OUr blessed Apostle in the former Chapters handled at large things necessary, being either commanded or prohibited of God: but now hee passeth to things of a middle nature, neither required nor prohibited in Divine Law, about which there was hot strife and con­tention in Rome twixt the conver­ted [Page 2] Gentiles: The Gentile belée­vers condemned the Iewes because they were ignorant of their Christi­an liberty purchased by Christ, and published by the Gospell, who by his death abolished all Leviticall shad­dowes: The Iewish beléevers con­demned againe the Gentiles, be­cause they were Apostates from Mo­ses: the stronger despised the weaker for their ignorance, the weaker con­temned the stronger for contempt of Moses Law.

Now that brotherly-love might continue, and these scandals bee re­mooved, the Apostle here sheweth, That the Kingdome of God is not meates and drinkes, but righteous­nesse, peace, and joy in the Holy Ghost: as if this heavenly Doctor should say, The Kingdome of Hea­ven stands not in things indifferent, (as meates and drinkes, and dayes) therefore we ought not so stiffely to contend about them, but the King­dome of God consists in more weighty matters, as righteousnesse, peace, and joy in the holy Ghost.

[Page 3]The words read devide them­selves into two parts

• negative,
• affirmative.

The negative part, in these words: The Kingdome of God is not meates and drinkes.

The affirmative part, in these words: But righteousnesse, peace, and joy in the holy Ghost.

1 First, for the exposition of the words, and then to the points that will naturally arise from the same.

By the Kingdome of God, some­time is understood the ministery of the Gospell; because the Elect are admitted into the Kingdome of God by the ministery of the Gospell, and God raignes in their hearts by the same: Thus it is taken, Math. 11.11. He that is least in the Kingdome of Heaven is greater than John: that is, the least Minister of the Gospell of Christ can give a greater report of Christ than Iohn: we (the Ministers of the Gospell) are said to be greater than Iohn, not propter [Page 4] gratiam sed propter testimonium Christi: not for grace, but for our testimony of the Lord Jesus: Iohn indéed pointed out Christ to the peo­ple, Iohn 1.29. Ecce agnus Dei: Behold the Lambe of God that ta­keth away the sinnes of the world: but he could not say (as we can say) that Christ dyed, rose againe, ascen­ded and tooke possession of Heaven for his Elect: for Iohns head was taken from him, before our Head the Lord Jesus suffered.

2 Secondly, by the Kingdome of God is understood the Estate of grace in this life, whereby an entry is made into the Kingdome of God. Thus it is taken in the Gospell of Luke, Luk. 11.21. The Kingdome of God is within you.

3 Thirdly, by the Kingdome of God is meant the estate of glory in the life to come, where God raigneth more perfectly in his Saints, and more fully, and therefore chiefly cal­led the Kingdome of God.

And so it is taken, Ioh. 3.3. Ex­cept a man be borne againe, he can­not [Page 5] see the Kingdome of God. All these (in my judgement) may safely stand with the words of the text: for the ministery of the Gospell stands not upon things indifferent, but of more serious and substantiall matters, as righteousnesse, peace, and joy in the holy Ghost: And for Grace and Glory, it is not meates and matters of indifferency, that brings us to Gods favour, or the Kingdome of Heaven: therefore no such strife ought to be about them.

By meates and drinkes, are un­derstood all matters of a middle na­ture: as bread at the Sacrament whither leavened or unleavened; as gestures at the Sacrament, whither sitting standing, knéeling: There was a time that certaine meates were not of an indifferent nature, for they were peremptorily prohibited of God: Levit. 11.4. as that which chewed the cud, and devided not the hoofe (as the Coney, the Ca­mell, the Hare) and that which de­vided the hoofe, but chewed not the cud (as the swine:) But now [Page 16] by Christ our liberty is inlarged, and wee may without breach of the Law eate, Cony, Hare, Hog, as that voyce from Heaven (when the shéete was let downe to Peter in a trance) plainely sheweth: Act. 10.15. esteem not that polluted which the Lord hath made cleane: now are they made indifferent.

Text. For the Kingdome of God is not meates &c.

Doct.The Instruction then from hence will be this: That things indifferent (as meates, and drinkes, and dayes) are of no necessity to the service of God or the salvation of our soules.

