Commentary on 2 Peter

THe Connection shall be forborne a little, and give way to the distribution. The whole Verse may be distinguished into two generals; the Fountain; wherein observe the

• Hope of the Petitioner; According as he hath.
• Ability of the Giver; Divine power.
• Liberty of the Action; Hath given.
• Necessity of the Receivers; Unto us.
• Universality of the Gift; All things that pertain to life and godliness.

Cistern; wherein observe the

• Water of life; wherein consider
  • Who; God.
  • What; Hath called.
  • Whom; Vs.
  • Whether; To glory and virtue.
• Pipe or Bucket to draw and derive all to us; Through the knowledge of him.

The whole being thus let fall into parts, let us proceed orderly to take up the first, and view it. This is the hope of the Petitioner; which with a remarkable de pendance knits this Verse with the former; and begetteth this doctrine from the Coherence. The experience of former mercy, works a persuasion of future mercy. The Apostle desired the multiplying of their grace and peace; and he grounds it on this hope, because the LORD hath already given them much. He hath begun, therefore he trusts that he will finish. There is no stronger argument of God's infallible readiness to grant our requests, than the experience of his former concessions. So David reasons. The Lord that delivered me from the Lion and the Bear, will deliver me out of the hand of this Philistine. This is argumentum a priori, the voice of a strong faith, that persuades the conscience God will be gracious to him, because he hath been gracious. The Prophet thus often comforted his soul: Thou Oh God, hast enlarged me, when I was in distress, therefore have mercy upon me, and hear my prayer. So Psalm 86.13. Thou hast delivered my soul from the lowest hell: therefore Verse 16. O turn unto me, and have mercy upon me. Let the Iustitiaries deduce arguments from their own present merits, my soul from God's former mercies. Thou, O Lord, madest me good, restoredst me when I was evil, therefore have mercy upon me miserable sinner, and give me thy salvation. Thus Paul grounded his assurance; because the LORD had stood with him, and delivered him out of the Lions mouth; therefore the Lord shall deliver me still from every evil work, and preserve me unto his heavenly kingdom. Hence was his Novi, I know whom I have believed. The Prophets distressed soul cried; Will the Lord cast off forever? is his mercy clean gone forever? hath God forgotten to be gracious? No, he recollects himself, Ver. 10. with the memory of precedent favors; I will remember the years of the right hand of the most High; I will remember the works of the Lord, and his wonders of old. Man useth to reason thus; I have been good to such a one, therefore he need not exact upon me, and over-burden my kindness. God thus; I have been liberal, therefore I will be liberal; multa dedit, sed plura daturus. To him shall be given; because the good he hath, is but an earnest of God's greater bounty. He takes up man's soul as a poor beggar at his door, strips off her tattered rags, gives her a suit out of her own wardrobe, adorns her with rich Jewels, and then as if all this were too little, loves her still better and better; lastly marries her to his own son, and so interests her to the inheritance of glory. You see the foundation of the Apostles prayer, the experience of God's sweet nature; who multiplies his graces. Let not this point part with us, till it hath taught us two things: to pray faithfully, and to live thankfully.

1 Let us pray in confidence that God will hear us, because he hath heard us. Come we boldly to the throne of grace, that we may obtain mercy. God's facility in his wonted grants, gives us strong consolation. A noble Princesse asked a Courtier, when he would leave begging: he answered, when she left giving. God never ceaseth to give, let us never cease to beg. Who can go with more courage to the King, than the man experienced of his goodness? But if we be so confident, how comes it to pass, that we sometimes fail of our suits, and return denied. I answer, the defect is in ourselves; God is the same in bounty, but we are not the same in duty. We ask either Mala, or Male; either bad things to a good purpose, or good things to a bad purpose.

Evil things, either evil in themselves, or to the petitioners: in themselves one calls Prayer Petitio decentium, a Request of convenient things. What a good father will not give, let a good son not ask; not a serpent instead of a fish, nor a stone for bread. We must not beg a serpent, lest it should hurt ourselves, nor a stone, lest we should hurt others. Non petitur in nomine Salvatoris, quod petitur contra rationem salutis. August. That is not requested in the name of our Savior, that is requested against the rule of salvation. The Disciples asked many things, and had them: but when they asked fire from heaven, they had it not. If it be not fit f • r God to give • , it is not fit for us to ask. The Lord hears ever Q • u • d finem, though not ever Quoad formam: audit ad sanitatem, if not ad voluntatem. If our will be not according to our weal, God denieth the form of our requests, and gives us the end: he withholdeth the worse, and affordeth the better. Paul besought the Lord thrice that the thorn in the flesh might depart from him. God did not hear him in that particular, but heard him in the general; my grace is sufficient for thee: my strength is made perfect in weakness. He was not quite delivered from the temptation in himself, but he was fortified with the sufficiency of God. The man sick of the burning fever cries to his Physician for drink; he pities him, but does not satisfy him: he gives him proper physic, but not drink. So God, saith Augustine, Non tribuit quod volumus, ut tribuat quod malimus: he does not give us what we would have, but what we should have. Perhaps he crosseth us in our affection, but blesseth us in our salvation. The younger brother shall not have all his portion, lest he run to riot: nor the gallant ever enjoy health, lest he be too proud. Saepe Deus facit opus quod non est suum, ut faciat opus quod est suum. Thus a man is afflicted, that he may be humbled and many sores are on the flesh, that fewer sins may be in the soul.

Or when we ask good things, but to an evil purpose. So the envious begs honor, that he may revenge himself on his enemies. Young men ask health, that they may be strong for licentiousness. Others require great places and offices, and to have somewhat to do about the fire, that they may warm their own fingers. As if a man should be ambitious of the Pretorship in the City; that so with mulcts amercements, warrants, and bribes, he may maintain his family, and never go to his coffers for money. Some desire learning, that they may be factious: others riches, not to serve God, preserve the state, nor relieve the poor; but to grow fat with idleness, and domineer over their neighbors. Ye fight and war, yet you have not, because you ask not. Ask not! alas we beg continually, yet cannot speed: the error is not in the want of asking. Where is it then? ye ask and receive not, because you ask amiss. Ver. 3. you fail in your manner of requesting, therefore God doth not satisfy your desires. You ask and miss, because you ask amiss. No, we pray as earnestly, and with as devout affection as others, yet speed not. Look a little further into the Apostles words, and your own hearts: ye ask, that you may consume it upon your lusts. Heres the reason, you beg good things to be wanton with them; silver and gold to give unto Baal: corn and wine to riot. Perhaps you may faintly pray against that sin, which you would be loath to lose. This is to pray in jest; as Augustine speaks of his unconverted estate; that he desired God to cool the fire of his concupiscence; but orabat extingui, malebat expleri: his tongue besought an extinction, his heart desired a satisfaction; he had rather have it pleased, then expelled. He prayed indeed, but as if he were afraid lest God should hear him.

2 Seeing that God gives more where he hath given much, let us be thankful: for how should God bless us with that we have not, if we do not bless him for that we have. Let me be a little bold to enlarge this point of praising God: there is a six-fold manner of praising him; mental, monumental, chordall, cordial, vocal and actual.

There is a mental praise, when we bear in our minds the favors of God; I will remember the works of the Lord. It was the wretchedness of Israel to forget his wonders. They soon forgot his works. What can he remember, that forgets the mercies of God!

Monumentall, when we erect trophies, pillars, and monuments, to continue the memory of God's deliverances. This shall be written for the generation to come, and the people which shall be created, shall praise the Lord. Thus Abraham and Jacob reared diverse pillars, which were dumb catechisms to the posterities unborne: answering the charge of God, and the practice of Israel; Our fathers have told us, we will not hide them from our children, showing to the generations to come, the praises of the Lord.

Cordall, I call that praise which is framed to God upon Instruments. Psalm last. Praise him with the sound of the Trumpet, praise him with the Psalterie and Harp, praise him with stringed Instruments and Organs. For this cause, musical Instruments are retained in our Churches; that they may elevate our drooping affections, to bless GOD: Let all our music, like David's harp, resound his praises.

Cordial praise, is that which enlivens all the rest, and comes out of a pure heart: not hypocritically for fashion, but sincerely for devotion. This is that form of thankfulness God requires: if a man looks into a pure fountain, he shall see there a reflection of his own image: in the pure heart God beholds an image of himself. If Caesar requires his own image in his coin, shall not God expect his Image in thy soul! He loves little, that can tell how much he loves. Let all thy powers of body and soul do their best to bless God; but let thy heart exceed all; and what they want in expression, let that make up in affection. Bless the Lord all that is within me; all that is within me, and all that is without me; but especially that within me, bless the Lord O my soul.

Vocall, let our lips praise him, and let not our tongues lie still. Sing to the Lord a new song; show forth his loving kindness in the morning, and his faithfulness every night. God's glory will make a good man speak, even when terror it self hath commanded silence. Luke 11.14. Our Savior cast out a dumb devil and when the devil was cast out, the dumb spake, and the people wondered. Many are possessed with this dumb devil: their mouths open not to sound forth God's praises: to hear one of them speak in CHRIST'S cause, would make all the people wonder. I know that Satan's children are talkative enough: there are gaping devils; like Demetrius, that think to carry it away, with Great is Diana of the Ephesians. For this cause I think, they were first called Rorers whom Christ may well conjure, as he did that devil. Mark 1.25. Hold thy peace, and come out. But Gregory answers; He that sins horribly, and confesseth not heartily; though he roars much, yet holds his peace. To hear blasphemers wound and tear the sweet and sacred name of CHRIST would make a dumb man speak. Herodotus writes of Croesus his son, being borne dumb, yet seeing his father endangered in a battle; on a sudden cried out, O spare him, he's the King. So when God's glory is in question; what • dumbenesse, what a dumbenesse is it, not to say, O spare him, he's the Lord. The tongue that yields not this defense, is tied by Satan, not loosed by God.

Actual, is when our lives praise God. Let your conversation be honest, that they beholding your good works, may glorify God in the day of visitation. So the master had taught the disciple, as the disciple taught us. Matth. 5.16. we, like blind Isaac, cannot see your hearts therefore we say, Let me feel thee my son. If your lives be rugged, like the hands of Esau; we will not trust your voices for the voice of Jacob. Have you righteousness? seal it, and deliver it as your act and deed. Aug. Noli gloriari quia linguâ benedicis, si vitâ maledicis. Never say you praise God with your words, when you dispraise him with your works. Honor the Lord with thy substance, this is substantial honor. GOD gave Samuel to Anna, Anna gave Samuel back again to God. Return part of thy riches to him, that gave all to thee. David loved Mephibosheth for Jonathan's sake: is Jonathan gone? yet we have many Mephibosheth’s. The Lord disposeth his part of thy substance to his ministers to his poor members: he increaseth thy part, for shame do not thou diminish his.

His Divine power: we come to the next circumstance; the Ability of the giver. Here is Power, yea Divine power; not only Great, but Good. For mercy and Majesty must meet together in the donation of all things that pertain to life and godliness.

It is Power: God is Almighty. Whatsoever the LORD pleased, that did he in heaven, and in earth, and in the seas, and in all deep place. But is there nothing that God cannot do? yes, he cannot lie, he cannot die, he cannot deny himself. He is for potent, not for impotent works. Aug. Dicitur omnipotence faciendo quod vult, non patiendo quod non vult. H s Almightiness consists in doing what he will, not in suffering what he will not. The doing of some things were an argument of weakness, not o • power. For herein is a remonstrance of our might; not that we have ableness to sin, but to withstand sin. Therefore, Augustine wisheth; Vt potestas non detur nisi contra vitium; that no man had any strength, but against wickedness. Let every man desire such power; Vt potens sit in serpso, & miro modo adversus seipsum, pro seipso: that he may be strong in himself, and (after a strange manner) against himself, for his own good. For a dominion over ones self is greater than the grand Seigniory of Turkey. To be strong to sin is no credit for man; as it is no discredit for GOD that he cannot sin. Vae fortibus ad potandum. Esa. 5. woe to them that are strong to drink. Dost thou pride thyself in this strength? thou shalt howl for that glory. This power is the greatest infirmity. There are that oppress a man and his heritage, because it is in the power of their hand. This Potestas in malum, strength to sin, is to be strong to go to hell. Commonly to beasts of the greatest power, is given the lest immanitie, and to those of the greatest immanitie the least power. The ox hath strength but tamenesse: the be wildness, but weakness. Either they have power to hurt, and not will: or will to hurt, and not power. This is happy for us, but it would be more happy in respect of our sins, if God should take away from us, aut facultatem, aut voluntatem, either our will or our ability to do mischief. They say, Lions do not prey on yielding things: that thou canst do harm, and wilt not, is the praise of thy Innocence: that thou wouldest do harm, and canst not, is the praise of God's providence. Saul would kill David, and could not: David could kill Saul and would not. The two disciples would command fire from heaven, but could not: CHRIST could command fire from heaven, but would not. Posse & nolle noble.

It is Divine power, as for the mightiness, so for the mercifulness: his goodness doth sweetly temper his greatness. Not only a power; but a good, gracious, divine power. He abideth faithful, He cannot deny himself. If we desire worldly wealth, he may deny us, for that is not himself. If we desire preferment, he may deny us, for that is not himself. If we desire revenge, he may deny us, for that is not himself. But if we desire Grace, goodness, sanctity, mercy, he will not deny us, for that is himself; and he cannot deny himself. No good thing will he withhold from them that walk uprightly. Against this divine power there is no resistance: he is able to do whatsoever he will, yea he is able to do more than he will. Our God is in heaven, he hath done whatsoever he pleased. He can do more than ever he was or will be pleased to do. His divine power could have made many worlds, his divine will hath decreed but one. The passengers in mockery bad CHRIST come down from the Cross: he was able to descend, and let the work of redemption alone, but he would not lose them to save himself, but rather lose himself to save them. The Father was able to have given him more than twelve legions of Angels for his rescue. Matth. 26.53. But he would not, but rather delivered up his son to his enemies, to save his friends. So John the Baptist to the bragging Jews, that pretended the father-hood of Abraham; God is able of these stones to raise up children to Abraham. His power is without limits, as his will is without injustice. His power teacheth us to fear him; his Divine and gracious power to love him: both together make for our humility and comfort.

The knowledge of GOD'S Power will humble the proudest heart: was he able to make thee of nothing; to bring thee back to worse than nothing; how darest thou displease him? It is a fearful thing to fall into the hands of the living GOD: yet there is no way to avoid it, but by falling into it; strive not to run from him by wickedness, but to run to him by repentance. Humble yourselves under the mighty hand of God: it is a mighty hand, humble yourselves under it, lest you be humbled by it. His power is so mighty, that it bootes not a man to strive with him, for he was never yet over-masterd. The wrath of a King is like messengers of death, and man quakes at his anger that can but kill the body: yet how little do we fear him that can destroy both body and soul in hell? Do we provoke the Lord to anger? are we stronger than he? saith the Apostle, do we challenge him that can confound us? we are like to get little by such bargains. Let him take away his rod from me, and let not his fear terrify me; Then would I speak. As if Job should say, there is no meddling with him so long as his sword is by him. First Lord take away thy weapons, and then let us talk together. It might be said of Jove • , Si quoties peccent homines, sua fulmina mittat Jupiter, exiguo tempore inermis erit: if for every sin of men he should send down a thunderbolt, either Vulcans one-eyed Cyclops would be soon weary, or his flock of thunder soon empty. Mars ultor gal • am quoque perdidit, & res non potuit servare suas; Mars his sword might be wrung out of his hand, and himself disarmed. But who hath resisted the Lord? who hath entered the lists with this divine power, and not measured his length on the ground? It is time for the poor child to quake, when he sees his angry father come with the rod. There is no struggling with it; the best way is to yield ourselves, and be silent; I was dumb, and opened not my mouth, because thou didst it. God tells revolted Israel, that in quietness they should be saved; not by fight, nor by flight. Aaron was sorry for his two perished sons; but when Moses told him that God would be glorified before all the people; Aaron held his peace. Peter was accused by the Apostles, for going in to the Gentiles: but when he made his defense, and rehearsed the matter from the beginning, Acts 11.4. proving that he was directed to that course by a vision, Verse 18. They held their peace, and glorified GOD.

