Beames of divine light breaking forth from severall places of holy Scripture, as they were learnedly opened, in XXI. sermons. The III. first being the fore-going sermons to that treatise called The bruised-reed, preached on the precedent words. By the late reverend and iudicious divine, Richard Sibs, D.D. Mr. of Katharine Hall in Camb: and sometimes preacher at Grayes Inne. Published according to the Doctor his owne appointment subscribed with his hand; to prevent imperfect coppies.

BEAMES OF DIVINE LIGHT , Breaking forth from severall places of holy Scripture , as they were learnedly opened , In XXI . Sermons .

The III. first being the fore-going Sermons to that Treatise called The Bruised-Reed , Preached on the precedent words .

By the late Reverend and Iudicious Divine , RICHARD SIBS , D.D. Mr. of Katharine Hall in Camb : and sometimes Preacher at GRAYES INNE .

Published according to the Doctor his owne appointment subscribed with his hand ; to prevent imperfect Coppies .

ESAY . 60 3.

The Gentiles shall come to thy light , and Kings to the brightnesse of thy rising .

PSALM . 84.11 .

For the Lord God is a Sun and shield , the Lord will give grace and glory ; and no good thing will be withhold from them that walke uprightly .

LONDON . Printed by G.M. for N. Bourne , at the Royal Exchange , and R Harford , at the guilt Bible in Queenes-head Alley in Pater Noster-Row . MDCXXXIX .

TO THE RIGHT HONOVRABLE IOHN , LORD ROBERTS , Baron of Truro : AND TO THE RIGHT HONOVRABLE THE LADY LVCE his pious Consort , Grace and Peace from Jesus Christ . Right Honourable and truly Noble :

IT was not so much the Nobility of your blood , as that of Grace given unto you from the divine hand , which did so much interest you in the love and esteeme of that worthy Servant of Christ , and Author of this worke ; in whom ▪ Vrim and Thummim met , whose whole course being a reall , and vitall sermon , sweetly consonant to the tenour of his teaching , made him amiable living , and honourable dead in the opinion of as many as well knew him : This was the thing ( I suppose ) which wrought unto him from you ( as well as from many others of your Noble Stock and Ranke ) more then an ordinary esteeme : and this is that which maketh me in nothing to doubt , but that his labours made publique under your names , shall be very welcome unto you : the worke is answering unto the man ; and therefore worthy you , and your acceptance : onely this is the disadvantage ; that though these Sermons had his owne toung to preach them ; yet they want his owne pen to commend them unto your Honours : I well know that the expressions of holy truthes from a gratious heart by lively voice doe breed deeper impressions in thirsting and reverent hearers , then any publishing of them in dead letters can doe ; yet this we finde in experience , that holy and necessary truths , this way comming abroad into the Churches of God , doe get the advantage to continue longer , and to become a more generall good ; they may stirre up the affections , and set on-wards in the course of holinesse where the comforts are sure , and the honours honouring everlasting .

In these ensuing Sermons you have variety the mother of delight ; and such notable descriptions of the person , offices , love , and life of Christ , that by them you may not only be setled in divine assurances to your further comforts , but also directed and incouraged ( both in your inward and outward conversation ) to follow the example of Christ , the most blessed and unerring example unto all Christians . This Champion I beseech you both to follow unto your lives end ; make it your worke to set up Christ , and his Religion both in your hearts , and in your houses . Acknowledge none but Christ in matter of salvation ; and none to Christ in point of affection : let Christ be Christ with you , and then if Christ ( and if not Christ nothing can ) be worth any thing he will make you worthy indeed , he will proove unto you in life and death a Sun , a shield , even a full and an answerable good : with this Christ I leave you , and with you these ensuing Sermons , to be read and observed for your spirituall furtherance in the enjoyment of eternall life by Iesus Christ , desiring the great God of Heaven and Earth to looke upon both you and yours in much grace and mercie ; giving unto you all the comfort and crown of Religion here on earth ; and hereafter in Heaven . I rest ,

Your honours to be commanded JOHN SEDOWICK .

To the Reader . Christian Reader :

THE Word of God is given us as a most pretious treasure , and that not for our selves onely , but for our children after us , and therefore is called Jsraels Jnheritance , Deut. 33.4 . Moses commanded us a Law , even the Inheritance of the Congregation of Iacob . All the wealth in the world is but as dirt and trash in comparison of the Word to the people of God . ( Thy testimonies have I taken as an heritage for ever ; for they are the rejoycing of mine heart , saith David , Psal. 119.111 . ) And therefore as they rejoyce in their owne enjoying of it , so they doe what they may to assure it to their children when they are dead , that it may be entailed upon them and their posterity after them , Yea so they doe also with the knowledge of divine truths which they have found in the Word , ( which is not indeed found out by men all at one time , but by degrees , as Gold is found in Mines ▪ as men come to search farther and farther and to dig deeper and deeper for it ) It was not ( they know ) imparted to them for their owne use onely , but for the benefit of others , the manifestation of the Spirit is given to profit withall , 1 Cor. 12.7 . and therefore as it comes to them from Heaven they hand it to others , 1 Tim. 3.15 . that so it may be continued in the Church , the ground and pillar of truth , for the good of those that shall live in future times .

This was , I hope , the chiefe aime of those that have published these Sermons of that worthy Light of our Church , Dr. Sibs . And surely we have great cause in this regard thankfully to acknowledge their care and paines , who both tooke them so exactly from his mouth as he delivered them , and then kept them so charity as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a precious thing committed to their trust , 2 Tim. 1.14 and have now published them for the common good of all that will make use of them . For by this meanes what was delivered to a few may now build up many to farther degrees of knowledge and grace even all the Land over , and they that never saw his face may be made sharers in those his labours which only a few were so happy as to heare .

Being my selfe one amongst others that have found the advantage hereof , I was not so hardly wonne as otherwise I should have beene , to commend these Beames of divine Light to the respect of others . Diverse truths of greatest consequence are exactly handled in the severall Sermons here presented to you , as concerning the misery of our naturall estate and the bl●sse and happinesse of those that are quickned by Christ , concerning the necessity of the Word , our spirituall Food & the Zealous Violence of the Faithfull impressing after it , concerning the divers both joyes and sorrowes , complaints and Triumphs of Gods children here , when they are blacke though comely , Cant. 1.5 . and concerning their happinesse in death , and glory after it , and many other whereof these few are onely a taste ,

The study of the Scriptures made the Author a man of God , perfect , thorowly furnished unto all good workes , and as became a faithfull Steward of the manifold grace of God , he endeavoured to teach the whole counsell of God , and to store men with the knowledge of Gods will , in all wisedome and spirituall understanding . I desire that both thou and I and all Gods people may so reade these his labours that it may farther our growing in grace and in the knowledge of our Lord Iesus Christ , to whose grace I commend thee , being

Woodstreet , November 6. 1638. Thine in him ARTHVR . JACKSON .

A DESCRIPTION OF CHRIST , In His neerenesse to GOD , In His calling , In His qualification , In His execution of his calling .

In three Sermons , Being the leading Sermons to that Treatise called the Bruised Reed , preached upon the precedent words . By the late Reverend and learned Divine RICHARD SIBS , Doctor in Divinitie , Master of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES INNE .

ISA. 61.1 .

The Spirit of the Lord God is upon me , because the Lord hath annoynted me to preach good tidings unto the meeke .

LONDON . Printed by G M. for N Bourne , and R. Harford and are to be sold at the south entrance of the Royall Exchange , and at the guilt Bible in Queenes-head-Alley in Pater-noster row . MDCXXXIX .

A DESCRIPTION OF CHRIST . MAT. 12.18 .

Behold my servant whom I have chosen , my Beloved in whom my soule is well pleased , I will put my Spirit upon him , and he shall shew judgement to the Gentiles , he shall not strive nor crie , neither shall any man heare his voice in the streets , &c.

THE words are the accomplishment of a prophesie taken out of Isaiah 42. as we may see by the former verse , Scope of the words . That it might bee fullfilled . Now the occasion of bringing them in here in this verse , it is a charge that Christ gives verse . 16. That they should not discover and make him knowne for the miracles he did , he withdrawes himselfe , he was desirous to be concealed , he would not live to the view overmuch : for he knew the rebellious disposition of the Jewes , that were willing to change their governement , and to make him King , therefore he laboured to conceale himselfe all kinde of wayes , now upon this charge that they should tell no body , hee brings in the Prophet Isaiah prophesying of him , Behold my servant , &c. hee shall not strive nor crie , neither shall any man heare his voice in the streetes . Other Kings labour that their pomp and magnificence may be seene , but he shall not mind ostentation , he shall not be contentious nor clamarous , for these 3. things are meant when he saith , he shall not strive , nor crie , neither shall his voice be heard in the streetes , he shall not yeeld to any ostentation : for hee came in an abased state to worke our salvation , hee shall not be contentious , nor yet clamarous in matter of wrong , there shall be no boasting any kinde of way , as wee shall see when wee come to the words , you see then the inference here .