It is necessary to eate and drinke, else life could not continue: but to thinke that one kind of meate of it selfe is more pure than others, and that a man pleaseth God by eating our kind of meate and not others is a fond and foolish imagination: for as our Saviour testifieth, Math. 15.11. It is not that [...]hich go [...]th into man that defileth him: & Paul also shew­eth in the 1. Cor. 8.8. that [...] makes us not acceptable to GOD, [Page 17] whereupon S. Paul gives this grave counsell, Heb. 13.9. be not carried a­bout with divers and strange do­ctrines: for it is a good thing that the heart bee stablished with grace, and not with meates, which have not profited them that have beene occupied therein.

Me thinkes that that of S. Paul 1. Tim. 4 4. should confound all idle o­pinions about prohibition of some meates, and some times: for (saith he) every creature of God is good, and not to bee refused, if it bee recei­ved with thankesgiving.

The English Church hath there­fore (according to these scriptures) adjudged of meates and dayes, as unnecessary to holines or happine [...] in their owne nature: as Anno ter [...]ia Eduardisexti: that one day or one kind of meate of it selfe is not more pure thā another, & that al meats are lawfull, so that they be not used with vice but with liberty & thankfulnes.

I know that gluttony and drunk­ennesse, and abusing the creatures, may deprive men of the Kingdome [Page 8] of God, but using them temperately they hurt not.

Meates are not materialls of the worship of God, for a man doth not please God because he eateth fish ra­ther than flesh: or drinketh Beere ra­ther than Ale: or that sitteth at the Sacrament rather than knéele.

This then serves to confute the Manichées, Vse 10. who say, some meats and drinks are evil, as egges, flesh, wine, milke: they say that wine is the gall of the prince of darkenesse: yet God saith here, The Kingdome of God is not meates, &c.

Also the Marcionites their Pue-fellowes are condemned, who say, that it were as good to devoure a soule as to eate & devoure things that had blood and life: yet God saith here The Kingdome of God is not meats, &c.

The Iewes would eate no hogs­flesh, the Papists no flesh will eate on some dayes, and in Lent, grosse ignorance, so (God saith here) The Kingdome of God is not meats, &c.

The Papists say that to eate flesh in Lent, Ember wéekes, fasting [Page 9] dayes, is as great a fault as to kill a man: wise fooles.

Thus wée sée what a brangle was among them of the new Church at Rome, about matters of nothing.

So at Corinth, what factions and divisions were about their teachers and other things, one would bee of Paul, another of Apollo, dangerous dissentions,

And who is ignorant of what jarrs and strifes were betwéene the E­sterne and Westerne Churches in Victors time, and all about kéeping of Easter day?

Afterwards whither the Lords Supper should bée celebrated with Bread leavened, or unleveaned?

The Churches of Lutherans in Germany are much to blame, which breake off society with the Churches of Calvinists (as they are termed for distinction sake) because of dissen­tion about the Bread in the Com­munion, whither it should be eaten whole or broken?

So what a world of trouble hath béene stirred up in England about [Page 6] matters of nothing, about ceremo­nies of the Church, Crosse, Surplice, and knéeling at the Communion?

For these indifferent things the knot of brotherhood is not to bee dis­solved, nor Communion forsaken.

But hee that is disobedient to au­thority, herein for his disobediedce, shall beare his owne burden, for law­full authority ought to bee obeyed in things indifferēt, although the thing be indifferent yet to obey or not to o­bey in such things is not indifferent. Disobedience unto lawfull authori­ty is against him. Rom. 13. But that these things fore mentiond are indif­ferents, it is plaine, for they are nei­ther commanded nor prohibited by the word of God, neither are these in their owne nature good nor evill: they are neither Cum verbo, nor con­tra verbum, sed praeter verbum: they are neither with the word, nor a­gainst the word, but besids the word, as saith an ancient Father: being things indifferent, they may be done and God pleased, and they may not be done and God pleased.

[Page 10]Yet what bitter censures are a­mongst us about these things? igno­rant persons censure others very headily which differ from them, and condemne every thing they cannot reach to: as here the Iewes weake in judgement, account the beléeving Gentiles which use their liberty in meates and drinkes, violators to Moses Law, and rebells to God.

I would have all such as are so forward to censure their brethren in these things of a middle nature know that in things of indifferency it is the intent of the doer, that makes that good or naught that is done, for the things in their owne nature be nei­ther good nor evill: (which makes a­gainst all those that deny Adiaphora things indifferent, holding all things to bee either evill or good) now of the inward intention God alone is the discerner, so that in these things hée alone is to bee the Judge: therefore abstains from judging, lest thou béest an usurper of Gods office.