The knowledge of this Divine and giving power may comfort the most dejected heart: it gives us many consolations. 1. Concerning the salvation of others and ourselves: how desperate so ever we judge their estates, by reason of their continual habit of sinning, yet this divine power is able to convert them. No man can seem to be further lost than the Jews, who are cut off from CHRIST through infidelity, Upon whom the wrath of God is come to the uttermost, and a malice of 16 hundred years burning is not wasted in them: yet saith Paul, even they may be grafted into the Olive again, if they abide not still in unbelief: and his reason is; Because God is able to graff them in again. But alas, I have been frozen many years in the dregs of worldly lusts, and I do not find my heart yet thawed: I know this is a fearful case for a man to lie so long under the tyranny of the devil: yet despair not, apply the means of thy deliverance, strive to extricate and unwind thy soul from this maze of destruction, break thy heart with compunction for thy iniquities: this divine power is able to implant thee to the true vine, and make thee a member of Jesus CHRIST. Thou shalt feel the working of his mighty power; which he wrought in CHRIST, when he raised him up from the dead, and set him at his own right hand in heaven. What was the power which he wrought in CHRIST? When malice had spent it self upon him on the Cross, and insulting death began to triumph over him in the grave; even then this mighty power raised him up. We are as dead in sin naturally, as any man in the grave corporally; can neither move hand nor foot: there was a power that raised him, there is a power that can revive us. All our care must be to find in ourselves the Power of his resurrection. 2. This comforts us in the midst of all afflictions; we are weak in ourselves, unable to stand under the lightest cross: but there is a Divine power that strengthens us. Though it doth not nullify our sonrrowes, yet it doth fortify our patience, we are strengthened with all might through his glorious power, unto all patience and long suffering with joy fullness. 3. This comforts us in prayer: there is no speeding prayer but that is made in faith, and it is no easy matter to pray in faith: now the foundation of our faith is this Divine power of CHRIST. Let us speak confidently with the Leper Matth. 8. LORD, if thou wilt thou canst make me clean. After the wisdom of heaven had abridged all our necessities into six petitions; he binds up our faith with a reason, and bids us wait confidently, for the blessings craved heartily; For (or because) thine is the kingdom, the Power, and (to thee be) the glory forever. 4. This comforts us against all oppositions, even those Principalities that wrestle against us; the assurance of this divine power. Non timeat Inimicum fortem, qui amicum habet fortiorem. Let not him fear a strong enemy against him, that hath a stronger friend with him. If God be on our side who can be against us? Let their force and malice strive which shall be greater, we shall overcome them all by the blood of the Lamb.

Ye are of God, and have overcome them: whom? all the adversaries of your faith and manners. How? Because greater is he that is in you, that is Jesus, Christ by his divine power: than he that is in the world, that is, the malignant spirit of temptation. Though I walk through the valley of the shadow of death; a place full of horror and amazedness; yet will I not fear: why so? because thou O Lord art with me; thy rod and thy staff do comfort me. Lastly, let this hearten us to cheerful liberality; because whatsoever we lack or lose, there is a divine power able to requite, it. Thus Paul encourageth the Corinthians bounty; because God is able to make all grace abound toward them, that they having all sufficiency in all things, may abound to every good work.

Hath given. I come from the Faculty of the Agent, to the Liberty of the Action: he Gives. He doth not set, nor let, nor sell, nor lend, but Give. The covetous Land-lord sets his tenements, the griping Usurer lets his money, the wasting Prodigal sells his estate, the charitable Neighbor lends his goods; but the most liberal God Gives. Thus doth God, Satan, and man, dispose their things. Deus donat, Diabolus vendit, Homo retribuit, God gives, Satan sels, and man restores. God and Satan have two several warehouses: we come to the Devils warehouse, look on his wares, like them well, they have a fair gloss. The gloss of drunkenness is good fellowship: the gloss of adultery is good affection: the gloss of covetousness is good husbandry: the gloss of murder is good courage: the gloss of sedition is good reformation: the gloss of treason is good religion. To make good this gloss, his shop hath two false lights; man's law, and man's example. First, human laws; so we shall never be able to prove sin to be sin, unless we have an act of Parliament for it. Next, human examples; and by that reason we shall never prove sin to be sin, till all great men become good men, and that will not be this two days. Well, men thus liking the warts, they come to the price; that's everlasting torment: dear, very dear! The Devil is no such frank chapman, to sell his commodities for nothing. No, did he not offer Christ kingdoms upon free gift? Matth. 4.9. No, they had a price set on them; Si cadens adoraver is me; it must be a crouch of his knee, he must worship the Devil for it. He makes show of Robin-Hoods peniworths, and may forbear his debtors until death; but then lays an heavy execution on them, and condemns them to an everlasting prison. Munera magna quidem praebet, sed praebet in hamo; he puts forth large baits, but there be damnable hooks hid in them. A worldling is beset with exigence, he complains his wants, Satan promiseth ready help: Judas shall have money in his purse, Gehazi new suits to his back, Nero a crown on his head: but thus he possesseth their wretched hearts, from whence he is hardly ever untenanted.

In God's warehouse we find wisdom at the door, crying for customers, Isaiah 55. Come ye to the waters, come buy wine and milk without money; yea, verse. 2. Bread and fatness. Let us see the wares. First is Water: water? alas a poor and plentiful commodity: cheap enough; every channel affords it. No, for first literally; water was of great use in Palestine, a dry Country. Poor Hagar with her little Boy, were almost lost with thirst: how did her heart leap, when God opened her eyes, that she saw a Well of water? Isaac's heard-men strove with the heard-men of Cerar, about waters; therefore he called the name of the Well Esek, that is Contention. Israel mumured for water, and were plagued for it. Water hath a manifold use; it serves for drink, for medicine, for washing, for purging, for boiling, for quenching, for fructifying. Water was held by some the beginning of all other things; Aqua, quasi A Qua omnia. It was esteemed a principal preserver of life, therefore called living, Gen. 26.19. Isaac's servants found a Well of Living water: it is translated, Springing; but the original gives it, Living water. But it must be here understood in a spiritual sense; so the Water that GOD gives is Grace. With joy shall ye draw Water out of the Wells of Salvation. I will pour Water upon him that is thirsty, (which he expounds of Grace) I will pour my Spirit upon thy seed. Whosoever is a-thirst, let him take the Water of life freely. Next is Wine; Is this so good? Vinum lac libidinis, Wine is the nourishment of lust; the Manichees called it, Fel Principis tenebrarum, the gall of the Prince of darkness. No, Wine is good, hath manifold benefits: it helps the stomach, nourisheth the body, whets the wit, cherisheth the heart, and cheers the whole man. CHRIST'S first miracle in Galilee mentioned, was turning water into Wine: and the last thing he used in the Sacrament was Wine. It is said to cheer God and man, Thirdly, Bread; this is called the Strength of man's life. It was a great curse God threatened to Israel; I will break their staff of bread. Lastly, Milk; the Tartarians were said to live with milk: Canaan is praised to flow with milk; therefore Desire the sincere milk of the Word. Bread necessary for life, oil for ornament, water for use, milk for nourishment, wine for delight. These are good wares; the water of Regeneration, the wine of Compunction, the bread of Life, the oil of Gladness, the milk of the Gospel: Who would desire better purchase? We like them well, what's the price? Nothing: a very easy reckoning. The Lord Gives, and that better things for nothing, than Satan will sell us for our souls. Those thrifty men, that try all shoppes for the cheapest penniworths, why refuse they those rich blessings which GOD gives for nothing, and pay such a hard price for vanity and vexation? Men might pay nothing for the best of things; they do pay the best of things for nothing. In vain doth foolish man exchange good for evil, when he may exchange evil for good.

You perceive how God Gives, Satan sells; now see how man restores: for that bounteous hand which bestows much on us, requires some restitution of us. Man should not sell, as Satan: he cannot give, as God: but he ought to restore, that is his part: this he may do, this he must do. To whom? to God for his own sake, to man for God's sake. To God, what is that? Thanks. Quid retribuam Domino? What shall I render to the Lord for all his benefits? I will magnify, and bless his Name. That is not Magnum facere, sed magnum significare: Not to make his Name great, but to declare it great. Sing forth the honor of his Name: make his praise glorious. How can man make his praise glorious? by singing forth the honor of his Name. This is a plain restitution, yet goes under the name of a contribution. So willing is God to accept man's duty, that he takes it as his bounty. The Giver is more blessed than the Receiver: in all other things we are the receivers, and he is the Giver: only in thankfulness we are the Givers, and he is the receiver. Respiration and Expiration are in their vicissitudes alike: we can draw in air no longer than we send it out. If we return no grace, we receive no grace.

To man: and this in matters either of Equity, or Charity. Of Equity: If I have taken anything from any man by false accusation, I restore him four fold. This necessity Nehemiah imposed on Israel: first by entreaty; I pray you let us leave off this Usury. Next by command, Restore to them their lands and vineyards, and the monies of your exactions: then by an oath, he took an Oath of them to perform this. Lastly, by a Sacramental curse to the refusers, shaking the lap of his garment; So God shake out every man from his house, that performeth not this promise: even thus shall he be shaken out and emptied: and all the Congregation said, Amen. The very Barbarians abhor the neglect of restitution: A great Lady being a widow, called to her an English Merchant, trafficking in those parts, with whom she knew her husband had some commerce, and asked him if there were nothing owing to him from her deceased Lord: he after her much importunity acknowledged what, and shown the particulars. She tendered him satisfaction, yea (and after his many modest refusals, as being greatly benefited by the dead Barbarian) she forced him to take of her hand the uttermost penny: saying thus; I would not have my husbands soul go to seek your soul in hell, to pay his debts. Here was a fire in a dark vault, great zeal in blind ignorance: they saw by the candle-light of Nature. What Saint Augustine delivers for doctrinal Truth, Non remittitur peccatum nisi restituatur oblatum: Where is no restitution of things unjustly gotten, there sins shall never be forgiven. Of Charity; for even this is but a restitution: Give me, saith GOD, of that I have given thee: De meo quaero, non de tuo; I ask not for thine, but for mine own: Give and restore; Petimúsque damúsque vicissim; If we do not give alms according to our power, GOD will sue us of an action of Detinie. Quare non dedisti? meo jure, tua dispensatione, Matth. 25. Why did you not give things that were mine by right, yours only by use and dispensation; whereof you were not proprietaries and Lord's, but accountant Stewards? Cyprian. Improbi dant multa propter cruciantem Diabolum, nos reddemus nihil propter salvantem Dominum? Reprobates will part with many things for a tormenting devil, and shall we restore nothing for our saving God? most men think when they give, that God and man is beholding to them: not so; Non tribuunt de proprio, sed retribuunt de alieno: They do not give of their own, but restore some of that GOD hath given them. For restoring they shall have recompense, for detaining vengeance.

I am fallen upon a point of Giving; therefore, me thinks, I should not be niggardly in it. God give me a tongue to declare it, and give us all hearts to practice it. Two things it readily teacheth us:

1 How to judge of all we have; as the LORD'S gifts, not our own merits. Bona mea, Dona tua, Domine. It is a wretched thing, Vti datis, tanquam innatis: To use those things that are added to us, as if they had been bred in us. What hast thou, that thou hast not received? If thou didst receive it, why doest thou glory, as if thou hadst not received it? GOD, saith Bernard, is the Author of merit; Qui & voluntatem applicat operi, & opus explicat voluntati: For he both applieth the will to the work, and disposeth the work to the will. Thou doest good works; so much as is good in them is not thine, but GOD'S. Man for these things, Magis Deo debitor est, quàm Deus homini; is rather a debtor to GOD, than GOD to man. Thou canst not so much as give GOD Gratias, Thanks; unless GOD first give thee Gratiam, the grace of thankfulness. Thou canst not be patient under his hand, except his hand give thee patience. Why do we boast then? Seeing that Quae non fecimus ipsi, vix ca nostra voco: We cannot call those deeds ours, which we have not done ourselves. I labored more abundantly than they all: yet not I, but the Grace of GOD which was with me. Still if we do good, we are beholding to GOD for it, not GOD to us.

2 To follow GOD'S example, in being evermore giving good things. Beneficence is munus regale, a royal office. It is a poor degree of comfort wherein many bless themselves, to do no ill: for Bonum in effectu, non in defectu: non virtus in non officiendo, sed in proficiendo: Goodness consists in the effect, not in the defect: nor is virtue glorious in being innocent from harm, but in being beneficial for good. I wonder what hope the oppressor hath to be saved; seeing he doth not imitate GOD in giving, but the Devil in extorting? There are that give something to the poor, that they may take away more: Haec venatio, non donatio: This is not a charitable giving, but a subtle hunting. It is foenerare beneficium, to put a good turn to usury. But give; this is GOD'S precept, and must be thy precedent. Yea, though thou have little, give of that little. GOD esteems the little gift of a poor righteous man, above the great alms of a wicked rich man. And that for two reasons; Quia de justo, quia de parvo. First, because it is of that, is justly gotten: so Zacchaeus; Halfe my goods I give to the poor; and restore to them I have wronged fourfold. Observe his words; Do ex meis, reddo ex alienis: I restore other men's goods, but I give mine own. Secondly, because he gives of a little; as the poor Widow did her two Mites, even all her substance. When the Monks complained of want, and that their revenues fell too short for their maintenance; the Abbot replied, that two companions came once together, to sojourn in their Monastery; they were entertained: their names were Date, and Dabitur; Give, and It shall be given you. Whilest these two lived amongst you, you all thrived: now you have thrust out Date, Give; and Dabitur, (it shall be given) will not stay behind.

Unto us. I come from the bounty of the Giver, to the need of the receivers:

To us, that were

• Worth nothing.
• Worthy of nothing.

To us, that had nothing; miserable beggars. And indeed what should be the object of mercy, but misery? Present thyself, O poor soul! Miserum ante misericordem; a miserable creature before a merciful Creator. Say not with Laodicea, 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ; not, I have need of nothing; but, I have nothing. God doth not only forgive us, because non solvendo, we have nothing to pay: but he gives us, because non habendo, we have nothing to live on. There are three sorts of poor and miserable men: some sing and are miserable, some cry and are miserable; some curse and are miserable. As the Italian says; Thus go a begging; the Germans singing, the Frenchmen weeping, the Spaniards cursing. Some are poor in the world, yet sing care away. When Augustus heard that a Gentleman in Rome, concealing his broken estate, died so far in debt; he sent to buy the pillow whereon he slept. Hi non sunt solliciti ut solvant, sed ut debeant. They do not take care how to come out of debt, but how to come into debt. Thus poor are many; yet they sing in Taverns, and dance in Theaters; though wretched beggars in heavenly graces. As it is in this world for temporal things, so for the world to come in spiritual things; Cantant paupers, lugent divites: poor men sing, and rich men cry. Who is so melancholy as the rich worldling? And who sings so merry a note, as he that cannot change a grote? So they that have store of grace, mourn for want of it: and they that indeed want it, chant their abundance. Others are poor and cry: so did Esau, because he could not recover the Blessing, though he sought it carefully with tears. These mad dogs bite the stone, without regard to him that threw it. Sorrow like a needle, runs thorough their hearts, but hath no thread of faith in it, to sow them to JESUS CHRIST. Miseriores, non meliores: they are worse in the state of this world, yet not better in the state of Grace. If GOD touch a Pharaoh, he will roar: you shall have him howl to his ending, not to his mending. The cloud of a corrupt heart, when it is squeezed and crushed with adversity, will haply pour down some drops: but to shed repentant tears in the midst of prosperity; this is like rain in Sun-shine. He that mourns for the cause of his punishment, shall mourn but a while: he that mourns only for the punishment, and not for the cause, shall mourn forever. Lastly, others curse and are miserable, as Job's wife counseled him; Curse GOD, and die. This is a desperate poverty, when men defy him that should make them rich. They answer GOD, as Daniel did Belshazzar; Keep thy reward to thyself, and give thy gifts to another. They have a long festered ulcer; the Physician offers to cure it: but they madly thrust their nails into it; no, it shall not be healed. Such was our estate by nature: some were poor and insensible, others sensible, but disconsolate; others sensible and desperate. We were all poor beggars, and had nothing, therefore had need of a Giver.

To us, that deserved nothing: it is no wonder that GOD loved the Angels, for they obey him: that he loved the irrational and insensible creatures, for they do not contradict him: but that he should be good to us, Neque capientibus, nec cupientibus; neither receiving, nor conceiving, nor desiring Grace: that had not only a rebellion of will, but a will of rebellion; this was the wonder. This was not Dilectio quoniam, a love to us, because we first loved him: but Dilectio etiamsi, a love to us, though we hated him. He loved us, because he loved us: in our creation when we could not, in our redemption, when we would not love him.

All things that pertain to life and godliness. I come from the necessity of the receivers, to the Universality of the Gift. All things that, &c. This is that extent and latitude of his donation; who gives 〈 in non-Latin alphabet 〉 , to all life and breath, and all things. No silver in Benjamins sack, till Joseph put it in: no good in man till God infuse it. Worldlings ascribe things to the goodness of their skill, or greatness of their pains. Is not this great Babylon, which I have built by the might of my power? They sacrifice to their nets. But indeed every good and perfect gift comes from above, even from the Father of lights. It is in vain that you rise up early, and go to bed late: for so he giveth his beloved sleep. All that pertain.

To life. Where we may either by life understand our natural life, together with all things that may preserve it. He put a soul to our flesh, gave birth to the child, nourishment after birth; bread when we were hungry, drink when we were thirsty, &c. To the wise-man his wisdom, to the strong man his might, to the wealthy man his riches: wisdom, Bonum mentis, the good of the mind: strength Bonum corporis, the good of the body: riches Bona fortunae, the goods of fortune. He gives all, let us give him praise for all. He giveth all things richly to enjoy. This is a large field to survey, let your meditations supply the defect of my speech. Who cannot say, Thou art he that took me out of the womb; thou didst make me hope when I was upon my mothers breasts. And because vita is not only Vivere, sed valere; not to live, but to live in health; therefore Job calls God, the Preserver of men. Bless him in all, for all, that gives all; he gives us all things that pertains to life, and reserves only this Quit-rent. But by life, here I rather understand our spiritual life; whereby we live to him, and in him, and whereby he lives in us.

