John 3. the 22. &c.

THe Sun in the Firmament is never wearied, but cometh forth like a mighty man rejoycing to run his race, casting forth his bright and glorious beams in whatsoever circuit of the Heavens he moveth. Jesus Christ compa­red to the Sun. The Sun of righteousness Christ Jesus (in like manner) is never weary of well doing, but his lips were alwayes dropping knowledge, & feeding Souls with heavenly understanding, his Lamp was al­wayes burning, his cloud was alwayes distilling the dews of heavenly Doctrine, in all com­panies, on all occasions; he, like a faithfull Shepheard, sought to gather home the straying sheep to Gods fold, like a good guid to reduce the erring travellers into the right path, like a carefull Physician to heal every diseased Soul. No place, no company but received some be­nefit by his presence, having instructed Ni­codemus in the Doctrine of Regeneration, he came now into the Land of Judaea, and there baptizeth: After these thinges Iesus, &c.

Christ baptized by Iohn on the 10th year of his age. Christ calling of Dis­ciples.Our Saviour about the thirtieth year of his age came into the desart unto John to be bap­tized of him, being baptized, he was led by the spirit into the wilderness, where he fasted fourty dayes and fourty nights, from thence he re­turned to John in the desart, at which time he called John, Andrew, Simon, Peter, Andrews, brother, from thence he returned into Galilee, and in his journey called Philip and Nathaniel, & cometh to Nazareth, where he was brought up, and there after a few dayes being invited to a marriage, The first maracle Christ wrought. he came to Cana, where he wrought his first miracle, after this he went to Caper­naum, and from thence to Ierusalem, where he taught, wrought a miracle, and discoursed with Nicodemus, about the point of Regenera­tion, In the Conexion of the words. Christ care and practise to win Souls. 1. Christ journey. 2. Atten­dants. 3. Com­morati­on. 4. Worke. Christ baptized none. as we have largly set down in the begin­nig of this Chapter. From thence he came into the Territories of Iudaea and there baptized.

In the connexion of these words we have pre­sented before us.

1. The carefull and constant practise of Iesus Christ to win Souls to God, and to commu­nicate to them the knowledge of the truth.

2. In the words we have his journeying into the Land of Judaea.

His attendants, the Disciples.

His commoration, or stay there he tarried.

His worke, the administration of baptisme, yet not by himselfe but by his Disciples, as ap­pears in Ioh. 4.2. Iesus himselfe baptized not, but his Disciples.

I shall begin with the connexion of this hi­story, [Page 3] wherein we have discovred, Christ constant endea­vour. Doct. our Saviours constant practise, and from thence, draw this conclusion. That we ought in all places to busy our selves in well-doing, specially in endeav­ouring the conversion of Gods people:

As the clouds cause there dewes every day to distill more or less: as the beast every day yeild their milk, and the Stars continually send forth there light. So must we according to our best abilities be alwayes doing good, alwayes watering the Souls of our bretheren, with the dewes of holy admonition, with the milk of Gods word, shewing the way of salvation to them by the light of the truth.

This charge the Apostle giveth, Heb. 3.13. But exhort one another daily while it is called to day, &c. To this the promise of profiting is an­nexed, Gal. 6.9. And let us not be weary of well doing: For in due season we shall reap, if we faint not. And the Apostle will not have this duty in any case to be forgotten, Heb. 10.24.25. And let us consider one another to pro­voke unto love, and to good works. Not forsaking the assembling of our selvs together, as the manner of some is, but exhorting one another, and so much the more as ye see the day ap­proaching.

What Paul gave in charge to Timothy, may in a more generall manner be given in charge to every Christian, 2. Timoth. 4.1, 2. I charge the therefore before God, and the Lord Iesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom: preach [Page 4] the word be instant in season, out of season, re­prove, rebuke, exhort with all long suffering and Doctrine.

Be instant in thy calling, in seeking the good of thy bretheren, in season, and out of season, exhort, rebuke, reprove, with all earnestnes, and long suffering.

The grounds why we ought to busy our selves in well doing, specially in endeavouring the conversion of Gods people, are these.

Reas: 1 Because thereby Sathan, (who, 1. Pet. 5.8. as a roaring Lyon walks about seeking whom he may devoure) shall be prevented of that ad­vantage, which otherwise he will get against us. The flynig bird is hardly smitten with the Ar­row, the industrious and diligent person al­loweth Sathan no time to tempt him, when David was idle then the devil ensnared him, 2. Sam. 11.

Reas: 2 Because we shall hereby thrive in the graces of the Spirit. The seed by sowing is encreased, the fire by burning is augmented, so grace is encreased by exercise, and holy industry: what Solomon speaketh concermnig outward poverty, or riches, that, he becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich, Prov. 10.4. The same is true as to inward riches, or poverty, that a lazy slothfull heart becometh poore in grace, but the diligent heart maketh rich in grace, to this very purpose is that passage af Iesus Christ in the Luk. 8.18. take heed therefore how ye heare, for whosoever hath, to him shall be given; and [Page 5] whosoever hath not, from him shall be taken, even that which he seemeth to have. This is the way to thrive in grace, namely to exercise and improve it for the good of others, for as Solo­mon saith, Prov. 19.17. he that hath pity on the poor lendeth to the Lord: and that which he hath given: will he pay him back again.

Reas: 3 Because we shall hereby prevent much evill, deadnes, and dulnes in our hearts, vanity of thoughts, idlenes of speech. As the motion of the body prevents the cold, the using of the plough-share prevents rust: the moving of the water prevents putrifaction, the manuring of the feild preventeth the growing of weeds, thornes, bryars. Therefore is that of the Apo­stle, Heb. 3.12.13. Take heed, bretheren, least there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily while it is called to day, least any of you be hardned through the deceitfulness of sin:

Reas: 4 Because we shall hereby much advance the Gospell and promote the welfare of Christs Kingdom, the hiddē mysterie of Godliness shall be the more plainly opened, the wayes of life more clearily manifested, our bretherens under­standing the better informed, their cold hearts the more inflamed, their unclean affections the more thoroughly purged, their feeble faiths the better strengtned, the good things of Gods Word the more sweetly relished. The often speaking of this language makes it the better understood, the often sounding of this Trumpet doth awaken the conscience the more [Page 6] throughly, the often shining of this light doth make the way appear the more plain, we can in nothing more honour the Gospell, or be­nefit our bretheren than in seeking to perfect their conversion.

Ʋse: This condemneth our negligence and sloath­fulnes, our dulnes and backwardnes in doing good, in seeking the salvation of our bretheren. How many places come we unto where we doe no good? how often are we among our bre­theren never labouring the welfare of their Souls? what more frequent with us, than like the Priest and Levite passing between Jericho and Jerusalem, never reaching out the hand to help them that lye wounded with sin? Luk. 10. to see them erre and not instruct them, to see them sorrowfull and not comfort them, to see them barren in grace never labouring to make them fruitfull. Where is the Disciple that imitateth his Saviour in doing of good con­tinually, as he goeth up and down? Where is the man that with Mordecay, Esther 10.3. that seeketh the wealth of his people and speaking peace to all his seed? who with Nehemiah seeketh the welfare of Israel, as it is in Neh. 2.10.

Who is it that with Iob becoms eyes to the spiritually blind, feet to the spiritually lame? Iob 29.15. I was (saith he) eyes to the blind, and feet to the lame, &c. Who is it that becometh a Father to the poor, searching out the state of there Souls? that breaketh the jawes of sin, and plucketh the spoiled Soule out of the teeth of Sathan, as Iob did in another case, vers. 16.17. [Page 7] of that 29. Iob, I was saith he a Father to the poor, and the cause which I knew not I searched out. And I brake the jawes of the wicked, and plucked the spoil out of his teeth. Whose bowells are so full of compassion to his bretheren, that fitteth and prepared himself, to cloath there Souls, as Dorcas pre­pared garments to cloath there bodies, Acts. 9.39. Who is it that seeketh his straying breth­eren, as the Shepheard his wandring sheep? Eze. 34.12. Where is the Father in Law that with Lot, Gen. 19.14. speakes to his sonnes in Law, saying. Ʋp, get you out of this place, for the Lord will destroy this Citie. Where is the Father that with David gives incouragment to his children to go on in the Lords Work? 1. Cron. 28.9. to know God, and serve him with a perfect heart and willing minde; Where is the Master of the family that with Abraham, com­mands his houshold to keep the way of the Lord, to doe justice and judgment? Gen. 18.19. Where is the Minister that holdes not his peace day nor night, that makes mention of the Lord and keepeth not Silence? That gives him not rest till he establish and make Ierusalem a Praise in the earth, as it is in Isa. 62.6.7. Where is the bountifull Christian, that doth in Spiritu­all things as Solomon chargeth we should do in temporall, Ecl. 7.

Who is he that cometh as Abigal to David? 1. Sa. 25.25, 28. Who redeemeth the time? Who seeketh opportunity? who imbraceth the offered occasions to do good? If we examine our [Page 8] selves we may all lay our hands up our mouths, and confess our selves guilty, we have all more, or lesse withheld the waters which should have refreshed the thirsty, the light which should have guided the ignorant, the food which should have fed the hungry, the staff which should have sustained the weary, &c.

And as long as we are thus slothfull and backward in this behalf it doth discover

1. That we have no bowels of compassion towards our bretheren. Who can see his brother taken prisoner by the Prince of darkness, led away captive in his chain, wounded to the death with sin, pressed down under the heavy burden of iniquity, stript naked of the rich and pretious garment of true holines, altogether defiled with the dirt and slime of Sin, if he have any compassion in him, and not seek to deliver him? how can he chose but pray as the Church, Act. 12.3, 4, 5, 6. & endeavour as the angell, vers the 7.8. Shall Abram raise an army to deliver Lot, Gen. 14.14. Will God have men to shew such compassion to an ene­mies oxe or asse? Exo. 23.4, 5. How much more to the Souls of our bretheren, captivated by Sathan, led astray by or sunke under the burden of sin, surely this is the truest compassion, the sweetest mercy, the best kindnes to help the Souls of our brother out of the snare of Sathan, according to that of St. Iude vers 22.23. And of some have compassion making a difference, and others save with feare pulling them out of the fire, &c. Men think all the mercy appeareth [Page 9] in giving food for the belly, apparell for the back, but what is lands and revenews to one confined to perpetuall imprisonment, what is food to the diseased, who needeth Physick, what mercy is this to trim the house, and leave the inhabitant in prison? I may say as the Lord in Isa. 58.5, 6, 7. Is it such a fast as I have chosen a day for a man to afflict his soule? Is it to bow down his head like a bulrush, & to spread sack-cloth and ashes under him? willt thou call this a fast and an acceptable day to the Lord? Is not this the fast that I have chosen? to loose the bandes of wickednes, to undo the he­vy burdens, and to let the oppressed go free, and that ye breake every yoke? Is it not to deale thy bread to the hungry, and that thou bring the poor that are cast out, to thy house? when thou seest the naked that thou cover him, and that thou hide not thy self from thy one flesh? So is this the compassion the Lord looks on for a man now and then to feed, cloth, the hungry naked body? is not this the compassion the Lord looks at to help thy brother off with his wicked bands, to undo his heauy burdens, to break his yokes, &c.

2. That we have no hearty and sanctified affection to our bretheren. How can we say we love them, if we seek not to remove sin from them, read that place, Lev. 19.17. Thou shalt not hate thy brother in thy heart: Thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him. The love of Christ appeared not in making his servants rich, or advancing them [Page 10] to worldly dignities, for they are for the most part a poor despised people, as it is in Zeph. 3.13. But his love appeared in causing a light to shine to them who sat in darknes, Mat. 4.16. In opening the eyes of the spiritually blind, as it is in Isa. 35.5, 6. In turning men from iniquity, as it is in Acts the 3. verse 26. In teaching them to deny ungodliness, and worldly lusts, Tit. 2.12, 13, 14. In making us the Sons and Daughters of God as you have it in 1. Iohn 3.1. In washing us from the spirituall filthyness of sin, Eze. 6.7, 9, 10. And in this manner must we shew our love towards our bretheren, that it may appear we love the Jewel and not the casket, the soul, and not the carkase, that our love may be fastned on Gods image, and not on that which is but dust and ashes, that the fruit of our love may be everla­sting, Prov. 13.24. What Solomon speaks there he that spareth his rod hateth his son, but he that loveth him chastneth him betimes. So in this case, he that loveth his field manureth it, he that loveth his tree pruneth it.

3. That we have not unfained love to God. No better argument of love to God, than in seeking to take from men that sin which God doth hate, to restore them to holiness wherein God doth delight, and therefore this is made an argument to demonstrate Peters love to Christ his feeding his sheep, Iohn 21.17. by this we shall gather them home to Gods fold, make them Members of Christs body, heires of Gods Kingdom, servants in Gods family, Trees in Gods Orchard, souldiers fighting Gods [Page 11] battles, and so shall shew our love to God by being a means of bringing much honour to him, and to them that seek not the good of there bretherens Souls, I may say as in the 1. Joh. 3.17. How dwelleth the love of God in him?

4. That we have no feeling of the goodness of God in our Souls, of the lively opperation of his word, of our happiness in being in Christ: had we the sence of this, we would with David in Psa. 66.16. Invite men to us and say, Come and hear all ye, that fear God, and we will tell you what he hath done for our Souls, and we would being converted strengthen our bretheren, as you have it in Luk. 22.32. Wee would say as the Samaritan Woman, Ioh. 4.29. come see a man which told me all things that ever I did: is not this the Christ? and as they that were sent to spye out the Land, when they saw it and how good it was incouraged the rest to go to it, saying in Iud. 18.9. Arise, that we may go up against them, for we have seen the Land, and behold, it is very good and are ye still? be not sloathfull to go, and to enter to possess the Land. Even so those that have felt and seene the goodness of the Lord, are ready to incourage others Say­ing, to those that stand still, arise, why ly ye still, why are ye slothfull come into the way of God that is so good, so pleasant.

5. That we have no feeling of their misery, did we feel there sin as a heavy burden upon our Souls, as a thorne in our sides, as a burning fire in our own bowels, it would make us mightily to awaken them out of sin, as the [Page 12] Woman of Canaan, having her Daughter vexed with a divell, cryed out; have mercy on me O Lord, thou Son of David, for my Daughter is grevously vexed with a devill, Math. 15.22. So will it be with a soul that hath had any feel­ing of the misery of sin, it will cry out, in the behalf of poor sinners, have mercy, O Lord, for we have bretheren greivously vexed with sin­nes and devills.

6. That we are not greived, to see Gods Law transgressed as David was in Psal. 119.136. rivers of tears run down my eyes: because they keep not thy law, the wayes of God neglected, as Lam. 1.4. that the name of God is disho­noured.

7. That we are not troubled, at the beholding of their sinfull conversation as 2. Pet. 2.8. That they are not as Cananites to Israel, Iud. 2.2, 3. as the men of Mesech to David Psal. 120.4. as the Daughters of Heth to Sara, Gen. 27.46. Were they such a grief we would pray to God to convert them, as we would to cure a man of the plague in our Families, to roote thornes and bryars out of our vineyard.

8. That we do not fear the provocations of the Lords wrath, (against the place where the Kingdom and Church wherein we live) by their sin, did we consider how for the adultery of one Zimri and Cosby the plague might fall on all the people, Num. 25.8, 9. How for the disobedience of one Ionah the whole ship might be in danger of miscarrying, Ionah. 1. How for the theft of one Achan, the whole army might [Page 13] be defeated, Ios. 7. did we consider and lay to heart how many evils may befull us for the sin of them that dwell about us, we would do as Ezra did, Exra. 10.1. and according to our best abilities, by prayers teares, intreaties, en­devour their reformation.

Ʋse 2 Therefore let us all humble our selves for our past default in this behalf, and for the time to to me let us labour to do more good, let us in all places, in all companies so manage all occa­sions, so dispatch all busines, so husband our time, that we do some good, if it be possible to the Souls of our bretheren, that we help them a little forward in the way to heaven. As Iron sharpens Iron, as it is in Prov. 27.17. So let us sharpen the Souls of our bretheren. Let us be to them as the rock to Peter, Math. 26.75. as Philip to Nathaniel, Iohn. 1.45. let us be to them as Horse men and Chariots, to stirre them up to drive and draw them forward, as bellows to kindle and blow up the gifts of Gods Spirit within them, let us communicate what we have received, like good stewards feeding Gods family, like fruitfull trees yeilding some fruit, like shining stars casting out some light. As Mary opened her box of alabaster, and per­fumed the house therewith, Luk. 7.37. So let us with our gracious speeches, holy instru­ctions, and pious discourse leave a gracious savour behind us, and impresse some good in them that are with us. As wicked men sleep not untill they do some mischief, Prov. 4.16. No more let us take rest unles we do some [Page 14] good, as Iacob would not let the Angel go till he blessed him, Gen. No more let us depart from our bretheren, without leaving some blessing behind us. And to the end we may do good in all places & companies, consider these things.

1. Let us make a spirituall use of earthly things. As our Saviour by the water which the Samaritan Woman drew, took occasion to speak of the water of life, by fishing with nets in the Sea, took occasion to speak of catching and drawing out of the Sea of sin, by the draw­net of the Gospell, by the pearle took occasion to speak of the pretious pearle of the Gospell, by sowing of seed took occasion, to speak of the word sown in the hearts of men. This is a blessed use of things earthly, it sweetneth our Meditation, it plainly informeth the weakest understanding, it strongly convinceth, it deeply in presseth upon the memory, we find like Sampson a hony combe in the Lyon, and fetch water from the rock.

2. Let us be well acquainted with the sacred Scriptures, let us get the word of God to dwell with in us plenteously, Coll. 3.16. and then as a full fountaine sendeth forth waters, a full cloud poureth out the raine, so shall our lips drop down knowledge: when there is much fewel in the fire it giveth heat, to al that come nigh to it; if the Word of God be as a fire in our bones, it will make us that we shall not be silent, see it in Iob, in Iob 32.18, 19, 20. in Jeremiah, Ier. 20.8. in David, Psal. 40.10, 11.

3. Let us get our hearts inflamed with love to God, his word, his wayes, we easily break forth into, a large and full discourse of the persons and things we entirely love, the worldly man of his wealth, the voluptuous man of his pleasures, the ambitions man of his honour, every mans tongue is ready to discourse of the object of his love, so David the commandments being his love, see what he saith, Psa. 119.46, 47. I will speak of thy testimonies also before Kings, and will not be ashamed, and I will de­light my self in thy commandments which I have loved. This will make us with the spouse to enter into a large discourse of the diety of her Saviour, Cant. 5.11. of his judgement and understanding in all things, vers. 12. of the sweet manifestation of himself in his ordinance, vers. 13. of the excellency of his actions, depth of his councels, vers. 14. of the stability of his proceedings, of the amiablenesse and upright­ness of his carriage towards his chosen, vers. 15. of the sweetnes of his voyce and the singular comforts which flow from him, reside in him, vers. 16.

4. Let us get our Souls filled with the know­ledge of the Lord and of his wayes. We must first inform our selves before we can well in­form others; the Lamp can give no light unless it self be first filled with Oile, the blinde man is not fit for a guide, therefore David prayes, Make me to understand the way of thy pre­cepts, so shall I talk of thy wondrous works, and that of the Prophet in Isa. 50.4. The Lord God [Page 16] hath given me the tongue of the learned that I should know how to speak a word in season, to him that is weary, &c. We must be skilfull like Physicians to apply our exhortation aright, it is not enough to speak, but it must be to edifying, to good purpose, so as it may minister grace to the hearers, therefore, Prov. 15.2. The tongue of the wise useth knowledge aright, &c.

5. Let us labour to be thoroughly affected with the goodness of God towards our Soul, to be assured of the forgiveness of all our sins, to have a lively feeling of Gods love, and the joyes of his spirit, and this will make us ready and cheerfull in teaching others, as we have mentioned in that of David, Psal. 51.12.13.14.15. Restore me to the joy of thy salvation: and uphold me with thy free spirit. Then will I teach transgressours thy wayes, and sinners shall be converted unto thee, &c. And that Psal. 66.16.

6. Let us strive to be truely good, and gra­cious, sanctified throughout both in our Souls, and also in our bodies, let grace be as a foun­tain of living water in the heart, and the speech shall be as many gracious streams issuing from it. As waters to the citie, as silver to the needy, as food to the hungry, so shall be the speech of a gracious man, Prov. 10.11, 20, 21, 32.

If these things be in us, we shall not be idle nor unprofitable, but we shall communicate of what we have received, impart what we know, stirre up others to attain the like measure of grace and assurance with us. And let not any [Page 17] say like the sluggard there is a Lyon in the way, if we seek the good of mens Souls, we shall be hated, reproached: say not they are dissolute, or wordly businesses shall be hinderers, for as So­lomon saith, Eccl. 11.4. He that observeth the wind, shall not sow; and he that regardeth the clouds, shall not reap. But look upon Christ, the Prophets, Apostles, Gods precept, bretherens wants, Gods blessing, Gods acceptance, clear­ing of thy owne conscience, joy which will accompany the due performance, and so go forward in it without fainting. So much for the first point.

We have seen the connexion, next we are to take notice of the words, and therein first of all the place whereunto he journied, namely into the Land of Judea: that is into that part there­of which was nigh unto the city Aenon, a city situate in the Tribe of Manasses, thither he came to shew himself a Saviour to them, to tender life and salvation, to declare Gods coun­sell; he did not stay altogether in one place: but went from place to place, to publish the tidings of life. Thereby shewing thus much.

Doct. That some of all places and of all nations are appointed to eternall life by Christ Jesus.

As the Sun in the Firmanent, (though not all at once, yet by succession) doth cast his light and heat upon all the parts of the earth, more or lesse. So the Son of righteousnes sooner or later bringeth some out of all places, and na­tions, from darknes to light, from death to life, from ignorance to the knowledge of the truth.

This was shadowed, as some conceive, by the four corners of the Altar, and sprinkling of blood round about it, Exod. 27.6, 7, 8. nothing the all-sufficiency of Christ's death, the plenty of his bloodshed, the manifestation of him to the four corners of the world, by the ministry of the Gospell.

This was Prophesied, Zzech. 14.8. And it shall be in that day, that living waters shall go out from Jerusalem: half of them towards the former sea, and half of them towards the hinder sea: in Summer and in Winter shall it be. As the sea sendeth her streams to all the corners of the earth, as the King swaying over the parts of his Kingdom, Psal. 72.6, 7, 8. He shall come down like rain upon the mowen grasse: as showers that water the earth. In his dayes shall the righteous flourish; and abundance of peace, so long as the moon endureth he shall also have Dominion from Sea to Sea, and from the river unto the ends of the earth. Therefore he gave his Apostles a large commission, Math. 28.19. Go teach all nations, &c. and long before he told the people, Math. 8.11. I say unto you that many shall come from the East and West, and shal sit down, with Abraham, Isaac, and Iacob in the Kingdom of God; and this was the tenure of their song, Rev. 5.9. And they sung a new song, saying, thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every Kindred, and tongue, and people, and nation: The grounds of the point are these:

Reas. 1 Because Gods Mercy and goodnes is the more abundant, and illustrious, his name the more glorious. The farther the light of the Sun is extended, the more illustrious it appeareth; the farther the Sea sends her water, the more abundantly the fullnes thereof is discovered: hence are those expressions, Isa. 11.10. In that day there shall be a root of Jesse, which shall stand for an ensigne of the people; to it shall the Gentiles seek, and his rest shalt be glorious. And in Isa. 55.5. Behold thou shall call a nation that thou knowest not; and nations that know not thee shall run unto thee, because of the Lord thy God, and for the holy one of Israel, for he hath, glorified the. And hence God is said to will the salvation of some of all nations, 1. Tim. 2.4.6.

Reas. 2 Because God will have it appear that he is no respecter of persons, that he is not bound to any people, for any externall endowments, but that he is free in the communication of his fa­vours, having mercy on whom he will have mercy, and hardening whom he pleaseth, Rom. 9.15. causing light to shine on them that sat in the shadow of death, Math. 4.16. found of such which sought him not, Isa. 65.1.

Reas. 3 Because he will have all left without excuse, calling some by the voice of the Gospell, others refusing to return are the more excuseless; They that have received the Gospell, will be witnesses against them, they cannot but say they had a Prophet among them, look into these Scrip­tures, Ezek. 2.5. and Rom. 10.18.

Reas. 4 Because the efficacy of Christs death, is the more fully manifested, the power of God in his Ordinances is the more abundantly disclosed, in that by the Scepter of his Word he bringeth into subjection some of all nations, and of all conditions, even the most insolent stif-necked and obdurate. What greater earthly honour, than for a King to subdue all nations, for a Phy­sician, than to cure all manner of diseased per­sons, as in Dan. 2.44. the strength of the stone is commended in dashing in pieces that great and goodly image.

Reas. 5 Because he will not have any nation or people to despaire of salvation, but attend the means, lay hold on the word of eternall life, because the fountaine of life is opened to all sorts. Christs arms are spread abroad to im­brace all comers, as you may gather from these places, Isa. 45.22. Look unto me and be saved all the ends of the earth, &c. Isa. 59.20. So, Act. 10.34. God is no respecter of persons but in every nation, &c.

Ʋse. This may acquaint us with the riches of Gods mercies, and abundant goodnes towards his chosen, in gathering them like lost sheep out of every Nation and Kingdom where they are scattered, and bringing them home to his fold, Luk. 15.4. Iohn. 10.16. Sounding the trumpet of the Gospell in their ears, awakening them out of sin, when they sleep like Lazarus in the grave, Ioh. 11.44. Casting in the drawnet of the Gospell, fetching them like fish out of the bottome of the Sea, Math. 13.48. As a man [Page 21] diggeth for jewels out of the deep places of the earth, Mal. 3.17. As a shepherd goeth upon the mountains for his lost sheep, Luk. 19.8. As the Husbandman fetcheth out his corne among much chaffe, Math. 3.12. So doth our God gather his people some from the East, and some from the West. As he caused of all beasts to come into the Arke, Gen. Hence are those passages, Isa. 49.6. and 22. and Isa. 60.11, and Ier. 3.14. one of a city & two of a family. Some he fetcheth out of one family, some out of another, some from there nets, Math. 4.22. Some from the receipt of custome, Mat. 9.9. Some from the plough, some from behind the ewes, as David to be a King, Hos. 1.10.

Ʋse 2 This must teach us wheresoever we come to seek the conversion of the people, to labour there reconcilement unto God. No nation so ignorant, dissolute, degenerate, but God may have his people among them. Even in Sodom God hath his Lot. In Pharaohs Court his Joseph, in Ahabs house his Obadiah. No soil so bad but being well manured may hear some good fruit, he that can out of stones raise children unto Abraham, can turn the most stony hearted to be an obedient people. His chosen are every where dispersed, and therefore let us be every where imployed in gathering them to God, let us sow our seed in every barren field, administer Physick to every diseased soul, apply some eye-salve to every blind eye; with the Samaritan, pouring oile and wine into every wounded soul; with David, delivering the [Page 22] sheepe out of the jawes of the bear, with Lot perswading our bretheren to come, out of the Sodom of sin; being converted our selves, let us labour to convert others. Did we conscionably exercise this duty, these things would follow.

1. The earth would be full of knowledge, as the Sea of waters, the light of the moon would be as the light of the Sun, the clouds of igno­rance would vanish like the vapour before the Sun, and every man would know the Lord from the greatest to the least, the great things of Gods Law would be no more as a strange lan­guage, Hosea 8.12. or as a sealed book, Isa. 29.11.

2. The consciences of men would be no more like seared flesh, as in 1. Tim. 4.1. they would not rest so securely in sin, as in 1. Thes. 5.3. but this like the cock would remember them, as in Mat. 26.74. like a goad would awaken them, Eccl. 12.11.

3. They should not take such pleasure in sin, iniquity should not be so tooth-some to them, that which is now as honey should become as gall to their Palate, what now is as a delight­full way should become as a thorney path. As the hand writing made Baltazar tremble, Dan. 5.5. as hue and crie to theefs, as the looking glasse to the spots in the face, this would rend the Vyzar, scatter the refuge, and hiding place which they have made for their sin.

4. They should be brought to repent of their sin, to humble thēselves under the mighty hand [Page 23] of God, to cast away their iniquities as a men­struous rag, or garment, to turn of God, to break off from their sins by repentance, as in Acts 2.37. and 2 Sam. 12.13.

5. They should not be so barren in the graces of the Spirit, they should not be like a child sucking dry breasts, like a Tree whose rootes have no moisture, like the sluggards field, Prov. 24.32. grown over with thorns and nettles; but as trees standing by the rivers side, they should bring forth much fruit, like children sucking at a full breast they should grow apace, Prov. 10.21. Deut. 32.2.

6. They should not be so earthly minded, the world should not have so much of their affection, time, service, care, it should not have such Dominion over them, it should not so presse them down, like a heavy burthen; but their hearts should be setled on things which are above, and they seek the Kingdome of God and his righteousnes, Math. 6.33. and count all things dung and dross, &c. Philip. 3.8.

Ʋse 3 Since God hath not excluded any place, or nation: but that he hath, and doth tender, the means one time or other, one way or another. Therefore let not any people set down and despaire of salvation, as if the arme of God were shortned that it could not save, or his ear deaf that he would not hear; but as God hath ap­pointed some of all nations, and Kinreds to be saved; so let this incourage all sorts of people to attend the means of their salvation. There is hope, if the lame man wayte at Bethesda, that he [Page 24] shall be cured, if Naaman go to Jordan, there is hope that he shall be cleansed, if you manure and sow your field there is hope of reaping. As all sorts of people attend the Sun for light, so must they the Lords Ordinances for direction in the way to heaven.

As appeareth by the next thing here obser­vable, Christs attendants, who went with him, the Disciples. They did not leave him, but con­tinually travelled with him, and attended on him, whence note this thing.

Doctr. 3 That Gods servants must be constantly con­versant with, and attendant upon their faithfull teachers: As the Scholars attendeth the master, as the child the breast. So must we, 1 Pet. 2.2. as new borne babes, desire the sincere milk of the Word, &c. Iob 23.12. It is Jobs speech, neither have I gone back from the commandement of his lips, I have esteemed the words of his mouth more than my necessary food. As it is storied of Ruth her speech to Naomi, 1 Ruth 16. Intreat me not to leave thee, or return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, &c. So must we be as to Gods Ordinances and faithfull ministers, not depart from them, but go where they go, &c. Thus it was with persons of old: in 13 Acts 42. the gentiles there besought Paul that the Word be­fore taught might be preached to them, &c. and in the 17 Acts 11. it is spoken of the men of Berea, they received the word with all readi­ness of mind, & searched the Scriptures daily, &c. [Page 25] So in the 20 Acts 37.38. there the people at­tend Paul, and wept sore when he spake of see­ing their face no more. If you aske why Gods servants must be constantly conversant with and attendant upon their faithfull teachers; it will appeare, if you take notice of these parti­culars:

Reas. 1 Because God hath replenished them with heavenly knowledge to instruct & teach them. As the fountains are filled with water and men come daily to draw water thence, so as it is in Mal. 2.5, 6, 7. The Priests lips keep knowledge, and people should seek the Law at their mouth, for he is the messenger of the Lord of Hosts, &c. these are nurses as you have it, 1. Thes. 2.7. these are spirituall parents, 2 Cor. 4.15. these are guides, in the way, Rom. 219. as the children suck the breasts, attend their perents, and travellers are conversant with their guides, so must these be with the Ministers of the Lord.

Reas. 2 Because God hath promised a blessing hereunto, Prov. 8.34. Blessed is the man that heareth me, watching daily at my gates, wayting at the posts of my doores, as he that lay daily at the gates of the Temple received a blessing, Acts 3.6. this the Psalmist mentions, Psal. 65.4. Blessed is the man whom thou chosest, and causest to approach unto thee, that he may dwell in thy courts: We shall be satisfied with the goodnes of thy house, even of thy holy Temple, and that place, Matth. 7.7, 8.

Reas. 3 Because we are prone to go astray like a [Page 26] sheep wanting a Shepheard, a traveller wanting a guide. The people soone erred, when Moses was but a little while absent. Israel could not go forward to Canaan, longer than they had the light of the fiery Pillar to direct them, if God smite the Shepheard the Sheepe are Scat­tered, the Wise men knew not how to travell longer than the Star shined to them.

Reas. 4 Because we shall lose our first love to God like Ephesus, Rev. 2.4. If the bellowes blow not, the fire of it's owne accord will extinguish; the world will steale away our affections, if we do not constantly attend the Gospell of Christ; if the child do not feed, his strength will decay, if we do not constantly visite God we shall soone forget God, the world will quickly steale away our heartes from the Lord.

Reas. 5 Because Gods servants must go from faith to faith, Rom. 1.17. From strength to strength, Psal. 84.7. Like good travellers going onward in the way without cessation. Now without these we shall be like Pharaohs Chariot which moved softly, and perished in the red Sea. Per­severance in grace requireth constancy in at­tendance upon Gods Ordinances.

Use: 2 This serveth for the sharpe reproof of such as estrange themselves from Gods faithfull mini­sters, choosing rather to converse with them that will poyson, than with such as will heale there souls; with them that are stumbling blocks, than with such as are guides in the way, with such as will harden rather than with such as will soften their hearts, with such as will [Page 27] rather draw a vail before, than such as will take away the scales of ignorance from the eye of their understanding, preferring flattery before faithfull counsell, desiring to be dawbed over with the untempered morter of deceipt, as in Ezek. 13.11. than to have their ruinons walls of sin pulled down, wishing that the messengers of God had no eyes to see, nor tongues to re­prove them for their sin, as Isa. 30.10. loving no doctrine but what giveth liberty to their corruption, Ier. 5. ult.

But as longe as mens hearts are thus averse from attendance on Gods Ordinances, thus void of love to Gods Messengers:

1. They can never be well acquainted with the misery of their one estates. He that vieweth not himself in the looking glasse cannot know his spots, he that estrangeth himself from the Physician, knowes not the state of his body, he that will not try his metall in the fire cannot know whither it be gold or copper, so no man can understand his condition without the or­dinances; read those places, Rom. 7.9. and Acts 9.17, 18. and Rev. 3.17, 18.

2. They cannot be unfainedly humbled for their sinnes, Peter wept not till he heard the cock crow, Math. 26.75. the Jewes were not pricked in their hearts till they heard Peter preach, Acts 2.37. The Church must first see her teachers, and hear a word behind her, be­fore she defile her Idols, Isa. 30.20, 21, 22. and Ier. 31.18, 19, 20. and Rom. 7.24.

3. They cannot be separated from sin, if [Page 28] Naaman go not into Jordan he cannot be cleansed, 2 King. 5. if the fan be not used the chaffe & corne cannot be severed, Math. 3.12. read also Iohn 15.3. and Ier. 23.29.

4. They can never have experience of the happy estate of Gods servants, of the good things that he hath provided for them that love him, of the sweetnes of his Ordinances, these cannot be, as Psal. 46.4. A river, the streams whereof make glad the heart. But as waters in a sealed fountaine, these cannot be▪ as Eccl. 11 7. Light which is sweet and pleasant: But as light under a bushell, as a treasure under the earth, as an unknown language. They cannot say with Ieremiah in the 15 Ier. 16. nor with David in the 119. Psal. 72.

5. Their Consciences can never be truely pacified, for the publication of reconciliation is by the ministrey, as 2 Cor. 5.20. the stormy and tempestuous Sea of a troubled soule cannot, be quieted, they cannot be assured they shall be saved, Rom. 10.17. Eph. 1.13, 14.

The streams of Gods loving kindnes flow not with an equall fullnes into all corners of the earth. To some God affordeth his mercies, his blessings spirituall, as a river of great strength, of much depth running for many ages toge­ther; to others as a weake streame, a shallow brooke soone dryed: among some he erecteth the meanes of life, as a Lamp full of oile giving much light, shinnig very long; to others as a Lamp with little oile, giving a slender light, soone gone out: to some the means of life are [Page 29] as a Sommers day, cleare, glorious, of long continuance; to others as a Winters day, more obscure, more short, as Joseph in the distribu­tion of his meat, and apparell among his bre­theren, gave five times as much to Benjamin, as to any other of his bretheren: So our God in the distribution of the meanes of life, giveth five times as much to some nations, to some particular places, as to others.

Thus our Saviour in the first beginning of his ministry passed by Jerusalem, like a traveller making a very small stay: but in the Land of Judaea he tarried, as a sojourner making a longer stay among them, revealing himself more fully, unfolding the mysterie of salvation more plainly: from whence we may gather this.

Doct. 4 That the long continuance of the faithfull ministery of the Gospell is a very great blessing to any people.

As the continuance of the fiery Pillar was a great blessing to Israel, Exod. 40.38. So is the continuance of the fiery and shining Pillar of the Gospell, to all that are appointed to travell from Aegypt to Canaan. As the continuance of the light shining in Goshen was a great bles­sing to Israel, when Aegypt sat in darknes, Exod. 10.23. So is the continuance of the light, to any Nation, or particular person, or assembly, when others are left in ignorance.

This is apparent by Gods gracious and com­fortable promise made to the Gentiles, Isa. 60.11, 20. Therefore the gates shall be open continu­ally, [Page 30] they shall not be shut day nor night, that men may bring unto thee the forces of the Gentiles, and that their Kings may be brought, vers. 20. The Sun shall no more go down, neither shall the Moon withdraw it self: for the Lord shall be thine everlasting light, and the dayes of thy mourning shall be at an end.

And also to the Jewish Church, as some con­ceive under the new Testament, Isa. 62.6, 7. I have set Watch-men upon thy walls, O Jerusa­lem, which shall never hold their Peace day nor night: ye that make mention of the Lord, keep not silence; and give no rest, till he establish, and till he make Jerusalem a praise in the earth.

And this doth God put into the hand of his Church as a burning Lampe, to give her light in the darke night of affliction, Isa. 30.20, 21. And though the Lord give you the bread of adversity, and the water of affliction; yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: and thine ears shall hear a word behind thee, saying; This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.

The reasons of the point are these.

Reas. 1 Because it is a peculiar testimony of Gods love, a powerfull argument of his mercy to­wards us in Christ: A surer, a sweeter, a richer testimony of his favour, than if he did turn the shallow streame of our outward prosperity into a deep river; the barren tree of our earthly abi­lities, into a fruitfull vine loaden from the top to the bottome with the choicest grapes. As [Page 31] Abrahams reservation of the inheritance for Isaac, was a greater Testimony of his favour, than if he had given hin all the moveables be­stowed on Ismael: So Gods donation of the ministry of the Gospell, the means of life eter­nall, is a far greater favour than if he had given all the moveable and mutable wealth of the world: Earthly things are but as favours be­stowed upon a servant, but the Gospell is a Jewell peculiar to the wise, Jer. 3.14, 15. Turn O Back-sliding children, saith the Lord: for I am married to you: and I will take you one of a citie and two of a family, and I will bring you to Zyon: and I will give you Pastours, accord­ing to my heart, which shall feed you with knowledge and understanding: read also, Isa. 62.5, 6.

Reas. 2 Because it is a gracious argument of Gods comfortable presence; as the continuance of the fiery Pillar & of the Arke were a blessed Signe of Gods presence among the men of Israel; So is the continuance of the light of the Gospell unto us. Where sacred assemblies are according to Gods Ordinance continued, there Christ is present, Math. 18.20. Where two or three are gathered together in my name, there am I in the midst of them: and Rev. 1.13. in the midst of the 7 golden Candlesticks, one like unto the Sonne of man cloathed with a garment down to the foot, and girt about the paps with a golden girdle, Mat. 28.19, 20. I am with you to the end of the world. As the tree of life in the midst of the garden, so is Christ in the [Page 32] middest of such assemblies, affording them food and nourishment unto life eternall.

Reas. 3 Because it is a peculiar end of Christs resu­rection, a singular benefit of his ascension: As it is a singular benefit of the rising of the Sun in the Firmament to give light to the inferiour parts of the world: So it is a singular benefit of the ascending of the Sonne of righteousnes, to give light to them that sit in darkenes. He did not rise, he did not astend to endow his flowers with earthly riches, to make them rulers over nations, but he ascended to pour the grace of his Spirit, to endow men with graces, to instruct his people, as you have it Eph. 4.8, 11, 12. and John 16.13.

Reas. 4 Because it is a singular Ornament to any na­tion, or particular people: As the Sun is an Ornament to the heavens; the flower an Orna­ment to the garden, the shining Lamp an Orna­ment to the house, the eye an Ornament to the body: So is the light and burning Lampe of the Gospell, a singular honour to the people, a greater honour to enjoy the light of Gods truth, than the light of the Kings face: the earth among all her store hath not such a pearle as the Gospell, all the trees of the earth are but brambles to this vine, thornes to this lilley, Cant. 2.2. all their fruit is but like sower to this sweet and pleasant grape, all treasure is but like drosse to this gold, Philip. 3.8. strip them but of this Robe, and all their Ornaments are but as rags; therefore, 1 Sam. 4.42. Phyneas wife said when the Arke was taken away by the Phili­stines, [Page 33] the glory is departed from Israel.

Reas. 5 Because it is of the greatest necessity; As needfull as the Sun to give light to the World: for this they are called the light of the World, Math. 5.14. and that passage of Solomon, Prov. 6.23. the commandement is a Lamp, and the Law is light; and reproofs of instruction are the way of life. As food is to the body without which it must needs languish, 1 Pet. 2.2. Iob 23.12. As a Shepheard is to the flock, Eze. 34.8. As a nurse is to the child, 1 Thes. 2.7. As dewes are to the ground, Dutr. 32.2. As a weapon to the Souldier, Eph. 6.17. As Physick to the diseased, Psal. 107.20. Isa. 57.19. As the Samaritan to him that lay wounded between Jericho and Jerusalem; So is the Gospell to the Lords people: As Moses Rod to Israel to open the rock to divide the waters; So is the Gospell to make way through trouble, to give comfort in the midst of all affliction: As the continuance of things so needfull is a great temporall bles­sing: So is the continuance of the Gospell a singular mercy to any people.

Reas. 6 Because, the fruits of the Gospell, are very excellent, of singular choise, farre surpassing the fruit growing on any tree of mans planting. By this the understanding is enlightned, and we are acquainted with Gods counsell. Christ walked in the midst of the golden Candlestick when he revealed himself unto John the Evan­gelist, Rev. 1.13, 20. Here is the Schoole where­in we learne true wisedome, 2 Tim. 3.16. This is the fountaine, the Jordan, wherein we may [Page 34] wash and be cleane, John. 17.17. This is the river, whose waters will make our hearts re­joyce, Ps. 46.4. This is the pure gold, which will enrich us, Rev. 3.18. This is the warlike wea­pon, which like Davids sling and stone, will give us conquest over our enemies: These are the waters, which will cause us like trees planted by the waters side to encrease and fructify in great abundance, of a little one to become a thous­and, and of a small one a strong Nation, Isa. 60.22. all these seriously considered, we shall plainely see that the continuance of the Gospell is a singular blessing.

Use. This giveth us occasion to take thorow no­tice of, and to get our hearts soundly affected with the goodnes of God towards us in gene­rall, especially towards many places: in parti­cular, he hath not passed by us as a stranger, but hath taken up his dwelling amongst us, and communicated his counsell as to the friends of his bosome; broaken the bread of life, as the father to the children: drawn out the breasts, as the loving mother to the tender infant: he hath not taken away our Candlestick, nor doth withhold Oile from the Lamp, he hath not caused the tongue of the reprover to cleave unto his mouth, he hath not caused the Sun to go down over our Prophets, Ezek. 1.26. he hath not left them without vision, Mic. 3.6. they have not been as clouds without raine, as wels without water, as dogs without tongues, as eyes without sight, God hath not suffered the Philistines to stop up Abrahams wells, nor sur­prise [Page 35] Israels Arke, the Lord hath not dealt with us as he threatned to do with them in another case, Hos. 13.15. To dry up our Springs and our fountaines, and to spoile our treasury of all her pleasant vessels, but rather on the contrary, as, Isa. 41.17, 18. They that sate in darkenes have seen a great light, Isa. 9.3. The barren womb is become mother of many Children, the Candlestick, which had none, have had shin­ing lights erected in them, the breasts which have been dry have been filled with milke, the pits which were empty have been replenished with water. The fathers have seene the rising, and the children have not (God grant they never may) see the setting of this Sun, the Fa­thers have been fed with this Manna, and the children have not, through any spiritual famine, been constrained to go from Sea to Sea to seek this bread, Amos 8.11, 12. It hath not vanished like a vapour, but like the cloud which Eliahs servant saw, it was little as a mans hand in the beginning, 1 King. 18.44, 45. yet through his blessing, who is the Ocean of all goodnes, it hath overspread even the whole Land, and wa­tered many places thereof; it hath not been as a tree of dry rootes, but from a little plant it hath growne to a great tree, like the tree in Nebuchadnezars vision, Dan. 4.11, 12. It hath not like the waters of Teman been soone dryed up, but like the waters of the sanctuary, Ezek. 47.3, 4, 5.

Though the wild boare of the forrest hath often endevoured to roote up this vine, though [Page 36] the Antichristian Locusts with the smoake of Popish Doctrine have sought to put out this light, though the spirituall Philistines have la­boured to Damme up this well, though they plotted, devised, and combined the accomplish­ment thereof with their confederates, as much as ever the Philistines did the taking away of Sampsons locks, the putting out of Sampsons eyes by corrupting their Dalila, that all like Sampson might be constrained to grind to their mill, and to dance to their Pipe, Iud. 16.21, 25.

Though the great Dragon hath striven with his taile flattering and fawning on some like a Dog that moveth his taile, persecuting others, as a Serpent beateth and woundeth with his taile, to draw the starres from heaven, teachers, and professours from the Gospel: Yet hitherto hath the Lord amongst us caused this vine to flourish, this fountaine to send forth refreshing waters, this starre to shine. Many years hath he digged and cast soile about the rootes of this tree, Luk. 13.7. Long hath he endeavoured like a Hen to gather us as Chickens under his wings, Math. 23.37. Often hath he sent his messengers, to wo us to reconcile us. So that we may say as God himselfe doth, what could he have done more, then he hath done for us, Isa. 5.2. Treason, Power, Malice, hath been discovered, defeated, false Doctrines, trees which were not of Gods planting, have hitherto been plucked up, the Lyons coming in sheeps cloath­ing have been shunned by the Lords flocke, and [Page 37] the Factors of Rome have had no good utter­ance for their deceiptfull wares. But the Gospel, happily, and well were it, if not unthankfully preserved. Christ hath tarried with us longer than in the Land of Iudea; we may say as, Cant. 2.11, 12, 13. Lo, the winter is past, the rain is over, and gone. The flowers appear on the earth, the time of the singing of birds is come, and the voyce of the Turtle is heard in our Land. The figtree putteth forth her green figs, & the vines with the tender grapes give a good smell, &c.

Ʋse. 2 Is it such a favour, a blessing of such emin­ent nature to have the Gospel continued, to have our Souls watered with these dews, our eyes lightned with this light, and hath our God in this manner, for so long from the Grand­father to the Father, from the Father to the Children, caused this streame to run without any interruption, this Sun to shine without any Eclipse to hide it: what should we doe for our God which hath don so much for us; how should we all say as the Psalmist, Psal. 116.12, 13, 14. What shall I render to the Lord for all his benefits towards mee? I will take the cup of salvation and call upon the name of the Lord. I will pay my vows to the Lord, now in the presence of all his people. How should we all study day and night how to honour that God, who hath so honoured us above many other nations: These things it should cause.

1. This should cause us to love God most entirely: how do we love the hand which [Page 38] healeth us when we are sicke, the hand which feedeth us being hungry, which delivereth us being captivated, which cloatheth us being naked, which bringeth a light to us being in darkenes, which advanceth us to honour out of the dust: how much more should the good­nes of God inflame our cold, revive our dull affections, how can we look on these tokens of Gods love, and not be ravished with admira­tion? How can we set in this Banqueting house, and not be sick of love? Cant. 2.4. How can we live so long under the burning beames of this Sun, and not burne with love to him, who hath loved us? How can we receive so much from God, and not gladly leave all for the love we beare him? Is not the heat of the fire answea­rable to the quantity of the wood? Is not the depth of the waters in the Channel, propor­tionable to the water distilling from the clouds, arising from the fountaine? remember you not that place, Luk. 7.41, 42, 43. Hath he not given and forgiven us, more than others; therefore let us accordingly in our love go beyond o­ther people.

2. This should cause us to love the Gospel most unfainedly: we have had the experience of it, we have seen the wonders it hath wrought, the powerfull effects it hath produced, we have seen the blessings which have accom­panied it, how the hand of God hath been with it. It is said of David that all Israel and Juda loved him, because he went out and in before them, and God was with him, 1 Sam. 18.14, 16. [Page 39] We have had as blessed experience of the good­nes of the Gospel, of the long continuance of it, of the mighty power of God accompaining it, toward us, against our enemies, as ever the men of Iuda and Israel had of David, and therefore we should now set our hearts upon it. As Solomon saith in another case, Prov. 5.19. Let her be as the loving hinde, and pleasant roe, let her breast satisfie thee at all times, and be thou ravisht with her love.

We should be so affected with it, that with them, Iohn. 6.34. We should say, Lord, ever­more give us this bread, that with Peter, Math. 17.4. We should say it is good being here, if thou wilt let us make here three Tabernacles, &c. and with David, Psal. 119.72. The Law of thy mouth is better to mee than thousands of gold and silver, and as the spouse, Cant. 1.2. Let him kiss me with the kisses of his mouth, &c. Long continuance in the Schoole causeth the Schollers delight; this is the instrument of our peace, safety, comfort, and direction: therefore as Israel, 1 Sam. 4.5. When the Arke of the Covenant came into the camp, shouted with a great shoute, so that the whole earth rang againe; so should we for the continuance of the Gospel.

3. This should make us resemble God abun­dantly in holines and true righteousnes. The Iron that lyeth long in the fire, burneth like the fire; Naaman that hath been seven times in Jordan cometh forth cleansed: if the Sun shine long the aire is fully enlightned, Moses was but [Page 40] forty dayes in the mount, and his face shined, we have been more than forty years in this mount with our God, and therefore we should shine in holines; trees that have long growne in a fertile soile, much cost, art and labour be­stowed about them beare much fruit, Psal. 1.3. as in the 2 Pet. 3.11, 12. Seeing then all things shall be dissolved what manner of persons ought we to be in all holy conversation and godlines: So in this case seeing the Gospel hath been so long continued; so powerfully prea­ched, what manner of persons ought we to be in all holy conversation.

4. This should fill our mouths with praises and thanksgivings, it should make us to re­joyce as the wise men at the beholding of the starre, as the Angels at the birth of Christ. But if insteed of loving God, of delighting in the Gospel of God, of resembling God, of conse­crating our selves to God; of magnifying him for his long continued merices. We dishonour God, we disgrace the Gospel by our Religious conversation. What can we then looke for at the hands of God; but that he turne our long and shining day into a night of everlasting darknes, what can we expect but that he take away our Candlestick, Rev. 2.5. Put out our Candle, Acts 13.46.

3. Let us try whither as the long continuance of the Gospel is a blessing in it selfe, so it be a blessing to us, 1 Sam. 4. Israel had the Arke, rejoyced in it: Yet the Philistines had the vi­ctory. Many shall say at last, Luk. 13.26. and yet vers. 27.

Therefore that it may appear to every mans owne conscience, that it is a blessing to him: it will appear by signes and fruits thereof.

Signe. 1 By the inward holy and thorough chaunge which it worketh, to whom-soever God doth blesse, it purifieth their hearts as fire doth purify the drosse from every part of the gold, like a good houswife, it sweepeth every roome, like a launcing knife, it lets out the corruption which was hidden within, like good Physick, Heb. 4.12. 2 Cor. 10.4.5. 1 Sam. 5.4.5. it hath purged the disease of the Stomacke, it hath like a mighty weapon overturned the hold of Sa­than, like the Arke it hath cast down even Dagon it selfe, it hath not onely paired the branch, but cut through the roote of sin.

Signe. 2 By the delight it breedeth in the wayes of holines. It hath made that which was once as an iron yoke to thy neck, Mat. 11.29. to become as a gar­ment about thy back, what was once as a thorn­ey way, to become a plain a smooth path, what was once as a moate to thy eye, is now become as the light, a pleasant thing thereunto, it is no more a trouble but meate and drinke to do thy Fathers will, Iohn 4.34. Psal. 40.8. 1 John 5.3. all these places intimate as much.

Signe. 3 By the firme Union, & holy Communion, it doth work between Christ and thee, 1 Cor. 11.2. 2 Cor. 5.18. it causeth thy heart to cleave to him, as the heart of the bride cleaveth to the bridgroome, as the stones in the building cleave unto the foundation, with firmeness, & with affection, it taketh thee out of the wild Olive, and grafteth thee into the living vine, it separateth thee from the World, [Page 42] causeth thee to give a bill or divorce thereunto, it maketh the World, whom thou once entirely affected, to become as a Husband that is dead, and it doth contract thee unto Christ, and whereas heretofore thou hast lived towards Christ, as towards a stranger, whom thou knewest not, affectedst not, regardedst not, now you live to him as a wife to her Husband, you know Christ, converse with Christ, open the secrecies of your Soul to him, aske his coun­sell, know the excellencie of his love towards you, obey him, delight in him, meditate upon him, study in all things how to please him; Much more might be said but this will suffici­ently discover it.

4. Is the long continuance of the Gospel such a blessing, then let us be carefull so to walke towards the Lord, that it may shine like the Sun to the end of the World, that it may be to us & our posterity as an everlasting fountaine, whose waters may never be dryed up, that may shine like the fiery Pillar, from one end of our jorney to another: And for that end let us be carefull.

1. To remove our transgressions far from us. God will ever be our friend, it we handle sin as an enemy, if we cast this out of our bosome, he will most graciously embrace us, most abundantly communicate his mercies to us. It is sin onely that causeth God to estrange himselfe from us, to deprive us of his blessings, the thornes and bryars occasion the Husband­man to withhold the soile from the vineyard, [Page 43] the sower grapes cause God to pull down the hedge, Isa. 5.4, 5, 6. Ungodlines setteth God against us, and us against his Ordinances, if the Philistins love his Dagon, the Arke cannot long continue, if Ahab keep his resolution of going up to Ramoth Gilead, Michaia, shall surely lose his freedom.

2. We must take heed of losing our first love, we must not put our hand to the plough and look back; we must not with Israel long again for the flesh-pots of Egypt, but grow more and more in love with God and his wayes, thirst more after Gods goodnes, and God shall replenish you with his mercies.

3. We must not grow weary of Gods Or­dinances: as Israel of their Manna, as diseased stomacks of their food, as soar eyes of the light, as ulcerous bodies of a straite garment, as bruised backs of a heavy burden: But we must strive to take more delight and comfort there­in, to feel more sweetnes, to perceive more efficacy, to find a greater stability of faith thereby wrought. The longer a man travelleth in the heate of the Sun the more his body is warmed; the longer a man doth exercise in any trade, the more contentement and delight he findeth in it; make it then your delight, Isa. 58.13, 14. Hunger and you shall be fed seek, and you shall find; But if we grow weary of the Ordinances, as they in Amos 8.5. The Lord will remove the Ordinances, as in vers. 11.

4. We must not oppose, reproach, nor dis­grace the Messengers of the Lord; abuse the [Page 44] Kings Messengers he will send no more: When Hanun abused his Messengers he sent no more in Kindnes; abuse the Physitian and thou maist languish without cure, Acts 13.45, 46. Mar. 6.11. Let then their feet be beautifull Rom. 10.15. Let him be as one of a thousand, Job 33.23.

5. We must bring forth the fruits of the Gospel, let it be as seed sowne in good ground, as soile about the rootes of a good tree, as milk from the Mothers breasts making the child grow, 1 Pet. 2.2.

Lastly. Is the long continuance thereof such a bles­sing, then the taking away thereof must needs be a curse, if the one be a testimony of Gods favour, the other must needs be a testimony of Gods anger. Therefore likened to a famine; what greater punishment than to be deprived of bodily sustenance: Likened to the extin­guishing of the light, what more uncomforta­ble than to be left in darkenes. This is our weapon, what more dangerous than for a man to be left without any instrument of defence in the midst of his enemies; These are the wells whence we draw the waters of salvation, what more lamentable than to stop up the running streams which water the adjoyning countrey. Therefore wretched is the condition of that people, where this Lamp doth not shine, of that vineyard, where these dewes do not distill, heavy is Gods indignation upon the people whose ears hear not the sound of the Gospel: But more than miserable is the estate of such as have it, and do not regard it.

The last thing here considerable is his action, his work, what he did. He baptized, not that he did it by his one hands but by others, as appeareth in that place, John 4.1, 2. Yet he is said to do it. To teach us.

Doct. That the efficacy of the Sacrament is not from the Minister but from Christ the Ordai­ner: he must be a Minister, called and Sancti­fied of God thereunto that doth administer it: But yet it is the Lord that giveth efficacy unto it.

Moses smiteth the rock, but it is the Lord that standeth before him, and causeth the water to gush out, Exod. 17.6.

The Priests and the People compasse the walls of Jericho, and sound the rams hornes, but it is the Lord doth overthrow the citie, Iosuah 6.16.

It is Paul plants, &c. but God that giveth the encrease, 1 Cor. 3.6. And this the Baptist acknowledged, Math. 3.11.

Reas. 1 Because the ministers are but the instruments; God is the chief agent, they are but the rod in the hand of God; the power is not mans but the Lords, as in another case it is spoken, 2 King. 6.27. So if God do not help we cannot. Our duty is to use the means; it is Gods goodnes and mercy to give the blessing, as Prov. 21.31. The Horse is prepared against the day of battle, but salvation is of the Lord, so faithfull and able ministers must be provided, but yet the Lord giveth the blessing, 1 Cor. 3.5.

Reas. 2 Because it is not mans but Gods Ordinance [Page 46] and the efficacy of every Ordinance dependeth upon the ordainer of it. Why are the waters of Jordan more effectuall than the waters of Abana and Parphar to wash away the Leaprosy of Naaman, but because God hath ordained them thereunto, 2 King. 5.10. Why should Moses Rod divide the waters rather than an­other staff, but because the Lord hath com­manded it to be used, he ordaineth it, and ma­keth it to accomplish that whereunto he doth send it, Isa. 55.10.11.

Reas. 3 Because all the Ordinances of God do receive their vertue & saving power from Gods Spirit. The waters in Bethesda can do nothing unles the Angel move them, John 5.4.

The Philistines can never unfold Sampsons riddle unles they plough with his heifer Judg. 14.18.

Let God withhold his Spirit, the Word will be as a sealed book which we cannot under­stand, you may read that the wisdome and un­derstanding of the Word is by the Spirit, Eph. 1.17. So John 16.13.

Let God withhold his Spirit, and the Word will be a killing letter, 2 Cor. 3.6.

And for the Sacrament; that will be as a shell without a kernell, as a dry tree without fruit, as a fountaine shut up.

Ʋse. This must give incouragment to the Lords Ministers though the work be difficult, the burden heavy, the taske great, the opposition strong, the hinderances many, their armes weak, their abilities no way answearable to the [Page 47] work. Yet the Lords arme is strong, the Lords eye is cleare, he is every way sufficient, he will make his Ordinances effectuall, he will do great things by weak instruments, Psal. 8.2. Babes and sucklings: our one weaknes must not so much dishearten, as Gods power must give in­couragment to us. The consideration of Gods alsufficiency, must make us pass through all diffi­culties, with confidence, chearfulnes, and much courage. Though we are as empty vessels yet in God is fulnes, though it be a taske to hard for any humane strength, a burden to heavy for the shoulders of the very Angels, a labour which no created power can accomplish. Yet the Lord having given us commission, he may look on us and say, as he did to Gideon in an­other case, Iud. 6.14. Go you messengers of the Lord of Hosts, you that are full of power, by the Spirit of the Lord and of judgment, and of might, Mic. 3.8. Go on in this your might, and ye shall save the chosen of the Lord out of the hands of their enemies: have not I the Lord sent you, and if any reply as Gideon did, Iud. 6.15. O my Lord! how shall I convert, how shall I save this people, behold I am weak and fraile, a Lamp wherein is little Oile, an arme wherein is small strength, the most un­worthy among the many thousands that beare thy name. Yet as the Lord answered Gideon, vers. 16. So will he answer us, surely I will be with thee, I will guide, assist, incourage thee, and thou shall smite down the sin of the people as one man, thus Ier. 1.6, 7, 8. and [Page 48] Isa. 49.2. Like a sword to peirce, open, prick and wound the consciences of men; Hid, me in the shadow of his hand, protected me against the snares of men, and hath made me as a po­lished arrow to peirce deeply and speedily into the hearts of the people.