Amongst us, hee that sitteth will censure him that knéeleth, as idola­trous: [Page 11] and hée that knéeleth, censures him that sitteth as superbious: But Christians should have a more charitable opinion one of another in these things indifferent, done or not done: as Paul wisheth, qui non man­ducat, manducantem nc iudicet, Ro. 14.3. He that eateth not, let him not judge him that eateth.

But leave him unto him, who knowes the intention of our hearts, but he that out of pride, or filthyma­lice, or a superbious mind, shal oppose himselfe to authority in things in­different (established for the good of Gods Church) shall as I have said beare his condemnation whatsoever he be.

Séeing then these ceremonies are neither parts of Law nor Gospell, what reason have Christians to dis­sent for them, why doe not private men, rather yéeld to publique au­thority among us. Indéed for such things as please or displease God (as precepts of the Law, promises of the Gospell, faith and obedience towards God) wée are strongly to [Page 23] stand and earnestly to contend for such things, as in Iude. 3. we are ad­monished: wée have Paul also for ex­ample Gal. 2.11. but to stand out for chips and feathers, is but folly. O that Gath and Ascalon had never heard of the divisions of Ephraim, and Iudah.

What will strangers say of us thus living in discord? These are the Christians, they cannot agrée, one holds one thing, another ano­ther, what Religion call you this? As the Papists doe hereby take oc­casion to blaspheme our Religion, forgetting their owne domesticall contentions in more and more weigh­ty matters.

The maine reasons of this diffe­rence among us, are these two

• Mans infirmity.
• Sathans malice.

Mans infirmity, which cannot en­dure to bee crossed in our opinions, to which wée are too much wedded.

Sathans malice: delighting in the contention of brethren, being much [Page 24] to the hurt of Christs Kingdome and advancement of his owne: for a di­vided house cannot stand.

Let every soule therefore labour for unanimity and uniformity about these things indifferent, and pray ye all for the peace of Ierusalem: I be­séech you as Paul perswaded the Co­rinthians 2. Cor. 13.11. bee of one mind, live in peace, and the God of love and peace shall be with you.

I thinke it not amisse to examine briefly the differences that are a­mongst us about things indifferent, as the crosse, surplice, and knéeling at the Sacrament, and so make peace about them, if it be possible.

The main thing that makes our brethren stumble at these ceremonies is the grosse abuse of the Romish Church: for they most idely and su­perstitiously ascribe power to the Crosse, purity to the surplice, and fall downe Idolatrously to their breaden God: what if these things bee thus grossely abused in Rome, may they not without offence bee used in Eng­land? What if they abused their [Page 15] knées to Nabuchadnezars Idol, shall it not therefore be lawfull for Dani­el upon his knees to pray unto his God and praise him. Dan. 6.10. These things are not propounded to us for any superstitious use or end, but civilly for

• Distinction,
• Decency,
• Conveniency.

The Crosse is used to distinguish us from Infidels that deride us, for depending on Christ crucified for salvation.

In the Primitive Church Chri­stians being derided for trusting on Christ for Heaven that dyed on the Crosse (for this was the taunting talke of Infidels to such as conver­ted, tu ne crucifixo credis? quae tua de­mentia? doest thou beléeve on a cru­cified wretch? who hath bewitched, who hath assalted thée?) would not be outfaced, but gloried in him that so dyed, and set up woodden Crosses at their dores, to shew that they were not ashamed of their profession and faith: afterward the crosse was [Page 16] brought into the Church to distin­guish (as a civill badge, signe or ce­remony) Christians from despising and deriding Infidels.

The surplice is used as a garment of decency in the ministery of the word: severall robes are appointed for severall callings: The Parlia­ment Lords in their Robes, the Judges in their Robes, the Mini­sters of the Gospell in their Robes: what errour can there be in all this? where is there the least glimpse of superstition herein? It is true in­deede, Jude forbiddeth us to touch the garment defiled with the flesh: Iude. 23. I confesse a plague shirt is dangerouos to bee worne but if the plague bee washt out and the shirt made cleane. no danger in the shirt: It is true the Surplice as it is used Idolatrously in Rome. is the gar­ment defiled with the flesh, and at no hand is it in that kind to be received: but (blessed be God) the superstitious use of it is taken away in England, and it is onely appointed for decen­cy and destinctive order, therefore in [Page] this kind who can justly be offended at the same.