To godliness; whatsoever conduceth to grace and glory. By his grace we come to godliness, and by godliness to life. He provides not only temporally for us, that we may live here; but eternally, that we may live forever. The things hereto belonging are the graces and gifts of the Spirit: some think that these principal graces are but seven: because said, Revel. 4.5. There were seven lamps of fire burning before the Throne, which are the seven Spirits of God: prefigured by the Stone with seven eyes: by the seven Lamps of one Candle-stick, Zach. 4.2. by the seven Horns of one Lamp, Revel. 5.6. which are the seven Spirits of God. Some have numbered and deduced them from Isaiah 11.2. The Spirit of wisdom, of understanding, of counsel, of might, of knowledge, and of the fear of the Lord. But to make up the number, they put in The Spirit of Piety; for it is not there expressed; there are but six according to our account: we may say of them, as of the seven Stars; Quas septem dicunt, sex tamen esse solent: Men say they are seven, but they are wont to be but six. But it is certain, this seven-fold number is put for an infinite number; all graces that belongs to life and godliness. No good thing will he withhold from them that walk uprightly. This is an immense fountain; the Lord fill all the buckets of our hearts at this Spring: and give us capable souls, as he hath a liberal hand.

But now is there such a receipt, and must there not be an Account? Yes, To whom much is given, of him shall be much required. If there be Acceptio, there must follow Redditio: and that both in Quali, and in Quanto; in Portion, the same; or in proportion, something answerable to it. If the thing given be 〈 in non-Latin alphabet 〉 , much; the thing required is not 〈 in non-Latin alphabet 〉 , little: and this shall be exacted in obedience, or extorted in vengeance. After a long time the Lord of the servants comes, and reckoneth with them, though it be long, yet at last to a reckoning. Whether the talent be hid in idleness, or wasted in riot; it shall be spoken. Give account of thy stewardship, for thou must be no longer steward. GOD is not like Pharaoh and his Taske-masters; that allow no straw, yet exact the full tale of bricks. He is unjustly taxed, to reap where he hath not sown, and to gather where he hath not strewed, Matth. 25.24. No, but if he hath planted a Vineyard, and dressed it with careful cost, he looks for Grapes. If GOD fill Joshua's heart with his Spirit, he will fill his hands with business. If Saint Paul hath abundant Grace, he must have abundant labors. Every gift is obligatory; and whatsoever benefits us, ipso facto binds us. Now what shali we answer for the interest, that have misspent the principal? Have we received all, and shall we account for nothing? yes, the books shall be opened, and there are set down all the particulars of our receipts and expenses. There is Item received Strength, and laid out oppression. Item received riches, and laid out Covetousness. Item received Health, and laid out riot and drunkenness. Item received garments, laid out Pride. Item received Speech, laid out swearing and lying. Item received Sight, laid out lusting. Or perhaps your layings out are more. Item so many score pounds laid out in malice and suites at Law: so many hundreds in lusts and vanities: so many thousands in building great houses. Item to the poor in our will to be paid at our death. 40, shillings: to the Preacher for a funeral oration to commend us, half a Sovereign. Will this Bill go currant, when God comes to cast it up? no, if these accounts be not mended in this life, we shall never have our Quietus est in the life to come. Let us then be good in our office, and make our reckonings even: that it may be said to everyone of us. Well done good and faithful servant, enter thou into the joy of thy LORD. Thus he that gives us all things that belong to temporal life and godliness on earth, will also give us all things that belong to eternal life and glory in heaven.

Through the knowledge of him that hath called us to glory and virtue. We have considered the Fountain, let us come now to the Conduit: the means or meritorious cause, through which all these precious gifts are bestowed on us. This everflowing, and overflowing Conduit is CHRIST; in whom dwells all fullness. Now for us, Quantum vas fidei capacis afferimus, tantum gratiae inundantis haurimus. The more capacious a vessel of faith we bring, the greater measure of grace we shall receive. In this Conduit observe two generals: the water of life, which is our effectual calling to glory and virtue: and the Pipe or Bucket to draw and derive it to us, the knowledge of Christ. In the former consider four circumstances; the Mover, the motion, the moved and the term: who, what, whom and whither.

1 Who hath called us, CHRIST: He only can call home sinners. Luk 19.10. Mat. 9.13. I came to call sinners to repentance; I, not Man, nor Angels. God only can make filios Abrahami, ex lapidibus Iordani: can of stones raise up children to Abraham. He that could turn stones into bread, can turn a stony heart into that mercy to give bread. He that could fetch water from a rock, can draw tears from our flinty hearts. Man may imprint a conceit, God only can work a consent. The Preacher may unfold the mysteries of the Gospel, and effect a knowledge in the brain: but Cathedram habet in coelis qui corda docet; he hath a pulpit in heaven, that preacheth to the conscience. To resign ourselves to the truth, here is the finger of God. You will say, it is easy to think; no, we cannot think a good thought of ourselves. Thought is free; no, the thought is God's bond-servant. It is easy to believe: no, for faith is the fair gift of God. Yet, it is easy to will: no, it is He that worketh in us, both to will and to do, at his good pleasure. Phil. 2.13. Mans will is a fugitive Onesimus, God must call home that runagate, subdue that rebel. Yet when we have begun, it is easy to continue: no, perficit, qui efficit: He that begun a good work in us, will perform it. Phil. 1.6. JESUS is the Founder and the Finisher of our faith, Hebr. 12.2. But we can suffer for him at our pleasure: no, datur pati: it is given to us to suffer for his sake, Phil. 1.29. Without me ye can do nothing; not parum, but nihil. But in him, and through him all things: I can do all things through him that strengthens me, Phil. 4.13. In ourselves we are weak Captives, in him more than Conquerors. But if ye consent and obey, you shall eat the good things of the land. Esa. 1.19. Yet is it neither of the willer, nor of the runner, but of God that shows mercy. Rom. 9. With my whole heart have I sought thee: Did he bend his own heart to it? No, but prays, O let me not wander from thy Commandments. I will run the way of thy precepts, but when? when thou shalt enlarge my heart. My Son, keep thy heart: yet it is the Peace of God that keeps the heart in CHRIST JESUS. God's imperative infers no potenciall, but an optative: Da quod jubes; Lord, give what thou biddest, and bid what thou wilt. Lex imperat, fides impetrat; the Law chargeth obedience, but faith obtains forgiveness. Turn us, good Lord; so shall we be turned. None comes to the Son, unless the Father draw him: and if the Father hath once given us into his hands, no devils in hell shall ever be able to pluck us out.

2 What is the Action; Hath Called. There was a time when Christ came personally to call; He went out early in the morning to hire laborers into his Vineyard. He went out; liceat dicere, exiit à se, ut intret in te; imo ut te convertat in se. Pontan. He went out of himself, that he might come into thee, that he might convert thee into himself. He went out from his Majesty that is invisible, to his mercy that is manifested in his works. Now he calleth at divers times, in divers places, and after divers manners.

At divers times; all hours of the day he is calling. Mat. 20. At the first hour, the third, the sixth, the ninth, the eleventh. In all ages of the World; before the Law he called Abel, Enoch, Noah, Abraham: under the Law, Moses, David, Isaiah, &c. Under the Gospel, Apostles, Martyrs, &c. and now us, upon whom the ends of the world are come: this is Hora novissima, 1 John 2.18. The eleventh hour at the least. He called some at the first hour; Samuel, John the Baptist, sanctifying them from the womb. Others in the third hour, their youth: as young Daniel and Saint John the Evangelist. Discipulum minimum Jesus amavit plurimum, Ieron. That little Disciple CHRIST greatly loved. Other, in the sixth hour; as Peter and Andrew: others in the eleventh, as Gamaleel, Joseph of Arimathea. Some not only at the last hour, but the last minute, as that one malefactor upon the Cross. One so, that no man should despair: but one so, that no man should presume. Thus All the day long he stretcheth forth his hand to call us: woe unto us, if none of these hours can reclaim us; for then the night follows, wherein is no more calling to grace, but to judgment.

In divers places; some from their ships, other from their shops. Peter and Andrew fishing on the sea, Matthew fishing on the land. It is a great matter to convert a mariner forth of his ship: but a greater wonder to convert a Publican forth of his shop. Some from the market, Matth. 20.3. some from the hedges, Luke 14.23. Paul in his fury. Acts 9.1. breathing out threatenings and slaughter: Henry 8. in his discontent: the Pope denies his just divorce, hereon he justly denies the Pope. Let none despair; he can call Gallants at the Court, Ruffians at the Tavern, covetous merchants at their warehouses; yea he can call usurers at their banks. But indeed these last he seldom does call; those baptized Jews seldom repent. You have seen drunkards, thieves, and adulterers weep at a Sermon; you never saw an usurer shed a tear.

After divers manners. First, by the preaching of the word; and herein he useth two bells to ring us to Church: the Trebble of mercy, and the Tenor of judgment. Out of the Throne proceed lightnings, and thunderings, and voices. Lightnings that illuminate the dark air of the world: thunderings, the menaces against corruption and vices; lastly, the sweet voices of comfort that preacheth liberty to captives, and proclaims the acceptable year of the Lord. One said, our hearts are all of sin, but our ears are all of mercy: he that will please us with a song, must set it to the tune of the Gospel: we can hear nothing but Pax vobis: and see nothing but Ecce Agnus: as if the Law were of no further use, like an old Almanac out of date. But we know that Moses and Christ met upon the mount, Matth. 17. not the Law alone, nor the Gospel alone; but Moses and Christ, the Law and the Gospel are conjoined. Next he calls by his Iudgments: thus he heats our iron hearts in the furnace of afflictions: that nocumenta might be documenta; men's sufferings their instructions. Quod leviter nocet, salubriter docet, that which makes the body smart, makes the soul wise. Doth God afflict us? he calls us to repentance; for Tribulation works patience. Whilest we are thus exercised either De malis illatis; vel de bonis dilatis: with sorrows inflicted, or with hopes delayed; God calls us home to himself. He often conveys holiness through the wounds of afflictions: the persecuted Church, Cant. 2.14. flies like a Dove to the clefts of the Rock; nestles her self in the wounds of Jesus Christ. Trouble is a messenger, that speaks thus to us; make your peace with God. Thou cmo plainest that thou art afflicted on every side, groanest under thy burden, after many changed sides criest out of unremedied pain: alas, thou repentest not: trouble came on this message, to teach thee repentance: give the messenger his errand, and he will be gone. Lastly, by mercies, thus we have him frequently calling; he sows mercy upon us with a liberal hand now the patience and long suffering of God lead us to repentance. Romans 2.4. God spares the sinner, but let not the sinner spare his sin. We have hard hearts, if the blood of the Lamb cannot soften them: stony bowels, if so many mercies cannot melt us. What was Pharaohs greatest plague? not the murraine on his beasts, nor the hail on his fruits, nor the blood in his waters, nor the blaines on his flesh, nor the first borne slain in his families; but Durum cor, a hard heart. They write of a northerne fountain, that turns all things it receives into stones: and a choleric stomach converts all meats into choler: so a hard heart turns even God's softest mercies into hardness.

Thus God calls; for Christ his sake let us go. It is the voice of my Beloved; Let us run to him. In the last and great day of the feast, Jesus stood and Cryed, &c. stood up, ut conspiratur, that he might be seen: cried ut audiretur; that he might be heard. He is audible in his word, visible in his Sacraments, in both he calls. I stand at the door and knock. Revel. 3.20. Ostium est & ad ostium pulsat: he that is our door of entrance, knocks at our door for entrance. It is fit we should knock at his door, not he at ours. But if he does knock, let not him stand without, till his head be filled with dew, and his locks with the drops of the night. He is In via veriteas, in veritat via, in utraque vita: He is the way in the truth, and the truth in the way, and in both the life. He calls, yet complains, Ye will not come unto me that you might have life. Go we then to him; Reficieris si accesseris, Deficieris si recesseris. Aug. Come to him and live, depart from him and perish. Let not Christ call in vain, nor his Ministers say; We have labored in vanity, and spent our strength for naught. Faith and repentance are two short lessons, yet Israel was forty years before they could learn them. If God call upon us, and men will not answer: they shall call upon him when he will not answer. God shall say to the reprobates. Be it to you according to your deserts. To sin is to depart from God; therefore Depart from me: you loved cursing, therefore depart ye cursed: the fire of anger, of malice, of lust hath burned in your hearts, therefore depart into fire: you would have sinned everlastingly, therefore depart into everlasting fire: you have harkened to the devils temptations, you must feel the devils torments; into fire prepared for the devil and his Angels. Abuse not his calling, lest he swear in his wrath that thou shalt never enter into his rest. He send for us friendly, freely, frequently: let us make no excuses, lest he vow that none of those bidden guests shall taste of his supper. Many cry, O Lord why hast thou forsaken me? to whom he replies, ô man why hast thou forsaken me! they say to the Almighty, depart from us, we will none of thy ways: therefore God shall say to them, depart from me ye that work iniquity. They that forget God calling on them in health, shall be rejected calling on him in sickness. The groaning reprobate shall say, Veni Domine ad solatium, come Lord to comfort: but God to him, veni improbe ad judicium, come sinner to judgment. Then as Aeneas for his lost wife Creusa, Nec quicquam ingeminans iterúmque iterúmque vocabis; thou doubling thy cries, shalt call for him that will not hear. But to the faithful and obedient shall be a sweet voice Come for you desired to come; ye blessed, you loved blessing, and it shall be unto you, you have served, you shall reign; Inherite the kingdom prepared for you.

Whom hath he called? Vs, us miserable sinners; that were deaf, and could [unspec 3] not hear him: Lame, and could not meet him: blind, and could not see him: dead, and could not answer him. Vs, far enough off, without God, without hope in the world. It was not sufficient, that he paid himself our debt in the blood of his own Son; and made a glorious Treasury of his inestimable merits; but he must also call us to the participation: otherwise Christ might have been rich enough in merits, and God in mercies; and yet we still beggars.

To what? To glory and virtue: some read By glory and virtue, other To glory and virtue, 〈 in non-Latin alphabet 〉 , &c. The sense is good and receivable either way; a word or [unspec 4] two of them both.

If we take it, By glory and virtue, the sum is this, CHRIST'S calling is so effectual, when he joins with the word of his grace, the grace of his word, that it shall work without control: it shall take virtual and glorious effects. God had a purpose to call the Gentiles, there were bars against it. Go not into the way of the Gentiles: it is not meet to take the children's bread and cast it to dogs. Yet when those children put from them the Gospel, and judged themselves unworthy of everlasting life, it came to the Gentiles: God did effect it by glory and virtue. God promised, Romans 11.26. that all Israel shall be saved: there were obstacles enough against it: the blood of Christ on their heads, they revile and curse him in their synagogues, they are wanderers on the face of the earth; yet they shall be brought to the fold, by glory and virtue. So it was with us, God had purposed the Gospel to England, sealed up many souls there to eternal redemption. Were there no impediments? Yes, Queen Mary made a stop, put out the light, smote the Shephards, scattered the sheep, burnt the professors, leagu'd with the Spaniard, yielded all to the Pope: all is now bung'd up in ignorance, the devil is jocund, men's perdition as cock-sure as he would wish it, saving only he must stay the time of their coming to hell. Yet shall there be no elusion of God's will; even then the Patronesse of superstition died; Queen Elizabeth of blessed memory was advanced into the throne, all the clouds of error were dispersed. God now lifts his Church out of her swoon, dilates his kingdom, to save our souls, our fathers before us, our children after us; which the mercy of God continue to us and ours, so long as the Sun and Moon endure: all this by glory and virtue.

To glory and virtue, according to the common reading. How hath God already called us to glory and virtue? In two respects: quoad inchoationem in present being, quoad perfectionem in hope. First, for our present estate we must understand by Glory, the honor of being Christians: by virtue, the good life that becometh Christians: to both these we are called:

To glory; is there any glory in this world belonging to a Saint? any account of a man so mortified to temporal things are we not the refuse, and off-scouring of all things? well, we have still a great glory by our calling, albeit carnal eyes cannot see it; or will not take notice of it. For if there were ignominy in thralldom, then is there glory in freedom. Stand fast in the liberty, wherein JESUS CHRIST hath made you free. We are not borne free, but new borne free. It is great glory for us (naturally) slaves, to be made by CHRIST free-men: but greater glory to be made Kings, Revel. 1. So we that believe are truly noble, for brethren and sisters to CHRIST, and so of the blood royal of God. To as many as receive him, he gives right and privilege to be the Sons of God. O happy Christians! Let others boast their Generation, we our Regeneration. This is the best ornament of blood, the noblest part of the Scutchion, the fairest flower in the Gentleman's Ga • land. The youngest brother bears the arms of the eldest; so we of our elder brother CHRIST. Not my blood, but my Christianity makes me noble, said that noble martyr. Now this greatness is got by our littleness, the greatest glory comes by humility. Si gloriam cupis, gloriam despice: sic omnibus eris gloriosior, Chrys. If thou desirest glory, despise it: so thou shalt be most glorious. The world hath the godly in derision, and a proverb of reproach: count their life to be madness, and their end without honor: as the filth of the world, and the off-scouring of all things. But Nemo miser alieno sensu, sed suo: no man is miserable because another so thinks him, but because he so feels himself. But the Lord hath called us to glory: and made us sons to a King, John 3.2. brothers to a King, Heb. 2.11. heirs to a King, Rom. 8.17. yea even to the king of glory. He were a poor for, that would be ashamed of the alliance which the King should challenge of him: yea poor is even that king that is ashamed of the Son of God, offering his brotherhood. Despicit mundus, respicit Dominus: men are ashamed of thy kindred, the Lord Jesus hath called thee to glory.