And since it is the Lords work, the faithfull messengers of God, the leaders of his army, may say one unto another as Ioab did to Abishai his Brother, 2 Sam. 10.12. Be strong, and let us be valiant for our people, and for the Cities of our God, and let the Lord doe that which is good in his eyes.

2. Since God giveth the efficacy, the mini­sters must take heed that they go not in their name, bragging and boasting like the great Goliah of their owne abilities, presuming like the Sonnes of Sheva without any commission from God to cast out the uncleane Spirit, least as Goliah, so they be foiled in the battel, least as on the Sonnes of Sheva, so the uncleane Spirit leape upon them, and prevaile against them. But as David went against the great Goliah, not in his owne, but in the name of the Lord, and prevailed, so must the ministers of God, if they desire the conquest, they must go in humility, sensible of their owne weaknes, as Gideon was of his Iud. 6.15. As Moses was of his, Exod. 4.10. Such God will guide in judg­ment, Psal. 25.9. And shall do great things, Psal. 45.4.

They must go in faith, in the name of the Lord Jesus they shall be able to do great things, [Page 49] Acts 3.16. Thorough this they shall cause the walls of the Spirituall Jericho to fall, they shall subdue the Kingdom of Sathan, stop the mouth of the Roaring Lyon, quench the violence of fiery Concu­piscence, raise the spiritually Dead unto a new life, make the weake strong, the faint-hearted valiant, put to flight armies of strange and strong corrup­tions, worke righteousnes, and seale up to mens Souls Gods promises, as the Apostle doth in another case speake of Faith, Heb. 11.30, 33, 34, 45.

They must go in Gods counsell and not in their owne wisedom, David could do nothing in Sauls armour; but with his sling and his stone he cast Goliah to the ground. Humane inventions, Philo­sophicall speculations, like Sauls armour, fit not Gods Messengers, they are as a blunt weapon ha­ving no power. The Word of the Lord is as a two edged sword, the stones gathered out of the Scrip­tures, slung with the sling of faith prevails mighti­ly against sin, Jer. 23.22.

3. This must teach the people to take heed that they rest not in the naked receiving of Gods Or­dinances from the hands of the Minister; this is not enough; but as the Minister, so Christ must also bap­tize; as the one baptizeth the body, the other must baptize the conscience; as the one preacheth to the eare, so the other must preach to the heart. Otherwise, as the heart of Simon Magus, so may ours after baptisme, be full of the gall of bitternes; Ismaels circumcision of the flesh availed not the heart remaining uncircumcised, the washing of the sow doth not cause her to be a lamb, as long as her swinish nature is not changed; the ravens feathers [Page 50] become not white by being in the Arke with the dove; Esau is not accepted of God, because in the same womb with Jacob, the same waters prove a swallowing gulph to the Egyptians, which were dry ground, a safe and sure way to Israel. That Arke, which, causeth the house of Obededon to prosper, causeth the men of Ashdod to perish: It is not the possession, but the fruitiō of Gods Ordinances that maketh them effectuall, not the naked having, but the sound application maketh them powerfull to salvation.

What availeth the shining of the Sun upon the blind, that hath not an open eye to entertaine the light? What is Physick in a Box; vertuous herbes in a garden, if not applied to the diseased Stomack, to the wounded member? What is raiment in a Wardroab, or cloath under the arme, if it be not put on the back? What are apples above the head, waters under thy feet, if thou feed not on the one, if thou drinke not of the other, dost not thou starve between both? What is a faire and stately building to thee, if thou take up thy abode in the open field, doth not dewes fall upon thee, doth not the Sun scorch thee, doth not the cold pierce thee? What is remission of sin, what is resurrection to a new life represented in Baptisme, what is it to thee, if thy lusts be not mortified, if thou rise not by vertue of it to a new life? What is it to thee that the word is a Lamp, if thou apply it not to thy feet, that it is as milk in the breast,if thou suck it not, that it is a spirituall weapon, if thou gird it not about thee, that it is a seed if not sown, if not hid­den in the field of thy heart? Say not then as he did, [Page 51] Iud. 17.13. Now I know the Lord will be good unto me, seeing I have a Levite to be my Priest: But if thou wilt have Gods Ordinance prove a blessing, if thou wilt know thy self blessed in the having of them, cease not till thou find it, as a shining Starre, a burning Lamp, enlightning thy understanding, filling thee with knowledge of Gods love to thy Soul in Christ, as the candle fil­leth the house with light, the waters the Sea, till they wash thy sin from thy Soul, as waters wash dirt from the body, as the fan driveth chaffe from the corne, as Jordan washed away Naamans Le­prosy: Till they stablish thy saith, as a strong foun­dation supporteth the building, as firm rootes sustaine the tree, a strong hand upholdeth him that is led by it. Till they warme thy heart, inflame thy affections, as the fire warmeth the house, as the Summer Sun doth warm the aire. Till it make thy love to God and his wayes as a vehement flame, as coales of much fire: Till it make thy peace as deep as the rivers, even a peace passing all understāding.

4. This must teach men to seek to God for the efficacy of his Ordinances, desire him to make them as a launcing knife in the hand of the Physician, as a Sword in the hand of the Spirit; Desire him that when Moses strikes with the Rod upon the Rock, when the Minister doth press the Word upon our stony hearts, that he will stand before, shew his powerfull and gracious presence there in making them to melt, in causing them to become contrite and broken, for as Psal. 33.16, 17. There is no King saved by the multitude of an hoast, a mighty man is not delivered by much strength, &c. So [Page 52] without Gods blessing, unlesse he put his hand to it it is but vaine, as, Psal. 127.1, 2. Except the Lord build the house they labour but in vain, &c. For as Prov. 10.12. The blessing of the Lord it maketh rich, and he addeth no sorrow with it, so in this case.

Therefore as the Daughter of Caleb desired her father, having given her south Land, that he would also give her springs of water, Iud. 15.19. So God having given us his Ordinances, let us desire him with all to give us his Spirit. As his ministers like seeds men sow the seed of his word, so we must desire God to joyne therewith the dewes of hea­ven, that it may not lye like seed in dry ground, withering for want of moysture. That the Messen­ger of the Lord, may not stand knocking in vaine at the iron gates of our unregenerate hearts, but that the Lord will open our eare and heart, our eyes to see, our hearts to attend, believe, obey, as he opened the heart of Lydia, that he will make his Ordinances as seed sowne in good ground, as the bow of Jonathan, which turned not back and the sword of Saul, which returned not empty, 2 Sam. 1.22. As the cake and cruse of water whereof the Prophet did eate and drinke, and went in the strength thereof to Horeb the mount of God, 2 King. 19.8. That we may be so refreshed, replenished herewith, that we may thereby go from strength to strength, till we appeare before God in Sion, Psal. 84.7.

5. As the efficacy is the Lords, so let the praise be Gods, let the hand, which doth the worke, re­ceive the honour, the faithfull instrument which [Page 53] God useth is worthy of double honour, of singular love for his works sake: David may have the praise for giving Goliah the overthrow; The wise men may rejoyce to see the Starre leading unto Christ Iesus. The feet of the messenger must be beautifull in the eyes of the people, as one of a thousand to them, but yet still as he is Gods instrument, as a Lamp that hath received his Oile from Gods Olive, as a vessel filled with water flowing from the Ocean of all goodnes, as a starre held in the hand and re­ceiving all his light from the Sunne of righteousnes, the Ministers must be so respected, as that God must in and above all be honoured, loved, praised, and rejoyced in. If Iosua smite the countrey of the hils Ios. 10.40, 41. It is because the Lord God of Israel fought for Israel, vers. 42. So if any, or all the Lords Iosuahs, the spirituall leaders of Gods Armies smite the sinnes of men, which were high as the mountains, or deep as the vale, which were for Dominion like Kings, for continuance like a li­ving spring, for extent like the deluge over­flowing the whole man, if these be beaten, if their life be taken away, it is because the Lord God of Israel hath fought for Israel. If any tree of Pauls planting do grow, if any field do flourish by the watering of Apollos, it is because the Lord hath given the increase. If any man learne wisedom, if any man be presented perfect in Christ Iesus by Pauls labour in the ministrey, it is thorough the working of God who worketh mightly in him, Coll. 1.28, 29. If David have escaped the Lion, and the beare, conquered, slaine them, delivered the lamb from them, it is because God was with him, [Page 54] wrought for him, 1 Sam. 17.34, 35, 36. If any Shepheard of Gods flock, have delivered any of Gods Lambs out of the jawes of the roaring Lion, it is the Lords doing, and as the Psalmist touching Israel deliverance from Aegypt; So may we all say touching the deliverance of Gods Israel from their spirituall bondage, Psal. 44.1, 2, 3, 4, 5. We have heard with our ears, O God! our Fathers have told us, what works thou didst in their dayes, in the times of old; how thou didst drive out the heathen, with thy hand and plantedst them; how thou didst afflict the people and cast them out, &c.

Therefore let every Soul that hath tasted of Gods goodnes say in this kind, that hath felt the mighty arme of God in the weilding of this wea­pon, that hath had any comfortable experience, of the moving of Gods Angle in this poole; Let him blesse the Lord that hath given him counsell, that hath caused his reines to instruct him in the night season, Psal. 16.7.

As Hanna celebrated God for the birth of a Sonne: So let every regenerate Soul praise God for his new birth and say, 1 Sam. 2.1, 2, 8. He raiseth us from the grave of sin, from the dust of ini­quity. He lifteth up the poor Souls from the dunghill of sin, to set us among them that are Kings, and Princes unto our God.

Vers. 23.

FRom the practice of our Saviour descend we to the labour of the Baptist, wherein we may take notice of.

• 1. His constant practice in his calling, notwith­standing Christ had now manifested himself.
• 2. The quality of his imployment.
• 3. The place where.
• 4. The reason why.
• 5. The concourse of the people to him.

1. Christ began publickly to teach, to shine like a glorious Sun, yet the Baptist did not therefore cease from his calling, but continued constant, not saying that Christ is come, therefore I may be silent: hence marke.

Doctr. That we may not at our owne pleasure leave our callings, but follow them while God doth give us ability to performe them. Like Noah, who as he went in, so he would not come forth againe but by the Lords commandement.

Ʋse. A sharpe taxation for such as take every occasion to neglect their calling: But I passe by this and come to the second, namely.

2. The quality of the Baptists worke, he baptized. This baptisme administred by Iohn, and that admi­nistred by our Saviour was the same.

In regard of the Author & authority, Iohn 2.33.

2. In regard of substance and thing signified, Re­mission of sin in Christ.

3. In regard of the signe, Water.

4. In regard of the Ceremony, Washing the body.

5. Inregard of the efficacy and effect, Offering forgivenes of sin to all true believers, Acts 19.4. thus they agree.

They differ:

In regard of time, the Baptisme of John was before Christs Baptisme. The Baptisme of John sealed up remission of sinnes to beleevers in Christ to come. The Baptisme of Christ is extended to all people, Johns Baptisme extended onely to the Israelites; The Baptisme of our Saviour hath greater measure of efficacy, than the Baptisme of the Baptist, because the Spirit after Christs passion and ascension was more plenteously given.

Bellarmine contendeth that the Baptisme of the Baptist was not the same with Christs, that such as were baptized by him, were againe to be baptized by Christs Baptisme. But this is not so, for other­wise we should not have the same baptisme with Christ, for he was baptised by Iohn. And as by his circumcision he sanctified the circumcision of the Fathers, so by his baptisme, he sanctified ours; otherwise their should be two baptismes, which the Scripture contradicts, Eph. 4.5. One baptisme.

Baptisme thus administred by our Saviour, by the Baptist, it sheweth.

Doctr. That the Sacrament of Baptisme must be carefully administred to such as are capable of it.

This is the first Sacrament of the new Testament [Page 57] by the washing of water, representing the power­full washing of the blood and Spirit of Christ, and so fealing our new birth, and enterance into the Covenant of grace; read these places, Ephes. 5.26. 1. Cor. 6.11. Heb. 10.22. Iohn 3.5. Tit. 3.5.

As the benefit represented, and sealed by it to the faithfull is great: So the authority of it is not humane but divine, it was brought into the church by the commandement of God, by the Ministry, first of Iohn; therefore called the Baptist, after san­ctified and confirmed by our Saviour himself, being baptized of Iohn, and giving commission to his Apostles, and Ministers, to continue the same in his Church unto the end. In this Sacrament there are two parts.

The outward Element of Water, Iohn 1.31. With the action of washing, Eph. 5.26. In the name of the Father, Sonne, and Holy Ghost. That which is signified by this is the blood and Spirit of Christ, Heb. 9.14. 1 Cor. 6.11. Washing away both the guilt, and filthines of sin, Acts 2.38. Ezek. 36.25. Yet this spirituall and inward doth not alwayes accompany the outward washing for how ever God by his Minister offer unto all, yet the elect onely are effectually partakers of the be­nefit thereof, and that not alwayes as soone as they be baptized; but after they be once converted and ingraffed into Christ, Gal. 3.27. Then Baptisme doth ever after become a fountaine for sin, and for uncleanenes, Zach. 13.1. And this doth wash from all sin, originall, actuall, sinnes before & sinnes af­ter Baptisme, and that perfectly in respect of the guilt, Isa. 1.18. Though inperfectly and by de­grees, [Page 58] in regard of the pollution, and power of sin, Iohn 13.10. Psal. 51.

Thus you see the authority and benefit of the Sacrament. Let therefore every one that hath par­ticipated of it, be carefull, as he is thereby received into the number of Gods people, brought within the Covenant of God, So

1. Let him live as one of Gods Family, and not as a stranger, as a friend and not as an enemy.

2. Let him strive to find that Union wrought between him and Christ, which is represented by Baptisme, Gal. 3.27.

3. Let him be sure, that as his body, so his con­science be baptized, the inward man be renewed, Tit. 3.5. 1 Pet. 3.21.

4. Let him get the assurance of the pardon of his sinnes, Acts 2.38. Cease not till by the best testimony of Gods Spirit, the witnes of thy own conscience, and the saving fruit hereof thou be assured of the same.

5. Ever remember the obligation wherein thou art hereby bound to believe and obey, Rom. 6.34.

6. Ever keep thy conscience sincere and un­spotted, 1 Pet. 3.21. And then in the deepest af­fliction thou maist find much comfort, for as the rising out of the water of Baptisme may assure thee of the comfortable passage, thorough the waters of all afflictions, & of a future resurrection to glory, and happines.

2. Since the authority and benefit is so great, we are much to blame that deny our presence at this Ordinance, for

1. It is a parcell of Gods worship.

2. We should pray for a member more re­ceived into the Church.

3. Give thanks that God vouchsafes this grace and favour to him.

4. We might be put in mind of our owne co­venant. A shame it is that we cannot a little while afford our presence, to a duty so behoofull; so com­fortable.

3. The place where the Baptist did Baptice was in Aenon a city neer unto Salim, whereof is men­tion, 1 Sam. 4. Two cities nigh unto Jordan. The Baptist remained not still in one place, he baptized our Saviour in Jordan, now he Baptizeth in Aenon, hence learne.

Doct. That we must according to the utmost of our abilities, communicate the means of salvation to the people of all places.

The more largely the meanes of salvation are divulged. 1. The more the goodnes of God is commended. 2. The more the name of God is honoured. 3. The more Souls are converted. 4. The more Sathans Kingdom is weakned. 5. The more excuseles men will be in the day of judge­ment.

Ʋse. A great incouragement to all Gods people spe­cially to Gods Ministers, to be industrious in all places; not at any time hiding their light under a bushell, but setting it upon the Candlestick, that all that will not shut their eyes may see by it: not be­ing as a sealed fountaine, but as a flowing streame to refresh the thirsty Souls of our bretheren. Learning by our Saviours Example to do good in [Page 60] all places where we come, going up and down seek­ing whom to save, as Sathan compasseth the earth seeking whom he may devour, compassing Sea and Land to turne men to God, as the Pharises did to make a prosylite; an embracer of their supersti­tion.

Were our care and diligence thus manifested, were our time thus redeemed, our abilities thus exercised, then.

1. We should leave in all places a sweet savour behind us.

2. We should prevent the commission of many evills.

3. We should take from Sathan much advan­tage which he now hath against us.

4. We should enlighten many blind under­standings.

5. We should revive many dejected Spirits.

6. We should make fruitfull many barren Souls.

7. We should reclaime many wandering sheep.

8. We should replenish the fold of Christ Jesus.

9. We should make the Gospel glorious.

10. We should multiply our owne graces.

11. We should make our appearance at last very comfortable before Christ Jesus.

Thus of the place.

4. The reason why he baptized there: because their was much water there; other places afforded not so much water as this place did; therefore he made choise of this where you may see.

1. That the Sacrament of Baptisme ought to be administred in pure water without any mixture.

2. That in antient time the whole body of the baptized did use to be washed.

3. That Ministers ought to make choise of the most convenient places for the execution of their office: of each of these a word or two.

Doctr. 1 The Sacrament of baptisme, must be admini­stred in pure water without any mixture.

As Naaman washed in the River of Jordan without any thing mingled with it and was healed. So must we in this Jordan. For so was Christ him­self baptized, Math. 3.16. So was the Eunuch baptized, Acts 8.38, 39. Therefore called washing, Eph. 5.26. Acts 8.36. Acts 2.41. Math. 28.19. Thus they, 1 Cor. 10.2.

This answereth the water flowing from our Saviours side, as the Wine in the Lords supper doth answer the blood, which our Saviour shed, and this doth represent the thing thereby signified the washing away of our sinnes. Therefore Augustine: August. haeres. 46 cont. Mani­ches. Tolle aquam & baptismus non erit.

Where by the way we may see the Manichees re­futed, refusing to use water in baptisme, because as they fondly conceived the devill and not God had made the water.

Their errour discovered, who would not baptize with water? because Iohn baptized with water, but Christ baptized with the Holy Ghost.

Their practice confuted, who insteed of sprink­ling water did impresse the forme of a crosse with a hot Iron in the forehead of their children, be­cause it is said that Christ did baptize with the Holy Ghost and with fire, understanding that literally which was ment Spiritually.

The weak conceipt of such overturned, as think the child may be baptized in Wine, Oile, or other liquour, whereas, Acts 8.36. Eph. 5.26. Water is the onely sanctified and appointed Element.

It also overthroweth the errour and presum­tuous practice of the Papists in adding Salt, Oile, Spittle, &c. to the Element of Water, a practice savouring of no lesse pride than ignorance. For it is not in the power of any man or Angel, but one­ly of God to appoint the matter of a Sacrament; No man must dare to add to any of Gods Ordi­nances, no creature can make them more compleat and perfect, Dutr. 12.32. Whatsoever is by nams invention annexed to it is will-worship, which God abhorreth, Coll. 2.24. Such as hath neither precept or example in Scripture to warrant it, but are taken partly from Iudaisme as Salt, Partly from Iudaisme. Partly from blind zeale. Partly the abuse of the Churchs practise. Ʋse. and Oile, part­ly from their one blind zeale as spittle, and partly from the abuse of the practise of the Church in the time of persecution, used to preach and baptize in the night by candle light, and hence the Papists will have their candles burning in the day.

But to leave these cold and comfortles dis­courses, let us returne to our selves, and as the wa­ter is the Element in Baptisme, so let us labour to see that Baptisme in us produce such effects, as the water useth to do in things subject to the opera­tion thereof: and,

1. As the water doth wash the body, so let us be stirred up to get our Souls washed from sinne, and uncleanenes, this is the worst dirt, a filthines which doth most defile, a Leprosie which doth most deforme, no spot so sordid, no blemish so uneasily [Page 63] removed, no deformity but this causeth us to be refused of God, it is not unwashen hands, a pol­luted face, but an unwashed Soule which the Lord doth hate, this is that the Lord would have us put away, Jer. 4.14. All other washings are nothing worth, the heart remaining uncleane, unwasht; it is not so much the outside, as the inside of the platter doth defile the meat, therefore the Lord will have both to be washed, Iames 4.8. And this Davids Prayer, Psal. 51.2, 7. This is Gods promise, and the work of his Spirit upon all his chosen chil­dren, Ezek. 36.26. This is a testimony of his surest love, Ezek. 16.9. The sweetest favour that he bestowes on any of his servants: to wash away their sin is a greater mercy and higher honour, than to cloath them with the richest raiment, and seate them in the most eminent places of dignity, for as, Exod. 29.4. Aaron and his sonnes were washed with water before they ministred in the tabernacle, so must we wash, before ever we can Minister unto God in any acceptable manner; as, Iohn 13.8. Christ washed Peters feet, else he could not have part in him, so unless we be inwardly wa­shed, we can have no part in Christ, as Levit. 1.9. The inwards and the leggs of the burnt offering was to be washed in water: So must our inward parts be washed before we can offer our selves to God.

Therefore as Naomi advised Ruth intending to, joyne herself in wedlock with Boas, Ruth 3.3. Wash thy selfe therefore and anoint thee, &c. So let me advise as many of you as intend to joyne vour selves in this holy wedlock with Iesus Christ [Page 64] wash your selves from your iniquities, anoint your selves with the Oile of grace, be cloathed with the garment of true holines, that so God may delight in you.

2. As the water doth supply, and make soft and tender the grounds whereon it falleth, things cast into it: So must we labour to find our hearts (by vertue of the grace of the Spirit represented and comunicated to us in baptisme) made soft and tender, flexible and obedient to the will of God. This is Gods worke in the heart of his people, Ezek. 16.4. Turning the hearts, which were as hard as stones, into hearts as tender as flesh, Ezek. 36.26. This is a sweet and delightfull Sacrifice unto him, Psal. 51.17. This is a subject capable of Gods Word, as the broken and tender ground is capa­ble of the seed, Ier. 4.3, 4. Gods eyes are mercifully bent towards them, he will communicate his com­forts in a plentifull manner to them, he will not be­have himselfe as a stranger, but as a most loving friend towards them, Isa. 57.15. A contrite heart is a loadstone, of more force to draw the love of God to us, than all worldly Ornaments, Isa. 66.2. A jewell of more price with God than many rubies, 1 Pet. 3.34. To whom will God be a Physitian to to heal the wounds of the Soul, but to the broken heart? Psal. 147.3. With whom will he be present? to whom will he be a sure defence but the contrite heart? Psal. 34.18. To whom will he make his Gospel a joyfull tidings but the broaken? Isa. 61.1, 2. Who will have a joyfull harvest? they that sow in tears, Psal. 126.5, 6. That goeth forth weeping: This is one end of our baptisme, one [Page 65] fruit thereof in all Gods people, Luk. 3.5. And therefore let us all strive to be made partakers of it.

3. As the water doth quench the flaming and burning fire, so let us strive to feel the vertue of our baptisme in extinguishing all the fiery lusts that are within us, in quenching all sinfull and li­bidinous and disorderly affections, as a man cast into a deep water will feel his body cooled, burning heats removed: so must we strive to feel all unlaw­full heats in our Souls, by vertue of this water extinguished; therefore resembled to a grave, wherein all our lusts are buried, and how strong soever before, yet now they are as a dead body, which doth every day more and more consume, Rom. 6.3, 4, 5, 6.

4. As the waters doth cause the herbes, grasse, trees, and plants arising out of the earth to grow, and flourish: So must these waters of baptisme cause us to grow in Sanctification, to be like the willowes, Isa. 44.3. Like the tree, Psal. 1.3. This is that God requireth, 2 Pet. 3.18. This is the property of all the trees in Gods Orchard of Gods Planting, Psal. 92.13, 14. We must imitate our Saviour, Luk. 2.52. As the children in the family grow, so must we, as many as are children in Gods family, grow to further perfection in the grace of Gods Spirit. Like good Schollers in the Schoole of Christ; Like Israelites moving after the fiery Pillar; Like Jacobs driving his flocks, though slow­ly, like Josuah more and more subduing the Cana­nites which opposed; Like David in his warres against Saul, growing stronger, and Saul weaker, this will make us able:

1. To discerne the things that differ, Heb. 5.14.

2. To take the opportunities God affordeth for the welfare of our Souls.

3. To run with chearfullnes the race which God hath set before us.

4. To conquer with facility all oppositions.

5. To depend on God with much assurance.

6. To appeare before him, with much boldnes, confidence, and gladness. Thus of the first point, the second was this.

Doctr. 2 That in antient times, the whole body of the Baptized did use to be washed.

Christ went downe into Jordan, Math. 3.16. The Eunuch and Philip went into the water, Acts 8.38.

Resembled to a buriall, wherein not one part, but every member is buried, Rom. 6.4. Wherein the Apostle setteth forth three degrees of our Sanctification.

1. The first Mortification, whereby the power of sin is destroyed; resembled by the putting into the Water, and expressed by a death of sin.

2. The progresse of our Mortification, resem­bled by the resting of the body under the water, and expressed by a buriall with Christ, because as the body buried doth continually moulder, so doth sin in them that are Gods Children.

3. Vivification, Newnes of heart & life, resem­bled by the rising of the body out of the water, and expressed by a resurrection out of the grave; See Perkines 1 volume Page 74. Thus the whole body was then dipped or dived into the water, as divers Councels testifie.

Yet not of absolute necessity it should be now, In for­mer times men of age were bapti­zed. There countrey was hot. Few of ripe years bapti­zed with us, our countrey cold. as it was then. For then they were for the most part of mature age before they were baptized, being such as were converted from Paganisme, they were, instructed in the Christian faith, and desired Bap­tisme before they did participate thereof. And be­sides their countrey was very hot.

But now few of ripe years are Baptized, our countries are cold, and therefore the sprinkling of water upon the child is used, and that without any injury unto or violation of the Sacrament, and that for these reasons.

1. Because Baptisme doth signify a sprinkling, as well as a dipping into the water.

2. The thing signified, the sprinkling of Christs blood upon our consciences, is signified by the sprinkling of the water upon the Child, as well as by dipping it into the water: The Analogie be­tween the signe and the thing signified remai­neth.

3. The weaknes of the Children requiring it. The Ceremoniall, must give place to the Morall Law, charity and necessity may dispence with cere­monies, and in equity mitigate their sharpness, they being ordained for man, and not man for them.

Onely that which was thereby in baptisme re­presented unto them, and unto us, and which we are to learne from it is this.

That as the whole body was dipped in the water, so the whole man must be renewed, every sin must be renounced, every good duty practised, every faculty of the Soul, every member of the [Page 68] body must be sanctified, graciously exercised in the duties of Godlines. As the floore of the house was overlaid with gold within and without, 1 King. 6.30. So must we have the inward and the outward man adorned with the grace of the Spirit, we must like the spouse be glorious within, and richly ar­rayed without, Psal. 45.13. Thus Ps. 119.128. and Luk. 1.6. To the end we may so do consider: That,

1. By this we shall resemble God, as the aire thoroughly inlightned doth resemble the Sun in brightnes; hence the change wrought in Gods Servants, the restoring of Gods image, is likened, not to the putting off of a glove from the hand, or a shoe from the foot, but the putting off of the whole raiment, Eph. 4.22, 23, 24.

2. Hereby we shall shew the truth of repentance, which like Noahs flood drowneth hills and valleys, all sinnes: like a faithfull Physician letteth out the corruption out of every wound.

Counter­feit re­pentance. True re­pentance. Ʋnsound repen­tance.Counterfeit repentance like Saul spareth Agag and the best of the beasts: But true repentance like Samuel sheatheth the sword in Agag too, even in the dearest sin. Unsound repentance like Pharaoh will let the aged men go, some old sinnes wherein the sinner hath now no more pleasure; But Pharaoh will not suffer the younger ones to depart, no more will the unsound heart suffer his new sinnes to de­part; wherein for the present he taketh delight. But sound repentance like Moses will carry away all; not leave so much as a hoof behind, even the dearest sinnes, as deare as an Idoll to the Idolater shall be removed, Isa. 30.22. Sinnes as pleasant as [Page 69] the body shall be rejected, Math. 5. vers. 29.

3. Hereby we shall shew the life and power of our obedience, and subjection to the will of God, The life of obe­dience. when we subject our selves to him in all things: When with Abraham we put our knife to the throat of our onely Isack, if God command it; that obedience is true which is universall. True obedience An obedient servant observeth every Lawfull precept, a loyall subject conformeth to every Lawfull injunction of his Soveraign. Jesurod will doe many things; Jehu will kill Baals Priests, and overthrow his idols, but he will still adore the Calfe in Dan and Bethel. It is Asa that putteth away the idols of all the Land; that removeth his owne mother because an Ido­later, 2 Cron. 15.8, 12, 15, 16.

4. Hereby we shall discover the strength of our love to God, when no sin is so deare, Strength of love. but our love to Gods will constraine us to renounce it as dung; When no duty is so irksome to flesh and blood but we will gladly do it. Therefore, Iohn 14.23. Christ sets it downe as a note of love, the keep­ing his Words. You may remember what Dalilah said to Sampson, Iudg. 16.15. So how canst thou say thou lovest God, if thy heart be not with him, if thou reserve any sin which God hateth, if thou turne thy feet from any duty which God com­mandeth.

5. Hereby we shall give God occasion to take much delight in us, as a Master in a Servant, Occasion of Gods love. ob­serving all his precepts, as a Gardner in a tree whereof every limbe is richly loaden, a Generall in an army whereof every souldier is wel armed, ex­perienced, ready, and succesfull in the battell. This [Page 70] universall Reformation and obedience is a very sweet Sacrifice to God, 1 Sam. 15. To obey is better than Sacrifice, and to hearken than the fat of rammes, Prov. 11.20, Such as are upright in their way are his delight.

The way to find delight in Ordi­nances.6. Hereby we shall find much delight in Gods Ordinances: as a healthy stomack in food, as a sound body in a warme garment, as David in the Arke, 2 Sam. 6.16. As the Wisemen in the starre, Math. 2.10. Then their feet indeed will be beauti­full, Rom. 10.15. Then Christs mouth will be lovely indeed, Cant. 5.16. Then they will be well able to say as Saul did, 1 Sam. 15.13. Blessed be thou of the Lord, I have performed the commande­ment of the Lord.

7. Hereby we shall have much peace in our con­sciences, they shall be as an eye that hath no mote to trouble it, as a Kingdom that hath no rebell to annoy it, as a Ship that hath no leake to disturbe it, Psalm 119.165. Great peace have they that keep thy Law, Hebr: They shall have no stumb­ling block. and nothing shall offend them; as in Exod. 11.7. Not a Dog moved his tongue against them. So what barking soever their be without, their shall be tranquility within, and that not a little but much, Isa. 48.18. as 2 Cron. 15.15.

Therefore be diligent, be vigilant, be carefull, get the whole man to be Baptized, get thy heart Baptized, that, Math. 5.19. it may be no more the fountain of murders, adulteries, false witnesses, blas­phemies; Get thy tongue Baptized, that it may be no more, as a fire of iniquity, a defiler of the whole body, a setter on fire of the course of nature, &c. Iames 3.6, 8. Get thy hands Baptized, that they [Page 71] may labour working the things that are good, Eph. 4.28. Psalm 26.6. Get all the faculties of thy Soul Baptized, that thou maist see the things belonging to thy peace, that Eph. 3.18. Thou mayst be able to comprehend with all Saints, what is the height, breadth, length, depth, and to know the love of Christ, &c. That thou mayst love, Dutr. 6.5, 6. the Lord with all thy heart, &c. That thou mayst chose the good, and hate the evill, that Rom. 6.13. thou yeild not thy members as instruments of unrighteousnes unto sin, but yeild your selves to God, &c. That thou mayst deale with thy sin as Iosuah with the men of Ai, Jos. 8.26. Draw not back thy hand till all thy sins be destroyed: Doe as Caleb did, Ios. 14.9. Wholly follow the Lord thy God, follow him fully, and then as Moses promi­seth him, surely the Land, wherein thy feet hath trodden, shall be thine inheritance, and thy chil­drens for ever: So in the name of the Lord Iesus will I promise thee, that all the great and glorious things whereof thou hast heard, all the peace, joy, glory, whereof the Word of the Lord doth make relation, it shall be all thine for ever and ever.

5. The last thing herein noted was the wise­dome of the Baptist in making choise of the most convenient place for his purpose, such a place where was much water; a place commodious for Baptisme: Teaching us.

Doctr. That Ministers ought to make choise of the most convenient places for the execution of their office. Where their is hope of doing most good, of bringing most glory unto God.

As Fisher men make choise of such places in the [Page 72] water where in all probability their is most fish to be taken; so must these Fishers of men, Math. 4.19. Cast in the draw-net of the Gospel, where there is hope of drawing most Souls unto God, out of the gulph of sin. The Husbandman soweth his seed in the soile, which is likely to bring forth the best crop, so must these spirituall Husbandmen, 1 Cor. 3.9. Sow the seed of Gods Word among such people, as like good ground will receive it, and bring forth the fruits of it, Math. 13.24. Hence Prov. 9.34, 5. Wisedome is said to send forth her maidens to cry upon the highest places of the city, &c. They went not into blind corners where was little or no people, but on high places, ther­fore are those places, Acts 18.10. Acts 13.46, 47. Iohn 7.37. Psalm 40.9, 10. The grounds of the point are these.

Reas. 1 Because they are the light of the world, Math. 5.14. John 5.35. The light is not set under a bushell, or in an obscure corner of the house; but on high in an eminent place, Math. 5.15.

Reas. 2 Because hereby they shall make it appeare that they seek not their owne case or private comodity, but the honour of God, the good of mens Souls, the increase of Christs Kingdome, according to the generall charge, 1 Cor. 10.24. The Apostles practise, vers. 33. The contrary whereto is gene­rally practised, Philip. 2.21.

Reas. 3 Because hereby they shall make the Gospel more glorious, the more eyes behold the light, the more it is esteemed, the more largely the Sea doth con­vey her streams, the more her fullnes is com­mended, the more heare it, the more the goodnes [Page 73] of God, and riches of his grace is commended, the more men are convinced, made excuseless, and if they convert not, God in their condemnation shall be more glorious.

Reas. 4 Hereby they shall have the more comfort in their owne hearts, he that doth good to many hath more joy, then he that doth good to a few; The Shepheard that gathereth home many a wandring Sheep to Gods fold, the Embassadour that perswa­deth many to peace, the Physitian that healeth many diseased, hath much cause of rejoycing: So the Minister, whose lips feed many hungry and thirsting Souls, whose Doctrine like a cloud of much raine watereth a large field, and like a pain­full Husband-man gathereth many sheafs into Gods Garner, hath cause of much joy, and may say as Paul, 1 Thes. 2.19, 20. For what is our hope, our joy, our crowne of rejoycing, are not even ye, &c.

Reas. 5 Hereby they shall appear before the Lord at the last day with much comfort, with the more boldnes; It is a singular honour, & comfort to a Minister to be the instrument of many Souls salvation, to be able to say, as Isa. 8.18. Behold I and the Children, whom the Lord hath given me, are for signes and for wonders in Israel, &c.

None hath a better recompence, Dan. 12.2. Wealth and honour will not comfort a Minister at the last day, but the faithfull discharge of their calling, the gaining of many Souls to God.

Use: 1 This therefore condemneth them that have more regard to chose such places, as will yeild most be­nefit to them, not respecting what good may be [Page 74] done to the Church: As in marriage the common quere is, what portion, not what piety, what birth, not what new birth, what kinred on earth, not what kinred with God, what riches, not what goodnes: So it is often in Ministers choise of places, what value is the benefice, to what Summe amoun­teth the stipend, not what people, what number, what quality, what hope of doing good, what hope of bringing honour unto God.

Making it manifest, that they came into the Mi­nistrey to live, rather than to teach other men a new life; to fatten themselves, not to feed others, to cloath themselves with the fleece, though the devill take the flesh, contrary to the charge of the Apostle, 1 Pet. 5.2. Many men that would be loath to marry to an old wife of a barren wombe, that would be loath to hew timber wherein is nothing but knobs, to sowe in a field wherein is nothing; but thornes bryars, rocks, quagmires, yet if the maintenance be large will adventure upon a bar­ren, stoney-hearted, untractable, and unteachable people, which in all probability will never hear, and obey the Gospel.

1. If the Minister must make such choise of the people, it is behoofefull, that the people should also be circumspect in their choise of their teachers: They will not have their meate drest by a Leprous cooke, they will not have their bodies cured by an unskillfull Physitian, they will not be led in an earthly joruney by a blind guid, they will not put their flock in his hands, that cannot see the Lion when he cometh, that cannot discerne the Sheepe from the goates. And yet is it not straunge they [Page 75] will commit their Souls into the custody of one, that is as the Prophet describes, Isa. 56.10, 11. Blind guides, dry breasts, &c. that take up their habitation under such, as are clouds carried away with every tempest; wells without water, as it is in 2 Pet. 2.17. Or else commit their Souls to men of leud life, whose Doctrine hath no authority in the peoples consciences; God in his just judgment casting dung in their faces, Mal. 2.3, 9. Making their persons as unsavoury salt to be trodden under foot of men, Matth. 5.13.

Yet such men, though they strengthen the hands of the wicked, Ier. 23.14. Cause the Sacrifice to be abhorred, 1 Sam. 2.17. Are a remarkable signe of Gods indignation, Mic. 2.11. A curse to the people, Mic. 3.6. Yet into the hands of such they commit their Souls, their onely jewell, The right and left hand of Mini­sters. Sound Doctrine and a holy life compares to wind and tide carrying the Souls to the haven of peace. Doctr. whereas this should be their choisest care; to settle themselves where the light of the Gospel shineth most cleare­ly; where this seed is sown most plentifully, where the Minister buildeth with the right hand of sound Doctrine, and with the left hand of a good Con­versation, where Life and Doctrine go together, like fire and heate, like oxen drawing well in one yoke, like wind and tide carrying the Souls of the people speedily to the haven of eternall peace, this was the care of the people here. They came to the Baptist and were Baptized of him: whence learne.

That it is the duty of the people carefully to frequent such places, where they may most plen­teously and effectually enjoy Gods Ordinances.

The people came here to the Baptist where was much water.

As the Eagles go farre for their prey, Mat. 24.28. The Queen of the South came from farre to hear Solomon, Math. 12.42. So must we to hear that wisedom of God, which will make us wise unto salvation: When we want it we must run to and fro to seek the Word, Amos 8.12. As Jacobs sonnes went to Aegypt for corne, Gen. 42.1, 2. So must we for bread for our Souls, Math. 3.5. Mark. 8.1, 2, 3. It is Gods precept that men should seek the food of our Souls, Isa. 55.1, 2, 3.

Reas. 1 Because this is the means which God hath san­ctified and ordained for the saving of their Souls, the instrument by which he conveyeth into the hearts of his people the grace, which doth accom­pany salvation. This is the Jordan by which he washeth away the Leprosy of the people, the wa­ters of Abana and Pharphar have no power to doe it, Eph. 5.26. This is the warlike weapon, 2 Cor. 10.5. The Sounding Trumpet, John 5.25. and 1 Cor. 3.5. 1 Tim. 4.16.

Reas. 2 Because these are the food of their Souls, as the Manna to Israel, as the milk to the child, 1 Pet. 2.2. As the dewes to the ground, Isa. 55.10. As the water out of the rock to the thirstly people in the Wilderness, as the cake & cruse of water to the Prophet, in the strength whereof he went to Horeb, 1 King. 19.

And therefore as men frequent the market, where is store of bodily provision, so must we the spiri­tuall market, where is spirituall provision for the Soul.

Because they are very dull and need after to be put in mind, 2 Pet. 1.12. Their hearts are hard and [Page 77] have need of frequent dewes, their Souls are filthy, and have need of much washing; the dross of ini­quity sticketh very fast in them, and they have need of much fire to purge them, our understandings are blind, and we have need of much light to shine into them, we are apt to forget God, and have need of often remembrancing.

Reas. 4 Because we are prone to revolt, and go back, to loose our first love, to forsake God and follow the Counsell of our owne hearts. As Israel fell to Idols, when Moses was in the Mount; as the wise men knew not how to go forward when the light of the starr failed, Joash fell to Idols as soone as Jehojada was dead, as Iud. 2.19.

Reas. 5 Because spirituall and heavenly things, are diffi­cultly understood, as Sampsons riddle, a hidden mysterie, a sealed book, a strange thing, hardly wrought in our hearts, as Characters in a hard stone, and therefore have need often to be urged, repeated, pressed, as an unknowne language must be often spoken before we can understand it, Isa. 28.10. An unknowne way often travelled, a fountaine of that depth that we cannot draw forth the water of it.

Reas. 6 Because there is strong, violent, subtle, and con­stant opposition against us, there are many stumb­ling blocks in the way, the World like the Father in Law of the Levite will perswade us to stay, Iudg. 19.9. Like the Harlot it will allure us from going our right way, Prov. 7.13. Like Dalilah shee will cause us to sleep upon her lap, and cut of our locks. The devill like Pharaoh will lay heavy burdens upon us to stop us, and therefore we have need [Page 78] of very much incouragement to set us forward.

Use. Because our hearts are naturally averse from all holines, it is an irksome path, an iron yoke; a pricking thorne, there is in our heart a deadly an­tipathy against it, as between fire and water; Esau and Jacob, Cain and Abel, Saul and David, and therefore there is need of much labour, often in­struction, powerfull preaching to winne us to love that which we naturally hate, to practise that which we doe now abhorre.

This discovereth the folly, and prophaneness, and condemneth the practice of such, as, content them­selves without the powerfull, and plenteous Use of Gods Ordinances. That come not to the Baptist, resort not to the places where God hath set up the light of his truth.

Many will travell far & neer to the Counsellour for advise about their earthly estate, to the Physi­tian for the health of the body, to forrein coun­tries for silke, spices, gold, silver, and such like Merchandise, that will not step out of dores, at least not out of their owne parishes, for the food of their Souls, having none at home. As if men had more liberty allowed them to provide for their bodies, than for their Souls; as if that might be done to preserve the casket, which may not be done for the preservation of the jewell: that done for the preservation of the house, which may not be done for the preservation of the inhabitant; as if God had confined men within the precincts of a parish, to be damned for want of instruction; when we may have enough abroad for the fetching.

The people in the dayes of the Baptist were not [Page 79] of these mens mindes, if they had, they would never have gone out of the Region of Judea to him, they would never have come to Aenon to be Baptized of him, because there was much water there; But it is plaine, that such men, as are so careless of fre­quenting the means, never knew

1. The necessity of them, they knew not that these are as needfull to their regeneration, as seed to the bringing forth of corne, as light to discover the path wherein we must walk, as eyes to the body, as dewes to the ground, without which the one is in darkenes, the other withereth.

2. That they never felt the comfort of them; had they felt how good the Word of the Lord is, had they felt them as a River, Psalm 44.1. As Noahs Dove bringing an Olive branch, as the message of life, as Rom. 10.15. Ps. 19.20.

Doctr. 3. That they never had experience of the change, which these worke, never felt them as a fan driving away the chaff from the corne, as a burning Lamp, enlightning their understanding, as a Key open­ing the prison Dores of sin, making them the Lords Free men, of barren fields made fruitfull vineyards, of strangers made Sonnes and Daughters of the Lord, had they ever felt these things, they would have said, as Iohn 6.34. As Ruth to Naomi, Ruth 1.26. As Jonathans Soul clave to David, no cost, paine, reproach among men should withhold you from it; but as Iohn continued till he was cast in prison, so would you as long as you had any liber­ty, which is the next thing here noted, and from whence we may collect.

That Gods Ministers must be diligent in their [Page 80] callings as long as God doth give them ability and freedome to performe the same.

This is Pauls charge to Timothy, 2. Tim. 4.2. It is Gods Mercy to vouchsafe such, Isa. 66.1. It was the Apostles resolution, Acts 20.24. Peter thought it behoofefull▪ 2 Pet. 1.12. This Paul pra­ctised, 2 Tim. 29. and Ier. 36.5, 6.

Because Sathan is never weary of hunting the overthrow of Christs Kingdome, of seeking the ruine of Gods people, 1 Pet. 5.8. His instruments, Math. 23.15. These are alwayes sowing their tares, therefore we must be as diligent in seeking the welfare of the people, we must keep watch as long as the enemy doth lay seidge, we must looke to the flock as long as the roaring Lion seeketh to spoile them, Acts 20.28.

Because the worke is not yet brought to per­fection; the conquest is not yet fully obtained, therefore the Souldiers must still fight, the house is not yet finished, therefore the builders must still worke, the sheaves are not yet brought into the garner, therefore the Husbandman may not sleepe, the journey is not yet ended, therefore the guide must still go forward, the Amalekites are not wholly subdued, therefore Moses must still lift up his hands.

The Cananites are not fully overcome, therefore Josuah must continually wage warr against them.

Corrup­tion will gather strength if it be not sub­dued.3. Corruption will still gather strength if it be not continually subdued by the Ministrey of the Word, diseased bodies will soone corrupt, over-run with corrupt humours, if they be not daily physicked; the clearest garden will be full of weeds, if the gardners [Page 81] hand be not continually imployed about it, the purest garment will gather dust, if it be not bru­shed, the best vessell will contract some filth, if it be not cleansed.

4. Received gifts and graces will decay, if holy meanes be not used; if the dewes distill not, the corne in the field withereth, if the breasts send not forth milk, the child languisheth; the fire will go out, if fuell be not still administred.

Ʋse. This exceedingly condemneth the idleness of many Ministers, who are as sealed fountains, sel­dome watering the Souls of the people, as Mer­ciless Stewards shutting up all their store from Gods Family, cruell and careles Physitians, Ezek. 34.3, 4. slothfull and sluggish Husbandmen, who can see Gods vineyard, like the sluggards vineyard, overgrown with thornes and bryars, and not reach out the hand to purge it, who can see the Dogs and Lions devour the flock, and yet sleepe and securely, never seeking the safety of the flock.

5. This must therefore occasion both Minister and people to be constant in their callings, never weary in the duties of Godlines; but still with Paul pressing forward, Phil. 3.13. Still following the fiery Pillar like Israel out of Aegypt, redeem­ing the time, using well all the opportunities God affordeth, delighting to run the race he hath set be­fore us, striving to draw near to him, to walk more worthy of his favour vouchsafed to us, of the calling wherein he hath set us, not looking back with Lots wife, not lusting with Israel, but as Noah continued constant in the building the Arke, so let us be constant to the end, in the duties God [Page 82] hath enjoyned us, and so like Noah we shall escpe the deluge of destruction, which will overtake other people.

VERS 25.

THe Gospel seldome enjoyeth amy long or succesfull progresse without opposition: The Sun shineth not many dayes, but some clouds arise to obscure & darken it: The Corn cannot spring so fast, but some weeds will spring up amōg it to over­top if. If foraigne enemies fail, domesticke jarres & quarrels shall be raised, rather than Christs King­dome shall go forward without contradiction: the Disciples among themselves, shall be at variance, rather than the Schoole of Christ shall enjoy quie­tness: No sooner did our Saviour publickly under­take his office, his Disciples baptize, people frequent their baptisme, but then their arose a question between some of the Disciples of John and the Jewes about purifying: In which words we may take notice. I. Of the time when this question or cōtroversie arose: then. II. Of the parties between whom it arose, some of Johns Disciples and the Jewes. III. The matter whereabout their contro­versy was, about purifying: First of the time, then our Saviour came into Judea, tarried there, his Dis­ciples baptized many, he poured the gifts and graces of his Spirit upon them, many resorted to him, the day-starre of the Gospel began now to shine more clearly, the way of life and salvation had more travellers in it than usuall, and now be­gan the contention, whence note.

Doctr. That the cleare & open shining of the Gospel is usually attended with much contention, the shining of Gideons Lampes, and the cry of the sword of the Lord & Gideon, made the Midianites to sheath their swords each in others bowels: Judg. 7.22. Herod & the men of Ierusalem were much troubled, when the Star, pointing out the birth of the new borne King, ap­peared, and our Saviour himselfe hath beforehand told us, Mat. 10.21, 22, 34. And you know the parable, Matth. 14.25. Luc. 12.49, 50, 51, 52, 53.

Reas. 1 The more plainely and powerfully the Gospel, is preached, the more Satan is enraged, the more his malice is, like the waves of the Sea, when the wind bloweth high, are tossed, he is loath to lose his prey, to forsake his Kingdome; therefore he roareth like a mighty Lion, when God sendeth out his Shepheards to take his prey from him; when the Lord of hosts laieth siege against him by the Ministry of his Gospel. When Israel began to hearken to Moses, Exod. Mat. 13. then Pharaoh raised his forces, when the good wheate was sown, then the envious man sowed his tares, the enemy cast not tares in, before the carefull Husbandman had sown good seed.

Reas. 2 Sathan is subtil, and by raising quarrels and con­tentions, he doth hope to dishonour the Gospel, to open the mouths of wicked men to reproach it, to withdraw themselves from it, to shun all fellow­ship with them that entertaine it, & accompt Gods faithfull messengers seeds-men of discord, 1 King. 18.17. pestilent Persons, Acts 24.5.

Reas. 3 The more plainly and plenteously the Gospel [Page 84] is preached, the more Sathans Kingdome is shaken, the more the number of his souldiers are abated: and therefore he stirreth himselfe so much the more to defend his owne Kingdome against the ministry of the Gospel: when a house is beset, a city, a countrey beseidged, the Master of the Family, the Gouvernour of the towne, the Prince of the countrey girdeth on his armour, stirreth up all that are under him for the defence of the House, Towne, or Kingdome; they that slept are now awaked, they that were on the bed, are now in the street, in the field, they who were naked, are now strongly armed, thus Zach. 3.1. Acts 13.8. there­fore, &c. Luc. 11.21. As the thunder sendeth downe the lightning, so doth the thunder of Gods Word cast down the Devill, Luc. 10.17, 18.

Reas. 4 It is a great vexation and torment to Sathan to see the Kingdome of Christ to flourish, as it was to Saul to see David thrive, to Esau to see Jacob prosper, to Pharaoh to see Israel encrease, it is to him as a prick in the eye, a thorne in the side, an arrow in the bowels, fire in the bones, a grievous torment, Matth. 8.29.

Reas. 5 The cleare and open shining of the Gospel doth provoke and stirre up the corruption, wich is in the hearts of the people; like a sounding trumpet it awakeneth the sleepy; like a searching Officer it discovereth the stolne goods, like a storme it searcheth the Ship, rowseth them that are in it, hence many that were quiet, sociable, peaceable men, not having the Word of God preached to them, discover much hatred of the truth, utter hard words against the truth, against the people of God, [Page 85] whē the word hath been faithfully preached amōg them; much coine that hath been thought good, hath been found naught by the touch-stone, many bodies have discovered much distemperature after the receiving of Physicke, Rom. 7.8.

Reas. 5 The faithfull ministery of the Word doth breed a separation between people, it converteth some unto God, endoweth them with new qualities, maketh them holy, righteous, full of love to God, his wayes, his servants, leaving other in ignorance, uncleaness, hardnes of heart, enlightning the one, making the other more blind, like the Sun softing the waxe, hardning the clay, so that thornes and bryas, & vines, light & darknes, Lambs & Lions are not more unlike one another, more repugnant one to the other than these are, Gen. 3.15. 1 Iohn 3.11. as Exod. 32. They that joyned in adoring Idolls, when Moses came sheathed their swords in each others bowells.

Reas. 6 The faithfull ministry of the word and successe of the Gospel is much maligned, and stirreth up envy in the hearts of many that hear it, as Sanballat and Tobihu were grieved to see Nehemiah to build up the walls of Ierusalem, Neh. 2.10. thus Acts 13.45.46.

Obj. If such contention be occasioned by it, then better be without it; how can it be a Gospel of peace, if it occasion such and so much warr; an ambassage of reconcilement, if it breed such division?

Ans. 1. It is in it selfe tidings of much joy, a fountaine full of pure pleasant water, a tree loaden with de­lightfull fruite, an Alabaster boxe of precious oint­ment, a Sun full of light. 2. It is to Gods People a [Page 86] river making them glad, Psal. 46.4. A feast of sweet and savoury meat, 2 Cor. 2.15. A joyfull message, Rom. 10.15. A healing medicine, Jsai. 57.19. A word of much peace; like the Olive branch to Noah; like the voyce of Christ to his Disciples in the tossed Ship, rebuking the winds and the waves of the Sea; like Jordan to Naaman washing away the sin of their Souls. 3. To wicked men it is accidentally an occasion of disturbance, increase of sin and condemnation, an unsavory food, 2 Cor. 5.15. a wounding arrow, Psalm 45.5. a killing Letter, no healing medicine, 2 Cor. 3.6. Like soile to some grounds, making them more full of weeds, like the Sun to some eyes, making them more dark: but shall we therefore say it were better the Sun did never shine, because it is offence to di­seased eyes, that there were no Physicke, because it maketh some diseased patients more sicke, that it were good that no dewes did distill, that no soile were cast upō the ground, because some fields grow the more full of weeds; shall we condemne the use of swords, because Saul fell on his sword and killed himselfe; the use of fire, because children instead of warming do burne their fingers in it, the use of water, because Pharaoh was drowned in the red Sea?

Ʋse. This must teach us not to take offence at the Go­spel, & the preaching thereof, because many strifes do arise, much discord is accidentally occasioned; it cannot be avoided, the Gospel is no way to be blamed, the fault is in our selves, the corruption, the rebellion of mans heart, the disorderly lives of mans life, is the proper cause of all this trouble: If the Kings of Canaan with the people thereof rise in [Page 87] armes at Josuas coming into the countrey, Israel must not be offended, Josua must not go back: If Pharaoh rage, thereaten, lay heavy burthens; upon Israel, when they set their faces towards Canaan, turne their peace into trouble, set the whole Kingdome in a combustion; yet they must not ac­compt it strange, nor foolishly charge Moses their leader therewith. It is not Eliahs Prophecy, Ex­hortation, Doctrine; but the sin of Ahab and his Fathers house that troubled Israel: it is not Da­vids fault, but Saul's envy that breedeth the quarell between them. It is not the Gospel but our cor­ruption, not the preaching but our transgressing of the word breedeth all the dissension: It is.

1. The strength of our love unto sin that causeth so much enmity against the Gospel, and the prea­chers thereof: It is Herods love to Herodias that maketh enmity between him, and the Baptist, Mar. 6.2, 21. It is not so much the Womans song, that Saul had slaine his thousand and David his ten thousand, as Sauls pride & love of honour did occasion the contention between him and David, 1 Sam. 18. It was Mica his love to his Idoll that made him stirre up the men of Dan to run after him, Iud. 18.23, 24.

2. The guiltines of our conscience: Were our faces cleane, the looking glasse would never trouble us: Were we good graine, currant silver, the fanne the touch-stone could not disquiet us, Da. 5.5. Had Baltazars heart been sound, the handwritting on the wall could not have filled him with such shake­ing: had not Adam eaten of the forboden fruit, the voyce of God walking in the garden could not have [Page 88] been such an offence unto him.

3. Sathan hath such sway in the hearts of wicked people, they are under his command, so obse­quious unto his beck, Eph. 2.3. so carefull to support his Kingdome, so devoted to his service, that they will beare armes against all his enemies, cast in prison such as seek the ruinating of his Kingdome, Rev. 2.10.

4. The dissimilitude and discord between wicked men and Gods Children is so great, that they can no more agree than fire and water, than the Lamb and the Lion, the Dove and the Raven, the mali­gnity of sinfull mens hearts, not the Gospel and power of Religion is so great, that the Father be­cometh a stranger to the Sonne, the Mother a step­dame to the Daughter, naturall friends accusers, executioners of them, that are in the bond of na­ture most strictly tied to them; it turneth smiling into frowning faces, Math. 10.21. pleasant tongues into quivers sēding out venomous, arrowes, bowels of compassion into bowells of iron, helping into destroying hands, as Saul maligned, reviled, threa­tned Jonathan for affecting David, 1 Sam. As Esau hated Iacob, because he had obtained the blessing, so do sinfull men maligne the people of God, be­cause they love the truth, because they shine in the grace of the Spirit. This is the fountaine whence the bitter waters of strife do flow, the roote whence all the branches of discord do spring, as in another case, Hos. 13.9. so in this, thy con­tention, thy quarelling is of thy selfe, a fire of thine owne kindling, a seed of thine owne sowing; but to me in the Gospel is true peace, therefore they are [Page 89] much to blame, that blame the preaching of the Gospel, because accompanied with contention, that like the Philistines will needs have it removed, because it cannot agree with Dagon, 1 Sam. 5.4, 6. Like Demetrius accuse Paul, because his Doctrine standeth not with his gaine, and the honour of Diana, Acts 7. They are silly travellers that are offended, refuse to go forward, that will have the horse legs cut off, because the beating of their hoofe upon the pavement doth make the Dogs to barke, cowardly souldiers, that will not follow the Drum, because the sounding thereof doth awaken the enemy. Fond men that will have the light hid­den under a bushell, because diseased eyes take offence at it, because wicked men rebell against it, Job 24.13. Was it ever otherwise, was not Christ a strumbling block, a stone of offence, 1 Pet. 2.7. Was not Herod troubled to hear of his birth, Mat. 2.2. Did not Adam run when he heard the Lords voyce, Gen. 3. Was not Ieremy a man of strife and of contention to the whole earth, Ier. 15. Was not Amos accused for speaking of hard words, Acts 24. The Apostels for seedsmen of seditions, it is the power of the Gospel to awaken the consciences, to shake the hearts of the wicked; it is the honour of the Gospel, a seal of our Myni­stry to be opposed by them the are unsanctified, the fruit of the Gospel to make a separation be­tween the reprobate and Gods chosen, Ier. 15.19, 20, 21.

Use. 2 2. Is the preaching of the Gospel usually at­tended with contention, strife and discord, then let them that professe the Gospel take heed they give [Page 90] not any just occasion hereof, for Sathan will most diligently endeavour it, he will take hold of any thing that may stirre up this fire, take all occasion to sow this seed, do his utmost to make these cleare waters foule, that he may take the fish living in the same; and therefore to frustrate Sathans policie in their behalfe, we must study to be quiet, and to have our hearts knit together in love, to joyne as stones in one building, as souldiers in one army, as marri­ners in one Ship, to help forward the cause and Gospel of God, against all furious oppositions, to defend the Gospel and maintaine the honour of it against all spirituall pyrats, that seek to rob us, either of the being, or well being of the same, and that we may continue and enjoy this peace, we must labour,

1. To be truely humble and meek, and of a teachable and tractable Spirit; the low shrubs are quiet, when the trees of high tops are tossed, and shaken with the winds: no such enemy to peace as pride and haughtiness of Spirit, Prov. 13.10. Prov. 28.25. Pride, like the wind in the Sea, maketh men to toss and roule to and fro, troubleth the calme Waters, but meeknes hath the promise of peace, Psal. 37.11. And is prescribed as a rule to preserve peace, Eps. 4.2, 3.

2. To be truely wise unto salvation, to see the things wich belong unto our peace, to discerne the things wich differ, ignorance of the manner of Gods proceeding, of what is good and beneficiall for our salvation, 1 Cor. 2.8. Want of ability to judge what is good for us, is the cause of much strife: But true wisedome, Ia. 3.17. is the way to peace, Prov. 3.17.