The inference in the Prophet Isaiah is to comfort the people , and to direct them how to come to worship the true God , after he had declaimed against their Idolatry , as we see in the former chapter , Behold my servant , &c. Great Princes have their Embassadours , and the great God of Heaven hath his Son , his servant in whom hee delights , through whom , and by whom , all intercourse betweene God and man is .

It is usuall in the Prophesies , especially of Isaiah that Evangelicall Prophet , when he foretells any thing comfortable to the people , Christ promised in the old testament . in the promise of temporall things he riseth to stablish their faith in better things , 1 1 To stablish faith in other promises . by adding thereto a prophesie , and promise of Christ the Messias , to insinuate thus much , I will send you the Messias that is a greater gift then this that I have promised you , therefore you may be sure of the lesse , as the Apostle reasons excellently , Rom. 8. If hee spared not his owne sonne but delivered him to death for us all , how shall hee not with him give us all things ? So here , I have promised you deliverance out of Babylon , and this and that , doe you doubt of the performance ? alas what is that in comparison of a greater favour I intend you in Christ , that shall deliver you out of another manner of Babylon , Behold my servant whom I have chosen , and in Isa. 7. Behold a Virgin shall conceive , and bare a sonne , &c. I will send you the Messias , God shall become man , therefore I will not stand for any outward favour or deliverance whatsoever . So he goes to the grand promise , that they might reason from the greater to the lesse .

There is another end why in other promises , 2 2 To comfort them against their owne unworthinesse . there is mention of the promise of the Messias , to uphold their faith . Alas wee are unworthy of these promises , wee are laden with sin and iniquity . It is no matter , J will send you the Messias , Behold my servant in whom my soule delighteth , and for his sake I will delight in you , I am well pleased with you , because I am well pleased in him , therefore be not discouraged , All the Promises are yea and Amen in Iesus Christ : 2 Cor. 1.19 . For all the promises that be , ( though they bee for the things of this life ) they are made for Christ , they are yea in him , and they are performed for his sake , they are Amen in him ; So much for the occasion of the inference in the Evangelist Saint Matthew , and likewise in the Prophet Isay.

To come more directly to the words .

Behold my servant whom I have chosen , my Beloved in whom my soule is well pleased , &c.

In the words you have a description of Christ , his nearenesse to God , Behold my servant whom I have chosen , my Beloved in whom my soule is well pleased .

And then his calling and qualification , I will put my Spirit upon him .

And the execution of that calling , He sh●ll shew judgement to the Gentiles .

Then the quiet and peaceable manner of the execution of his calling , He shall not strive nor crie , neither shall any man heare his voice in the streets , &c.

Behold ,

This word is as it were a Beacon lighted up to all the rest , in all the Evangelists you have this word often repeated , and the Prophets likewise when they speake of Christ , there is no Prophesie almost but there is this word Behold ,

Why ? The word Behold used .

Not to spend time in the variety of acceptions , but to speake of it as may serve for the present purpose . 1 1 To shew Christ as present . The use of it in the Prophet , especially out of which these words are taken , was to present Christ to the hearts of the people of God then , therefore he saith Behold ; for Christ was present to the Beleevers then , he did profit before hee was , hee did good before he was exhibited , because he was the Lambe of God slaine from the beginning of the world , he was yesterday as well as to day , and to morrow as well as to day , yesterday , to day , and the same for ever : he was present to their Faith , and present to them in Types and Sacrifices , and present in Gods acceptation of him for them ; therefore the Prophets mount up with the wing of Prophesie , and in regard of the certainty of the things to come , they speake as if they were present , as if they had looked on Christ present , Behold my servant , and Behold a Virgin , &c.

But that is not all , 2 2 To take their mindes off from their miseries . another use of this word Behold , was to call the peoples mindes from their miseries , and from other abasing objects that dejected them , and might force despaire ; why doe you dwell upon your unworthinesse , and sin , raise up your mindes , Behold my servant whom I have chosen , &c. This is an object worth beholding and admiration , especially of a distressed soule that may see in Christ whatsoever may comfort it .

3 3 To raise their mindes from earthly things . A third end of it is to raise the minde from any vulgar , common , base contents , you looke on these things , and are carried away with common triviall objects , as the poore Disciples when they came to the Temple , they stood wondering at the stones , what wondrous stones ? what goodly building is here ? so shallow minded men , they see any earthly excellencie , they stand gazing ; Alas saith Christ , doe you wonder at these things ? so the Prophet here raiseth up the mindes of men to looke on an object fit to be looked on , Behold my servant , &c. So that the Holy Ghost would have them from this saving object , Christ , to raise satisfaction to their soules every way ; are you dejected ? here is comfort ; are you sinfull ? here is righteousnesse ; are you led away with present contentments ? here you have honours , and pleasures , and all in Christ Jesus , you have a right to common pleasures that others have , and besides them you have interest to others that are everlasting pleasures that shall never faile ; so that there is nothing that is dejecting , and abasing in man , but there is comfort for it in Christ Jesus , he is a salve for every sore , a remedie for every maladie , therefore , Behold my servant .

This word Behold , it is a word of wonderment , and indeed in Christ there are a world of wonders , every thing is wonderfull in him . Things new are wonderfull , and things rare , and things that are great , that transcend our capacity are wonderfull , that that stops our understanding that it cannot goe through them , vulgar things we see thorow them quickly , but when wee see things that stay our understandings , that raise our understandings higher , and that are more capacious then our understandings , here is matter of admiration and wonder . Now whatsoever may make wonderment is in Jesus Christ , whose name is Wonderfull , as it is Isaiah 9.7 . therefore the Prophet saith , Behold .

My servant .

Christ is called a servant , Christ a servant . first in respect of his creation , because being man , as a creature hee was a servant , but that is not all .

He was a servant in respect of his condition ; servant implies a base and low condition , 1 1 By Condition . Philip. 2. Christ tooke upon him the forme of a servant , he emptied himselfe , he was the lowest of all servants in condition : for none was ever so abased as our glorious Saviour .

And then , 2 2 By Office . it it a name of office as well as of base condition . There are ordinary servants and extraordinary , as great Kings have their servants of state . Christ besides his abasement , he was a servant of state , he was an Ambassador sent from the great God , a Prophet , a Priest , and a King , In respect o● God . as we sh●ll see afterwards , an extraordinary servant to doe a peece of service that all the Angels in Heaven , and all the men on the Earth joyned together could not performe , this great master-piece of service was to bring God and man together againe that were at variance , as it is , 1 Pet. 3.18 . 1. Pet. 3.18 . to bring us to God , we were severed and scattered from God , his office was to gather us together againe , to bring us all to one head againe , to bring us to himselfe and so to God , to reconcile us , as the Scripture phrase is . Now it being the greatest worke and service that ever was , it required the greatest servant , for no creature in the world could performe it , all the Angells of Heaven would have sunke under this service to have undergone satisfaction to divine justice : for the Angels themselves when they sinned , they could not recover themselves but sunke under their owne sinne eternally ; thus wee see how he is Gods servant , who set him a part and chose him to his service .

In respect of us . And then , he was a servant to us , for the Sonne of man came to minister , not to be ministred unto , he washed his Disciples feet , hee was a servant to us , because he did our worke and suffered our punishment , we made him serve by our sinnes , as the Prophet saith ; he is a servant that beares an other mans burthen , there was a double burthen , of obedience active , and obedience passive , he bore them both , hee came under the law for us , both doing what wee should have done , and indeed sarre more acceptably , and suffering that wee should have suffered and far more acceptably , hee being our surety , being a more excellent person , he did beare our burthen , and did our worke , therfore he was Gods servant , and our servant , and Gods servant , because he was our servant , be●●use he came to do a work behoovefull to us .

Heerein appeares the admirable love and care of God to us wretched creatures , heere is matter of wonderment .

If we looke to him that was a servant .

If we looke to that in God , and him , that made him stoope to be a servant .

If we looke to the manner of the performance of this service .

If we look to to the fruit of that service , they are all matter of wonderment . Gods love to us .

If we look to the person that was this servant , 1 1 In the person thus abased . Phil. 2. the Apostle in Philip. 2. will tell you he thought it not robbery to be equall with God , yet he tooke upon him the shape of a servant , was not this wonderfull for God to become man , the glorious God to abase himselfe to bee a servant ? God-Man glorious God , and base servant : for the living God to dye , for the incomprehensible God to be inclosed in the wombe of a Virgin , for glory it selfe to be abased , for riches to become poore , what matter of wonderment is here ? the very Angels stand at a gaze and wonder , they pry into these things , his name may well be Wonderfull .

There are foure notable conjunctions that are especially wonderfull , 4. Conjunctions wonderfull . two in us and two above us .

One in us , is the conjunction of so excellent a thing as the soule breathed in by God , the soule of man is an admirable thing , the world is not worth it in the judgement of him that gave himselfe for it , that this should be joyned to a peece of earth , indeed I am wonderfully made saith David , in regard of his body , but the conjunction of the soule and body together , so excellent a substance , to so base a thing as earth , to a peece of red well coloured earth , to a lump of flesh , it is a wondrous conjunction .