Againe for knéeling at the Sacra­ment, it is true, it is most wickedly abused in the Church of Rome, but in our English Church there is no such use or end of kneeling: wee kneele not to the Bread, wee beléeve no transubstantion, wee doe it to te­stifie our humble and heartie thakes­giving to the Lord for our redepm­tion in Christ Jesus.

Severall Churches, severall ge­stures: The Germaine Church, ap­p [...]inteth standing imitating the eating of the passeover in Aegipt: The Geneva Church useth sitting, immitating Christ at his last passe­over: The English Church ordei­neth kneeling as a convement and fit gesture to expresse our humble thankesgiving to God for our re­demption by Christ Jesus: I hold no gesture more laudable in this so­lemne serv [...]ce of God than this.

A misconceit of these things kéepes back many from the inter­tainement of them: a conceit taken [Page] is not easily removed. I once much doubted my selfe about Crosse, and Surplice, but the maine thing that troubled mee was their base use in Rome: but considering how (with­out wrong to the conscience▪) they are offered to us in England, I redified mine all opinion of them, and with­out doubting received them: A man that is upon an high steeple if hee loo­keth downeward, trembleth, but if hée looketh upward, his feare is put apart: So when I looked upon the superstitious use of these things in Rome, it troubled me, but when I looked upon the innocency of them in our English Church making all to the glory of God: feare and horror forsooke mee. The Lord grant that all Gods people may wisely and rightly judge of these things. And this counsell I give all Gods people that they labour by all meanes to be throughly perswaded of the indif­ferency of them, and so by conse­quence of the lawfulnes of them: For whatsoever is not of faith is sinne, (saith the holy Ghost: and [Page] whatsoever is done out of a doubt­full mind is also sinne. Rom. 14.23. Ro [...]

But what is it (I pray) that is alledged against kneeling at the Sacrament?

The first objection made against kneeling is taken from Christs ex­ample, for (Christ saith our irresol­ved brethren) sate at the Sacrament: Now omnis Crhisti a [...]tio nostra d [...] esse instru [...] [...]very action of Christ should be [...]able to Christians.

Ans. Hee sate at the long Supper of the Lambe, but when he gave the new Sacrament of Bread and Wine, it is not erpressed whether hee sate when hee gave it or no, or whether the Apostles were sitting still or no: for Christ made a prayer before hee gave it (hee gave thankes saith Marke) now whether hee pray­ed sitting or kneeling, I know not, but sitting formerly at the supper of the Lambe, very likely hee sate still: but his sitting was occasionably, not purposely: wee pray at the table sit­ting, but from the table kneeling, wee have no such induction to sit at this [Page] Sacrament as Christ had at that, therefore Christs example herein is not necessary to bee followed of us.

Againe wée sit not as Christ sate wee sit upright, but Christ lay on his side upon a pallate or upon the plancher: Math. 26.20. Recubuit (non sedebat) cum duodecim: [...]: and Luke 22.14. Discubuit, et duodecim Apostoli cum co: [...]: hee sate downe and the twelve Apostles with him: that is, hee sate leaning or lying on his side: this kind of gesture the Greeke and Latine words import, and not an upright sitting. And this was the ordinary gesture of the Jewes at their meats, a gesture that betokened great reve­rence and humility.

Againe Christ after the Iewish manner put off his shooes, when hee did eate the passeover: wée doe not so.

Againe Christ celebrated the Sa­crament in the evening, wée doe not [Page 21] so: wée have not that necessity for it, as Christ had: How then (all these things rightly weighed) doe those that stand for sitting at the Sa­crament, immitate Christ?

It is worthy delivered by Cirill: Christus in cana docuit quid ageret Ecclesia, non quando non qualiter: Christ taught in his last Supper his Church what to doe, not when to doe, neither in what manner.

2 The second objection against kneeling, is because they kneele at Rome Idolatrously, therefore wée must not imitate Idolaters, at the Sacrament.

Ans. If Papists will knéele to a breaden God, upon supposed tran­substantiation, shall not wee hum­ble our selves upon our knees to our great and good God of H [...]a [...]en, when hée sealeth us up in the Sacra­ment of his sonne to life and salvati­on. I hope no man dares deny the knée to bée given to God: wee kneele not to the Sacrament: They in Rome abuse their Temples also in their superstitious dedications, in [Page 22] their Idols, and their idle and Idol service: they abuse their Papists in their seditious and lying predicati­ons: the holy Scriptures they most wickedly pervert: shall not wee therefore visite the Temple, preach and heare the Word: the abuse of ashing (as that ancient saying is) takes not away the use of a thing: Abusus non tollit usum.