3. To be patient in hearing the word of ex­hortation, Heb. 13.22. Receive it gladly when it launceth as well as when it healeth, Psal. 141.5. Get thy heart so affected, that thou mayest be able to say to every one that admonisheth thee, as David to Abigal, 2 Sam. 25.32, 33. Why did Israel murmur and strive against Moses, but be­cause they wanted patience; Why did the Liber­tines gnash the teeth on Stephen, but because they were of an impatient mind, and could not endure the word of exhortation.

4. To live in no known sin, but universally re­forme thy wayes, apply thy selfe to every com­mandement of God, if thou leave but one unruly person in the family, he will distrub the whole house; if you leave but one leak in the Ship, the wa­ter coming thereat will disturb all that are within the same. What bred the strife between Herod and the Baptist, but Herod allowing himself in that sin of incest, Mar. 6.20.

5. To love Gods Word unfainedly, to delight in it as in the light of our eyes, to feed upon it as upon the food of our souls, to walke by it as by the rule of our conversation, this is the means to breed true peace, Isa. 57.19. This hath the pro­mise of peace, Psal. 119.16.5.

6. To be of one mind and of one heart in things of the best nature, to be guided by one Spirit, to attend on Gods word with one consent, as Acts 2.1. Phil. 2.1, 2. Let us agree in this and we shall agree in all other things.

7. To love one another unfainedly, Ephes. 4.31, 32. This will cover many infirmities, passe [Page 92] by many weaknesses, 1 Cor. 13.5, 6, 7.

8. To construe all that is done and spoken in the best sence, till the contrary doth evidently ap­peare, the want of this breeds strife, 2 Sam. 10.4. John 11.47. Matth. 2.2.

9. To use the gifts we have received to the glory of God, the good of his Church, the edifica­tion of the faithfull in the knowledge of the truth, the incouragement of our brethren in the way of godliness, to the discountenancing of sin, and not to the disgracing of the godly, the maintenance of any evill.

10. To beare with the weaknes of our brethren, to suffer wrong, rather than to contend or quar­rell: Abraham gave Lot liberty to chose, Genes. 13.8.9.

Thus of the time, next of the parties between whome; some of the Disciples of Iohn and the Jewes, which beleeved in Christ and were Baptized of him, both parties were baptized, attended Gods Ordinances, yet contended.

Doctr. Sometimes there are contentions even among them that after a peculiar manner frequent Gods Ordinances; the Sonnes of one family, the souldiers of one army do sometime contend, Acts 15.39. Gen. 27.41. Cor. 11.12.

Reas. 1 Because there is corruption remaining, even in the best of Gods people, some pride, forwardness, self will, which being not well looked to, getteth advantage and breaketh out, 1 Cor. 3.3, 4. Luc. 22.24.

Reas. 2 Because there be many make externall profes­sion, who want internall sanctifications, are mere [Page 93] strangers to the power of godlines, nay enemies to them that shine in holines, Gal. 1.29. They were both circumcised, 1 Tim. 3.4, 5, 6.

Reas. 3 Because some professe the truth; but love not, de­sire not, but envy the spirituall welfare of their brethren, Gen. 27.41. 1 John 3.11. Like Iosephs brethren.

Reas. 4 Because it is necessary that offences should come for the triall of Gods people, whether they love him, whether they will continue constant with him, Matth. 18.7. 1 Cor. 11.19.

Use. We may not rashly condemne the Gospel, with­draw our heart from it, because they are not all of one heart and mind that doe professe it, there is no musicall instrument so well composed, but sometimes there is jarring in it, no army so well ordered, but sometimes they are disordered; no fa­mily but sometime heareth of more or lesse dis­cord; it is the perrogative and priveledge of heaven to enjoy that peace, which is unchangeable, to see that day, which hath no cloud, let not other mens contentions make us leave the Gospel of peace, but let their strivings make us the more in love wich peace, the more constant in attending the means of peace, the more carefull to shun the hin­derances of peace, the more dilegent in persua­ding to peace.

2. Let this occasion such, as are called to the profession of the truth, to do what in them is to have peace with all men, specially among them­selves: & that. 1. Because such breaches are most advantagious to Sathan; what maketh more for a forreine enemy than civill warres, brawles and [Page 94] contentions between the people of that Kingdome or city wich he goeth about to possesse. 2. Be­cause this giveth greatest cause of scandall to the adversaries of the truth, when Absolon the Sonne of Davids love rebelled against him, then Shemei opened his mouth to revile David. 3. This ca­steth great disgrace upon the Gospel of peace whereof we make profession; We professe our selves to be ruled by the Gospel of peace, to be the subjects of the Prince of peace, to be travellers in the way of peace, to be possessed by one and the same Spirit of peace: If contrary to all this we live like Salamanders in the fire of contention, do we not much dishonour the Gospel? The Gospel tea­cheth us to be innocent as doves, meek as Lambs, and can we without the reproach thereof contend like Dogs and Lions? 4 This exposeth the Gospel, the Church to ruine; a divided Kingdome cannot stand; a distracted army flieth before the enemy, a disjonted house soone falleth to the ground: when the evill Spirit came between Abimelch and the men of Shechem, it was not long before both came to ruine, and this taketh away the comfort they might have in the Ordinances of God, the sweet refreshment they might find in that holy & mutuall Communion that ought and otherwise would be between them: When the Wood is disper­sed that fire extinquisheth wich otherwise would burne. 5. Hereby the doing of much good to our brethren is hindered, a divided streame cannot drive that mill which a full streame will; one stick cannot give that heate wich many can. 6. Here­by assaults, afflictions become much more burthen­some, [Page 95] than they would be: many hands can easily beare that weight, which is a burthen insupportable to one arme: A Ship strongly linked & joyned to­gether will endure that storme, which will sink, a leaking Ship to the bottome of the Sea. 7. Here­by many times the Ordinances of God are per­verted. Physicke is turned into poyson, the Lamp is made a stumbling block, the staffe is become a snare, 1 Cor. 11.17, 18. And therefore all that beare the name of Christians, specially they, who professe themselves to be the friends of Christ, the Children of light, the lovers of the truth, the Fa­mily of God, the Disciples of Christs Schoole, must strive to have their hearts firmly linked, and knit together in Christ Jesus; Leading a peaceable life in all godlines and honesty, 1 Tim. 2.2. And according to that charge of the Apostle, let us be all of one mind, &c. 1 Pet. 3.8.9, 10, 11. And especially let us be carefull to agree in matters con­cerning life and salvation; wich is the next thing to be considered, the matter where about this con­troversy was, about Purifying.

To purifie is to make that cleane and pure, wich was foule and defiled, this was typically done by the blood of buls, goats and beasts before the coming of Christ, Heb. 9.14. Sacramentally by Baptisme under and since Christ, Ephes. 5.26. But effectually by faith in the blood of Iesus Christ, wich maketh us perfectly pure by imputa­tion, and imperfectly pure by sanctification, Acts 15.9. By purifying here, Baptisme is most probably conceived to be meant: For so the Dis­ciples of John in the next verse complaine to [Page 96] their Master that Christ Baptized: this then presenteth the matter of there controversie, Bap­tisme, the nature of it, the fruit, which they, who are truely baptized, obtaine, Purity, from the first we may learn.

Doctr. That in the Church of God there usually have been controversies beetween the people about matters appertaining to life and salvation, 2 Pet. 2.1. Acts 15.1, 2. I might relate an infinite Catalogue of Heresies, which in all ages have pe­stered the Church of God, and causing strivings between the people professing Christ: as between Jacob and Esau in one womb, who shall have the the preheminence, as between the two Women li­ving in one house, whose should be the living, and whose should be the dead Child, 1 King. 3.23. and the reason of it ariseth:

1. From the wisedome of God hereby intend­ing to try the integrity, the faith, love, and con­stancy of his people, as Deut. 13.1, 2, 3. So 1 Cor. 11.18.

2. For the better illustration of the truth, the more the light of the Word is opposed, the more it shineth, the more cavils are raised against it, the more Gods people are stirred up by study, prayer, meditation, conference, to seek out the truth of it, many grounds of Religion, many points needfull to salvation, would never have been so clearly un­folded, had they not been by Hereticall cavillers opposed: Moses Serpent devouring the counterfeit Serpents of the magitians was more abundantly declared to be a true Serpent, than it could, if their had been no such counterfeits; The Gold enduring [Page 97] the fire, shineth the more brightly, thereby sheweth its excellency, the Sun consuming the clouds doth thereby shew its force and efficacy.

3. From the Perversnes of many Mens minds living within the pale of the Church, such as in the pride of their hearts will not submit unto sound Doctrine, 1 Tim. 6.3, 4, 5.

4. From that self-love wich swayeth in many living in the Church of God, that are lead by affe­ction more than by sound judgement, that seek themselves more than the honour of God, 1 Cor. 3.3, 4. They depended on the persons of men more than on the Word of God.

5. From the desire that many within the pale of the Church have to fulfill their owne lusts, some are swayed with pride, some with covetousnes, some with envy, some with one lust, some with ano­ther, hence, 1 Tim. 6.5. 2 Tim. 3.6, 7, 8.

6. From the wisedome of God in discovering Hypocrites, Hereticks, men of corrupt minds, unsound hearts, infatuated judgements and vile affections, that all his Children may discerne and shun them, 2 Tim. 3 9. Thus God bringeth good out of evill, truth out of falshood, as he brought light out of darkness in the first creation, as Sampson fetched meat out of the eater, sweet out of the sower, and as the wind by shaking doth often fasten the tree, so these quarrels, contentions Heresies, these blasts, wich at first do shake, do in the end the more confirm the people of God in the truth: according to that of Augustine; Aug. de vera Re­ligion. c. 8. Haere­tici plurimum prosunt, non verum docendo quod nesciunt; sed ad verum quaerendum carnales, & ad [Page 98] verum aperiendum spirituale Catholicos excitando: Lib. 1. c. 9. & Euagrius per eos qui Ecclesiam diserpserunt, recta fedei dogmata emerserunt.

Ʋse. This may therefore in forme us in the state of the Church in this behalfe in all ages; & may assure us, that it shall never be free from contentions, quarrells, Heresies, offences, divisions, during the peregrination thereof on earth, neither must we think it strange, nor take offence thereat, since God doth thereby make the truth the more illu­strious; the graces of his Servants the more con­spicuous; these do not disanull the Church any more thā tares do disanull the field of wheat from being a field of good graine, or Ismael in Abra­hams house did disanull his Family to be a house of good and faithfull people, or some rebels in a Kingdome do disable it to be a good and well governed Kingdome. Yet the Papists, wanting other arguments, labour much to prove us not to be the people and Church of God, because there be, Stromat. lib. 7. as they say, inter Evangelicos varia de Religione dissidia; But this is no new Calumny, no sound ar­gument; for we may learne from Clemens Alexan­drinus, that then the Jewes and Philosophers ob­jected to the Christians, their discords and con­troversies about matters of faith, upon whom he retorted the darts of their owne quiver, confuted them with their owne arguments, as once David cut off Goliahs head with his owne sword, telling the Jewes that they themselves had many Sects among them. Pharises, Saduces, Essens, and as touching the Philosophers he reckoneth up innu­merable factions among them, & therefore telleth [Page 99] them, if they did not for their divisions cease from their Philosophie, and condemne it as evill, because their Philosophers, erred in many things, how could they condemne the Christian Religion for the dissensions of Christians. Tell them; that Christ and the Apostles had foretold them, that there must be Heresies, adding fur­ther, that multiplicity of sects prove not the falsity of Doctrine, but must breed a more earnest in­vestigation and searching out of the truth: For tares grow with the wheat; and unprofitable sour grasse with the best garden flowers, & yet the Hus­bandman did neither ceas to dresse the vineyard, nor the gardner the garden: the same may be given in answer to the Papists, for none at greater va­riance than themselves among themselves, who can reckon up the discords between the Popes themselves, the secular Priests and Jesuits, the Monks, Canonists and the like: they must first heal their owne wounds before they can object our scarres. Yet their discords will not justify our con­tentions, no more than quarrels between thieves, cut-purses, drunkards will justify the contention of honest & sober men; but we must bewaile the dis­cords that are amongst us, pray to the God of peace to suppresse, attend the word of peace the instru­ment, with which God doth use to work: & there­fore let mee say to you as the Apostle doth to the Thessalonians, 1 Thes. 5.13, 14. Let us labour for sincerity of heart, freedome from corruption, this sin is the cause of all quarrell, nothing is more effe­ctuall to quench this fire than the water of sancti­fication, which is the internall baptising of the [Page 100] heart, and for this the outward baptisme is called a purifying: whence note.

Doctr. The efficacy and the proper fruit of Baptisme consisteth in the purging away of our corruption; Therefore Paul resembleth it to a grave, wherein our corruption is buried like a dead man, Rom. 6.4. Other to a sprinkling of water, not upon the body but the conscience, 1 Pet. 3.21. not the putting away the filth of the flesh, &c.

Reas. 1 Because they who are effectually Baptised, have Communion with Christ, Gal. 3.27. None are in Christ but such as are sanctified, 2 Cor. 5 17.

Reas. 2 Because they who are effectually Baptised, are truely penitent; therefore called the Baptisme of repentance, Luc. 3.3. Marc. 1.4. True repentance there is none, where there is not sanctification, where sin, like filthy dirt in the house, is not washed away.

Reas. 3 Because they, who are effectually Baptised, are ingrafted into the Mysticall body of Christ, 1 Cor. 12.13. Now none are true and living members of that body, but such as are truely cleansed from their sin.

Use. This must therefore teach us not to content our selves with the outward washing of the flesh in baptisme; but let us strive to feel the internall effe­cacy of it in our Souls. Having our consciences sprinkled within, our bodies washed without, the inward and the outward man also renued, not thinking it enough, that we have the shell, unles we have also the kernell; the sheath unles we have also the sword, the bowe without the arrow, the parchment without writting, hand, seale, delivery, [Page 101] Pharaoh and the Aegyptians were in the red sea as well as Israel, but they were drowned, Israel had a safe passage, as Jo. 6.63. You must feel the quickning Spirit move in your Souls in the use of this Sacrament, as the Angel moved in the Pool of Betheshda, or the diseass of your Soul will not be healed; you must find your lusts mortified, it is nothing worth your bodies are washed, if the fire of concupiscence within be not quenched, as Gal. 6.14, 15. Nothing in the Kingdome of God is of any accompt but onely a new creature, therefore under circumcision he comprehendeth the prehe­minence of the Jew, which though it were much, Rom. 3.1. Rom. 9.4. by uncircumcision, the wise­dome, strength, love, Policy of the Gentile, though of great esteeme in the eyes of the world, yet of no accompt in the eyes of God: Regeneration, sanctification are in chief esteeme with him; not the noble, wise, rich, strong creature, but a new creature, see Luc. 16.15. 1 Cor. 1.26. and 1 Tim. 4.18. Therefore as Gideon pulled down the Altar his father had erected, and then set up another at Gods commandement, as men put off an old and then put on a new garment, so let us Eph. 4.22. whatsoever we have hither [...]o have been, let us be so no more, but let us strive to be such, that it may be said of us, as 1 Cor. 6.9, 10, 11.

VERS 26.

IN this Verse we have set before us the occasion of the controversy, between some of John's Disciples and the Jewes, the Disciples of John [Page 102] saw the people frequent our Saviours Doctrine mor [...] than they did their M ^r the Baptist; and here­upon took occasion to quarell with them, came to the Baptist, and complained of it, as loath to see their Masters honour overshadowed by the shining of a more glorious Sun. 2. Their igno­rance, they heard what the Baptist had taught of our Saviour, they saw what he did to our Saviour, how he Baptised him, but yet did not understand that Christ was the Sonne, the Saviour and Redee­mer of the World. 3. The danger of over-much admiring the persons of our teachers, they [...]o ad­mired his person, that they did not rightly con­ceive his Doctrine, that they did disable Christ, and cried up the Baptist 4. The fidelity of the Baptist in his calling, for so they confesse, that the Baptist did beare witnes of Christ. 5. Their envy at the successe of Christs Ministry, of these in their Order. From the of these we learne.

Doctr. That self-love and ambition, are many times an occasion of most contention, this is like the evill Spirit that came between Abimelech and the men of Shechem, Iud. 9. turning their Union into division, their love into hatred, their peace into trouble, this is a bellowes kindling the coales of strif betweē such as are knit together in the strictest bonds: why did Josephs Brethren sell him into Aegypt but out of self-love, Gen. because they would not be subject to him? Why else did Eliab quarrell with David, 1 Sa. 17.28. This made Saul seek the life of David a most faithfull & beneficiall Servant: this disturbed the peace, even of the Apostles, Luc. 22.24. and Solomon maketh it a generall rule, Prov. 13.10.

Reas. 1 Because pride and self-love doth breed envy at other mens endowments, and at the successe of other mens undertakings, envy is the spawn of pride, the daughter of self-love, a branch alwayes adhering to this root, Luc. 15.18. Dan. 6.4. Phil. 1.15.

Reas. 2 Because pride and self-love, cause men to aime at by and base ends, neglecting the glory of God, the welfare of the Gospel, the good of their bre­thren, and to seek their owne applause, ease, wealth, as the Apostle long since complained, Phil. 2.21. and our Saviour discovereth this as the speciall cause of the Pharises contention against him, Ioh. 5.44.

Reas. 3 Because self-love and pride doth occasion men to make evill and false constructions of the doings, and purposes of others, 1 Sam. 17.28. This made the Pharises think that our Saviour came to take their place from them.

Reas. 4 Because pride and self-love doth make men in­gratefull, yea, to contend with, and render evill to such as seek to do them the greatest good, yea, that have shewed them the greatest love; let David be a wall about Nabals men and possessions in the Wildernes, 1 Sam. 25.16. yet Nabal, that regards no man but himself, will raile at him, abuse him, if he demand any assistance from him, so Jud. 8.1. and Jud. 12.1, 2, 3. Thus self-love made the Pha­rises, who should have rejoyced in the coming of Christ, as at the appearing of the most glorious and comfortable Sun that ever did shine, to be full of indignation at it.

Use: This must therefore cause us, if we purpose to [Page 104] enjoy any true peace, to receive any true comfort by Gods Ordinances, to hold any comfortable Communion with Gods Servants, to pluck up this evill weed, to quench this fire, to hew down this tree, to suppresse this self-love and haughtines of Spirit, no more seeking our selves, no more serving our lusts, no more living to our selves, no more accompting all fish lost which cometh not into our owne net; all the Oile spilt that is not put into our Lamp, the honour misplaced that is not be­stowed on us, as they Mic. 3.5. But let us learne.

1. To deny our selves, our owne lusts, reason, ends, Jo. 8.50. 1 Co. 10.24. Gal. 6.14. desires, living no longer to the flesh, Mar. 8.34. Let us become little in our eyes, lower and viler than dust; truely apprehensive of, and thoroughly affected with our owne sin, with our owne unworthines, and we shall find little occa­sion to contend with our fellow brethren, to envy the graces of God in them, but rather desire them out of their abundance to communicate to our ne­cessities, and this is their surest way to honour, as our Saviour said in another case, Math. 10.39. So in this case he that seeketh his owne honour shall loose it, but he that forsaketh his owne praise he shall find it, as Ioh. 8.50, 54. Luc. 14.11. Before honour humility, &c. Ia 4.6. 1 Pet. 5.6.

2. To live wholy and altogether unto God, seeking his glory, bringing forth fruit to him, de­voring our selves wholy to his service, as the wife forsaketh her fathers house, becometh her Hus­bands, and seeketh how to please him; So must we leave the World, and things most deare to the [Page 105] flesh, and study how to please the Lord, this is given in charge, 1 Cor. 10.30. To this we are earnestly perswaded, Rom. 12.1, 2. 2 Cor. 5.15. and did we make Gods honour the mark, whereunto we levell all our arrowes, did we make this the end of our labour and desires, as Phil. 1.15, 16. We would be glad, if God might be honoured whither by our selves, or by any other instrument, & did we thus glorify God, we should not faile to receive honour from the Lord, 1 Sam. 2.30.

3. To seek the good of our brethren, as one member in the body doth seek the good of ano­ther, to communicate what we have received as the full clouds do their raine to the barren grounds. This is required, 1 Cor. 10.24. practised 2 Cor. 12.14. This is the way to abound in the grace of the Spirit, to shine in holines, not the envying of other mens spirituall welfare, but endeavouring to in­crease it, 1 Cor. 9.6. Heb 6.10.

4. To rejoyce in the welfare of our brethren as in our owne, not like Cain that murdered Abel, because more righteous than himselfe; Not like Esau hating Iacob, because he had obtained the blessing; Not like Saul maligning David, because he had slaine his ten thousands, when Saul him­selfe had slaine but his thousand, but rather because with David, 1 Chro. 29.17. 2 Cor. 12.26. Iohn 12. Eph. 4.

The second thing is their ignorance; they heard what testimony the Baptist gave of our Saviour; yet they understood it not, for then they would not have envied, but readily followed him as o­thers did.

Doctr. That there are many, who heare good and sound Doctrine delivered; affect the person teaching it, and yet do neither truely nor savingly understand it. The Disciples saw the Miracles of Christ, heard the Doctrine he delivered, gave some Testimony of their love, for they followed him; but yet under­stood not his Doctrine, Ioh. 6.60, 61. This is also verified in Nicodemus, Ioh. 3.5, 8, 9, 10. In the Women of whom Paul speaketh, 2 Tim. 3.7. Yea, some undertake to be guides to others, themselves not knowing the way, 1 Tim. 1.6, 7. and this so cometh to pass.

1. Partly thorough the spirituall, high, and heavenly nature of divine things, which the carnall eye cannot discerne, 1 Cor. 2.14. A riddle which the naturall man cannot unfold, unles he have Gods Spirit, vers. 11. As Sampson told the Phili­stines, they could not have opened his riddle, unles they had plowed which his heafer.

2. Partly thorough some base and by ends which men propose unto themselves, making their attendance on the word, a hooke to take some other fish: Judas followed Christ, because he did beare the bag, the Disciples because they had eaten of the bread.

3. Partly thorough the sinister notives which stirre up some to attend upon the Word, the novelty, the applause accompanying carnall re­lations to the teachers of it, to them that do em­brace it, horrour of conscience, dismall feares, which cause them to attend on it, the Raven cometh into the Ark for feare of the Deluge, Ahab humbleth himselfe when a judgment is threatned.

4. Partly thorough the deceitfulnes of many mens hearts, supposing it enough that they do heare, though they do no more, never searching as the Bereans did, Acts 17.11. Never enclining the eare and applying the heart unto understanding, as Solomon giveth charge, Prov. 2.2, 3, 4. But as Ier. 7.10. as Prov. 7.14. therefore Ioh. 1.23, 24, 25.

5. Partly thorough the just judgment of God, who sendeth a spirituall slumber upon some, that seeing they shall not perceive, and hearing they shall not understand, Isa. 6.10. but Isa. 29.11. Whereunto agreeth that of our Saviour, Mat. 13.13, 14. and 2 Cor. 4.3.

Ʋse. This therefore must give every one of us occasi­on on to make triall of our selves, whether we are not guilty of this sin, whether we do not content our selves with the bare hearing of the Word; or else do also savingly know and understand it a grace whereof few do participate, a lamp that shineth in few mens Souls, a work of a singular nature, of the truest comfort, of the greatest benefit, a bles­sing peculiar to Gods faithfull, a jewell not gotten without much diligence, a tree loaden with the choisest fruit, fountaine full of the purest water; Therefore it is good wisedome to try while we are endowed with it:

1. True knowledge is alwayes accompained with true humility, contrition of heart, meeknes of Spirit and a Holy teachablenes, the whole man will readily subject, it selfe to every Ordi­nance of God: So that he who was once an indo­mitable beast, now a child, a weake man, Gods [Page 108] Minister shall lead him, Isa. 11.6. True knowledge taketh downe the haughtines of the Spirit, brea­keth the obstinacy of the heart, maketh man say as Paul did, Acts 9.6. as Cornelius, Acts 10.33. and maketh him with Job, Job 42.6. putteth him altogether out of conceit with himselfe, 1 Cor. 3.18. thus Ia. 3.17. The wisedome which is from above is gentle, easily intreated, as Naaman having the sight of his Leprosy, hearkned to the advice of a maid to go to the Prophet, and after­ward to go to Jordan by the persvasion of his Ser­vants, Mat. 11.29.

2. True knowledge is accompanied with un­fained purity of heart & life: all the nasty corners of the Soul are swept which before the shining of this light were altogether over-spread, with the dirt of sin and iniquity: as the shining of the Sun dispelleth darknes and scattereth the thick clouds which hang in the aire; so doth saving know­ledge drive away the sin of our Souls, therefore Ia. 3.17. The wisedome from above is pure, and purifieth the Soul where it dwelleth, Psal. 19.8, 9. It maketh the transgressour cast away his sin as a menstruous garment, Isa. 30.22. Their Souls are not like a dirty book; wherein is nothing but the hand writting of sin and Satan, but the Law of God is written therein, Ier. 31.33, 34. They are no more as strangers, but they are returned unto God, Jer. 24.7.

3. True knowledge is accompanied with bow­els of mercy and compassion to our fellow bre­thren, we are grieved to see them in the snare of Satan, labour to the utmost of our abilities to [Page 109] free them, Psa. 119.136. As Moses laboured to bring his brethren out of Aegypt; As Paul when his eyes were opened, and he instructed, he la­boured to turne men to God, Acts 9. He built all up as fast a ever he did pull down, was as di­ligent for Christ, as ever he was laborious against Christ, as abundant in his labour, as he was before in persecutions, all his threatnings were turned in­to encouragements.

4. True knowledge maketh us industrious in imbracing all opportunities for the furtherance of the work of grace, to become rich in sanctifica­tions, to be freed from sin more thoroughly, to performe holy dueties more cherefully, more ac­ceptably, to be able to withstand temptations more strongly; as a man fallen into the hands of theeves, having his eyes open watcheth every op­portunity to go from them, a wise merchant ob­serveth the mart, an understanding Husbandman taketh the seasons of the year, so will the Children of God entertaine the fittest opportunities to pray when their hearts are most affected with the fence of sin, most moved with the desire of grace, Jon. 2.1. As Jonah prayed out of the Whales belly, the Jewes came to the Apostles, when their hearts were pricked, Acts 2.37. Anna prayed when she was affected with the fence of her barrenness, 1 Sa. 1.6, 10. We must be allwayes instant, 2 Tim. 4.2. Eph. 5.15. Prov. 8.34.

5. True knowledge valueth the best things at the highest rate, it esteemeth dross as dross, & gold as gold, 1 Cant. 1.2. The earth is a transitory vaine and flitting thing, a snow melting before the Sun, [Page 110] a crackling thorne, whose fire is as soone extinct, but it esteemeth spirituall and heavenly things as things of an abiding nature, as a tree never barren of fruit, a fire never going out, as a Jewell of greater price than all the world, thus Psa. 119.72. Psa. 84.10. Phil. 3.8. Luc. 18.28. It doth not as Luc. 14.18.

6. True knowledge is accompanied with a holy jeolausy, vigilancy, feare, care, that it may not fall againe into any sin, having once gotten it selfe free, having had experience of the heavy burden of sin, having felt the wounding arrowes of an accusing conscience, being acquainted with the propensity of his heart unto sin, thorough the remainder of corruption, wilines and industry of Satan, having felt how hard the passage was from Aegypt to Canaan, how full of anguish the throwes of his new birth were, how difficultly the broaken bones were healed, and being sensible of the peace, and comfort of his present estate, he is fearefull, and carefull that he may not lose it; Like a man gotten out of some dangerous gulfe, where the darknes covered him, the Mire defiles him, Serpents sting him, heavy burthens oppresse him, and whence he had no power to get himselfe free, nor no Sun could shine upon him, no licour could refresh him, no musicall instrument could de­light him, where every thing seemed as the shadow of death, a dreadfull terrour to him, will be care­full to keep aloofe off never to full in againe, so the Children of God that hath escaped this Dunge­on of Sin wherein, &c. will look well to himselfe, he will no more come neare this forrest that he [Page 111] fall not into this Lions mouths, 2 Cor. 7.10, 11. 1 Thes. 5.22. 1 Cor. 10.23. Gen. 34.10. These & many such are the fruits that grow on this tree, the eams which issue from this sun, and these must we be able to find in truth wrought in our selves, or else our knowledge is vaine, and this knowledge must we all strive, if we purpose to know the things belonging to our peace, & to at­taine this, we must be sensible of our spirituall blindnes, otherwise, Io. 9.41. We must bewaile it as Prov. 5.4. We must cry after it as blind men did for eye sight, we must waite upon the Word, the instrument of our illumination.

The third thing here observed, was the fidelity of the Baptist, though these Disciples of John did not imbrace Christ, yet they do acknowledge that the Baptist taught Christ, and gave testimony of him:

Doctr. Gods Ministers must strive to shew themselves so sound in their Doctrine, so industrions in their calling, that if it be possible all sorts of people, may in that behalfe be constrained to give testimony of them, 1 Tim. 3.7. That all may say as they did of our Saviour, Marc. 12.14. So we shew the in­tegrity of our hearts the God, the sincerity of our minds in the performance of our calling; so shall we convince the consciences of our hearers, be par­takers of much peace within us, and give much the more cheerfull accompt of our callings, it is our joy, 1 Thes. 2.19, 20. But if this cannot be yet. Isa. 48.4. Ezek. 33.33. Acts 20.26, 27. The next thing is the danger of admiring the person of the person, beyond what is convenient.

Doctr. It is very daungerous to be so devoted to the person of any Minister, as thereby they do envy or disgrace a more able teacher: This is re­pugnant to the rule of the Apostle, Iam. 2.1. To the charge, 1 Thes. 5.13, 14. 1 Tim. 5.17. Of this the men of Corinth were not innocent, they were much devoted to the false Apostles, so much as they undervalued the true: 2 Cor. 11 20. A just reproof for such as so fasten their eyes upon blind guids, and other insufficient Ministers, in whose Lampe is either none, or at least no good Oile, that they reject the best teachers; Like the Philistines, who were so deeply in love with Dagon, that they removed the Arke, like seduced Israel, 1 Sam. 5.4, 5, 6. That forsook the living Fountaine, and digged broaken cisternes, that forsake the living God, Ier. 2.12. and made supplication to Baal, who could not hear, these mens knowledge must needs be according to the wisedome of their in­structours; 1 Ki. 18.19. there growth must be like the milk flowing out of the Nurses breast, and surely of all such, both teachers and hearers may that of the Psalmist be spoken, Psa. 115.5, 6, 7, 8. Lastly they envied the successe of our Saviours Ministry, it grieved them to see so many attend his Doctrine, frequent his baptisme.

Doctr. It is an apparent signe of a carnall hearer to envy the good successe of him, that is not his owne teacher; they that rejoyce not in, but grieve at the labours and gracious proceedings of other Mini­sters, besides their owne never attended, with a sin­cere mind upon the Doctrine which their owne teachers delivered to them, it is an evill eye that [Page 113] grieveth to see more Corn in another mans field, more Sheep in another mans-fold, more Fruit on another mans tree than on his owne; every Child ought indeed most entirely to affect its owne breast, every scholler his owne M ^r, every souldier his owne leader; yet not so as thereby to envy the breasts which yield more milk, the M ^r whose Schol­ars grow more abundantly in learning, the Gene­rall, whose souldiers are more victorious, more succesfull in their battle, so to affect Cephas as to despise or envy Paul or Apollos is a streame flow­ing from a carnall Fountaine, 1 Cor. 3.3, 4. To envy the succesfull Ministry of any faithfull teacher, is a branch springing from a very accursed roote, Acts 13.45. an argument of a blind and obstinate minde, Joh. 9.28, 29. A signe they never truely learned as their owne Minister faithfully taught them, an apparent testimony that they value the person above the Doctrine, Joh. 5.45, 46, 47. That they are not guided by sound reason, but blind af­fections, an evill guide, a wandering starre, an unskilfull pilote, seldome ever setting at the sterne but it causeth shipwrake; for multa nos cogit facere affectus, Hieron. in Epist. ad Fa­bian. dum propinquitatem respicimus corporum, & corporis & animae offendimus creato­rem; affection maketh us do many things, and while we fasten our eyes upon the nearenes of our bodies, we offend God the Creator both of Soul and body.

Let us all therefore strive to have our hearts so affected with the glorifying of God, so bent to the setting forth of his praise, that we may rejoyce to see the Kingdome of Sathan beaten downe, [Page 114] the Kingdome of Christ to flourish; the number of Gods people increase, the seed of the Word plen­teously sown, the Lords vineyard well manured, many trees of righteousnes planted in the Lords Orchard, the diseased Souls of our brethren healed, whosoever be the Physitican curing it; the Lord may use whome he pleaseth, convey the water of salvation to the Souls of his people by what cisterne he will, he is free in the dispensations of his fa­vours, he may do with his owne what he will, our eye must not be evill, because Gods eye is good; but where the graces of God are most conspicuous and apparant, there let our love, be most strongly fastned, considering, that a man can receive no­thing, except it be given him from heaven:

VERS 27.

THe disease hath been discovered, the cure en­sueth, the wound opened, the plaister is now to be applied, ambition, self-love, envy at the mul­tiplication of Christ's Disciples, was the disease of the Disciples of the Baptist. Serious considerations of Gods freedome in the dispensations of his graces, bestowing them on whom he pleaseth, is the matter John answered, and said, a man can receive nothing, unles it be given him from heaven, whence from the connexion of the words we may observe.

Doctr. That the serious consideration of our unwor­thines, and Gods Freedome in the communication of his favour, is a forcible means to withhold us from envying at other mens eminences: it was [Page 115] the argument, the Lord of the vineyard used, Mat. 20.15. for the answering of them, that envyed at the wages given to them that came last into the vineyard, and hence also the Apostle per­suadeth all men to humility, sobriety, contentednes and industry in their places and callings, without insulting one over another, without advancing themselves one against another, Rom. 12.3, 6, 7, 8. and to the same purpose the Apostle, to take down the insolency of such as did excell, and to appease the murmuring of such as had more slender gifts bestowed on them, laboureth: with the men of Corinth, to consider what themselves once were, followers of dumb Idols, 1 Cor. 12.2. Whence the gifts bestowed on the Church had their originall, from God, vers. 11. Why they were given, to proffit withall, vers. 7. and the consideration of this is very effectuall.

Reas. 1 Because hereby we shall see, though we have never so little, yet we have more than we are worthy of, and that God hath dealt very bountifully with us, though he hath given us but the place of a doore-keeper in the lowest roome in his house, Ps. 84.10. though he hath made us but as one of his hired servants, Luc. 15.19. We shall say with Jacob, Gen. 32.10. and with Paul, Phil. 4.11. as Solomon saith, of the labouring man, Eccl. 5.12. so it will be with us, whether we have little or much, our hearts will be quiet considering it is Gods free gift, and farre beyond our desert.

Reas. 2 Because this will cause us to study how to be thankfull for what we have received, and not to repine & murmurre for the want of what we have [Page 116] not, this will cause us to blesse God for one talent, if we have no more, to be thankfull for a dish of green herbs, if we have no better cheer, though we have not the full vintage, yet if we have but a few gleanings of Gods love, yet we will bless with Nao­mi, Rut. 2.20. Though we have not so large a messe, and so many change of apparell as Benjamin, Ier. 43.34. Yet if we like Josephs brethren be sensible of our unworthines, of the wrong we have done to our Joseph, we will be glad, if Ps. 128.3. we have but one messe, but one suite of raiment, Psa. 127.5. Though our Children be not like Olive plants round about our table; Though our quiver be not full of these arrowes, yet if we be sensible of our unworthines as Hanna was, of her barrenes, we will blesse God for one Child, 1 Sam. 2.1. I meane for any one good gift, that God shall bestow upon us.

Reas. 3 Because this will make us carefull to imploy what we have received to the honour of God who gave it, if we behold it as water dropping from the cloud of Gods bounty, as a gift out of his hand, as a testimony of his free favour; if we fasten our eyes upon our owne unworthines, Mat. 25:25. This will make us carefull, not to hide our talent (though the least) in a napkin, Mat. 5.15. Not to put our light under a bushell, not to quench our Lamp, though there be but little Oile therein, not to hide our Graine in the garner as covetous men do their Corn, that the Souls of the poor curse them. Prov. 11.26. But like good stewards, care­full servants, diligent Husbandmen we will imploy it to the advantage of our Lord and Master [Page 117] committing our seed to the earth, that it may en­crease, causing our light to shine that other men may see our good works, and glorify our father; as every fountaine sendeth forth a streame accord­ing to what it hath received, every starre giveth light according to the light infused into it, know­ing that for this end, we have received, 1 Cor. 12.7. Mat. 10.8.

Reas. 4 Because this will stirre up men not to envy, but to imitation of them whose graces do excell, to pray for the like graces, to use the like meanes, to run the same race, to labour in the same vineyard, to sow the like seed, that they may win the like price, receive the like wages, reape the like harvest, thus Heb. 6.11, 12. 1 Cor. 4.16. 1 vers. 11.1. Ia. 5.10, 11. Not to murder Abel, because more righ­teous, but to tread in his steps, to labour for his faith, not to envy David for his great conquests, but to strive after the like victories.

Reas. 5 Because this will breed love in our hearts to­wardsthem; their virtues will be as a savoury ointment, as a sweet smelling flower in our no­stril, as a load-stone to draw our hearts toward them, when we see how the Lord doth love them. How he doth beautify them with his graces, how in them are those excellencies after which our Souls long, then they will be to us as one of a thousand, Job 33.23. As Apple trees among the thornes, as starres among the clouds, as flowers among the weeds, all our delight will be on them that excell in vertue, Ps. 16.3.

Use. Therefore whensoever the Spirit of envy doth begin to move within us at the sight of other [Page 118] mens endowments, when the light and lustre of their vertues beginneth to trouble our diseased and malignant eyes, when at any time the pleasantness and fertility of Naboths vineyard causeth Ahab to languish and repose himselfe upon his bed; when Esau conceiveth hatred, deviseth mischief against Iacob, because he hath gotten the blessing; when our hearts begin to repine, because the cloud of Gods bounty had dropped more abundantly on others than on us, let us look upon the state of our owne Souls, let us consider how there is no­thing in us, why God should bestow any thing upon us, why we should expect any thing at his hands; Let us consider how the Lord is no way bound to us, but may do with his blessing, what he will, & no man can controule him, or lay either in­discretion, or injustice to his charge: And then as David, playing on the Harp, appeased Sauls evill spirit, so shall this appease the distemper of our Spirit, and without murmuring magnify the wise­dome and freedome, of God in the dispensations of his mercies; and for the better inuring of our hearts hereunto, consider we,

1. That God doth distribute his gifts most wise­ly and justly, as may serve most for his owne ho­nour, & the good of his people, as he hath in great wisedome disposed the body naturall, and all the members thereof, and accordingly given them abi­lities sutable to their severall places, so he hath also in great wisedome dispensed his favours to all the members of the mysticall body of Christ Jesus, he hath done all things in number, weight and measure, and Psa. 145.16, 17. As he hath filled [Page 119] the Sun, Moone and Starres with such quantity of light as may make most for the benefit, and orna­ment of the whole universe, so hath God dispensed to his people, &c.

2. That God hath bestowed some gift upon every one of his family, he that hath least hath enough to make him everlastingly happy, 1 Cor. 12.8, 9. No tree in Gods Orchard, but hath some soile about his roots, no vessel in Gods house, but hath some liccour, Mat. 25.15.

3. That to murmur against our brethren, is to murmur against God, for the graces they have are not of their owne getting, but of Gods bestow­ing, and therefore as Moses said, Exo. 16.8. So it is in this behalfe, therefore Augustine, Quoties ho­minibus praesse desidero, toties Deo meo praeire con­tendo; As often as I desire to be preferred above men, so often I strive to go before my God, as arguing discontentednes in the place wherein God had set him.

4. That it is farre better to use well the little we have received, then to envy our brethren, be­cause they have what we have not, he that hath least doth not imploy it so well, but he might make better use of it, and the good use of what we have will give much contentment for the present; and hath the promise of a large increase for the future, to him that hath shall be given, Mat. 15.23, 29. Prov. 11.25.

5. That what God hath communicated to others, is not for themselves; but for the good of them that shall need it, the cloud hath raine for the dry ground, the Sun hath light for the dark aire, the [Page 120] tree hath fruit for the hungry stomack, the eye hath sight for the body, he that gathered much Manna, gave to him that had little, we are but stewards.

6. That the beholding of the graces, which are in them, must provoke us to pray for the like mea­sure of grace, to use all holy means to attaine the same degree of holines; when the prodigall saw what they enjoyed who lived in his fathers house, he desird to be as one of them.

7. That envying at other mens abundance, will rob us of the comfort of our endowments, as Esth. 5.10, 11, 12, 13. Saul so maligned David for his mighty conquests, that he lost all the com­fort, he might have gathered from his owne vi­ctories.

8. That God doth give as much as we have abi­lity well to manage, vessels put to Sea are loaden according to their strength, the Master of the fa­mily placeth all according to their abilities, Mat. 25.15.

9. That God will expect from us but as he giveth to us, Luc. 12.48.

10. That a faithfull imployment of what we have received, shall surely be accompained with a blessed increase, a little sowne in good ground husbanded well bringeth a competible increase.

Thus of the connexion, prescribing a remedy to the disease of the Disciples of the Baptist; in the words themselves, we have set before us. 1. Our owne emptines, a man can receive no­thing of himselfe, by his owne art, industry, abi­lity, worth he can receive nothing, bodily or spiri­tuall, [Page 121] transitory or eternall. 2, The Fountaine whence all the good we enjoy like so many streams do flow; from the first we learne.

Doctr. That man hath of himselfe no ability to the performances of any good duty, he is a Lamp with­out Oile, a well without Water, a withered arme without strength, therefore like to an evill tree which beareth none but evill fruit, Mat. 7.18. to an uncleane Fountaine sending forth none but uncleane Waters, Job 14.4. to a black-Moore that cannot make himselfe white, Jer. 13.23. to a dead man that cannot performe any action belonging to the living, to a wild Olive, Prov. 11. Col. 2.13. and therefore the Apostle strippeth man of all in­clination or motion unto good, Rom. 11.19. 2 Cor. 3.5. and the Psalmist saith of men generally they are all become abominable, Ps. 14.3.

Reas. 1 Because man in his corrupt estate is whole sub­jugated, and embondaged to the will, rule, and command of Satan, as Captvies to their conque­rous, 2 Tim. 2.26. as subjects to their Soveraigne, Ephes. 2.3. Yea, to shew their ready subjection, they are subject as Children to the parent, and they are violently bent to the fulfilles of the will of Satan, Io. 8.44. They are not compelled to it; but it cometh freely from them, it is their delight, their bent, they will do no other.

Reas. 2 Because corrupt man is totally deprived of all saving grace, sin and Satan, like the theeves be­tween Iericho and Ierusalem, have robbed him of true grace, and have left him destitute of the life of God, Ephes. 4.19. a stranger to God, Ephes. 2.12. Free from righteousnes, Rom. 6.20. A vessel [Page 122] in whome is no good liccour; a tree whereon groweth no good fruit, a house wherein not one living person, not one good and holy vessel, can be found, Rom. 7.18. The Apostle was privy to it, acquainted with it, and doth freely acknowledge it, that in his corrupt nature, so far as he was unre­generate, there was no good thing, nothing accep­table to God abiding in him: Prosper. cont. Collator. Manifestissime patet animis nullam habitare virtutem: sed omnia eorum opera immunda esse atque polluta: Habent sapientiam non spiritualem, sed animalem, non caele­stem sed terrenam, non Christianam sed Diobolicam non a patre luminum, sed a Principe tenebrarum, Prosper contra Collator. Cap. 13.

Reas. 3 Because naturall man is wholy overwhelmed with sin, his soul and body like the sluggards field, Prov. 24.30. not one good tree growing in it, therefore aptly resembled to a wildernes over­grown with the thornes and briars of iniquity, Isa. 55.13. The whole man is altogather polluted, Gen. 6.5. a Servant of sin, Rom. 6.16. Omnis infide­lium vita peccatum est, & nihil est bonum sine sum­mo bono, Prosp. in Aug. Sentent. 106. & Epigr. 81.

Reas. 4 Because naturall and corrupt man doth pervert that which is good, marreth the best things he ta­keth into his hands, as an uncleane vessel doth marre good liccour, and barren soile the good seed sown therein, a corrupt stomacke, the wholesome food which it receiveth, thus the naturall man perverteth that which is right, Iob 33.27. Even the Words of the living God, Ier. 23.36. Maketh a stumbling block of a shining Lamp, a killing sword of an healing Medicine, Tit. 1.15. Wresting [Page 123] the wholesome word of God to their owne dam­nation, 2 Pet. 3.16. Spiderlike sucking poyson out of the purest flower, as all that was touched by the dead became uncleane, so all that they go about becometh uncleane to them, Hag. 2.13.

Reas. 5 Because corrupt man is out of love with, and doth utterly dislike the meanes, which should guide, help and assist him in the performance of what is spiritually & truely good, Christ, 1. Cor. 1.23. in whome is all fulnes to supply our wants, is to the Greeks foolishnes, to the Jewes a stumbling block, to all carnall and disobedient people, a stone of offence, 1 Pet. 2.7. A grin, a snare, Isa. 8.14. not the way, the life, the truth, Ioh. 14.6. the preaching of the Gospel, the instrument of our conversion to God, reconcilement and ingrafting into Christ, Rom. 10.17. The seed of their regeneration, 1 Pet. 1.23. Of their vivification and bringing out of the grave of sin, Joh. 5.25. whereby they are fitted to receive and do good, this is a distastfull food, an offensive light, 2 Cor. 2.14. Ioh. 3.19.

Reas. 6 Because man as man is totally dependant upon God, and can do no good, whether, naturall, civill, morall, or spirituall, but either by the gene­rall or speciall influence and assistance of Gods hand. For all creatures are subordinate to the first cause, therefore Acts 17.28. we can not move a finger without him, Ps. 104.27, 28, 29. Acts 17.25. and for morall vertues and actions, though we have also some abilities remaining since the fall of our first parents; yet these are also the gift of God, 1 Cor. 12.4. Ia. 4.15. But as for turning to God, doing any thing savingly good, we have no [Page 124] ability at all left with us▪ we are broken vessels, all the good, we once had will out, and nothing but the slime and the mud of the filthines of sin re­maineth, Joh. 15.5. 1 Cor. 15.10.

Ʋse. This therefore discovereth the erroneousness of their judgements, & the pride & unbrideled inso­lency of their hearts, who labouring to advance the abilities of sinfull▪ forlorne, and graceles man, and to obscure the power of God, to strengthen the armes of man which are in this behalfe more weak than a withered reed, Rom. 5.8. and to weaken the armes of God, by whose power alone (we are kept unto eternall life) 1 Pet. 1.5. & teach that we by the abilities, remayning in us can turne to God when he calleth and inviteth, and that he doth onely invitare excitare, persuadere, but not mu­tare, the disposition, bent, and qualification of the heart, so that God dealeth with us as we do with men in a dead sleep, call and cry to awaken them, as a Master with a froward Servant promising, threatning, as with men within doores knocking at the gate, looking when they of their owne accord will open; this they teach, but this is a Doctrine re­pugnant to sacred Scripture, teaching that God is both the Alpha and the Omega of our salvation, worketh both will and deed, Phil 2.13. That we have no life of grace within us till God revive us, Ephes. 4.19. That we cannot come to God, till God doth draw us, Ioh. 6.44. A Doctrine it is re­pugnant to the Doctrine of all orthodox Writ­ters: Enchir. cap. 30. Quid boni operari potest perditus, (saith August.) nisi in quantum a perditione liberatur, and a councell saith, si quis per naturae vigo­rem [Page 125] bonum aliquod cogitaret, aut expeteret aut eligeret, Can. 7. absque illuminatione aut inspiratione Spiri­tus Sancti qui dat omnibus facultatem consentiendi, & credendi veritati, haeretico fallitur spiritu, non intelligens vocem Dei in Evangelio, Joh. 15.5. A Doctrine first defended by Pelagius for main­tayning whereof both he and his Disciple Celestius were condemned by the censure of Ccxliij. Bishops in the Councell of Carthage, 418. Afterwards taken up by some others, and now revived by Papists and Arminians; all treading the steps of their He­riticall father Pelagius: a Doctrine by which they do exceedingly impaire the grace of God, spoile him of much praise due to him for our conversion, a Doctrine which maketh carnall man proud upon his owne abilities, secure and careles, having strength in himselfe at any time to imbrace Gods tendered favour, a Doctrine by which they make it manifest, that themselves were never sensible of their owne weaknes, vilenes, inability to what is savingly good, that they never perceived how un­easily Satan is cast out, how powerfull sin is, and how hardly it is overcome, how difficult the change of the heart, how hardly the image of God is re­stored, the light of Gods face, peace of conscience, assurance of the forgiveness of sin is gotten, had they ever known this they would never presume upon their owne strength; but would with Paul, Rom. 4.27. Had they beheld the deep dye, & filthy spots of sin, they would with David, Psa. 51.1, 2. Had they been in this storme they would with the Disciples, Mat. 8.25, 26. Had they ever felt this burden, they should have found it more easy [Page 126] to shake off a mountaine from their backs, to pull their skin over their heads, as to cast away there sin, as easy to withstand a deluge of water, or a furious Horse rushing into the battle, as to withstand their lusts, they should have found that all the water in the bucket of their humane abilities would not quench one spark of this fire, that all the arrowes in their quiver would not make this enemy remove one foot, that all the in­gredients in their shop, all the herbs, in their gar­den would do nothing towards the cure of his wound; But they should find as, Matth. 17.10. the woman spent all upon Physicians, and could not be cured, so they Mar. 5.26.

Ʋse. 2 This must therefore humble us, and make us all looke upon our selves as upon gardens, wherein groweth not one wholesome Herb, not one sa­voury flower; as on trees bearing no good fruit, as on wells void of water, on dead men void of strength, as on beggers having nothing of our owne, but the menstruous garments of sinne, con­fessing our selves, with Iacob to be lesse than the least of Gods Mercies, to be altogether unfit for any good duty, unable to performe any worke pleasing in the sight of God, Isa. 64.6. Gen. 32.10. Not boasting of our owne abilities, as once Goliah did of his strength, least the Lord overthrow us as he overthrew him, 1 Sam. 17.10. Not presuming like the Sonnes of Sheva to cast out Satan by hu­mane art, and the powers of nature, least he leape on us as he did on them, Acts 19.15, 19. Not striving with the builders of Babel, to ascend the glorious rest of heaven by a Babel of our owne [Page 127] building, least the Lord confound us as he did them, Gen. 14.4, 8. Let us not glory with the Pha­risee, that we are not as the Publican, Luc, 18.11. Let us not grow insolent of a few morall endow­ments, a little gilded brasse, a few painted flowers, as once Rabseca boasted of his Masters victories, having overcome a few nations, whose God were stocks and stones, least as the Lord gave him and his Master, so he give us a shamefull overthrow at the last, 2 King. 18.33, 34, 35. But let us seriously consider how we have no beauty in us for which the Lord should set his love upon us, Ezek. 16.6. No strength whereby to vanquish the enemies that rise against us, Rom. 5.8. No understanding to discerne the things which differ, Prov. 30.2, 3. No ability to comprehend the deep things of God more than a blind eye to discerne colours, 1 Cor. 2.14. No quickness of sight to discry the snares of Satan, to find out the corruption of our hearts, but that as Agar said, Prov. 30.18, 19. So may I say of him, that we have no aptness in our selves to any good duty, more than the thorne to beare figs, the bitter fountaine to send forth sweet wa­ters, Mat. 7.17. And when we are thus low in our owne eyes, then we shall be capable of matter, of the highest and most eminent nature, Acts 9.3. When Paul was cast from his Horse, brought low, made blind, then he was fit to receive instruction, then we shall long after the light of Gods face, Luc. 15. the dewes of Gods grace; when the pro­digall saw himselfe a companion of swine, then a place in his fathers house was much desired, then we shall complaine with much feeling of the sin of [Page 128] our Souls, of the iniquity of our hearts, as Isa. 6.5. Then we shall be to pour out our Souls feelingly, and cry mightily to the Lord as Ionah did, Ion 2.1. He slept while he was above the water, then the Lord will be favourable unto us, Isa. 57.15. and shall vouchsafe salvation unto us, Iob 22.29. Iob 33.19. to 28.

Ʋse. 3 Therefore this must cause us so much the more carefully to use all holy and sanctified means, for the supplying of our wants, the filling of our emp­tiness, the fitting of us for all good duties, the more we see our owne weakeness, the more let us seek to be made strong by Christ Iesus, the lesse we have in our selves, the more earnestly let us beg to partake of his abundance, let the sence of our hunger cause us to feed the more frequently with the milk which cometh from the breast of the Scriptures, let our dulnes cause us the more care­fully to apply this light to our feet and this Lan­terne to our paths; Let our barrenness cause us with Hanna to pray with teares for grace as she did for a Child, let our inability to resist the enemies of our Souls, cause us to pray for Gods presence and assistance, as Moses did for Gods assistance with Israel in their journey to Canaan, the greater stormes of affliction do arise, the more strongly let us fasten the anchor of our faith upon the Rock Christ Jesus, let our nakednes cause us to long the more to be apparelled with the royall robes of Christs righteousness; Let our uncleanness make us desire the more earnestly to be washed in the Jordan of Christs blood, the heavy burthen of our sin cause us the more to desire to be un­loaden, [Page 129] the more the hart is chased, the more the water brooks are desired: the more the torment of the disease is felt, the more the healing Medicine is longed for: the more the force, fury, and near approach of the enemy is beheld, the more aid is desired: so the more sence we have of our owne weakenes, unmorthines: the more feeling we have of our sin, of the arrows of Gods displeasure wounding our consciences, the strength of our corruption and the violence of Satan, the more earnestly, humbly, feelingly, let us addresse our selves unto God, and so the Lord of his fulness will supply our wants, communicate the riches of his grace; his goodnes is the Fountaine whence we must draw, the treasure whence we must fetch all spirituall riches, as the next thing to be observed plainely teacheth.

Doctr. That whatsoever good blessing is enjoyed by any person or people is the free gift of God, as all the waters come from the Sea, and all the branches receive nourishment from the roote, so all the fa­vours, which like streams flow down for the water­ing of our Souls, or bodies, have their originall from the Ocean of Gods goodness, they are all as beames issueing from the Sun of Gods Love, Iac. 1.17. No Merchandise sold at so easy a rate as that which after Solomons estimate is more precious than Rubies, and Prov. 3.14, 15. for Isa. 55.1. As the cloud freely poureth down his raine upon the thirsty ground, so doth God his blessings upon the thirsty Souls of men, blessings of every kind both spirituall and temporall, of the right hand, and of the lest are freely bestowed, touching blessings [Page 130] of the most eminent nature our Saviour speaketh, Rev. 22.17. touching favours of inferiour condi­tion, Psal. 104.28. Yea, the very wicked drink of the water of this Fountaine, and are relieved by the bounty of this hand, Iob 22.18. So that the Apostles question may well be proposed to every person, 1 Cor. 4.17. and the reason hereof is,

Reas. 1 Because God is the Fountaine of all goodness, all blessings are in his store house, he is the vine whereon all the grapes grow, which nourish our Souls & bodies, he is the Sun which giveth us light, the nurse whose breasts afford us refreshment, the Olive tree which filleth our Lamp full of Oile, this Nehemiah doth acknowledge, Neh. 9.25. Psal 68.9, 10. and thus the Prophet ascribeth all the wel­fare of Gods people to his goodnes, Zach. 9.15, 16, 17.

Reas. 2 Because we cannot claime nor challenge any blessing or favour at the hands of God; we have forfeited all by our sin, Ephes. 2.12. All things are become impure, Tit. 1.15. We have broken the Covenant, and have made forfeyture of all we did enjoy, so that we can lay claime to nothing by vertue of any promise from God, till we be in Christ, according to that of the Prophet, Hos. 2.19, 20, 21, 22.

Reas. 3 Because the whole praise of all we enjoy be­longeth unto God, Rom. 11.36. 1 Cor. 1.30, 31. so 1 Cor. 4.6, 7. This is a jewell of which God will not suffer himselfe to be robbed, the onely thing that God aimeth at in all his works, Isai. 42.5, 6, 7, 8.

Use. This therefore overthroweth the proud and in­solent [Page 131] Babel of Popish merit, challenging eternall life and glory as a wages due to their labours, as a fruit growing upon the trees of their owne plant­ing, a harvest arising from a vineyard of their owne manuring, for thus they teach; V [...]squ. in com­mentar. in 1.2. qu. 114. Opera bona justorum ex seipsis absque ullo pacto & acceptatione digna esse remnueratione vitae eternae. 2. Operibus iustorum nullum dignitatis accrementum provenire ex meri­tis aut persona Christi, &c. Whereas the Baptist, a man of a more sanctified Spirit, and profound judgment, than any sly and subtle Jesuite, taught his disciples, that a man could receive nothing unles it were given, not merited, and whatsoever these Rom [...]sh Doctours do now teach their Apostatized Romans; yet Paul, a chosen vessel of God, a man that was extraordinarily converted, richly endued with the grace of the Spirit, in labour more abundāt than any other Apostle, taught the Romans of his time, that the wages of sin was death, but the gift of God was eternall life, Rom. 6.23. and our Savi­our taught his Disciples, Luc. 17.10. Whereupon Hierome, si inutilis qui fecit omnia, Ad Sut­s [...]o. cont. Pelag. quid de illo di­cendum qui explere non potuit, and S ^t Paul tea­cheth that not onely the actions, but the passions also added thereunto hold no proportion of con­dignity with life eternall, Rom. 8.18. For should we be able to merit eternall life by our works, win the crowne by our owne strength, then we should turne the fountaine of Gods favour into a well without water, where should there be any place for Gods bounty: If we could merit, and make salva­tiō a due debt, then Christ should have spent his la­bours, borne the heavy burthen of afflictiōs, under­gone [Page 132] the ignominy of the crosse & shed his blood in vaine, Gal. 2.21. Then there should be no more place for grace, Rom. 11.6. Non est in quo gratia intret, ubi meritum jam occupavit. Bernard▪ in Cant. Ser. 67. therefore Ephes. 2 8. and yet we do not take away the reward, because we deny the merit of good works, for in the keeping of Gods com­mandements, Psa. 19.11. and Prov 11.18. But the question is whence he that soweth must expect to reape so great and sure a harvest; whether from Gods justice, which he must do, if he stand upon merit, or from his mercy, as a recompence freely bestowed out of Gods gracious bounty, and not injustice due for the worth of the work performed, which question the Prophet Hosea hath sufficiently resolved, Hos. 10.12. The Lord doth crowne his graces, adding an encrease to that which he hath given and inabled us well to use, Psal. 62.12. giving an encrease of glory according to the measure of grace bestowed, so that originally and in it selfe this reward proceedeth merely from Gods free bounty & mercy, but accidentally in regard God hath bound himselfe by his Word and promise to comferr such a reward, so it proveth after a sort an act of justice, as 1 Joh. 1.9. The thing promised is free, and by us undeserved, and if God should faile in performance, yet do us no wrong, but wrong himselfe; and therefore Canaan was called a Land of promise not of merit, Dut. 9.5. Neh. 9 8. Ja. 1.12. 2 Tim. 4.8. Not just because of our merit, but because of Gods promise, In Psal. 33 Conc [...]. therefore Augustine fidelis homo est credens promittenti Deo; fidelis Deus exhi­bens quod promisit homini, teneamus fidelissimu debi­torem, [Page 133] quia tenemus misericordissimum promisso­rem.