But there is a more supernaturall conjunction of man , when all of us , sinners as we are , are knit to Christ our head , and head and members make one Christ , here is a wondrous conjunction , Saint Paul calls it a mystery , Ephes. 5. these conjunctions in us are wonderfull .

But now ( to goe higher ) in Christ there are more wonderfull conjunctions , for the greatest and the meanest to joyne together , for God and man to come together , the Lord of all , and a servant , and such a servant as should be under a curse , for the highest of all to come to the deepest abasement , for there was no abasement ever so deepe as Christs was , in a double regard .

Christs abaseme●t t●e grea●est . First , none ever went so low as he , for hee suffered the wrath of God , and bore upon him the sins of us all , none ever was so low .

And then in another respect his abasement was greatest , because hee descended from the highest top of glory , and for him to be man , to be a servant , to be a curse , to suffer the wrath of God , to be the lowest of all ; Lord whether dost thou descend ? here is a wonder in these conjunctions .

Next to Christs abasement was Adams , because he was the most excellent , being in the state of innocencie , and carrying the image of God , and being familiar with God , for him presently to come into that fearefull condition , it was the greatest abasement , because it was from the greatest dignity , that made the abasement of Christ so great , for Lordship to submit to service , for God to be man , the blessed God to become a curse , heere is matter of wonder indeed .

In Christ againe there was a conjunction of perfect body , perfect soule , and perfect God , and all make one Christ ; In the Trinity there is a conjunction of three persons in one nature , that is a wondrous conjunction , but it belongs not to our present purpose , here you see there is matter of wonder in the person , that Christ should be a servant .

There is matter of wonder likewise in that from whence he is a servant ; 2 2 Whence Christ was so abased . whence comes it that Christ is a servant ? It is from the wondrous love of God , and the wondrous love of Christ , to be so abased , it was wondrous love in God to give him to us to be so abased , and the wondrous misery we were in , that we could not otherwise be freed from ; for such was the pride of man , that he being man would exalt himselfe to bee like God , God became man , he became a servant to expiate our pride in Adam , so that it is wondrous in the spring of it . There was no such love as Christs to become a servant , there was no such misery as we were in out of which we were delivered by this abasement of Christ , becomming a servant , so it is wondrous in that regard , springing from the infinite love and mercy of God , Gods love in Redemption gre●ter then in Creation . which is greater in the worke of Redemption , and Reconciliation , then in the Creation of the world , for the distance betweene nothing and something was lesse then the distance betweene sin and happinesse . For nothing adds no opposition , but to be in a sinfull state there is opposition , therefore it was greater love and mercy for God when wee were sinfull , ( and so obnoxious to eternall destruction ) to make us of sinners not onely men , but to make us happie , to make us heires of heaven out of a sinfull and cursed estate , then to make us of nothing something , to make us men in Adam , for there God prevailed over nothing , but here his mercy triumphed over that which is opposite to God , over sinfullnesse and cursednesse . To shew that the creature cannot be so low , but there is somewhat in God above the misery of the creature , his mercy shall triumph over the basest estate where hee will shew mercy , therefore there is mercy above all mercy , and love above all love , in that Christ was a servant .

Thirdly , 3 3 The fruit of Christs aba●ement . it is wondrous in regard of the fruit we have by this service of Christ , the worke of our Redemption , to be translated from the kingdome of Satan to the glorious liberty of the sonnes of God , to be brought out of darkenesse into marveilous light , it is marveilous matter of wonder , the good wee have by this abasement of Christ , Behold what love the Father hath shewed us that wee should be called the sonnes of God ? Now all this comes from Christs being a servant , our liberty comes from his service and slavery , our life from his death , our adoption and sonship and all comes from his abasement , therefore it is a matter of wonderment for the great things we have by it , O the depth , O the depth saith Saint Paul , here are all dimensions in this excellent worke that Christ hath wrought by his abasement , by his incarnation , and taking upon him the forme of a servant , and dying for us , here is the height , and breadth , and length , and depth of the love of God in Christ , O the riches of Gods mercie , the Apostles they stand in a wonder and admiration of this , and indeed if any thing be to be admired , it is Christ , that wondrous conjunction , the wondrous love that wrought it , and the wondrous fruit we have by it . Matter of wond●rment in the worke of Redemption .

It is the basenesse of our nature we can wonder at shallow things , there cannot be a foolery but there will be many about it presently , and stand admiring every emptie idle thing , that the nature of man is carried away with , whereas indeed there is nothing worthy of admiration but the wonderfull love of God , O how wonderfull are thy workes ? saith David of the works of Creation , Psal. 8. the worke of Creation and of providence whereby God guides the world are wonderfull , and the Psalmist cries out of the folly of men , that do not regard the worke of the Lord , Psal. 107. Fooles regard not this , The workes of the Lord are worthy to bee considered , they are knowne of all that delight in them , Psal. 111. but if these things bee so wonderfull , and to bee regarded and delighted in , alas what is all the worke of redemption ? Great is the mysterie of godlinesse , God manifested in the flesh , &c. there are mysteries , matters of admiration , but carnall men thinke these triviall matters , they can heare matters of more rarity , and when they speake of these things , alas they are too wise to wonder , tush , they know the Gospell well enough , whereas indeed , as wee see here , they are things that deserve the admiration of Angels , and as they deserve it , so the Angels prie into these excellent secrets in Jesus Christ .

Christ a servant by way of excellencie . Christ was a servant by office and by condition , we must not rest in this base condition : for he took upon him the forme of a servant that he might be an excellent servant , there is both basenesse and excellencie in the word servant : for his humiliation was a degree of his exaltation , and a part of his advancement ; if wee regard his humane nature , it was an advancement for mans nature to bee grafted into God by conception , and incarnation , b●t if wee regard his God-head , for him to conceale himselfe , and lay aside the beames and rayes of Majesty , and cloath himselfe with mans flesh , this was the first degree of humiliation , it was an advancement to his flesh , but it was a concealing and hiding to his God-head , for God to become a servant this was an abasement : but then consider the excellencie of the service how God ▪ delighted in it , and how usefull it was to us , and wee shall see that he was a servant by way of excellencie . There was first in Christ humane flesh , abased flesh , and then glorious flesh , abasement was first necessary for Christ : for hee could not have performed the office of a servant , unlesse hee had undertaken the condition of a servant , he must first bee abased and then glorious , our ill must be his , before his good could be ours , and how could hee undergoe our ill , our sin and misery , and the curse due to us , but he must bee abased ? our sins must be imputed to him , and then his righteousnesse , and whatsoever is good is ours , so here is both the abasement of his condition , and the excellencie of his office to be a King , Priest , and Prophet to his Church , as wee shall see afterward .

Is the Lord Christ a servant , this should teach us not to stand upon any tearmes , Vse . if Christ had stood upon tearmes , Seeing Christ was a servant wee should bee humble . if he had refused to take upon him the shape of a servant , alas where had we and our salvation beene ? And yet wretched creatures we thinke our selves too good to doe God and our Brethren any service . Christ stood not upon his greatnesse , but being equall with God he became a servant . Oh we should dismount from the tower of our conceited excellency . The heart of man is a proud creature , a proud peice of flesh , men stand upon their distance , what ; shall I stoupe to him ? J am thus and thus , we should descend from the heaven of our conceit , and take upon us the forme of servants , and abase our selves to doe good to others , even to any , and account it an honour to doe any good to others in the places wee are in . Christ did not thinke himselfe too good to leave Heaven , to conceale and vaile his Majesty under the vaile of our flesh to worke our redemption , to bring us out of the cursed estate we were in ; shall we thinke our selves too good for any service ? Who for shame can be proud when he thinks of this that God was abased , shall God bee abased , and man proud ? shall God become a servant , and shall wee that are servants thinke much to serve our fellow-servants ? Let us learne this lesson to abase our selves , we cannot have a better patterne to looke unto then our blessed Saviour . A Christian is the greatest freeman in the world , hee is free from the wrath of God , free from hell and damnation , from the curse of the Law , but then though he bee free in these respects , yet in regard of love he is the greatest servant , love abaseth him to doe all the good hee can , and the more the Spirit of Christ is in us , the more it will abase us to any thing wherin we can be serviceable .

Then againe here is comfort for us , Vse . 2. that Christ in whatsoever he did in our redemption is Gods servant , Comfort that Christ became a servant . he is appointed by God to the worke , so both God and Christ meete together in the worke ; Christ is a voluntary in it , for he emptied himselfe , he tooke upon him the forme of a servant , he came from Heaven voluntary . And then withall the Father joynes with him , the Father appointed him and sent him , the Father layed him as the corner stone , the Father sealed him , as it is , Iohn . 6. The Father set him out , as it is , Romans 3. hee hath set him out as the propitiatory . Therefore when wee thinke of reconciliation and redemption , and salvation wrought by Christ , let us comfort our selves in the soliditie of the worke , that it is a service perfectly done , it was done by Christ , God Man , it is a service accepted of God , therefore God cannot refuse the service of our salvation wrought by Christ , Christ was his servant in the working of it , we may present it to God , it is the obedience of thy servant , it is the satisfaction of thy servant , here is that will give full content and satisfaction to conscience in this that whatsoever Christ did , he was Gods servant in it , but wee shall better understand the intent of the Holy Ghost , when we have g●ne over the rest of the words , Behold my s●rvant ▪

Whom I have chosen .