3 The third objection is because the Supper of the Lord is a banquet, and wée sit at banquets, not kneele, therefore knéeling is not [...]tting at the Sacrament.

Ans. The Sacrament is no cor­porall banquet to fill the belly (for it is but a poore banquet, to eate a bit of Bread, and drinke a drop or two of Wine) then sitting were conveni­ent, but it is a banquet for the soules refreshing, for which refreshing what Christian soule will not ex­presse thankesgiving: therefore the gesture of kneeling is a sutable and meete gesture: And because this ban­quet differs from our banquets at home, it is very requisite that the [Page 23] gestures should bée different also: and for my part, my soule never banquets better than when I am upon my knees to my God.

Many other things are alledged against knéeling at the Sacrament, but I will not spend too much time about them, but hasten to weightier matters as righteousnesse, peace, and joy in the holy Ghost: For the King­dome of God is not meates, &c.

Onely this Item I give all Gods Children, that they make not ge­stures at the Sacrament materialls of the Sacrament, but meere cir­cumstances, and the Sacrament may be done with them, or without them: but that gesture the Church appointeth, let that bee submitted to: wher the Church appionts standing, l [...]t standing stand: where sitting, let sitting bee: and where knéeling is required, let every one imbrace it, for the Church hath power over things indifferent for decency and orders.

This counsell being followed, will bring much credit to our English [Page 24] Church, much peace to our Brittish Ierusalem, and much comfort to our owne soules. Obedience and order two laudable things the ordered man is the [...]ound man for Heaven: Psal. 50.23. To him that ordereth his conversation aright will I shew mine owne salvation, saith the Lord. And God himselfe is the God of or­der and not of confusion, as in all Churches of the Saints: that is a true Saint Church, where order and peace with truth and holines is maintained.

Thus much for the negative part of my text, and for the judge­ment of things indifferent.

These words are the affirmative part of my text; the scope of this Scripture is to shew that the marke of a Christian is not in observing of things indifferent, but in obteyning of righteousnesse, peace, and joy in the holy Ghost.

[Page 25]First then for the first of those three, namely righteousnesse.

In that the Kingdome of GOD stands in righteousnesse, this will bee our note of observation: Doct. All the members of Christ, are clothed with the righteousnesse of Christ: for the Kingdome of God is righteousnesse: Math 6.33. First seeke the King­dome of God, and the righteous­nesse thereof: righteousnesse is all infallible marke of salvation.

That Christians are clothed with the wedding garment of Christes righteousnesse, it is plaine 1. Cor. 30. Christ is made of God to us righteousnesse.

The righteousnesse of Christ is twofold

• Imputativ.
• Inherent.

The one in Christ, the other in Christians, but from Christ.

1 First Imputative righteousnesse Non alias juste facti sumus coram Deo, nisi exparticipat one exactae ju­st [...]tiae Christi: Wee are no otherwise made righteous before God, but by [Page 26] the participation of the exact righ­teousnesse of Christ: for as Christ was made sinne by imputation, so by imputation of Christs righteous­nesse, wee are made righteous: for justus et justificans non est nisi Deus: for there is none just and a justifier of others but God: [...]m. 5.18. Rom. 5.18. So by the grace of one shall many bee made righteous: for Christ is the wedding garment that covereth our nakednesse from béeing seene at the day of judgement, faith is but the hand of the soule to put him on.

Secondly, Righteousnesse inherent, this cannot justifie us, because it is not perfect in us, yet this doth justi­fie that Christs righteousnesse shall justifie us: hée that hath not inhe­rent grace, cannot clame the com­pleat and imputative righteousnesse of Christ for his justification.

Every member of Christ is sancti­fied by Christ: hée that is in Christ Jesus, is a a new creature: Iohn 1. out of Christs fulnesse wée receive grace for grace.

[Page 27]As wee received from old Adam a double hurt

• Imputation of his sinne.
• Derivation of his cor­ruption.

So wée receive from the 2. Adam a double blisse

• Imputation of his merits:
• Derivation of his graces:

And no man shall bee justified in his merits, that is not sanctified by his graces.

Vse 1 1 The Papist is then condemned, that makes works his righteousnes, not Christ.