Ʋse. 2 Is every good blessing Gods gift, doth it all come from heaven? then in all our wants, let us addresse our selves to God; Whatsoever we want let us seek it at the Lords hand, let us not go to Endor, Baalzebub Aegypt, or Assyria, as if there were no God in Israel, as if there were no Oile in Gods Lamp, no strength in Gods arme, no light left in the Sun or his favour; let us not go to broaken ci­sternes, but say with Peter, Ioh. 6.68. this is that we are commanded to do, Amos 5.4, 5, 6. It is at the Lords gate that we must knocke, one begger doth not make supplication at another beggers doore, but at the gates of the rich; what are all creatures in respect of God but beggars, they have no water in their owne wells, but what distilleth from the cloud of Gods bounty, therefore Mat. 7.7, 8. the Lords eares open to heare, his hands are open to relieve, Exo. 22.23. 1 Ki. 18.26. Though Baal be deafe and cannot heare his suppliants, yet the God of Israel will surely attend to the cry of his people, let us silence out crying sins, let us turne our feet into the path of Gods precepts, and the Lord shall heare our requests, Job 22.23. to 28. Let us in the sence of our wants, in the humility of our Souls, draw nigh unto the Lord, and then Psa. 102.17. Let us pour out our Souls before the Lord, as the full clouds do their raine, let us cry out as a woman in travell, and though we were as dead men, yet we shall live, Isa. 26.16, 17, 19. Let us not waver but believe, & we shall obtaine, Ia. 16. Let us come be­fore the Lord with sincere and unpright hearts, [Page 134] and then Ps. 145.18, 19. Let us have no more to do with sin, but say as Ephraim to his Idols, Hos. 14.8. let us take us Words, vers. 2.3. and then vers. 4.5, 6, 7. Let us win on God with patience and constancy, and the Lord at length will look upon us in mercy, Heb. 10 35. Whatsoever be our want, in the Lord is all fullnes, all readiness to sup­ply us, therefore as Ia. 1.5. So if thou want faith knowledge, patience, if thou want tendrings of heart: peace of conscience, sence of Gods love, or any other good blessing, aske it, & the Lord will surely bestow it on thee: Hanna was troubled with her barrenness & cryed to the Lord, & he opened her womb. Solomon considered the weightines of his calling, & sought wisedome, and the Lord gave him wisedome: Sampson was much oppressed with thirst, called on the Lord, and the Lord gave him water, Iud. 15.18, 19. In like manner when the barrenness of grace, want of knowledge doth afflict thee seek it at the hands of the Lord, and the Lord shall grant the supplication of thy Soul unto thee; had we but hearts to seek we might enjoy what now we want; the ignorant might be full of knowledge, the empty Lamp might be full of oile, the weake faith, which shaketh like a withered reed, might be like a Cedar of deep and strong roots, the Soul, which is like a barren vineyard, might be full of grace, like the valleys overspread with Corn and good pasture, the naked Soul might be well armed, richly apparelled, the dejected Spirit might be full of comfort, the mind that is pressed down with worldly cares, like a cart with sheaves, might soar aloft as on eagles wings unto the heavens, the [Page 135] unstable Soul might be as well fastned, the wilder­ness of the life might be made a Paradise; a sweet Communion with God, a holy fellow ship with the saints might be maintained, & much delight might be found in Gods Ordinances, Isa. 41.17, 18, 19. Isa. 44.3.

This must teach us to receive all as from God, whatsoever our care, labour, industry hath been, yet let us not look upon what we possesse, as upon yarne of our owne weaving, fish of our owne taking, Hab. 1.16. Upon a house of our owne building, as Dan. 4.30. But let us looke on all we have as on Gods blessing, a gift from Gods hand, a light shining from the sun of Gods bounty, though Paul plant and Apollo water, the encrease is Gods: though Israel fight, the victory is the Lords; 2 Cro. 20 what­soever evill is in us, whatsoever evill is committed by us, is the seed of our owne sowing, whatsoever evill is inflicted on us, is a wages of our owne de­serving, whatsoever good we work it is the labour of Gods finger, whatsoever good we receive it is of the fulnes and freedome of Gods bounty, there­fore we must all say, as 1 Cor. 29 11, 12, 13.14.15, 16. for Prov. 21.31. Therefore let us fasten our eyes on all both internall and externall endow­ments, as on shewers falling from the cloud of Gods love, as on gifts given by the Lords hand, even the least, the meanest, as well as upon the fairest of our possessions; this will make us the more sensible of Gods love, the more ashamed of our ingratitude and disobedience, this will the more endeare and oblige our hearts to God, this will make us the more thank­full, [Page 136] the more circumspect, and heavenly minded in the use of them, nothing doth more occasion the abuse of Gods blessing, than forgetfulnes of the hand whence they have there originall and be­ginning, Ps. 78.10, 11.

4. This may acquaint us with a sure way how to be provided for in all estates, to find a supply in all our wants, to have some liccour alwayes in our vessel to refresh us, some fruit upon the barrenest tree to relieve us; God you see, is the giver of every good blessing, all cometh from him, therefore get into his favour, and you shall want no good thing, be regenerate, become a new creature, make God your Father, and your wants shall be supplied, let the prodigall returne, and in his Fathers house there is all manner of provision, his Father kindly entertaining him, Luc. 15. So let us do, &c. for as Mat. 7.11. this hath the promise, Psal. 84. [...]. Used as a motive to stirre up men to feare God, Psal. 34.10. to follow Christ, Matth 19.29.30. This will bring us within the Covenant▪ giveth us interest in all Gods blessings, we shall be in league, and Job 5.23, 24, 25, 26. We shall enjoy security, boldnes towards God, tranquility and cheerfulnes in our hearts, Job 11.13, 14, 15, 16, 17, 18. It is not a car­nall & vexing care, a greedy heaping up of things of the earth, that will be sufficient defence, a never setting light, a never failing streame, but the frui­tion of Gods love is the way to win it, Mat. 6.33. this Psal. 23. [...]. If God be Shepheard, he will provide pasture, and Ps. 37.25. it is iniquity, an ungracious conversation that bringeth want, Pro. 13.25. Eccles. 5.13.14.

5. Is every good gift from God? cometh it all from him? then let us remember that we must give an accompt of all we do enjoy, we are not Lords but stewards of Gods blessings, such as must yield accompt to God of all our abilities, though it be long before the Lord call us, yet he will at length require a strict accompt of all our doings, how we spent our time, our strength, our temporall blessing, our spirituall graces, how they have been improved, what increase hath been made, therefore as the A­postle said in another case, 2 Cor. 1.24 1 Pet. 5.2, 3. So in this case use what you have received, not as Lords to do with it what you list, but as they who must be accountable to the Lord, & that not onely for the greatest but also for the least blessings, as our Saviour said, Mat 25 19. Rom 14.12. we must render accompt of eve­ry idle Word, so we must render accompt of eve­ry little favour, which God hath bestowed on us, the time will come, Luc. 16.2. Therefore we should think of this that we might be able to do it with joy, Heb. 13.16.

6. As it is all from God, so let us be carefull to imploy it to the honour of God, his good ground receiving good seed yieldeth a good increase, as the good servant, Mat. 25.20. as it cometh from heaven, so let us use it in a heavenly manner, to the praise of him whose dwelling is in the heavens; this their very originall doth challenge, Ro. 11.36. This the Dominion, that God hath over all, doth claime, this the end, which God proposeth to him­selfe in all his works, doth require, Prov. 16.4. Rev. 4.11. Ephes. 1.5, 6. and it is the charge, 1 Cor. 6.20. and if we neglect this, we abuse the gift we [Page 138] have received, it is a wrong to the creature to re­straine it from the service of the Creator. I. It is a wrong to the light, to hide it under the bushell: to the seed to withhold it from the earth. II. We rob our selves of the comfort, we might enjoy in the good inployment of our received Talent, Gods service well performed is comfortable, not onely when it is finished, but even in the very per­formance of it; Paul and Silas sung before they had the crown, even while they were in prison, &c. 2 Cor. 1.12. It is a joy to the husbandman to see the Corn spring, though long before the harvest, a comfort whereof the sluggard is utterly deprived. III. We expose our selves to an utter deprivation, of what we have received: the one Talent was taken from him that did not imploy it, and it is generally threatned, from him, that hath not shall be taken away even what he hath, &c. Prov. 11.24. IV. We discover our selves to be altogether vile and evill; it is evill ground that after much soile and seed is full of weeds, a corrupt body that after much Phy­sicking is more diseased, therefore Mat. 25.26.

7. This teacheth us to waite and depend upon God for every good thing, and in the use of means to seek to God by prayer for a blessing, for as his goodness giveth us the means, so his providence must make them effectuall for our benefit; thus Jehosaphat's eyes were towards the Lord for help in the day of distress, 2 Chro. 20.12. Thus David would not look to the earth, and seek for help among the things there below, but Psal. 5.3. Thus the Prophet would have them look unto the pro­mise which God had made to their fore-fathers, [Page 139] Isai. 511, 2. and the Psalmist, Psa. 44.5, 6. Thus Nehemiah used means, but prayed unto God for a blessing, Neh. 4.9 and this even Joab had respect unto, 2 Sam. 10.12. and indeed without this, Psal. 127.1, 2.

8. This must stirre up the hearts, of men to love and praise God, every man according to that which God hath bestowed upon him; according to the number and the measure of our graces must be our thankfulnes, we have nothing, but it is the Lords gift, and many are his favours challenging thankfulness from us, the Donation of his Sonne, Joh. 3.16. the giving of his Word, Ier. 3.15. the separating of us from the workers of darknes, 1 Pet. 2.9. saith in his promises, Ioh. 6.29. peace of conscience, forgiveness of sin, sence of Gods love with every other good grace, they are all the gifts of God, 1 Cor 2 [...]1. We were not worthy of any of this, but deserved the cōtrary; when we deserved death the Lord gave us life, when we sate in darknes, and the shadow of death, and were wor­thy to be so left then did God send us light, Mat. 4.16. When we were in bondage the Lord made us free, when we lay like the man between Jericho and Jerusalem, robbed, wounded, Luc. 10.30. then did God like the mercifull Samaritan help us, when the Leprosy of sin had altogether over­spread us, then did the Lord wash us in the Jordan of his Sonnes blood, 1 Ioh. 1.7. when we could expect nothing, but everlasting burnings, then God turned his consuning fire into a shining Sun, our tempestuous Sea into a calme River, our Hell into a Paradise: and oh that we had hearts to love him, [Page 140] laud him, delight in him, for this his goodnes and mercy towards us.

9. Lastly this serveth, for the great comfort of the Children of God, every good thing is in their Fathers hand, he that loveth them is the Lord of all things, Psa. 23. therefore they may rest them­selves assured that they shall never want any good thing: Psa. 34.10. were these things in the hand of any stranger, they might, in the hand of an enemy, they surely should lack them, but now since all things are in the hand of God, be sure of this. I. God will give you the best things, though Ismael have the mo­vables, Isaac hath the inheritance, if Esaa have the fatnes of the earth, yet Jacob shall have the birth-right; if profane men have what the bodily eye doth see, yet, 1 Cor. 2 9. II. You shall have a competency that which shall give contentment, Phil. 4.11. You shall have such peace therewith as will make the coursest dirt more pleasant, than the danitiest feast, Prov. 15.15. III. You shall have that which God doth see to be best for you, as a loving Physitian, a wise father giveth what is best for his child, for his patient, so will our wise & loving God do for us.

VERS 28.

THe matter contained in these Words hath been already opened for the most part, onely here we may observe. I. A reprehension of that particular sin whereof they were guilty. II. How hardly men are brought to the knowledge of the truth being once possessed with prejudice. III. The [Page 141] desire of Gods people to have all the glory given unto Christ, not to rob him of the least part of it: The first of this will teach us.

Doctr. That Gods Ministers must reprove the peculiar and particular sins of their hears, the Physican doth apply to the particular diseases of his patient, the gardiner reacheth the hands to the weeds, which are most noysome, thus Isa. 58.1. and 2 Sam. 12.11, 12. Mar. 6.20. Acts 2 36.

Reas. 1 Because these sins are most dangerous, it is the predominant disease, that threatneth the dissolu­tion of the body.

Reas. 2 Because this will awaken the conscience, con­vince the judgment, lead unto repentance. 1 Sam. 15.14, 19. When the Lot was cast on Achan than he confessed, so 2 Sam. 12.13.

Ʋse 1 Therefore Ministers must acquaint themselves thoroughly with the state of the people, search into their particular diseases, as Physitians try the estate of their patients, marriners look to the state of their ships, builders the decayed places of the house, and accordingly prepare their exhortations, for the convincing of the obstinate, informing of the ignorant, awakening of the secure, reclaiming of them that stray, 2 Tim. 3.16. and consolation of the dejected, thus as they are stiled, so shall they shew themselves, seers, stewards, Physitians, guides, lights, and thus Ier. 15.19.

Ʋse 2 This must cause the people to be patient, willing, thankfull to hear their particular sins discovered, reproved, as they would have the disease of their body launced, the breaches of their houses re­paired, Ps. 141.5. 1 King. 18.21. Heb. 13.23.

The second point teacheth us,

Doctr. That men are hardly brought to the knowledge of the truth, when once they are possessed with prejudice against it; these men were perswaded that the Baptist was the Christ, they would not be driven from it, Ier. 38.4 1 Ki. 22.8. 1 Ki. 21.20. though he plainely told them he was not, Mat. 13.56, 57. Ioh. 7.52. By this means things appear in other colours than indeed they are, as to him that looketh thorough a glasse of a red colour things seeme to be of a red colour, therefore let us take heed that this weed arise not, stand not in the garden of our hearts, quench it like fire, destroy it like stubble, Isa. 20 8. Psa 57.3.17. Let us ground the perswasions of our hearts upon apparant testimonies, which will not deceive us. Ps. 2 [...].9 Acts 10.33. Let us still be of humble disposition, readily subjecting our selves to the Doctrine of Gods Word. Let not affection, conceit, fond opinion, but a judgment well informed be our guide. Let all truths find entertainment, approbation, subjecti­on, so shall the Word bring comfort, stablish our faith, reconcile and draw us home to God, assure us of his favour; enrich us with his grace. I. But if prejudice possesse our hearts, bear sway within us, we are taken in Satans snare, we shall be lead like blind men into the pit of our destruction, he hath put out the eye of the understanding, that we shall not see the glorious light of the Gospel, 2 Cor. 4.4 II. The sweet waters of life will be to our Palate as bitter as Gall, the most sumptuous feast shall be but as the bread of adversity and the water of af­fliction, Mal. 3.14. The most pleasant and delight­full light will be either an offence to the eye, or at [Page 143] least as a Lamp without Oile, Iob 34.9. All Reli­gious and holy exercises will be as a cloud without raine, as a vine without grapes. III. The wisest counsell will be taken either as flattery, or as treason, the truest testimonies of the sincerest love will be looked on as baits upon the hooke to draw the fish to his death, as meat spread by the fowler, an allurement to the snare, 2 Sam. 10.4. IV. Prejudice, like a diseased stomack, turneth good food into corrupted humours, 2 Cor. 2.14. Like a diseased eye it beholdeth things in contrary co­lours; Like David in one case it taketh friends to be enemies, and enemies to be friends, 2 Sam. 19.6. Like thornes and bryars in the field, it causeth the seed of the word that it can take no roote, Matth. 13.12. Like Sheba, that blew the Trumpet of Re­bellion, it causeth the people to disclaime the Mes­senger of the Lord, and to say they have no part in his Doctrine, 2 Sam. 20.1, 2. Like the evill Spirit that arose between Abimelech and the men of Shechem, it doth breed a great division & hasten, their ruine, Iud 9.23. Like a disease in the body, it maketh men greedily imbrace, what will nourish it, Ahab being possessed with prejudice against the Prophet, cast him into prison, opened his eares to the false Prophets, who deceived him, 1 King. 22. for the prevention whereof we must labour.

1. For a sound judgment to be able to discerne the things which differ, to make choise of the things which are most excellent, a cleare eye jud­geth and distinguesheth colours best, delight is most welcome to that sight which hath most per­fection, sound Doctrine hath best approbation [Page 144] among men of sound knowledge and good under­standing, and surely as Paul said in another case, Acts 26 2.3. So may the Minister of God say in this case, and therefore 1 Cor. 14.20. Col. 1.9. 1 Cor. 10.15 1 Thes. 5.21. but ignorance is the common cause of prejudice, 2 Pet. 2.12.

2. For a good affection, an entire love to the Messenger of the Lord, this the Apostle requireth, 1 Thes. 5.13. This will cause us to hearken to their Doctrine with diligence, to endure the word of exhortation with patience, to imbrace it with thankfulnes, to subject our selves to it with rea­dines, we take bitter pils contentedly from the Physitian whom we affect, and you know what the Apostle saith of love, 1 Cor. 13.5, 6, 7.

3. We must strive for an humble and teachable Spirit, the broken ground entertaineth the seed, the meeke in heart do readily subject themselves to the Doctrine of salvation, the yoke of Gods pre­cept is not irksome to the humble, therefore, Mat. 11.29 & were we humble as Christ was, then as he, notwithstanding all his sufferings, Isa. 42 2. no more would we stirre, and cry and make a noise, and tumult, when the axe is said to the roote of the tree, we would not kick against the Word of the Lord, though it prick like a goade, and pierce like an arrow, Ex. 12.11. Ps. 45.4. The humble [...]oul shall find sweetnes in it, it shall be a word of glad tidings, Isa 61.1. a pleasant food, Psal. 22.26.

4. Carefully try all things by the touch-stone of Gods Word, examine it by that line wherein there is no crookednes, weigh it in that ballance, [Page 145] wherein is no deceit; try it by that touch-stone, which will infallibly distinguish between good and reprobate silver: the day, 1 Cor. 13 13. that is the light of Gods Word, Rom. 13.12. shall make it manifest: the fire, Gods Spirit, speaking in the Scriptures, will certifie you of the truth of what was taught, therefore Isa. 8.20. 1 Joh. 4.1. Acts 17.11. By this meanes shall ye find, that it is not so much man as God that speaketh: by this meanes ye shall perceive more power in it, attend with more feare and reverence to it, and subject your selves thereunto with more wil­lingness.

5. Allow not your selfe in any evill way, be not wedded to any sin, but resolve in the uprightness of your hearts, to subject your selves to the whole will of God, be glad to be informed in any truth, and be able to say to Gods Messenger, as Cornelius did to Peter, Acts 10.33. and the people to Moses, Deu. 5.27. Then shall not your hearts rebell against any truth, not distast any wholesome Doctrine, not take offence at any godly exhortation, more than a traveller, resolving to go to his journeys end doth to be guided in the right way when he strayeth, or a sick man desirous of a freedome from all diseases, doth at the good counsell of a wise Physitian, but shall with David, 1 Sa. 25.32, 33. The allowance of sin maketh true Doctrine unacceptable, godly ad­monition unwelcome, the tidings of peace an oc­casion of trouble, the sweet flowers gathered out of the garden of the Scriptures, as a bundle of noi­some weeds, the honey comb of the word as gall; therefore let us put iniquity farr away, and let no [Page 146] iniquity dwell in our tabernacles; and then we shall receive the word without prejudice.

VERS 29.

IT hath ever been usuall with Christ, the Pro­phets, Apostles, and all the Agents, whom the Lord hath used for the edification of his Church, by similitudes drawn from things tempo­rall & earthly to expresse, unfold, & lay open things spirituall and heavenly; because hereby the nature, and use of such things is plainely unfolded, clearly perceived, firmely remembred, the judgment is informed, the conscience convinced, the faith esta­blished, [Page 152] the affections most warmed, even the shallowest capacities left excuseles; therefore the Baptist having laboured to cure the errour of his Disciples, acquanted them with the preheminence of our Saviour above them; that there might no scruple remaine, he expresseth the whole matter by a common similitude, likening the Church to a spouse, our Saviour to the Bridegroome or Hus­band of the Church, and himselfe to the Bride­groomes friend, therein plainely shewing, that not he but Christ was the head of the Church, that not to him, but to Christ must the Church be gathered, and that it his joy to see men by the Word of Christ, the Ministry of the Gospel converted, as the friend rejoyceth to see the spouse joyned in wed­lock to the Bridegroome whom he loyeth.

Wherein we may more particularly observe. I. The near and sweet relation between Christ and the faithfull, he is the Bridegroome and they the Bride. II. The affection between Christ and his Ministers, they are his friends. III. Their office, as a friend perswadeth the spouse to joyne herselfe in wedlocke to the Bridegroome, so do Gods Messengers perswade men to convert and turne to God. IV. Their commission, they speak not of themselves, but they stand and heare what the Lord will say to them. V. The joy they have in searching out, and publishing the tidings of life and salvation, he rejoyceth to heare the voyce of the Bridegroome. VI. The singular comfort they take in seeing their labours succesfull, in beholding many to turne unto God; his joy is full: from the first we learne.

Doctr. That all Gods faithfull Servants are joyned in a spirituall wedlock with Christ Jesus; this is pro­mised, Hos. 2.19. This is a title by which the Lord, for the comfort of his Church, stileth himselfe, Isa. 54.5. and the Ministry of the Gospel, by which this spirituall marriage is wrought, is termed a marriage-feast, Mat. 22.2, 3. And the Apostle expresseth it by the marriage between a man and his wife, Eph. 5.23, 30. And Solomon in his song of the marriage between Christ and the Church, doth very fami­liarly thus expresse the Union, and near conjuncti­on between them, Cant. 1.14, 15, 16. Cant. 2.3, 4. and Psal. 45.10, 11. And fitly is our Saviour likened to a Husband.

1. For his Dominion over the Church; as the Husband is the head of the Wife, so is Christ the head of the Church, 1 Cor. 11.3. and Ephes. 1.22. Ephes. 5.23. He is a head over all in regard of all creatures, in regard of his absolute Dominion, as the King is head over all living within his King­dome, subjects and rebels, the Master head over all within his family, whether they love or hate him, so Col. 2.10. But Christ is after a more sweet comfortable and gracious manner the head of his faithfull people, as the Husband is the head of the Wife, not swaying by tyranny, but ruling by love.

2. In regard of his love as a Husband doth his Wife, so Christ doth love his Church, Ephes. 5 25. Jonathans love was never greater to David than the love of Christ to his Church, it is a great love, a strong love, an everlasting love, Joh. 13.1.

3. In regard of his care, as the Husband taketh [Page 154] care for the wife, so doth Christ take care for the Church, he is a keeper that doth never sleepe, a Master of a family that is ever thinking of doing good to his people, he is never weary of seeking their welfare, Isai. 42.11. Isai. 32.2. Mal. 3.16.17.

4. In regard of his presence among them, as the Husband with the Wife, it is his promise, Mat. 28.20. Their heart is his throne, Ephes. 3.17. and they are said to be brought into the Kings Cham­bers, Cant. 1.4. and he hath given them his Word, Isa. 45.1, 2. Psal. 76.2

5. In regard of his directions, as the Husband giveth counsell and direction to the Wife, so doth Christ to the the Church, as the Sun in the Firma­ment giveth light to the inferiour parts of the World, so Christ the Sonne of righteousnes giveth light to his Church, Joh. 1.9. Without him we set in darknes, Mat. 4.16. It is he doth guide our feet into the way of peace, Luc. 1.79. he Joh. 1.18. Col. 2 2, 3. and Matth. 11.17. therefore Mat. 17.5.

6. In regard of his Union with the Church, as the Husband is one with the Wife, no more twaine but matrimonially one flesh, Mat. 19.6. so are Christ and his Church mystically one, Ephes. 5.30. 1 Cor. 12.12, 13. By vertue whereof we have a most glorious condition, Psal. 8.4, 5. Angels for our attendants, Heb. 1.14. an entrance into hea­ven, we do already in part possesse it, Eph. 2.6. Ioh. 5.24. an assurance of sufficient supply of all things, Joh. 1.16.

7. In regard of the many gifts which he be­stoweth [Page 155] upon the Church, as the Husband be­stoweth gifts upon the Wife; so doth Christ on his Church, he led captivity Captive, and gave gifts to men, Ephes. 4.8, 11. as Ezek. 16 6. as Luc. 15.19, 20, 22. so 2 Pet. 1.3, 4. sonneship with God, Ioh. 1.12. interest to all that Adam lost, 1 Cor. 3.21. freedome from the bondage of Satan and our owne corruption, Joh. 8.36. accesse to the throne of grace, Rom. 5.1, 2. peace with God, Ephes. 2.14. and such as 1 Cor. 2.9, 11.

8. In regard of making the Church fruitfull, as the Wife without the Husband is barren, so is the Church without Christ, Joh. 15.5 as a desolate wildernes, as a womb shut up; but by our conver­sion to Christ, and conjunction with him we be­come as a vineyard, sowne with much seed, as a Mother of many Children, plentifull in the grace of the Spirit, Isai. 54.1, 2, 3.

And the Church is filty resembled to a Wife.

1. In regard of her subjection, as the Wife is subject to the Husband; so must the Church be subject unto Christ in all things, Ephes. 5.24. she must not live as she list, make lawes of her owne, forget like a harlot the guide of her youth, but she must follow Christ, Mat. 17.5. He hath all au­thority and power given him, all is made subject to him.

2. In regard of affection, as the Wife loveth the Husband, so must our hearts adhere to Christ, he must be in our eye the fairest of ten thousand, we must be sicke of love, Cant. 5.10. so love him as to leave all for him, Psal. 45.10, 11. Luc. 18.28. Mat. 10.39.

3. In regard of chast reservation of our selves, as the Wife must reserve her selfe for her Husband, so must the Church reserve herselfe from all others, from seducers, from the world, from the devill, from the flesh, Mat. 4.10. The want of this much provoketh God, and breedeth grievous af­flictions, Hos. 2.6, 7.

Ʋse 1 Is Christ the Husband of his Church, is he joyned in spirituall wedlocke with them? then this may assure all Gods faithfull servants, that Jesus Christ doth beare a singular love, and fervent affection to them, a love that passeth the love of women, as David said of Ionathans love, a love most sweet, most pleasant, most wonderfull, a love wherewith we cannot but be much affected, if we looke

1. Upon the order of it, Christ loved us first, as the aire heated by the Sun is hot; so Christ loveth us, before we love him, 1 Ioh. 4.19. The sa­vour of his good ointments in our nostrill draw love from us, Cant. 1.2. He seeketh us as a Shep­heard the straying Sheep, Isai. 65.1. He woeth and inviteth us before we think of coming to him, Matth. 22.4.

2. The freedome of his love, there was nothing in us why he should love us, we were void of all spirituall beauty and comelines, a barren wildernes, an unsavoury carkasse, a garden altogether over­spread with weeds, unworthy of any love, deserving all hatred, Ezek. 16.6. therefore Hos. 14.4, 5. Rom. 5.8.

3. Upon the truth of his love, he did not love in word and in tongue onely, but in heart and in deed also, his love was not a painted but a reall [Page 157] fire, not an empty well, but a full streame, he loved us not for any by or base end, but for our good, for Ephes. 5.25, 26. Ioh. 15.13.

4. The quality of his love, it is a pure and hea­venly love, a love fastnying it selfe chiefly upon the Soule, a love respecting our spirituall and ever­lasting good, a love causing him to sanctify us, to make us vessels of honours, to wash away the Le­prosy of our Souls in the Jordan of his blood, Tit. 3.4, 5.

5. The quantity or measure of his love; it was not a little sparkle, a small streame, but a fire of much wood, a strong flood, a love that cannot be paralelled, Joh. 10.11. Joh. 15.13.

6. The continuance of his love, it is not like a morning dew that soone vanisheth; like a fire in straw which soone extinguisheth, Hos. 6.4. like a tree of no roots that quickly withereth, but the love of Christ is a constant love; like a living fountaine alwayes flowing, a Sun never setting, the fire on the Altar alwayes burning, a love more permanent than the mountaines, Isa. 54.10. for Jerem. 31.3. and Joh. 13.1.

7. The fruits of his love, no such grapes grow on any vine, no such flowers as these in any garden, no Bridegroome bestoweth such rich tokens of love as Christ doth on his spouse, Ezek. 16.9, 10, 11. In his love he raiseth us out of the grave of sin to a new life, Ephes. 2.5. as he raised Lazarus, Joh. 11.44. In his love he maketh us conquerours, Rom. 8.37. In his love he hath made himselfe a Sa­crifice to God for us, Ephes. 5.2. In his love he hath reconciled us to God, given us interest in all [Page 158] good things, filled us with much consolation, 2 Thes. 2.16. Washed us from our sin, Tit. 3.4, 5. Rev. 1.5, 6. The consideration of all which should much affect our hearts, like a burning Sun melt away the icy coldnes which is within us, like a powerfull load-stone, it should draw our hearts againe to love him, like a musicall instrument sweetly tuned, it should much affect us, like sweet wine it should make our hearts cheerfull, and fill us abundantly with love againe to him.

Ʋse 2 This must teach wicked men to take heed that they abuse not Gods Children and Servants, that they wound them not with the venomous ar­rowes of reproach, that they lay not on them the heavy burthen of affliction, Christ is their Hus­band, loveth them most entirely, and therefore will surely be avenged on them that wrong them, as a Husband on him that abuseth his Wife, as David, 1 Sam. 30.17. so will the Lord discover his indignation against them that abuse his people, therefore likened to a jealous man, Zach. 1.14, 15. he will plead the cause of his people, Isai. 51.22, 23. as Sampson, Iud. 15.7, 8. so will God on them that wrong such at have betrothed themselves to him, they are deare to God, Zach. 2.8 they are his Jewells, Mal. 3.17. He will not endure that to be abused and cast into the dirt: they are his flocke he is their Shepheard, Psal. 80.1. and as 1 Sam. 17.34, 35. so will God deale with them that prey upon the lambs of his fold, thus Pro. 11.8. though the Lord let them alone for awhile to correct and humble his people, yet as the Goldsmith extin­guisheth the fire, when the Gold hath been [Page 159] thoroughly purged, so will God, Isai. 10.12. Though the Lord spare till their sin be ripe, yet at length as Isai. 13.8. so though they are as a rod to scourge Gods people, yet the Lord at length will breake them in pieces, Isa. 14 5, 6, 7. thus Ier. 30.16, 17. as Adoni-bezek said, Iud. 1.7. so shall wicked men say at last, as I have dealt with Gods people, so hath the Lord dealt with mee, Zech. 1.18, 19, 20. They that cast the three Children into the fire were burned, they that caused Daniel to be cast into the Lions den, were themselves de­voured of the Lions, Dan. 3.22. Pharaoh that pur­sued Israel was swallowed in the red Sea, Dan. 6.24. Therefore let every man take heed how he reach his hand, or open his mouth against the people of God, Exo. 14. how he touch the Lords anointed, or do his Prophets any harme, 1 King. 13.4. Psal. 105.15.

Ʋse 3 This must cause all Gods people, all that professe communion with Christ, to yeeld an internall, externall, universall, cheerfull, hearty, and spiri­tuall obedience unto him, as a carefull and re­spective wife to the Husband, not as a slave to a tyrant, not as a servant to his Lord, but as a Wife to the Husband, as a sonne to the father with love, and cheerfulnes, this is the commendation of the Romans, Rom. 6.17. the property of Gods people, Psal. 110.3. hath gracious acceptance, 1 Sam. 15.22. a blessed recompence, Iob 36.11, 12.

2. To love him intirely, fervently, incessantly, above all creatures, with all the powers of our Souls & bodies, Mat. 22.37. None must be so deare [Page 160] to us, as Christ, our love to him must be as a streame of much water, as a chimney having a great fire, Mat. 10.37.

3. To delight in him, as the Bride in the Bride­groome, to esteeme and rejoyce in him, more than in all the World, thus Phil. 3.8. and this he gave in charge, Phil. 4.4. thus Cant. 2.3. Psal. 94.19. to this they are invited, Isai 55.1, 2.

4. To depend upon him firmely, as upon a sure friend, a firme foundation, a never failing rock, his ability, his faithfulnes, his love invite us hereunto, they that trust in him shall never faile, Ier. 17.6, 7. their undertakings shall be succesfull, 2 Cor. 20.20. their consciences shall be full of joy & peace, Rom. 15.13. their is not another on whome we may repose our selves, Ioh. 6.68.

5. To rest our selves contented with him as the Wife with the Husband, not joyning any corrivals with him, though we have nothing besides, yet having him, we have enough, as Elkana said to Anna, 1 Sam. 1.8.

Ʋse 4 This serveth for the singular comfort of every faithfull servāt of God, as an Ark to beare them up in every deluge, as a Lamp to shine in every dark night, as an anchor to stay them in every storme. Feare not, saith the Lord, to Iacob thou art mine, Isai. 43.1. Gods interest and propriety in his ser­vants must support them in all dangers, encourage them in all feares, assure them of a happy passage out of all troubles, be unto them as the honycomb in the belly of Sampsons Lion, as water out of the rock to Israel, Iud. 14. Exo. 17.11. they may upon good ground say with the Psalmist, though they be poor and needy, [Page 161] and Psal. 40.17. but more particularly the neare Union between Christ and them may comfort them:

1. In regard of reproach, though the World dispise there, as Rahel despised bleare-eyed Leah, though in their eye they be blacke, Cant. 1.4. and like the tents of Kedar void of beauty, as a garden without flowers, as a tree without leaves and blossomes, a face without comeliness, looked on as signes and wonders, Isai. 8.18. esteemed as the dung and off-scouring of all things, as of all men the most miserable; yet Jesus Christ is their Hus­band, the Prince of the Kings of the earth hath joyned himselfe in wedlocke with us, 1 Cor. 4.13. 1 Cor. 15.19. we are all glorious within, come­ly in his eyes, faire as the Moone, and cleare as the Sun, Cant. 6.10. No estate so honorable as the estate of Gods people, none in the eyes of men more despicable, none in the eyes of God more beautifull, in the eyes of men they are like the Peli­can in the wildernes, &c. Ps. 102.6, 7. in the eyes of God as the beautifull Doves, Cant. 2.14. Though they seeme black as scullions, whose lodging is in the chimneys, yet Ps. 68.13. they shall be beautifull, let the honour that God affordeth us sustaine us against all the dishonour, that man can cast upon us, let the crowne of glory, which God hath pro­vided for us, cause us patiently to weare the crowne of thornes, which wicked men do put upon our head; Rev 2.17. Let the new name that God hath given us, cause us contentedly to endure the cast­ing out of our name as abominable among men, let our Union with God inable us to endure a se­paration [Page 162] from men, Luk. 6.22. for how contemp­tible soever we are in the eyes of men, yet Isa. 62.3, 4 therefore Isa. 51.7, 8.

2. In regard of enemies hating us, advancing themselves against us, insulting over us, the Lord Jesus he is our Husband, he is a faithfull friend, he will be a wall of fire about us in stead of all muni­tion to defend us, to destroy them that rise a­gainst us; a wall round about us, no place shall be undefenced, & this he will be for ever, Psa. 125.2. and he will not onely be a defence, but a glory to us, Zach. 2.5. He will appoint salvation for walls and bulwarks, he will keep him in perfect peace whose mind is stayed on him, Isa. 26 1, 3. He will be a sure foundation, bearing up all that are builded on [...]im, a victorious Captaine of the Lord of hoasts, Ios. 5.14. make his people conquerours over all that rise against them, Rom. 8.37. he can easily subdue their adversaries, Psal. 29 The love of the Lord Jesus must weigh downe the hatred of all enemies, the light of the Kings face will counter­vale the frownings of many inferiour persons, the shining of the Sun comforteth the traveller against the clouds which hang over his head, thus Psa. 46.6, 7.

3. In regard of the failing of all earthly friends, though, these forsake us and stand aloofe off from us, as from men that have the pestilence, Psal. 38.11. though they run from us as mice from the barne, when the Corn is gone, as marriners from the ship, when it is broaken and beginneth to sinke, though they breake the bands of nature in which they were tyed to us, though our familiar friends [Page 163] offer us the greatest injuries, Psal. 55.12, 13, 14. though they which have been lodged in the same womb with us contend against us, like Esau against Jacob, Mat. 10. though their hands lay heavy burthens on us, whose breasts have nourished us, whose knees have dandled us, Psal. 27.10. Though father and mother faile us; Yet Christ is our Hus­band, his love is unchangeable, his friendship is a tree which never withereth, a bow that never starteth, a chaine that never breaketh, a Lamp that is ever full of Oile, allway shining, the love of Christ is like the cruse of Oile that did not faile with using, 1 King. 17.16. Like the shoes and gar­ments of the Israelits, that did not waxe old with using, Deut. 29.5. Though Orpah went back yet Ruth clave to Naomi, so though all thy friends go back from thee, yet Christ will still cleave unto thee, Mat. 28.20. he will not be as a Liar, nor as waters that faile, Ier. 15.18. but as Mat. 5.18. so the love of Christ is perpetuall, Isai. 9.6. Isai. 54.8.

4. In regard of barreness in grace, though we are as a woman of dry breasts, a field wherein is little Corn, as a tree wherein is a small portion of fruite; yet here is comfort, Christ Jesus is our Hus­band, he can, if we be instant with him, he will make as fruitfull in the grace of the Spirit: as the Lord opened the womb of Sarah, Gen. 18.10. when the time was past in the course of nature, Ps. 113.9. and maketh the barren woman the mother of many Children, so can ke make us fruitfull in all holines, like trees planted by the water side, Psal. 1.3. like an orchard of pomegranats, Cant. 4.13.

5. In regard of remaining corruptions and im­perfections; 1. If there be much ignorance in us, and we see the things of God but darkly, as the man that had his eyes opened did at the first see men as trees: The Lord Jesus is in the bosome of his Father, Mar. 8.24. in him are all the treasures of wisedome, Joh. 1.18. and he is our Husband, therefore he will instruct us more perfectly, Col. 2.3. In his Schoole we shall learne wisedome, he will give us his Spirit, Ioh. 14.26. he will open the Scriptures, Luc. 24.32. He will give us pastors to feed us with knowledge, Ier. 3.14, 15. and Luc. 1.77. he will open the sealed book, Rev. 5.2. 2. If we be weake in faith Christ will strengthen us and make us strong in faith like Abraham, Rom. 4.20. Cause us like trees to be rooted in faith, Col. 2.7. he will mightily persuade us Rom. 8.37, 38. 3. If we find our Souls like a diseased body annoyed with sin, as with a strong disease, Iesus Christ is a Physician, he will heale us, Hos. 6.1. If our con­sciences be burdened, he will ease us, Mat. 11.28. Isai. 61.1, 2. as Mat. 8.25, 26.

6. In regard of perseverance, though Satan buffet us, though our corruption like a heavy bur­then presse us down, though the World hang like birdlime about the wings of our Souls; Though we sometimes think and are ready to say of sin and Satan as David did of Saul, 1 Sam. 27. I. Yet let us remember we are married unto Christ Iesus, and that for ever, Hos. 2.19. there is no dissolution of this wedlocke, being in his hand we shall be held fast, Ioh. 10 28. We shall be kept by the power of God unto everlasting life, 1 Pet. 1.5. [Page 165] Satan may win now us, but Christ will not suffer our faith to faile, Luk. 22.32. the Ship of our Souls may be shaken, but it shall not sinke, we may re­ceive many wounds in the battel, but yet we shall have the conquest, as 2 Cor. 4.8, 9.

The next thing is the affection which Christ doth bear unto his messengers, he calleth them his friends; the friend of the Bridegroome: a friend is one whom we do entirely love above others, and use more familiarly and privately than we do others, as David did Ionathan, and of such a friend Solomon saith, Prov. 18.24. A friend of God is one to whome God imparteth his mind and secrets, so familiarly and fully, as one friend doth to ano­ther, Gen. 18.17. and the Apostles, Ioh. 15.15. and thus doth the Baptist stile himselfe the friend of Christ, noting the love which Christ did beare unto him, and the understanding which he had of Gods will and counsell, whence,

Doctr. That Christ Iesus doth beare a singular love to his faithfull Ministers. II. Gods faithfull Mini­sters are after a peculiar manner acquainted with Gods Counsells. III. Every faithfull Minister of God is an unfained friend unto God. First of the first of these, Christ Iesus doth beare a singular love unto his faithfull Ministers; this appeareth plainely. I. By the place wherein see hath set them, made them his Embassadours, 2 Cor. 5.19, 20. starres in his right hand, Rev. 2.20. his mouth, Ier. 15.19. keeper of his vineyard, Cant. 8.11. steward of his family, 1 Cor. 4.1. The nurses of his Children, 1 Thes. 2.7. II. By the trust he committeth to them, the instruction, conversion, edification, sal­vation [Page 166] of his people, hence are they called Fathers, 1 Cor 4.15. Saviours, Obad, vers. 21. 1 Tim. 4.16. builders, 1 Cor. 3.9. watchmen, Heb. 13.17. Shep­heards having the custody of Gods flocke, Ezek. 34.4, 6. the charge to feed Gods people, Ioh 21.17. III. By the service they doe him like Souldiers, they lead his armies, fight his battels, subdue sin and Satan his enemies, 2 Tim. 2.3, 4. 2 Cor. 10.5. Isa. 49.2. Psal. 45.4, 5. Like Husbandmen they roote up the thornes and briars in the Lords vineyard, breake up the fallow ground of mens hearts, sow therein the seed of Gods Word, plant trees of righ­teousnes, and like good Husbandmen bring much fruit unto the Lord, Ier. 1.10. 1 Cor. 3.6. Like Shepheards they gather home the lost Sheep to Gods fold. Like Fishermen by the draw-net of the Gospel they draw the Souls of men out of the gulfe of sin. IV. By the acception of the wrongs done unto them, he taketh it as done to himselfe, as a King taketh the wrongs done to his Embassadour as done to himselfe, Luk. 10.16. Exod. 16.8. V. By the care he hath to defend them, the arme stretched out against them shall wither, 1 Ki. 13.4. the tongues which mock them shall not go unpu­nished, 2 King. 2.24. 2 Cor. 36.16. and it is the Lords promise, Ier. 15.19, 20, 21. VI. In regard of the recompence provided for them, their love and labour shall not be in vaine, they that strive lawfully shall have the prize, 2 Tim. 2.3. their work is with the Lord, Isai. 49.4. as they shine by their Doctrine and conversation now, so shall they shine hereafter, Dan. 12.3. VII. In regard of the love they beare unto him, Joh. 21.16. a love which [Page 167] maketh them industrious in their callings, 2 Cor. 5.14. joyfull to see men convert unto the Lord Iesus, 1 Thes. 2.19, 20. ready to lay down their life, Acts 20.24.

Ʋse. 1 This must therefore occasion the Ministers to endevour to walke worthy of this love of the Lord Iesus, to order themselves in such manner, that the Lord may still continue a friend unto them, as, men near about earthly Princes, enjoying the favour of their Soveraigne are carefull to keep, so must we by our holy walking, sincere faithfull and frequent, teaching be carefull to keep the fa­vour of the Lord Iesus. II. This must encourage them to beare the hatred of wicked men, because the Lord is their friend, to be patient in the bear­ing the difficulties of their calling, the Lord will recompence them.

Ʋse. 2 This must cause the people to love and reverence the faithfull messengers of the Lord, to be friends to them to whome Christ is a friend, this is re­quired, Thes. 5.13. not an ordinary but a singular love, a peculiar honour and respect, 1 Tim. 5.17. and surely there is great cause, for I. These are your spirituall parents, by whom you are begot­ten againe to God, raised out of the grave of sin to a new life, Iohn 5.25. II. These are the in­struments, by whom we are inabled to behold the great things of the Law of God, these are the lights of the World, Mal. 2.7. these are as the fiery Pillar to Israel, Exo. 13.21. as the starre to the Wisemen, Mat. 2.10. III. These are the Lords Champions, by whom we are delivered out of sin and Satans bondage, these are the Priests, who [Page 168] by sounding the Trumpet of the Gospel cast down the walls of Iericho, 2 Cor. 10.5. Ios. 6.20 Luc. 10.10. Per ipsos Christum indui­mus per ipsos dei filio con­jungimur per ipsos membra beati ipsius ca­pitis effi­cimur: quomodo ergo isti nobis non solum re­verendi magis quam Reges aut Ju­dices: sed etiam no­bis magis erunt honora­biles quam pa­rentes. Chryso. de digni­tat. sa­cerdot. l. 2. who by the thunder of the Word threw Satan down like lightning. IV. These are the Messengers who bring glad tidings of peace, that come like Noahs dove with an Olive branch, Rom. 10.15. These are the cisternes by which God conveyeth the waters of life to the Souls of his people, the Word of in God their mouth is the power of God unto salvation, these are Gods An­gels, Rev. 1.20. & Ambassadours for Christ, 2 Cor. 5.20. Doctr. & therefore must be received as an Angel of God, yea, as Christ Jesus, Gal. 4.14. they must be to us the choise, and most welcome men in the World, as one of a thousand, Job 33.23. As the light to the traveller, as the counseller to the client, as the Pilot to the Ship, our guides and instru­ctours in the way of life and true holines, for ac­cording to the second observation,

Gods faithfull Ministers are after a peculiar manner acquainted with Gods Counsells, as a bo­some friend is acquainted with the counsels and purposes of his friend, so are the faithfull messen­gers of God after a peculiar manner acquainted with Gods will and counsell; therefore called Em­bassadours, 2 Cor. 5.20. an Embassadour knoweth the Kings mind and counsell; called the light of the World, Mat. 5.14. the starres in the right hand of Christ, Rev 1 16. to shew, as these are filled with light for ruling the day and night, Gen. 1.16. So are Gods Messengers replenished with di­vine and heavenly knowledge, Iob 33.23. Who for this end are also. I. Called interpreters for the evident and plaine unfolding of the mind of [Page 169] God contained in his Word, Gen. 29.10. As Jacob rolled away the stone, opened the Wells which were shut up, that so the sheep might drinke, so doe these open the sacred Fountaines of living Water, and by the bucket of their wisedome do draw wa­ters out of the Wells, which are deeper than the Well of Jacob. II. By their nearness unto God, they are his mouth, Je. 15.19. His fellow labourers, 1 Cor. 3.9. his stewards, 1 Cor. 4.1. III. By the place wherein he hath set them, he hath made them as eyes to the body, Cant. 7.4. As watchmen to the city, Jsai. 62.6. as guides to the blind, Rom. 2.19. as Physicians to the sicke, Ier. 6.14. IV. By the charge given to the people, to attend to their Doctrine, to seek the knowledge of the truth from them, as water from a full Fountaine, Mal. 2.5, 6, 7. And that they should be thus acquainted with Gods counsell is very behoofull.

1. In regard of the high and heavenly nature of the Scriptures, which they must unfold, these are like Sampsons riddle, of that difficulty, that they cannot be opened, unles we plow with Gods heifer, a store-house, whole locke and doore can­not be unlocke without Gods key, a light which cannot be beheld with a humane eye, a treasure which cannot be digged up with the hand of hu­mane abilities, this is a wisedome no where to be learned but in the Schoole of Christ, an ability which cannot be attained but by the peculiar work of Gods Spirit; Sapientissimum esse oportet & per­spicacem in omnibus sacerdotem, & mille ut dicitur ex omni parte oculos babentem, saith Chrystome, and this another calleth, ars artium, scientia scientia­rum, [Page 170] and Augustine, tanta est Christianarum pofun­ditas literarum, ut in eis quotidie proficerom, si eas so­las, ab ineunte pueritia, usque ad decrepitam se­nectutem maximo otio, summo studio, meliori inge­nio conarer addiscere, &c. Therefore the Apostles must stay at Ierusalem till the Holy Ghost were given: Luc. 24.49. the deepest counsels of men are but a shallow brooke to this foord, as Prov. 18.4. so much more are the Words of Gods mouth, and as Prov. 20.5. so he must be a man of understanding, who will draw out these waters, for 1 Cor. 2.14.

2. In regard of the wiles of Satan, his devices are deep, Rev. 2.24. not a shallow but a deep wa­ter, 2 Cor. 2.11. the wayes of sin and Satan are as Agur said in another case, Prov. 30.18, 19. they have need of more than Eagles eyes, who shall trace them out, Rev. 12.9. he is an old Serpent, full of subtilty, experience hath added much to his naturall policy, the Shepheard hath need of much wisedome that shall keep his flock from this Lion, the guide must have his eyes open, look circumspectly about him that will keep the feet of them that are conducted free from this snare, he must be a wise Generall, who will perserve his Spuldiers from the arrowes of this warriour, none but Gods counsell can give us this wisedome.

3. In regard of the craft and subtlety of Satans instruments, he doth not chose the foolish, but the Serpent the wisest of the beasts, Gen. 3.1 he taketh not babes but the Wisemen, the great disputers of the earth, 1 Cor. 1.18, 26, 27. Absolon hath Achitophel whose counsell was as the Oracles of God. The ad­versaries of Gods truth, the men, whome Gods [Page 171] Messengers must encounter with do take crafty counsell, Psal. 83.3. they hide their wolvish nature under a sheep skin of faire pretences, Matth. 7.15. their dark and diabolicall intendments under a white, an innocent, and angelicall appearance, 2 Cor. 11.14. therefore likened to foxes the subti­lest among beasts, Luc. 13.32. Cant. 2.15. Unto merchants, none of the weakest reach among men, 2 Pet. 2.3. to men for their wisedome, to women for their faculty in alluring, to horses prepared to the battel for their courage, to Lions for their cruelty, to Scorpions for their poysoning the Souls of men with false Doctrine, Rev. 9.7, 8, 9, 10. To a Leopard. I. For their variety of heresies, super­stitions, traditions, resembled by the Leopards spots. II. For their pleasures honours, riches, voluptuous living, easy attaining of life eternall, art of drawing many to them resembled by the sweet smell of the Leopard. III. For their speed and swiftnes in executing their plots, in spreading their Doctrines, likened by the swift motion of the Leopard. IV. For their malignant disposi­tion against Gods people, as the Leopard flieth upon man, pulleth out his eyes; so do these keep the people in blindnes, rob their bodies of their tempo­ralls, & their Souls of their Spiritualls, they are also likened to the feet of a beare for their fast-holding of what they get, Rev. 13.2. and 2 Thes. 2.9, 10. To encounter with such enemies, so furnished as these, there is need of much wisedome, need of be­ing well acquainted with Gods counsell.

4. In regard of the difficulty of discerning mens foul-diseases, sinfull men dig deep to hide their [Page 172] sin, Isai. 29.15. as Achan hid his golden wedge, Ios. 7.22. they keep their sin close as Rahel sate fast upon her Fathers Idols, Gen. 31.34. and Ier. 17.9. this is a theef which we shall never find out by a Candle of our owne kindling, a disease which will never be healed by a medicine of our owne ma­king, like the evill Spirit which would not go out by the Sonnes of Sheva's conjuring, but Ier. 23.22. therefore Cant. 7.4. The teachers of the people are likened to a tower for their vigilancy, to a tower of Ivory for their purity, to eyes for their under­standing, to Fishpooles for the letting of the people to see the face the quality of their estates, for wa­tering them with the Doctrine of life and salva­tion, to a nose like the Tower of the Lebanon for their judgment in finding out the sins, and discern­ing the states of the people, as men discerne smels by their nostrils.

5. In regard of the weakeness of mens capaci­ties, they cannot conceive the things of God unles we plainely unfold them, rightly, and powerfully apply them, they cannot walke in this path unles we guide them, Acts 8.31. they are Children and we must draw forth the breasts of the Scripture to them, they are ignorant and know not the sound of this musick, 1 Cor. 3.1, 2. 1 Cor. 15.7, 8. 1 Tim. 5.18. unles we give the distinction, they cannot feed on the Corn in these eares, before the Ministers of God, like the oxe do tread it out: Therefore in these and such like respects, it is very needfull that every faithfull Minister should be after a peculiar manner acquainted with Gods counsell.

Use. Such therefore as are deprived of the true know­ledge [Page 173] of God, and have not after a peculiar man­ner acquaintance with Gods counsels, are altoge­ther unfit for the Ministeriall function, the blind are unfit to lead the way, descry the snares, foresee the thiefs, forewarne their followers of ensueing dangers, disswade them from the crooked, incou­rage them in the right way, a lanterne without light is unusefull, a Lamp that hath no Oile is un­profitable, ignorance in them that possesse the place of Ministers, doth not onely make them un­profitable, but also very perilous to the people, as an ignorant Physician to the patient, an unskilfull Pilot to the Ship, Mat. 15.14. II. They have no approbation in Gods sight, Hos. 4.6. (Considera saith Ierome) sacerdotis esse officium de lege interro­gantes respondere: si sacerdos est, sciat legem Domini: si ignorat legem Domini, ipse se arguit non esse sacer­dotem Domini, sacerdotis est enim scire legem & ad interrogationem respondere de lege: A blind eye is as no eye, an empty well is as no well, cathedra non facit sacerdotem, sed sacerdos cathedram, non locus sanctificat hominem, sed homo locum; Qui bene sede­rit super cathedram honorem accipit ab illa, qui male sederit injuriam facit cathedra, Chrysost. in Mat. 23. III. These cannot descry the cunning of Satan, the grovth of sin, the good from the bad any more than a blind Watchman can see the coming of the enemy, a blind Gardener the encrease of the weeds, or a blind Sheepheard the goates from the Sheep, he cannot separate the precious from the vile, Ier. 15.19. Eze. 22.26. IV. The accompt of these men at the last will bee fearefull, when they shall be con­strained to answer for all the Souls that have pe­rished [Page 174] for want of instruction, these cannot say as Paul, 1 Thes. 2.19. Acts 20.26. but as Ezek. 3.18. and such as have Pastours not acquainted with Gods counsell, unable to informe them in the way of life and salvation, are bound neither by the Lawes of God nor godly men to attend upon them, & whosoever doth confine himselfe to them hath no more sure ground to expect salvation, than a Child depending upon my breast, having no breasts.

Use 2 Therefore here you see how needfull it is that Gods Ministers should be well acquainted with Gods counsels, perfectly instructed in the Scrip­tures, like Timothy, 2 Tim. 3.15, 16. able to Mini­ster a word in due season, Isa. 50.4. Like a good steward bringing forth new and old out of his store, Luk. 13.52. Like a Lamp full of Oile giving much light of heavenly knowledge, 2 Cor. 4.6. Like fountaines full of these waters, as the Fishpooles of Heshbon, that so they may refresh the wearied Souls of Gods people.

Ʋse 3 This must make the people resort to them more frequently, attend their Doctrine more carefully, that so they may be made wise unto salvation, for these are appointed of God to feed men with knowledge, Ier. 3.15. to build them up in grace, to hew them, square them, and fit them for the Lords building, 1 Cor. 3.9. Ephes. 4.11. to guide them in the way wherein they should walke, Luk. 1.79. to resolve them when they are doubtfull, Mal. 2 7. to open to them the great things of Gods Law, Acts 10.33. to comfort them when they are af­flicted, Isai. 50.1, 2. to heale them when they are [Page 175] wounded, Isai. 61.1, 3. Therefore come to these as Iacob to Aegypt for bread-corn, when there was a famine, as the men of Gibeon to Iosuah, when they were beseidged by the Amorites, Gen. 42.1. as Israel to Moses when they were stung by the fiery Serpents, Ios. 10.6. as the Children to the nurses ordained to feed them, Neh. 21.6. Open your eares to their Doctrine, subject your necks to the yoake of Gods precepts, Ephes. 2.7. Follow their counsell with cheerfulnes, and you shall find your Souls replenished with many sweet consola­tions, and as themselves are, so will they cause you following their counsels to become the friends of the Lord Jesus, and thus are we come to the third observation.

Doctr. Every faithfull Minister of God is an unfained friend, of God, therefore they are called his friends, Joh. 15.15. men after Gods owne heart, Jer. 3.15. and Paul found his heart cleaving unto God so firmely, that Rom. 8.38. And every Mini­ster must endevour to shew himselfe the friend of Christ.

1. By walking in the steps of Christ, by being holy as Christ was holy, by yeelding sound obe­dience to his precepts, by shining in the integrity of his conversations, this is the way to testify our love and friendship, 1 Joh. 5.3. and Joh. 15.14. He that liveth ill is an enemy to the Lord Iesus, though he preach well, the gall of bitternes is in his heart, though he seem to have a honey-comb in his mouth. Like Iudas, he betrayeth Christ by his ungodly walking, while he seemeth by his Doctrine to give him a friendly salutation.

2. By their diligent, conscionable, faithfull, and powerfull preaching by being instant in season and out of season, 2 Tim. 4.2. By dividing the word aright giving every man his portion, 2 Tim. 2. [...]5. as Eccles. 11.2, 6. Taking every opportunity, Gal. 6.10 going up and down doing good and tea­ching the Servants of the Lord the way of God, making it their joy and their glory to turne men from iniquity, 1 Thes. 2.19. 2 Cor. 1.11, 12.

3. By bearing contentedly all reproaches, by undergoing readily any losse, for the honour of Christ, for the testimony of his truth.

4. By doing the duties of our calling with a willing and ready mind, 1 Pet. 5.2, 3. in love, 2 Cor. 5.14, 15. and as the Minister must in this man­ner shew themselves the friends of God; So must the people shew themselves to be the friends of Christ by attending on the Word diligently, re­ceiving it thankfully, subjecting to it patiently, readily, cheerefully, bringing forth the fruit there­of abundantly.

VERS 30.

MEn of the best and most sanctified abilities are least conceited of their owne good­ness, the deepest rivers run with the greatest silence, the fullest vessell giveth the least sound, the more we partake of Gods fulnes, the more sensible we are of our owne naturall emp­tines, the more fully we are encompassed with the light of the Sun, the more we see the deformities of our bodies and of our garments, the more fully we are acquainted with what is amisse within us, the more vile we are in our apprehensions, the [Page 214] more we see our selves obliged unto God for his goodnes, the more we see our selves bound to give him the glory of all our abilities, and with the Bap­tist to become even ignominious, that God and the Lord Jesus may appear the more glorious:

The Baptist in these words shewed his Disciples, that as the day starre, though bright & glorious in it selfe, yet when the Sun appeareth doth altogether vanish, so he, though greater than all the Prophets, in going more imediately before Christ, in point­ing him out more plainely, more fully than any other, yet Christ the Sun of righteousness now ap­pearing, he must become as a light that is extin­guished, the eyes of men must be no more fastned on him, he must now become as nothing, and Christ must be all in all, his honour, applause, re­spect, attendance, and high estimation, which he had in the hearts of the people, must decay and be­come as nothing, and all men must now fasten their eyes on Christ, attend his Doctrine, beleeve in him for salvation, imbrace him as the fountaine whence all felicity doth take its originall, as the tree of life, the Prince of their peace;

In the Words we have set before us. I. The wonderfull humility of the Baptist in translating all the honour unto Christ, in being contented to decrease. II. His care to have all the honour ascribed unto Christ, though with the losse of his owne honour among men, he must increase though I decrease. III. The exceeding glory of Christ, or the graduall manifestation, of the honour of Christ, the glory of Christ was such, that the Baptist, though greater than all the Prophets; yet was nothing in [Page 215] comparison of Christ, and such was the honour of Christ, that it did not all appear at once but by de­grees; it was an encreasing honour, from the for­mer we learne.

Doctr. That Gods faithfull people are of a meeke and humble disposition, therefore likened to little Children, who of all sorts of people, Mat. 18.3. Ioh. 10.27. Mat. 10.16. are least tain­ted with pride, ambition, and high conceits of their owne worthines, the sheep, the most gentle among cattle, the dove, the most meek among birds, this they are exhorted to put on as a garment to cloath them, Col. 3.12. this they are charged to seek, Zeph. 2.3. this is required more than all externall sacrifice, Mic. 6.7, 8. this is one branch on every tree growing within the pale of Gods Orchard, Mat. 11.29. Gal. 5.22. the lesson of every Scholler in the Schoole of Christ, the livery of every follower of the Lord Jesus, a fruit of Gods Spirit in all Gods Servants, and that Gods Children are an humble people doth appeare.

1. By the sight and sence of their owne un­worthines, they are in their owne apprehension uncleane as any leper, men of polluted lips, full of abominations, altogether vile Iob 40.4. full of corrupt, and unsavoury wounds, void of all soundness, replenished with loathsome diseases, Psal. 38.5, 7. the chief of all sinners, 1 Tim. 1.15. their estate in their apprehension, is as a house, wherein is no one good thing, no one clean person, Rom. 7.18, is as a garden full of filthy weedes, a vineyard overgrowne with thornes, a tree that hath nothing but fading leaves, a fountaine full of uncleane waters, a body covered with rotten rags, [Page 216] Isai. 64.6. so that they abhorre themselves, and repent in dust and ashes, Iob 42.6. and being thus vile in their owne apprehension, they must needs be humble.