To virtue, as well as to glory. For God hath not called us to uncleanness, but to holiness. All things are yours; not to abuse with riot, but to use with moderation, and to enjoy with comfort, 1 Cor. 3.22. Because (by faith) ye are, and by obedience you are known to be Christ's, and Christ is God's. The grace of God that brings salvation to us, teacheth us to live godly, righteously, and soberly: that is the virtue whereunto we are called; to despise the world, and please the Lord, Magnae virtutis est cum faelicitate Luctari: magnae faelicitatis est a faelicitate non vinci, Aug. Our virtue is to fight with vanity; and our great happiness not to be overcome of happiness. Qui deficit sibi, ut adhaereat virtuti, amittit quod suum est, accipit quod aeternum est, Aug. He that denies himself and sticks to virtue; loseth his own which he could not keep, and getteth that happiness which he cannot lose. Now CHRIST that calls us to virtue, gives it. Some body hath touched me, for I perceive that virtue is gone out of me. There is no virtue but it comes from him: the woman touched him, but it was not her finger, but her faith, that drew out that virtue. Nor was this virtue in his garments; for living they thronged him, dead they parted them, yet were never the better. So many now may tangere panem Domini, touch the bread of the LORD: yet not contingere panem Dominum, not touch that bread which is the Lord; because their faiths and their fingers go not together. Thou art called to this virtue, come and take it: throng upon CHRIST for it, let nothing keep thy faith back, The whole multitude sought to touch him: for there went virtue out of him, and healed them all. If the glory of virtue do not first enter into thee, thou shalt never enter into the virtue and triumph of glory.

Thus hath GOD already called us to glory and virtue, in respect of an inchoative fruition: hereafter we shall come to a perfect and plenary possession. The virtue there, is a pure white garment without spot: and the glory a golden crown of eternity. God's children have three suits of apparel; black, red, and white. Here we are either in black mourning, or in red persecuted; there we shall be only in white glorified. A great multitude stood before the Lamb, in white robes, and palms in their hands. White, is Symbolum innocentiae, laetitiae, beatitudinis; is the symbol of Innocency, of Joyfulness, of blessedness: of Innocency, because it is neither spotted nor died: of Joyfulness, because opposed to black, which is the garb of sorrow: of Blessedness, because the state there is not subject to any change. It matters not what rags we were below, so we may be clothed with that white above: we now mourn in black; but those tears shall work a miracle through CHRIST, and change all our garments into white. Have virtue, if thou wouldest have glory: be we here conformed to CHRIST'S Image, and then he shall change our vile body, that it may be fashioned like his glorious body, by that mighty working whereby he subdues all things to himself. For the Glory, it is unspeakable: eye hath not seen, nor ear heard, nor have entered into the heart of man, the things which GOD hath prepared for them that love him, 1 Cor. 2.9. August. Oculus non vidit, quia non est color: nec auris audivit, quia non est sonus: nec illa, intravit in cor hominis, quia cor hominis intrabit in illam. The eye hath not seen it, because it is not color: nor the ear heard it, because it is not sound: nor hath it entered into the heart of man, because the heart of man must enter into it. Enter thou into the joy of thy Lord: for it is too great to enter into thee. If we durst pray with Moses, Exod. 33.18. LORD, show us thy glory: he would answer, there is no man shall see me, and live. Therefore Lord one day give it us: yes he will, for he hath called us to it. Ibi vacabimus & videbimus, videbimus & amabimus, amabimus & laudabimus, esse quod erit sine fine. There we shall rest and see, see and love, love and bless, that glory which is and shall be forever. Quis alius noster finis, quam pervenire ad gloriam cujus nullus est finis? what else should we propose for our end, than that glory which shall have no end?

Thus I have brought your meditations up into heaven, and now you say, Bonum est esse hîc; it is good being here, it is good leaving you there. Satis, enough and enough again; Nunc dimittis in pace, it is high time to bless you with a dismission, or dismiss you with a blessing: we have opened the Fountain, but you know the Cock is behind, that must derive the water of life to your hearts; Through the knowledge of Jesus Christ. I know this point is too ample for the small remnant of the fugitive time, and therefore a while I suspend it. And now you may say, the Sermon is done: and yet would to God you could say so truly, that it was done. But as a learned Divine observed out of Veri-dicus Christianus, the Christian Tell-troth. When a great Lady asked her servants, whether the Sermon were done or not; they answered, it was done: she pleasantly replied; Dicta, non facta concio; it was spoken, it was not done. CHRIST hath called you to glory and virtue, to godliness here and salvation hereafter: if now your hearts come home to him in obedience, then the Sermon is done indeed. But if you cleave to the world; and care more to bring wealth to your purses, then CHRIST to your consciences; the Sermon is spoken, it is not done. It is spoken and done by the Preacher. God grant I may say, It is answered and done by the hearers. O how beautiful were it to behold! your growth and stature in grace confessing, and recompensing, the spiritual food which you have received.

I Should come immediately to these words, but that in the former building there was a piece of timber left out now to be inserted. It was the knowledge of our Caller. Now this point of knowledge (to avoid multiplicity of discourse upo • the same argument) may fitly be considered in the word of connection, that knits the verses together; 〈 in non-Latin alphabet 〉 , whereby. But first I will let the words fall into parts by distribution. In the whole verse we may observe:

A

• Conveiance, and herein the
  • Instruments, whereby.
  • Materialls, Promises.
  • Latitude of them for
    • Quantitie, Great.
    • Quality, Precious.
  • Form, a deed of gift; Hath given.
• Inheritance, Partakers of the Divine nature. This is qualitative, and may be exemplified in a seven-fold relation; as
  • Servants of a Master.
  • Subjects of a King.
  • Sons of a Father.
  • Fellowes of a Society.
  • Members of a Head.
  • Branches of a Tree.
  • Spouses of a Husband.
• Deliverance wherein consider the
  • Discoverie of danger, The corruption that is the world through lust.
  • Recoverie from that danger, Ye have escaped it.

Whereby. We begin first with the Instrument, and so are fitly met with the point which before escaped us. For this (whereby) stands like a Ianus, looking both to the matter past, and to come: the matter past was the knowledge of Christ, which was to this place reserved, that we might have good occasion to perpend the virtue of it. Whereby. The sum of the point is this; The true knowledge of CHRIST is the means, whereby are conveyed to us all the promises of mercy. One was of opinion, that a Philosopher excels an ordinary man, so much as an ordinary man excels a beast: but every true Christian excels a philosopher as much as a philosopher does a dunce. They scarce knew God in his creatures, we know God in his CHRIST. Ignoti nulla cupido; as we say, uncouth, unkiss'd: we must look before we like, discern before we can desire. Mine eyes have seenethy salvation, says old Simeon; therefore Nunc dimittis, now lest thy servant depart in peace, My corporal eyes have seen thy man-hood, my spiritual eyes have seen thy God-head; which is thy salvation: salutare suum, as giving it: and salutare meum, my salvation, as receiving it. Neither is this Salutare Singulare; but whosoever hath seen and known this salvation, by his eye of faith, will earnestly desire it: as Stephen saw the Lord Jesus at the right hand of God, therefore longed to come to him, video, venio.

There is no pleasure so sweet as knowledge, no knowledge so sweet as that of religion, no knowledge of religion so sweet as that of CHRIST: for this is eternal life to know God, and Jesus Christ whom he hath sent. There is no entering into heaven without doing the will of God: there is no doing it without knowing it. If first ye know these things, happy are ye if ye do them, Ignorance is not then the mother of devotion, but the grandmother of irreligion. Let us never think that God will accept our verdict at the bar, when we give it up with an Ignoramus. Let us therefore use the means to get knowledge. 1. Read the Scriptures, that's God's will, there's knowledge, John 5.39. 2. frequent the Temple, that's his house, there's knowledge. I thought to know this, but it was too hard for me; Until I went into the Sanctuary of God, then I understood it. 3. Resort to the Communion, that's God's maundie, there's knowledge: this shows the Lord's death till he come. 4. Consult his Ministers, for the Priests lips preserve knowledge: there hear God's oracle: yet after all this, glory not in thy knowledge.

He that is proud of his knowledge, is a prodigy; for he hath the gout in the wrong end: others have it in their feet, he hath it in his pate. They that saw most of God, saw but his hinder parts: and in glory, when we shall see him face to face, it shall not be a Comprehensive, but apprehensive knowledge. It is not possible for men or Angels to know so much of God, as he knows of himself. Only the blessed Trinity fully knows it self in the unity of Deity. We have now scientiam aptam a fit knowledge: then Scientiam adaequatam, a knowledge proportionate to our perfection.

But every man pleads his knowledge; let him then show it in the effects. Scientia conscientiam dirigit, Conscientia scientiam perficit, knowledge directs conscience, conscience perfects knowledge. Abused knowledge will enhaunse judgment and punishment: for this, were the sins of the Jews, caeteris paribus, greater than the sins of the Gentiles: because in Jury God was known, and his Name great in Israel; it was not so with other nations, neither had the Heathen the knowledge of his laws. The sins of us Christians, other circumstances being matches, are greater than the sins of the Jews, because our knowledge is more. They had but an Aspersion; line to line, here a little and there a little: we have an Effusion, Acts 2.17. I will pour out of my Spirit upon all flesh. Now after you have known God, how turn you again to those beggarly elements? will you swear, that know you should not swear? will you defraud, that know you should deal justly? Ye have not so learned CHRIST. If Barbaria wring her hands for knowing so little, beware least Christendom rend her heart, for knowing so much to so little purpose. Knowledge doth elevate or lift up the soul: but if it be abused, it shall give her the greater fall. Because the precipice is from on high, like stars that the red Dragons tail swoop'd from heaven; it shall fall like an Angel of light into utter darkness, validiora exempla, quàm verba: deeds prove more than words: never tell me your science, show to me the fruits of your good conscience. Albeit your words be never so loud, if your works be lewd: though you were sons of thunder; yet a crack in the Instrument will spoil the sound; as Jupiter's adultery did even among children discredit his thunder. Our knowledge without holiness is like Uriah's letters that contained his own death, 2 Sam. 11. To such they are letters of blood, commendations to Satan. As that servant in the Comedy; Egomet tabellas detuli, ut vincirer? Have I brought letters to bind myself? so these two, discoyned, commend a man to hell; Go bind him hand and foot, and throw him into utter darkness. Sin even in ignorance is a tallent of lead; but sin in knowledge is a millstone to sink a man to the lowest. Bona noscere, et mala facere; to know good, and do ill, makes a man's own mittimus to hell. Among arts the mathematickes are most commended, because they stand upon infallible demonstration, you think yourselves good artists in Christianity, and profess good knowledge in religion; let me see your mathematickes, some demonstration. Shew me thy faith by thy works; there's a demonstration. Let your light so shine on earth, to the glory of your Father in heaven; there's a demonstration. Feed the hungry, relieve the poor, there's another demonstration. Give me this mathematical part of divinity, that consists in demonstration. Non in fictis, sed in factis: non in lection sed in dilection, Aug. This parcticall part is the object of man's eye: we cannot see the knowledge in your brains, but by the works of your hands. You must do, if you would be sure you know: and you must know if you would be sure of comfort.

Great and precious promises. From the Instrument we pass to the materials conveyed; Promises. This is the conveighance of the Gospel, therefore it is called a covenant; Faedus promissionis; the covenant of promise. The law gave monaces; the Gospel gives promises. It was the condition of the law, Do this and live: it is the Promise of the Gospel; Believe and thou shalt be saved. Indeed they had promises under the law, but not by the law: for whatsoever was promised in the Old Testament, belongs properly to the new. Lex imperat, fides impetrat: the law came by Moses, and by the Law death: Grace comes by JESUS, and by grace life, Cajetan says truly of the Law, that it does claudere sibi subditos sub peccato; praecipiendo, non adjuvando; That it shuts up all those are under it, under sin; by commanding, but not by helping. But the Gospel brings mercy; Promittit, immittit; offert, affert; to our houses, to our hearts. Irenaeus, to some of his time that asked, Quid novi attulit Christus; What new thing Christ: brought with him into the world; answered, Illum cuncta renovasse; That he had made all things new, Old things are passed away: behold, all things are become new. He fulfilled the old Prophecies by his new works: ceased the old Sacrifices by his new Sacrifice: abolished the old Sacraments, those bloody ones of Circumcision and Occision, by his new Sacraments: gave us a new Commandment, a New Testament: puts in the room of old menaces, new Promises. And these new things are Virtute majora, utilitate meliora, actu faciliora, numero pauciora; For virtue greater, for profit better, for use easier, for number fewer. Our faith is more lightsome to believe in Christum missum; theirs, more obscure, in Christum promissum, Kilius. But is the Law against the promises of God? God forbid. For if there had been a Law given, &c. whereto then serveth the Law? yes, it hath a civil and a religious use: Civil, to restrain us from, and chastise us for sins: and for this cause it is honored even of the Politicians of the world, who though they will not themselves believe the Gospel, yet would have other men observe the Law, for their own peace and tranquilities sake Religious, for it is our School-master to bring us to Christ, Galath. 3.24. Now the office of a School-master is double, Dirigere, & corrigere: so the Law doth direct to good works, and corrects for evil works. Aret. It reveals sin, that as in a glass we see our misery, and the penalty due to transgression. It is a corrosive laid to an old sore, not to heal the sore, that's not the act of a corrosive; but to eat out the dead flesh, to make it alive and sensible, that so our wounds may be healed by the Gospel. Therefore is not the Law contrary to the Promise; Subordinata inter se non pugnant; Things that are subordinate one to another, have a mutual offi e of serving, not of contrarying one the other. Ideo datur praeceptum, ut praecipientis quaeratur auxilium, Leo. Therefore is the Law given, that we finding our own disability to keep it, might have recourse to the Law-giver; to the sufficiency of Christ. For the Law so humbles a man with the grief of sin, and terror of Judgment, that it sends him packing to Christ, If any man sin, and the Law tells us, we have all sinned; we have an Advocate with the Father, and this the Gospel shows us, even Christ the Propitiation for our sins. It makes a man sing with David, Sweet, O Lord, is thy mercy. The Law may Exprimere peccatum, but it cannot Supprimere peccatum; express sin, not suppress sin. For that were to invade the office of the Promise: the office of the Law is to kill, the office of the Promise to give life. Thus we have in the Gospel Promissum vitae, the Promise of life: the Lord give us faith to apprehend vitam Promissi, the life of the Promise through JESUS CHRIST.

Great and precious. Here is the latitude of these materials, in their quantity and quality. They are for quantity Great, exceeding great: for quality, Good, exceeding good, precious. Great, for they promise a thing no less than greatness it self; the love of GOD, an immense kingdom, the world invisible; in comparison of whose greatness this world it self is a Mole-hill: Precious, for if this temporal life be held so precious, which we know time must determine; how precious is that life which is equal with eternity? If that life be so estimable, which is obnoxious to sin, and waited on with misery; in so much that all riches and jewels are rubbish in comparison of it. Skin for skin, yea, all that a man hath, will he give for his life; a truth from the father of lies: how precious is that life, where a man shall see nothing but what he loves, and love nothing but what he sees! The best way to exemplify the Great Price of these Promises, is to instance in some particulars. Hereof the Word of Grace is abundant: but a man that would commend a Spring-water, needs not drink up the whole fountain, one or two draughts is sufficient. Take a taste from Math. 11.28. Come unto me all ye that labor, and are heavy laden, and I will give you rest: a great and precious promise; if we consider the Mover, the moved, and the motive. The Mover is Christ, Come unto me; not to the Mother, but to the Son; Non ad Dominam, sed ad Dominum, Not to our Lady, but to our Lord. Send not others, but come yourselves: come to no other but to me. The moved, all that labor and are heavy laden; that labor in your actions, are heavy laden in your passions, Ferus. That do not carry sins like corke and feathers, lightly on your shoulders, but groan under the unsupportable weight, and send forth prayers mixed with tears for ease. Come, not on your feet, but your faith; not on your legs, but your lives. The motive, I will ease you, or give you rest. What; labor and grievous labor; a burden and an heavy burden; and yet I will ease you? a great and precious promise! The Physician cannot say to his patient, I will cure thee: but thus far, I will spare no invention of wit, no intention of will, no contention of power to help thee: only the great Physician of heaven can promise absolutely, I will ease thee. Cast thy burden upon the Lord, and he will sustain thee. Take another: Rom. 8.28. All things work together for good, to them that love God. All things, not only God's good things, but even our evil things. Afflictions that are most bitter, shall make us better: the sharpest Rue shall bean herb of grace. Yea, even our sins; for such is the goodness of God, that quod in poenam dedit, in salutem vertit; what at first he inflicted for a penalty, he turns to a mercy. Peccatum tristitiam peperit, tristitia peccatum conteret, Aug. Sin first wrought sorrow, now godly sorrow shall kill sin: the daughter shall destroy the mother: They shall work, not like idle indifferents that do neither good nor harm; but the first movers and makers hand sets them a working. Together; not singly and apart, lest their divided forces should drop and faint in their operation; but vis unita fortior; they shall 〈 in non-Latin alphabet 〉 , co-operate work together, for the surer expedition of their intended business. Not in nocuum, to their hurt, as all things concur to the wicked; for as the sea receives many fresh rivers, and sweet springs into it self, yet remains salt and bitter still; so the ungodly are not made the better by God's good blessings. Nor in neutrum, neither to their good nor harm; but to the glory of God, and the dear salvation of their souls. Here is a great and precious promise!