Vse 2 2. The blind worldling is also here convicted that makes riches not righ­teousnesse, the seale of his souls for Heaven: That worldling, Luke 12.18.19. was a foole in graine, that trusted in his graine, and never loo­ked for faith, no not so much as a graine of mastard-séede: rich peo­ple (if they have not the riches of Christ) shall never enter into the Kingdome of Heaven: for my text saith here, that the Kingdome of [Page 28] GOD is righteousnesse not riches, peace, not pleasures joy in the holy Ghost, not carnall mirth and laugh­ter.

Vse 3 3. If righteousnesse be a marke of the Kingdome of God, then first and above all things let us seeke the Kingdome of God and the righteous­nesse thereof: none but the incorrupt shall dwell in Gods holy hill: Psal. 15.2. what if we have all the world and want sanctity, who can expresse our infelicity? the Lord create in us all new hearts, the Lord (of his mer­cy) renew in us all right spirits: un­holy unhappy unholy unhappy.

Vse 4 4. In the fourth place wee may plainely see how few of mankind shall be saved: how few doe wee find among men righteous, truely pious? wée may take up justly in our times the cry and complaint of David: Psal. 12.1. helpe (Lord) helpe for good and godly men decay: what a pity it is, that this world should bée made for so many and the world to come for so few.

Vse 5 5. If righteousnesse bée the soun­dest [Page 29] and surest marke of a member of the Kingdome of God, then how farre from Heaven are such as mock men for righteousnesse, and despise such as precisely seeke to serve the Lord: O generation of vipers, how shall ye fly from the anger to come? how shall yée escape the damnation of Hell?

Vse 6 6 If righteousnesse bee a marke of the Kingome of God, then wicked­nesse is a badge of a limme of the Divell: if vertue, and knowledge, and faith, and temperance, and pa­tience, and godlinesse, and brotherly kindnesse, and love, bee assurers of Heaven: then ignorance, and infi­delity, and gluttony, and drunkennes and covetousnes, & impatience, and prophanesse, and maliciousnesse, are proofes of damnation? The plague of plagues is to bee wicked: For as righteousnesse brings peace and joy, so ungodlinesse brings horrour, Hell, and torments everlasting.

[Page 30]Thus much for the first of the thrée Heavenly markes of our happinesse, namely Righteous­nesse.

The second thing that prooves a man a member of Christ, a Citizen of the Kingdome of God, is Peace.

The Kingdome of God is righte­ousnesse and Peace.

Peace is twofold,

• 1. Good.
• 2. Bad.

Good peace is fourefold,

• 1. With God, Rom. 5.1.
• 2. With the Consci­ence.
• 3. With our Bre­thren:
• 4. With our enemies, Psal. 147.13.

Bad peace is an agréement in evill, as was the peace of Simeon and Levi: Herod and Pilate: our peace must bee joyned with truth, [Page 31] Zachar. 8.16. and with holinesse, Hebr. 12.14.

The thrée first are here meant: whence let us observe this point for our instruction: Doct. That every mem­ber of Christ is at peace with God through Jesus Christ: from whence springeth a twofold peace

• of conscience with
• the Brethren.

This peace of conscience ariseth from the remission of our sinnes, and our reconcilement with God through Jesus Christ: Christ therefore is called our Peace: and the Prince of Peace: and Peace-maker: Ephes. 2.24. Esay 9.6. Colos. 1.8.

Concerning this inward peace I will propound these 4 questions.

First, how this peace is gotten?

By two

• 1. By grieving for our sinnes done against the Law.
• 2. By applying the promises of the Gos­pell for reunission.

[Page 32]Secondly, how may this inward peace be preserved?

Ans.By these thrée

• 1. By avoyding all, but especially knowne sins.
• 2. By doing every duty uprightly, though not perfectly.
• 3. By often confessing our sinnes, and craving pardon for them.

Thirdly, May this peace be lest or no?

Ans.The sense of it may bee lost for a time, but the thing it selfe never.

And it is lost by these thrée:

• 1. By some or other grosse actuall sinne.
• 2. By neglect of some or other du­ty.
• 3. By some or other strong fit of temp­tation.

It fareth with the soule as it doth with the body: sometime well, some­time ill: faith hath his swoones: and this state of the soule is lively [Page 33] resembled by these: The Sunne un­ [...] a Cloud: a man in a trance: [...]ées dead in Winter.

Fourthly, Now is this peace got­ [...] againe, being once lost?

[...]y these [...]e

• 1. By remembring Gods former mercies.
• 2. By companying with the Godly.
• 3. By attending the publike ministery.
  Ans.
• 4. By renewing our re­pentance more seriou­sly.
• 5. By private and ear­nest prayer.