2. By the stirring, struggling, and striving na­ture of sin within them, it is not asleep, it lieth not like a dead man, as it doth in the hearts of carnall, and unregenerate people, but it fighteth, and war­reth like a Souldier, Gal. 5.17. It is not like a resty jade in the pasture, but in the bridle under spur whip; It is as pricks and thornes in their sides, as the Canaanites were to Israel, Iudg. 2.3. as a heavy burthen on their backs, Psal. 38.4. as a dead body, a rotten carkasse, unsavoury, noisome, hatefull, a continuall vexation, Rom. 7.24. afflictions are very availeable to make and keep a man humble, but the feeling of the nature and operation of sin, as working more immediately upon the soule & con­science, is much more forcible to drive man out of himselfe to make him humble, this will make a man endued with a propheticall Spirit to say, Prov. 30.2, 3. It will make a man of the rarest endowments of the greatest industry to say, Rom. 7.24. and for this it is that God doth leave sin in the hearts of his Servants, 2 Cor. 12.7.

3. By the continuall, subtle, and violent assaults that Sathan doth make against them, he spreadeth snares, and layeth stumbling blocks in the way to make them fall, he seeketh as a Pyrate to rob them, like an enemy he layeth continuall siedge against them, 1 Pet. 5.8. Ephes. 6.12.16. hunteth like a roaring Lion to make a prey of them, he casteth his fiery darts at them to af­fright such, and if it were possible, to burne, and [Page 217] utterly consume them, he raiseth many stormes within and without to disturb and amaze them, so mighty, so incessant, so fraudulent are his at­tempts, that as Israel said in another case, Psal. 124.1, 2, 3. So do Gods people in this case, and by this meanes it cometh to passe, that as the Princes of Israel, and the King humbled themselves when Shesack had taken some of their Cities and was come up against Ierusalem, 2 Cro. 12.5, 6, 7. so the people of God perceiving how this Prince of dark­nes taketh advantages against them, how he is in continuall warre with them, how they are buffeted by him, do still walk humbly before the Lord, and this is one use God doth make of him, 2 Cor. 12.7.

4. By the disposition and qualification of their hearts, of Lions they are become Lambs, Isa. 11.6 of hard they are become soft and tender ground, trembling at the Word of God, Ier. 4.3. contrite and breake thorough godly grief and sorrow, as a high building beaten to the very dust, Ps. 51.8 as a strong body having all the bones broken, emptied of all conceit of their strength, abilities, excellencies, Act. 9.4. cast like Paul from the horse back to the ground, denying themselves their owne reason, affections, purposes, thoughts, ends, renouncing their owne wisedome as folly; Psal. 31.12. Ps. 147.3. looking on themselves as on a Lamp that hath no Oile, as on a broken vessell wherein is no liquour, as on a wounded body wherein is no soundnes.

5. By the nature and operation of true and sa­ving grace, wheresoever this taketh possession, it maketh the heart meek and humble according to the sway, and dominion which it beareth, the full [Page 218] eare of Corn boweth downeward, the full loaden ship goeth deep in the waters. The nigher Abra­ham came to God, the more humbly he thought of himself, Gen. 18.27. The more grace any man hath, the more hee seeth the deformity of his owne hearts; the obliquity of his wayes, the unprofita­blenes of his works, Luk. 17.10. it maketh them loath themselves, Ezek. 36.25, 31. This maketh them esteeme others better than themselves, Phil. 2.3. to neglect temporall and externall dignities, Heb. 11.24. Christ Iesus, in whom was the fulnes of all holines, was the most compleat, and absolute patterne of all meekness, Mat. 11.29. Ioh. 15.3. this is a jewell wherewith they be alwayes ador­ned, a garment with which they be every day cloa­thed, without this they think themselves naked, 1 Pet. 5.5. Humility waiteth on true grace, like the handmaide upon the Mistriss, like the threed fol­lowing the needle, the light attending the Sun, the Daughter the Mother, Ruth Naomi, Gal. 5.22. this is one of the wayting maids belonging to this Princesse, one of the branches which springeth from this roote.

6. By the work of Gods Word upon their hearts, this like a hammer doth breake and bruise them, like fire doth melt them, Ier. 23.29. like an axe laid to the roote of the tree it doth cast them to the ground, Mat. 3.10. like dew it doth soften their hearts, which are hard as clay under a long Sun shine, Deut. 32.2. Like a warlike weapon it doth cast down the mighty Holds of sin, maketh high thoughts stoope, 1 Cor. 10.5. maketh hils to become low as the Valleys, Luk. 3.5. As the Priest [Page 219] looking upon & pronouncing the leprous uncleane caused him to lay his hand upon his mouth, and to cry uncleane, Lev. 13.44, 45. So the Minister of the Lord, presenting to Gods people the leprosy of their Souls by the Ministry of the word, causeth them, Acts 2.37. Rom. 7.9. As David by his per­swasions and proffers, 2 Sam. 19.14. so God by the Ministry of the Gospel doth bow the heart of the people, Psal. 45.5.

7. By the opinion and apprehension they have of their owne works, their best performances, their sincerest duties, they look upon them as on wa­ter running through an impure channel, on silver mingled with much drosse, a heape of Corn mixed with much chaffe, an apple having much rotteness within it, their understanding like Leah is bleare-eyed, their faith like a palsy mans head hath much shaking in it, Joh. 11.44. their will, like Lazarus, comes forth of the grave bound hand and foote, Gen. 32.31. their love is but like a fire in green zeale, like the flying of a bird whose wings are broken, in their best duties they halt like Jacob, and find occasion of humiliation after the per­formance of their choisest service, need to pray for forgivenes of what is amisse, for Iob 9.3. Psal. 143.1, 2.

8. By the afflictions which doe befall them, Mat. 8.25. Luk. 22.31. Ps. 129.3. Hos. 6.1. Heb. 12.7. they are a ship tossed, a tree shaken, corn winnowed, spice bruised, a field plowed, a patridge hunted, a body Physicked, a Child corrected, an oxe in the yoake, a tree under the pruning knife, Zeph. 3.12. Psal. 34.19. Heb. 11.25. and this will keep them low and humble, this will make them stoop, and [Page 220] bow down to the commandements of the Lord. Ier. 31.18.

9. By the base estimation the World hath of them, they are in the eye of the World as the dung, and the off-scouring of all things, 1 Cor. 4.13. as monsters, signes, wonders, Isa. 8.18. Zach. 3.8. ga­zing stocks, Heb. 10.53. excommunicated persons, Luk. 6.22. pestilent people unworthy to live upon the face of the earth, Acts 22.22. Acts 24.5. driven into dens and caves, Heb. 11.36, 37. and by this meanes they are also kept meek and humble.

10. By the sight and apprehension they have of God, which others have not, they by faith see him who is invisible, are sensibly affected with the beauty, brightness and Majesty of his holines, so affected with it, that as Daniel, when he saw the vision, Heb. 11.37. Dan. 10.8. So they in this manner behol­ding God, to be a God of infinite holines, righ­teousnes, wisedome, are ashained of their owne corruption, and all thought of their owne excel­lency departeth from them, this maketh the very Cherubins cover their feet, Isai. 6.2. and vers. 5. now put all these together, and they make this ar­gument; that people, who are affected with the sence of their owne unworthiness the struggling of their corruptions, assaults of Satan, whose hearts are broken endued with true grace, melted by the Word, basely conceited of the best of their works, loaden with affliction, reproaches in the World af­fected with the beauty of Gods holines, that people is an humble people, but thus are Gods people.

Use. This therefore acquainteth us with the dange­rous [Page 221] estate of all men of high, haughty and ambi­tious Spirits, of men that are puffed up with the conceit of their owne excellencies, that soare (at least in their owne imagination) upon the wings of their owne abilities, who will needs in­crease in the eye of the World, though it be to the decrease of the honour of Christ, and to the re­proach of their brethren, such men are surely stran­gers to the Spirit of the Baptist, have little expe­rience of the heavy burthen, of the loathsome na­ture of their owne corruptions, of the merit of their doings, the wages due to their labours, this is a sin arising from present and the increase of tem­porary and common endowments, either internall, or externall: when men look on humane abilities as Nebuchadnezar upon his palace, Dan. 4.30. as the peacock upon his feathers; as Rabseca upon his Masters victories, 2 King. 18.33. then they swell, this is a sin arising also from the forgetfulnes of God, men consider not that all they have is raine falling from the cloud of Gods bounty, fruit ga­thered from the tree of Gods favour, and hereupon they magnify the strength of their owne arme, celebrate Philistia, like the Dagon of their owne wit, and endevours, Hab. 1.16. of this the Lord for­warned Israel, Deut. 8.14. and of this we have all great cause to be very carefull, for. I. This is a sin repugnant to our very originall and begin­ning, we are not our owne workmanship, a house of our owne building, Job 10.8, 9, 10, 11, 12. but the hands of the Lord have formed us, now shall the vessel magnify it selfe against the potter? Isai. 29.16. Deut. 32.18, 19. but Isai. 64.8. and besides God made our [Page 222] bodily part out of the dust, whereon our feet tread, Gen. 2.17. hence Job. 4.17, 18, 19, 20, 21. pride is a sin which doth repugne our very crea­tion. II. This is a sin repugnant to the tenure of all our endowments, our goods, and lifes are held at the will of the Lord, we are but stewards, he may take them when he pleaseth according to our abili­ties will be our reckoning, 1 Cor. 4.1. Luc. 16.2. so that in our selves we are an empty vessel, ha­ving nothing but what God hath given, Gen. 31.9. Iac. 1.17. III. This maketh us uncapable of the grace of Gods Spirit, a full vessell is uncapable of new water, a full hand of a new gift, a full stomack of food, these say to instruction as Esau to Iacob I have enough, Gen. 33.9. thus Rev. 3.17. Ioh. 9.41. While Paul was on horseback he was uncapable of instructions, therefore the Lord smote him to to the ground, Acts 9.3. IV. This maketh God to crosse, curse and punish us, to be after a pecu­liar manner an enemy against us more than against any others: pride maketh a man set himselfe in Gods seate, rob God of his honour, reject Gods precepts, despise his fellow brethren which are Gods Workman ship, and for this doth God be­come an enemy to the proud, and when he giveth grace to the humble, yet he resisteth the proud, Iac. 4.6. When he doth encrease the gifts of the meek, he will take away what he hath given to the proud, leave them destitute like a Well without water, a tree without fruit, leaf, or branch, hence Luc. 1.53. They who feel themselves empty like hungry stomacks, Matth. 5.6. thirsty like dry grounds, the Lord will give abundantly to drink [Page 223] out of the Wells of salvation, but the rich, such as be puffed up with the conceit of their owne goods, these shall remaine like empty vessels, empty of the true knowledge of God; joy of the Spirit, sence and feeling of the Word of God in his heart, as a man will send away him whom he knoweth to have money enough without an almes from his doore, and as a King taketh away weapons, places of dig­nity from them, that lift up themselves and rebell against him, Luk. 14.11. The higher men do exalt themselves, the more God will abase them, as 2 Sa. 15.2. Acts 12.22. therefore let us take heed of all high conceipts of our owne excellencies.

Ʋse. 2 Since Gods people are of a humble disposition, let us try our selves whither we are indued with this humility or not, that so we may know whither we are the Children of God or no; and if you be indued with the humility proper to Gods Children, you shall know it.

1. By the instrument or meanes which doth worke it; and that is the preaching of the Word of God, the Law and Gospel together, this doth awaken the conscience like a sounding trumpet, this throweth down high thoughts, as the sounding of the rams hornes did the Walls of Iericho, Ios. 6.20. this hath made you with the jailour, Acts 16.31. with Paul, Rom. 7.9. this light hath caused you to fall to the ground, like that Acts 9.3. this like Daniels vision, Dan. 10.8. you have felt how the Lord hath pricked your conscience with this goade, Eccles. 12.11. How the wounding of this arrow have made you fall down before the Lord, Psal. 45.4. How this looking glasse, this Sun hath [Page 224] acquainted you with the spots that sticke in your Souls like dirt in a garment, and hath made you vile in your owne eyes, you have experience how God hath laydsiedge against your Souls, how by the Ministry of his word, he hath made you see your owne weakenes, caused you to lay down your weapon, yeeld up your selves, and seek and sue for peace, you have felt how the Gospel of God hath shined like the warme Sun into your hearts, and hath melted your frozen affections, and how God, by his goodnes hath lead you to true repentance, and made you truely humble, as Ios. 5.1, 7, 5. Iud. 5.45. So the people of God have found at the coming of the Word, as Psa. 97.4, 5.

2. By your reverent meek and lowly attention to, and entertainement of the Word of God, re­ceiving it as from the mouth of God himselfe, 1 Thes. 2.13. as that which is the instrument wherein and whereby God will shew himselfe, powerfull in the work of salvation, Rom. 1.16. as the Scepter by which Christ will sway in our hearts, as the Child attendeth with an awfull reverence to the voyce of the Father, the subject to the voyce of the King, the Wife to the voyce of the Husband, so do all Gods people attend with all hu­mility to the voyce of God their Father, King, Husband in the preaching of the Gospel, Isai. 66.2.

Ʋse 3 By your experience, apprehension and feeling of the gracious presence of God in your Souls, Ephes. 3.17. by the comfortable Communion you have with him, blessed enjoyment of him, Ro. 5.5. by the experience of his love shed abroad in your [Page 225] Souls like dew upon the ground, Ps. 24.7. of his dominion and sway in your hearts like a King in his King­dome, of the rare endowments wherewith he doth enrich you, as the dweller doth adorne his house, and as the low valleys are cloathed in the spring with grasse and flowers: the humble soule is the house where God will dwell, Isai. 57.15. and as the inhabitant is present, ruleth, Ioh. 14.21. Ps. 149.4. and manifesteth himselfe in his house, as he garnisheth, defendeth keepeth his house, so doth God the humble, and this doth every humble man find the Lord to be to his soule, Ioh 14.23. Rom. 8.9, 13, 14, 15.

4. By the holy, gracious, experimentall and saving knowledge you have of God and his Word, 1 Pet. 2.2.3. Mat. 3.12. Isa. 61.1 Eph. 1.13 14. that is, by the gracious tast you feele of the goodnes of God in your hearts, of the working of his Word upon your Souls, in purging out your cor­ruption, subduing the lusts which fight against the Soul, healing the wounds which sin and Satan, darts have made in the conscience, stablishing your faith, sealing up the forgiveness of sin, acquainting you with the counsell and purpose of God towards your Soul; the deep things of God, 1 Cor. 2.9, 10. are revealed to them who are humble as babes, Mat. 11.25. as the poor man by his wisedome de­livered the citty, so the poor in Spirit, Eccle. 9.14, 15. they onely have the wisedome to know the things of God, and to deliver their Souls, Prov. 11.2. Psal. 25.9. for these onely doe subject themselves to the Doctrine of life and salvation, Isa. 11.6. and Isai. 61.1.

5. By the joy which you find in your hearts, when the Children and Church of God are deli­vered out of any dangers, enriched with any fa­vours, [Page 226] and when the adversaries thereof are sup­pressed, Rom. 12.15. the meek do mourne with them that mourne, are afflicted with the affliction of Joseph, Hab. 3.16. Ezra. 9.3, 4. Neh. 1.4. and therefore they rejoyce at their welfare, as at their owne prosperity, take the mercies of God be­stowed on their brethren as on themselves, there­fore Psa. 34.2. Psa. 69.32. to rejoyce at the pro­motion of the Gospel, encrease of Gods people, enlargement of Gods Kingdome for the Gospels sake, is as a signe we are humbled.

6. By the emptines and vanity which you find in the creature, in every thing, saving in God, in your owne endowments, in your works, in your possessions, in all the furniture of the earth, when you look upon the wealth, riches, pleasures, ap­plause of the World, and on all your owne perso­nall gifts, and can say of them all as the Psalmist in another case, Psa. 33.16. they are all vaine, for the day of battel, wherein we must fight against Satan and our corruption; when we can in affecti­on value them as an empty vessell, a broken ci­sterne, a cloud without raine, a broken tooth, and a foot out of joynt, as a sheath without a sword, a shell without a kernell, a Lamp without Oile, a vaine thing, when we can set the Worlds counsell and proffers thereof at naught, as they did the counsell of the Lord, Prov. 1.25. When we can esteeme it as the Lord calleth it, Amos 6.13. When we can look upon it as upon an Aegypt, Isa. 30.7. the comforts thereof as on that, Zach. 10.2. when we can willingly accompt all losse, Phil. 3.8. and [...] in this manner deny our selves, and seek all [Page 227] fulnes in God a lone, and cast our selves wholly upon him, this is a signe that we are truely hum­bled, Mar. 8.34. 1 Pet. 5.6, 7.

Use. 3 This must move every man to labour for this meek and humble disposition, that so he may be able by these evidences to assure himselfe, that he is the Child of God, and to comfort himselfe in the Lord, this was the charge our Saviour gave to his Disciples, the first lesson he would have them learne, Mat. 11.29. a lesson without the learning whereof they could not be his Disciples, Mar. 8.34. and it should be our care in the first place to learne this, as men in their buildings first dig low, and lay the foundation, else all the building besides will fall, so must we first lay a deep foundation, or else all our other labour will soone come to nothing, and to this let us be moved.

1. Because the more we have denied our selves, the better we shall be approved with God, the lesse we are in our owne eyes, the more precious shall we be in the eyes of God, Isa. 66.2. things which in their owne apprehension are poor and base hath God chosen, 1 Cor. 1.27. the deformed bush was the tree wherein God appeared, Exo. 3.2.

2. Because the lesse we see in our selves the more we shall see in God and Christ, the hungry see, abundance of goodnes in that food which the full stomack despiseth, they who want this humility, say of God and his Ordinances, Job 21.14. Mal. 3.13. but the truely humble utter another lan­guage, Psal. 63.1, 2, 3. Psal. 84.10. Psal. 27.4. they who want this Isai. 53.2. but to others, Mal. 4.2.

3. Because the more humble we are, the lesse irksome wrongs, injurie and the burthens of affli­ction shall be, the lowest trees and buildings are least assaulted and endangered by the wind, thus Neh. 1 2 3. 2 Sam. 16.11.

4. Because the more humble we are, the more we may be assured of our nigher, and more spiri­tuall and familiar converse and acquaintance with God, for the more thoroughly we apprehend the beauty of Gods holines, the more apprehen­sive we are of, and the more we are affected with our owne vilenes, Gen. 18.27.

5. Because the more humble we are, the more we shall fructify in the grace of Gods Spirit, Iac. 4.6. as Gen. 29.31. the low valleys do usually drink in most raine, beare most fruit, as Psal. 63.13. so Neh. 24.5, 6.

6. Because the more humble we are, the more honour we shall have, Jud. 6.15, 16. Prov: 15.33. as Abigail who cast herselfe at the feet of David was afterward made his companion in wedlock, 1 Sam. 25.41. as Luk. 5.8, 9, 10. so Luk. 14.11. as Luk. 15.16, 22.

7. Because the more humble, the more sweetnes, nourishment and spirituall refreshment shall we suck from the breasts of the Gospel; this will make the Ordinances of God to be as a pleasant river to the thirsty soule, as Physick to him that is loa­den with many and dangerous diseases, Iob 33.22, 23. as a hand taking of a heavy burthen from an­other mans shoulder, Mat. 11.28. as the shadow of a great tree refreshing the wearied traveller, Isa. 61.1 Gods Ordinances are not so sweet and delightfull [Page 229] to any as to the truely humble, a lively sence of our owne vilenes, a true apprehension of our owne unworthiness maketh Gods Ordinances much the more sweet and savoury to our palates, Prov. 27.7. Mat. 5.6. their understandings shall be filled with knowledge, their affections with lone, zeale, holy and fervent desires, their hearts with peace, and all manner of contentments, they shall find such ful­nes, such satisfaction in them, as all the World could not afford the like unto them, in trouble they shall be filled with peace, in affliction with pa­tience, in times of opposition with courage, in the dayes of scarcity with contentment, hence Phil. 4.11, 12, 13. Psal. 22.26.

8. Because the humble shall have a competent and comfortable portion of things appertaining to this life, they shall find a blessed contentment in their estate, a mervellous fulnes in the little they doe enjoy, God will so frame their minds, that a little shall quench their thirst, 2 King. 4.43. a little shall satisfy their hunger, a little shall fill their hand, God will put such a fulness into it, that they shall find no want, but shall say, Psal. 16.5, 6. their estate shall be like a little vessell full of lic­cour, a little tree well loaden, a little spring alway running, a little shell filled with a good kernell, like that widowes cruise, 1 King. 17.14.15, 16. Ioh. 6.11, 12 13 as Ioh. 2.7, 9. So can Christ make the poor estate of Gods people, which is weake and slender as water, to become pleasant as wine, when the great estate of others is like a great vessel emp­ty of liccour, a great shell without a kernell, great dry bones without marrow, a high tree without [Page 230] fruit, as Eccles. 5.12. this is a priviledge belonging to the meek, Psal. 37.11. Matth. 5.5. Psal. 34.10.

8. Because the humble shall persevere unto the end in the way of the Lord, in the duties of true ho­lines, trees of deep roots endure the violence of the wind best; houses of a deep foundation stand lon­gest: the more humble men are, the more earnestly they seek to be filled with that fulness which is in God, the more firmely they rely upon God, the more contentedly they receive and sustaine all wrongs and injuries; the lesse advantage Sa­tan hath against them, the more willing & cheere­full intertainement they give to all whole some in­struction, the more fully doth God pour out his Spirit upon them, and therefore these of all others continue most constant, Isa. 29.19.

VERS 31.

THe Baptist having endevoured to remove from himselfe the sinister opinion which the Disciples conceived of him, now he plainely deli­vereth his opinion of Christ, sheweth by another comparison how farre he excelleth all others, how much he is superiour to all others, likening Christ to a King or supream Commander, who speaking [Page 235] from his throne or tribunall is to be hearkned unto with all reverence, but likeneth himselfe to one whose seate is in the dust, infimetily inferiour unto Christ, he who cometh from above, who is not onely God-man, but also God, who teacheth di­vine and heavenly things, in whom is nothing but that which is heavenly and full of Majesty, he is above all in the excellency of his nature, authority, power, wisedome and ability to unfold Gods coun­sell, being the onely begotten of the Father, in the bosome of the Father; no creature, man nor Angel being any thing in comparison of him; but he who is of the earth, even every man, who hath an earth­ly originall and beginning, is earthly, ignorant carnall, weake, savouring of the things of the earth, and can no further savour, perceive, or speake of the things of God, than as they are revealed to him, by him, who is from above. The Words set before us. 1. Christs excellency. 2. Mans in­dignity. Christs excellency is set forth. 1. By his originall he cometh from above. 2. By his Do­minion, he is above all. Mans, indignity is set forth. 1. By his originall or from whence he is, from the earth. 2. By his quality or disposition, earthly. 3. By his practise; speaketh of the earth: first of Christs originall he cometh from above, that is usually in Scripture said to be from above, which is from heaven, Acts 2.19. which is ex­cellent and of great accompt, of a spirituall and heavenly nature, Gal. 4.26. or doth belong to a heavenly life, Col. 3.1. The Sonne of God is said to be from above, because he is God coequall with the Father according to his divine nature; from [Page 236] the Father by eternall generation, as he is the se­cond person in the Trinity, he is said to come from above, in that he assumed our nature into the unity of his person, dwelt in our flesh, appeared in the forme of a servant to work out our redemp­tion.

Doctr. That Christ Jesus, who came to work out our redemption with a divine, and heavenly origi­nall and is even the Son of God by eternall gene­ration, Prov. 8.22, 23, 24, 25, 30. Psal. 2.7. Phil. 2.7, 8. Mat. 3.17. and this it behoved him to bee.

Reas. 1 For the full expression of Gods unspeakeable love to his chosen: had God sent a man, an Angell, a meere creature, his love had not beene so great, so excellent, so worthy of admiration, but now when he sent his owne Sonne, his onely Sonne, this did wonderfully disclose his love unto his people. If a King send not a common man, a counsellour, a favourite, but his owne Sonne to be a ransome to redeeme the captived, a Physician to heale the diseased, a teacher to instruct his ignorant subjects, it is an argument of singular love, so Ioh. 3.16. 1 Ioh. 4.16.

Reas. 2 For the sustaining of his Fathers wrath; a bur­then, which would have ground the rocks to pow­der, and the mountaines to dust, a fire, whose heate would have dried up the deep waters of the Sea; a wind which would have overturned all the Cedars of Lebanon, and removed the pillars of the earth out of their places; an arrow, that would have drunk up the Spirits of all the mighty men of the earth, a Wine-presse which neither man nor Angell was [Page 237] able to tread; a cup, which our Saviour himselfe prayed might passe from him; a passion which made him sweat drops of blood, which constrained him to complaine of desertion, Psal. 22.1.

Reas. 3 For the satisfying of his Fathers justice, it was in vaine, Mic. 6.6, 7. Isa. 40.16. the debt was so great that all the World was too little to make satisfacti­on, Isa. 53.10, 11. as Psal. 49.6, 7.

Reas. 4 For the revealing of his Fathers will and coun­sell, a sealed booke which none can open, Rev. 5.3, 4, 5. therefore Ia. 1.18. Col. 2.3. Matth. 11.27.

Reas. 5 For the making of us to be the Sonnes of God by adoption, Gal. 4.4, 5. He, that was the Sonne of God, became a Servant to make us the Sonnes of God by grace, who were the Servants of sin by corruption, he emptied himselfe that we might be filled.

Reas. 6 For the sanctifying and washing away the sin of our Souls, no nitre could cleanse us, Ier. 2.22. Abanah and Pherphar could not wash away the Leprosy of our Souls, nothing but the Jordan of Christs blood could doe it, 1 Ioh. 1.7. This quen­cheth our burning lusts, extinguisheth our carnall and worldly thirst, as Christ came by blood to ju­stify us, so he came by water to sanctify us, 1 Ioh. 5.6, 8. these things he could not work for us, were he not omnipotent, alsufficient and from above.

Ʋse. This teacheth us whence our salvation and ex­ternall happines cometh, not from beneath, not from sheep, oxen, gold, silver, wordly friends, these are empty vessels, withered armes, broken ci­sternes, Physitians of no value, unable to give sal­vation, [Page 238] to lead to life eternall, as King. 6.26. so may all the creatures in the World say in this be­halfe, and as Psal. 33.16, 17. so much more in this case, therefore it is in vaine to build on this; for these are as God said of Aegypt, Isai. 31.3. It is to no purpose to cry to them for they will be as deaf as Baal, 1 King. 18.26. as the Psalmist said of pro­motion, Psal. 75.6. so it is also true of this spiri­tuall promotion, it cometh neither from the Sea, nor from the Land, it cannot be gotten by strength, bought for money, wonne by policy, but as Solo­mon said Eccles. 9.11. so in this case, and as Iob 28.12, 13, 14, 15, 16, 17, 18. so of salvation, for Ioh. 1.13. it is Christ, that is made unto us of God, 1 Cor. 1.30. earthly abilities have no power hereunto, these are a weapon too weake to throw downe the holds of sin, Satan will say to these as to the Sonnes of Sheva, Acts 19.15. these have no power to en­lighten the understanding, 1 Cor. 2.10. no ability to purify the conscience, Dan. 5.5, 6, 7. to cleanse the affections, it is the word and spirit that maketh wise unto salvation, 2 Tim. 3.17. that giveth peace, Isa. 57.19. reconcileth to God, 2 Cor. 5.19. our salvation is wholly from the Lord, Ier. 3.29. and therefore let us regard and fasten our eyes upon the meanes, which is from above, more than on the means which is here beneath, let us seek for hap­pines from above where it may be had, and not here below where it cannot be found, let us not seek for grapes on thornes, and for figs upon thist­les, like them Luk. 24.5.

Ʋse 2 This discovereth the cause why Christ, and his Ordinances have such slender entertainement, why [Page 239] they are no more respected among the men of the World, they are from above, they are not of the earth but from a forreigne countrey, as the Sodo­mites resolved to deale hardly with Lot, because he was a stranger, Gen. 19.9. so doth the Sodomitish World with Christ, Ioh. 15.19. Joh. 9.29. 2 Pet. 2.12. these things are above their earth, 1 Cor. 2.14. as Joh. 4.11. they have no bucket to draw, these things have no savour in their nostrils, 2 Cor. 2.16. as Job 24.17. so Ioh. 3.20. the head stone of the corner is a stone of offence, the way to life is be­come a stumbling block, 1 Pet. 2.7. Ioh. 8.22, 23.

Ʋse. 3 Is Christ Jesus from above, is his originall di­vine and heavenly? then we must also labour to be borne againe from above; to be endued with di­vine and heavenly wisedome, that we may know him, so the many blessings which come by him, a carnall, an unsanctified knowledge cannot con­ceive him, an unregenerate, a profane heart hath no sence and feeling of these things, the carnall palate cannot relish these dainties, the unsanctified eye cannot behold this light, the profane heart cannot intertaine these misteries, Isa. 29.11. Christ appeareth as a worme and no man, Psa. 22.6. as a face wherein is no beauty, Isa. 52.14. as a store-house having no treasure, things heavenly must be looked on with a heavenly eye, holy matters must be discerned by a holy understanding, intertained with sanctified affections, therefore we must pray with the Apostle, Ephes. 1.18, 19. with the Psalmist, Psal. 119.33. and when our understandings are thus inlightned from above, then shall Iesus Christ [Page 240] be glorious in our eyes, Cant. 5.10. as the apple­tree among the thornes and briars, Cant. 2.3. as the Sun among the clouds, as King David in the eyes of his subjects, more worth than ten thousand of the common people, 2 Sam. 13.3. like Saul the head above all the residue of the people, beyond measure more beautifull, more excellent than all the World. II. Then shall we behold in him all fulness, all sufficiency of all good things, such as eye hath not seene, nor eare heard of shall we find in him, 1 Cor. 2.9. we shall find him to be a living foun­taine, whose waters never faile, Joh. 4.14. to be a tree never barren but alway bearing, Rev. 22.10. a sure rock never sinking, Isai. 32.2. a Sun yeeld­ing all fulnes of contentement to his servants, Psa. 84.11. so that they shall say as Elkanah to Anna, 1 Sam. 1.8. and upon better ground than Esau, they shall say they have mongh. III. Then they shall cast themselves and their burthen upon Christ, as upon a never failing friend, a sure foundation, a strong Pillar, a Sepheard able to deliver the flock out of the pawes of the beare, and the jawes of the Lion like David, a wall of fire able to defend his Servants and consume their enemies, for Psal 9.10. IV. Then shall they have a low estimation of the things of the earth, look upon them as on wa­ters, that passe away, as on empty vessels, as on cobwebs soone sweept down, Job 8.14. as on a slippery place where is no standing, Psal. 73.18. as on dung and drosse of little value, Phil. 3.8. as on things yeelding no true contentment, no sound comfort, no sure defence, but are as chaungable as the wind, as a garment, Psal. 102.26. and there­fore [Page 241] they fasten not affections on things here be­low, but on things above.

Use. 4 Is Christ from above? is his originall divine and heavenly, then this may comfort all the Children of God. I. In regard of their emptiness, he hath all fulness, he can abundantly supply our wants, Ioh. 1.14, 16. as the Sea and full clouds fill the chanels. II. In regard of our ignorance, he is full of know­ledge, as the Sun of light, able to make us wise unto salvation. III. In regard of unrighteousnes, he is from above, he is full, & altogether righteousnes; he hath long Roabs to cover us, Ier. 23.6. IV. In regard of trouble of conscience, he is a Prince of peace, Isa. 9.6. Ephes. 2.14. Mat. 8.26.

Verse 32.

The Doctrine of life and salvation is of all things the most infallible, the most certaine; yet of all things hath the worst entertainment in the world: This is the surest guide, yet hath the fewest followers; the best merchan­dize, but hath the fewest buyers; the best Phy­sick, but hath the smallest number of Patients; the truest narration, but findeth the smallest credence in the world. Mat. 7. This is the Rock wher­on the wise man builded, which the rainy tem­pest could not overthrow: This world, as the sand whereon the foolish man built, whose house soon fell: This like the bow of Jona­than which returned not back, and the sword of Saul that returned not empty: 1 Sam. 1.22. The world like Israel, a bow that started back in the day of battel: This like a fountaine, alwayes full of water; the world like the brooks of Te­ma, dryed up in summer. Yet notwithstand­ing all this, the world hath audience, affection, attendance, acceptance, when little or no re­spect at all is given to Christ Jesus; for though that which he testifieth be no other then what he hath seen and heard, yet no man receiveth his testimony.

As in the former verse the Baptist commen­ded our Saviour from the excellency of his [Page 298] person; so in this verse he commendeth him by the certainty and truth of his Doctrine. That which a man doth both hear and see, and whereof he is able to perswade another mans conscience that he must needs know with a most certain and sure knowledge: But in such manner doth our Saviour know what he spea­keth, therefore that must needs be most sure and most certain which he teacheth: And to the end the Baptist might perswade his Disci­ples to believe in Christ, he doth commend Christs Doctrine to them from the certainty of it, intimating to them, whatsoever imperfe­ction, errour, or deceit might be in other mens doctrine, whatsoever occasion there might be of doubting, yet the doctrine of Christ must needs be true, free from all errour: And though it be a doctrine thus void of all exception, so wholsome, good, holy, heavenly, profitable; yet there is no entertainment given thereunto by the world, few beleeve it, love it, subject themselves unto it.

In the verse we have 1. The certainty of Christs Doctrine in it selfe. 2. The enter­tainment given to it in the world. From the first learn.

Doct. 1 That the Doctrine of life and salvation is a most sure and certain doctrine; it is that which Christ saw and heard; it is a light free from all darknesse, a rule exempted from all crookedness, silver seven times purified, no drosse in it, Psalm 12.6. Therefore called a sure word, 2 Pet. 1.19. A foundation whereupon [Page 299] whosoever is built sinketh not, Eph. 2.20. A word more durable then the world, Matth. 5.18. Let­ters more firm, more lasting then such as are written with a pen of iron, and the point of a diamond, they shall never be defaced nor blot­ted out; like the Lawes of the Medes and Per­sians, they shall not alter. Likened to a foun­taine of living water, which is pure and con­stant, Jer. 2.13. And it is evident,

1. By the nature of the Author of it, he is the truth it self, John 14.6. Without sin, with­out guile, 1 Pet. 2.22.

2. By his fulnesse of knowledge, Col. 3.2, 3. John 3.33. As the Sun is full of light, the Sea is full of water; so is he full of know­ledge.

3. By his neer union and communion with the Father, John 1.18. Matth. 11.23.

4. By the opposition which this Doctrine was to meet with from wicked men and de­vils, who would surely have overthrown it, if there had been any errour or imperfection in it; but this is tryed silver, Psal. 12.7. A sure vessel, Luke 23.4. Acts 4.12.

6. For the establishment of the faith of Gods people, who must be builded thereupon, Eph. 2.20.

6. For the discovery of sin, Heb. 4.12.

7. For the pacifying of the conscience, a­gainst all assaults and accusations, Isa. 57.19. 2 Cor. 5.18, 19.

Ʋse 1 If it be so, then beleeve, put confidence, and rest on this sure pillar, a tree that hath firme [Page 301] rooting, a light that cannot be darkened: other foundations may fail, and light too may wax dim; but this abideth for ever, therefore beleeve it.

For the more full setting home of this up­on you, to beleeve, put confidence on this Do­ctrine of Christ, take these following conside­rations.

1. Because it is a Doctrine most beneficial, a doctrine of consolation, Heb. 6.17, 18. A doctrine healing soules, Matth. 8.13. and bo­dies, opening the eyes, Matth. 9.28, 29, 30.

2. Because it maketh all prosper, 2 Chron. 20.20. Like the Ark of Obed-edom: it makes a man like the tree by the waters, Jer. 17.7, 8.

3. Because it is the key that openeth the doores of the Kingdome of grace to soules, Matth. 21.31, 32.

Now that we may beleeve, consider the fol­lowing particulars.

1. Cast away sin: if ever we would believe, wee must have nothing to doe with sin: read these places, Mark 1.15. Psal. 50.16. Psal. 66.18. 2 Cor. 6.14. John 9.31. 2 Tim. 2.19·

2. Deny your selves: consult these Texts for this, John 5.44. Rom. 7.9. John 9.41. Rom. 7.18.

3. See the fulness that is in Christ, meditate on it, Gen. 17.1. John 6.68. John 14.10, 11.

4. Attend the word, Rom. 10.17. Acts 16.14. Eph. 1.13.

Ʋse 2 Follow this fiery pillar, sure guide, best light; say of this as Ruth to Naomi, Ruth 1.16. Follow it as a shadow, the body; and that you may doe it aright, follow it

1. Heartily, Rom. 16.17. Psalm 119.168. 1 Cor. 16.14.

2. Fully: as 1 Kings 18.21. Num. 14.24. 1 Kings 11.6.

3. Universally, Luke 1.6. Psalm 119.128. James 2.10. In every linke, ingredient.

4. Freely, willingly, Psalm 110.3. Psalm 119.32. 2 Cor. 8.3. Phil. 1.15.

5. Holily, 1 Pet. 1.15, 16.

6. Constantly, not going back like Israel, Judg. 7.3. Like those mentioned, 2 Pet. 2.22.

Ʋse 3 Get interest, and make sure of this doctrine of life and salvation to thy soule, cease not till thou finde this.

1. An instructing word, Ps. 119.99. 2 Tim. 3.17.

2. A purifying word, Matth. 3.12. Jer. 23.29. John 17.17. purifying as Jordan.

3. A quickning word, Phil. 2.14.

4. A pacifying word, 2 Cor. 5.19.

5. A rejoycing word, Jer. 15, 16. As the Star to the wise men, Matth. 2.10.

6. A fructifying Doctrine, Matth. 13 24. Deut. 32.2.

But to pass by that observation, and to come to a second, which may be gathered from the second particular, namely the entertainment this doctrine of Christ had, the generality of the world received not, entertained not, loved it not, no man: very few that is; whence observe

Doct. That it is but a very small number that doe faithfully, savingly embrace, and firmly build upon the doctrine of salvation.

Of four grounds in Matth. 13.24. but one savingly received the doctrine of salvation.

This the Prophet complained of, Isa. 53.2. Isa. 65.2. Jer. 8.6. We read of a few Pearles, a few Vines.

Reas. 1 In regard of the Election, Matth. 20.16. now onely those are capable of wisedome, Matth. 11.19.13.11.

Reas. 2 In regard of the strong sway of corruption.

Reas. 3 In regard that the natural man cannot see into Christ, or the Gospel, Job 21.14. Isa. 53.2.

Reas. 4 Because there is an Antipathy between car­nal soules and Christ, as between light and darknesse, 2 Cor. 5.14. Saul and David.

Reas. 5 In regard of the hardnesse of the leaving of all things for Christ and the Gospel: all must be rejected: every false way, that is cleare: but this hard; therefore many men embrace not the Gospel.

Reas. 6 In regard of the strong engagement of the hearts of men to the world, Matth. 6.24. 1 John 2.15. Matth. 8.34.

Ʋse. It shewes that few partake of Christ, because few partake of grace and the Gospel: the num­ber is but few: they are called a little flock: few entred into the Ark the Text tells us: few came into Canaan, and but few embrace the Gospel and receive it.

Not to leave the way of life because few em­brace [Page 301] it. It is no wise project for men to lodge among Tombs, because mad men did, as the Scripture mentions, or to forsake meat be­cause sick men doe: Nor is it any wisedome for men to leave the way of life Christ Jesus and his Gospel, because the generality of men in the world do.

3 This must cause to try what entertainment we give unto Christ, whether our hearts be o­pen to receive his testimony or shut against it; whether it be to us as the dew to the dry earth, or to the hard rock; as Musick to the hearing, or to the deaf ear; as a friend, or a stranger; as a Physitian, or a wounding enemy; and this will be discerned,

1. By the abandoning and exiling of sinne: no man giveth credit to the testimony of Christ, no man giveth entertainment unto Christ, but he thrusteth sin out of the doores of his heart. No man entertaineth his Sove­raign into his house, but he cleanseth his house, beautifieth and adorneth the several roomes thereof; the woman that wiveth her selfe in wedlock, putteth off her menstruous and un­seemly rayment; the Sun appearing in the Ho­rizon, the darknesse, clouds, misty and filthy fogs are dispelled; no man entertaineth Christ the Lord of life, the Prince of glory, but he purgeth his soule, 1 John 3.3. Departeth from iniquity, 2 Tim. 2.19. No man joyneth him­selfe in wedlock with Christ, but is Psal. 45.13. Ezek. 16.9, 10. The Sun of righteousnesse ari­seth and shineth in the horizon of no mans [Page 304] soule, but with healing in his wings; he heal­eth their spiritual diseases, endoweth them with strength of grace, and maketh them fly from sin, as Moses fled from his rod when he saw it turned into a serpent, though before it was alwayes in his hand, he made continual use of it; so when men entertaine Christ once with their soules, though sinne were never so pleasant, delightfull, profitable to them, yet now they hate it as the onely enemy of their soules, complaine of it as the heaviest bur­then, labour to root it out as the most noy­some weed.

2. By the neglect; despising, rejecting of the world: When the Sun appeares, the can­dles are extinguished; when the Prince com­eth, the fellowship, the presence of beggars is not regarded; when Christ is once entertai­ned into the soule, such is his Beauty, Fulness, Majesty, Glory, that then the world, though before very glorious, yet now it is as dung, Phil. 3.8. As withered grass, Isa. 40.8. As a dead thing void of life, beauty, profit, Gal. 6.14. As a thing of nought, Amos 6.13. This maketh them sell all for this pearle, leave all to entertaine him; to forsake goods, Heb. 10.3, 4. Friends, Matth. 10 37. Life, Rev. 12.11. This maketh the grapes of the choicest world­ly Vine be full of sourenesse; the cup of her sweetest wine to be full of poyson; the purest manchet full of gravel.

3. By the holy fellowship and communion we have with Christ, as many as receive him, [Page 305] put their confidence in him, have felowship with him, as the Scholler with the teacher; they sit at his feet, they heare his voice, Lu. 10.39. Jo. 15.15. as one friend with another; communicating their mind to him, he imparting his councels unto them, shedding the warm & shining beames of his love into their hearts, and their hearts refle­cting with love againe to him, as the spouse with the Husband after a more entire manner then with any thing in the world, as the ser­vants with the Master of the family, as the members with the head of the body; his presence with them, his dominion within them, his love to them, is vouchsafed and apprehended after a manner unknowne to the unregenerate world; hee is to the world a sun under an Eclipse Psa. 53.2. to true beleevers, as the Sun in a clear day Mal. 4.2. to sinfull men as a stranger, Ephes. 2.12.1 Jo. 1.6, to others as a brother, a man well known Cant. 8.1.

4. By the comforts wee finde in him, hee refresheth and receiveth the soules of all such as entertaine him, comforteth and delighteth their hearts, more then all the pleasant things of the world, Cant. 1.2. he is to the soules of be­leevers, as the starre to the wise men, Math. 2.10. As a feast to the hungry, Rev. 3.20. as the shadow of a great rock to the weary. Jsa. 32.2. as a precious pearle to the poore; Math. 15.44. when all the world like Baal, is dumbe and cannot utter a word of comfort, then doth Christ rejoyce the hearts of his servants Ro. 3.5. when the world is like an empty pit, then is [Page 306] Christ as a fountaine of living waters, refre­shing the soules of his children, Psa. 4.6. when the abi­lities of the earth are as a candle extinct, then is Christ to his servants a glorious Sun Psa. 5.6. when the world is like a dry breast, then Isa. 66.10.11. God doth give com­fort to all true beleevers, 2 Thes. 2.16. ma­king their joy answearable to their sorrowes, 2 Cor. 1, 5. he will speake unto them when their consciences are perplexed, as once he spake to the disciples, Mat. 14.26.27. as Iohn 14.1.18. Acts. 18.9. and 23.11.

5. By the spirituall liberty and freedome wee gaine by beleeving in him, by opening our hearts to entertain him, though wee are oppressed, reproached, assaulted within and without, burthened with variety of corrupti­ons, ladden with manifold afflictions, yet en­tertaining Christ into our hearts by faith, we shall 1 Jo. 5.4. and Ro. 8.36, 37. bee like Cyrus, Isa. 5.1.2. so 1 Jo. 3.8. Heb. 2.14. so that all that give credit to Christs testimo­ny do feele the fetters of sinne smitten off, the burthen of the iniquity removed, the holds of Satan cast downe, they themselves delive­red Isa. 1.74, 75. made free Jo. 8.36. from the dominion of sinfull lusts, free from the tyranny of Satan the Prince of darknesse, free from the world that it cannot carry us away captives, free to know God, free to love God, free to beleeve, receive, and delight in God. Rom. 6.18. no more the children of the bond, but of the free woman, Gal. 3 31 no more like [Page 397] Lazarus in the grave, but like Lazarus ri­sen, walking after, following, and eating with Christ, obeying, delighting, and rejoycing in him; no more going about the duties of holinesse by compulsion, but like the elders Iud. 5.3.

6. By the matter of our mediation having en­tertained Christ into our hearts, we thinke of Christ (the things appertaining to his king­dome, more then of any other thing what­soever. As the Wife thinketh of her Husband, more frequently, more affectionately, with more freedome, fulness, strength, with more motion of love, then of any other mans; the good subject spendeth more, and better thoughts about his Soveraigne, then about a forraign Prince; so all they who by a lively faith have betrothed themselves to Christ, given up their names to him, do frequently, and fervent­ly, meditate upon him, and his testimonies, Phil. 4.8. Cant. 3.1. Psa. 1.2. Phil. 3.20. Heb. 13.14.

7. By the simplicity plainnesse and integrity of our hearts, true believers, are true Nathani­els, like Christ, in whom there was no deceit, Io. 1.47. 1 Pet. 2.22 Io. 19.23. their disposition, their conversation is like Christs Coat, without welt or gard, therefore likened to Doves. Mat. 10.16. to little chil­dren, Mat. 18.3 & Rom. 16.19. like bounglers, that have no skil, no art in working what is unlawful, this is the exoration of the Apostle, Phil. 2.15. and this is the care of Gods servants. Acts. 23.16. And this is the joy of Gods people, 2 Cor. 1.12, and by these things may we know [Page 308] whither we have entertained Christ or not.

Verse. 33.

It is not the least, but the choisest labour of Gods faithfull ministers to breed faith in the hearts of Gods servants, the nature of this is most excellent, the presence of it most pleasant, the use of it most profitable, the opposition a­gainst it very strong, the honour arising to God from it very great; therefore the baptist endeavoureth from the singuler use & benefit of faith on the one side, and from the danger and dammage of infidelity on the other side, to per­swade his disciples to beleeve, tels them, that hee who hath received his testimony hath set to his seale that God is good.

Hee whatsoever hee be, of whatsoever con­dition, or calling, of whatsoever place or Countrey, who hath received his testimony, hath hearkned to the voice of Christ with his eare, comprehended the message of Christ with his understanding, opened his heart, im­braced it with his affection, builded his con­fidence thereupon, that man hath put to his seale, consented, subscribed, acknowledged, confessed, published, declared that God is true, that all the words which Christ hath spoken are the words of God that there is no deceit in them, that God is faithfull in fulfilling all his promises, from whence the Baptist tea­cheth us.

That it is a great honour to God that his [Page 309] servants do by a lively faith imbrace & build upon his promises, Rom. 4.29. Exo. 14.31. with. Exo. 15.1. as man is honoured when his words are beleeved, his promises imbra­ed, so is God, &c. and God by this meanes is honoured. First by then acknowledging of of his truth and fidelity, nothing is more dear to God then his truth no sacrifice more accep­table to God, then a lively faith, whereby we publish him to be a true, a faithfull, and a righteous God, a God of truth Deut. 32.4. a faithfull God, Deut. 7.9.

2. By the acknowledging of his power and Alsufficiency; hereby we declare to all the world that power belongeth unto God, Psa. 62.11. that he is Alsufficient, Gen. 17.1. that he can doe whatsoever pleaseth him Psa. 135.4, 5. Gen. 18.14.

3. By relying wholly upon him for life and salvation, not leaning on any arme of flesh, not trusting to any of our owne, or others works, but acknowledging our owne righte­ousnesse to bee but ragges, Isa. 64.6. our owne Vessel to be empty, the fruit of our owne Tree to bee sower grapes, the wages of our own worke to be death, & therefore going out of our selves unto God, and relying on him by faith, wee doe glorifie his name, 2 Cor. 12.9. 4. By departing from iniquity, belee­ving the promises of mercy, the threatnings of Wrath, wee humble our selves for our iniqui­ties, are moved to repentance. Jona. 3.5. Acts. 15.9.

5. By becoming living members of Christ, Io. 15.9. [Page 310] fruitfull and bearing branches in the true Vine Christ Jesus, Jo. 15.8.6. by addressing our selves to God by fervent prayer for comfort in heavines, for deliverance in dangers, for peace in troubles, Psa. 116.10.

7. By giving us victory over all assaults, Ro. 8.36, 37. 1. Jo. 5.4.

Vse. This therefore will teach us that it is a great sinne not to beleeve, a great dishonour to God not to give credit to his word, to heare and not receive his testimony, to have the pro­mise of life unfolded, and not heartily imbrace it, not firmly build upon it, for hereby they call the truth of God into question, make God like a man, Nu. 11.19. that may lye, & the Son of man that may repent; rob God of his truth, which is most essentiall, and proper to him, yea take away that which is most deare to him, and judge him unworthy to be beleeved, & there­fore in the 1 e. of Jo. 5.10.

2. Hereby they thinke of God, as a broa­ken bough, a withered reed, a weake arme, a God insuffient to fulfil, Isa. 59.13, what he hath promi­sed, a God unable to provide for them that de­pend upon him.

3. Hereby they build upon some other foundations, seeke for somewhat in the crea­ture which they imagine is not to be found in the Creator, 2 Kings. 1.6. with Ahaziah leaving the God of Israel and go to Beelzebub with Israel; forgetting the rock, sa. 30.1. Deut. 32.18. that made them they goe to Aegypt for assistance in the day of trou­ble.

4. Hereby they disobey and rebell against God, they shake off that yoak of subjection which God hath put upon them, therefore the unbeleefe of Moses and Aaron is called a trans­gression, Deut. 32.51. and rebellion, Num. 27.14. 2 Kings. 17.14, 15.

5. Hereby they dishonour God in the eyes of others, give an evill example, become a stumbling block to their brethren, confirme many in evil, Numb. 20.11, 12.

6. Hereby they dispise the good things which God hath provided for them, which God hath promised unto them, the fountaine of his loving kindnesse is reputed an empty pit, the glorious sunshine of his favours is looked upon as a lampe without oyle, as a tree without fruit, as a hive without honey, Psa. 160.24.

7. Hereby they grow discontented with their estate, repine against God as against a hard master that dealt not well with them, enjoyning a labour not to be performed by them, as if God had brought them into a con­dition wherein he could not preserve them, into a danger out of which he could not deli­ver them, made a promise which he was not able to accomplish, Psa, 106.25. Hereby they deny Gods Soverainty and dominion, they harkened not saith the. Psalmist. Psa. 106.25. that is, they detracted from Gods authority and dominion, they would not be guided by his voice, ruled by his counsell, but would fight against the Amalekites, go into the land [Page 312] of promise, when God forbad them Deut. 1.42, 43.44. thus you see now greatly God is di­shonoured by infidelity,

2. Therefore as we doe desire to make the name of God glorious, to doe any thing plea­sing in Gods presence, let us labour to beleeve his word, to consent, subcribe, and yeeld to the truth of his testimony, to search after the through-knowledge of it, to imbrace it with most hearty and unfained affection, to build upon it as upon a sure foundation, to rest upon Christ alone for life and salvation, to get a gracious perswasion in our hearts of the goodnesse of God in Christ towards our own soules, to stay upon Christ, as upon a sure pillar, 1 Cor. 3.11. Heb. 6.19. to build upon him, as upon the onely foundation, a foundation which will not faile, to fasten our faith upon him, as the marriner his Anker on a sure rock, and as 2 Chron. 32.8. so let us rest our selves upon the promi­ses of God; no other hath promised life and salvation, no other can conferre the remission of sinne, and life eternall, no other can deli­ver from Hell, sinne and Satan, therefore let us take off our hearts from all other, and re­lye onely upon him, Isa. 45.22. for there is no other name, Acts 4.12. and all the pro­mises which God hath made in him are most certaine, 2 Cor. 1.20. most constant; what­soever change there be, this faileth not; Isa. 40.8. this like the Sea continueth full though other water brookes doe faile, these are most pleasant and delightfull, full of re­freshment, [Page 313] delight and comfort to Gods people, Psa. 23.4. and in beleeving Gods promises, in geting interest in them, in building upon them, wee shall be drawne to attend Gods ordinances with delight, 1 Pet. 2.3. Job. 23.12. as the child sucketh the brests, as Job desired it more then his appointed food, to come as to our fathers house, as into our friends presence, to be glad with David Psa. 122.1.2.

Wee shall stirre up others to seeke God in the use of his ordinances, we shall call others, Jsa. 2.2. wee shall strive to bring them to the Physitian of their soules, to make them partakers of his Grace, Lu. 22.32.

3. Wee shall be full of love to God, and to his wayes, Gal. 5.6, 7.

Wee shall be rich in all good works, like a tree full of fruit, a garden full of sweet flowers, and thus shall we abundantly glorifie God by believing, & to this we should be indu­ced by considering the fulnesse and Alsuffici- of Christ Jesus; for,

Verse. 34.

He whom God hath sent speaketh the words of God, for God giveth not the spirit to him by measure.

The Baptist here rendereth the reason why they doe put to their seale that God is true, when they doe receive, the testimony of Christ, even because the testimony of Christ is the te­stimony of God, for Christ is come from his Heavenly Father, and God alone doth speake by him, for so, Jo. 7.16. Jo. 14.24. Heb. 5.5, 6. wherein we may consider.

1. Christs authority, he whom God hath sent speaketh the Words of God:

2. His sufficiency, for he hath not received the spirit by measure; first his authority, hee was sent of God, equall with God, in regard of his Divine Essence, but inferiour to the Father according of his humane nature, office of a Mediatour; the Sun is said to be sent, in that he was appointed, put forth, and furni­shed with gifts and authority to fulfill the office of a Mediatour. Gal. 4.4. and to speake the words of God in that, as a Messenger de­clareth not his owne mind, but his who sent him; So Christ doth deliver the mind and Councell of God the Father, from whence we may learne, that the doctrine which is deli­vered by Christ Jesus, is most holy and infal­lable, the very word of God, who is truth it selfe, a doctrine of power, to convince, Mat. 7.28. full of light to give knowledge, Mat. 4 16. a key opening Gods Councell, which is hidden from the wise men of the World. Lu. 10.21.22. a Doctrine not to be reproved, but worthy to be beleeved, Jo. 8.46. therefore to this wee should come, upon this wee should wait, as upon the light which alone is able to shew us the way of life, as upon the Schoole wherein we may learne true wisedome, 2. Tim. 3.17. as on the Jordan, which will cleanse us from our iniquities, Jo. 15.3. This wee should imbrace as the seed which will beget us againe unto a new life, Jo. 1.18. As the voice which will raise us, Jo. 11.44. Jo. 5.25. On this wee [Page 315] should feed, as on the Milke, which will make us grow in the grace of Gods Spirit, 1 Pet. 2.2. this wee must follow as the fiery pillar which will lead us to the Heavenly Canaan, this wee must use as the Spiritual weapon which will beate down the holds of sinne & Satan, Exo. 13.31. 2 Cor. 10. Lu. 10.17. which will cast him downe as the thunder doth the lightning; thus wee must affect, as the meanes of peace, and reconcilement between us, and our God. Much more might be said of this, but wee have lately heard of this more largely.

One thing more may be learned out of these words from the preparation of Christ to his office; as he comming to preach the Gospel had his commission from God, spake no other but the words of God, so it setteth before us the duty of Gods Messengers, and teacheth us:

Gods Ministers must be sure, that God doe give them their commission, and that they preach nothing but what is Gods will and councell. First they must have a commission as an Embassadour must have a commission from his Soveraigne. So, Heb. 5.4.5. This is so needfull that without it they cannot dis­charge their calling., Ro. 10.15. Therefore wisedomes Maidens? Christs Ministers, went not of their owne accord, but were sent, Pro. 9.3. And the Prophets of old, went not up­on their owne head, but the Lord sent them, Jer. 44.4. The disciples of our Saviour had also authority given before they undertooke this function Mat. 10.16. as they must have their commission, so they must deliver none but [Page 316] Gods mind and message to the people; an Em­bassadour may not deliver his owne but his Soveraignes message to the people, it was the Lords charge, Ezeck. 2.7. It was Pauls care 1 Cor. 11.23. and 1 Pet. 4.11. And it was Pe­ters comfort, 2 Pet. 1.16. 2. Cor 1.11.12. 2 Cor. 4.1.2.

Their commission they must have from God.

1. Because otherwise they cannot faithfully open the mind and councell of God; how can they preach accept they be sent, unlesse they be fur­nished and prepared by the Lord? how can the Sun shine if light were not put into him? the Souldier fight, if he be not trained up in military discipline, and furnished with weapon.

2. Because otherwise they cannot preach Christ, but themselves; not seek the Glory of God, 2 Cor: 4.5. Mica. 3.3. but their own ends, as the fals Prophets did who ran when God did not send them.

3. Because otherwise they will not convert the people from sinne but confirme them in sinne, not make them loath, but rather blesse themselves in their iniquities, Ier. 14.14. Ier. 23.16. Not turne them to God, but drive them from God. Ier. 27.15. Neither must they preach any thing besides Gods councell.

1. Because this alone hath power to dis­cover mens sinnes, Heb. 4.12. This is a light discovering of all their spots, this will finde it out, though never so deeply vailed, never so artificially hidden; as, Psa. 19.5. so it is true of this Doctrine.

2. Because this alone can awaken the con­science like Peters Cock, Eccles. 11.13: Acts. 2.37. This makes them cry, Rom. 7.24.

3. Because this doth purifie and cleanse the soule from sinne, all other doctrines are but like the rivers of Damascus unable to cleanse the leprosie of Naaman. This is the fan Matth. 3.12. The fire, Ier. 23.29. This doth drive a­way the evill spirit.

4. Because this doth pacify the conscience, Christs voice stilled the raging tempest, the Dove brought the Olive branch, Gods word is the word of peace;

5. Because this maketh men fruitfull in grace, Jer. 23.28 the chaffe is sown, in vaine, the good ground bringeth the increase, the pleasant rivers makes the earth fruitful; other doctrins like the water, 1 Kings 2.19. about a Jerico make the soules of men barren.

Ʋse. Miserable is the estate of such people as live under, and content themselves with such mi­nisters, as have not their commission from God, as open not faithfully the councells of God, these are as a house without light, full of darknesse; as a field without husbandmen, full of briars; as a Garden without Gardener, full of weeds as a child without breasts, a sick man without Physick; and more dangerous is the estate of such, as have libertine false teachers set over them, for these are as a travel­ler that hath a false guide to lead him, a ship that hath a false Pilot to conduct him, a pati­ent that hath poyson ministred unto him, a child that hath a stone given instead of bread as [Page 318] a Serpent instead of fish.