Now seeing these promises are such, let us affie them, and apply them: they deserve our faith and application.

For Affiance, if God so promise, let us trust him, He is faithful that hath promised: Woe to him that shall call God's faithfulness into question. Yet there is a generation of men that object; what nothing but promises? Promissis dives quilibet esse potest: Everyone can be rich in promising, though he be poor and beggarly in performing. Who can live by promises? These must, with Thomas, feel, or they will not believe: they are led by sight and sense, not by faith: unless they have an ocular view, they care for no oraculous testimony, no miraculous power: here is nothing in hand, but nudum pactum, a bare and naked Promise. Thus stands the case with them; man hath a precious Jewel to sell, it is his Soul: God and the world come both to buy it. The world first steps in, and thrusts his bags into his hand, here is present possession. God comes and out-bids the world, for he offers Grace, and Peace, and Glory: but withal he craves day for the greater part of it, and gives nothing in hand but his Promise, his word, and some small earnest of the bargain. The worldling cries, a bird in hand is best, hugs his money that he hath: God he thinks not so good a customer, he dares not trust him, perhaps he fears he will break. Yet this same man will rather accept a reversion of some great Office or Estate, though expectant on the tedious transition of seven years, or on the expiration of another's life, than in present a Sum of far lessevalue. What folly is this, rather to take the idle vanities of this world in hand, than faithfully to wait upon God's promise for the glory of heaven! O but we can satiate ourselves with the profits and pleasures of this life, and yet take God's word for the Kingdom of Heaven too. But I say, if a man, if a Minister, if a Prophet, if an Angel should tell you so, believe him not: for the Judge of heaven and earth hath said otherwise. Ye cannot serve God and Mammon. Difficile est servare utrumque, impossible est servire utrique. It will be very hard for a man to keep both, it is impossible to serve both. The two Poles shall sooner meet, than the love of God, and the love of money. The very possession of the world is not half so sure as God's promise.

For applying; seeing these promises are so precious, store thy heart with them: that which way soever the blow comes, Impavidum non improvisum feriat; it may assault thee without fear, not without foresight. Art thou molested with troubles? remember the promise; In the world thou shalt have tribulation: but be of good cheare, I have overcome the world. And Call upon me in the day of trouble, I will hear thee, and thou shalt glorify me. All days are troublesome; Man is of few days, and full of trouble. Job 14.1. but some are worse than other. That aged Patriarch-told the King or Egypt; few and evil have the days of thy servant been: he had many evil days, but some worse; when he lost Rachel his wife, Joseph his son. The Thames hath always in it water enough to drown a man, but sometimes it is more tempestuous and raging than at others. As all times have their incident trouble, so there is one main day of trouble: Jerusalem is threatened her Day of visitation. What shall we do when this day of trouble comes? remember the promise; Call upon me, saith God; I will hear and deliver thee. Do thy friends leave thee? mayest thou complain with David, my neighbors hide themselves, and my acquaintance stood afar off? Consider the Lord's promise; Heb. 13.5. I will never leave thee, nor forsake thee. What was spoken to Joshua in particular, the Apostle interests every Christian in general; the infallible promise of God's inseparable presence. Art thou tempted? remember the promise; God will not suffer thee to be tempted above thy strength. If God remove not Paul's temptation, he will give him an equivalent help; my grace is sufficient for thee. Tentari sinet, superari non sinet. Doth the Law threaten thee with death for thy sins? remember the promise; there is no damnation to them that are in Christ Jesus, Rom. 8.1. Answer with Luther, Dominalex; Lady law thou comest not in season, I have nothing to do with thee: thou art a bitter lady, but I have a sweet Lord. There is death in thy looks, but there is salvation in the face of Jesus Christ: who is fairer than all the sons of men. The Law is all red, nothing but blood, death, and fire in her looks: Christ is white and red, of the purest complexion; My beloved is white and ruddy, the chi fest often thousand. White in his own innocence, ruddy with the sufferings for our sins. Such is thy mercy, oh blessed Savior! let the Law do her worst, be thou a true S. Christopher, and bear Christ in thy heart. In the Law is the menace of death, in Christ is the promise of life: we may say concerning any sinner, what Martha said of her Brother; Lord if thou hadst been here, my brother had not died. Doest thou suffer affliction? remember the promise; if we suffer with Christ, we shall also be glorified with him, Rom. 8.17. The Saints are called from bleeding under the hand of persecution, to the marriage supper of the Lamb. Well may we endure a bitter breakfast, even to blood and death, considering that this supper of glory shall close up our stomachs. GOD makes his Church three meals, a breakfast, a dinner, and a supper. The breakfast was in the morning of the world, that's the Law, somewhat sharp; though they had assurance of Christ to come. The dinner is in the worlds high-noon, that's the Gospel: here is good cheare the fat calf killed, the Messiah slain; yet like the Passover, not eaten without sour herbs; we are fain to mingle our drink with tears. The supper at night shall be sweet, it is eternal glory: fitly called a Supper, because then begins rest forever. After breakfast a man goes to his labor, so after dinner, but after supper to bed. The servants of GOD under the Law, the sons of GOD under the Gospel, must both labor, and work out their salvation with fear and trembling: but at the Supper of glory works cease. Blessed are the dead that die in the LORD, for they rest from their labors. Lastly, doth the inevitable hand of death strike thee, must thou die? remember the promise; I am the resurrection and the life: whosoever believeth in me shall not die forever, John. 11.26. Let me ask thy conscience, as Christ there did; Believest thou this? If thy heart can answer; yea Lord, I believe, &c. Send forth thy soul with joy, thou hast a promise that Jesus Christ will receive it. Commit your soul into the hands of a faithful Creator in well doing. Here be great and precious promises; though thy memory cannot retain all that the Gospel proposeth, yet be sure to hold fast some: be not without some oil in thy lamp when the Bridegroom comes. Rich men that love themselves well, will have antidotes for sickness; their Cabinets stored with hot and precious waters against swounings and sudden qualms. And lightly the poorest Cottager, though he cannot go to the price of the better extractions, yet will at least have some Aqua-vitae in the house. Now if thy heart hold not such store of these most precious promises as the richer Saints; yet be sure to have at all times Saint Paul's Aqua-vitae ready, 1 Tim. 1.15. This is a true saying, and worthy of all acceptation; that Jesus Christ came into the world to save sinners. But do thy best to fill the Cabinet of thy heart, thou shalt have need enough of all. Remember who hath promised: All God's promises are yea and Amen in Jesus Christ, may they be Yea and Amen in our believing hearts.

Are given to us. Here is the fourth circumstance of the Conveighance; the Form of it, which is a deed of gift, Are given us. All worldly things are but lent us: our houses of stone wherein our bodies dwell, our houses of clay wherein our souls dwell, are but lent. Honors, treasures, pleasures, money, maintenance, but lent. We may say of them all, as he said of his axe-head when it fell into the water: Alas they are but borrowed. Only spiritual graces are given: of those things there is only a true donation, whereof there is a true possession. Worldly things are but a Tabernacle, a moveable; heaven is a mansion: whatsoever becomes of the former, if thou canst keep the other, say Perdidi periturum, servavi aeternum; I have lost that I could not keep, I have kept that I cannot loose. Happy Christians, though they have the least share of things lent, they have the greatest portion of things given. Nos nihil in terris, illi nihil in coelis: we have little on earth, they have less in heaven. GOD shall say to the wicked, I have lent thee an Office, give account of it, for thou must be no longer Steward. But to the faithful, My peace I give to you, not as the world giveth: how gives the world? Dat aliqua, ut surripiat omnia: it gives a little, that it may take away all: but the Joy that I give you, no man shall take from you, John. 16.22. Whatsoever is freer than gift; it makes a new proprietary of the same things: such gifts are God's 〈 in non-Latin alphabet 〉 , without repentance. He may repent that he made man, Gen. 6. that he made Saul King: but he never repents that he made a man repentant, or that he hath given him grace in Jesus Christ. But saith of him, as Isaac said of Jacob; I have blessed him, and he shall be blessed, Gen. 27.33. Here the Lord's bounty requires of us some duty; this threefold.

1. Call upon the Giver, as the beggar frequents the gates of bounty; and that in faith, Ask in faith, without wavering: for Desinat orare, qui non sperat exorare: let him spare to speak, that distrusts to speed. Faith is to GOD as Bethshebà was to Solomon; so in favor, that the King will deny her nothing. And when thou movest this bounteous Giver, beg the best things, such as are well worth giving. When we put to sea, we pray for a good gale; when we have sown, for a good spring; when we reap for fair weather: we may have all these, and yet be cursed: let us entreat for grace, this will bless all. God •• es us no wrong in taking away our temporal things, for they are but lent us: Retrahit sua, non abstrahit nostra: he takes back his own, he does not take away ours. It is an argument of love in the Father; when he takes away the child's knife, and gives to him a book. We cry for riches, it is a knife to cut our fingers: GOD gives us a Bible the riches of verity, not of vanity. Magnum magna decent: great works become a great nature: let us not be afraid to ask him a kingdom; for how unworthy so ever we are of things so far beyond us, yet he gives things worthy himself. When Alexander gave a whole City to one of his Favorites, he modestly replied; It was too great a fortune for a man of so mean condition. But the Monarch answered; Non quaero quid oporteat te accipere, sed quid deceat me tribuere. I examine not what is fit for thee to receive, but what is fit for me to give.

2 Be thankful to this Giver; not only for spiritual, but even for temporal things. It is not enough to take the whole loaves, but let us even gather up the fragments. Lay up in the Ark of thy memory, not only the Pot of Manna, the Bread of life; but even Aaron's Rod, the very scourge of correction, wherewith thou hast been bettered. Blessed be the Lord, not only Giving, but also Taking away; saith Job. God that sees, there is no walking upon roses to heaven, puts his children into the way of discipline: and by the fire of correction, eats out the rust of corruption, Psal. 50.15. God sends trouble, then bids us call upon him; promiseth our deliverance: and lastly, the all he requires of us is to Glorify him. God giveth to all men liberally, and upbraideth not. Never upbraids? How then doth he condemn Israel by the Ox and the Ass? Isaiah 1.3. How tell David of his favors to him, in deliverance from Saul, and advancement to a Kingdom? I answer, God never upbraids, but when our ingratitude enforceth him. The widow of Zarephath to Elias; 1 King. 17.18. Art thou come to call my sin to remembrance? But it is our unthankfulness, that calls our sins to remembrance. How is the faithful City become an Harlot? God enquires not the means, but wonders at the matter. Vnthankfulnesse is such a fault, that men think it a vice, Angels a sacrilege, Devils a monster, God himself a wonder. Gratitude pleaseth him: of the Samaritan that gave him thanks, Christ took notice. Of the ten cleansed none were found to give glory to God, but the stranger. The Leper praiseth God, Christ praiseth the Leper: Mary Magdalene gave Christ an unction of thankfulness, he gave her an unction of a good name; a thing better than ointment; for A good name is better than precious ointment. That wheresoever this Gospel should be preached, her work should not be forgotten: Mat. 26.13. the whole world should ring of her. God gives all gratis, I mean in the adverb, not in the noun; for they are not all thankful persons that receive it. Some are not made better by God's gifts, yea, many are made worse. Give Saul a Kingdom, and he will tyrannize: give Nabal good cheare, and he will be drunk: give Judas an Apostleship, and he will sell his Master for money.

But if God gives all to us, let us give something to him. What shall I give him? Quid retributam Domino? non mea sed me; Not only my goods, but myself. Say as that Widow might, I am poor and have nothing to give, but my two mites; my body and soul; take them, and take all. When thou comest to offer thy sacrifice of thanks; do as Abraham was bidden; Occide unicum, charissimum peccatum: Slay (not thy dearest son, but) thy dearest sin. If we give our soul to GOD; as Abraham did Isaac, he will restore our soul to us with joy, as he did Isaac to Abraham: and that, as he did there to him, so here to us, not without the promises of life. There are that think everything too much that God receives: as Leonides a steward told Alexander, that he bestowed too much frankincense on his gods. When Mary gave JESUS that ointment, Judas cries, Ad quid perditio haec? Why is this waste? he thought it lost. But he that hath given himself to God, will not stick at the rest. It is the Apostles argument of God's liberality to us; He that spared not his only Son, but gave him for us, will not deny other things with him. So if thou have given him thyself, thou wilt never grudge him thy purse, or thy praise. It is a good desire of the soul, with that Father; Quicquid mihi vult dare Dominus, auferat totum & se mihi det; Whatsoever the Lord would give me, let him deny all and give me himself. So God requires of us, not thousands of Rams, nor ten thousand rivers of oil; not the son of the body for the sin of the soul: but man, give me thyself. This instar omnium, super omnia, instead of all, above all. As Seneca writes of Aeschines a poor scholar, to his master Socrates: Dono tibi unum quod habeo, meipsum; I offer thee that one thing I only have, myself. Others have given much to thee, but they have kept more to themselves: but no man gives more, than he that keeps nothing back. Socrates kindly accepted and answered; I will take care, ut te meliorem tibi reddam quàm accecepii: that I may restore thee to thyself better than I received thee. So GOD deals with us, his return is better than our gift: we give to him ourselves sinful and wretched, he restores us to ourselves gracious and blessed.

3. Be not proud, arrogate not that to thyself which is God's gift. The Apostles restored a Creeple that was lame from his mothers womb: but least any of God's glory should cleave to their earthen fingers, they disclaim their own power and holiness, and give it to him that owes it, and will not give it to another; the name of JESUS CHRIST hath made this man strong. The blessed Virgin that was so full of grace, in se not a se; humbly acknowledged the fountain: even God her Savior. The Papists trust in out Lady, but our Lady did trust in our LORD. And albeit she was sanctified to be the mother of her Maker; though so good a woman that, Non primam similem visa est, nec habere sequentem; though all generations call her blessed; yet saith the, Respexit humilitatem: The Lord regarded the lowliness of his handmaid. They may tell us, that she doth, Iure matris imperare, but indeed she did Fide filiae impetrare: not command by the right of a mother, but obtain by the faith of a daughter. O praise the Lord! make known his deeds among the people: make known his works, but to his glory: for some make known his deeds, but to their own glory. Vain-glory easily creeps in even through the crack of our acknowledgement of God's goodness towards us. One says, such a Nobleman drank to me, shook me by the hand, discoursed with me: but hereby he insinuates to the hearers some worthiness in himself, for which he was so graced. So some in declaring GOD'S works and favors to them, have a conceit of merit in themselves, deserving such respect. To meet with which pride, may seem CHRIST'S charge to the Leper. Mark 1.44. See thou tell it to no man. Which enjoined silence was not to smother God's glory, but to keep him from vain-glory.

Thus we have considered the Conveyance, in the

• Intent, Whereby.
• Content, Promises.
• Extent, Great and Precious.
• Patent, Are given us.

Now if all this be not a sufficient assurance, then give me leave to speak according to your capacity in the City; and to add-that it is signed, sealed, delivered, and bound with an oath, for your further confirmation. You are well acquainted with these words, with such deeds: I wish therefore, that as you know them in earthly things to your profit, so you may know them in heavenly things to your comfort.

They are signed, God hath put his hand to them in the Gospel. If a Noble man should send the gracious letters of preferment, and put his hand to them, thou wouldest credit it. If thy father taking a long journey, should first pen his own will, wherein he did make thee his heir, and bequeath to thee all his substance; and set his hand to it; thou wouldest joyfully and confidently embrace it. This Patent is the Testament and will of Jesus Christ. Father, I will that they whom thou hast given me, may be with me where I am. This he hath signed with his own hand: for the Evangelists were but the pens, it was the hand of Christ himself.

2. But it is not enough to have a writing signed, doth the law require sealing? These promises are sealed to us: there are two broad Seals, the two Sacraments. Baptism, whosoever believeth and is baptized, shall be saved: there is one broad-seal. The Lord's supper; whosoever eateth the flesh of Christ, and drinketh his blood, shall not perish; there is another broad-seal. For the Sacraments are not only Signa, sed Signacula; not bare signs, but Seals, so Paul called Circumcision a seal of the righteousness of faith. There is also a privy seal, Miracles; wrought in the first rising of the Sun, but now in the glorious day of grace and knowledge, ceasing. Now we ask not for the privy seal of miracles; but the broad-seals of the Sacraments: herewith we are content, for by these instruments we receive Christ. Verbum audimus, motum sentimus, modum nescimus, praesentiam credimus, Durand. We hear the word, we feel the virtue, we know not the manner, but we believe the presence of JESUS CHRIST. The Romists abuse both these Seals: God's broad-seal in corrupting the Sacraments, God's privy seal in their false and lying miracles.