There is in the third place ano­ [...]er peace, a famous marke of the [...]hild of God: and that is peace with [...]e brethren.

This peace Abraham sought with [...], when their servants fell foule [...]out grounds, Gen. 13.8. David [...]ught to live peaceably with all [...]n: Psal. 120.7 and perswades [...] men to peace: 34.14. seeke peace [...]d ensue it: The like doth Paul. [...]om. 12.18. As much as lyeth you, [Page 34] have peace with all men: God is [...] God of peace. Christ is the Pri [...] of peace, the Gospell is the Gosp [...] of peace, Heaven is a place of pea [...] therefore let us live in peace, t [...] the God of peace may be with us.

Vse 1 First here appeareth the hap [...] nesse of a Christian, he is at pea [...] with his God, Rom. 5.1. being ju [...] fied by faith wee are at peace w [...] God, through our Lord Jesus Chri [...] and on the other side, the case of a [...]probate is very miserable: Esay 5 [...] 21. There is no peace to the wi [...] ed, saith my God.

Vse 2 2 Let every man breathing lab [...] to maintaine the peace of a good [...]science, for this peace is a Iew [...] indéede, a continuall feast: Th [...] Paul indevoured to kéep a cleare co [...] science, both toward God and ma [...] Act. 24.16.

Vse 3 3. Such as live in strife and c [...] tention, not in love and peace, a [...] members of Satan. For the Kin [...] dome of God is righteousnesse a [...] peace. Let us then imbrace peac [...] as wee live together, let us love [Page 35] [...] gether, to this end, let us take héede [...] such things as may hinder peace.

[...]. Pride, for as wée reade in the [...]roverbs, onely by pride commeth [...]ntention: Prov. 13.10.

2. Malice, 3. Revenge, 4. Envy, [...]. Fiercenesse, 6. Busi-medling, 7. [...]ebate, 8. Strife, 9. Whispering, 10. Backbiting, 11. Tale-bearing.

The Kingdome of God is peace: [...]nd joy in the holy Ghost. Text.

Righteousnesse brings peace, and peace joy: when wée sée God well pleased, and reconciled with us, and made our loving heavenly friend through Christ, how can wée then [...]ut joy?

By joy is meant the swéet motion of a Christian soule, chéered up and made glad, partly by the present sense of Gods love shed into the heart, and partly out of hope of the reward to to come: yea wée are joyfull in tri­bulation, Rom. 5.3. In the holy Ghost.

It is called righteousnesse in the holy Ghost, peace in the holy Ghost, joy in the holy Ghost. 1. to shew [Page 36] that the holy Ghost is the effici [...] cause o [...] thes [...] Heavenly graces [...] our soules. 2. to destinguish Ch [...]i [...] an righteousnesse, peace and [...] from carnall, worldly and unc [...] stant,

For the Kingdome of God is j [...] in the Holy Ghost.

Doct.Great is the joy, and unspeakeable the consolation of euery live [...] member of Christ: when a poo [...] soule shall see himselfe delivered from sinne and Hell, and made just and righteous in the Lord Jesus, and re­conciled with God, and given now to sée his name written in the Booke of Heaven, O what cause is there of joy.

No marvayle therefore if the twelve men joyed, and joyed, and joyed, and joyed when they found (by the starre) the Lord Jesus Mat. 2.10. They rejoyced with an excée­ding great joy: they rejoyced, they rejoyced with joy, they rejoyced with great joy, they rejoyced with an ex­ceeding great joy.

No mervaile therefore, if the A­postle [Page 37] bids us rejoyce in the Lord al­wayes, and againe (saith hee) rejoyce: therefore great is the joy of the be­leever.

Our Saviour when hée saw the Apostles overjoyd in the casting out of Devills, said, rejoyce not in this that Devills are subdued unto you, but rejoyce in this, that your names are written in the Booke of life, this is the ground of true joy.

This joy Mary was filled with: My spirit rejoceth in God my Savi­our.

This is the joy that every Chri­stian more or lesse injoyeth, and sometime or other comfortably and swéetely séeteth.

This Heavenly joy differeth from worldly joy, in these foure.

1. Worldly joy is naturall: this joy is spirituall.

2 Worldly joy ariseth from exter­nall things: this joy ariseth from God love remission of sinne, assu­rance of life everlasting.