2. Therefore this must cause the people, fervently to desire, earnestly to pray, and care­fully to labour for such ministers as are sent of God, and duely qualified for that calling; as sick men desire a skilfull & faithful Physiti­an, as passengers desire a careful understanding Pilot, to convey them over rough and dange­rous waters, travellers desire a good and cir­cumspect guide, in a doubtfull way, which must be run with much speed, and that upon paine of death; as the souldiers entring combate with potent and politick enemies, desire wise, couragious, and experienced commanders, and leaders. Sinne is a disease of all diseases the most dangerous, a malady not curable by the hand of the most skilfull Physitian, a le­prosie like Naamans, the Rivers of Damascus cannot cleanse it, no passage so dangerous, as the passage of a Christian between Egypt & Canaan; no gulfs, no rocks, no sands, no stormy tempests, no mischievous and bloudy pyrates so hardly avoidable, as sin and Satan; no snares so uneasily discerned, no by-paths so difficult­ly avoided, as the crooked waies of iniquity: no enemy so strong, so cunning, so violent, as Satan, no conquest so uneasy, no overthrow so full of danger, & therefore Gods ministers who must heale this disease, conduct the people over this passage, make them conquerers over their enemies, must bee abundantly replenished with all their utmost graces; & Gods people must do their utmost to obtain the most fit meanes for [Page 319] this calling: men commonly desire the best food for their bodies, the best seed for their ground, the best Physick for their diseases, the best councel for their weighty undertakings, the best armour for the day of battel, the best coyn to put in their treasury; it is a great shame that men should have no regard to their souls, whe­ther they be fed with manchet or gravell, with wheat or chaffe, whither they have wholesome Physick or poison given to them, whither they have good coynor reprobate silver, brasse & tin, or led, given them & that you may a little more clearely see the folly of men, contenting them­selves with blind and insufficient guides, the great necessity of able teachers looke,

1. Upon the secrecy and depth of sinne, how deep it lieth, how uneasily found out, how roughly it is guilded over, like base with good mettall, how much it is loved, how men are uneasily brought to reject it, it is deepe like a tree of deepe roots, there must be much dig­ging to finde it, Io. 1.6. like a deepe wound there must be a skilful Chirurgion to search out the depth of it; it lieth like Jonah in the bottom of the ship, so Jsa. 29.15. Jo­sua. 7.21. Prov. 30, 18, 19.20. Therefore the mi­nisters of God must be able to apply the word aright to make it pierce like a two-edged sword, Heb. 4.12. Psa. 49.2. that 1 Cor. 14.25. Heb. 4.12 Isa. 49.2. It is also artificially vailed, curiously and cun­ningly covered, as the rotten bones under a whited. Sepulcher, as poison under a golden cup, or sweet Sugar; brutish and beastly lust is [Page 320] covered under the white & comely apparel of love. Pro. 7.18. Covetousnesse under the vail of frugality and application of things to better uses, Io. 12.5, 6. drunkennesse goeth under the name of love, and preserving amity between men; prophanation of Gods day, under the vi­zard of recreation, thus Iehorams, wife com­ming to the prophet, fained her selfe to be a­nother then shee was; so sinfull men that their iniquity may not be found out fain themselves to be others then they are. Jehu, 2 Kings. 10.20. Mat. 15.8. Mat. 8.2. Lu. 11.44. There­fore Gods ministers must be replenished with much knowledge, that they may discover their deceitfulnesse and disclose their Hypo­crisies, take away this deceitful vail from their faces, and make them see their own vilenesse as Samuel dealt with Saul, 1 Sam. 15:13.14. That they may say as 1 Kings. 14.6. That they may convince them, and make them ashamed of that wherein they glory, and bring them to see, Num. 7.9.24. And as sinne is deeply rooted, cunningly covered so is it also strongly lo­ved, men are loath to depart from it, it is as pleasant wine Pro. 9.17: As sweet Sugar, Job, 20.12. They are loath to leave it as Ra­bel her fathers Idols, the hearts of men are wed­ded to it; strongly set upon it, and with much violence & eagarnesse pursue it, Pro, 23.35. And there fore Gods Ministers must be both skil­full and earnest, to make men hate what they love so strongly, to make thē trample under foot as dung what they esteem more precious then [Page 321] gold; to reject as gravell, what they delight in as the purest manchet, to distast as gall, what now is pleasant as honey to their palate.

2. Consider the strength of sinne, and Sa­tans hold, it is a stronge Castle uneasily beaten downe, the Devill is no weakling, but a Prince, Ephe. 2.3. 2 Cor. 4.4. 2 Cor. 2.4. Mat. 7.24. a Potent adversary, it is not every one can conquer him, a bow without arrows, a mini­ster without abilities can doe nothing to this adversary; powder of humane eloquence, though it make a great noise, cannot shake the powers of his Kingdome, an Axe without edge, a Sermon without Zeale, and courage cannot cut the roots of this tree; the Divell doth no more regard such mens preaching, as preach not with power, and in the evidence and de­monstration of the spirit, then hee did for the sonnes of Sceva conjuring, Acts. 19.15. In­stead of casting him out of others, he will en­ter further into them themselves; therefore like good souldiers they must be well furnished with spirituall armour and 2 Cor. 10.5. Psa. 45.5. their arrowes must be sharp.

3. Consider the depth of Gods councels, how uneasily unfolded, opened, applied, how these are a riddle, which like Sampsons riddle cannot be enterpreted, unlesse wee plough with Gods Heifer; deep things of God which cannot be found out but by Gods Spirit, 1 Cor. 2.11. A way that cannot be knowne without a guide, Acts. 8.31. A sealed booke, which we cannot read unlesse wee have some one to o­pen [Page 322] it, Isa. 29.11. Neither are the Lamps which reserve the greatest portion of this oyle so full of light; nor the fountaines which hold the largest measure of knowledge so ful of waters, but that with Paul they may say, who is sufficient for these things, 2 Cor. 2.16.

4. Consider the number, the subtlety, and the power of them that seduce to sin, that lead to errour, and that provoke to evill, that spread snares, and cast stumbling blocks in the waies of Gods people. The envious man hath many servants that sow tares among this Wheate, Mat. 13.25. Many Factors that sell deceiptfull wares, that make merchandise of the soules of the people, 2 Pet. 2.3. Ma­ny mountebanks that apply healing salves before ever they search and open the wound, Jer. 6.14. Many unskilful builders that daub with untemperate Morter upon a rotten wall, before ever they pull downe the ruinous places, Ezek. 13.10. Many clouds without raine, many breasts without milke, 2 Pet. 2.17. Many lazy Husbandmen that sow before ever they breake up the fallow ground of the hearts of Gods people, Contrary to that, Jer. 1.10. Many deceivers transformed into Angels of light, 2. Cor. 11.11. Many Lions in sheepes Skins, Mat. 7.15. Many that with Ahabs Prophets, bad us goe on and proper, 1 Kings. 22.12. Therefore behoofull wee should make choice of able ministers, that may teach sound Doctrine, convince opposers, lead us forward [Page 323] and build us up in the saving knowledge of Christ Iesus in despite of all oppositions.

5. Consider our dulnesse, deadnesse, security; backwardnesse, Israel cannot travell longer then the fiery Pillar doth shine before them, Peter will continue in the denial of his Master if the Cock do not crow to awaken him; Mat. 26.75. Exod, 32.1.2. Rev. 2.4. Israel will erect a golden calfe if Moses do but a little absent himselfe from them; if Jehojada once dye, the Princes of Juda will leave the house of the God of their Fathers, and serve groves, and Idols, 2 Chro. 24.18. The best men with the men of Ephesus, will forget their first love, if they live not under faithful Ministers; as the best garden will grow barren if it be not weeded, the best tree will grow wild, if it be not pruned, the soile will become unfruitfull if the dewes fall not upon it, the strongest body will grow weake, if good food bee with holden from it; the best ship will mis­carry, if it want a good Pilote; therefore 2 Pet. 1.12. This is the Pillar which suppor­teth us, the word of life which keepeth life in us, Phil. 2.14. The breast which giveth food to us 1 Pet. 2.2. The cloud whose dewes water us, and makes us fruitfull in the grace of the Spirit, Deut. 32.2.

6. Consider how hardly a true & lively faith is wrought without labour, men are perswaded and assured of their salvation; what industry constancy, fervency, and shill, is required, and must be used before the judgement can [Page 324] bee informed, rightly to descerne the things which differ, before the will can bee inclined to chose the things which are most excellent, before the affections can be cleansed, the heart purified, the holds of sinne cast downe, the soule made free from the service of evill, and free to the love of God, and of what is truely good, as in 2 Kings. 4.32, 34.35. So the Mi­nister must againe and againe exhort instruct and pray before the life of grace be restored, 2 Tim. 5.14. the conscience pacified, the fruits of a new life infallably apparant, and the heart throughly perswaded of Gods good­nesse towards it in the free remission of all sin; all temptations quelled, all objections answe­red & the pardon of fine sealed: Naaman went seven times into Jordan before he was wa­shed, 2 Kings. 5.14. the Cock crowed thrice before Peter awa­kened, our Saviour stood long at the doore, be­fore the Spouse stirred up her selfe to open, to come forth to him, Mat. 26.75. she sought long ere she could and him & Cant. 2.5. she speaketh to the Mini­sters to comfort or sustaine her by the Mini­stry of the word; & Rom. 1 11. & Acts. 14.2.22.

7. Consider the sweet and singular comforts which the powerfull Ministry of the word breedeth in the soules of the people of God, how it is unto the eies of their understanding as the light of the Sun to the eye of the bodie, whereof Eccles. 11.7. So it is to them a plea­sant thing to behold the things of God, as Mat. 2.10. So doth the light of the word re­joyce [Page 325] joyce the people of God. Isa. 9.2, 3. Lu. 10.23. How it is unto their eares as the harp in Davids hand chasing away the evil spirit; How a very joyfull sound, Psa. 89.15. How it is unto their palate as the sweetest honey, Psa. 19.10. As the daintiest feast, Isa. 25.6. How it is to their feet a burning light, guiding them into the waies of peace. Lu. 1.79. How it is to their thirsty soules, as a wel-spring of living waters to the thirsty; and their troubled con­sciences, as the Olive-branch to Noah, as the still voice to Eliah; to their weary spi­rits, as Horsemen, and Chariots, to drive, and carry them forward in their journey, to the high and Heavenly habitation, which God hath prepared for his people; and out of all this, wee may abundantly behold the necessity of an able, constant and powerfull Ministry, and the folly of them that content themselves with Lamps that have no Oile, with Messen­gers that have no tidings, with such at least as like the evil servants, hide and imploy not their talent.

3. This must occasion the people, to try whether the Ministers, who are set over them, be sent of God, or whether they be come of their owne accord. This you may descerne. 1. By the soundnesse, & the fulnesse, & holiness of their knowledge, in the matter of life and salvation, for as the Sun ruling, the world is full of light, the Sea watring the earth, is full of Waters, so must the Ministers of God be full [Page 326] of knowledge, therefore called starres, Rev. 1.16. And light, Mat. 5.14. Guides, Acts. 8.31. Shepheards, Ephes. 4.11. Captaines, 2 Tim. 2.3. Stewards, Lu. 13.52. And it is Gods ordi­nance, Mal. 2.7. Gods promise, Jer. 3.15. The contrary to this, is an argument men are not sent, Hos. 4.6. Jer. 2.8.

2. By the holinesse and integrity of their conversations, Kings send not rebels to re­claim others, they who are tainted with the Plague themselves, are very dangerous Physiti­ans; no man will willingly take Physick from them, but Lu. 4.23. therefore God doth pu­rify and cleanse his Messengers from iniquity, Mal. 2.5, 6. And 1 Tim. 4.12. And therefore our Saviour, Matth. 5.16. and Isaiah was cleansed, Psa. 511 12.13. Isa. 6.5. And Paul proposeth himselfe and the rest, for an example, Phil. 3.17. The contrary to this, argueth want of commission, Jer. 23.14. 1 Sam 2.17. Mat. 5.3.

3. By the fervency of their Zeal & affections, they must be full of courage; comming forth, as it is said of the Sun, Psa. 19.5. like Bridegrooms out of their Chamber, & rejoycing like mighty men, to run the race which God hath set them, be­ing like burning iron, warming them that are about them; thus the word, as fire shut up in Jeremy his bones, Jer. 20.9. Examples hereof, wee have in Eliah, 1 Kings 18.21. Za­charias, 2 Chron. 24 20. In the Baptist, Mat. 3.7. In Stephen, Acts. 7.51. In Paul, Acts. 34, 20. [Page 327] The want of this is taxed, Matth. 7.29. and Rev. 3.16.

4. By their sincere and Heavenly Doctrine, such as God sendeth delivereth Gods message, good nurses give wholesome milke to the chil­dren, good Stewards give not gravell, but good bread to the family, thus 2 Tim. 2.15. They give every man his portion out of Gods word, knowledge to the ignorant, reproofe to the obstinate, comfort to the afflicted, encou­ragement to the opposed, and 1 Pet. 4.11. Tit. 1.9. And then Jer. 23.22. But the contrary hereunto, Mica. 2.11. Lam. 2.24.

5. By their industry in their calling, ex­pressed by the similitudes of Husband-men, builders, 1 Cor. 3.6, 9. Souldiers, 2 Tim. 2.3. It was prophesied, Isa. 62.5. Charged 2 Tim. 4.2. 1 Tim. 4.15. Practised, 1 Cor. 15.10. But the want of this, discovereth want of commis­sion, Isa. 56.10.

6. By their griefe to see men sinfull, as a good Physitian to see his patient diseased, a loving Nurse to see her childe sick, thus 2 Pet. 2.8. Jer. 9.1. Jer. 13.17. Psa. 119.136. But Acts. 4.2.

7. By their seeking of the Glory of God, and the good of his Church more then them­selves, or their owne good, 2 Cor. 4.5. 2 Cor. 12.14. 1 Cor. 10.33. 1 Thes. 2.19. But 2. Pet. 2.3. These meeting together in a Mini­ster, are assured evidence that God hath sent such one in mercy to his servants.

8. By their constancy in their calling, and [Page 328] religious and holy conversation; such as God sendeth, are not like a broken Bow that starteth back in the day of battle, like the sluggard that would not walke because there was a Lion in the Street, like the sloathfull man that would not sow because it was cold; they grow not weary of the work of the Lord, their calling is a delight, no trouble; their work is pleasant no iron yoke to them, and therefore as Eccles. 11.6. So they sow in the morning, in the E­vening are constant in imbracing every occa­sion, looking unto God for a blessing; though they fish long with Peter, & catched nothing, yet at Christs command, they cast forth the net in hope of a good draught at last, they know that God hath severall houres for mens conversion, some at the third some at the sixth hour, some at the ninth hour, some at the last hour of the day, so must they conti­nue constant to the last hour in their calling, and if none convert by their labours, yet they know that their endeavours shall not be al­together fruitlesse, Jsa. 49 4 And therefore they are not like Meteors, and blazing starrs, shining for a season, and then fall to ground, but like the sun they are constant, in their care; this was Gods charge to Jeremy, Jer. 15.19, 20, 21. And it was his practise, Jer. 20.9.10. This was Pauls resolution, Acts. 20.24. And this he verified, 2 Tim. 4.7. This the Apostles also manifested, it was within them, as a fire not to be quenched, as a streame not to be [Page 329] stopped, Acts. 4.19.20. But Apostacy from God, either in doctrine or conversation, may justly call into question their commission; Demas once accounted a fellow-labourer, Philimon, verse 24. afterward proved an Apostaticall lover of the world, 2 Tim. 4.10. And Rev. 12.4. Faithfulnesse to the end in the Ministeriall calling, is a gracious testimo­ny that God hath given them a commission, and that hee hath sent them for the good of his people.

Thus of his authority; Next let us looke up­on his Alsufficiency. Authority without abili­ty, is like a sword without a hand; ability without authority, is like a hand without a sword, both insufficient, both of little use, but where both concurre, they make a man com­pleat to fulfill the calling hee hath underta­ken; therefore that the Baptist might the better move, the more effectually perswade the hearts of his disciples, to imbrace, beleeve, and build upon Christ, he commendeth him not onely by his authority, whom God hath sent, he speaketh the word of God, but also by his Alsufficiency, for God hath not given the spirit by measure. Some extend these words to Gods abundant & common dispensation of all good things, why being the fountaine of all good­nesse doth largely poure out his blessings, and yet is not emptied any more then the Sun of his light by Shining, or the sea of water by sending forth many streams to water the earth; [Page 330] he that draweth out of a vessel, what he gi­veth commeth at length to the bottome, but he that dippeth out of the Sea never commeth to the bottome, the abilities of the creatures are soone like a little vessell drawne dry, but God never giveth so much but there is a great fulnes in him at the last, as there was at the first, his hand is never short that it cannot help, his arme is never weary that it cannot give assi­stance, it is never low water but alwaies full Sea with this goodnesse; a singular expression of the transcendency of God beyond and above all creatures, a powerfull load-stone, to draw men to God from the world, a singu­lar encouragement to men to relye upon God, as on a sure foundation, which will never sinke; to draw nigh to God, as to the fountaine of living waters, which will most certainely refresh us, as to a tree loaden with all forts of fruit, bearing new fruit every month, an admirable comfort to Gods children that their God is their stay, and their strength hath such fulnesse in him; but they who inter­pret these words to be spoken of Christ, give the best and most proper enterpretation, for the purpose of the Baptist was not so much to commend and set forth the fulnesse and ex­cellency of God whereof, there was not then any question, but of Christ, of whose Alsuffi­ciency the disciples of the Baptist were both ignorant & doubtful, therfore he setteth before them the full treasury of all goodnesse, which [Page 331] was in Christ, intimateth to them that in Christ alone was that sufficiency to be found, which would make them wise, holy, just, free, happy; from him they should derive and draw that which the world could not afford them, for God had given him the spirit not by measure, Christ and God the Father are one in regard of Divine Essence 1 Jo. 5.7. that is incommunicable and cannot be given, but God the Father gave the Sonne, his personal subsistance, as a Sonne, as a second Person, whereof David speakes, Psa. 2.7. And also Solomon, Pro 8.24 25 29.30. And God hath also given the Spirit that is the Grace of the Spirit unto Christ as man, as Mediatour a­bove measure, in a most abundant and large measure; as he is the Sonne of God by eternall generation so he hath infinite pow­er, Wisedome, justice, Holinesse, Goodnesse; as he is the Sonne of God, by Grace of Hypostaticall Vnion, so hee hath also all the former vertues, but not in that measure as they are in him, as he is God, but yet in such measure, as they doe wonderfully excell all the excellencies in men and Angels, as the Sun doth the Starres in brightnesse, Col. 1.19. Others received and do receive the Spirit in measure 1 Cor. 12.7. That is slenderly, and this from Christ, Ephes. 4.7, as wee receive water from the Sisterne but to Christ as man, it is given above measure, that is largely, abundantly, farre more then to any creature.

In the words, we have

• 1. a Giver, God.
• 2: The gift with the equality of it, the Spi­rit.
• 3. The measure, or how much is givers not sparingly, not nigardly, but plentiously, above measure.
• 4. The receiver, the party to whom it is given, to Christ.

From the first wee may learne.

Doct. That God is the Authour & giver of every blessing enjoyed by any person or people; the royall robes where-with Christ as man was apparelled, came out of Gods Wardrobe; the singular Jewels where-with he was adorned, came out of Gods Store-house, therefore much more the blessings and endowments conferred upon people of inferiour condition, as all the light in the Aire commeth from the Sun, so James, 1.17. As the Raine commeth from the cloud, upon the earth; so doth every good thing come unto us from the Lord, nothing is due, nothing is merited, all is given, Jo. 3.17. Therefore God is by the Apostle stiled the God of all grace, 1 Pet. 5.10. The God in whom all goodnesse resideth, as water in the fountaine, from whom all goodnesse is derived, all blessings Issue as waters from the foun­taine, as branches from the roote, a God giving both spirituall and corporall, tempo­rall and eternall favours; all that wee possesse, is fruit from his Tree, graine out of his Gar­ner, liquor out of his vessel, the Lords hand [Page 333] maketh all, Eccles. 11.5. Wee cannot gather if God doe not scatter; wee cannot receive, if God doth not open his hand; wee cannot be satisfied, if God doth not fill us, Psa. 104.28.

Reason. Because God hath in himselfe all goodnesse originally independantly, com­pleately, and others have it by the com­munication, as God will work it in them, give it to them; as all nourishment is in the roote, and from thence sent up into the branch; all waters are in the Sea, and from thence sent in the chanels of the earth beneath, and in the clouds above, as in so many bottles for the watering of the earth; Exod. 34. so all goodnesse in God he deriveth to us as he pleaseth, therefore the Psalmist, ascribeth all to the Goodnesse of the Lord. Psa. 68.9.10. And Psa. 65.8.9.10.11.12.13. And,

2. Because God hath Soveraignty, and domi­nion over all, right and interest into all, he is the Lord, the creature the servant; he is the Work-man the world with all the fulnesse thereof, his workmanship; hee is the King, all the creatures his subjects; the servant can have nothing but what his Lord will allow him, all tallents are in Gods hand, hee hath both the dominion and the disposition of them, Psal. 24, 1. Mat. 5.45, he may doe with his owne what pleaseth him, and hence, 1 Chro. 29.11, 12. Deut. 8.18.

3. Because all second causes, are no further helpfull, comfortable, and beneficiall to us [Page 334] then as God is pleased to put an ability, and fulnesse into them, as God is pleased to cause his blessing to accompany and go together with them, as Jo. 15.5. So without God all that wee have can doe nothing, and as Jsa. 30.7. So all abilities without God will help in vaine, their strength will be to set still, as Jer. 10 5. So it will be in these, to doe neither good nor harme, men may glory of their abi­lities, as Israel of the Arke, but if God be not there, the Arke will doe no good·

4. Because wee are altogether empty, in and of ourselves, dry trees, barren fields, bearing no fruit; and empty Vessels, without any licquor of grace; wee are, Rev. 3.17. desolate houses, in whom dwelleth no good thing, Ro. 7.18. & Hos. 10.1. Nineveh, Nah. 3.10. And therefore well might the Apostle say, what hast thou that thou hast not received.

5. Because wee are able to discerne no­thing, wee are all gone astray Psa. 14.3. Wee are like a wildernesse, like the sluggards field, as full of sinne as that of thornes and briars, Pro. 24.30. After our conversion, when wee have done our best, we doe but that like Jacob, in the way of Gods commandements, our best apparell is very menstruous, best grain hath much chaffe, and our best coyne hath much drosse mingled with it, Jsa. 64.6. So that when wee have done all wee can doe, we are unprofitable servants, wee have deserved no­thing, Lu. 17.10. and therefore whatsoever wee enjoy, [Page 335] it must needs be Gods gift.

6. Because all doe exspect, and looke for every behoofull gift at the hands of God, as the eye waiteth on the Sun for light, the sucking child on the breasts for milke, the providence of God extendeth it selfe to all creatures, to all persons, to all seasons, occasions, and conditions, he doth not like the Carpenter build a house, and then forsake it, like a carelesse Pilote leaving his ship in the stormy tempest, but God guideth, preser­veth, feedeth, and sustaineth all that hee hath made in him, Acts. 17.28. From him, Psa. 104.27.

Ʋse. Is all we enjoy, all that doth relieve us, Gods gift? is it he is the Authour, and the giver of all, then let us seeke to God for every good gift, whereof we stand in need, as. Ja. 1.5. So if any man want grace to subdue his corruption let him aske of God, for hee gi­veth grace to the humble, 1 Pet. 5.5. If any man want wisedome to discerne the things which differ, to know the deepe things of God, let him seeke it at the hands of God, for this is also Gods gift, Matth. 16.17. If any man want faith let him aske of God for this is also the gift of God, Phil. 1.29. If any man want peace, let him seeke it from the Lord, for it commeth from him. Ro. 16.20. If any man want love let him addresse himselfe to God for it, for hee is love, 1 Jo. 4.8. And the God of love, 2 Cor. 13.11. If any man [Page 336] want patience, let him sue to God, for he is the Authour of it, Ro. 15.5. As the lame men came to Bethesda to be healed, Io. 5. 2 Kings. 5. Act. 3.3. as Naaman came to Iordan to bee washed, as the lame man lay at the gates of the Temple for an almes, so come you to God to bee healed, to be cleans­ed, to be enriched with every good gift, hee a­lone can supply your wants, Hos. 13.9. All other helpers are Physitians of no value, you shall be constrained to come to him at last, goe whither yee will for the present, Mar. 5.29. You shall be constrained, Hos. 14.3. All the world shall say as, 2 Kings. 6.26, 27. Hee alone hath promised to lend the hand of assi­stance, to open the fountaine of his Loving-kindnesse, to warm us with the Sun-shine of his countenance; to delight our soules with his comforts, Mat. 7.7. Mat. 11.28. Psa. 81.10. Hee alone knoweth our wants, is acquainted with our weaknesses, he knoweth what wee need before wee aske, Nah. 1.5. Hee alone careth for us in our distresse, as a father for his childe, a Shepheard for his flock, his eyes are upon us, Psa. 14.15. He is sensible of our afflictions, Isa. 63.9. As a mother of the af­fliction of her childe, Isa. 49.15. Therefore let us not goe to Egypt, to Baalzebub, to Endor, let us not goe to the Physitians which have no skill, to the trees which have no fruit, to hives which have no honey, to the store-houses which have no treasure, to the lamps which have no light, to withered hands which have no [Page 337] strength, but let us goe to God, in whom is all fulnesse, all goodnesse, all abundance, and hee will surely give, if wee aske in faith, Iam. 1.5.6. In humility, Iam. 4.6. In sincerity, Psa. 145 19. In fervency. Iam. 5.16. In constancy, Lu. 18 3.

2. Over all blessings: Gods gifts are the free favours of his hand, then be not proud of thy great abundance; art thou advanced above o­thers, is the roots of thy tree, more abundantly watred then others, hath the Sun shined more warmly on thee and thy dwelling, then others, hast thou more feathers in thy nest, in thy wings then others have; be not proud, it is all the gift of God; what hast thou which thou hast not received, hast thou riches, hast thou honoures, are not these branches growing up­no Gods Tree, 1 Chr. 29.12. 1 Sam. 2.8. Psa. 75.6.7. Hast thou knowledge, is thy soule full of light; is not this a Lampe of Gods kind­ling, Col. 1 26.27. Hast thou faith is not this a work of Gods finger, Jo. 6.29. Hast thou holinesse, is not this a garment of Gods weaving, of Gods putting on, Ezeck. 16.8.9.10, Was not thine iniquity purged with a Coale from Gods Altar, Isa. 6.5. Think up­on any gift, any endowment, of the body, or of the minde, where-with thou art a­dorned, and see if it be not a streame of Gods fountaine, a letter of his writing, an unde­served favour, of Gods bestowing; looke up­on [Page 338] the freedome of Gods goodnesse, thinke upon thine own unworthiness, meditate upon Gods end and purpose in the donation of his favours, bee affected with thy walking un­worthy of Gods mercies, let thy thoughts be upon the strict account whereunto God will call thee, for the imployment of all the favours hee hath bestowed on thee, and then bee not high minded but feare.

3. Is every blessing, every good thing we en­joy Gods gift? then let us give God the praise of all, let us so imploy all that wee may glo­rifie God in the use thereof; as they have their originall from him, so in their use they must serve him, Rom. 11.36. Who, saith the Apostle planteth a Vineyard, and eateth not of the fruit thereof? who feedeth a flock and eateth not of the milk? 1 Cor. 9.7. So shall God feed us, shall God plant us, shall God water us, shall God bestow upon us all manner of bles­sings, and shall not he have the praise there­of? shall not he be honoured with it? Prov. 3.9. Shall not all be so ordered, so disposed, that God may be magnified? according to that 1 Pet. 4.11. Is not God who hath made all, who hath preserved all, who hath done all for us, worthy of praise, Rev. 4.11. Is not this the voice of all creatures, doe they not all say, Rev. 5.13. And shall not man who hath drunke deepest of the cup of Gods mer­cies, tasted most abundantly of the River [Page 339] of Gods Loving-kindnesse, bee thankfull to him for his blessings; and study to glorifie him in the use of such talents as you hath re­ceived from him? and to the end wee may glorifie God in the use of his gifts, and be thankfull for his mercies,

1. Wee must looke upon, and take notice of every gift, of every blessing wee enjoy, as of a gift comming from Gods hand, as on a dew falling from Gods cloud, as on fire taken from Gods Altar; looke not so much upon se­cond, as upon the first cause; upon inferiour meanes, as upon God who doth all in all; raise your hearts to this pitch, that you may be able to say with Jacob, Gen 30.8. Gen. 33.5. With Joseph, Gen. 48.9. As Moses taught Israel to say, Deut. 26.9. So thou must be able feelingly to say, God hath given mee his Word, his Sacrament, his spirit; God hath given mee health, strength, liberty, food raiment, Wife, children; take it all as a gift of God, and then thou shalt strive to give God the glory of it, Deut. 26.10.

2 Labour to get your heart throughly af­fected with the goodnesse of God therin; strive to see it, to take it as a singular mercie from the hands of God, to read therein the lively characters of Gods Love, to tast the sweetnesse, and goodnesse of God in the same, to be stir­red up to rejoyce in God thereby; and then wee shall seeke to glorifie God therein, [Page 340] as 1 Sam. 1.27, 28. She was affected with Gods goodnesse, in the gift, and therefore gave the same again unto God; and to this we are exhorted Psal. 34, 7, 8. And of this we have example, Psa. 38.17, 19.

3 Be thereby stirred up to love God, let it be as a Bellows blowing up thy cold affe­ctions; as beams from the Sun, warming thy heart, as a Load-stone to draw thee neerer unto God, Psal. 116.1, 2. And then he di­sputed with himself, casts about what course to take that he might glorifie God, verse. 12. this will constrain them to doe all for Gods glory, 2 Cor. 5.14. This will make them e­steem nothing to dear for God, Rev. 12.11.

4. Be hereby drawn to rest and depend upon God, as upon an Alsufficient Arme; an iron pillar, a sure foundation; as a sick man upon a Physitian, full of art and skill to cure him, as a poor man upon a rich friend, aboundantly able to supply him, as a child upon a loving father, able to releeve him; to this the people exhort one another, upon the sight of the great things which God should doe for them, in giving Christ to them, in working their spiritual feedom, Isa. 26.12.3, 4. Psal. 61.3, 4, 5. Confidence in God wil, surely animate us to do good; a man cannot beleeve in God, but he must also live to God Psal. 37 3.

5. Bee hereby put in minde of God, let every gift you receive, every blessing you en­joy, be a monitor, to bring God to your remembrance; to make you think upon the Alsufficiency which is in him; from whom all these things flow, as water from the foun­taine; to make you consider how respect­full God is unto you, how mindfull hee is of you, how abundant his mercy and loving kindnesse is towards you, every favour must be as an Embassadour testifying Gods goodness, as the voice of Watch-men to bring the Lord to your remembrance, Deut. 8.13.18. Psa. 63.5.6.

6. Bee hereby occasioned to rejoyce and delight thy selfe in God; as rich gifts and li­berall testimonies of love from a friend cause the receiver to rejoyce in his love, so must the many gifts which he bestoweth on us cause us abundantly to rejoice, and delight our selves in God, who is so mindfull of us, so open-handed and plenteous in his mercies towards us, this must be as sweet soun­ding Musick in our eares cheering up our dull and drooping spirits; as Wine filling our hea­vy hearts with gladnesse. Psa. 28.6.7.8. 1 Sam. 2.1. Deut. 12, 7. Deut. 16.11.

7. Endeavour to imploy all thy abilities to the best uses, in the way wherein they may bring most honour to God, like a good Stew­ard seeke not your owne, but your great Ma­sters [Page 342] advantage, bestow upon the maintenance of Gods worship, every man in his calling, place, and according to the measure of the gift God hath given to him, Exod. 35. from the 20. to the 30. and 1 Chro. 29.3.6.9.10. If thou hast knowledge instruct Gods people, if thou hast courage, oppose Gods enemies; if thou hast joy magnifie God with praises; if thou hast sanctity, faith, patience, meek­nesse, shew it by thy contempt of the world; patient bearing of afflictions; holy, grave, and religious carriage; glorifie God by giving a good example to others; if thou hast earthly abundance, say with the Psalmist. Psa. 16.3. As 1 Tim. 4.14. 1 Chro. 12.7.

Thus of the giver next of the gift, not the world, not externall, and transitory riches, not earthly and vanishing honours, but the Spirit, none dearer to God then Christ, none more regardfull of Gods Glory, none ordained to a more honorable service, and therefore without controversie God be­stowed on him the chiefest gifts, the rarest pledges of his Love; and what are these but the gifts of the Spirit; from whence learn,

Doct. That the holy and saving graces of the Spirit, are of all other gifts the most ex­cellent: as the Sun excelleth the Gloe-worm, the Vine is to be preferred before the bram­ble, the purest and most perfect wine befor-the smallest water; so are the gifts of the spi­rit [Page 343] to be preferred before all the endow­ments of the world; these like Beniamins portion are five-times as good as any of his brethrens; like Isaacs Inheritance, far better then Ishmaels moveables; this is evident, by the titles and attributes given to these gra­ces, as precious 2 Pet. 1.1. Exceeding great and precious, Verse. 4. unspeakeable and glo­rious, 1 Pet. 1.8. Unsearchable riches, Ephes. 3.8. deep things of God, 1 Cor. 2.10. Ex­cellency of knowledge, Phil. 3.8. Things more Excellent, Ro. 2.18.

2. By the similitudes used to expresse the nature, excellency, worth, use and comfort, of them; the Sun and Moone, the most glori­ous among the starres, Cant. 6.10. Doves the most harmlesse among the birds of the Aire, Cant. 2.14. Trees of Frankinsense; the choisest of all spices, a Garden inclosed, wherein are trees of the choisest nature, a fountaine sealed, a fountaine of living and streaming Waters, of all waters the most pure and pleasant. Cant. 4.14.15. wine and ointments, the chiefest liquor of the grape, Cant. 1.3. Gold and Silver the purest mettals in the earth, Cant. 1.11. An Inheritance choisest among possessions Col. 1.10.11.

3. By the comparisons which the Holy Ghost, doth make between these and the choisest gifts of the earth, Pro. 3.14.15. Pro. [Page 344] 8.11. Cant. 4.10. Eccles. 9.16.18.

4. By the price which Gods people have put upon them, Phil. 3.8.

5: By the charge given to seek & imbrace them before and above all other things, Mat. 6.33. Pro. 8.10. And these are of blessings the most Excell [...]nt.

1. Because these have the most excellent authour; all things are the common worke of Gods hand, but grace, holinesse, and true righteousnesse, are the Crowne of his Labours; the Glory of his workeman-ship, as the Sun to the Candle, as the Flower to the common Grasse a fruit of [...]he Sanctifying finger of Gods Spirit, Gal. 5.22

2. Because they are of the most pure excellent nature; these are Gold without drosse, trees not having one fading leafe, nor one rotten branch, these are of a Holy, and Heavenly originall; as it was fore-told of men; in re­gard of the paucity of them, Isa. 13.12. So it is true in regard of the saving grace of Gods Spirit, it is more precious then fine Gold even then the Golden Wedge of Ophix, Job. 16.28.17.18.

3. Because these are the best, the choisest and most lively expressions of Gods Image; it is not gold and silver, gorgeous apparell that maketh a man like God; but true holi­nesse, Col. 3.10. Ephes. 4 22 Therefore God doth not say bee yee rich, for I am rich, [Page 345] bee yee strong, for I am strong, ascend you the steps of earthly dignity, for I am glorious, though this be true; but bee yee holy for I am Holy. Lev. 11.44. other things are rich, as the earth hath store of treasure in her bowels, other things are strong, for so the Rocks are, other things are glo­rious, as the Sun, Moone, Starres, Flowers, but holinesse is that which doth peculiarly expresse Gods Image.

4. Because this is the gift which God be­stoweth on them that are deare to him, the Sun shineth on the bad as well as on the good, the worst men have often the largest portion of earthly good things, their tree is most fully loaden, their cup most plenteously filled, the wicked mans Barnes must be enlarged to hold the fruits which God hath given him, Lu. 12.18.19. Psa. 17.14. But the saving gra­ces of the Spirit; these are the jewels which God bestoweth on his owne children, these are the riches with which hee doth en­dowe them, all things are Gods gift, but in comparison of this they are as no gift, at all, Prov. 19.14. So &c. therefore, 1 Pet. 5.5.

5. Because these are the choisest, and surest testimonies of the Love of God to our soules; he giveth common and worldly endowments to his enemies as well as to his friends, the Master of the Family giveth food, [Page 346] rayment, some-time money to the servant as well as to the childe, the Raine falleth on the Rock as well as on the ground, Eccles. 9.1. But as the Master of the Family sheweth his love to his children, in putting them to Schoole, giving good education to them, so doth God shew his Love to his Children in training them up in the Schoole of Christ, in educating them with the saving knowledge of his will, in framing their hearts to love him, and to walke sincerely and uprightly towards him, when he leaveth others in darknesse and in the shadow of death; as Christ sheweth his Love to Lazarus, in raising him out of his grave, Jo. 11.44. So doth he shew his Love to us, in raising us to a new life; as he shewed his love to Israel, in causing the Sunne to shine upon them; when all Egypt sate covered with darknesse, so doth hee open the Fountain of his Loving-kindnesse in causing the light of his truth to shine among us, Jerem. 3.14.15. Isaiah 62.5.6. Psalm 87 2.7.

6. Because these do most endeare men unto God; these like a Load-stone draw the Love, care, and goodnesse of God towards us, cause him highly to esteem us, tenderly to affect us, carefully to watch over us, mightily to defend us, as 1 Sam. 16.7, 8. So it is neither for riches, honours, nor beauty [Page 347] that God respecteth us; neither Dives wealth, Absolons beauty, Sampsons strength, Achitophels Policy, Senacharibs victo­ries, nor Solomons royalty, can move or draw affection from the Lord, but the holinesse and sincerity of his servants, Isa. 57.15. Isaiah. 66.2. Pro. 11.21. Psalm 16.3.

Ʋse. Our spirituall gifts of all o­thers the most excellent; are these the graine, and world the chaffe? are these the sweet, & the earth the sower grapes? then behold and be astonished at the strange and wonderfull folly of the greatest number of the world, who like the Jewes of old preferre Barrabas before Christ, who like Esau value a messe of earthly pottage above a Heavenly birth-right; like revolting Is­rael, are more affected with Egyptian Onions and Garlicke then with the best fruit growing upon the Heavenly Canaan; what more frequent amongst men then to cry after the things of the earth; like the horsleeches two daughters, Pro. 30.15. what more common then to runne after riches, ho­nours, pleasures, as Mica after his Idol, Jud. 18.23.24. How many see wee rising ear­ly, setting up late, and eating the bread of sorowfulnesse, to dig silver out of this Mine? how many behold wee wounding [Page 348] and piercing themselves with sharpe thor­ney care, intangling, and wearing them­selves with worldly snares; for triviall and transitory riches; how many see wee making ship-wrack of Faith and a good conscience, to load themselves with this treasure; what more usual with men then to deprive themselves of rest, peace, all true comforts, to neglect God, their souls, heaven, the Crown of Eternall Glory, for the vanishing cloud of worldly abilities, as if all our felicity, safty, comfort; stood in the having of the abundance of the earth, the saving grace of Gods Spi­rit were nothing worth: but these mens folly will be easily descerned, if they would but looke

1. Vpon the vanity of the world; what is the riches, and honoures, when thou hast it, without the grace of Gods Spirit; but as the Apostle said of false teachers, 2 Pet. 2.17. It hath no filling, satisfy­ing, nor contenting vertue in it, Isa. 50.11. Hag. 1.6. If at any time they have abundance, and seem like the first Kine in Pharaohs dreame to be fat, yet pre­sently one thing or another ariseth like the second Kine in Pharaohs dream to de­ceive and devour all the fat; so that still the soule is an empty vessell; a barren womb, not satisfyed.

2. The impotency of these outward things, they are weak, unable to defend them­selves or their owners; like the Idol gods unable to keep themselves, and there­fore must bee kept by their worshippers; the rust will consume it, the theefe steale it, the fire burn it; if the Lord smite thee with sicknesse, though with Asa, thou hadst a kingdome, it cannot procure health for thee; if God send an enemie, and thou hast horses swift of foot yet it will not de­liver thee, Isa. 15. Psa. 33.16. If thou hast all kind of delights, art seated in a Paradise of worldly pleasures, yet if God doth send a dreadfull noise into thy eares; then wilt thou runne like Adam to the covert; If God awaken thy conscience it will be with thee as with Balshazar, Dan. 5.4, 5. Zeph. 1.18.

3. The impiety, it is full of truble; as Achans golden Wedge troubled the whole army, so the things of the world if they bee not sanctified, if men want grace, to esteem, affect, and imploy them as they ought, they are a great trouble as Adams forbidden fruit in evill men, as a heavy burthen to the back; as a net full of snares to the feet, as a bed of thornes in the night, Pro. 11.17. Pro. 15.6. As the Sea, where are most waters; are most tempests

4. Their commoneness a flower grown in the worst, as well as in the best mans garden; a livery worn by Gods enemies, as well as by Gods followers; a gift in the hand of a reprobate, as well as in the hand of Gods chosen; Eccles. 10.7. Solomon saw servants on horse-back, and Princes on foot, and wee may easily see the servants of sinne, the bondmen of Sa­tan on horse-back, on the Throne, in place of eminency, enriched with the abundance of the earth, men as Princes, men richly adorned with the grace of the Spirit; men who are conquerors over Satan, and their lusts, who are Kings and Priests to God, goe on foote, are in a low state, of no reputation in the world; the most wicked usually are most favoured, and suck most milke out of the breasts of the world. Jo. 15.19. Job. 12.4.5.6. Is it not great folly to neg­lect the graces of the Spirit, which are so sweet, so pure, so full, so pleasant, so peculiar to Gods people, so precious, as nothing in the world is sufficiently able to expresse it, and to seeke after the things of the earth, which are so vaine, so weake, so beggarly, so trouble­some, so common, that he that hath the greatest abundance of them may be and often is the divells bondman, [Page 351] an abomination in Gods sight, a vessel of Gods wrath, a firebrand of everlasting destruction.

2. Therefore since the graces of Gods Spirit are of all gifts the most excellent; this must cause us 1. To desire them most, earnestly to long after them, as Rachel after children, Gen. 30. 1. As the thirsty ground after water, the hungry soule after food, th, man that setteth in darknesse after light Psa. 143.6. Psa. 42.12. Cant. 3.1. Isa. 26.8.9. 2. To use all diligence to get them, all businesse, set apart, all other gaine neg­lected, let us seek to be partakers of Grace, of the Spirit, as the Wise men left their owne countrey to come to Christ, the disciples left all to follow him, so let us take off our hearts from the world, from carnall friends, and from whatsoever is deare unto us, and seeke to bee endowed with heavenly riches; let us. Pro. 2.2. 3. Let us with David. Psal, 27.4. desire to dwell in the house of the Lord all our life, that we may behold the beauty of the Lord, & to enquire in his tem­ple. Jer. 50.4. & Dan. 9.3. Let us by hea­ring, premeditation, fasting, and by all holy meanes seeke this grace,

3. Let us value it more highly then all the treasures of the earth, for Job. [Page 352] 28.19. Psa. 84.10. Psa. 119.72.

4. Let us love it more entirely then any other endowment; give them the preheminence in our affections, the chief­est roome in our hearts, let us enlarge desires of our hearts towards them, let us bestowe the strength and quintessence of our love upon them, let us so affect them that with the Spouse, we be sick of love, Cant. 5.2. So love them that it make us long for them, Psal. 119.20. so love them that with Jacob we serve an apprentiship for them.

5. Let us rejoyce and delight in it more then in all earthly treasure, as Matth. 2.10. So wee to see any starre of Grace ap­peare in the heart, as Anna, 1. Sam. 2.1. So wee for our new birth, thus Psa. 4.6.

6. Let us receive it more thankfully, as Eccles. 16.1. Gal. 6.14.

7. Let us treasure it up more carefully; when Achan had gotten a golden Wedge hee hid it.

8. Let us receive the saving graces of the Spirit more thankfully then any common endowments, and render more praise to God for this then for any other favour, let us be more thankeful for our new birth then for noble birth, so for victory ouer sin then for conquest our all bodily enemies, for the riches of grace then for [Page 353] all worldly treasures, for knowledg, faith, love, meekness, patience, the joy of the spirit, then for all the choisest jewels, and most precious prai­ses in the world. As wee receiv a cup of pure and pleasant wine more thankfully then a cup of small water; a piece of gold more thankfully then a handful of ordinary and common earth; as Theodosius gave more thanks that hee was a member of the Church than head of the Empire; so should wee give more thanks that wee are the members of Christ Jesus, than for the great­est earthly present whereunto the hand of the world can advance us: 2 King. 5. as Naman was thankful for the purging of his leprosie, so let us for the wash­ing away of the filth of sin: Exod. 15. as Moses sang prai­ses to God for their deliverance from the hand of Pharaoh; so let us for our deliverance out of the hands of Satan; for the donation of the spi­rit and the grace wherewith wee are enriched, Ephes. 1.3. This was the Saint's practice, Col. 1.12, 13. Wee should say for this, as David did, 2 Sam. 7.18, 19, 20, 22. so should wee com and stand before our God, and say, Who are wee, O Lord God, that thou shouldest bring us hitherto, that of slaves thou shouldest make us thy free men, that of men dead in sin, putrified in the grave of corruption, thou shouldest raise us to a new life of thorns & briars thou shouldest make us fruitfull and bearing vines, of strangers thou shouldest make us thine own adopted Children, of poor and blinde & naked, thou shouldest make us rich with the saving grace of thy spirit: and this was yet a small thing, but thou hast also pre­pared [Page 354] everlasting mansions for us to dwell in, im­mortal crowns for us to wear upon our heads, a glorious & ever shining sun to give us light, Psal. 16.11. even fulness of joy at thy right hand for ever: And what can wee say unto thee, our God, for all these things? how can we sufficiently laud thee for thy goodness, for in this are all the motives and in­ducements of thankfulness. If you will sing for refreshment received in the day of drought, as Is­raël did for the spring of water, Num. 21.17. here is our welspring of everliving water, Joh. 4.14. If yee will bless God for victorie as Debora and Baruc did, Jud. 5.1. Here is that which inableth you to tread Satan under foot, Rom. 16 20. and maketh you more then conquerers in all assaults, Rom. 8.36. If you will offer sacrifice and make vows as the heathen marriners for the appeasing of the tempestuous and raging Sea, Jona. 1.16. here is that which appeaseth a greater storm, which breedeth a sweeter peace, Phil. 4.7. If yee will give thanks for the opening of your eies which were blinde, as the blinde man did, Joh. 9.38. here is that which openeth the eie of the understanding, inableth you to see the deep things of God, 1 Cor. 2 9.10. This is the sword which conquereth, the Physick which healeth, the musick which delighteth, the milk which nourisheth, the wine which cheereth, the friend which comforteth, the hand which enricheth, therefore wee should bee thankfull for this a­bove all other blessings.

7. Let us treasure up these gifts most care­fully, as the husbandmen hide the good seed [Page 355] in the ground, that it may bee preserved from the fowls of the aër, take root, and bring forth in­creas: as rich men lock up their jewels in strong chests, place them in close and sure rooms, that the hand of the thief may not reach them; so must wee with all diligence hide, and with all careful­ness keep the saving grace of the spirit; it is our choicest endowment, it will yield us most com­fort, do us most good, stand us in most stead, as the people said of David, 2 Sam. 18.3. Thou art worth ten thousand of us: so the grace of the spirit is worth ten thousand of your sheep, ox­en, gold and silver; therefore bee as careful to keep it, as the people were to keep David, as a man would be to keep the apple of his eie, or his right hand. It was Solomon's charge to his Son, a charge often repeated to make him heedful of it. Proverb. 3.21. & 4.23. urged by our Saviour, Rev. 2.21. & 3.12. The like may bee seen in Paul, Tit. 1.9. 1 Tim. 6.12.13.14. Satan, the the World, the Flesh will all strive to wrest from us the grace of the spirit, by force, by flatte­ry, by promises and provocations: Jud. 16.16. as Dalila la­bored to cut away Samson's locks, so will these strive to rob us of God's saving grace; therefore wee must give all diligence to keep it.

8. Let all God's people bee contented, how slender soëver their outward estate bee, though you wash not your feet in butter, neither doth the rock yield any oil; though your root spread not out by the waters, nor the dew lay not all night upon your branch, though your outward glorie be not fresh, nor the bow of your wordly strength [Page 356] renewed in your hand as Job's was, yet if your souls bee washed in Christ's blood, if the, oile of grace bee powred upon them, if the dew of God's grace rest upon them, if they grow in holiness as trees planted by the waters side, if the inward glorie of the soul bee fresh, if the strength of grace bee renewed, if God's external ordinance & your internal grace bee like the bow of Jonathan that turned not back, & the sword of Saul which returned not empty from the blood of the slain and from the fat of the mightie: if this conquer your corruptions, prevaile against Satan and the world, though your earthly estate be like a small river, a lamp with little oil, a tree with few branches, yet having the saving grace of the Spi­rit, you have the best, having this they have e­nough. As God answered Paul, 2 Cor. 12.9. Complaining vers. 8. so may all men endued with the saving grace of the Spirit, if they com­plain of anie want of absence of anie outward good, or presence of anie outward evil, bee an­swered, The grace of God is sufficient: this is a feast to the hungry, Prov. 15.16. an inheritance to the poor, Psal. 119.111. armor to the assaulted, Ephes. 6.13. this is instead of all other blessings, as the sun is instead of all other lights, therefore all God's people should say as David did. Psal. 16.5.6. for 1. Tim. 6.8. and wee should all resolv with Jacob. Gen. 28.20.21. grace is the best portion, the most abiding substance, the tree whose leaf doth never fade, the fountain whose waters are never dried up, the store-hous which yieldeth the best riches, a garment like them [Page 357] once worn by Israel, it weareth not out with u­sing, like the widow's barrel of meal and cruis of oil, it will feed & not consume, nor grow dry with drawing forth; a catalogue of blessings do ever attend it, the light of God's face (which mini­streth more joy than the brightest Sun of world­ly prosperitie) doth alwaies accompany it, a sin­gular and satisfactorie fulness is ever to bee found in it, and therefore rest your selvs conten­ted with it. Prov. 19.23.

Motives, quickning, stirring, moving, induce­ing, and leading us to the practice of all these duties may bee drawn,

1. From the dignitie, Honor, Eminence, and Excellency of their estate above all other estates and conditions of men, and estate exceeding o­ther estates, as far as life exceedeth death, as far as liberty excelleth bondage, light darkness, for others are dead in sin, Col. 1.22. bondmen to Sa­tan, 2 Tim. 2.26. sitting in darkness and the shadow of death, Mat. 4.16. but these are alive to God, free from sin, Rom. 6.11.18. & have seen a glorious light, Isa 93. These have the most wor­thy and honorable original, they are the regene­rate ofspring of the everliving and most glori­ous God, Isa. 1.18. Ioh. 1.13. These have most ho­norable kindred, Heb. 2.11. Luk. 8.21. calling, 1 Tim. 1.9. 1 Pet. 2.9. These are not strangers but Sons, Ioh. 1.12. not rubbish but living stones in God's building, 1 Pet: 2.5. not thorns and briars in the forrest, but fruitful and bearing trees in Gods Orchard. Cant. 4.14. even trees of God's planting, Isa. 16.3. Holiness is the surest [Page 358] way to the best preferment, the onely step to bee unchangeably and gloriously advanced, this shall bring men (like Ioseph) out of the prison to bee advanced into the second place not of an earthly but a heavenly kingdom, this shall make them shine as the Sun, Mat. 13.43. set a glorious crown upon their head, Rev. 2·10. for, Mat. 19.28. As Saul was the head of the people, so shall these bee the head of all their brethren, Isa. 58.13.14. men do much for honor; bee good, you shall bee great.

2. From the joy which doth accompany the true and saving grace of the spirit, the opening of the womb to the barren, of the prison to the captived, of the hand to the needy, the filling of poor with riches, of the diseased with health, of the heavie-hearted, glad tidings, of the hungry with the choicest delicates, cannot so warm the soul, so rejoice the heart, so solace the inward man as a gracious measure of true holiness. The joy of Anna for the birth of a childe, 1. Sam. 2.1. the joy of Saul and the men of Israel, and the day of their enemies overthrow and Saul's Co­ronation, 1 Sam· 11.15. the joy of the Citizens of Susan in the time of Haman. Est. 8.15. the joy of the rich man in filling his barns, Luk. 12.19. the joy of the Souldier in dividing the spoil Isa. 9.3. is not so great as the joy of the new birth & spiritual coronation of God's people, the overthrow of the holds of Satan, the filling of the soul with the saving graces of the spirit; this joy to other joyes is as a full stream to a few drops, as a flaming fire to a few sparks, as a [Page 359] bright and shining Sun to the light of a candle, readie to extinguish, this is a full joy, Ioh. 16.24. great joy, Acts. 8.8. glorious and unspeakale joy, 1. Pet. 1.8. constant and abiding joy, Ioh. 15.11. a Sun which shineth when all other vanishing meteors of comfort are extinct, Prov. 13.9. all the causes of true joy do accompany a godly life, God's favor, God's presence, God's blessing, sense of God's goodness, assurance of a gracious issue out of all dangers.

3. From the stabilitie and stedfastness which doth attend it: men that are endued with true grace, are like a hous upon a sure foundation, like a tree of deep roots uneasily moved, there­fore likened to a tree by the waters side, Psal. 1.3. Psal. 52.8. and Pro. 14.11. they are held in a strong hand Ioh. 10.28. they are built upon a sure rock, Mat. 16.18. they are compast about with a strong defence, Zech. 2.5. hence Psa. 31.20.21. 1. Sam. 2.9. Prov. otherwise Psal. 73.18, Hos. 13.3.

4. From the presence of God vouch­safed to it: God's gracious presence is yielded onely to such as are indued with true holiness, amongst them will hee be as a General among his army, a shepherd among his flock, a teacher among his scholars, a father among his family, defending against adversaries power, instruct­ing them in holy duties, encouraging them in all their undertakings, feeding them with his ordinances, watering them with the dews of his spirit, hee will frustrate all assaults of the ene­mie, Zeph. 3.15. he will fill the souls of his peo­ple [Page 360] with gladness, v. 17. make them a prais & glory among the people as flowers among the grass, as the lilly among the thorns, Zech. 2.5. they shall enjoy all abundance, Ioël. 2.26.27. if they fall into affliction it shall not consume them, Exod. 3.4.

5. From the happy, gracious, and comforta­ble issue whereunto it leadeth: how full of storms soëver the sea bee, yet it alway bringeth to a peaceable haven; though the seed twice bee full of tares, yet the harvest is ever replenished with joy; though the godly man meet at first (like Samson) with a lion, yet at length hee shall seed upon the hony-comb of consolation; though hee pass like Israël thorough the red sea, the wil­derness Iordan, yet hee shall have a land that flow­eth with milk and hony; though hee now wear a crown of thorns, yet hee shall hereafter wear a crown of glorie; though his drink bee now ming­led with gall and bitterness, yet hee shall drink out of the river of God's pleasures; though Da­vid was long oppressed, yet at length hee at­tained the Kingdom; though the three chil­dren were cast into the fierie furnace, yet they at­tained honor in the province of Babylon. So Isa. 65.13.14.15 Isa. 35.4.5.10. Ecl. 8.11.12.

From the gift descend wee to take notice of the measure of the gift: not scantly, slenderly, sparingly, but above measure, abundantly, plen­tifully, fully. Whence learn,

Doctr. That Christ Jesus was superabundantly filled withall heavenly gifts and graces. As the Sun in the firmament is full of light and brightness, so [Page 361] is the Son of righteousness full of true holiness, and even according to his humane nature ex­ceedingly filled with all goodness, even full of the holy ghost, as the fountain is full of waters. This fulness of his was many waies evident: 1. by the fulness of his wisdom, his lamp was full of oil, it gave a very great light, a light enlightning all the world, a wisdom breeding admiration in them that saw it, Mat. 13.54 a wisdom whereby, as the Psalmist saith of himself, Psal. 119.98.99. so and much more may it bee verified of Christ; for in him, Col. 23. and Ioh. 1.18. hath a most full and intimate knowledg of God.

2. By the fulness of his power, it was not a withered arm, but an arm endued with fulness of strength, able like David to conquer the Bear, the Lion, the great Goliah, able to dash his ene­mies in pieces like a potter's vessel, Psa. 29. a stone hewn out of the mountains, breaking in pieces the image representing the glorie, riches, and strength of all kingdoms. Dan. 2.44. Able to heal the sick, raise the dead, ransom the captived, nothing was too hard for him.

3. By the fulness of his holiness, his face had neither spot not wrinckle, there was no defile­ment stuck in his garment, his soul was a field, no tares mingled with his wheat, a garden all flowers, no weed, a tree all bearing, no barren withered, no unfruitful branch upon it, as it is said of Absalom, 2. Sam. 14.25. so it is 1. Pet. 2.22. Ioh. 14.30. 1. Pet. 1.19.4. by the fulness of his love, a love like a full Sea, a flame­ing fire, a strong Chariot, that drew him from [Page 362] heaven to earth, from the highest honor to the deepest ignominy, from a paradise of pleasures, to a wilderness of sorrows: his love to us, of a Lord caused him to become a servant, Philip. 2.7. of a Sovereign a subject, Gal. 4.4. of rich poor, 2 Cor. 8.9. of a joyfull man, a man of sorrows, Mat. 26.38. It brought him from the throne to the cross; from the highest heavens, to the low­est parts of the earth, Joh. 15.13. Joh. 15.9. As the Father so loved him, that hee communicated all good things to him, sustained him under af­fliction, and delivered him from the power of hell and the grave; so doth the Son so love us, that hee imparteth all good things to us, beareth us up in all our distresses, and delivereth us from all miseries. 5. By the fulness of his patience, hee was the mirror of meekness, the perfect pat­tern of true humility, Isa. 53.7. 1 Pet. 2.23. Hee was one in whom patience had her perfect work, Jam. 1.5. patient in poverty, patient in ignomi­ny, patient in sorrowfulness, patient in doing, patient in suffering, patient in life, patient in death; the patience of Job and the Prophets was marvelous, yet as 2 Cor. 3.10 so their pati­ence compared with his, was no patience; there­fore well might hee propose himself for an ex­ample, Mat. 11.29. and thus full of all grace it was requisite our Saviour should bee.

1. In regard of the holy, precise, exact and perfect rule of the Law, which hee was to ful­fill; every letter of his life must without any the least variation answer the copy; every faculty of the soul, the disposition of the whole man [Page 363] must bee suitable to this frame, every thought of his heart, every motion of his affection, every word of his mouth, every deed of his life, must be as arrows falling neither under nor above, but fully pitching upon this mark, therefore Gal. 4.5. Matth. 5.17.

2. In regard of the love God beareth unto him, and wonderfull delight which hee had in him; as Elkanah, 1 Sam. 1.4, 5. as Joseph, Gen. 43.24. so our God giveth portions of grace to all his children; but to Christ hee gave a worthy portion, more then five times as ample as to any of his brethren, because hee had a more abundant love to him, Isa. 42.1 Mat. 3.17.

3. In regard of the Office hee had undertaken▪ to be a Mediator between God and man, a peace­maker, by appeasing of Gods wrath in suffering for man, by making him just, Phil 3.9. by being found cloathed not in their own, but in the righ­teousness of Christ: the party dying and satis­fying the law for another, must bee innocent, and not, dy for his own offence; the righteousness which maketh another just, must bee free from all blemish, therefore 1 Pet. 3.18. 2 Cor. 5.21.

4. In regard of our emptiness; wee were all poor, and therefore it behooved him to have a full hand to make us rich: wee were all blinde, and therefore it was requisite hee should bee full of knowledg to make us wise: wee were all sick, and therefore it was needfull hee should bee a skilful Physitian to make us whole: all unclean, and therefore behooffull hee should bee full of holiness to make us pure: all captivated and [Page 364] dead in sin, and therefore needfull hee should bee full of power to ransom us. Hence that pro­phesie, Isa. 61.1. that invitation, Rev. 3.17, 18. Isa. 55.1. for Joh. 1.16. Eph. 1.21, 22.