Christ chosen of God . Christ was chosen before all worlds , to bee the head of the elect , hee was predestinate and ordained by God . As wee are ordained to salvation , so Christ is ordained to be the head of all that shall be saved , hee was chosen eternally , and chosen in time , he was singled out to the work by God , and all others that are chosen are chosen in him , there had beene no choosing of men but in him : for God saw us so defiled lying in our filth that hee could not looke upon us but in his Sonne , he chose him , and us in him .

Christ chosen to his office . Here is meant not onely choosing by eternall election to happinesse , but a choosing to office , there is a choosing to grace and glory , and a choosing to office . Here it is as well meant a choosing to office as to grace and glory . God as he chose Christ to grace and glory , so he chose him to the office of Mediatorship . Christ did not choose himselfe , he was no usurper , No man cals himself to the office , as it is in Hebrews , but Christ was called and appointed of God , he was willing indeed to the worke , hee tooke it voluntary upon him , but as Mediator God chose him , God the Father and he joyning together .

If we respect eternall salvation or grace or office , Christ as ma● chosen to salvation . Christ was chosen in respect of his Man-hood : For as it is well observed by Divines , Christ is the Head of al that are predestinate , and the humane Nature of Christ could not merit its choise , it could not merit its incarnation , it could not merit union with the God-head , it was meerely from grace . How could Christs Man-hood deserve any thing of God before it was ? Things must have a subsistence before they can worke : Our blessed Saviour is the patterne of all election , and his Man-hood could not merit to bee knit to the second person , as how could it being a creature ? Therefore the knitting of the humane nature of Christ to his divine , it is called the grace of Vnion , the choosing of the humane Nature of Christ to be so gratious and glorious , it was of grace .

Christ he was both a chosen servant and a choise servant , in calling him a chosen servant , it implies his excellency , as a chosen vessell , a chosen arrow in Gods quiver , so a chosen servant , every way excellent .

This adds to our comfort , that whatsoever Christ did for us , he did it as chosen , hee is a chosen stone , as Saint Peter saith , 1. Peter 2.6 . A precious corner stone , though refused of the builders , yet precious in Gods sight .

Was Christ a chosen servant of God and shall not we take Gods choise ? To re●t in Gods choice . Is not Gods choise the best , and the wisest ? Hath God chosen Christ to worke our salvation , and shall we choose any other ? Shall we run to Saints mediation , to the Virgin Mary and others for intercession , which is a part of Christs office ? Who chose Mary , and Peter and Paul to this worke , there is no mention in Scripture of them for this purpose , But behold my servant whom I have chosen .

God in Paradice did choose a wife for Adam , so God hath chosen a husband for his Church , he hath chosen Christ for us , therefore it is intollerable sacrilegious rebellion , and impudency to refuse a Saviour , and Mediator of Gods choosing , and to set up others of our own , as if we were wiser to choose for our selves then God is , we may content our selves well enough with Gods choise , because he is the party offended .

Besides , it is folly to goe out from Christ where there is all fulnesse and content , to leave Gods chosen servant , and to goe to any other servant , to any broken vessell , God rests in this servant , as Pharoah did in Ioseph , the second person in the Kingdome , therefore let Gods choise and ours agree .

To offer Christ to God in our services . And this directs us also in our devotions to God , how to carry our selves in our prayers and services , to offer Christ to God , Behold Lord thy chosen servant , that thou hast chosen to bee my Mediator , my Saviour , my all in all to me , he is a Mediator and a Saviour of thine owne choosing , thou canst not refuse thy owne choise , if thou looke upon me , there is nothing but matter of unworthinesse , but look upon him whom thou hast chose , my head and Saviour .

Againe , Take heed of neglecting Christ . if Christ be a chosen servant , O let us take heed how we neglect Christ . When God hath chosen him for us shall not we think him worthy to be imbraced , and regarded , shall we not kisse the Sonne with the kisse of love , and faith , and subjection ? he is a Saviour of Gods owne choosing , refuse him not . What is the reason that men refuse this chosen stone ? They will not be laid low enough to build upon this corner stone , this hidden stone ; the excellencie of Christ is hidden , it appeares not to men , men will not be squared to be built upon him , stones for a building must be framed , and made even , and flat , men stick out with this and that lust , they will not be pared and cut and fitted for Christ ; if they may have their lusts and wicked lives , they will admit of Christ , but wee must make choise of him , as a stone to build upon him , and to bee built on him , wee must be made like him , we like not this laying low , and abasing , therefore we refuse this Corner stone , though God hath made him the corner of building to all those that have the life of grace here , or shall have glory hereafter .

The Papists admit him to be stone , but not the onely stone to build on , but they build upon him and Saints , upon him and works , upon him and traditions , but he is the onely corner stone , God hath chosen him onely , and wee mu●● choose him onely , that wee may bee framed and laid upon him to make up one building , so much for that . Behold my servant whom I have chosen .

My Beloved in whom my soule is well-pleased .

How doe we know that these words in the Prophet Isaiah are fitly appliable to Christ ? By the greatest authority that ever was from the beginning of the world , by the immediate voice of God the Father from Heaven , who applies these words in Isaiah to Christ , Mat. 3. in his inauguration when he was baptised , This is my Beloved Sonne in whom I am well pleased , this is that my Sonne , that beloved , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the beloved Sonne , so beloved that my soule delights in him , he is capable of my whole love , I may powre out my whole love upon him , in whom I am well pleased , it is the same with that heere , in whom my soule delighteth , the one expresseth the other .

How , and in what respect is Christ thus beloved of God ? Christ beloved of God .

1 1 As God . First as he is God , the Sonne of God , the engraven Image of his Father , so he is primum amabile , the first lovely thing that ever was , when the Father loves him , he loves himselfe in him , so he loves him as God , as the second person , as his owne image and character .

And as man he loves him , 2 2 As Man . for as man he was the most excellent creature in the world , he was conceived , fashioned , and framed in his mothers wombe by the Holy Ghost . It is said , Heb. 10.5 . God gave him a body , God the Father by the Holy Ghost fashioned and framed , and fitted him with a body , therefore God must needs love his owne workmanship .

Againe , there was nothing in him displeasing to God , there was no sinne found in his life any way , therefore as man he was well-pleasing to God , he took the man-hood , and ingrafted it into the second person , and inriched it there , therefore he must needs love the Man-hood of Christ being taken into so neare a union with the God-head .

As God and man Mediator especially hee loves and delights in him , 3 3 As Mediator . in regard of his office , he must needs delight in his owne Ordinance and Decree , now he decreed and sealed him to that office , therefore he loves and delights in him as a Mediator of his owne appointing , and ordaining to be our King , and Priest , and Prophet .

Againe , 4 4 In regard of the execution of his office . hee loved and delighted in him , in regard of the execution of his office both in doing and suffering . In doing , the Evangelist saith , hee did all things well , when hee healed the sick , and raised the dead , and cured all diseases , whatsoever he did was well done . And for his suffering God delighted in him for that , as it is in Iohn 10.17 . My Father loves me , because I lay downe my life , and so in Isaiah 53. He shall divide him a portion with the great , because hee powred out his soule unto death , and in Philip. 2. Because he abased himselfe to the death of the Crosse , God gave him a name above all names , therefore God loves and delights in him for his suffering and abasement .

It is said of Noah , Gen. 8.21 . that he offered a sacrifice after the flood , and the Lord smelled a sweet savour of his sacrifice , and thereupon hee saith , I will not curse the earth againe , so God loves and delights in Christ as he offered himselfe a sacrifice of a sweet smelling savour wherin God rests , he felt such a sweet savour in the sacrifice of Christ , he is so delighted in it , that he will never destroy mankind , hee will never destroy any that beleeve in Christ , the sacrifice of Noah was a Type of Christs sacrifice .

Now that Christs sacrifice was so acceptable to God , there is a direct place for it in Ephes. 5. Walke in love as Christ hath loved us and hath given himselfe an offering and a sacrifice to God of a sweet smell . And indeed how many sweet savours were there in the sacrifice of Christ offered on the Crosse ? was there not the sweet savour of obedience ? he was obedient to the death of the Crosse , there was the sweet savour of patience , and of love to mankind , therefore God delighted in him , as God , as Man , as Mediator God-Man , in his doings , in his sufferings , every way .

Doth God delight thus in Christ , Quest. in his person or considered mystically ? Answ. I answer both , God loves and delights in Christ mysticall , God loves Christ mysticall . that is , in Christ and his members , in whole Christ , This is my Beloved Sonne in whom I am well pleased , not onely with whom alone by himselfe , but in whom , in him as God , in him in body and soule , in him as head of the Church , in him mystically , in all that are under him any kind of way , God delights in him ▪ and all his .