3. Worldly joy makes men secure: this joy maketh a man serve God [Page 38] more earnestly and perfectly.

4. Worldly joy fadeth in adver­sity: this joy makes us rejoyce in tribulation, under the hope of salva­tion. Rom. 5.3.

Object.I never felt this joy in mée (may some object) and yet I hope I am as good a Christian as others.

Ans. If it bée hidden, it is hidden to them that are lost: This is Abscon­dita Manna, hidden Manna: Revel. 2.17. It is onely knowne to them that injoy it, and to them that are elected: It is Gods owne wine, laid up in Gods owne Cellers, for Gods owne Spouse: the wicked of the World shall never lick their lipps of it.

1. O let us begge of God for this joy, this joy is Heaven upon Earth, this joy is the earnest of our Hea­venly inheritance: this joy is the injoyment of Gods backparts: this joy if it bee perfited in us, is no lesse than life everla­sting.

Davids suite above all other was for this ioy, Psal. 4. The [Page 39] greater sort crave worldly goods, and riches doe imbrace, but Lord shew mee thy countenance, thy fa­vour and thy grace: For thou thereby shalt make my heart more ioyfull and more glad, than they that of their Corne and Wine, full great increase have had.

Thus Moses prayed upon the Mount: Exod. 33.18. Lord shew mée thy glory.

The Lord grant us this ioy unspeakeable and glorious, which the world can neither give nor take away: Ioh. 16.22. This your ioyshall no man take from you: that wée tasting of the Heavenly comforts in the way, may enter into our Masters ioy in the end: with that blessed welcome, enter thou into the ioy of the Lord.

Vse 2 2. Hée that hath tasted in any measure of this Heavenly Nectar, let him blesse GOD for these comforts: for these reioycings are given but to few: LORD what is man that thus thou shouldst reioyce him? or the best [Page 40] of the sonnes of men that thus in mercy thou shouldst ioy them.

Vse 3 3. No life so comfortable as the Christian life: it is full of peace and ioy: there is never an holy duety holy performed, but brings meate in the mouth with it, ioy unspeakeable: When wée pray, how are our soules refreshed? When wée preach and heare the holy Word of GOD, our hearts many times leape in our bellies for ioy.

The worldling thinkes other­wise of it: It is true, to respect the outward condition of a Christian, it is very miserable, therefore Paul saith 1. Cor. 15.19. If in this life onely wee had our hope and our hap, of all men Christians were most miserable: But to respect the inward estate of a Christian, it is most ioyfull and comfortable: The sufferings of this life are not worthy of the ioyes that are here and in Heaven prepared for us.

There is ioyntly ioy and iointly sorrow in every Christian: [Page 41] sorrow uppon sinnes commission, but ioy upon sinnes remission: sor­row because by our sinnes wée have killed Christ, but ioy because by his stripes wée are healed: Heb. 12.11. There is no afliction but is grievous: There is the part of sorrow: but it brings the quiet fruit of righteousnesse: There is the part of ioy and gladnesse.

The Kingdome of God is joy in the holy Ghost.

Vse 4 4. If the estate of a Christian bee so ioyous, then surely the con­dition of the wicked is restlesss and terrible: horrour attends the wicked conscience here, and hell hereafter: The very wicked in Hell confesse no lesse: Wisedome 5 Wée have wearied our selves in the wayes of wickednesse, wée have gone dangerous wayes, the way of peace wée have not knowne: What hath pride proffited us or what hath the pompe of riches done us good?

The Lord grant that wée may fly all sinne and wickednesse, for [Page 42] there is no peace to the wicked saith the Lord.

Vse 5 5. Lastly if Gods people have such joy distilled and dropped into their soules here in this World of sorrow, in this body of sinne: O what are the ioyes prepared in Heaven for them that love and feare him? neither eye hath séene, nor care hath heard, neither can the heart of man conceive or ima­gine, of the joyes which the Lord hath prepared in Heaven for them that love him. There is great tran­quility, tranquill felicity, happy eternity, everlasting blessednesse, and the blessed trinity: ô gaudium super gaudium, extra quod non est gaudium, quando intrabo in te, ut Deum meum videam qui habitat in te. O ioy above all ioyes, without which there is no ioy, when shall I enter into thée, that I may sée my God that dwelleth in thée: To which most blessed ioyes of the Kingdome of Heaven, the Lord bring us all at the day of our departure, for Jesus Christs [Page 43] sake our onely Lord and Saviour: To whom with GOD the Father and God the holy Ghost, bée ascribed all glory and honour, power, praise, and dominion for ever and ever. Amen.