5. In regard of the enemies hee was to con­quer; Sin, Satan, Hell, Death; trees not able to bee rooted up by any mortal hand, walls not able to bee beaten down by any cannon shot, fetters not to bee broken by any creäted strength, ene­mies not conquerable by the most valiant among men: as all Israel trembled till David came, 1 Sam, 17. so Heb. 2.14. this is the Moses dividing the waters, Exod. 14.21. this is the Sampson bear­ing away the gates of Gaza, this is the David de­livering his sheep, this is the Cyrus opening the two leaved gates, Isa. 45.1. this is the Angel bringing Peter out of prison, Act. 12.7.

6. In regard of the depth of Gods counsels which are to bee opened; a well whereof none can drink, before Christ rowl away the stone, as Jacob did, from the wells mouth; a riddle which cannot bee unfolded, unless wee plow with Gods spirit; a sealed book, which none but the lion of the tribe of Juda can open; a vision, which none of the Astrologers, onely Joseph and Daniel, can interpret it: for Mat. 11.27.

7. In regard of the ministration of his king­dom, and government of his Church and people: none so great a charge, so many people to rule, so many great and strong enemies to oppose, subdue and conquer; therefore hee is said to bee girded with the sword Justice; by his Word, the sword of the spirit, striking the hearts of rebel­lious [Page 365] people, to bring them into subjection, to ride upon the word of Truth, by the ministry of the Gospel defending his chosen, beating down sin and superstition, working many wonders, striking terror into the hearts of his enemies, and for the accomplishment hereof, hee is said to anointed with the oil of gladness above his fel­lows, to have received more grace then all men or angels, Psal. 45.3, 4, 5, 6, 7. for thus also it is said, that the spirit of God doth rest upon him, filling him with all heavenly gifts and graces, the spirit of wisedom, fulness of knowledg in the things of God, the spirit of understanding, prompt­ness and readiness to know all things of what nature or condition soever; the spirit of coun­sel, faculty and quicksightedness to free himself out of all perplexities; the spirit of might, cou­rage to teach the truth, and to oppose, shake and overthrow all fals doctrine, and to reprove their wicked conversation; the spirit of knowledg, a sure and firm understanding of things; the spirit of fear, filial, cheerfull and perfect obedience, Isa. 11.2, 3, 4.

Observ. Isa. 512. 1. In external appearance, hee was outwardly of low estate, Phil. 2.6, 7. but the more contemptible hee was in his outward condition, the more evident was the work of the God head manifesting it self therein. 2. Hee wanted beauty in the eies of carnal men; the sun seemeth not beautifull to the blinde, but to such as have the eie of understanding savingly enlight­ned, hee is the fairest of ten thousand, Cant. 5. vers. 10.

Ʋse. This by way of instruction sheweth where to go to have all our spiritual wants sup­plied and furnished: Christ is the fountain in whom the Father hath put all fulness, hee is the Physitian that can cure us when wee are diseased, the Conquerer able to deliver us when wee are captived, the Counseller able to advise us when wee are doubtfull, hee is the Teacher which can instruct us when wee are ignorant, Isa. 9.6. there­fore when all the cisterns of the world are bro­ken, holding no water, when no physitian can cure us, when all store-houses are empty, and no hand can enrich us, when all lips are shut, and no tongue can comfort us, when all waters, like Abana and Pharphar have no healing virtue, no cleansive power; then, like the woman, Mark 5.11. let us come to Christ; like Naaman, 2 King. 5.14. let us come to the Jordan of his blood: for in his hand there is power to heal the wounded soul, in his blood is efficacy to purge away the filth of sin, which no nitre can purge; in his word is virtue to comfort the troubled soul, which no voice of man or angel can quiet, Isa. 50.4 in him (as the Apostle saith) dwelleth the fulness of the Godhead bodily, Col. 2.9. in him it hath pleased the Father that all fulness should dwell, Col. 1.19. all fulness, both for number and measure of graces: there is in Christ an absolute compleatness, 1. In respect of members, Ephes. 1.23. 2. In respect of inhabitation of the di­vine nature, Col. 2.9. 3. In respect of power and authority over all both in heaven and earth, Mat. 28.4. In respect of merit. 5. In respect of [Page 367] grace; in him is fulness of wisedom to make us wise, fulness of redemption to make us free, ful­ness of righteousness to make us just, fulness of sanctification to make us holy; and hee is made to us of God, 1 Cor. 1.30. therefore to him let us come, Mat. 11.28.

2. This by way of confutation, reproveth and confuteth all Saint-worshippers and Meritmon­gers: in Christ is all fulness; there needeth no supply from Saint, Angels, or Works; a fulness is no where to bee had but onely in Christ, hee is able to save us to the utmost, his royal robes are long enough to cover us, his arm is strong e­nough to deliver us, hee needeth not another to bee joyned with him; hee trod the wine-press of his Father's wrath alone, Isa. 63. hee is the lamb slain from the beginning of the world, which taketh away the sin of all beleevers in the world, John 1.29. neither Saint nor Angel, but Christ hath purged away our sin, and is set down at the right hand of God, Heb. 1.3. hee maketh recon­ciliation, Heb 2.17. hee offered himself, Heb. 7.27. all other are broken cisterns, weak shields, such as will not cover us in the day of Gods an­ger: therefore it is not kiss the Saints, but the Son, Psal. 2.12.

3. By way of exhortation, this seemeth to stir up men to labor for fulness of grace, to bee replenished in measure, as Christ is above mea­sure: as the members of the body are answerable to the head, the branches in the tree answerable to the fulness of the juice in the root of the tree; so wee, who are members of the body [Page 368] whereof Christ is head: branches in the true vine should labor a blessed fulness of all graces; wee should strive to bee full of knowledg, as the sea full of waters, Isa. 11.9. abundant in love, 1 Thess. 3.12. perfect in patience, Isa. 1.5. ful of joy and peace in the holy Ghost, Rom. 15.13. full of faith in beleeving God's promises, full of courage in maintaining God's truth against all opposition, Act. 6.8. rich in all good works, 1 Tim. 6.18. like trees bearing much fruit, lamps holding much oil, vessels filled with good liquor; like travellers going forward, like rich men buil­ding their barns greater, enlarging our hearts more and more towards God and his waies; this is the Apostle's charge, 2 Pet. 3.18. this is Saint Paul's earnest entreaty, 1 Thes. 4.1. and for increas of grace of grace wee should strive.

1. Becaus the more grace, the more sweetness shall wee finde; the more consolation shall draw from the ordinances of God, the more health; the more comfort doth the body finde in the food prepared for it; the more perfect the eie, the more pleasure it taketh in the light of the sun which it beholdeth: the ordinances of God do good to them that are good, Mic. 2.7. to those they are sweet, Psal. 119.103. joyous, Jer. 15.16. comfortable tidings, Rom. 10.15. holiness maketh God's ordinances to the soul, like the chariots which Joseph sent to Jacob, an occasion of revi­ving, Gen. 48.25. like a wel-spring to the thirsty, like dew to the ground, like a feast to the hun­gry, Psal. 65.4. Cant. 2.4.

2. The more grace, the more comfort wee [Page 369] shall have in God's presence, the more clearness wee shall behold in God's countenance; the more obedient the childe is, the more favorably his parent looketh on him; the more profitably the servant doth imploy his talent, the more ac­ceptable hee is to his Master: so the more full of grace, the more God will love us, the more com­fortably will hee speak to our souls and cousci­fences, the more graciously will hee manifest him­self unto us, make us glad, Psal. 21.6. Job 33.26. hee will speak to our consciences, as the ma­ster to the good servant in the parable, Mat. 25.23. for God will make his face to shine upon them that serv him, Psal. 31.16. so that when they come before him, have prayed meditated, heard his word, &c. they shall say, as Jacob of Esau, Gen. 33.10.

3. The more grace, the more peace in our own conscience, the more boldness towards God: it is neither riches, nor learning, nor friends, nor any thing els but grace that can stablish the heart, Heb. 13.9. other staies are but like Sampson's withes, easily broken as thread; this is the anchor which staieth the ship of the soul, the foundati­on which beareth it up, the sun which giveth it comfort, the fountain which yieldeth it refresh­ment; this filleth the soul with peace in hear­ing, in praying; in doing; in suffering; Righte­ousness and Peace, like two twins, are born at one birth; like Ruth and Naomi, they go together, they walk in one way, dwell under roof, Psalm 85.10. Psal. 116.165. Mal. 2.6. Isa. 32.14.

4. The more grace, the more patiently they [Page 370] shall bear all affliction; this, like Moses's rod, will divide and make a way through the deepest wa­ters of trouble; like Noah's ark, it will keep the soul from sinking; this will make them, with Paul and Silas, to sing in prison, to rejoice that they are accounted worthy to suffer for Christ; to esteem it all joy to fall into manifold tem­ptations, this will enable to receive affliction, as a purgation, to remove their corruption, as a testimony of God's love, as a seal of their living righteous in Jesus Christ; this will assure them of a happy passage out of all troubles.

5. The most grace, the more delight they shall have in doing the will of God, in perform­ance of all sacred and religious duties; the more strength there is in the body, the more easily the traveller passeth on his way; the fuller the wing is of feathers, the easier the flight is to the bird: so the fuller the soul is of grace, the more plea­santly hee doth run the race of God's commande­ments; this maketh him say with Samuel, 1 Sam. 3.10. with the Psalmist, Psal. 40.8. this will make the commandement easie, Mat. 11.29. 1 Joh. 5.3.

4. This serveth by way of consolation, to cheer up the souls of God's people in all estates; the fulness and sufficiency of Christ may bee as a tree loaden with much fruit for the feeding of the hungry; a fountain filled with pleasant wa­ter for the refreshment of the thirsty; a lamp full of oil to give light to them that are in dark­ness; a singular stay, a strong supportment to God's servants.

1. Against all wants: if they want wisedom, Christ is a glorious day-star full of heavenly light, able to discover the deepest mysteries, and make them like words written in great chara­cters, so that hee that runneth may read them, able so to elevate the lowest capacity, that it shall clearly discern things heavenly; counsel is his, and sound wisedom, hee is understanding it self, Prov. 8.14. in him are all treasures of knowledg, Col 23. he hath opened the eies of the blinde, and made them that sate in darkness to see a great light, it was prophesied that in his time, Isa. 92.4. Isa. 35.5. Isa. 11.9. and as Pharaoh said of Jo­seph, Gen. 41.38, 39. there is not another to bee found in whom the spirit of God is, as it is in Christ; none in heaven or earth, neither Saint nor Angel so discreet, so wise as hee; the greatest wisedom in the world is to his wisedom, but like the wisedom of a childe to the wisedom of the choicest statesman; like the light of a candle to the light of the sun; therefore if wee want wisedom how to prevent, avoid, and save our selvs from treacherous adversaries, how to order our conversations, how to mannage our callings wherein wee are placed, how to imploy the talent wee have received, how to discern the things which differ, how to understand the deep things of God; let us com to Christ, let us set our selvs to school to him, and in him is ful­ness of knowledg, hee is our head, hee will not leave his members in ignorance.

2. If thy faith bee weak, if it bee withered like Jeroboam's hand, 1 King. 13.4. if it shake like [Page 372] the hand of a palsey man, if thy soul be full of doubtings, as the sea of tossings, if thy heart bee full of agitations and rowlings hither and thi­ther like a ship without anchor; yet as the man of God prayed, and Jeroboam's hand was made whole as the other: as our Saviour cured the pal­sey man; so in him is fulness of ability to make thy faith strong like a tree of deep root, like a hous of sure foundation, Mat. 7. like the arm of a strong man, hee can make thee more than con­querer; hee can so fasten the ship of thy soul, that thou shalt not bee moved; hee can so fill thee, so affect thee with the sence of God's love, that thou shalt say, Rom. 8.38, 39 hee can strengthen thee to do all things. Phil. 4 13. hee can stablish and settle thy soul. 1 Pet. 5.10. Rom. 16.24, 25. 2 Thes. 4.3.

3. If they want peace, sens and assurance of God's love, and joy in God's spirit; if their souls bee as a stormy sea, like a sick man upon his bed, full of tossings; like Israël stung with fierie serpents, in a condition altogether restless; like a hunted hare or chased hart, like David hunted by Saul as a partridg, like a besieged city full of fears, like Israël's bearing heavy burthens, work­ing in an iron furnace, like the dove seeking a place to rest her foot and finding none, complai­ning, Psal. 38.3. in trouble, Job 30 14, 15, 16, 17, 18, 19, 20, 26, 27, 28, 29, 30, 31. yet remember in Christ is all fulness, hee is the Prince of peace, Isa. 9.6. Ephes. 2.14. hee can, Mat 8.27. hee is the brasen serpent, Numb. 21.8, 9. hee is the physitian, Isa. 61.1. the true Samaritane, Luke 10.30. there­fore [Page 373] comfort thy self, come to him as those of Gibeon to Joshua, Jos. 10 6. and Christ shall re­move the siege.

4. If they want holiness, if corruption like a strong disease do waste and spoil the vigor of the soul, like an evil weed do over-spread the garden of their hearts, like a foul spot do blemish their face, like a strong tyrant do lead them cap­tive, like a heavy burthen, fetters and tumbling blocks, do hinder them in holy duties, and make them go slowly about the performance of sacred exercises, if they hang like birdlime about the wings of the soul, as Canaanites in Israël's sides; yet let this sustain them, let this revive them, in Christ is all fulness of holiness, hee hath heal­ing in his wings, Mal. 4.2. hee is like, Mal. 3.2, 3, 4. Isa. 35.6, 7, 8. he can, Mat. 1.21. Tit. 2.14. 1 Joh. 3, 8. as Joh. 11.44. hee can bring you out of the grave of your corruption, though no nitre can purge you, yet Jerem. 2.22. yet hee, Ephes. 5.25, 26.

5. If they want temporal endowments, our outward estate bee slender, our wealth small, our love, friends, honor, respect and place in the world nothing at all; if our outward abilities bee like waters in a dry summer at a low ebb, like the heat of fire arising from a little wood, like the light of a lamp wherein is but little oil, though our backs bee cloathed with camel's hair, a leathern girdle, sheep-skins, goat-skin, or vile raiment, though we feed with puls, barly bread, or a few fish, have nothing but a little oil in the cense, a little m [...]a [...] in our barrel, though with Da­vid [Page 374] wee bee set behinde the ews, with Amos bee gatherers of Sycamore fruit; with Gideon, our family bee poor among the families of the earth, and wee the least in our Father's hous; though with Jacob, wee have but a stone whereon to lay our heads; with our Saviour, have no room in the inn of this world, (where none but they that have store of money in their purs are wel­com) though wee have nothing but a manger to rest in; yet remember that in Christ the head of the body whereof yee are members, the Ma­ster of the family whereof yee are sons & daugh­ters, the husband of the souls, in him is all ful­ness, hee is the heir of all things, Heb. 1.3. hee is the maker, the preserver of all, the great Lord treasurer of the world, in him (saith the Apo­stle) all things consist, Col. 1.16. in respect of conservation, hee continueth them in their bee­ing; in respect of precept, hee prescribeth the laws by which nature, policy and religion are governed; in respect of operation, in that all things move by the influence of his hand; in respect of ordination, hee appointeth all things to their end; in respect of disposition, hee dis­poseth the means to the end intended; and there­fore since all things are in him, thus dispensed by him, let us say in our needs, as the prodigal in his wants, Luke 15.17, 10. there is enough in Christ, and therefore let this sustain us.

2. As this comforteth against all wants, so it is full of consolation against all evils; if wee bee full of sin, the blood of Christ is full of vir­tue to purge it out, 1 Joh. 1.7. Heb. 9.14. Zach. [Page 375] 13.1, 2. If the law bee full of exactness and rigor, all the letters thereof written in blood, every sentence, a sentence of death, though it stand like the Cherubin and flaming sword to keep us from entring into eternal life, as that kept the way to the tree of life, Gen. 3.24. yet in Christ is righte­ousness exactly to answer every title of it, hee hath fulness to satisfie it, so that it becometh as a serpent without sting, as a sword without edg, it cannot condemn the people of God; though God bee a consuming fire, yet in the merits of Christ is fulness enough to appeas his anger, to procure his favor, to turn his angrie into a plea­sant voice, his frowning into a shining face, of an enemy to make him a friend, of one dreadfull as a lion, to make him gentle as a lamb, of a stranger, to make him the loving husband of our souls; though Satan assault with violence, though his holds bee strong, his weapons vene­mous, his attempts incessant, his devices deep, his instruments subtile, his stratagems treache­rous yet in Christ there is all fulness to prevail against him, to put him to flight, to drive him to his den, to roul a stone upon his cave, and tread upon his neck, as Joshua did upon the five Kings of Canaan. Jos. 10.18, 24. cast him down in his own pursuit, as hee did the Egyptians Pha­raoh, Exod. 14.24. disarm him as David did Go­liah, 1 Sam. 17.51. Col. 2.15. Eph. 4.8. if our ene­mies be strong, many, violent, merciless, and wee have no power, no helper, no way to fly but be­gin to despair, to hang down the head and lose all our comfort, then look upon Christ's ful­ness, [Page 376] and as Elisha said to his fearing, disquieted and perplexed servant, 2 King. 6.16, 17. so may you say to your own souls; for Christ will bee with you, stand by you, work for you, and o­verthrow all such as rise against you, Isa. 54.17. Psal. 2.9. the stoutest opposers, the greatest dis­puters, the most bloody persecutors, iron-handed oppressors, and iron-hearted and brasen-faced dispisers shall by the Lord Jesus be scattered as the chaff, trodden down as the dung, rooted up as thorns and briars, thrown out as the salt which hath lost his savour, and is good for nothing but the dunghill, therefore Mat. 18.6. Isa. 35.3. these and the like are the streams of consolation which flow from that full fountain of all goodness which is in Christ Jesus, this is the pleasant and soul refreshing fruits which grow upon this tree of life, the delightfull and heart-rejoicing beams which discend to the souls of God's people from this sun; therefore let us all strive for interest in him, communion with him; let us in all e­states depend upon him, in every condition rest our selvs contented with him: hee hath fulness of riches for all his faithfull that are now poor, fulness of honor for all that are now in ignomi­ny, fulness of peace for all his that are now in trouble, fulness of joy for all that are now in heaviness, fulness of liberty for all that are now in bonds, fulness of power to deliver all his which are in any distress: for

Vers 35. The father loveth the son, and hath given all things into his hands.

THe Baptist having set before his disciples the authority of Christ, the commission which the father gave him to undertake the great and mighty work of our salvation, having also declared the sufficiency of Christ, the abundant effusion of the saving grace of the Spirit upon him, descendeth now to discover and lay open the ground hereof, even the love of God, as if hee had said, The Father hath wonderfully enrich­ed the Son with many choice and singular en­dowments, bestowed upon him a rich store-hous of all graces; and why hath hee done so, becaus hee loved the Son: so that from the coherence of this with the former vers, wee may learn

Doctr. That the bestowing of the saving gifts and graces of the Spirit is the choicest testimony of the love of God; a greater testimony of the love of God to fill the vessels of the soul with sanctification, then to fill the barn with corn, the fold with sheep, the stall with oxen, the chest with gold, the life with pleasure, or to set upon the head a crown of worldly honor; therefore when God entred into Covenant with his peo­ple, promised to bee their God, and took them above all the people of the earth, hee doth not promise them a paradise of pleasures to dwell in, a river of wordly delights to drink of, a ward­robe [Page 378] of rich raiment, a treasury of gold and sil­ver, an eminent place of wordly honor, but the grace of the spirit, a holy fear to displeas him, a holy care to walk uprightly before him, Jer. 32.38, 39, 40, 41. this is prophesied to be the sequel of God's love to his people, Jer. 31. is the promise of his love, ver. 3. the testimony of it, ver. 8, 9. I will bring them from the north coun­trey and all the coasts of the earth; literally from Babylon, Assyria, and the Medes, where they were detained captive; spiritually from the sla­very and bondage of sin and Satan; and when will hee bring the blinde who cannot see the waies, the commandements of the Lord; the lame, who cannot walk aright in the path of his precepts; the woman with childe, such as feel themselvs heavy loaden with the burden of their sin, and did much long like a woman in travel to bee delivered, and hee that travelleth with the childe the broken hearted, afflicted, and such as want spiritual strength to do good? but how in what manner shall they come from their bon­dage? with weeping, grief for their sin, and with supplication, with praier for the remission of sin: but by what way shall they bee led? by the rivers of the water, their spiritual thirst after righte­tousness shall bee quenched by the preaching of the Gospel, and their souls watered and refresh­ed by the dews of the Spirit in a right way by the doctrine of life, wherein is no terror, no obliquity,; and for why shall all this bee? for I a father to Israël, and Ephraïm is my first-born, that is, I love them with a most intimate affecti­on, [Page 379] they are very dear unto mee, and therefore I will bestow this spiritual favor upon them: this the Prophet Hosea after a metaphorical manner doth most lively and elegantly express, Hos. 14. v. 4. first hee maketh mention of the freedom of God's love toward them; then hee setteth forth the consequences thereof, the fruit growing on this tree of God's love, the gifts given by this hand of God so full of love unto them: and first by the similitude of a Physitian healing; hee setteth out the free remission of their sin; by the similitude of the dew, the grace of the Spirit re­generating and quickning to new obedience; by the similitude of the growing of the lilie, which is an effect of the dew, hee setteth out the adorning of the faithfull with heavenly graces, that so both they and their services might cast a sweet savour in God's nostrils; by the similitude of casting out of roots as Lebanon, hee expresseth their constancy and perseverance in the grace of the Spirit, notwithstanding all temptations; by the similitude of spreading their branches, hee declareth their increas of the Church both in graces and also in persons, the great glory of the Church, and the sweet savour which they should send forth both in the nostrils of God & also of men; by the similitude of siting under his shadow, he expresseth the safety, security and peace which they should enjoy under the protection of Christ; by the similitude taken from the revi­ving of the corn, hee sheweth their growth in grace, even by the storms and tempests of af­fliction which fall upon us; by the similitude of [Page 380] the growing of the Vine and sent of Lebanon, hee proposeth the zeal of the godly and the fragran­cy of their conversation, so that the forgiveness of sin, regeneration, sanctified and acceptable o­bedience, constancy in the way of God's com­mandements, growth in grace, joy and peace in the holy Ghost, zeal and courage for God's truth, these are gifts which (above all the gifts in the world) do testifie the love of God: therefore 1 Joh. 3.1, 2. Eph. 2.4, 5.

Reas. Because these of all gifts are the most excellent; these are as the Spouse said of our Sa­viour, Cant. 2.2. Cant. 5.10. as the apple-tree a­mong the trees of the forrest, the fairest of ten thousand: therefore called by the Apostle, the best gifts, 1 Cor. 12.31. preferred by Joh, above the choicest treasure lockt up in the bowels of the earth, Job 28.16. by Solomon, before the chief­est riches in the custody of the merchant, Prov. 3.14. though other gifts are in their kinde excel­lent, and of great comfort to such as can right­ly apply apply them; yet as Prov. 31.29. so many other endowments deserve much commendation, but the saving grace of the Spirit excelleth them all.

2. Because these gifts of all other are the most rare, most proper, and peculiar to God's own children; these are precious pearls given to a few, they are flowers growing in few gardens, a seed sown but in few fields, stars shining in the firmament of few mens souls, 2 Thes. 3.2. earthly endowments are a liquor put into every vessel, a sion graffed on every stock, a seed sown on every [Page 381] field; but these are bestowed only on the elect, Tit. 1.1.

3. Because these gifts do bring a man nighest to God; in likeness of nature these make a man holy as God is holy, for the truth, though not for the measure of holiness: these make a man like God, as the childe is like the parent, as the aër is like the sun, therefore 2 Pet. 1.4. being ho­ly, wise, simple, sincere, immortal as God is; not in perfection, but in trueth; not independently, but by communication: hereby wee have fellow­ship with God, walk with him, have our con­versation in heaven, are of God's counsel, Psal. 25 9. are his friends, Joh. 15.15. enjoy the light of his face, Psal. 21.6. a man may have all other gifts, bee furnished with all other abilities, and yet bee a stranger to God and Christ, Eph. 1.12.

4. Because these gifts of all other gifts are the most pleasant, the most delightfull and full of comfort, this maketh the soul of a Christian cheerfull, and full of rejoycing, Lu. 10.20. Isa. 55.12, 13. 1 Pet. 1.8. Isa. 4.6.

5. Because these gifts are of all others the most satisfactory and contenting, these like li­ving springs do abundantly fill the vessel of their souls, like clouds full of rain they quench the thirst of the heart, as they do-the dry and bar­ren grounds, like trees loaden with plenty and variety of all good fruit they fill the hungry sto­mack; therefore likened to a living spring, whose waters never fail, Jo. 4.14. to milk and wine, which quench the thirst, Isa. 55.1. to a [Page 382] of the choisest dainties both filling and delight­ing the hungry soul, Isa. 25.6. to great gain, which quieteth the heart though enlarged with strong desires, 1 Tim. 6.6. when all other gifts like water to a dropsie man do inflame their thirst, and make them cry like a horsleach, and make them mise­rable as the grave, Pro. 30.15, 16. then they who have the grace of the Spirit are satisfied, as the child that sucketh milk from a full breast, Isa. 66.11. this is promised Psal. 22.26. where the Psal­mist alluding to the sacrifices and feasts among the Jews sheweth, as they fed delicately, filled themselvs plenteously; so the people of God fed with the preaching of the Gospel, and admini­stration of the Sacraments, should be abundant­ly filled with all heavenly comforts, with all sa­ving gifts and graces, so filled that they should bee therewith satisfied: the like expression to this is used Psal. 23.5, 6. the Psalmist thereby setting forth the large measure of grace which God conferred on him, the abundant holy joy, and rejoycing wherewith the Lord did replenish him

6. Because these gifts are of all other gifts the most profitable; these like the Ark to Obed Edom, like Joseph to Potiphar, do cause all wee have, all wee do to prosper. The Apostle doth excellently express it, where hee saith, godliness is profitable to all things, having the promise of this life, and of that which is to come, 1 Tim. 4.8. god­liness profitable, helpfull to every duty, to every estate and condition of life; it is profitable to us when wee hear, it causeth our hearts to bee to [Page 383] the word as good ground to the seed, as a heal­thy stomach to the food, it maketh the Word to us as the light to the eye, very pleasant and de­lightfull: as musick to the ear very comfortable, as a joyfull tidings to the sorrowfull, for Mica. 2.7. 2. It is profitable to us when wee pray; it maketh us to com before the Lord with confi­dence, 1 John 3.20, 21. it inlargeth the desires of our souls, strengtheneth our affections, and maketh them more fervent, carrying them to­wards God like a strong flood which cannot bee stopped, maketh the cry of our souls vehement, maketh them as incense the smoak of sweet wood in God's nostrils, Jam. 5.16. this is like Aaron and Hur to Moses, Exod. 17.12, 14. 3. It is pro­fitable to us when wee are assaulted, it inableth us to draw nigh to God with fulness of assu­rance, Heb. 10.22. it maketh us confident, bold and couragious, Prov. 28.1. It defendeth us like a breast plate, Ephes. 6.14. it is an Ark in the Deluge. 4. It is profitable when wee are in any affliction, It maketh all troubles to bee as fire to the gold, fanne to the corn, the fiery fornace to the three children an occasion of nearer commu­nion with God, holiness to God's people in the time of trouble is as Moses rod making a way thorough the red sea, opening the stony rock, as the tree making the bitter waters sweet, as the meal making the pot which was full of death to become full of health, as a wise Phisitian ma­keth a healthfull and healing medicine of that which in it self is very poison. 5. It is profi­table when wee are to perform any sacred duty [Page 384] it is to us as wings to the bird, as horsmen an chariots to travellers, as wind, tide, sails to the marriner, as art, skill, and strength to him that undergoeth the labor of handicraft, it strengthen­eth, enliveneth, and inableth the soul with a sin­gular readiness, & marvellous joy, great content, and unspeakable delight to run that race, fulfill that task with God hath set him, 1 John 5.3. Psa. 40.8. Psal. 108.3. and Jud. 5.2. 6. It is pro­fitable in the collection, gathering, receiving, affective fruition, and using of all outward bles­sings, it teacheth us to gain them lawfully, to affect them moderately, to rejoice in them spa­ringly, to use them holily, to order our selvs in all our businesses religiously, wisely, graciously, as becometh the Gospel of God, making all out­ward blessings occurrents and occasions to bee as feet to help us forward, and not as stumbling blocks to occasion our fall, to bee as a garment not a burden, as a cup whereof to drink to re­freshment, not a sea wherein to drown our selvs. 7. It is profitable in sickness, in death: holiness inableth us to dy with comfort, to imbrace it as the most welcom of all guests, to look upon it as a friend of a most lovely countenance, as a messenger bringing most joifull tidings, as a Phy­sitian curing all diseases, as a key opening the gates, giving liberty from all troubles, entrance into all happiness, as the marriage day of our souls, this will make us (with Faninus the Ita­lian) to kiss death as hee kissed the traitor which brought him tidings of his execution: these are the fruits which grow on this and the like [Page 385] branches, this is the gain which is gathered out of this treasury, no gift so profitable; therefore no gift so sure a pledg of God's love to his peo­ple.

7. Because these gifts are of all other gifts the most lasting, these are gifts without repentance, that know no change Rom. 11.29. a living spring that never faileth, Joh. 4.14. a seed that never dieth, 1 Joh. 3.9. a jewel which never consumeth, Prov. 4.18. a sun that never setteth; all other gifts of whatsoëver kinde, worth or excellency, are but like a cloud soon dispelled, a vessel of clay soon broken, a sandy foundation soon sunk, but they who are endued with the saving graces of the Spirit, like trees of deep roots shall surely stand, like trees planted by the water side, they shall not wither, but shall bee as the green olive, Psal. 52.8. as rich treasure in a strong hand, Job 10.28. God's covenant shall have no end, his grace shall never dy, Jer. 32.39, 40. so that in all these respects, the holy and saving graces of God's Spirit are the chiefest testimony of God's love.

Ʋse. This will therefore discover unto us plainly; assure us undoubtedly, make us see in­fallibly who they are that are best beloved of God, who are the joy of his heart, the dearly beloved of his soul; not the men who have the largest earthly possessions, but they whose souls are replenished with most holiness; not they who are endowed with most lordship and auto­rity over their brethren, but they who have most sway and dominion over their corrupt affecti­ons, [Page 386] the most holy, the most religious, the most sincere in heart, the most sanctified in their con­versation, these are God's dear ones; God re­gardeth not the rich man for his abundance, the noble man for his birth, the great man for his high place, the wise man for his policy, these are in the eies of God stars of no brightness, flowers of no beauty, pearls of no price, load stones of no virtue to draw the love of God towards the souls of men; hee is moved with none of these things, Deut. 10.17. the best common abilities without saving grace are but like glorious apparrel about a dead carcase unable to move any affection, or to beget desire of communion; the greatest living man will rather enter fellowship and hold com­munion with the poorest living beggar then with the dead carkass of the greatest princes of the world, though cloathed in most rich and roial raiment: so will God have fellowship with and set his eies upon the poorest soul that hath the life of grace in him, then with the most re­nowned commander on earth, being a stranger to the life of God; for Job 34.19. it is onely true piety which maketh us dear and pretious in God's eies, which moveth God to fasten his af­fection upon us, and to delight himself in us; men may bee admired by men for their endow­ments, because men judg according to external appearance, as 1 Sam. 16.6. but as vers 7. so God looketh not on men because tall in honors, high in external callings, great through a worldly a­bundance, but the holy man is the object of God's affection, Psal. 146.8. these are God's [Page 387] chois, Jam. 2.5. these are God's delight, Pro. 11.20. these are a diademe and a crown of glory in God's hand, Isa. 62.3. to these doth hee look, with these doth hee delight to dwell, Isa. 57.15. Joh. 14 23, 24. these are unto Christ in stead of all others, Mat. 12.50. And indeed upon whom hath the cloud of God's love distilled, on whom hath the light of his countenance shined, to­wards whom have the infallible testimonies of God's favor been manifested, but onely to such as are endued with the saving gifts and graces of his Spirit, to whom hath hee vouchsafed his presence as a father among his children, as a shepherd among his flock, as the sun among the stars in the firmament, surely onely to such as fear him, Psal. 46.5. Zeph. 3.15. Gen. 28.12. upon whom doth hee cast forth the light of his coun­tenanee? whose soul doth hee affect with the sens of his love, but onely such as by a lively faith imbrace his promises, and keep their feet within the way of his commandements, Psal. 11.7. Rom. 5.5. to whom doth hee make his Word a joifull tidings, a healing salve, a sweet savour, but onely to such as pass their time in his fear, order their conversation in a holy manner, to them the meditation thereof is sweet, Psal. 104.34. common favors indeed are vouchsafed to the bad, as the rain falleth on the bad ground as well as the good, Mat. 5.45. but the special pledges of God's love are conferred onely upon the righteous, Psal. 50.16.

But it may bee you will say, That riches and honors, and these external favors, that they are [Page 388] also blessings, they are water out of God's well, rain out of God's cloud, a gift from his hand.

2. They are therefore very much deceived, who bless themselvs as being God's dearest favorites, the choisest of his beloved, because they are most plenteously enriched with these common endow­ments, because their houses are fairer, their pos­sessions larger, their dignities greater, their earth­ly delights, pleasures and comforts far excelling other: this is a sandy foundation to build upon, a deceitfull balance to weigh themselvs in, a fals rule whereby to judg of God's love; who had more pleasure than the glutton faring delici­ously, and wearing fine apparell every day, yet a fire brand of hell? Luke 16. who richer than hee that builded his barns greater, cheared up his soul with the thought of his great abundance, yet who at the last were his attendants but the de­vils? Luke 12. where was his dwelling but in everlasting darkness? who perished in the red sea, was it not Pharaoh king of Egypt? Exod. 14. who was eaten up of lice, was it not Herod that sate upon the throne? Act. 12.22. On whom came sorrow widowed, and loss of children in one day, was it not upon the Babylonish Queen that lived in pleasures? Isa. 47.7, 8. Who stand in sli­pery places, but they who have more than heart can desire? Psal. 73.18. Who perish like their beasts, but they that boasted of their wealth? Psal. 14.49. on the other side; Who poorer than Lazarus who had resting place in Abraham's bo­som? Luke 16.8. Who had no other cradle but a manger? Luke 2. Who had not where to lay his [Page 389] head, but the Son of man Christ Jesus, who of all others was most dear to God? Who were in sheeps skins and goats skins in the wilderness, in caves, destitute, afflicted, tormented, but the good people of God, of whom the world was not worthy? Who were accounted as the dung and of-scouring of the earth, but the Apostles of the Lord Jesus? the transgressors they have grown as the grass; overtopt the righteous, as the tares the corn; advanced themselvs in the world, like the cedars in Lebanon; they have been among men, as the Leviathan among the fishes of the sea; as the lion, buls, bears among the beasts of the field; as the eagle among the birds of the aër; as the tree by the great waters, among the trees of the forrest: the most unholy have many times the greatest abundance of outward favors, and therefore wee cannot but falsly conclude them to bee most happy, who have most earthly plenty, fatness and prosperity; for having no­thing but this, 1. they are dead in sin: and whom judg wee most happy, the dead with a goodly tomb, or the living that hath life in him? the widow living in pleasures was very wretched, because dead in sin while shee lived. 2. these are destitute of God's image: it is not the adorning of the body with gold and silver, but the adorn­ing of the soul with grace, which is in the sight of God of great price. 3. these have no com­munion with God: it is not by wealth, but by faith and holy life, that wee have fellowship with God, 1 Joh. 1.6. 4. these are strangers to true peace: it is not wordly riches but true grace [Page 390] that bringeth peace unto the conscience, riches usually breed many troubles, they have unabi­lity to appeas a stormy tempest of a troubled conscience, Ez. 19.7.

But it may bee you will say that riches, ho­nors, and external favors are blessings also, that these are waters of God's well, rain out of God's cloud, a gift from God's hand, and therfore al­so a testimony of God's love; to which I an­swer, it is true, they are blessings in themselvs, for every creature of God in it's own kind is good, Gen. 1.31. they are all from the Lord the giver of every good gift, Isa. 1.17. for the earth is the Lord's Psal. 24.1. riches and honor come from him 1 Chro. 29.12. the Lord setteth one, and pulleth down another, 1 Sam. 2.7. all cometh from God's providence, but all cometh not from God's mercy and love to them who are possessors of it; it is one thing to have a thing by the cours of God's Providence, another thing to have it from God in love, and in favor, for God giveth in wrath as well as in mercy, as Hos. 13.11. so God giveth wealth and riches in his wrath, and taketh it away in his displeasure; thus Israel had quails given, but it was in wrath, Numb. 11.33. better they had been without them. Thus Solomon saw this evil under the sun, riches kept for the owners thereof to their own hurt, Ecles. 5.13. when Absalon made a feast, hee invited all his brethren, prepared dain­ties for them, som hee invited in love, but Amon in hatred, for hee gave charge to his servants, when they should see him merry with wine, that [Page 391] then they should fall upon him, and kill him, 2 Sam. 13.28. so when God prepareth dainties, bestoweth favors to all sorts of people, to som hee doth in love, to others in anger. 2, God hath two sorts of blessings, common, and speci­al; the common belong to all, and are no assured testimony of God's love, Eccles. 9.1. Mat. 5.45. the special belong to his children, and are a ne­ver faling pledge of God's love towards them, 1 Cor. 2.9, 10. as Abraham hath Moveables which hee gave to the seed of the bond woman, but an Inheritance which was reserved for the seed of the free woman. Isaac had two sorts of blessings, the best for Jacob, the fatness of the earth for E­sau; the Master of the familie bestoweth com­mon favors on the servans, but the choice is re­served for the children. 3, Externall endow­ments are good of themselvs, but without a fur­ther blessing they prove not only unusefull, but also hurtfull; food is good in it self, but often is as poison to many sick men; wealth and ho­nors without grace to use them, prove like large sails, and strong winde to a little bottome, an empty vessel, an occasion, and instrument to o­verthrow it: outward endowments without in­ward holiness make us proud, wanton, forget­full of God, Deut. 8.12, 13. exorbitant in our courses, like fat pasture to a hors not accustomed to the bridle, Jer. 5.8. 4. The goodness of a thing is not so much to bee considered in what it is in it self, as in the end why it is given, affli­ctions which in themselvs are a fruit of sin, and in that respect evil are yet in their use and end [Page 382] made good to God's people, pils which in them­selvs are bitter, and distastfull to the palate, are yet in their use and end of administration by the physician turned to the good of the patient, so on the other side outward peace and plenty are given to sinfull men to the end they may live the more securely, sin the more freely, and at length bee condemned the more justly, punished the more severely, fat pasture in it self is good but given to the beasts to make them fit for the day of slaughter, so Psal. 92.6. when Jehu prepared a large sacrifice for Baal, 2 Kin. 10. then hee slew the priests of Baal, so when God prepareth a fat sacrifice for the wicked, then they are nigh unto destruction: and so much for answer to this, that outward things are Gods gift and blessing; but no infallible testimony of his favor to the owner of them.

3. This must occasion every man to try whe­ther hee bee lov'd of God, whither hee bee dear unto him or not: For the discovery whereof, every man must examine, not what riches, what earthly preferments God hath given him, but what knowledg, what repentance, what love, what faith, what purity, what meekness, what zeal, what God hath wrought in him; these are the testimonies of his goodnes and love to his children, by this hee is known to bee a friend, a fathér, a husband to him, Isa. 44.5, 8, 13. the love of the father is known to the child more then to the servant, when hee setteth him to the school, giveth him good nurture, traineth him up in good learning; so the love of God to his [Page 383] people is known, when hee giveth them the mi­nistry of the Gospel, Jer. 3.14, 15. bringeth them unto the school of Christ, maketh the light of rruth to shine in their hearts, 2 Cor. 4.6. inableth them to comprehend with all Saints the heighth depth breadth and length of his love, Eph. 3.19. when hee washeth and cleanseth them from their sins, Tit. 3.4, 5, 6. as Jordan cleansed Naaman from his leprosie, as the new born child is washed and cleansed from it's na­tive uncleanness, Ezeck. 16.4, 6. the Fullers love to the cloth, the Goldsmith's to the gold is seen by purging it, Mal. 3.3, 4. as the fuller's sope doth purge the cloth, and the refiners fire the gold put into it, as our Saviour shewed his love to Lazarus by raising him out of the grave, John 36.44. so it is a sure testimony of the love of God to thy soul, when hee doth raise thee out of the grave of sin, putteth a new life into thee Eph. 2.4, 5. maketh thee a new creature, dissolveth the works of the devil, inableth thee to walk in the way of his commandements, affecteth thy soul with the light of his countenance, filleth thy heart with peace, replenisheth thine inward man with grace, when of unprofitable hee maketh thee proffitable, Philem. 11. of a stranger hee bring­eth thee nigh unto himself, Eph. 2.17. when of a thorn hee maketh thee a fruitfull vine, of a lion hee maketh thee a lamb, Isa. 11.6, 7. of a ruinous heap he maketh thy soul like a polished palace, Is. 54.12. when of a man deaf, blinde, lame, dead, hee openeth thine ears to hear, thine eies to see, thy feet to walk in his way, and of parched ground [Page 394] maketh thee a standing pool, Isa. 35.4, 5. fil­leth thy soul with the waters of life Isa. 44.2, 3, 4. then thou mayest assure thy self, thou art highly loved of God. It is not growth in wealth but growth in grace that can assure the heart of God's love.

4, This directeth us how and in what man­ner to manifest our love to our brethren, to such as appertain, or are any way dear unto us, as God manifesteth his love by giving spiritual gifts to his children, so let us manifest and declare our love, by being instruments to convey spiritual blessings on such as have any relation to us, tem­poral favors can get none but a temporal, a na­tural love, they conduce but to the welfare of the body, they are transitory, there is no con­tinuance in them, spiritual favors are the truest testimony, the best evidence of a good affection; therefore, thou that art a master of a family, shew thy love unto them by teaching and command­ing them to keep the way of the Lord, as did A­braham, Gen. 18.19. thou that art a father of children, teach them to retain the word of the Lord in their hearts, to keep his commande­ments, to get wisdom, as David taught Solomon, Prov. 5.3, 4, 5. thou that art a husband, shew thy love to thy love to thy wife by dwelling with her according to knowledge, 1 Pet. 3.7. thou that art a magistrate, shew thy love to thine inferiors, by abolishing and beating down sin and occasi­ons of sin as Asa and Hezekiah did, 1 Kin. 15.12. 2 Kings 18.4. by giving thea religious, pious, and godly example, as David, 2 Sam. 6, 20. Sa­muel; [Page 395] as Jehosaphat did, by provoking and en­courageing them to true repentance and amend­ment of life; as Jehoshaphat and the king of Ni­neveh did: thou that art a minister, shew thy love to the people by giving them good, whole­som & sufficient food for their souls, as our Sa­viour charged Peter to testifie his love; thou that art a common man, a friend, a neighbour, testi­fie thy love by considering thy neighbour, by as­sembling together, by provoking to love and good works, by calling upon them to go to the hous of God: spiritual blessings are of the chief­est use; they are profitable to all things, and in all estates, they are the choicest ornament, they are of the greatest price, they bring the sweetest peace, and are of the longest continuance; and therefore if you will shew your love in any thing, shew it in this; In making them whom love, partakers of these blessings.

5. This must comfort all God's children, all such as are truely sanctified, all on whom God hath poured out the saving grace of the Spirit: though the world hate you, as Esau hated Jacob, Gen. 27.41. as Ahab hated Micaiah, 1 King 22.8. as Saul hated David; 1 Cor. 4.13. though you are of no reputation in the eies of men, yet comfort your selvs in this, the Lord loveth you, the Lord hath shewed the testimonies of his choicest affe­ctions towards you; therefore bee sure that in his love hee will supply you when you want, solace you when you are heavy, deliver you when you are oppressed, rais you when you are cast down: as in his love hee brought Israël from [Page 396] the iron fornace, the Egyptian bondage; so in his love hee will in due season put an end to all your affliction, and let his love bee a sufficient recompence for the want of all mens affection, a strong stay in all trouble; the King's love ful­ly answereth the beggars hatred; the Master's love, the servants displeasure; the light of the sun, the want of all other lights; plenty of wine, the want of small drink: his love is better than the richest treasure, the choicest dainties, the brightest sun, Cant. 1.4. his love is everlasting, a stream full of refreshment, a hand full of strength, a lamp of oil, Jer. 31.3. that which is (and may well be to all that have it) instead of all friends, peace, joy, dignity, riches, a thousand fold bet­ter then any earthly abundance.

Thus of the Connexion: in the words them­selvs wee have set before us, 1. the love of God the father unto Christ; The Father loveth the Son. 2. the sequel of this love; and hath given all things into his hands. 1. Of the love of the Father to the Son, whence two things are to bee noted: I. That God the Father doth bear a singular affe­ction unto his Son Christ Jesus. II. That the love of God to Christ Jesus is the fountain of all happiness which cometh to his chosen ser­vants. First, of the former of these.

Doctr. That God the Father doth bear a singular affection unto his Son Christ Jesus: the love of God the Father unto Christ is so great, so wonderfull, so unspeakable, that no capacity can fully comprehend it, no tongue per­fectly describe it, no similitude sufficiently ex­press [Page 397] it; if I should liken it to the sun, the sea, the whole element of fire, the glory of the sun is but a glow-worm to it, the whole ocean but as a few drops, the element of fire, but as a few sparks of this, but slender resemblances of it; there is no comparison between things finite and infinite; but the truth of this is manifest by the title given unto Christ, called by a kinde of ex­cellency God's beloved, Eph. 1.16. twice testified to bee so by an audible voice from heaven, Mat. 3.17. Mat. 17.5. the excellency of it, by way of comparison, far excelling the love that God did bear to the Angels, Heb. 1.5. the truth of this is moreover evideneed.

Reas. 1. By the near union between the Fa­ther and the Son; the Son in respect of his God-head beeing one substance with the Father, as the water in the stream is one and the same in substance with the water in the fountain, distin­guished onely by relation; as one and the same man may be a father and a son in several relati­ons, yet but one man▪ hence God the Father and God the Son are said to bee one, 1 John 5.7. John 10.30.

2. By the similitude and likeness between them: as the Father so the Son is holy absolute­ly, independently according to his God-head; and also as hee was man, hee knew no sin, there was no guil found in his lips, hee was a lamb without spot, pure grain without chaff, 2 Cor. 5.21. 1 Pet. 2.22. 1 Pet. 1.19. Luke 23.41.

3. By the high and admirable privileges [Page 398] wherewith hee endued him even as hee was man, hee made his son; not onely by creation, as the Angels; by adoption, as his converted people, but by grace of hypostatical union making the humane nature one in subsistence with the Se­cond person in the Trinity: hee hath made him head of the Church, the Fountain of grace to all his chosen, the Prince of peace, the Lord of glory, annointed King, Priest and Prophet of the Church, Eph. 1.22. Eph. 1.4. Isa. 9.6. 1 Cor. 2.8.

Ʋse. This must therefore stablish the faith of all God's people, cause them to build upon Christ as upon a sure rock, a strong foundation; the love of the Father towards him is unspeak­able; the Father so loveth him, that hee will not deny any petition of his, but hee is heard in whatsoëver hee doth sue for, hee putteth all into his hand, as Gen. 41.40. once Pharaoh put the go­vernment of his kingdom into the hands of Jo­seph, set him over all his house; and ordained, that according to his word all his people should bee ruled, onely in the Throne hee would bee chief: so hath God the Father put all into Christ's hand, committed the ministration of his kingdom unto him, onely in the Throne God will be chief above Christ as Mediator, and therefore as a man having a friend in the King's Court whom the King loveth above all others, hee cometh with confidence, is assured that hee will prevail with the King for him; the love of God to Christ doth infinitely surpass the love of any King to his Favorite, or any other whoso­ever is most dear to him; the love of God to [Page 399] Christ is most pure, most perfect, most full, im­mutable and everlasting: and therefore let us bee confident wee shall finde acceptance in him, for all the promises of God in Christ are yea and amen, 2 Cor. 1.2. and wee shall obtain whatsoë­ver wee ask in his name, Joh. 16.23. God for the love hee beareth to Christ Jesus will not deny the suits of any of his servants.

2. This serveth for the singular comfort of all the members of Christ, though they bee unwor­thy of any love or favor, in regard of their fail­ings and manifold infirmities; yet God hath a fervent love to Christ their head; though the clouds of their sin hide away the light of God's face, and the Lord seem to have forsaken them, yet hee still loveth Christ their head, their hus­band, their friend: if the King should bee high­ly displeased, threaten death to a woman for som offence committed, yet if shee had a hus­band whom the King loved unfeignedly and earnestly, to whom hee would deny no request, this would comfort her exceedingly. Such a husband have wee, and therefore wee may boldly approach unto the throne of grace in his name, wee shall finde acceptance for his sake, Hebr. 10.22. Rom. 5.1, 2. though Jonathan could not ap­peas the anger of his father Saul against David, yet our Jonathan will surely prevail with our God for us; though wee are unworthy, yet as the man of God looked on Jeboram for Jehosha­phat's sake, 2 King. 3.14. so will our God look favorably on us for Christ's sake.

3, This must quicken and stirr up us to love [Page 400] the Lord Jesus: the children use to love where the father doth, the servants use to affect where their Lord; God the Father loveth the Son, therefore let us also get our hearts inflamed with love to him; to them that love him, all felicity is wished, Eph. 6 24. to them that love him not, all evils are denounced, 1 Cor. 16.22. and many inducements there are to move us to set our af­fection upon 1. the dignity, beauty, majesty, glo­ry and excellency of his person, Isa. 45.3. Cant. 5.10. 2. The love that hee hath shewed to us, Joh. 15.13. Rom. 5.8. Jonathan's love to David, caused David again to love him; fire begetteth fire. 3. The great afflictions hee hath suffered for us. 4. The great endowments hee hath bestowed upon us. 5. The many enemies hee hath conquered for us. 6. The great things hee hath purchased for us in the heavens; these are as so many load-stones to draw our hearts unto Christ Jesus; as so many bellows to blow up the fire of our affections to inflame or hearts with fervent, sacred and constant love unto the Lord Jesus; and that so much the more, because wee have hence seen,

Doctr. That the love of God to Christ Jesus is the fountain of all the happiness which com­eth to God's servants: as the waters come to us from the fountain, by and thorow the cistern; the light cometh from the sun to the eie, by and thorow the aër: so is Christ the medium where­by all the goodness of God cometh unto us; and God's love to Christ is the original and prime cause hereof; as Gen. 45.17, 18. the love [Page 401] of King Pharaoh to Joseph was the moving caus of all the favor and kindness hee shewed to his father, and brethren, when they were in great distress by reason of the famine; so the love of God the King of kings, viz. Christ Jesus, is the fountain of all the happiness, peace, comfort which is derived and communicated to the bre­thren of Christ Jesus, as the Ark was the caus of the wellfare of Obed-Edom's house, so is God's love to Christ the caus of all our welfare: this was shadowed out by the ladder in Jacob's visi­on Genes. 28.11, 12. reaching from heaven to earth, the Angels ascending and descending, to shew how all the goodness of God descendeth unto us by and thorow Christ, this was also prophecied, as the Lord hath put the grace of his spirit upon the son of righteousness, to enlighten them that sit in darkness, and why hath hee done so, but because hee delighted in him, and the Apostle speaketh plainly, that wee are accepted in the beloved, Ephes. 1.6. Acts 2.33.

Reas. 1. Because wee are from all eternity elected in Christ, as the Apostle witnesseth, Eph. 1.4▪ saying, wee are chosen in him before the foundation of the world, in him, noting the or­der in which wee are elected, not the cause of election, the grace of election beginneth first with Christ our head, and descendeth to us in him, wee are not first elected, and then Christ is cho­sen by reason of our fall, but God out of his love did first chuse him to bee the head of the body mystical, and then are wee chosen to bee his members, as the head corner stone in [Page 402] the building is first chosen, Psa. 116.22. and then the other stones which are to bee put into the building; hence hee is said to bee the first be­gotten amongst his brethren, Col. 1.18. to have the preheminence, to bee sealed John 6.27. & set apart to be the prince of our salvation, to be fore-ordained before the foundations of the world, 1 Pet. 1.20 by how much more excellent things are, by so much more timely and principally they bee in God's decree, hee doth not think of electing and predestinating us first as a body, and then come afterward by occasion to think of a him who is the head; hee is the first pattern, and wee are predestinated to bee like him Rom. 8.29. and as the master-picture and pattern is first, and then the thing which is to bee drawn by it, as in a naturall birth the head cometh first, and then the feet after it, so, first was Christ chosen, then as the head or the elect and fountain of grace, and then are wee chosen in him: things in their material existing, have one order in their intentional, another; as for example, a man that maketh a house intendeth to dwell under some covering, 2 hee intendeth to build a house, 3. to hire workmen, 4. to prepare matter; but in the execution, hee 1. setteth stone and wood in place, 2, hee hireth workmen, then raiseth the frame, and lastly entreth in, and dwelleth there: In or­der of materiall existing, Christ is revealed, pro­mised, exhibited after sin, but intended before sin; 1 Cor. 3.22, 23. The Apostle reckoning the order in which things exist, mentions 1. the world, 2, the elect, 3, Christ, then God, but gi­veth [Page 403] us to understand in order of intention, that God intendeth, first his own glory, then Christ, then the Church, then the world out of which hee intended to gather such as should bee saved by Christ, and thus Christ is the head of the e­lect, and the fountain of grace.

2. Because all the promises of God are to us in Christ, 2 Cor. 1.20. hee is the cistern by which God hath promised to convey the waters of life to our souls; It is hee who of God is made un­to us all things behooffull to our salvation 1 Cor. 1.30. it is in him that God hath promised audience and acceptance to our persons, Gen. 3.15. it is in him that the blessing was promised to all nations, Gen. 12.34. it is in his dayes that all peace, and felicity was promised to the Church Jer. 23.5, 6. it is hee that brought good and joyfull tidings Micah 4.4, 5.

3, Because God hath put all fulness in him for the good of his Church, as hee hath put all fulness of light into the sun, for the giving of light to the world, all fulness of water into the sea, for the watering of the earth; so hath God put all fulness into him, for our behoof that are in him, that wee might receive grace needfull to salvation, Col. 1.19. John 1.16. Isa 61.1, 2. as all Aegypt fetched out of Joseph's store, as the ointment on Aaron's head ran down to the beard even the skirts of his garment, Psalm 133.1, 2.

4. Because our life, the life of grace is hid­den in Christ, even when wee were dead in sin, Col. 3.3. as the life of the tree in the winter is [Page 404] in the root, the life of children, before they are born, in their parents, so our life is in Christ, the tree of life, the second Adam, the common parent of God's people; and as the tree when the spring cometh, and the sun shineth, it full of life, buddeth and blossometh, so when the sun of righteousness ariseth, and causeth the light of his truth to shine in our hearts, then that life is manifested in us which before was hidden in him, John 14.6.

5. Because all the favors and gifts which God bestoweth on his people are bestowed on them in and thorough Christ, in him they have re­demption, remission, in him wee are blessed with all spiritual blessings, Ephesians 1.3.7. thorough him wee have all things that pertain to life and Godliness, 2 Pet. 1.3. all that God giveth to any person in love, or in mercy, hee giveth it in and through Christ, as the King by reason of some eminent man in the Court whom hee highly favoureth, bestoweth many gifts on them of his family, kindred, and ac­quaintance.

6. Because it is in him alone that God is well pleased, Mat. 3.17. thorough him hee accepteth our services, thorough him hee graciously ca­steth out upon us the light of his countenance, as David shewed kindness to lame Mephibosheth for Jonathan's sake, 2 Sam. 1.1, 2, 11, 12, 13. so God sheweth mercy and kindness to us who are lame, deformed, unworthy of any favor, even for his son's sake; for God is in Christ, reconciling us unto himself, 2. Cor. 5.19.

Ʋse. This may serve to assure the children of God of the stability of God's love towards them; were they loved in themselvs, their disorderly conversation, their unholy walking, their un­seemly carriage might avert the love of God from them, but being loved in Christ, the love of God will ever continue constant with them, for Christ is ever the same with God, alwayes the beloved of God, ever dear in God's sight, and hence the love of God to his people is as a hous builded on a rock, which neither winde nor wa­ter can overturn, as a sun that ever shineth, as a fountain that never faileth, an everlasting love, Isa. 54.6, 9, 10. a love more durable than the mountains, a love continued when wee have no feeling of it, when wee by our sin have deser­ved an utter extinguishment thereof, yet in Christ wee are still beloved, God hath given us unto Christ for an inheritance, God hath joined us in wedlock unto Christ, and wee shall bee loved for our husband's sake, a great stay it should bee to God's people, that God's love shall ever continue to them: Two things much commend Love, Antiquity, and Constancy, wee say such one hath loved mee 30, 40 years, and will not fail mee.

2, This move's us to labor for interest in and for a near communion and more intire fellow­ship with Christ Jesus, because thorough him the love of God descendeth upon us, men seek for infinite acquaintance with, and labor much for near communion with them that are in fa­vor with earthly princes, that they may also [Page 406] enjoy the love of such worldly potentates; the like care should wee use to enter communion with Christ, that so weee might gain the love of God; and great and sweet inducements there are to move all men to labor for this fellowship with the Son.

1. The dignity of Christ; hee is the Son of God, Psal. 2.7. the Prince of peace, the Lord of glory; the subject's much desire, highly esteem, intire acquaintance with the young Prince: the like and much more should wee do to have com­munion with Christ.

2, The honor whereunto wee shall bee ad­vanced: wee shall bee the sons of God by ado­ption, the members of Christ, citizens of the new Jerusalem, the Lord's free-men, a roial Priest­hood, a chosen generation; wee shall bee in re­spect of others, as the sun to the clouds, as the vine to the bramble, the lily to the thorn, the conqueror to the captive, the son to the servant, the richly arrayed to the naked, the Queen to common women.

3. The neer relation wee shall thereby have with Christ: thereby wee shall bee servants of the family whereof hee is Lord; subjects, of the common-wealth, whereof hee is King; sheep of the flock, whereof hee is shepherd; scholars of the school, wherein hee is chief teacher; vines in the garden, whereof hee is the dresser; soul­diers of the army, whereof hee is the leader; members of the body, whereof hee is the head; the spouse to whom hee shall bee the husband.

4. The clear and comfortable knowledg wee [Page 407] shall thereby have of the will of God: the near­er wee approach to the sun, the more light wee receive; Christ is in the bosom of the Father, Joh. 1.18. in him are all the treasures of know­ledg hidden, Col. 2.3. hee can open the book with seven seals, Rev. 5.5. he can open the deep things of God, the hidden mysteries of our salvation, 1 Cor. 2 10. though as dark as Sampson's riddle, hee will give light to such as sit in darkness, if they do but approach unto them, Luke 1.79.

5. The sweet and heavenly sense and feeling of God's love which wee shall hereby attain; hereby wee shall feel the love of God shed abroad into our hearts, Ro. 5.5. bee made exceeding glad with the light of his face, Psal. 21.6. this will inable us to look upon him, as a childe on his loving father; as a malefactor on his reconciled Sovereign; this will inable us to rejoice in the light of God's face, as in the face of our dearest friend; and as Solomon saith of a friend, Pro. 27.9. so shall wee bee able to say of God; as ointment and perfume rejoice the heart, so shall the Lord our God rejoice our souls if wee have commu­nion with his Son.

6. The blessed and unspeakable peace which wee shall hereby enjoy, Rom. 5.1. the raging tempest of our souls shall bee appeased, the pier­cing arrows of trouble removed, the fiery darts of Satan quenched, the hideous cry of an accu­sing conscience silenced, the deadly wounds of the soul healed; the heart so quieted, all sorrow and heaviness so taken away, Rom. 15.14. all in­ward comforts so restored, that wee shall say as [Page 408] Peter said of the Mount, Phil. 4.7. It is good bee­ing here.