Is it possible that hee should delight in the head , and refuse the members ? That he should love the husband , and mislike the Spouse ? O no ; with the same love that God loves Christ , he loves all his , he delights in Christ and all his with the same delight , there is some difference in the degree , That Christ in all things may have the preheminence , but it is the same love ; therefore our Saviour sets it downe excellently in his owne prayer , he desires that the same love wherewith his Father loved him may be in them that are his , that they may feele the love wherewith his Father loves him : for hee loves him and his members , him and his Spouse with all one love .

This is our comfort and our confidence that God accepts us , Com●ort , Gods love to us grounded on Christ . because hee accepts his Beloved , and when he shall cease to love Christ , he shall cease to love the members of Christ , they and Christ make one mysticall Christ . This is our comfort in dejection for sinne , wee are so and so indeed , but Christ is the chosen servant of God , In whom he delighteth , and delights in us in him , it is no matter what we are in our selves , but what we are in Christ , when we are once in him and continue in him , God loves us with that inseperable love wherewith hee loves his owne Sonne , therefore Saint Paul triumphs , Rom. 8. What shall seperate us from the love of God in Christ Iesus ? This love it is founded in Christ , therefore neither things present , nor things to come , ( as he goes on there gloriously ) shall bee able to seperate us , you see what a wondrous confidence and comfort wee have hence , if we labour to be in Christ , that then God loves and delights in us , because he loves , and delights in Christ Jesus .

God loves the worke of our rede●ption . And here is a wondrous comfort that God must needs love our salvation and redemption , when he loves Christ , because hee powred out his soule to death to save us , doth not God delight that wee should bee saved , and our sinnes should bee forgiven , when hee loves Christ because hee abased himselfe for that purpose ? What a prop and foundation of comfort is this , when the Divell shall present God to us in a terrible hideous manner , as an avenging God , and consuming fire , &c. ( indeed out of Christ he is so ) let us present to our selves thoughts of God , as the Scripture sets foorth God to us , and as God set● forth himself not only in that sweet relation as a Father to Christ , bu● our father , I go to my Father and your Father , to my God and your God , having both one God , and love and care . There is none of us all but the Divell will have a saying to us , either in the time of our life , in some terrible temptation , especially when any outward abasement comes , or at the houre of death , and all the cordials wee have gathered out of the Word will then be little enough to support the drooping soule , especially in the houre of temptation . Oh Beloved what a wondrous stay , and satisfaction to a distressed conscience doth this yeeld , that Christ in all that hee hath wrought for us , is Gods chosen servant , whom he loves and delights in , and delights in him for this very worke that hee abased himselfe and gave himselfe for us , that hee wrought Gods worke , because he wrought reconciliation for us ? If we can believe in Christ , wee see heere what ground of comfort wee have , that God loves and delights in us , as he doth in his owne Son .

And what a comfort is it now in our daily approach to God to minister boldnesse to us in all our suites , Comfort in our daily approach to God . that we goe to God in the name of one that he loves , in whom his soule delights , that we have a friend in Court , a friend in Heaven for us , that is at the right hand of God , and interposeth himselfe there for us , in all our suites that makes us acceptable , that perfumes our prayers and makes them acceptable , his intercession is still by vertue of his service , dying for us , he interceeds by vertue of his redemption , if God love him for the worke of redemption , he loves him for his intercession , therefore God must needs regard the prayers made by him , by vertue of his dying for us , when he loves him for dying for us . Bee sure therfore in al our suites to God to take along our elder Brother , take our beloved Brother , take Benjamin with us , offer al to God in him , our persons to be accepted in him , our prayers , our hearing , our works , and al that we do , and we shal be sure to speed : For he is one in whom the soule of God delights . There must be this passage and repassage , as God looks upon us lovely in him and delights in us , as wee are members of him , all Gods love , and the fruits of it come to us as we are in Christ , and are one with him , then in our passage to God againe , we must returne all , and doe all to God in Christ , be sure not to goe to a naked God : for so he is a consuming fire , but goe to him in the mediation of him whom he loves , and in whom his soule delighteth .

To stirre us up to delig●t in Christ . And shall God love him , and delight in him , and shall not our soule delight in Christ ? This therefore should stirre up our affections to Christ , to be faithfull in our conjugall affection as the Spouse of Christ , to say , My Beloved is mine and I am my Beloveds , Christ calls his Church , My Love and my Dove . Doth Christ delight in us , and God delight in Christ , and shall not we delight in Christ , that delights in us , and in whom God delights ? In the 1. Cor. 16. ult. the Apostle is bold to pronounce a bitter curse , Anathema Maranatha upon him that loves not the Lord Christ Jesus , a most bitter curse , when Christ shall become a servant to do our worke for us , to suffer for us , to beare the burthen of our sinnes upon the tree , to become our husband , to bestow his riches upon us , to raise us to the same condition with himselfe , and withall to be such a one as God hath chosen out to love , and delight in as the best object of his love , and most capable of it , and for us not to solace and delight our selves in him that God delights in , when God delights in him for our sake , God loves and delights in him for the worke of salvation and redemption by his blood , and shall not wee love and imbrace him for his love which is for our good ? What good hath God by it but onely the glory of his mercy , in saving our soules through Christ ? Therefore if God love him for the good he doth to us , much more should we love him for the fruit of it that wee receive our selves .

It should shame us therefore when we finde dullnesse , and coldnesse upon us , that wee can heare of any thing better then of Christ , and arguments concerning Christ are cold to us , alas , where is our love , and joy , and delight ? and when we can make no better but a carnall use of the incarnation and other benefits by Christ , we should therefore desire God to shed the love of Christ into our hearts more and more , that we may feele in our soules the love that hee beares to us , and may love God and Christ againe , for that that hee hath done for us .

On what 〈◊〉 to val●w Chr●stians . Hence we have also a ground of estimation of Christians to be excellent persons , doth God valew poore sinfull soules so much as to give Christ for them to become a Saviour , doth he delight in Christ for giving himselfe for them , and shall not we love one another , whom God and Christ so loves ?

We may know we are in 〈◊〉 But if God love and delight in those that are in Christ with the same love and delight that he hath in him , how shall I know that I am in Christ , and that God thus delights in me ?

1 1 I we have his Spirit . Briefly , a man may know that hee is in Christ , if he find the Spirit of Christ in him , for the same Spirit ( when Christ tooke our nature ) that sanctified that blessed masse wherof he was made , when there was an union betweene him and the second person , the same Spirit sanctifies our soules and bodies , there is one Spirit in the head and in the members , therfore if we find the Spirit of Christ in us , we are in Christ and he in us . How to know we have the Spirit Now this Spirit is renewing , Whosoever is in Christ is a new creature , all is new , old things are done away , the old manner of language , the old disposition , old affections , old company , all old things are past , all is new , and if a man be a new creature , hee hath right and title to the new heaven and new earth , let us examine the worke of grace in us , if there be no change in us we have no present interest in Christ , we have to do with him because he is still woing us to be in him , but as yet we have no title to him .

The very beholding of Christ is a transforming sight , the Spirit that makes us new creatures , and stirres us up to behold this servant , it is a transforming beholding , if wee looke upon him with the eye of faith , it will make us like Christ ; for the Gospell is a mirrour , and such a mirrour , that when we looke into it , and see our selves interessed in it , wee are changed from glory to glory ; a man cannot looke upon the love of God and of Christ in the Gospell , but it will change him to be like God , and Christ : for how can we see Christ , and God in Christ , but we shall see how God hates sin , and this will transforme us to hate it as God doth , who hated it so that it could not bee expiated but with the blood of Christ God-man , so seeing the holinesse of God in it , it will transforme us to be holy , when we see the love of of God in the Gospell , and the love of Christ giving himselfe for us , this will transforme us to love God , when wee see the humility and obedience of Christ , when we looke on Christ as Gods chosen servant in all this , and as our surety and head , it transformes us to the like humility and obedience , those that find not their dispositions in some comfortable measure wrought to this blessed transformation , they have not yet those eyes that the Holy Ghost requireth here , Behold my servant whom I have chosen , my Beloved in whom my soule delighteth .

I will put my Spirit upon him .

Now wee come to the qualification of Christ for his calling , in these words , I will put my Spirit upon him , that is , I will cloath him with my Spirit , I will put it ( as it were ) upon him as a garment .

