls, and to make all expedition to come unto Jesus Christ. This is the substance of your Embassy (as if you were Christ's Vicegerents) to pray them in Christ's stead to be reconciled unto God. My Brethren, let me be your remembrancer, as you preach unto your people the form of sound words (which is your duty) so to converse with them that are under your charge. Visit their houses and be willing to be acquainted with them. Take heed of a stately, reserved, unsociable carriage in spiritual affairs. Such as pray much with their people, and confer with them, being inquisitive how their souls thrive, these are they who, through the Grace of God, shall reap sweet and abundant fruit of their Ministry. It's a special exhortation of Solomon, Prov. 27. 23. Be thou diligent to know the state of thy flock, and look well to thy heard. Which Scripture (though usually is applied to Masters of families) judicious Carthwright applieth unto the Ministers of the Gospel. If (saith he) a Shepherd ought to take such care of brute Creatures, how much more should spiritual Pastors take care of the flock committed to their charge. Hence all those rotten distinctions of lazy Nonresidents are to be abhominated, such as were per se, vel per alium: semper, vel 〈◊〉 semper: Residentia loci, vel Officii: such sorry fig-leaves could never cover the nakedness of those that used them: And my charity persuades me, that such kind of distinctions will never be taken up again, nor so much as once named amongst you, Let me then press my exhortation a little more home, that you would put both your shoulders to this great work, and that you would make this the 〈 in non-Latin alphabet 〉 the main and principal design which you drive, to set close upon the consciences of your Auditors this unum Necessarium, this grand necessary Doctrine of reconciliation, to beseech people to be reconciled unto God.

And having endeavor'd this great work principally, in the next place I conjure you and earnestly entreat you (as you are Ministers of the Gospel of peace) that you would confer your best endeavors to cement, sod • r, and unite diss • nting Brethren: that they may (what in you lies) be prevailed withal to agree together in Unity on Earth, who shall agree in Unity in the highest Heavens. I plead not in the least for any persons (how much soever admired by some) who are either unsound in the saith, or unholy in life: No reconciliation can be expected, nor ought to be attempted with Idolatries, Drunkenesse, Heresies, and other such like deeds of the flesh. I plead only for such as truly fear God, who are not only nominal, but real saints. Here lieth the labor, and here the work, to be reconcilers amongst them: and such peace-makers are blessed. That I may speak, my mind freely (for I love plain dealing) as for such Reconcilers as Cassander of old, and Sancta Clara of late, who would join together the Ark and Dagon, the Ephod and Teraphim, I mean Protestantisme and Popery, these are to be detested, and sent back again to Rome from whence they came. No peace with Rome, no quarter ought to be given to Benhadad: I may say of them as Jehu said to Ahaziah, what peace so long as the whoredoms of thy Mother Jezebel and her witchcrafts are so many, days without number. As for Ignatius Loyola, Father of the Jesuits, John of Leyden, Ringleader of the Anabaptists, and the rest of their Complices, of whose franctick practices we have ample Relations in Print, they are so far from any real endeavors after reconciliation with us, as rather, like Samsons Foxes, they run abroad with firebrands in their tails, and so set all the standing corn a fire. These are the grand Incendiaries & flabella seditionum. From Jesuitisme and Anabaptism all heresies and damnable errors receive their original. At Rome and Munster this counterfeit coin receives it's stamp and impression. Hence as out of a Trojan Horse is let out an Ambuscado to destroy the Protestant Religion. Therefore there's no ground of hopeful success, if we should attempt any reconciliation with them. Let them come to us and make serious Confessions and retractations, but let not us go to them. Let them first abjure their principles, and practices, (though I know not why we should trust a Papist upon his oath) till then there can be no possibility of embraceing peace with such who either are of Babylon, or for Babylon.