[unspec 3] Is not this yet enough, to be signed with his holy hand, and sealed with his Royal arms, except still it be delivered? These are delivered to us: Ye have received the spirit of adoption. That you may be sure of this conveyance, it is put into your hands, into your hearts.

[unspec 4] If yet the Subscription of GOD'S hand, and affixion of his sale, and delivery into your possession, be not sufficient; Addidit & Iuramentum. GOD willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath. That by two unchangeable things, in which it was impossible for God to lie, we might have a strong consolation. In which two verses, that stand like two Turrets, there are eight fortifications; which all the powers of hell shall never be able to overthrow. He doth not say, but show; there's demonstration; not sparingly, but Abundantly; Extention: To, not servants, but sons and Heirs; if so, never to be disinherited; there's Adoption: Of Promise; not of man's birth or merit, but of God's promise, who never yet brake his word: there's ratification. The Immutability of his counsel; ego Jehovah non mutor: friends are inconstant, riches are inconstant, the world is inconstant, but I the Lord change not, Mal. 3.6. there's Determination. He interposed himself by an oath; wonderful mercy, that the Creator should swear to his creature! there's confirmation. These be two immutable things; therefore without alteration, In which it was impossible for God to lie: well may he deny sinners, but he cannot deny himself: there's impossibility of retraction. Now for the Corollary, or use of all these invincible arguments, it is our strong consolation: so strong a fortress, that if we do not betray it ourselves, all the engines of hell shall never endanger it. How much are we beholding to God that he will swear, but how little beholding is God to us, if we will not believe him when he swears.

We see the stability of these gracious Promises: which (to shut up the discourse with application) should not pass us without some profitable use. From the stability of GOD'S promises to us, let us learn to be constant in the performance of our promises to God, and to man.

1 To God: we have all made a promise to him in our baptism; let not us forget that, lest God forget us. Did we then promise, and do we now stagger? The true Christian is fixed on the poles of constancy, not carried on the wheels of change. Let us continue in the Faith grounded and settled, and be not moved away from the hope of the Gospel. So grounded, that if an Angel from heaven should preach another Gospel, let him be accursed, Gal. 1.8. The inconstant professor is scarce a Christian, but like A grippa almost a Christian. His Religion lies in wait for the Parliament; neither ebbs nor flows, but is just standing water, betwixt both. As a noun, he is only adjective; as a verb, he knows no tense but the present. One part thinks him theirs, the adverse theirs, he is with both, with neither; not an hour with himself. He might get to heaven, but for his halting; but he knows not what he should hold, he knows not what he doth hold. He is sure to die, but not what religion to die in. He cannot tell whether is best to say his Pater noster in latin or in English and so leaves it unsaid. He that hath promised, and not performed, is in worse case then he that never promised. The fedifragous Christian speeds worse than the barbarous Infidel.

2 To man; promises are due debts. There might happily have been no sin in not promising, there is a sin after promise in not performing. There is more alliance, than affiance in the world: Frater quasi fere alter, keep thy word with him as with thyself. But how should he keep touch with man, that breaks with God, with his own soul! If this point seem obscure, there are too many in this City whose lives may comment upon it. Curant ut debeant, non ut solvant. They take care to owe, they think they ought not to pay. These are worse than the Prodigal; he lived on his own portion; these like the unjust steward live on another man's portion. They bear the name and wear the livery, but have not the souls of Christians. A debtor that can pay and will not, makes himself uncapable of pardon. Such men think to set all on CHRIST'S score; and to say Dimitte nobis debita nostra, forgive us our debts, is sufficient: though they leave out the other part of the petition, As we forgive others. But God does not forgive spiritual debts where men have no care to pay temporal debts. Why but there is more virtue in the seed of the woman, than can be venom in the head of the Serpent; and repentance makes all reckonings even. But be not deceived, God is not mocked. If they mock him, he will mock them: he that sitteth in the heavens shall laugh, the Lord shall have them in derision: neither can there be repentance without restitution. A thief takes away thy purse, asks thy pardon, says he is sorry for it, but keeps it still: thou sayest he does but mock thee. If God could be coozened with tricks, how many political worldlings would go to heaven, whose portion is in the in fernall depth.

Well, let us learn to put away lying, and to speak every man truth to his neighbor, for we are members one of another. There is vetitum, a thing forbidden, Lie not: Iussum, a thing commanded, speak truth: argumentum, a reason for both, because we are members one of another. Let us be plain in promising, honest in performing. There are some that have double tongues, and speak their promises in a doubtful sense. Ambagious, equivocating terms; epicene and bastard phrases, as the devil gave his oracles; which must be true every way, certain no way. They beguile men's plainesse, but in plain truth they beguile their own souls. For they that will over-reach others with the sin of deceitfulness, shall be over-reached themselves with the deceitfulness of sin. They sing the song of Curio, vincat utilitas; let gain prevail: they had rather be sinners than beggars. Thus according to Daniel's prophecy, Prosternetur veritas, truth shall be cast down: covetousness hath got the advantage of ground, and Truth is fallen in the street. Thus these two wrestle on earth, and truth falls: but one day when they shall wrestle in heaven, Cupiditatem prosternet veritas, truth shall prevail. Wine is strong, Princes are strong, Women are strong, but truth is stronger than all, 1 Esdr. 4.35.

But now where is this truth? I will tell you an apologue: four friends parting inquired where they should find one another again: the water, the fire, the wind, and truth. Fire said, you shall be sure to find me in a flint stone: Water said, you shall be sure to find me in the root of a bulrush: Wind said, you shall be sure to find me amongst the leaves: but poor Truth could not appoint no certain place of meeting: for Terras Astraea reliquit, no place for truth, what say you to Westminster Hall? indeed there is room enough, but small room for truth. What say you to the exchange? there be fair walks, but they may exchange away truth. Where is she then, in your shops? that were strange to find truth in shops. Is she then in the Courts? we behold there always Sedem veritatis, the seat of truth; but not always veritatem sedentis, truth in him that supplies that place. Perhaps she lurks in the Colleges of the Jesuits: Oh no, when the truth offered to come thither, equivocation repeld her. She could never abide their main Principles; Iura, perjura, secretum prodere noli: swear and forswear, rather than tell truth. Wha • is she in Scrinio pectoris Papalis, in the Popes breast, that we should run to Rome for her? no Antichrist cannot be a friend to truth. Is she not ferried over to Amsterdam? no, truth will never follow those that run away from the Church. You would wonder to find her in a Courtier, in a Politician; whose element and position is, Qui nescit dissimulare, nescit vivere: he that knows not how to dissemble, knows not how to live. Or in a country man's budget, shut up with snaphance: no, you shall have as much deceit under russet, as under velvet, though a little more bungerly. No thanks to them, they would cozen as frequently, if they could do it as cleanely, you would smile to find her in Pueris & Fatuis; in children and fools: yet they say, children and foolestell truth. But if it be child-hood or folly to tell truth, I am sure we have but a few children, a few fools. Or in a drunkard; yet they say, In vino veritas, drink utters the truth. But take the Ale-bench without a malicious lie, or at least an officious lie; a very lie, or a merry lie, and make a Pew of it. Where then shall we find Truth? I hope in the Church, in the Pulpits: Oh God forbid else! yet often truth keeps only in the pulpit, and does not go down stairs with the man; but stays there till his coming up again. I hope in this scrutiny of truth you will not say, that I have favored ourselves: no, beloved, GOD give us hearts, to know that we are all untrue, deceitful upon the weights; and minds, to seek truth as precious treasure. Omnis homo mendax, God is true, every man a liar. There is no certain place to find truth, but in the word of God; there let us seek her, there we shall find her. Now the God of Truth give us the truth of God, in the knowledge of Jesus Christ.

That by these you might be partakers of the Divine nature. We are come to the second general part of the Verse; which we called the Inheritance, consisting in the participation of the Divine nature. And we may well call it so; for none can deceive us of it before we have it, nor deprive us of it, after we have it. It cannot be prevented; Fear not little flock, it is my Fathers will to give you a kingdom. Ab initio decretum, diu secretum, plenitudine temporis perceptum: determined from the beginning, concealed a while, possessed in due time: whatsoever our Lawyers distinguish between a free-hold in law, and a free-hold in deed; this is both. It is a free-hold in law, whereto even they have right, that have not yet possession. It is a free-hold in deed: on earth we have a purchase of the Inheritance, in heaven an Inheritance of the purchase.

That partakers, &c. Before I show you the vine, let me cut up two brambles: one whereof the Manichees, the other the Familists, planted (by force) on this ground: there went but a pair of sheeres between them: that of the Manichees was a dream, Nos ex traduce Dei ortos, that we came by traduction from the nature of God himself: and when this temporary life had run the course; we should return to the same ancient estate, and become a divine nature. They presupposed a commixion of God's nature with ours; as if they were mell'd together like wine and water. This is a blasphemous heresy, to think there is Transfusio divinae essentiae in hominem, infinitae in circumscriptam: a transfusion of the divine being into man, as if Infiniteness could be in a circumscriptable essence. A creature cannot be made of the essence of God, for it hath no parts, it is not divisible. The other is of some fanatical spirits, who think we do so pass into God's nature, that our nature is quite swallowed up of his. So they take that place, 1 Cor. 15.28. that at the last God shall be all in all. But certainly this delirement never came into the holy Apostles minds; that our natural being should be lost in the essence of God: they meant not that we should lose our nature, but the corruption of our nature; and that by a sanctified renovation we should be made partakers of the Divine immortality and blessedness. Thus we are made one with God, secundum modulum nostrum, according to the capableness of our nature. The Familists say, we are deified: so as GOD became man, man becomes God: Their own words are, men are deified, and God hominified. These are new words, such as the ancient Fathers never taught nor thought. But those men thought it no treason to coin new words: and indeed it was necessary that they who would coin a new religion, should also coin new terms, new paradoxes. There were some held, that man's soul was part of God's own essence, Virgil, Divinae particula aurae. Indeed it is a breath of God, a work of God, not a part of God.

Things may divers ways participate others nature. Omnes species sub eodem genere participant essentiam generis: as Angel, devil, man, and beast partake the nature of a living creature. Omnia individua sub eadem specie participant essentiam specici: as Peter and Paul of a reasonable nature: Wolf and Lamb of a Brute: Cedars and Briers of a vegetative. But to come nearer home, and to detain you no longer in the suburbs or entrance.

God's nature may be participated two ways; Secundum qualitatem, secundum Aequalitatem. For equality, this Trium personarum solum, as Aquin. It is only proper to the three persons of the blessed Trinity, and not communicable to any other. Our Savior CHRIST partakes both the Divine nature, and the Human. The Divine per essentiae Identitatem, by the Identitie of his essence. The Human, assumendo hominem in Deum; by taking man's nature into God. Non desinit esse quod erat, sed incipit esse quod non erat. He did not cease to be what he was, but he began to be what he was not. And this assumption of man's nature to the divine, did not make it God: it did rarely beautify it, not properly defy it. For as he was man he had not the essence of the deity in him, but he was in it. Yet did he so glorify it, that all the Angels of GOD worship it. When he bringeth in the first begotten into the world, he saith; let all the Angels of God worship him. Our neighbors of Rome tell us, that CHRIST was often worshipped as man: they urge these places, Matth. 2 11. Matth. 8.2. Matth. 9.18. Matth. 20.20. But here we doubt two things: first whether this was religious worship or civil. Next, if it were religious, whether their eye of faith saw not him God, so well as their eye of flesh saw him man. Indeed the flesh of CHRIST is to be adored for the union of the deity, because they be inseparable: but the Arians worshipped CHRIST as a creature only, not as GOD and man. Confitemur adorabilem in corpore, non secundum corpus. We adore him in his flesh, not according to his flesh: as the honor redounds to the King himself, that is done to the Crown on his head. But I durst here conclude against the Papists; that if it be unlawful to worship Christ as he is only man, then much more unlawful to worship his Image.

Thus we see how CHRIST who is God, partakes of our nature: now consider how we by Christ who is man, partake of the divine nature. Here the wicked begin to clap their wings, and boldly to infer, that they partake God's nature, because GOD partakes their nature. But if this were enough to save men, because Christ took our flesh, call Cain and Judas out of hell, yea let hell it self be as imaginary as is Purgatory. A father hath ten sons, nine of them are sick: do they all certainly recover because the tenth is sound? yet they come all from the loins of one father. All the house of Cis are not kings, because Saul is one. It is not enough that Christ comes near thee in the flesh, unless thou come near him in the spirit. Though there be sap in the vine, congruent and potential to bring forth fruit in the branches: yet doth not this vine communicate his sap to Oaks and briars, albeit these partake of the general nature of wood. Yea after that the very branches of the vine are broken off and dead, the vine ministers to them no more sap, though they retain the vines species and nature. So that it is not our participation of Christ's human nature, that makes us happy; but of his divine: that partaking is by flesh, but this is by faith. It is probable that some were lost, who were even kin to Christ in the flesh: yet it must needs be granted, that to partake of the same blood, is a degree nearer, than to partake of the same nature. Matthew and Luke set down Christ's Genealogy; the one, his line royal, the other, his line natural. But Christ himself sets down another Genealogy, a new one a spiritual one: my mother and my brethren are they which hear the word of God, and do it. He affirms these to be as near to him in the faith, as his own mother in the flesh. And she was more blessed Percipiendo fidem, quàm concipiendo carnem; in being the daughter, than in being the mother of Christ. The Jews thought it a great privilege to be Abraham's sons: yet one that called himself son of Abraham, fries in hell. The damned churl could say; Father Abraham have mercy on me: the flesh was not made after the Image of God, but the spirit: therefore God is not called Pater corporum, the father of bodies; but Pater spirituum, the father of the spirits of all flesh, John 3.6. That which is borne of the flesh is flesh: but that which is borne of the spirit is spirit. Esau was not blessed because he was of Isacks flesh, but Jacob was blessed because he was of Isacks spirit Paul is said to travail of the Galatians, Till Christ was formed in them. Thus men may partake of one nature in Christ and yet be cursed: but if of his divine nature, they are blessed.

This participation then must be only qualitative: by nature we understand not substance, but quality: by grace in this world, and by glory in the world to come. This communication of the Divine nature to us, is by reparation of the divine image in us. This is cleared by the analogy of other respondent places, Hebr. 12.10. That we might be partakers of his holiness: so that to partake of the divine nature, is to be holy as God is holy, Eph. 4.24. Put on the new man which after God is created in righteousness and the holiness of truth. To be created after God, is to partake of God's nature; and this consists in justice and holiness, Rom. 8.29. God did predestinate us to to be conformed to the Image of his Son: the conformity to God's image, is the participating God's nature. This was not wholly unseen to Plato, who said it was man's chiefest good, Deo fieri penitùs conformem, to be made like to God. The sweetness of this benefit, and the multiplicity of comforts arising from it, I defer a little further: and here proceed to exemplify the relations, which may in some measure shadow out to us this partaking of the Divine nature. For it is in no-wise to be understood really, but by renovation. I propounded in the distribution seven respects, to exemplify the benefit of this participation.

1 As servants of a Master; not merely as creatures, so all men partake; We are also his offspring. With outward things he maintains all; the whole world almost these six thousand years at his own proper cost and charges. He feeds • he Ravens, and the young Lions seek their meat at him. How few of the birds of the air lie dead at thy feet for want of provision! But alas as the Canaanite: old CHRIST; these like the Dogs eat only the crumbs; the faithful have the fat morsels; All our Fathers servants have bread enough. They are but servants, yet they have bread enough. Thus we partake with God in being his servants, wherein indeed consists true liberty. For he that is called in the Lord, being a servant, is the Lord's freeman. Thou Israel art my Servant the seed of Abraham my fr • end, Vers. 9. Thou art my friend I have chosen thee. And this is a sure participation where can be no rejection. But how do GOD'S servants partake of these divine things? In five respects; in Liverie, Liberty, Dignity, Cognisance, Recompence. For their Liverie, it is the profession of the Gospel; that same New man, Col. 3.10. restored to the Creators Image. For their liberty, Gal. 5.1. Stand fast in the liberty wherewith Christ hath made us free. For their dignity, John. 12.26. If any man serve me, him will my Father honor. It is more credit to be a Porter of God's gate, than to command in the presence chamber of a King, Psal. 84.10. I had rather be a door keeper in the house of my GOD, &c. For their cognizance, it is both visible and invisible, visible in their Charity, John 13.35. By this shall all men know that ye are my Disciples. Invisible, as being sealed in their foreheads with the mark of the living God, Revel. 7.3. For their recompense: the world says, It is in vain to serve God: but they shall be mine saith the Lord, in that day when I make up my Jewels: of so high a value as his special treasure, Ver. 17. God does not, as great men commonly do with their servants; give them countenance, and let them shift for themselves. He gives not only protection, but provision: not only countenance, but maintenance. Well done good and faithful servant, enter into the joy of thy Lord.