Degrees of Christs receiving the Spirit . Now there were divers degrees of Christs receiving the Spirit at severall times : for hee was conceived by the Holy Ghost , the Holy Ghost did sanctifie that blessed masse whereof his body was framed in the wombe of the Virgin , he was quickned in the wombe in his conception by the Holy Ghost , and he was graced by the Holy Ghost , and led by the Spirit in all things before his Baptisme , but afterward when he came to set upon his office , to be the Prophet , and Priest , and King of his Church , that great office of saving mankind , which he did not solemly set upon till hee was thirty yeares old , then God powred upon him a special portion of the Spirit answerable to that great calling , then the Spirit lighted upon him , Christ was ordained to his office by the greatest authority that ever any was ordained from the beginning of the world : for at his Baptisme when he was ordained and set apart to his office , there was the Father from heaven uttered an audible voice , This is my beloved Sonne in whom I am well pleased , and there was Christ the partie baptized and installed into that great office , then there was the Holy Ghost in the forme and shape of a Dove , it being a matter of the greatest consequence that ever was in the world , greater then the Creation , it was fit it should be done with the greatest authority , and so it was , the Father , Sonne and Holy Ghost being present at the admission of Christ into his office , this is especially here intended , though the other bee included , I will put my Spirit vpon him , that is , I will annoint him , as it is in Isaiah 61.1 . The Spirit of the Lord is upon mee ( saith Christ ) because the Lord hath annointed me to preach good tidings to the meeke , to binde up the broken hearted , to proclaime liberty to the captives , to open the prison for them that are bound , to proclaime the acceptable yeare of the Lord , that is , the yeare of Iubile , for that was a Type of Christ , to preach the Gospell , deliverance to all that are in captivity , servitude , and thraldome under Satan and sin , this was accomplished when Christ at his Baptisme entred upon his office , God put his Spirit upon him , to set him apart , to ordaine him , and to qualifie him with abundance of grace for the worke , for there are these three things especially meant by putting the Spirit upon him , What is meant by putting the Spirit on Christ separation , or setting apart , and ordaining and inriching with the gifts of the Spirit .

When any one is called to great place , there is a setting apart from others , and an ordaining to that particular , and a qualifying , if it be a calling of God , he qualifies where he ordaines alwaies .

But Christ had the Spirit before , what doth he meane then when hee saith hee will put the Spirit upon him now ?

I answer he had the Spirit before answerable to that condition he was in , now hee received the Spirit answerable to that condition hee was to undertake , he was perfect then for that condition , now he was to be made perfect for that office he was to set upon , he was alway perfect , hee had abundance of Spirit for that estate hee was in , but now he was to enter upon another condition , to preach the Gospell , to be a Prophet , and after to be a Priest , therefore he saith now especially , I will put my Spirit upon him .

Three sorts of persons annointed . Now this putting of the Spirit it is expressed in Isaiah 61. and other places by Annointing . There were three sorts of persons that were annointed before Christ , Prophets , Priests , and Kings , now Christ was to bee a Prophet , a Priest , and a King , therefore hee was to be annointed with the Spirit to enable him to these three offices .

I might here take occasion to enlarge my selfe in the offices of Christ , but I will onely speake of them as the Text ministreth just occasion .

Three maine defects in man . There are three maine defects in man since the fall .

There is ignorance and blindnesse .

There is rebellion in the will and affections .

And in regard of his condition , by reason of the sinnes of nature and life , a subjection to a cursed estate , to the wrath of God and eternall damnation .

Now answerable to these three grand ills , whosoever shall bee ordained a Saviour must provide proportionable remedies for these ; hereupon comes a threefold office in Christ that is ordained to save man , to cure this threefold mischiefe and maladie .

As we are ignorant and blind , Supplied in Christ . he is a Prophet to instruct us , to convince us of the ill state we are in , and then to convince us of the good hee intends us and hath wrought for us , to instruct us in all things concerning our everlasting comfort , he is such a Prophet , as teacheth not onely the outward , but the inward man , hee openeth the heart , he teacheth to doe the things he teacheth ; men teach what we should doe , but they teach not the doing of them , he is such a Prophet as teacheth us the very things , hee teacheth us to love and to obey , &c.

And answerable to the rebellion , and sinfulnesse of our dispositions , he is a King to subdue whatsoever is ill in us , and likewise to subdue all opposite power without us , by little and little hee will trample all enemies under his feete , and under our feete too ere long .

Now as we are cursed by reason of our sinfull condition , so hee is a Priest to satisfie the wrath of God for us , he was made a curse for us , he became a servant , that being so hee might die , and undergoe the cursed death of the crosse , not onely death , but a cursed death , and so his blood might be an attonement as a Priest , So answerable to the three fold ill in us , you see here is a threefold office in Christ . In what order C●ri●t performes his offices .

Now Christ performes these three offices in this order .

First of all he is a Prophet , when he was baptised the Spirit was put upon him , as in Isaiah 61. To preach deliverance to the captives . First he preached wherefore he came into the world , why God sent him , and discovered to the world the state they were in , and when he had preached as a Prophet , then as a Preist he dyed , and offered himselfe a Sacrifice .

After death his Kingly office was most apparent . For then he rose againe as a triumphant King over death and all our enemies , and ascended in his triumphant chariot to Heaven , and there he sits gloriously as a King in his throne at the right hand of God , so that how ever at his Baptisme , and before when he was sanctified in his mothers wombe , he was both King , Priest , and Prophet , yet in regard of the order of manifestation , he manifested himselfe first to be a Prophet , secondly a Priest , and thirdly to be a King : For his Kingly office brake foorth but seldome in the time of his abasement , sometimes it did , to shew that he was ruler , and commander of Earth , and Sea , and Divels , and all , he wrought miracles , but the glorious manifestation of his kingly office it was after his resurrection .

Now the fundamentall , Chriests pri●stly office the principall . the chiefe office to which he was annoynted by the Spirit ( upon which the rest depends ) it was his Priestly office : for wherefore was his teaching , but to instruct us what he must doe and suffer for us , and what benefit we have by his Sacrifice reconciliation with God and freedome from the wrath of God , and right unto life everlasting by his obedience to the cursed death of the crosse . And how comes he to be a King to rule over us by his holy Spirit , and to have a right unto us ? But because as a Priest hee dyed for us first , He washed us with his blood , he purged us with his blood , and then he made us Kings and Priests , Rev 1. All other benefits came from this , he washed our soules in his blood first , whatsoever wee have from God , is especially from the great worke of Christ as a Priest abasing himselfe , and dying for us , and thereupon hee comes to bee a Prophet and a King , thus we see the order of Christs offices , how they come to be fruitfull to us , the rest especially by vertue of his priestly office .

Note this by the way , Christs priestly office includes two branches , his sacrificing himselfe for us , a Priest was to offer Sacrifice , and to pray for the people , our Saviour Christ did both in the daies of his humiliation ; in his prayer in Ioh. 17. there as a Priest , he commends his sacrifice to God before he died , and now he is in Heaven making intercession for us to the end of the world , he appeares for us there . We see then to what purpose God put the Spirit upon Christ , to enable him to be a Prophet , a Priest and a King , and thereupon to take away those mischiefes and evills that wee were subject and inthralled too , so that we have a supply for all that may any way abase us and cast us downe , in the all sufficiency that is in Christ Jesus , who was annoynt●d with the Spirit for this end .

Object . It may be objected , Christ was God himselfe , hee had the Spirit and gives the Spirit , therefore how could the Spirit be put upon him ?

Answ. I answer , Christ is both God and Man , Christ as God gives the Spirit to his humane nature , How Christ both gives and receives the Spirit . so hee communicates his Spirit , the Spirit is his Spirit as well as the Fathers , the Spirit proceeds from them both . Christ as man receives the Spirit , God the Father and the Son put the Spirit upon the man-hood of Christ , so Christ both gives and receives the Spirit in diverse respects , as God , hee gives and sends the Spirit , the spiration and breathing of the Spirit is from him as well as from the Father , but as man he received the Spirit .

And this is the reason of it , next under the Father , Sonne , and Holy Ghost , Christ the mediator was to be the spring , and originall of all comfort and good , therefore Christs nature must not onely be sanctified and ordained by the Spirit , but he must receive the Spirit to inrich it : for whatsoever is wrought in the creature is by the Spirit , whatsoever Christ did as man he did by the Spirit . Christs humane nature therefore must be sanctified , and have the Spirit put upon it . God the Father the first person in Trinity , and God the Son the second , they worke not immediately , but by the Holy Ghost , the third person , therefore whatsoever is wrought upon the creat●re , it comes from the Holy Ghost immediately , so Christ received the Holy Ghost as sent from the Father and the Son . Now as the Holy Spirit is from the Father and the Son , so he workes from the Father and the Son , he sanctifieth and purifieth , and doth all from the Father and the Son , and knits us to the Father and the Son ; to the Son first , and then to the Father , therefore it is said , The grace of our Lord Iesus Christ , the love of God the Father , and the Communion of the Holy Ghost ; because all the communion we have with God is by the Holy Ghost , all the communion that Christ as man had with God was by the Holy Ghost , and all the communion that God hath with us and wee with God is by the Holy Ghost : for the Spirit is the bond of union betweene Christ and us , and betweene God and us , God communicates himselfe to us by his Spirit , and we communicate with God by his Spirit . God doth all in us by his Spirit , and we doe all backe againe to ●od by the Spirit , Because Christ as a Head , as the second Adam was to be the root of all that are saved , ( as the first Adam was the roote of all that are damned ) he was therefore to receive the Spirit and to have it put upon him in a more excellent and rich manner , for wee must know that all things are first in Christ , and then in us .