But what is chiefly in mine eye, and aim amounts to this brief issue, to persuade all those to unite amongst themselves, who are sound in the faith and holy in life. Amongst them there are some who come so far up to us (and we hope they may yet come farther, if self interests make no obstructions) as to acknowledge us true Ministers, the Church of England a true Church. Much is granted to this effect by some Reverend dissenting Brethren in Print. When carnal Interests, secular policies, and mental reservations are laid aside, and men declare plainly what they would have, and when we know once where to find them, and where they will fix, then Attempts of Accommodation may attain a happy and comfortable success. That which much concerns us all is, to lay to heart and be deeply affected with the divisions of Reuben, and to use our utmost endeavor to comprimise differences, and make up breaches and animosities, lest otherwise we gratify the Jesuit who is the common Enemy, who loves to fish in troubled waters; or is like an Adder which seeks for shelter in broken walls. Let's leave off contention prius quam sese immisceat; so Junius renders the words of Solomon, Prov. 17. 14. (i. e.) Let not contention mixe with our affairs. For once it being mixed and joined, it's not easy to unmixe and separate afterwards. Wherefore let it be our care, and wisdom not to give advantage by our domestic breaches to the wild Boar of Babylon; or the subtle Foxes of Munster and Racovia, who when they see us a quarrelling one with another, they make a prey of us both. I well remember about this time 24. years ago in the Vespers of our public Act there was a Question discuss'd which the Respondent held Affirmative— An Calviniani (quos vocant) & Lutherani possint in unam Ecclesiam coalescere? And in the like solemn Convention another Question 7. years ago was affirmed homogeneous to the former by a learned Professor of our University— An intersit pacis & salutis Ecclesiae vere Evangelicos pium colere syncretismum? But especially let's have recourse unto Scripture: What saith the Psalmist, Psal. 133. 1. Behold how good and how pleasant it is for Brethren to dwell together in unity. I have often fetched a ground of hope against many fears, from 2. Prophesies: The one is Zeph. 3. 9. For then will I turn to the people a pure Language, that they may all call upon the name of the Lord, to serve him with one consent. The other is Zach. 14. 9. And the Lord shall be King over all the Earth: in that day shall there be one Lord, and his name be one. Though there be but one Lord, yet his name is called on diversely; but here is Prophesied an unity of worshipping God. And as for unity amongst Brethren, this is accounted a fruit of our effectual calling, * Eph. 4. 3. Endeavouring to keep the unity of the Spirit in the bond of peace. And for the better setting home of this exhortation, the Apostle mentions 7. Ones in the following verses, viz. One body, one Spirit, one hope of our calling, one Lord, one faith, one Baptism, one God and Father of all. How pathetically doth the Apostle press unanimity? If (saith he) there be therefore any Consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies, fulfill ye my joy that ye be like minded, having the fame love, being of one accord and one mind. Pythagoras used to put a brand of infamy upon the number of two, because it first departed from unity. But the Apostle propounds the Question in the negative, which hath the force of a strong affirmation, For whereas there is among you envying and strife, and divisions, are ye not carnal and walk as men? Sects and factions have their source and original from the flesh; so Musculus a judicious Expositor observes.