This is the sweet: but not common to all. For all shall not have Servorum omina the rewards of servants; that have Servorum nomina, the name of servants. God hath many servants, but little service in the world. We do so trust and thrust his work one upon another, that still it is not done: they say, many hands make light work but is usually seen, that many hands make sligh t work. God's holy name is blasphemed, the hearer says, let the Magistrate look to it: the Magistrate says, let the Minister reprove it: the Minister says, let the hearer reform it: the company says, let the offender himself answer it: the offender says, Curet nemo, let no man mind it. The sea breaks in, all the borders contend whose right it is to mend the damme: but whilst they all strive much, and do nothing, the sea breaks further in upon them, and drowns the whole country. A Gentle-man having but one servant, thought him over-burdened with work, and therefore took another to help him: now he had two, and one of them so trusted to the others observance that they were often both missing, and the work was not done. Then he chose another, he had three; and was then worse served than before. Therefore he told his friend; when I had one servant, I had a servant: when I had two, I had but half a one: now I have three, I have never a one. GOD hath so many titular servants, that when his business comes to be done, not one of them can be found.

2 As subjects of a Prince, and thus we partake with the King of heaven in many benefits. We have Defensionem legis, the tuition of his Law; through a blessed Advocate. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous. We are fain to sue in forma pauperis, therefore the great Judge of heaven hath appointed us a Counselor to plead our cause; Jesus Christ, we have Tutelam Imperii, the safe-guard of the Empire; not only the protection of the King, from which the wicked as out-laws are secluded: but also the keeping of Angels, to whom He hath given a charge over us, to keep us in all his ways. So nearly we participate of his Divine things, that we have his own guard royal to attend us. I know, that Christ is king over all the world. The Lord reigneth, let the people tremble. This kingdom is material and formal. The material are his subjects, and these are both elect and reprobate: for all are under his kingdom, sed diverso affectu, diverso effectu; with a different desire with a different event. The will of the King fit de malis, fit à bonis; is done by the obedient, upon the rebellious. The form of his government is Herile in illos, Paternum in istos; to the wicked, the rule of a Lord over his slaves; to the faithful, the rule of a father over his sons. Accordingly he hath a double Scepter; there is Virga Consolationis, the Rod of consolation, Psal. 23.4. Thy rod doth comfort me. And Virga confusionis, the rod of confusion, Psal. 2.9. Thou shalt break them with a rod of iron. Christ's kingdom is eternal; he shall reign over the house of Jacob forever, and of his kingdom there shall be no end. And this not only Formaliter, in respect of the king: but also Materialiter, in respect of the subjects: for they shall stand continually before him, as the Queen of the South blessed Solomon. In the Persian army were ten thousand soldiers called Athanatoi, immortal: not indeed because they died not, but because that number was supplied, and continually made up. As a Divine handling a point of usury concerning a hundred sheep lent to a neighbor, with a certain rate or rent to be paid yearly for them, and the stock still at the years end to be made good; wittily called these Immortal sheep, for they never died to the owner, though to the borrower they all miscarried. But Christ says not as Laban did to Jacob; if any sheep die, thou shalt make them up de tuo, of thine own: thou shalt bear the loss of it, of thy hand I will require it. But rather like David, saves his sheep from the Bear and Lion, the world and the devil. As himself when he died, suffered not a bone of his own to be broken, and another put in place: so his subjects shall have no change: those thou hast given me, I have kept, and none of them is lost. Here shall be no Interregnum, not Multi Principes; nor is it enough to say, Vivat Rex; but oh king, live forever Thine is the kingdom, power and glory forever and ever. A King he is, yet he were but a poor king, if he had no subjects: but they shall reign with him a thousand years, Revel. 20.6. that is, forever. For if every day in heaven be as a thousand years, what is a thousand years of such days but Eternity?

He is our King, to make us blessed by his kingdom. Augustus, that day he had done no good to his subjects, in relieving their wants, said to his friends at night; Hodie non regnavi; I have not been a King today. It was proverbed of Aurelianus, that he was a good Physician, but he gave too bitter medicines. Julian used to stamp a Bull on his coin, whereupon the Antiochians inferred, that he purposed to gore the world to death. The breasts of some Kings have been stuffed with a thunder-cloud, their vapors always venting to the worlds terror. But we may say of our supreme King Christ, as (in due measure) of his Servant our royal Sovereign: if at least we may compare the peace of a Prince with the Prince of peace: as he is the fairest blossom that ever budded out of the white and red Rosary: so he hath brought together red and white; Christ hath reconciled Justice and mercy; anger red as blood, and compassion white as snow. He hath turned; our scarlet sins into white wool: and this by making himself ruddy in passion that was ever so white in innocence. My Beloved is white and ruddy, the chiefest often thousand. Thus we partake the blessings of his Divine Nature in being his subjects: let the heathen serve their tyrants, the Turks their Mahomet, the Romists their Pope, worldlings their lusts: Thou O Jesus Christ be our King forever.

3 As sons of a Father, thus we partake many things of the Divine Nature. 1. Children have from their fathers on earth Generation, we from our Father in heaven Regeneration; We receive the adoption of sons. We are not natural sons; so is Christ only: but naturalized, as I may say, made his own by adoption and grace. I will be a Father unto you, and ye shall be my sons and daughters. 2. We have nutrition, and that both natural and supernatural. Isaiah 1. I have nourished and brought up children. He gives bread to nourish, not stones to choke: Beneficia, non veneficia; Fishes not Serpents, Matth. 7. Thirdly, we have Education: earthly parents bring up their children to their own customs: Rachel, though she would go with her husband Jacob; yet would not leave her Fathers gods behind her Our fathers worshiped in this mountain; therefore so may we. That which comes by tradition, is held inheritance. Videtur licitum, quicquid est consuetum: That which is patronised by usualnesse, slips into the opinion of lawfulness. Thus many children are made Papists by the mothers side: and she is so her self, for no other reason but because her Grandame was so. Thus materna sectantes, paterna perdunt: whiles they follow the counsel of their mother on earth, they lose the blessing of their Father in heaven. But God brings up all his children after his own law: they are in a strange land, yet live after the laws of their own Country, their conversation is in heaven.

God deals with us, as Bernard observes, Isaac did with his son Jacob, Gen. 27. First, verse. 21. Tangit manu approbationis; Come near that I may feel thee my son. Then verse. 26. Osculatur instinctu inspirationis; Come near that I may kiss thee my son. Cant. 1. Let him kiss me with the kisses of his lips; that is, with his Spirit; for the Holy Ghost is Osculum Patris, the kiss of God the Father. Then verse. 27. Benedicit, he blesseth him; gives him a progress of grace, and that irrevocable; he shall be blessed. Lastly, he gives consolation, and full confidence, that we boldly cry, Abba, Father. This duplication, Father, Father, is pathetical and mystical. Pathetical; and so it insinuates our Certainty; we are sure that God is our Father: And our Fervency, that we be importunate, not taking a denial at out Fathers hands. So Martyr. Mystical, as Aug. Paul in using an Hebrew word and a Greek, signifies that there is no difference between Jew and Grecian; for the same Lord over all is rich unto all that call upon him. Every Christian in the world may go boldly unto the Throne of Grace. It is for a Saul to say, Pray for me: but he that is God's son, dares go himself without sending others: let no terrors keep us from our Father. Ibo ad patrem, I will arise and go to my Father. To such a commer Christ will communicate good things; Daughter, be of good comfort, Matth. 9.22. Daughter, a word of great familiarity: Be of good comfort, a word of great security. I ascend unto my Father, and your Father. To his Father? what's this to us? Yea, also to your Father. Aug. He doth not say, I ascend ad Patrem nostrum, to our Father; but to My Father, and Your Father: Aliter meum, aliter vestrum: meum naturâ, vestrum gratiâ. He is in one respect my Father, in another yours; mine by nature, yours by grace.

Infinite good things we partake, if we be sons; but all lies in the assurance of this filialitie. When God gives a man sanctity, he seems to say; Thou art my Son, this day I have begotten thee: when man apostates; Thou art not my son, this day have I lost thee. What say you to the covetous worldling? Is he the son of God, that is not charitable to the sons of God? King Richard the holy warrior, having taken a Bishop in the field in Coat-armor, was requested by the Pope to release him; Dimitte mihi filium: Send me my son. The King sends not the Bishop, but his Coat-armor to the Pope, with this question; An haec esset filii sui tunica; Is this thy sons Coat? alluding to that of Jacob's sons, when they had sold their brother Joseph, and dipped his garment in Goats-blood; This we have found, know now whether it be thy sons coat. The Pope being ashamed, returned his answer; Nec hanc esse filii sui tunicam; That this was not the Coat of any son of his. God's sons are known by their coat, that is, Charity. Satan lays hold on the covetous oppressor, and makes him his captive: if God should now say, Dimitte mihi filium; deliver me my son: he would straight show God the oppressors coat; his Injustice and Extortion, Haeccine filii tui tunica; is this thy sons Coat? No, God's children wear no such kind of garments, let him either strip off such robes, or perish with them. Let others be ambitious of great and glorious parentages; only, Lord, make us thy sons and daughters in Jesus Christ.

4 As Fellowes, in due measure, with God himself, 1 John. 1.3. Truly our fellowship is with the Father, and with his Son Jesus Christ. We may have a society with man, this is requisite, for we are all of one mould: but to God, what all fellows? Yes, we have a fellowship with God; such is his mercy, not our merits. The proud Gallant scorns the poor Mechanicke; what, are you my fellow? Yet, Mors sceptra ligonibus aequat, Death takes away difference between King and beggar, tumbles both the knight and the pawn into one bag. Well, let the world despise us, it is enough the Lord doth not disdain our fellowship. The grace of the Lord Jesus Christ, and the love of God, and the Fellowship of the holy Ghost, be with you all. Diverse sorts of fellowships.

Consortes, such as partake a mutual lot, as fellow-merchants in their adventures. We have thus a fellowship with God. If we rejoice, he joys in us, with us, makes us indeed rejoice in him. For Christ rejoiceth in the Christian, whensoever the Christian rejoiceth in Christ. That repenting son was not more glad that he had found his father, than the father was glad he had found his son, Luke 15. If we suffer, he suffers with us. Saul, thou persecutest me, saith Christ. Patitur in nobis, qui passus est pro nobis: He that did once suffer for us, doth still suffer in us. The Usurer oppressing thee, takes away the goods of Christ; and shall be called to a strict account. There is Consortium, the word by most translations here used.

Contubernales, Chamber-fellows, such as lodge together, Come my beloved, let us lodge in the Villages. Where the chamber is a sanctified heart, the bed a pure faith, the pillow is the peace of conscience, the curtains like Solomon's, Azure, Purple, and Scarlet. AZure or sky-color, noting our heavenly conversation; Purple, our zeal to God's glory: Scarlet, our charity; so Love is praised to have a thread of Scarlet in her lips. Thus now God is thy chamber-fellow, and inhabites thy holy conscience: and hereafter thou shalt dwell together with him in everlasting rest.

Conviatores, fellows in a journey, and thus we have CHRIST'S company. Whilest they walked and talked, Jesus himself drew near, and went with them. They that will walk to Christ, shall have Christ walk with them. He is the Truth, the Way, and the Life: they that faithfully seek viam vitae, the way of life, shall find vitam viae, the life of the way. The Papists have great Pilgrimages to Shrines, Christ doth not travel with them: he hath no fellowship with them, that gives his honor to blocks and stones. Let my soul on the holy feet of faith and obedience, travel toward Jerusalem; then Christ will say, Vade mecum, thou shalt have my company. The good Christian cannot in any Country travel alone, he is sure of the fellowship of his Savior.

Collocutores, such as confer together; so we partake with GOD in a sweet and familiar discourse, Come now and let us reason together, saith the Lord. Tell me your griefs, saith CHRIST. Are you pained at the heart with true compunction for your sins? I will heal the broken-hearted. Are you smitten with vexations? I will bind up your wounds. Thus it is our part, Agnoscere, to acknowledge: his mercy, Ignoscere, to forgive. We speak to him by our prayers, he speaks to us by his comforts. We pour our grievances into his bosom, he pours his graces into our bosom. Many cannot hear Christ speaking comfort to them; no marvel, for they speak not for comfort to him. Strangenesse doth lose acquaintance. We never came humble petitioners for grace to the Mercy-seat, but we sped: if the Lord hath at someone time been extraordinarily bountiful to us, shall we dis-wont ourselves from his presence, be proud of our own stock, as if we needed him not? This is the way to lose him, and all comfort with him. God loves to have us talk with him: if we forget to pray for good, why should not he forget to do us good?

Convivae, such as feast together; thus we partake with God, If any man open unto me, I will come in and sup with him, and he shall sup with me. Here is a mutual supper; the Confession of sins, that's our cheare: the Remission of sins, that's Christ's cheare. We give him meat and drink, he gives us meat and drink. Our dishes are all Sallets, Lilies, and fruits. My beloved is gone down into his Garden, to the beds of spices, to feed in the Gardens, and to gather Lilies, Cant. 6.2. the fruits of our righteousness. Our drink is penitent tears, though they be sharp to us, they are sweet to him. The tears of penitent sinners is the wine of Angels, says a Father: yea, wine for the Lord himself: not a tear falls, but he catcheth it in his own bottle: if we feast Christ, give him this drink. Let thy heart be a vine-grape, sorrow the wine-press, crush out this liquor, the Lord loves it. His meat to us is his own Flesh, his drink, his Blood: the bread of heaven, and the wine of blessedness. Who so eateth my flesh, and drinketh my blood, hath eternal life, John. 6.54. The Temple is his banketting-house, or wine-cellar; He brought me to the banketting-house, Cant. 2.4. There he broacheth to us the sweet wines of his Gospel and Sacraments. Here is another fellowship, and so are we fellow-commoners with Jesus Christ. Indeed all the good cheare is his: alas, what have we of our own to make such a guest welcome! He may safely discommend our provision: let us not say, as some do to their guests; welcome, but here is no good cheare for you, when secretly in their hearts they think there can be no better. Christ loves not so proud a mind when the tongue says, Nihil est, it it nothing: and the heart thinks, Nimium est, it is too much. But plainly acknowledge thy poverty: if thou have any grace to feast him with, thank him for bringing it, and say in this truly, that he is come to his own cost. Yet thus he is pleased to feed on his own provision, and to call it thine. He feeds on ours, Cant. 5.1. I have eaten honey, and drunk milk: we feed on his; Eat O friends, drink abundantly O beloved: drink liberally of it, for it is a Cup of saving health to all nations.

Convoti, sworn brothers: men, not brothers by nature of blood, are made so by vow of love. Here is another fellowship, Christ hath vowed himself thy brother. Both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them Brethren. Thou hast vowed thyself to Christ in Baptism, keep thy vow, make good thy fellowship, ne sis foedifragas, lest thou be a vow-breaker. Thy sin is no less than perjury, if thou become his enemy, to whom thou art a sworn brother.

Thus we partake of the Divine Nature (with all reverence be it spoken) as Fellowes. But not to deny the King his Supremacy; Socii sumus in gaudio, not in solio: in loco regni, non in modo regnandi; We are fellows with Christ in his joy, reserving the Throne to himself. Yet he is pleased to promise us a confession with him in his Throne: To him that overcometh, I will grant to sit with me in my Throne, Revel. 3.21. We have a partnership with him in the place of his Kingdom, not in equality of reigning. The King sets a subject at his own table: yet must this subject still acknowledge his Sovereign. Though we be co-heirs, let Christ be the elder brother. Though we be made sicut Angeli, like to the Angels; yet not sicut Dominus Angelorum, not like to the Lord of Angels.

The wicked know not, care nor for this fellowship: they do not like so divine company: they cannot be merry if God be by. Alas! none know the sweetness of this partnership, but the partners. It is a new name, which no man knoweth but he that hath it. But he that hath it is truly merry, and keeps Hilary term all his life. In thy presence is the fullness of joy, and at thy right-hand are pleasures for evermore, Psalm. 16.11. GOD'S company doth not only make us glad, but makes us good. Seneca said, that one special means to stay us from vice, was to think some grave men were in our company. Semper eos tecum, quos verearis, habe. But we have not only men and Angels, but even GOD looking on us, and associatingus. Peter swore like a Ruffian, and forswore like a Renegate, till CHRIST looked on him, and then he wept. There be divers fellowships in the world.

There is a generation of men, that lavish their estates; as we say, fling the house out at the windows; that call themselves Good-fellows. But they cannot be Boni sodales, that are mali homines; Good-fellows and evil men are incompetible. They are like Simeon and Levi, sworn brothers, but fratres in malum, brethren in evil. Perhaps they have more society than honest men, but not so good society. Briars and thorns twine more together than good plants. God is not in this fellowship; you shall meet him at the Church, not at the Ale-house. But Satan puts in for a part: sometimes one drunkard plays the devil with another; in stabbing, or over-loading with drink: but if there be not always a personate devil, there is always a personal devil; Satan himself stands by. In this fellowship, Riot is the host, Drunkenness the guest, Swearing keeps the reckoning▪ Lust holds the door, and Beggary pays the shot.