All 〈◊〉 in Christ , then 〈◊〉 . God chose him first , and then he chose us ,

God singled him out to be the Saviour , the second Adam , and he cals us in Christ .

God justified Christ from our sinnes , being our Surety taking our sinnes upon him , we are justified , because hee by his resurrection quit himselfe from the guilt of our sinnes , as having paid the debt .

Christ is the first fruites of them that rise againe , we rise againe , because he is risen .

Christ first ascended , we ascend in Christ .

Christ is first loved , we are loved in the Beloved .

Christ is first blessed , we are blessed with all spirituall blessings in Iesus Chrest . So whatsoever is in us , we have it at the second hand , we have the Spirit in us , but he is first in Christ , God hath put the Spirit in Christ , as the spring , as the second Adam , as a publike person , that should receive the Spirit for us all , he is first in all things , Christ must have the preheminence , he hath the preheminence in all , both before time , in time , and after time , in election , in whatsoever is done here in this world , and in glorification , all is first in Christ , and then in us , he is the elder Brother .

We must understanding this , to give Christ his due honour , and respect , and to know whence we have all we have . Therefore the Spirit is said here first , to be put upon Christ . Wee have not the Holy Ghost immediately from God , but we have him as sanctifying Christ first , and then us , and whatsoever the Holy Ghost doth in us , he doth the same in Christ first , and hee doth it in us because in Christ . Therefore in Iohn 14. Christ saith , He shall take of mine , whatsoever the Holy Ghost works in us , hee takes of Christ first .

How is that ?

Thus ; How the Spirit takes of Christ and gives to us . The Holy Ghost comforts us with reasons from Christ , he dyed and hath reconciled us to God , therefore now God is at peace with thee . Here the Holy Ghost takes a ground of comfort from the death of Christ . When the Holy Ghost would raise a man up to holinesse of life , he tels him , Christ thy Saviour and Head is quickned , and is now in Heaven , therefore we ought to rise to holinesse of life . If the Holy Ghost be to worke either comfort or grace , or any thing , he not onely doth the same thing that he did first in Christ , but hee doth it in us by reasons from Christ , by grounds fetched from Christ , the Holy Ghost tells our soules that God loves Christ first , and he loves us in Christ , and that we are those that God gave Christ for , that we are those that Christ makes intercession for in Heaven , the Holy Ghost witnesseth to us the love of the Father , and the Sonne , and so hee fetcheth from Christ whatsoever he works .

And hence the worke of the Holy Ghost is distinguished from illusions , and delusions that are nothing but franticke conceits of comfort that are groundlesse . The Holy Ghost fetcheth all from Christ in his working and comfort , and he makes Christ the patterne of all , for whatsoever is in Christ , the Holy Ghost ( which is the Spirit of Christ ) workes in us , as it is in Christ . Therefore in Iohn 1.13 . it is said of his fullnesse we receive grace for grace , that is , grace answerable to his grace . There are three things that we receive answerable to Christ by the Spirit . Three things we receive by the Spirit .

We receive grace , that is , the favour of God answerable to the favour God shewes his Son , he loves his Son , he is gratiously disposed to him , and he loves us .

So grace habituall , wee have grace in us answerable to the grace in Christ , wee have love answerable to his love , patience answerable to his Patience , Obedience and Humility answerable to that in Christ , the Spirit workes a conformity to Christ in all things .

Likewise in the third place , the Spirit assures us of the same priviledges that issue from grace : Christ is a Son , the Spirit tells us wee are sons , Christ is an heire , the Spirit tells us wee are heires with Christ ; Christ is the King of Heaven , and Earth , the Spirit tells us that wee are Kings , that his riches are ours , thus wee have grace for grace , both favour and grace in us , and priviledges issuing from grace , we have all as they are in Christ . Even as in the first Adam we receive of his emptinesse , curse for curse , ill for ill , for his blindnesse and rebellion wee are answerable , wee are borne as hee was after his fall , so in the second Adam by his Spirit , we receive grace for grace .

Hence issues this , that our state now in Christ is farre more excellent then our state in Adam was .

How doth it spring hence ? Quest.

Thus , Answ. Christ is God-Man , his nature was sanctified by the Spirit , Whence it is that our state in Christ is better then it was in Adam . hee was a more excellent person , he gives and sends the Spirit , Adam was onely a meere man , and therefore his goodnesse could not be so derived to his posterity : For how ever the Holy Ghost was in Adam , yet the Holy Ghost did not so fill him , he was not so in him as in Christ , the Holy Ghost is in Christ in a more excellent manner , for Christ being equall with God he gave the Holy Ghost , the Holy Ghost comes from Christ as God , now the second Adam being a more excellent person , wee being in Christ the second Adam , we are in a more excellent , and in a more safe estate , we have a better keeper of our happinesse then Adam he being a meere man , he could not keepe his owne happinesse , but lost himselfe and all his posterity , though he were created after the Image of God , yet being but a meere man , hee shewed himselfe to be a man , that is , a changeable creature : but Christ being God and man , having his nature sanctified by the Spirit , now our happinesse is in a better keeping , for our grace hath a better spring , the grace and sanctification wee have it is not in our owne keeping , it distills into us answerable to our necessities , but the spring is indeficient , it never failes , the spring is in Christ . So the favour that God beares us , it is not first in us , but it is first in Christ , God loves him , and then he loves us , he gives him the Spirit , and us in him . Now Christ is the keeper both of the love of God towards us and the grace of God , & whatsoever is good , he keeps all for us , he receives all for himselfe and for us , he receives not only the Spirit for himselfe , but he receives it as Mediator , as Head , for we all of his fullnesse receive grace for grace , he receives it as a fountaine to diffuse it ( I say ) this shewes us our happy and blessed condition in Jesus Christ , that ●ow the grace and love of God and our happinesse , and the grace whereby we are sanctified and fitted for it , it is not in our owne keeping originally , but in our head Christ Iesus .

These bee comfortable considerations and indeed the life and soule of a Christians life and comfort , if we conceive them aright , they will quicken us to obedience , and wee shall know what the Gospell is . To come to make some use of it .

I might observe this , that none should take that office upon them to which they are not called of God , nor qualified by his Spirit , especially Ministers , because Christ did not set upon his office , till the Spirit was put upon him , the Spirit must inable us , and fit us for every thing , but I leave that , and come to that which concernes us all .

First then hath God put the Spirit upon Christ , as the Evangelist saith in Ioh. 3.34 . Hee whom God hath sent , that is Christ , hee speaketh the word of God : For God gives him not the Spirit by measure , God doth not stand measuring grace out to Christ , but hee powers it out upon him full measure , running over , because he receives it not for himselfe alone but for us , we receive the Spirit by measure , Eph. 4.7 . According to the measure of the gift of Christ , Christ gives us all a measure of sanctifying knowledge and of every grace , till wee grow to be a perfect man in Christ . Therefore it is called the first fruits of the Spirit , as much as shall fit us for Heaven , and grace sufficient , though it be not that measure wee shall have hereafter , or that wee would have here . Christ had a full measure , the fullnesse of a fountaine , diffusive , not onely abundance for himselfe , but redundance , and overflowing for the good of others , hee being the head of the Church , not onely a head of eminence , but of influence to bestow , and convey all grace in him to all his members , proportionable to the service of every member , therefore he received not the Spirit according to measure , that is , sparingly , but it was showred upon him , hee was filled and cloathed with the Holy Ghost . Is it so ?

Vse . Let us labour then to see whereto have supply in all our wants , To see whence our supply is . wee have a full treasury to goe to , all treasure is hid in Christ for us , what a comfort is this in any thing we want ? If wee want the favour of God , goe to his beloved Christ , desire God to love us in his Beloved , and to accept us in his gracious Son , in him whom he hath made his servant , and annoynted with his Spirit for that purpose .

In want of grace . If we want particular graces , goe to the well-head Christ , consider of Christ now filled for us as it was in Aaron , the oyle that was powred on Aarons head ran downe to his beard , and to the skirts of his cloathing , the meanest parts of his garment was bedewed with that oyle ; so the graces of Gods Spirit powred upon our head Christ , our Aaron , our high Priest runne downe upon us , upon all ranckes of Christians , even upon the skirts , the weakest and the lowest Christians , every one hath grace for grace , we all partake of the oyle , and annoynting of our spirituall Aaron , our High Priest . If wee want any thing therefore , let us goe to him , I can doe all ( saith S. Paul ) in Christ that strengtheneth me , goe to him for patience , for comfort , for every thing , because God hath put his Spirit upon him , to supply all our wants , he hath the oyle of gladnesse above his fellowes , but for his fellowes , Psal. 45. he hath the oyle of grace more then any , but it is not onely for him but for us all . Therefore let us have comfortable meditations of the fullnesse of Christ , and make use of it , all this is for me , in Col. 2. S. Paul sets it out , in him the fulnesse of the God-head dwells personally ( for that is meant by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and it followes after , in him wee are compleate . Wherefore is all the fullnesse that is in him ? to shew that in him we are compleate , so in 1 Iohn . 5.20 . to shew how the spirits of the Apostles agree , in this saith he , wee know that the Sonne of God is come in the flesh , and hath given us an understanding to know him that is true , and we are in him that is true , even in his Sonne Iesus Christ , This is true God and eternall life , Christ is true God and eternall life for us all , for our comfort , We know that the Sonne of God is come , and hath given us an understanding , &c. Little children keepe your selves from Idols . How doth this depend upon the other ? Thus , will you goe to Idols , flocks and stones , devises of mens braine for supply of grace and comfort ? Christ whom God hath sent , hee is come into the world , He is God and eternall life ; God hath given eternall life , and this life is in his Son , therefore why should you goe to Idols .