Further let me be your remembrancer of that great duty that in an especial manner concerns the Ministers of the Gospel, that is to unite amongst themselves, and endeavor to draw in one yoke, and as one man, contend for the faith which was once delivered unto the saints. Let the Apostles exhortation be as a frontlet before our eyes, and as a Phylactery sewed on the hemmes of our garments, Rom. 14. 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. The Phrase is 〈 in non-Latin alphabet 〉 , we must pursue and run after peace, though it may seem to fly from us: But we must not take any peace at a venture, but that which tends to edification, as Pareus and Calvin observe. Of all others let the faithful Ministers of Christ endeavor after a right understanding of each other, and a loving correspondence and oneness of heart and judgment amongst themselves. Tell it not in Gath, publish it not in the streets of Askelon, lest the Popish party triumph when they hear that even the Lord's Diamonds cut one another, and that there are great animosities, evil surmises, and bitterness of speech one towards another, amongst some that are truly Godly. How sharp was the contention between two rare men even Paul and Barnabas, insomuch as they departed asunder one from the other. In several Centuries we read of the great variances amongst those who were eminent Lights in the Church, as Iraenaeus was at great variance with Victor, Cyprian with Stephan, Jerome with Austin, Basel with Damasus, Chrysostom with Epiphanius, Cyril with Theodoret. And their private inconsiderable differences amongst themselves, gave great advantage to the common Enemy Satan, who (as a learned Author observes) is vexed with the peace of the Brethren, but much pleased with their contentions. Though it cannot be expected but offenses will come, and that in the Church militant there will be sounding in our ears the noises of Axes and Hammers, and oft times it falls out that Doctors both Godly and learned differ in some things from one another in their judgment. Yet every Minister of the Gospel should imitate his Master Christ in being a Reconciler. It was storyed of Athanasius that he was in lesser matters dissidentibus Magnes, (though in weighty affairs he was Adamas, an Adamant not to be moved) even a Load stone to draw those unto him, who differed from him. Wherefore abundance of wisdom and candour is required towards such as dissent from us, if they keep those Fundamental Principles of faith and a good conscience. Truth ought to be spoke but in Love. And a lapsed Brother ought to be restored or set in joint, so the word 〈 in non-Latin alphabet 〉 imports, but it must be done by such as are † spiritual, and in the Spirit of meekness. If matters be circumstantial, abundance of gentleness, moderation and mutual forbearance ought to be exercised. A flint may sooner be broken on a Pillow then an anvil: And mildness in some cases may prevail, where roughness cannot. But if matters be Fundamental; If some cry down the moral Law as an Almanac out of date, as some Antimonian Spirits have endeavored, if others cry down Magistracy and Ministry, as some Anabaptistical Spirits have done; if some cry down the Christian Sabbath (as some Antisabbatarians have done with much impudence and profaneness of spirit) in these and such like cases, let's not yield an inch, let's keep our ground. Let Luther's heroical resolution be our pattern for imitation— Hic gero titulum cedo nulli. It was the prudent Counsel of Athanasius to the Orthodox Brethren, that they should by no means receive any pacificatory Letters from George the Arian Persecutor, and Basil in an Epistle to Epiphanius, assigns a strong reason, why Athanasius gave such Counsel, If once (saith he) we shake off the simplicity of the faith, there will be no end of Disputations. However let us all confer our heads and hearts together that we may agree so far as we can, still holding fast our profession without wavering. Let it be our endeavor to follow peace with all men and holiness. Let's preserve a happy union between truth and peace. All the truths of God are more precious then the Gold of Ophir. We are commanded to buy the truth, but are prohibited from selling the least part of it. Wherefore we ought all in our several places and capacities to be valiant for the truth, even all steel to the back: The truth of God is a good matter, and it's good to be zealously affected in a good matter. Luther used to say, That to preach the Word of God zealously, was a ready way to bring the rage of all the Devils in Hell about our ears. But in God's cause let's go on courageously, and though we may be vilified by the vilest of men, yet let's resolve with David to be more vile. A good God, a good cause, and a good conscience will carry us through the greatest dangers and difficulties. And let us still remember to show most meekness in our own cause, and most zeal in the cause of God. So * Zwingli answered Servetus, in other things I will be mild, but not in blasphemies against God.

Now I have not yet done with the pressing of this Doctrine • of union amongst Brethren; I shall yet prosecute it farther, heartily desiring that my words may leave deep impressions upon your Spirits, and obtain some comfortable success. The breaches amongst the Ministers were as an Arrow stuck in the sides of that good man Philip Melancthon: Whereupon on his death bed, he professed— I am very glad I am to leave this World, because I shall be with Christ, and then shall be freed from the contentions of some Divines, which were very great at that time. There's a sad story of two eminent Martyrs for the truth, viz. Meletius and Peter, Bishops of Alexandria, who when they were put into Prison fell at variance amongst themselves about a petty difference, whether the Lapsi were to be received into communion? The Schism was very great, insomuch as they drew a partition between each other in Prison, and would not hold communion with each other, and yet afterward they jointly suffered Martyrdom. And it's not easily to be imagined, what a great Rent their dissention made in the Church of God, and gave advantage to the common Enemy. And what a dust was raised between two choice, and constant Martyrs,