7. The glorious victory wee shall hereby win over all the enemies of our salvation; wee shall hereby conquer Satan, as David did Goliah, 1 Sam. 17. subdue sin, as Joshua did the walls of Jerico, Josh. 6.20. 1 Job. 3.8. pass through affli­ction, as Moses and Israël thorow the red sea, Job. 16.35. and pass as the three children thorow the fiery fornace, Rom. 8.35.

8. The stability and growth in grace which waiteth hereupon: this will cause the grace of the Spirit to bee in us as a living spring that is never dry, as a light that shineth more and more, as an immortal seed which doth not fade; this will cause us to bee as trees planted and wil­lows growing by the river's side; as trees bear­ing much fruit in our old age; this will make us to bee in the waies of God, as it was said in ano­ther case of Saul and Jonathan, lovely in our lives, aimiable in our conversations, strong as the lion, swift as the hinde, full of courage, swift, speedy and cheerfull in the waies of God's com­mandements, whose bow returned not back, nor sword returned empty, whose holy labors are not in vain, who faint not in the waie of God's precepts, but move as water to the ocean, and eagles to the carkass. And thus of the first part, the love of God to Christ: the sequel of the Father's love to Christ followeth: ‘and hath given all things into his hands.’

The ability of the Physitian to heal, of the Pi­lot to guide, of the General to rule the army, to conquer the enemy, of the friend, to supply in time of need, causeth the sick, the passenger, the souldier, the poor man to bee much the more confident; so the ability, fulness, and alsuffici­ency of Christ causeth all his servants to rely up­on him, with so much the more firm dependance: therefore the Baptist, the more effectually to perswade his disciples to believ, rely, and rest upon Christ the more strongly, to entertain his doctrine the more reverently, to value him the more highly, to rejoyce in him the more abun­dantly, to devote and resign themselves into his hands the more thoroughly, doth not only ac­quaint them with the love of the father unto Christ, which is the well-spring whence all the waters of salvation flow, but also acquainteth them with the authority, soveraignty, and king­dom wherewith hee hath endowed him, hee hath given all things into his hand, all things visible and invisible, all things without excepti­on, are made his, hee hath full and free power, and possession over all, and rule and administra­tion of all; this hee took not by force, hee bought not with money, but received from his father, as the only begotten son of the father; places of government, and jurisdiction must bee neither bought, nor injuriously usurped, but given freely to the best deservers: the father gave all into his hand, John 17.5. not that hee ever was without them as hee is God, or that hee was unequal to the Father, but as in fulness of time [Page 410] hee was incarnate, Phil. 2.8. so his assumed na­ture received many singular gifts and privi­ledges, and this, not of that which was ano­thers, but that which was his own, as hee was God; and this hee received not as a sealed foun­tain, to reserve all unto himself, but hee recei­ved it for us, to bestow it freely on us, for our salvation, Math. 11.27. Math. 28.23. therefore the Apostle testifieth that all is ours, 1 Cor. 3.22. and thus the Father hath put all things into Christ's hands; whence learn,

Doctrine, That God hath put all creatures in subjection to Christ Jesus, and hath endowed him with all fulness to save his chosen servants. As Pharaoh made all his people subject to Joseph, Gen. 41.44, and Joseph was endowed with wis­dom how to govern them, and had plenty of Provision to preserve them; so hath God put all creatures in subjection unto Christ, and hee hath all fulness of wisdom, power, & goodness to rule, govern, and supply the wants of his people; hee hath the preheminence above all, as the lord over the servant, as the head over the body, Col. 1.18. Ephes. 1.22. as the Conqueror over the captived: This the Apostle doth abundantly prove. Heb. 1.2, 3, 4, 5, 6, 7, 8. by the interest Christ hath in all, by the beeing hee hath given to all, by his his equality with God, by his sustentation of all, by the purgation of sin, by the dignity and au­thority vouchsafed to him, by his preheminence above Angels, by the religious worship given to him by the Angels, by the eternity of his king­dome, by the measure of grace bestowed on him, [Page 411] by the subjection of all that rise against him: And this truth is moreover clearly evidenced,

1. Reason, By the Offices which hee was to execute; 1. the office of a king, and therefore hee must have preheminence above all, as the king above the subjects, Psal. 2.6. therefore hee is called a king set upon a holy hill, Psal. 45.6. an everlasting king, king of Jews, Math. 2.2. king of righteousness, Heb. 7.2. king of peace, and king of kings, Rev. 1.5. 2. The office of a prophet, Luke 4.18. and all are to wait on him, as scholars on their teacher, as sheep on their shepherd, Isa. 40.11. as the eie waiteth on the sun for light, Mat. 11.29. as the offender on the Embassadour of peace, Zech. 9.10. what Job said of himself Job 39.21, 23, must be much more verified of Christ, unto him men must give ear and wait, and keep silence at his coun­sel, they must wait for him as for the rain, and open their mouth wide as for the latter rain. 3. the Office of a priest Heb. 3.1, 6. and on him must they wait as sick men on the physician, as captived men on him that doth ransom them, 1 Tim. 2.6.

2, By the preheminence given to him, the head, the husband, the prince, the first fruits of his people, as the head is above the members, the husband above the wife, the prince above the subjects, the first fruits before the residue of the residue of the lump, so is Christ above the rest of the people.

3. By the miraculous works which hee wrought, hee turned water into wine, John 2. [Page 412] 8. walked upon the sea, Mat. 14.25. healed all manner of diseases, which no physician could cure, Mark 5.25. opened the eyes of men born blind, John 9.31. a work exceeding the abili­ties both of art and nature, raised the dead, stilled the raging tempest, Mat. 8.26. cast out devils, an evident argument of his dominion over all creatures.

4. By the potent enemies which hee over­came: Goliah, the Philistine, the Midianitish armies, Sennacherib's forces were no more to the enemies subdued by Christ, then a molehil to a mountain, then a child to a gyant, then the shadow to the body, then rotten reeds to bands of brass, and iron. Col. 2.15. Ephes. 4.8.

5. By the blessed change which hee wrought in the hearts of men; of fierce as lions, hee ma­keth men gentle as the lamb, Isaiah 11.6. of unclean, as the leper, hee maketh clean, as Na­aman coming out of Jordan, 2 Kings 5. of dead in sin hee raiseth to a new life, of dens of devils hee maketh them temples for the holy spirit, of a barren wilderness hee maketh them as a fer­tile soil, of a field like the sluggards field, full of thorns and briars hee maketh them a very fruitfull orchard.

Quest. How could the Father put all things into the hands of the Son? since hee hath the same fulness, majesty, and power hee ever had, and is no way emptied by any thing the sun hath received:

Reas. As a fountain filleth the cistern and is no way thereby emptied, a king sendeth forth [Page 413] his son to a rebellious people, to reclaim, recon­cile, subdue them, giveth him authority here­unto, yet his own authority is hereby no way diminished.

Reso. 2. The son is the person which doth chiefly manifest himself in the administration of the kingdom, not that the Father and holy Ghost are excluded, but the work of the Son is most apparent, seen, and observed, and therfore to him it is chiefly attributed.

Qu. If the Father gave all things into Christ's hands, how come's it to pass that hee was in externall condition so poor, loaden with so many reproaches, that hee lived in the form of a servant? why had hee not lived as a King, and glorious prince?

Reso. Christ's Kingly Office, during his a­bode on earth, was to give place to his Priestly office; the priestly office was now fully to bee executed, the kingly office but sparingly mani­fested, that the execution of his priestly office might not bee hindered, which would have been, if his kingly office had now been fully manifested, 1 Cor. 2.8. and therefore hee often charged his disciples to conceal the miracles which hee wrought: These things thus an­swered, the Use serveth

Ʋse 1. To bee terror in the hearts of all pro­fane men, of all such as are enemies to Christ by their evil works; the power of a mortal enemy doth much affright us, hee that is regardless at the barking of a dog will fly at the roaring of a lion; the great stature and strength of Goliah [Page 414] made all Israel tremble; Christ hath all things in his hands, hee is endowed with all power, and authority, none shall bee able to resist him, none can make his part good against him, hee is a stone hewen out of the mountains, breaking in pieces the greatest opposing kingdoms, Dan. 2.44. a stone, whosoever falleth on him shall bee bruised, on whomsoever it falleth, it will grinde him to powder, Rev. 5.5. hee is the lion of the tribe of Judah, if hee roar in his indigna­tion, hee will make all the beasts of the forrest, all the wicked men of the world to tremble; if hee appear in his wrath, they will fly like Gaal before Abimelech; however they make a mock of the day of Judgment, 2 Pet. 2, 3. as Gaal did of the coming of Abimelech: as hee is to his servants like the sun with healing in his wings, Mal. 4.2. so to his enemies, will hee bee, as a flaming fire, 2 Thes. 1.8. full of burning; as hee is gentle like a gracious and sweetly disposed friend to the one, so will hee bee terrible, as a man of war to the other, Psal. 54, 5. as hee appeased the storm, to the comfort of his disciples, Mat. 8.26. so will hee raise a stormy tempest to annoy his enemies which never shall bee quieted. There are 5. things in Christ which should make all the pro­phane men on the earth to tremble. 1. The ful­ness of his power, her can dash them in pieces as a potter's vessel, Psal. 2.9. hee can beat the mountains into dust, if hee becom an enemy, if hee arm himself against us, it will bee with us as when Joshua came, it was with the Canaa­nires, Josh. 5.1. there will no more spirit re­main [Page 415] within us, no friend will help us, no shield will defend us, no walls will shelter us; hee hath all creatures to command, the very divels are sub­ject to him. 2. The knowledg of Christ, as the Psalmist saith of the sun, Psal. 19. so it is much more true of the Son of righteousness, hee searcheth from one end of the, soul, from one end of the life to the other, and nothing is hidden from his eie; hee will finde out the sin that lieth like Jonah in the bottom of the ship, hee will finde out the Babylonish garment and golden wedg like Joshua; it was in vain for Jeroboam's wife to disfigure her self before the Prophet; it is in vain for any man to draw off the conceal­ment of his sin, or the hiding of himself from the eies of the Lord Iesus. 3. The justice of Christ; hee will not suffer sin to go unpunished; punishment shal as surely follow sin, as the thread doth follow the needle, as the heat doth follow the fire, there is no iniquity shall escape; as the carefull husbandman rooteth out the thorns and briars; as the diligent houswife casteth the rub­bish out of the hous, as the chaff and tares are cast into the fire, so will Christ deal with the thorns and briars, chaff and tares, profane men of the world: therefore as the Angel said to Lot, as David to the people, so let mee in this behalf say to you. 4. That Christ shall bee Judg; it will much trouble a malefactor that his enemy shall bee his judg: Christ, whose or­dinances you have neglected, whose precepts you have transgressed, whose servants you have a­bused: hee shall bee your judg, therefore labor [Page 416] to bee in with Christ, as men labor to bee in with the Judg, and to make him your friend, or else you are for ever undone. 5. That Christ alone is the Saviour; if hee do not deliver thy soul, as David the sheep out of the jaws of the lion; if hee do not open the prison as the Angel did to Peter; if hee do not cure you, no Physitian can heal you; if his blood do not wash you, no wa­ter can cleans you: therefore there is no hope of entring into life, if you make not your peace with him; no beholding of God's face, unless you bee united to his Son; no reigning with him, unless you bee now made conformable to him; unless you now enter into Covenant with him, better all the world were an enemy against him; better beg like Lazarus from door to door, better bee esteemed as a monster in the world, better live in goats skins and sheep skins having his favor, then with all the pomp, pride, plea­sure and jollity of the world with his displea­sure; if hee bee angry, what will you do? whi­ther can you go; who can help you? will not all creatures say, as the King of Israël said to Naaman, 2 King. 5.7. Am I a God to kill and to make alive, that you come to mee? cannot all creatures join with Christ against us, as the souldiers with the General? are not all things given into his hands? oh think on this, even this fulness of the power of Christ, and tremble to go on in any sin against Christ, to continue under the wrath of Christ, (for bitter at the last will be the portion of all such as are not at peace with him, as walk not uprightly before him, [Page 417] Psal. 110 1, 2. Mat. 21.41. Mat. 22.13. I would chuse rather to live in the poorest condition in the world with the love of my Saviour, than possess the highest places of the earth, and drink of the sweetest river of worldly pleasures, and bee a stranger to the light of his countenance, and to all that walk as enemies to the cross of Christ, I will say as Jacob did to Simeon, Genes. 49.6, 7.

2. Is all put into Christ's hands? then this must teach all God's people, 1. Obedience and a holy subjection to his will in all things; hee hath all power and authority given him, and therefore Mat. 17.5. him wee must hear; him wee must obey, as the members are subject to the head, as the wife is subject to the husband, as the subjects are obedient to their Prince; for all this is Christ to us; his will must bee our rule, ac­cording to which all our doings must bee squa­red; the balance wherein wee must bee weighed, the light whereby wee must bee guided; his pre­cept must bee to us as the fiery pillar to Israël, at whose motion wee must move, at whose stopping wee must stay; his direction is most perfect, free from all error; most wholsom it will prove, the best counsel; most sweet, it will certainly yield the truest comfort; therefore as the disciples Mat. 19 22. left all and followed him: so, all impedi­ments beeing removed, let us follow his com­commandement; this is his will, this is our wise­dom; in this Christ would have us give prehe­minence above all other occasions, and not say to this (as Felix to Paul in another case;) yea, [Page 418] though it transcend the limits of our capacity, though wee cannot render a reason of it, though it seem repugnant to our apprehension; yet it is enough that God hath enjoined it, and wee shall finde, that true obedience to his precepts is ever attended with the best success. 2. This must teach us to depend upon Christ with all stedfast­ness: in his hands are all things; hee is a com­pleat Saviour, a perfect redeemer; hee is a sure rock to all that build upon him, a never-failing fountain; though our sins bee hainous, yet hee hath ability in him to remove them, as he cleans­ed the leper; though God bee at a great distance from us, his face hidden under the darkest clouds of his displeasure, yet Christ is able to reconcile him; though wee bee in more than an iron bondage, yet hee can free us; therefore let us fa­sten our faith and confidence upon him, let our hearts rest in him, let us trust our souls with him, and his gospel shall surely prove the power of God to our salvation; hee will be a propitiation for us; in him our sin shall bee covered, and wee blessed; in him wee shall have peace, in him wee shall have access to the throne of grace.

3. Are all things in Christ's hand? then God's people must rest themselvs contented with Christ alone; hee is a rich husband, the Father hath given all things into his hands: therefore bless God all you that are partakers of Christ; say you have a goodly heritage, you have the tree which beareth all sorts of fruit, you have the pearl which is of more value then all other riches; you have the sun, and therefore cannot [Page 419] want light; you have the fountain, and there­fore cannot want water; you have the Lord of glory, and therefore cannot want honor; you have the Prince of peace, and therefore cannot want joy; you have him that hath all things, and therefore cannot want any good things; you have enough, you have that (which if you bee not defective to your selvs) will bee like Elkanah to Hanna, 1 Sam. 1.8. in stead of all other things. God hath done more for you in giving Jesus Christ to you, in joining you in wedlock with Christ, then if hee had bestowed the whole earth upon you; hee hath advanced you to greater honor, endued you with better riches, replenish­ed your soul with sweeter and more heavenly pleasures than can bee gathered out of worldly store-houses, or drink out of earthly fountains: therefore thirst not after the world, covet not great things, bee not disquieted with the slender­ness of your external estate, think not of using any forbidden means, suffer not your affections to be stoln away from the Lord, but delight your self in Christ, and rest your self abundantly con­tented with him.

4. Are all things put into Christ's hands? is hee so abundantly filled with all things? then this may comfort God's servants in all estates: whatsoëver yee want, it is all in the hands of Christ; if you want power to resist either bodily or spiritual enemies, in Christ there is power to overcom and subdue them all; if you want grace, if your knowledg, faith, patience bee small, Christ hath a rich store-house, hee can fill you; if your [Page 420] outward estate bee slender, your provision smal and poor, Christ can make a little go farr, the course taste sweet, as hee turned the water into wine, Joh. 2.9, 10.

Vers 36.

FUlness of water in the fountain is unusefull, unless wee drink thereof; fulness of light in the sun yieldeth no comfort, unless the eie bee opened to receive it; the best apparel giveth no warmth, unless the body bee covered with it: so the fulness, goodness and all sufficiency that is in Christ Jesus is no way beneficial, unless wee get assured interest therein; therefore the Baptist doth not only acquaint his disciples with Christs fulness, authority, sovereignty and all sufficien­cy; hee doth not only let them see how hee is a compleat Saviour in himself, but doth also move, perswade, exhort and stir them up by faith to get interest in him; and this hee doth by a double argument; the one drawn from the single felicity and benefit attending a lively faith in Christ; hee that beleeveth in the Son hath everlasting life: the o­ther drawn from the danger of not believing; but, hee that believeth not in the Son shall not see life, but the wrath of God remaineth on him: wherein wee have, 1. The felicity and blessed estate of all true beleevers; hee that beleeveth, &c. 2. The infeli­city and miserable condition of all unbeleevers; hee that beleeveth not, &c. First, of the felicity of true believers; hee that, whosoëver hee bee, [Page 421] of what nation, of what estate or condition so­ever, rich or poor, bond or free, that beleeveth in Christ, that imbraceth, buildeth, resteth and re­lieth sincerely, firmly and fully upon the Lord Jesus, that man hath life everlasting, hath alrea­dy the life of peace inchoated and begun in him, that life of God wrought, that immortal seed of grace sown in his heart which never shall die: so that herein wee may have, 1. The necessity of faith; hee that beleeveth in the Son of God: it is true, that in the Son of God there is all fulness, all things are in his hands; but wee must beleeve in him, or his fulness will no waies help us. 2. The gain of faith; hath everlasting life: 1. Of the necessity of faith; wherein wee have the nature of faith, the object of faith, and the extent. 1. The nature of faith, beleeveth in Christ; that is, doth not only beleeve that Christ is, or that what hee hath said or done is true, but beleeveth in Christ, pitcheth and resteth fully upon Christ. 2. The object of faith; Christ. 3. The extent; hee that, whosoëver. 1. Of the nature of faith; beleeveth in: to beleeve sometime signifi­eth, and speculatively to know the Scriptures to bee true; and thus the devils do, and all wicked men may beleeve. 2. Sometime it signifieth to assent willingly and use some kinde of joy to the word of God for the glad tidings which it bringeth; thus hypocrits beleeve. 3. It signi­fieth to put confidence in that which wee know and assent unto, and to make application there­of unto our selvs; to depend and build thereup­on; and thus the regenerate beleeve. Whence learn,

Doctr. That the hearts of all true beleevers do relie and rest upon the Lord Jesus for ever­lasting life and happiness: for faith is a leaning or resting of the heart in and upon God, as the author of everlasting life and salvation; this is evident by the phrases used by the Holy Ghost, to explain the nature of faith. Pro. 3.5. Isa. 50.10. Psal. 37.3. Psal. 71.5. Isa. 31.1. Psal. 62.7. Rom. 10.11. for to beleeve in God, or in Christ, is to cleav unto God, to lean upon God, to rest in God, as on him who is all-sufficient to keep us here, and to bring us to glory hereafter. 2. It is evident by the titles given in scripture to sav­ing faith, 2 Cor. 3.4. 2 Cor. 5.6, 7, 8. Ephes. 3.12. 1 Pet. 1.13. 1 Joh. 5.13, 14. [...]. Rom. 4 21. Col. 2.2. [...]. Heb. 11.1. 3. By the simili­tudes used to express it; it is likened to an house builded on a rock: as the house resteth on the foundation, so doth the true beleever rest on God: to a tree rooted in the ground, whereby it is stayed against the force of strong and violent winds: to a branch ingraffed into a vine, to a ship fastned by a strong anchor, to a sure rock, to the betrothing or joining of a woman in wed­lock; all these express a strong and affectionate reliance of the heart upon the Lord. 4. By the charge given by our Saviour, Joh. 14 1. rest, re­ly and quiet your souls in God and in mee; by the exhortation of the Psalmist, Psal. 62.8. and of the Apostle, 1 Pet. 5.7.

Reas. 1 Because faith is not so much an act of the un­derstanding, discerning and assenting to the pro­mise of life of Christ, as it is an act of the will, [Page 423] whereby the will is moved to extend it self to embrace that good which it doth approve; and therefore faith is called a receiving of Christ, which is much more then to know Christ; it is one thing for a woman to know a man, it is another thing to receive him as her husband; faith is not only an action of approbation, but also of election, John 1.17. an action of the whole man, making the good whereunto it is carried to become ours, John 6.35. The wise merchant saw the pearl, approved of it, and, beyond that, chose it for his own, sold all to buy it, Math. 13.45. though faith doth alwayes presuppose the knowledg of the Gospel, yet there is no man that attaineth saving knowledg unless this act and choice go before it, Rom. 10.10. and the other bee dependant upon it; therefore the A­postle saith, With the heart man believeth, John 7.17. John 8.31, 32. 1 John 23.

2. Because true and saving faith doth alwaies choos, apprehend, and imbrace Christ, and build upon him as a sufficient and fit means to deliver us from evil, to purchase and procure for us all manner of good, they see and apprehend in him all manner of fulness, and compleat abilities, such as are no where to bee found, Cant. 5.10. they look on him, and see more beauty in him than in all other creatures; they behold in him fulness of wisdom, to make them wise; fulness of power, to make them free; fulness of life, to make them live; fulness of all grace, to fill the empty vessels of their souls, John 22.5. John 6, 28. and therefore to him do their hearts cleave, [Page 424] & from him they will not depart, as the Shunami­tish woman, apprehending the ability of the Pro­phet to help her, caught the Prophet by the feet, and would not let him go, though Gehazi thrust her, 2 Kings 4.17. so true faith causeth the belie­vers heart to cleav to Christ, and so to imbrace him, that it will not let him go.

3. Because true and saving faith doth inable us to look on God as on our father, on Christ as on our husband; on the word, as on food well agreeing with our palate; on the sun, as on a light much affecting the eye; on the promises of God, as on a reconciled Soveraign; on Christ, as on our advocate; on the Word, as on an em­bassage of peace; this assureth the heart of the pardon of sin; this causeth God's words to bee to our souls as the words of Christ were to the Palsie man, Math. 9.2. son, bee of good cheer, therefore the Apostle saith, after wee believ, wee are sealed; as, in mutuall contracts, men set to seals; and when we have a man's word in wri­ting, and a seal to it, wee rest upon it, wee are confident it shall bee verified: so, when wee be­liev, wee put to our seal that God is true, Ephes. 1.13. that hee will fulfill what hee hath promi­sed, and God doth seal to the believer the salva­tion believed; a seal distinguisheth things, so God's people see themselves many wayes distin­guished from others; as a seal maketh things authentical, so true believers are fully assured of God's goodness, and their future happiness, and thereby their hearts do rest on God.

3. Because true faith bringeth us unto a holy [Page 425] communion, and gracious fellowship, and com­fortable and blessed acquaintance with Christ: hereby Christ cometh into their hearts, resideth, revealeth himself, Eph. 3.17. and ruleth there as a dweller in his hous, Gal. 6.10. hereby they have fellowship with him, as the members with the head, Rom. 12.5. as the wife with the husband; by this they behold Christ revealing himself gra­ciously, speaking unto them comfortably and hereby they are wrought upon to rest on Christ strongly.

5. Because true faith inableth the true believer to finde much peace, and sweet consolation in Christ, Rom. 5.1. it strengtheneth him to con­quer Satan, to subdue the enemies of their salva­tion, Rom. 15.14 to rejoyce in the midst of trou­ble, to overcom all worldly opposition, Rom. 8.35. 1 John 5.4. hee feeleth faith in Christ to bee to him as a shield in the day of battel, as the Ark in the Deluge, a shining star in the darkest night of trouble, as the hony comb to Sampson in the belly of the lion; and finding this in Christ, his soul fasteneth on him, as on a sure rock; and leaneth upon him as upon a never-failing staff.

6. Because true believers clearly see, and in­fallibly know the variety and insufficiency of the world, they know there is a foundation whereon to build, no other bow wherein to trust, no other shield for their defence, no other fountain whence to draw the water of salvation, they know that Psal. 33.16, 17. that Psal 62.9, 10. that Prov. 11.4. that Psal. 44.6. they know that all outward abilities like Job's [Page 426] friends are physicians of no value, miserable comforters, and therefore their hearts do rest upon Christ Jesus, as the Dove finding no foot­ing returned to the Ark.

7. Because true believers do make Christ their portion, their joy, their crown, their riches, and their glory, hee is to them instead of all, they will leav all to enjoy him, Mark 10.28. they esteem all to bee dung in comparison of him, Phil. 3.3. all to bee thorns in respect of this vine, Cant. 2.2. to bee barren in respect of this fruit­full tree, as the wise men rejoiced more in the star which lead unto Christ, then in all other stars in the firmament, Mat. 2.10. so true be­lievers rejoyce in Christ more than in all the world, and therefore their hearts cleav to him and rest upon him.

8. Because true faith in Christ is alwaies at­tended with a singular love to Christ Jesus: ac­cording to the strength of our faith is the fer­vency of our love; the more wee apprehend the height, depth, and length of Christ's love to us, the more do our hearts burn with love again to him, Ephes. 3.19. the nigher wee stand to a great burning fire, the more wee are heated with it: so the sense of Christ's love, apprehended by saith, breedeth love again unto the Lord, Galat. 6.5.

Ʋse. This serveth to shew us that a general consent to the word of God as true, is not e­nough to bring us unto life; but besides this there must bee a peculiar resting, staying, and confidence of the heart thereupon: If an earth­ly [Page 427] man, of ability and truth, promise us this or that help, to bestow upon us this or that gift, wee do not only know, and think, and per­swade our selvs that hee saith true, but besides, wee say, that wee trust hereunto, rely hereupon, quiet our selvs, and seek no further; the like resting of the heart must wee find upon the pro­mise of God in Christ; by this particular confi­dence, and resting of the heart upon Christ, do true believers go beyond reprobates, by this do they receiv nourishment from Christ as the si­ons from the stock; by this have they claim and interest in Christ, as the wife in the husband. John 15.2. Cant. 6.3. by this have they claim to the promises of God, 2 Pet. 1.4. as the te­nant in lands granted him under hand and seal: by this is Christ very pleasant and delightful to them, as the sun to the opened eye, Mal. 4.2. pure and precious liquor to the thirsty, Isa. 55.1. by this are they distinguished from others, as children from strangers, John 1.12. by this they have maay sweet relations to Christ, which o­thers have not, as the members to the head, the branches to the vine: by this they stand in the time of trouble, as a ship fast anchored, when o­thers are tossed like a ship without an anchor, Heb. 6.19. by this Satan's darts are expelled, Ephes. 6.16. when others are wounded, like men that are naked: by this believers are bold and confident, as the lion when others fly like a hare before the the hounds, Eph. 3.12. Prov. 28.1. by this wee have access to the throne of grace, Rom. 5.1. when others, like the foolish Virgins, [Page 428] having no oyl in their lamps, were shut out: by this our services are acceptable unto God, Heb. 11.6. when others, like him that wanted a wedding garment, are cast into utter darkness, Mat. 22.12. by this the Word of God becometh sweet and savory to our palates, Jerem. 15.16. when as it is like gall to others, Heb. 4.2. by this it is to us as good seed to good ground, and good meat to a healthy stomach.

2. Therefore every man must try whether hee finde his heart thus to cleav unto and to rest up­on the Lord Jesus, whether hee bee sensible of the life and operation of his affection this way; whether hee feel his heart trusting and resting upon the Lord, as the childe upon the parent, the building upon the foundation, the wife upon the husband; and this wee must discern,

1. By the deniall of our selvs, and the reje­ction of all humane abilities, as every way in­sufficient to bring us unto life; the more the heart resteth upon the Lord, the less it resteth on worldly and created powers, Prov. 3.5. the true believer knoweth the wisdom of the flesh to bee foolishness with God, yea enmity against God, Rom. 8.7. to bee a false prophet, a deceit­full guide, a withered feed, and therefore will not lean thereupon, will not trust thereunto, any more then a traveller to a blinde guid, a passen­ger to an ignorant pilot, a sick man to one that will as soon minister poison as good physick to him; but will search and seek out for a better instructer, for a surer guide: this the Apostle taught 1 Cor. 3.18. this the wise man gave in [Page 429] charge, Prov. 3.7. this the prophet perswaded, Isa. 8.19, 20 and declareth the dolefull issue of the contrary, Isa. 50.11.

2. By our constant abiding with God in the time of affliction, in the hour of temptation: the more true faith is assaulted, the more strongly the heart layeth hold upon God; the more the childe is made afraid with any thing, the more earnestly hee cryeth to his parent to keep him, the more closely hee applieth himself to him: the furious assault of the enemy causeth men to lay the faster hold upon the sword, to hide them­selvs in castles, and places of sure defense: the seed sown in good ground held out to the har­vest, Mat. 13 24. so the heart which resteth once upon the Lord, abideth constant with him, as a woman joyned in wedlock abideth with her husband till death; so nothing can make a sepa­ration between God and the true believer; hee findeth such sweetness, such goodness in the Lord, that neither pleasure nor torment, honor nor ignominy shall remove him, Job. 13.5. Ro. 8.35. Isa. 50.10, Psal. 55.22.

3. By the blessed apprehension wee have of God's goodness towards us: when wee believe men will do any great thing for us, then wee feel a love in our hearts arising towards them; so wee first apprehend love of God in Christ to­wards us, and then our hearts rest upon him: in nature, nothing moveth in desire to this or that but as wee see it lovely; no more do our souls move towards, or rest on God, till wee appre­hend him reconciled, the sinfull soul doth see [Page 430] God forgiving many sins, and then it loveth much again, Luke 7.48. therefore the Apostle having mentioned our peace with God through faith, annexeth the shedding of God's love a­broad into our hearts, Rom. 5.1.5.

4. By our abundant delight and joy in God, and the light of his face; by our alacrity in run­ing the race of his commandements, Psal. 37.3, 4. wee must delight our selvs in God with all manner of delight, as the rich man is delighted with his treasure, the souldier in his victories, the wife in her husband, Rom. 15.14.

5. By our well-doing, Psal. 37.3. wee must strive to bee full of good works; to bee plente­ous in well-doing, to bee fruitfull trees bearing much fruit; as good servants well imploying our talent; and so shall wee give good evidence of our faith; according to that of the Apostle, 2 Pet. 1.5, 6, 7.

Thus of the nature of faith: the second thing here noted was, the object of faith, in Christ; it receiveth, imbraceth, resteth, and relieth upon Christ: whence observe,

Doctr. That the Lord Jesus is the proper and peculiar object of the faith of all true believers. God is the object of our faith, not as hee is con­sidered simply and absolutely in himself, but as wee do live to him thorough the grace, favor, and goodness wee receive from him, 1 Tim. 4.10. the word and promises of God, by a Metonymy of the adjunct, are said to the object of faith, so far forth as they continue in them, and exhibite unto us that which is the object of faith. Christ, [Page 431] as a mediator, is the mediate, but not the ulti­mate object of faith, because wee believ thorough Christ in God, Rom. 6.11. 2 Cor. 3, 4. 1 Pet. 1.22. and in this respect wee are said to bee in Christ, 2 Cor. 5.17. to have put on Christ, Gal. 3.27. to bee betrothed to Christ, Eph. 5.23. this was the doctrine of the Baptist, as St Paul relateth it, Acts 19.9. the charge given by St Paul himself Acts 16.31. this is the gift of God to his chosen children, Phil. 1.29. and this is the foundation whereon the people of God have builded, John 12 11. and Christ must bee the object of our faith.

1. Because hee alone is ordained of God to bee a Saviour, Mediator between us and God: him God the Father heareth, in him hee is well-pleased, Math. 18.5. him hath God the Father sealed, and set apart for this work, John 3.35. hee is the Lamb slain from the foundation of the world, Rev. 13.8. hee is the promised feed, Gen. 3.15. there is no other name Acts 12.1. 1 Tim. 3.5.

2. Because in him alone is eternal life to bee found, God himself without Christ is a consu­ming sire, Heb. 12.29. by reason of our sin; all the creatures are as a dead thing, they can do us no good; all the ordinances of God are a kil­ling letter, God hath put all fulness into Christ, Col. 2.9. our life is hidden in him, Col. 3.3. and this was the ground of Peter's answer to our Sa­viour John 6.68. whither shall wee go, no crea­ture can save us, they are all as Physicians of no value, as empty vessels, blinde guids, thou alone [Page 432] hast the words of eternal life, thou alone canst make the doctrine of salvation to quicken us when wee are dead, 1 John 5.12. to comfort us when wee are dejected, to encourage us when wee are opposed, to make us wise wherein we are Ignorant: Hee that harh him, hath all; hee that hath not the Son, hath nothing, 1 John 3.24.

3. Because hee alone is a sure foundation whereon to build; hee is a rock which will ne­ver sink, Mat. 7.23 a friend which will never fail, a bow which will never break; he will save at the uttermost all such as come unto him, Heb 7.25. no storm shall make shipwrack of the soul which is fastned to him by the anchor of a lively faith, Heb. 6.19. no violent and boisterous windes shall overturn the trees rooted in him, Col. 2.7. nor cast down the hous builded upon him.

4. Because in his blood alone is efficacy to wash away our sins: no water but Jordan could wash away the leprosie of Naaman, 2 Kings 5. no Physician but Christ could heal the diseased woman, Mark 5.29. none but hee could cl [...]ans the Leper; None but hee can redeem us from iniquity, and procure remissionn of sin for us, Eph. 1.7. 1 John 1.7.

5. Because in his intercession is efficacy to pro­cure all good things for us, at the hands of God: Jonathan may strive to intercede with Saul for David, and not prevail; Solomon's mother may make suit for Adonijah and not bee heard; men may make suit with men for others, and not ob­tain their request; good men make earnest sup­plication [Page 433] to God in the behalf of others, and their petition not accomplished, Ezek. 14.14▪ but Christ doth ever prevail with God for them that beleeve, Rom. 8.34. Heb. 7.25.

6. Because in him alone is righteouss to make us just, hee hath robes to cover all our imperfe­ctions, hee can make us righteous in God's sight, Gal. 2.16. Rom. 8.1.

Ʋse. Then this will acquaint us with the va­nity of their faith, who rely on any thing be­sides Christ, who trust to their work, to the na­ked observation of some religious duties, to their civil righteousness; who lean on this, and make it the object of their faith, are like the foo­lish builder that builded upon the sand, like the Babylonish builders, that thought to escape the deluge to ascend the highest heavens by a build­ing of their own making: these are men that go to a broken cistern for water, to a drie breast for milk, to a barren tree for fruit, to a dumb idol for counsel or comfort; and it will bee with them as with the worshippers of Baal, 1 King. 18, 26, 27. their abilities will prove like a deceit­full man, Prov. 25.19. like a spiders web, Job 8.14. like the Aegyptians garments, Isa. 20.4. for so Isa. 59.5, 6. Isa. 64.6. when they shall come to the trial, what is said of men, will bee verified of their works, Psal. 62.9. and when they think to finde comfort, they will go away sorrowfull as the young man did, Mat. 19.22.

2. Therefore this must stir up every man to make Christ the object of his faith, to build and rest on him with lively and sure confidence, to bee [Page 434] ingraffed into him, to become a member of that body whereof Christ is the head, to rest our hearts in him as the author of our salvation and ever­lasting life; this is the commandement of God, 1 Job. 3.23. this is the pearl, for the gaining whereof wee should sell all wee have; this is the price for which wee should all strive, Jude v. 3. this is the riches for which wee should labor; this is the blessing which wee should uncessantly beg; wee are cumbred with Martha about ma­ny things, but this is the thing which is most needfull: some sell their birthrights with Esau for a mess of pottage for worldly and vanishing pleasures; som with Judas sell all the comforts they might finde in Christ for a little worldly lucre; the most part spend their strength for that which is no bread, which yieldeth no sound and solid comfort; but if you will bee rich indeed, if you will have that which shall bring true riches and everlasting consolations to your souls, then labor for a lively faith in the Son of God: And that you may bee able to make Christ the object of your faith,

1. You must labor clearly to see, & to be truely sensible of the vanity of all humane abilities, you must bee able to say of all humane abilities, of all earthly endowments, as Solomon did, Eccl. 2.17. Eccl. 11.8. as Agur did, Prov. 30.8. look on these things as on a tottering fence, and then you shall bee able to rest on Christ. The woman came not to Christ till shee saw a vanity in all other Physitians, Mar. 5.29. no more do wee rest on God, rely on Christ, till wee see there is [Page 435] no remedy elswhere to bee found; thus Hos. 2.6, 7. this was that which caused the disciples to rest on Christ, they found not whither els to go, Joh. 6.68. 2 Chron. 20.11, 12. the contrary to this was the ground of Israëls unbelief, Isa. 31.1.

2. You must strive to be throughly humble, labor for a contrite and broken heart, you must becom vile in your own eies, bee far from all am­bition and vain glory, and so you shall feel your heart to bee drawn, to rest and rely upon Christ, then the doctrine of salvation shall bee sweet, then God will reveal himself unto your souls very graciously, multiply his grace upon you a­bundantly according to his gracious promise, Isa. 57.15. Psal. 25.9.14. Jam. 4.6. and then shal you bee able to fasten your hearts upon Christ strongly, then shall you bee able to rest in Christ firmly; for Isa. 61.1. Isa. 29.19. Psal. 22.26. the want of this continued the unbelief of the Pha­risees, Joh. 5.44. Gal. 6.3.

3. You must bring your hearts to this pitch, to seek the prais and commendation which God giveth to his people, to bee approved in the sight of God, to make it your crown, your glo­ry and comfort to bee accepted before the Lord, to rejoice more in the inward witness of God's Spirit and our own consciences, then in the ap­plaus of all the men of the world; you must with Paul 2 Cor. 1.12. and then you shall feel God will shed abroad his love abundantly into your hearts, seal up to your souls the pardon of your sin strongly, and inable you to rest upon him firmly, Joh. 5.44.

4. You must meditate and acquaint your selvs with the all sufficiency of Christ, bee per­swaded of his love, goodness, readiness to help you, see in him more beauty, more peace, more joy, more honor, more comfort, more power than in all the world; look upon him as on a glorious sun, and let all the world bee a glow­worm in comparison, as an empty cloud to a full fountain, as a withered arm to a strong man, and this will work, frame and draw your hearts to beleeve in him. John 12.11. Joh. 10.28. John 7.31.

Proceed wee now to the gain of Faith; name­ly everlasting life: whence learn,

Doctr. That everlasting life is the fruit of a true and saving faith.

Everlasting life is God's gift in regard of the free donation of it, Rom. 6.23.

It is Christ's purchase in regard of the price paid for it, in regard of the meritorious cause thereof, in regard of the head whence it is deri­ved.

It is the work of the Spirit, in regard of the principal cause efficient.

It is the fruit of the Word, in regard of the external seed whence it springeth, and instru­ment which worketh it.

It is the fruit of Righteousness, in regard of the way which tendeth to Christ, in whom this life is hidden.

Therefore our Saviour in earnest asseveration to perswade his disciples, hereof John 5.24. [Page 437] And the Evangelist sheweth this to bee the prin­cipal purpose of God in inditeing the Scriptures, Joh. 20.31. hence Paul, Gal. 2.20. and plainly S. Peter speak's to this purpose, 1 Pet. 2.8, 9.

And that everlasting life is in this manner, a fruit of faith is apparent,

Reason 1. By the union which faith worketh between us and Christ; it joineth us in wedlock with him, it interesteth us in all the riches of Christ as Mediator, it maketh us living members of that body, whereof Christ is the head; it build's us upon Christ, as the residue of the building upon the head-corner stone; it ingraff­eth us into Christ, as as the branches into the vine; it maketh Christ to bee ours, it fills us with fulness, it causeth him to rule within us, and to replenish us with all good things, Ephes. 3.17. John 2.16.

Reason 2. By the interest which it giveth us God's promises; this is the foundation where­upon our faith is builded; and faith is the con­dition which God requireth to make us capable of what hee hath promised, Gal. 3.13, 14. this is the hand by which wee receiv all good things of God; this is the key by which wee open the store-house of God's bounty, without which all the good things of God are to us as the Sun un­der an eclips, as water in a sealed fountain, riches in a treasury locked up, as the tree of Life to A­dam, when the Angel kept the way with a fla­ming sword; it is faith doth give us claim and entrance into all the great and glorious pro­mises of Christ, 2 Pet. 1.1, 3, 4.

3. By the application it make's of the righteous­ness of Christ; it covereth us with this, as with a roial robe; it healeth all our sins herewith, and maketh us just in the sight of God: for what els is our justification, but the gracious sentence of God, whereby, for Christ apprehended by faith, hee doth absolve the beleever from sin and death, and accounteth him just unto life, Rom. 3.22, 24. Rom. 9.30. Rom 8.1.

4. By the victory which it getteth over what­soëver is adverse or repugnant to this everlast­ing life; it conquereth sin, it purifieth the heart, Acts 15.9. it giveth an overthrow to Satan, as David by his sling to Goliah, 1 Sam. 17. therefore 1 Pet. 5.8, 9. overcometh the world, all the allure­ments, and all the oppositions of it; it tram­pleth them all under foot, 1. John 5.4. Like Da­vid's Worthies, it breaketh through an hoast of dangers to drink of the waters which are in the wells of Life, 2 Sam. 23.16. it will follow the Lord wheresoëver hee goeth, it will leave him in no estate, it will endure any hardness, sus­tain any loss, bear any reproach, encounter with any danger, it will leave all rather then leave the Lord; the power of faith is invincible, no­thing is too hard for it.

5. By the gracious acceptation and spiritual adoption which it procureth for us with God, whereby wee are become the sons of God, 1 John 12. 1 John 3.1. made heirs and co-heirs with Jesus Christ, Rom. 8.17. for as Christ in justification is applied as a garment to cover our sins: so in adoption, hee is applyed as our bro­ther, [Page 439] and Prince of our salvation, Heb. 2.10, 11, 12, 13. and by virtue of this adoption and com­munion with Christ, all true beleevers are called the first begotten of God, Hebr. 12.23. and this sonship of theirs remaineth unalterable, the dig­nity and happiness of their condition is un­changeable, John 8.35.

6. By the use which it maketh of all the Or­dinances of God, the Word, Sacrament, praier, &c. which otherwise would bee as unsavoury meat without taste, as a shell without a kernel, as a deaf ear of corn, as a cloud without rain, without comfort, without any benefit at all; yea, many times a trouble, a terror, a great dis­quietment, the very savour of death, 2 Cor. 2. ver. 16.

Now a lively faith make's the Word of God as comfortable tidings to the sorrowfull, Rom. 20.15. as a word of Reconciliation to them with whom God is at variance, 2 Cor. 5.19. as a heal­ing medicine to the diseased, Isa. 61.2. as food to the hungry, as a light to the traveller, as dew to the weary ground, as good seed to good land, Job 23.12. It maketh the Sacrament to bee as a seal to the King's pardon, Rom, 4.11. to confirm them in the assurance of the forgiveness of all their offences, it maketh prayer strong as wings, to carry the soul aloft to God, Jam. 5.16. it ma­keth meditation of God and his promises very sweet, Psal. 104.34. so that to him that beleeveth God's ordinances prove an effectual means to to draw him from sin, to turn him from every evil way, to bring him home to God, to enable [Page 440] him to grow up in all holiness, and to walk be­fore the Lord in all well-pleasing; this the Apo­stle intimateth, Heb. 4.2. and out of all this it appeareth, That everlasting life must need's bee a fruit of faith.

Ʋse. This must stir up every man to labor for a lively faith in Christ, to rest and rely wholly upon him, to get assured interest in him: it is not favor with men, places of eminency in the world, abundance of riches, nor any of these ex­ternal endowments can make a man's daies ever­lasting; this is a fruit growing upon none of the trees in this garden; this is a stream flowing from none of these muddy fountains; a treasure to bee found in none of these store-houses: it is not the valor of the strong, the wisedom of the politick, the act of the learned, the honor of the mighty, the pleasures of the wanton, the wealth and great abundance of the rich can make their estate everlasting, Psal. 33.16, 17. Psal. 49.6, 7, 8, 9. The high cedars are cast down as well as the little shrubs; the flowers are plucked as well as the common grass: it is onely a lively faith will bring us to everlasting life.

Therefore use all means to bee made partakers of it; with the wise Merchant, sell all to buy this pearl, Mat. 13. cast away all your sins, that you enjoy this gift; with the disciples, leave the world, that you may win Christ, Mat. 4.22. with Paul, esteem all but dung and dross, that you may bee found in Christ, cloathed with that righteousness, which is by faith, Phil. 3.8, 9. wait with all diligence at the post of God's house; [Page 441] let the Word bee as your dayly food, as your guid and counseller, let it sink into your souls, let it work upon your hearts, let it dwell and rule within you, that so you at length have the fruition of this faith; pray for it, desire it, long after it, as earnestly as ever Rachel or An­na did for children, Gen. 30. 1 Sam. 1. go to God in his house, in thy family, in thy closet, mor­ning, evening, at noon-day, at mid-night, and beg for a lively faith; say unto the Lord, Thou art undone, thou art but a dead man, if God give not this faith unto thee; say that all riches, pleasures, worldly endowments, are but hay and stubble as long as this is absent: Oh! think of this, go about this, as about a matter of most need, of greatest importance, of chief­est use, of sweetest consolation; and as Naomi said to Ruth of Boaz, Ruth 3.18. so take thou no rest till thou hast finished this thing, till thou hast by a lively faith joyned thy self in wedlock with the Lord Jesus; make a covenant with thy soul in this, as David did in another case, Psal. 132.4. and when you feel your hearts beginning affectionately to lean upon and cleave unto the Lord Jesus; pray with the men in the Gospel, Mar. 9.24. you shall never have just cause to re­pent of your labor in this behalf; nothing can bring you so nigh to God as a lively faith; no­thing can give you such access to God; nothing can inable you so to prevail with God, and to gain so many good things from the hands of God; nothing can stand you in such stead, and afford you so much comfort; the owner of this [Page 442] will not give it for the rich man's gold, the noble man's honor, the King's renown, and the time will come wherein such as now want, would give ten thousand worlds, if they had them, to bee partakers of it, there­fore while God giveth time and means, seek it.

2. This serveth for the singular comfort of all true believers, if they have nothing but their faith, their condition is infinitely more happy than the worlds choicest darling, as Prov. 7.1. so the poorest condition of life with patience & faith is better than a stalled oxe with unbelief: this will supply all wants; as the presence of the sun supplieth the want of all lights: as David said of Goliah's sword, 1 Sam. 21.9. so I may say of a lively faith, there is none like that; neither riches, honors, nor pleasures; for this maketh both our persons and actions acceptable to God, which no worldly furniture can do: this in cor­porateth us into Christ; this giveth us the frui­tion of all the good things which are in Christ; this distinguisheth us from all God's enemies; bringeth us within God's Covenant; breedeth many sweet and glorious relations betwixt God and us; and at last bringeth us to peace and e­verlasting happiness.

The gain of faith thus unfolded, the comforts thereof thus opened, and proposed; the danger and dammage arising from unbelief presenteth it self, in the next place to bee considered; which wee shall find to bee a root bearing as many un­comfortable branches, loaden with as many [Page 443] sower grapes, as the other with sweet; a spring as full of bitter, as the other of pleasant water; for hee that believeth not, shall not see life; hee that believeth not, whose soul cleaveth not unto, whose heart resteth not upon the Lord Jesus; who buildeth not upon him, as on a sure foun­dation; who cometh not to him, as to the foun­tain of living water; who getteth not assured interest in him; who joyneth not himself in wed­lock to him; who becometh not to him as the wife to the husband, in subjection, in affection, in use, in dependance, and in intire union, hee that believeth not, shall not see life, shall not en­joy, no nor have the least apprehension or com­fortable feeling of the felicity, peace, glory, and fulness of all goodness, which true believers shall enjoy in the heavens; but the wrath of God, di­seases, uncomeliness, shame, sorrow, torment, all manner of misery, all kinde of calamity, all the testimonies of God's displeasure abideth on him; abideth, not cometh, for wee are born the children of wrath, Ephes. 2.3. and so continue thorough unbelief; therefore this wrath abideth, it will not wear with time like a garment, it will not overflow the body and soul for an hundred and fifty dayes, as the Deluge of old did over­flow the earth, and then abode, Genes. 7.24. but this is a fire that ever burneth, a stinging worm, which without any cessation gnaweth; a clou­dy day, whose darkness is never dispelled: so that here wee have our loss arising from unbe­lief set before us privatively and positively; priva­tively inferring a denial, a removeal or absence [Page 444] of all good, of all peace, of all comfort; posi­tively, an imposition, inflicting, and presence of whatsoever may make man miserable. From the privative loss, wee gather;

Doctrine. That unbelief doth for ever exclude men from everlasting happiness, and all the joy of the next life: the foolish Virgins were shut out from entring in with the bridegrome, for want of oyl in their lamps, Mat. 25. Israël of old entered not into the rest of God because of un­belief, Heb. 3.19. Heb. 4.6. the publicans and harlots believed, and found entrance into God's kingdom; the Pharises believed not, and there­fore could not finde any admission, Mat. 21.31, 32. this was the general scope and sum of the doctrine which our Saviour would have the A­postles to deliver to the people, Mark. 16.16. and no wonder that unbelievers are excluded from everlasting happiness: for,

Reas. 1. Where there is no true faith, there is no union with Christ, no participation of the benefits which come unto us from the Lord Jesus: but men are as withered branches, dead members, Rom. 11.20. whatsoever profession wee make of love to Christ, of fellowship with Christ, whatsoëver shews of goodness do ap­pear, yet if wee bee destitute of a lively faith, wee build upon the sand, our building will fall, Matth. 7.24.

2. There is no purity, no sanctification, no saving grace: where the root is not, there are no branches; where there is no spring, there are no streams: it is faith that setteth the whole [Page 445] man a work in God's business, it is the appre­hension of God's promises which causeth us to cleans our selvs from sin, 2 Cor. 7.1. it is the perswasion of God's goodness that leadeth us to repentance, Rom. 2.4. it is our interest in Christ, it is Christ's dwelling in us by faith, Eph. 3.18. it is our participation of his fulness which gi­veth us victory of our corruption, 1 John 5.4. it is the meditation and perswasion of what God hath done, of what hee hath bestowed already, of what hee hath provided to bestow; this is that which causeth us to depart from every evil way, 1 John 1, 2, 3. hence, Acts 15.9. hence faith without works is said to bee dead, James 2.17. not that the life of faith commeth from works, but because works are second acts flow­ing from the life of faith, and faith is said to bee made perfect by works, James 2.22. not by essentiall perfection, as the effect is perfected by the cause, but by a complemental or filling per­fection, as the caus is perfected or made compleat in the production of its effect; as the tree is made perfect in the bringing of fruit, man in the ge­neration of his like: it is the nature of the per­fection and excellency of faith to bee fruitfull and where this faith is not, the soul is like a bar­ren woman, at best but like the tree in the Go­spel.

3. There is no love to God, his word, or people; it is faith which joyneth us in wedlock with Christ, that breedeth communion be­tween us and God, that maketh his word sweet and savory, that maketh us delight in [Page 446] them that excell in virtue, therefore Gal. 5.6. not that the efficacy of faith dependeth upon charity as the cause, ground, life, and being to faith, but that faith doth put forth and mani­fest its efficacy in the excitation and stirring up of love to God, and his wayes; so that where faith is not, there [...]s no love.

4. There is no promiss of life, for all the pro­mises of God are to us thorough faith in Christ; 2 Cor. 1.20. Acts 2.39. without this wee are aliens, strangers, and enemies Ephes. 2.12. and wee have nothing to do with God's Covenant, Psalm 50.16. wee have nothing to do with the fruit growing within the pale of this garden, nothing to do with the bread on this table, it belongeth not to the dogs but to the chil­dren.

5. There is no sweetness, no benefit, no con­solation to bee drawn from the Ordinances of God: without faith they are as musick to a deaf ear, as water to a vessel whole mouth is stopt, as rain to the hard rock, it doth not pro­fit, Heb. 4.2.

6. Because without faith there is no shield to defend us from the darts of Satan, no fence to keep us from the wild boar of the forrest, no weapon to overcom the Prince of darkness, no stone to beat down this great Goliah: but wee are as a field without fence, a city without wells, a souldier without armor, Ephes. 6.16. 1 Pet. 5.9. without this wee can do nothing; so that unbelief separating us from Christ, filling our hearts with uncleanness, disabling us to [Page 447] love God, excluding us from interest in God's promises, making the Ordinances of God fruit­less, exposing us to all Satan's suggestions, leav­ing us to bee led captive by him, at his will; it must needs follow, that all unbelievers are here­by excluded from everlasting happiness.

Ʋse. This presenteth before us the uncom­fortable condition of all such as live in unbe­lief, are not incorporated into Christ, in whom the nature and life of true faith cannot bee found, whose souls cleave not to God, as the heart of a childe to his father, as the heart of a wife cleaveth to her husband, the heart of one brother or friend to another, the heart of Jona­than to David, 1 Sam. 18.2. for this is the nature and property of faith, to cleav to God strongly, affectionately, feelingly, with the full power of the soul, Joshua 23.6. Acts 11.23. 1 Cor. 6.17. to choose and rest upon the Testimonies of the Lord, Psal. 119.30, 31. and such as do not in this manner believ, they shall never see life; whatsoever great and glorious things are reveal­ed, proffered, promised, they shall never enjoy them; they are as fruit upon a high tree, which they have no hand to reach; as water in a deep well, which they for want of a bucket cannot draw; as the glorious sun to the blinde, which for want of an eye they cannot behold; to them there is no help of rest, no promiss of bliss: though the light of God's face bee better than life, the presence of Christ bee delighfull as the shadow of a great tree, though the Ordinances of God bee as marrow and fatness now, Psalm [Page 448] 63.5. Isa. 32.2. Cant. 2.3. Psal. 65.5. and the en­suing comforts of Gods people a thousand fold more glorious, yet unbelievers shall never taste hereof; they are in bondage from whence is no freedom, in a darkness where there shall never bee no any sunrising, in a sickness out of which they shall never see a recovery, for the Lord hath denied them all good things, as, 2 Kings 7.1, 2. so whatsoëver Gods plenty or fulness bee to o­thers, yet his hand shall bee empty to unbelie­vers; all his gooness shall bee to them as a sealed letter which they shall never read, as a light under a bushel, which they shall never see, Deut. 1.35. yea this shall bee the least part of their mi­sery, to bee exiles from God's face, shut as strangers out of God's kingdom, this is a loss infinitely surpassing the loss of the whole world: yet this is little to the damage of unbelief; for besides this, the wrath of God abideth on them. From whence learn,

Doctr. That unchangeable miseries and tor­ments are the portion of all unbelievers: hee that had not a wedding garment, was not onely excluded the feast, but also cast into utter dark­ness: Matth. 22.12, the servant which made no use of his talent, had not only his talent took from him, but hee was besides cast out, where was weeping, and gnashing of teeth, Matth. 25.29. God doth not only punish unbelievers with a deprivation of all good, but also with an im­position of all evil; hee doth not only leave them as chaff and tares without the door, but hee also burneth them with unquenchable fire, [Page 451] Mat. 3.12. Mat. 13.40. John 15.6. Therefore the Apostle saith, that all that believe not the truth shall be damned, 1 Thes. 2.12. the sentence of condemnation and destruction shall be execu­ted upon them: they shall not onely be exclu­ded from drinking of the cup of Gods mercy, but they shall also be constrained to drink up the dregs of the cup of Gods indignation and fury: and the sentence at the last day will not bee onely from Gods gracious presence, but to ever­lasting burnings, 2 Thes. 1.8, 9. this was the judg­ment befalling, the portion given to unbelievers of old, Jude 5. and for this there is great rea­son.

Reas. 1. Because it robbeth God of his glory, taketh from him the praise of his truth, goodness, power, mercy, and constancy; which in effect, is to make him no God at all, but an idol, Psal. 78.41.

2. Because it is a great reproach to God: it maketh God a liar, which is an intolerable in­jury, 1 John 5.10. there is nothing more essen­tial, nor more dear to God, than his truth: he that believeth not what God hath spoken, e­steemeth of God but as of a vaine and light man.

3. Because it breedeth a base contempt of all the good things which God hath promised to us, it judgeth them to be but an empty ves­sel, a painted fire, a withered tree, Psal. 106.24, 25, 26.

4. Because hereby men do continue, live, and die in their sins; unbelief, like a girdle, bindeth [Page 452] on sin as a suit of apparel, how much soever it be shaken and weakened, yet infidelity will be to it as bands of brasse and iron to the roots of that tree, Dan. 4.15. there is neither removal nor re­mission, while we live in unbeliefe, John 8.24. Job 20.11. and this is that whereof the Spirit of God by the mouth of his Ministers doth now convince the world, the obstinate, the refractory, John 16.8, 9. 1. That they sin in not believing, imbracing, and entertaining Christ. 2. Of righteousnesse, that whereas they condemned him of guilty, they are now convinced of his inno­cency. 3. Whereas they run on in sin, as if there were no day of judgement, yet they are convinced in their consciences, that Christ whom they despi­sed shall be the Judge.

5. Because unbelief is the mother of all evil; hence it is that we run into all manner of sin, even because we believe not his word.

6. Because unbelief doth violate the whole do­ctrine of the Gospel; whereas other sins are com­mitted onely against some part or parcel of the Word of God, but this maketh the whole Gospel of God to be of none effect.

Vse. This therefore setteth before us what a dangerous and fearful thing it is to live in unbe­lief: such are every moment under the wrath of God, exposed to everlasting destruction every hour; no assurance of freedome from everlasting burnings, no, not for a moneth, without refuge, without stay, without comfort; if God once begin to set himself against them, they are like a ship in the stormy sea, without anchor, like a [Page 453] tree in the midst of a violent winde, without roots, there is no safety, no deliverance, no salvation, Rom. 2.8. Rev. 21.8.

2 Therefore let us all beware of an unbelieving heart; if this be removed, no other sin shall de­stroy us; if this sway in our souls, there is no entrance into Gods Kingdome: therefore take heed, let not this weed grow in the garden of your hearts, let not this disease raigne in your souls, let not this viper finde any resting place in your bosomes: this will disable the Ministry of the Gospel to work upon us, it will make it as physick to a dead man, as musick to a deaf man; it will work no change, no repentance, no reconciliation, no life of godlinesse; it will do little or nothing with us, Mark 6.5. it will dis­able us to overcome any sin, to withstand any corruption; it will give every base lust liberty to rule over us, Mark 9.18, 19. it will spoil us of the comforts which the word affordeth, make us fear when we should rejoyce, make us goe empty from the word of God, when we might depart replenished with sweet refreshment, Luke 24.25. it will make us like Pharaoh's lean kine, notwith­standing the fat which they eat, Gen. 41. not­withstanding all the means which God useth, yet we shall be poor in knowledge, in love, in peace, in joy, for it is faith maketh rich in'grace: this fetcheth plenteously out of the store-house, James 2.5. it will make us weary of the wayes of God, it will open our ears to hearken to any seducing allurement, Heb. 3.12. it will give God occasion to withdraw the meanes of salvation [Page 454] from us, Acts 19.9. to leave us to our selves, to give us over to vile affections; and therefore strive against it, as against a most mortal enemy; labour to be healed of it, as of a most dangerous disease; keep from it, as from a swallowing gulf, a killing arrow, an intangling snare; and strive by a lively faith to draw nearer to God, to build more strongly upon God, to taste more sweet­ness in the promises of God, to finde more delight in your communion with God, and rest and peace everlasting in the heaven, that not the wrath, but the love of God may abide upon you for ever.