There is another fellowship, a mystical one, a mischievous one; the Society of Jesuits: yet they write themselves, Ex Societate Jesus; Of the fellowship of Jesus. What, no meaner? Would not Peter, nor Paul, nor Francis serve? No, none worthy of these men's company but Jesus. I persuade myself, he will give them little thanks for their familiarity. But do they not rather derive their names à contrario? Jesuits, not because fellows, but enemies to JESUS. As the Romans took names from their Conquests: Scipio Affricanus, because he conquered Africa. Call him not Israel, but Jezreel: call them not Jesuits, but Jebusites But Peter is the deputy of Jesus, and they are factors of Peter: indeed they uphold the chair of their imaginary Peter, and blow up other states with Salt-peter. But sure Jesus was never a fellow-digger in their vaults, nor an Enginier in their fire-works.

Well, thus CHRIST to the faithful vouchsafes his fellowship: he is the Rose of Sharon, and the Lily of the valleys: not a Garden-flower enclosed, but he grows in the field; his company is easily had, if our faith invites him. If thou wilt be concors, of one heart; thou shalt be consors, of one fellowship with him. Let thy will and obedience agree with his Commandments; and then his sweet presence shall accompany thy conscience forever. Complaine not though other men blanch thee, so long as thou hast the fellowship of Jesus Christ.

5 As members of a Head, and thus we nearly partake of the Divine Nature. Now ye are the body of Christ, and members in particular. Christ is the head, the Church is the body, the faithful are the members. What doth the head impart to the body? 1. Sense: he gives us eyes, we see not the mysteries of salvation without him; Lord enlighten mine eyes. Ears; we may hear Evangelium vitae, the Gospel of life; but not vitam Evangelii, the life of the Gospel without him. Lord, open mine ears. Taste; for we may have the Cup of blessing held to our mouth, and yet cannot taste the sweets of grace without him: Lord, make me to relish thy heavenly gift. Feeling; man's brain is said to have no feeling in it self, yet to give feeling to all parts. But Christ hath a feeling of our infirmities, and gives us a feeling of our own. Mortui non est sentire; We are naturally dead, and cannot feel our misery: it is Christ our head, that gives the life of sense, and the sense of life. 2. Intellectum; the head is the seat of understanding; we can have no comfortable knowledge of God but by Christ; Lord show us the Father, and it sufficeth us: Do thou show us, we can see nothing but by thy light. This is the true light, that lighteth every man that cometh into the world, John. 1.9. Hence it is, that no member can be ignorant, because he is joined to the Head. Though they cannot scire universa, know so much as the Head: yet they shall scire necessaria, know so much as shall make them blessed. 3. Motum; Christ our Head gives us motion. When I am lifted up from the earth, I will draw all men to me. If the Head be gone before, the members must needs follow after. We have Movere, from God by nature, Act. 17.28. but movere in bonum, to move to that which is good, from God to Christ. 4. Lastly, Vitam, life it self; for we are members of his body, of his flesh, and of his bones. There is a quarrel between Philosophers and Physicians, about the principal seat of life; whether it be in the heart or in the head. But in Divinity the case is clear, for all our life is from our Head. I live, yet not I, but Christ liveth in me: and the life which I live in the flesh, I live by the faith of the Son of God, Gal. 2.20. Vbi amat, ibi animat; Our breath is in our bodies, the life of our souls is in heaven. Ye are dead, and your life is hid with Christ in God, Col. 3.3. Corpore ambulantes in terris, cord habitantes in coelis, Anselm. Our bodies move on earth, our hearts dwell in heaven.

Let us be sure we are members of Christ, then sure that we are partakers of the Divine Nature. Who is sure of that? Not the Adulterer; for he takes the members of Christ, and makes them the members of an Harlot; he hath lost the ligaments of purity. Not the Oppressor; he hath lost the ligaments of charity: for he that is not a good member of the Common-wealth, is not a true member of Christ. And if the Usurer can prove himself a good member of his Country, I will yield he may be a member of the Church. Not the Drunkard; he hath lost the ligaments of sobriety: our heavenly Head hath no staggering members. It will be very hard for a man to reel into heaven. Not the Contentious; for he hath lost the ligaments of concord, and broken the Unity of the Spirit, which is in the bond of peace. That Religion that is derived from Christ, preserves unity with Christians. He that will not keep the peace of God, shall not be kept by the God of peace. Not the furious Striker; who if he receives verbae, words; returns verbera, wounds: he is no member of Christ, for one member doth not strike another. Not the Repiner; for the eye says not to the hand, I have no need of thee, 1 Cor. 12.21. The foot will not invade the office of the ear, nor the arms of the lips. The Magistrate will not administer the Sacraments, nor the Minister bench it. Not the Swearer; for he is no member that strikes the head. If we be members, the passion of others will work compassion in us.

6 As branches of a Vine, and so we partake of the Divine Nature. I am the true vine, saith Christ: a true Vine indeed: For, 1. He was set on a blessed ground, the womb of the Virgin, whom all generations shall call blessed, Luke 1.42. In this Fruit all nations are blessed. 2. He was cut and pruned, wounded for our transgressions; till there ran out the life with blood, that was to us the blood of life. 3. He was dunged, soiled with the filthy excrements of the Jews: his mouth prays for them, their mouths spit on him. 4. He was digged, his side opened with a spear, his hands and feet with nails; Foderunt manus; Psal. 22.17. They digged my hands and my feet. 5. As the vine is fastened to some wood or wall: so was Christ fixed to his Cross, till death and hell had done their worst. Yet there is still life in him, and he spreads this life to his branches, far and wide. Sending out his boughs unto the sea; and his branches unto the river. We are all naturally dry sticks, fit for nothing but the fire: but being engraffed into him, there is the living sap of grace derived to us. As the branch cannot bear fruit of it self, except it abide in the vine; no more can ye, except ye abide in me, John. 15.4. This saith Saint August. Corda instruit humilium, or a obstruit superborum: comforts the poor Publican, confounds the proud Pharisee. Qui viret in foliis, venit a radicibus humor.

Thus also we are partakers: there is a threefold divine union. 1. Essentiall, so God the Father is one with the Son and the Holy Ghost. 2. Personal, so God's son is united to human nature. 3. Mystical, so the faithful are united to Christ. He that is joined to the Lord is one spirit. This is infinite comfort: we cannot want Grace and felicity, unless Jesus Christ should want it. Whatsoever the Divine nature hath communicable to man, we participate by being branches of this vine. Perhaps he doth cut us till we weep and bleed; he purgeth us, but to do good purpose, that we might bring forth more grapes: for we are most fruitful under the Cross. Such is the piety of our heavenly father to us; that even his anger proceeds from mercy: he scourgeth the flesh, that the spirit maybe saved in the day of Jesus Christ, 1 Cor. 5.5. yea Lord, cut us even till we weep and bleed, so we may partake thy joy and glory in heaven.

7 As spouses of one husband, Christ: this is a near partaking. A man shall be joined to his wife, and they two shall be one flesh. The husband and the wife are one flesh, the believer and Christ are one spirit. This is an ineffable mystery, my heart feels it, no tongue can express it. Here all language is lost, and admiration seals up every lip: we may drowsily hear it, and coldly be affected with it; but let me say, principalities and, powers, nature and reason, men and Angels stand amazed at it. But what do we thus partake of the Divine nature, by this marriage to Christ. 1 We have Oscula, his kisses; and this is arrha fidei & amoris, the earnest of love and faithfulness 〈 in non-Latin alphabet 〉 a kiss, of 〈 in non-Latin alphabet 〉 to love: whom God kisseth, he loveth: as the Father well-comed his returning son, he fell on his neck and kissed him, Luke 15.20. No token of affection more lively, more lovely than a kiss. 2. Amplexum, his embracings. His left hand is under my head, and his right hand doth embrace me, Cant. 15.20. God is said to have a right hand and a left, Pro. 3.16. with Riches and Honors, which are the gifts of his left hand, he lifts up my dejected head: with eternal life, which is the gift of his right hand, he embraceth my sides forever. Who so puts his trust in the Lord, mercy embraceth him on every side. 3. Concubitum, we sleep with him; our Bed is green. Make ready his bed, if thou wouldest have his company, sweep the chamber of thy heart from all the dusts of evil thoughts, and annoyance of lusts: give him fine linen, Innocence of spirit: a pillow of Charity, a covering of obedience to keep him warm; and let the down bed of thy faith be prepared; then he will lodge with thee. 4. He gives his spouse a Iointure or portion. As in the solemnising of a marriage on earth, the husband says to his wife; with all my worldly goods, I thee endow: so Christ endowes us with his riches of glory. My beloved is mine and I am his. Blessed exchange! he is ours, we are his: yea all ours are made his, all his is made ours. We brought him a portion of wickedness, of wretchedness; the fee-simple of sin, death and hell: he bore all those torments, and so took them that he took them away. He brings us another manner of Iointure or endowment; justification, sanctification, freedom, grace and peace on earth, glory and joy in heaven. Here's a blessed wedding: in our marriages we have these requirable things; the Bride-groome, the Bride, the Father to give the bride, the Priest to tie the knot, the witnesses, and the wedding ring. Here the bride-groome is Christ, the bride the Church, the giver God the Father, (who gives this poor beggar woman, man's soul to be married to this rich man, this Prince? God himself.) The Priest that makes the knot is the Holy Ghost, he is the sealer of this union: the witnesses are Angels, the wedding ring is our faith. Dost thou plead, thy soul is married to CHRIST? show me thy wedding ring, look well to thy faith.

The best way to reconcile two disagreeing families or enemy kingdoms, is to make a marriage between them: for the uniting of bloods ends all quarrels. We were all adversaries to GOD, and he was ready to fight against us with eternal death, how should peace be made but by a marriage! So Hamor persuaded the Shechemites: let us take their daughters to us for wives, and give them our daughters; so shall we have peace. Loe, the king of heaven gives his only son to mortal man's daughter, that is his soul; and though she were a miserable beggar, jointures her in his own kingdom. Be not then married to the world, its a misshapen stigmatic: not to lust, its a black and Leprous witch: not to the devil, he is a foul and ugly monster: run not a whoring after riches, pleasures, and wantonesses, remember thy chaste love to thy one and own husband. I have espoused you to one husband, that I might present you a pure virgin to CHRIST. Abhor bigamy, lest he divorce thee: have one husband; the bed brooks no rivalls. Raise thy affections above a common pitch, and let thy soul bear her self as the spouse of the great King. It is a wonderful joy that a man hath with the wife of his youth: uxori non redditur aequivolens: but it is a greater joy in being spouses to Christ; the faithful soul knows only the sweetness of his embraces. But the greatest of all is to be married to him in heaven; Blessed are they that are called to the marriage supper of the Lamb. Only that marriage is the merry age, where shall be joy, great joy, eternal joy. Our music shall be the Choir of heaven, and our banket everlasting glory.

I have been over prolixe in this point of partaking the Divine nature: but it is tedious only to those that have no right in this participation. Let me excuse myself; my tongue followed my heart, and I could not but speak what was try comfort to feel. It hath given sweet content to my own spirit, God grant it may give no less consolation to others. This participation is not a transfusion of the divine essence or nature into us; but a communication of the manifold blessings wrought out by Christ. Of nothing, we have being, of being worse than nothing, we are restored to God's Image; formed with reason above the creature, and reformed with Grace above reason: now immortal in our souls, hereafter to be immortal in our bodies. What honor, what glory is this, that a man of dust, a worm creeping out of the mud; audeat erectos ad sydera tollere vultus; should look up unto heaven, and call the omnipotent God his Father! How gracious is this promise, how glorious this participation! Let not the blind judgments of the world trouble us: we believe and know, know and feel, feel and joy that we are partakers of the divine nature. We might here infer with Athanasius, that Christ is the same substance and nature with the Father; because they that are partakers of the Son, are also partakers of the divine nature. He says further, that the beginning of this partaking, is by the consignation of the holy spirit in our baptism. Ambrose refells the Arians, from this scripture, who condemn the voice of substance and nature in divine things: as if Christ could be the son of God, and not the substance of God. But if the name of substance or nature trouble them, let this text satisfy then. He adds, who can deny the Holy Ghost to be equal with the Father or the Son, when as it is his work whereby we get a participation of the divine nature. Cyril says, that the faithful communicant in receiving the Sacrament, is made partaker of the divine nature. Leo from hence takes occasion to exhort us to piety and holy life: remember whose thou art, the member of Christ, and temple of the blessed Spirit: Noli tantum habitatorem pravis actibus de te effugare; do not drive away so sweet an inhabitant by thy sins, and again subject thyself to the devils servitude. To the same purpose speaks Cyrillus Alex. lib. 4. in Levite. And Origen in Levite. Homil. 4. All of them striving to show us, that we by faith partake of Christ's flesh, by his flesh of his soul, by both of his spirit, by all of his Deity.

Thus you have seen the conveyance, and the Inheritance. In the one was verbum Promissionis, a word of promise: in the other verbum promotionis, a word of preferment. Now all these privileges we partake as we are true Christians. Plato said, he was beholding to nature for three things: first, that she had made him Hominem non Brutum; a man, not a beast: next, that she had made him virum, non faeminam; a man, not a woman: for mulier quasi mollior, or mollis aer: but vires in viris, vera sedes virûm, sexus solet esse virorum. Lastly, that she had made him Graecum, non Barbarum; a Greek not a Barbarian. Well, in all these preferments he acknowledged himself but beholding to nature: and for all these we so well as he, are beholding to the God of nature. But there is a fourth thing, for which as he to Greece, so we must be thankful to Grace: that we are not only men and not beasts, Greeks, that is knowing, and not ignorants; or Philosophers, and not fools: but yet infinitely more, that we are Christians, and not Infidels. By this only we partake of the Divine nature; only glory in this. Let not the wise man glory in his wisdom, nor the mighty man in his strength, nor the wealthy man in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth me, saith the Lord. Nothing is more worthy thy pride, than that which will make thee most humble if thou hast it; that thou art a Christian. When an Ambassador told Henry the fourth, that magnificent King of France, concerning the King of Spain's ample dominions: first saith he, he is King of Spain: is he so, saith Henry? and I am King of France. But saith the other, he is King of Portugal; and I am King of France; saith Henry. He is King of Naples; and I am King of France. He is King of Sicily, and I am King of France. He is King of Nova Hispanla; and I am King of France. He is King of the West- Indies; and still, I am King France; He thought the kingdoms of France equivalent to all these. To what purpose is all this? yes, if thou apply it rightly. Another hath great learning and wit; well I am a Christian. Such a one hath great honors; I am a Christian. Another hath abundance of riches; I am a Christian. That man hath large dominions; well I have more in heaven, I am a Christian. He is of the blood royal, partakes the nature of kings; yet I partake of the nature divine, am of the blood royal of JESUS CHRIST, I am a Christian. Let them glory in their great and honorable relations, it shall content our souls that we partake of thy Divine nature, Oh JESUS CHRIST!

Having escaped the corruption that is in the world through lust. This is the third main point, our deliverance. It hath the last place in the words, not so in effect with us: we must first escape this corruption, before we can come to that divine participation. As you have seen what you are, Partakers of the nature of God: so now see what you were, soild with the corruption of lusts, Such were ye, but you are washed, &c. In this deliverance we considered two general parts; a discovery, and a recovery: a discovery of great danger, a recovery from that danger. The danger discovered was the corruption of lust: the deliverance is specified, an Escaping. In the danger or wretched estate wherein they naturally stood, consider. 1. The Infection, corruption of lust. 2. The Dispersion, through the world. For the Infection, conceive in it two things. 1. Tumorem, the Corruption. 2. Humorem, the lust. The one that is bred, the other whereby it is fed. In all we shall find, that the greatness of the danger commends the greatness of our deliverance.

Corruption; this is the Tumour; morbus epidemicus, an universal disease. All flesh hath corrupted their ways. This monster is not coagulated all at once: but Gradatim spargere vires; Prorsus & ex multis unum coalescere morbum. Stone after stone, Babel is built: stick after stick, the burning pile is made up: from the confluence of many diseases, ariseth death.

First, it gets into the thoughts; that the Imaginations of the heart are evil. This we think little danger; but when it hath got the Citadel, it commands all the sconces, and forts, and guards. The Heart is a Castle, the outward senses are the gates, when it hath got into the castle. The watchmen were to blame, that let the enemy in. Turpius ejicitur, quàm non admittitur hospes. These be Partus mentis, Primogeniti Aegypti: if thou canst not hinder the conception of sin, but it must be borne: yet like the midwives of Egypt, dispatch it betimes, lest it dispatch thee. For lust when it hath conceived, bringeth forth sin: and sin when it is finished, bringeth forth death. Spare not the little Babylonians, lest they one day grow great enough to vanquish Israel. Kill the young wolves, and secure thy flock: destroy the brood of the viper; let it never come to this, I would I had prevented it. Sin is easily committed in act, if admitted in thought. Labor first to purge thy heart from this corruption: let not thy vain thoughts lodge within thee, Jeremiah 4.14. Job, though he were well persuaded of his children, in respect of their outward demeanour, yet he doubted their hearts, Job 1.5. It may be my sons have sinned, and cursed God in their hearts.