What is the ground of Popish Idolatries and abhominations , Ground of Idolatry . they conceive not aright of the fulnesse of Christ , wherefore he was ordained , and sent of God : for if they did , they would not goe to Idols and Saints , and leave Christ . Therefore let us make this use of it , goe out of Christ for nothing : If we want favour , goe not to Saints , if we want instruction goe not to traditions of men , he is a Prophet wise enough , and a Priest full enough to make us accepted of God , if we want any grace , hee is a King able enough , rich enough , and strong enough to subdue all our rebellions in us , and hee will in time by his Spirit overcome all , Stronger is he that is in us then he that is in the world . The spirit in the world , the Divell and divellish minded men they are not so strong as the Spirit of Christ : For by little and little the Spirit of Christ will subdue all . Christ is a King , goe not out of him therefore for any thing . Babes keepe your selves from Idols , you may well enough , you know whom to goe too .

To carry ourselves answerable to our riches . Therefore let us shame our selves , is there such a store-house of comfort and grace every way in Christ ? Why are wee so weake and comfortlesse ? Why are we so dejected as if we had not such a rich husband ? All our husbands riches are ours for our good , we receive of it in our measure , why doe wee not goe to the Fountaine , and make use of it ? Why in the middest of aboundance , are we poore and beggerly ? Heere we may see the misery of the world , Christ is a Prophet to teach us the way to Heaven , but how few be there that will be directed by him ? Christ is a King to subdue all our spirituall and worst enemies , to subdue those enemies that Kings tremble at , to subdue death , to subdue the feare of judgement , and the wrath of God , and yet how few will come under his government ? Christ is the light of the world , yet how few follow him ? Christ is the way , yet how few tread in his steps ? Christ is our wisdome and our riches , yet how few goe to him to fetch any riches , but content themselves with the transitory things of this life ? Men live as if Christ were nothing , or did nothing concerne them , as if he were a person abstracted from them , as if he were not a Head or Husband , as if he had received the Spirit only for himselfe and not for them , wheras all that is in Christ is for us , I beseech you therefore let us learne to know Christ better , and to make use of him .

Againe , To make use of Christ in our sailings . if Christ hath the Spirit put upon him for us all , then in our daily slips and errors make this use , to offer Christ to God with this argument , take an argument from God himselfe to binde him , God will bee bound with his owne arguments , we cannot binde him with ours , but let us goe to him and say , Lord though I be thus and thus sinnefull , yet for Christ Iesus sake thy servant , whom thou lovest and hast put thy Spirit upon him to be a Priest , and to make intercession for me , for his sake pardon , for his sake accept . Make use of Gods consecration of Christ by the Spirit to God himselfe , and binde him with his owne Mediator , and with his owne Priest of his owne ordaining , thou canst not Lord refuse a Saviour and Mediator of thine owne , sanctified by thine own Spirit , whom thou hast set apart , and ordained and qualified every way for this purpose , let us goe to God in the Name of this Mediator Jesus Christ every day , and this is to make a good use of this , That God hath put his Spirit upon him . How to know the Spirit is put on Christ for us

But to make a use of Tryall , how shall wee know that this comfort belongs to us , that Christ hath the Spirit put upon him for us or no , whether he be ordained a King , Priest and Prophet for us ? That which I said before will give light to this , we must partake of the same Spirit that Christ hath , or else wee are none of his members , as we partake of his name , so we must also of his annoynting , thereupon we are called Christians , because we partake of the annoynting and Spirit of Christ , and if we have the Spirit of Christ , it will worke the same in us as it did in Christ , it will convince us of our owne ill , of our rebellions , and cursed estate , and it will convince us likewise of the good we have in him . And then , he is a Spirit of union , to knit us to Christ , and make us one with him , and thereupon to quicken us , to leade us , and guide us , and to dwell in us continually , to stirre up prayers and supplications in us , to make us cry familiarly to God as to a Father , to comfort and support us in all our wants and miseries , as he did Christ , to helpe our infirmities , as the Apostle at large in Rom. 8. sets downe the excellent office of the Holy Ghost , what he doth in those that are Christs . Let us therefore examine our selves , what the Spirit doth in us , if Christ bee set apart to redeeme us , as a Priest ? ( Surely all his offices goe together ) he doth by the same Spirit rule us , Rev. 1. He hath washed us in his blood , and made us Kings and Priests . Whosoever he washeth in his blood he maketh him a King , and a Priest , he makes him by the power of his Spirit able to rule over his base corruptions , we may know then , whether we have benefit by Christ by his Spirit , not onely by the Spirit witnessing that we are the Sonnes of God , but by some arguments whereby the Spirit may witnesse without delusion , for though the Spirit of Christ tells us that we are Christs , yet the proofe must bee from guiding and leading , and comforting , and conforming us to Jesus Christ , in making us Kings , and Prophets , enlightning our understandings to know his will , and conforming us to be like him . The Spirit of Christ is a Spirit of power and strength , it will enable us to performe duties above nature , to overcome our selves and injuries , it will make us to want and to abound , it will make us able to live and to dye , as it enabled Christ to doe things that another man could not doe . So a Christian can doe that , and suffer that that another man cannot doe and suffer , because he hath the Spirit of Christ .

At the least whosoever hath the Spirit of Christ , he shall finde that Spirit in him striving against that which is contrary , and by little and little getting ground , where there is no conflict , there is no Spirit of Christ at all , I will not be large in the point , onely I speake this by way of tryall to know whether wee have the Spirit of Christ in us or no , if not we have nothing to doe with Christ : For Christ saves us not as he is out of us onely , Christ was to doe something of himselfe that wee have no share in , onely the good of it is ours , hee was to redeeme us by his blood , to bee a Sacrifice , the title to Heaven and salvation was wrought by Christ out of us , but there is somewhat that he doth not onely for us , but hee works in us by his Spirit , that is , the fitting of us for that he hath given us title too , and the applying of that that he hath done for us . Whosoever therefore hath any benefit by Christ , he hath the Spirit to apply that to himselfe and to fit and qualifie him to be a member of such a Head , and an heire of such a Kingdome , whosoever Christ works any thing for , he doth also worke in them , there is a Spirit of application and that spirit of application if it be true it is a Spirit of sanctification and renovation fitting us every way for our condition ,

Let us not abuse our selves , as the world commonly doth , concerning Christ , they thinke God is mercifull and Christ is a Saviour . Jt is true , but what hath he wrought in thee by his Spirit , hast thou the Spirit of Christ ? or else thou art none of his , Romans 8. Where ever Christ is he goes with his Spirit , to teach us to apply what Christ hath done for us , and to fit us to bee like him . Therefore let those that live in any sinnes against conscience , thinke it a diabollicall illusion to thinke God and Christ is mercifull , I but where is the worke of the Spirit ? All the hope thou hast is onely that thou art not in Hell as yet for the time to come , but for the present I dare not say thou hast any thing to doe with Christ , when there is nothing of the Spirit in thee , the Spirit of Christ conformes the Spouse to bee like the husband , and the members to be like the Head , therefore begg of Christ that hee would annoint himselfe King in our hearts , and Prophet , and Priest in our hearts , to doe that that he did , to know his will as a Prophet , to rule in us as a King , and to stirre up prayers in us as a Priest , to doe in some proportion that that he doth , though it bee in never so little a measure , for wee receive it in measure , but Christ beyond measure , wee must labour for so much as may manifest to us the truth of our estate in Christ , that we are not dead but living branches . The Spirit given more aboundantly sinoe Christs ascention .

Now Christ gives and conveyes his Spirit especially , and most of all since his ascention , and sitting at the right hand of God , for after his resurrection he declared his victory over all his enemies , and therefore was able to give the Spirit without opposition , and upon his resurrection , death and hell , and the anger of God were overcome , and our sinnes were satisfied for , now Christ was Head indeed having trod all his enemies under his feete , now he was enabled to give the Spirit , but upon his ascention into Heaven , and his sitting there , he was more enabled , for even as the Sunne , being so high above the Earth , doth convey his light and heate and influence upon the inferiour bodies , So Christ being so highly advanced is fitter to infuse his Spirit and grace heere below since his exaltation , therefore the Church is fuller of grace , and grace hath beene more spread and diffused since the ascention of Christ then before , and the Evangelist gives it as a reason , The Spirit was not yet given , because Christ was not ascended , intimating that after his ascention , there was a more full portion of the Spirit given , God being fully appeased by the death of Christ , and Christ staying the advantage that was fittest to give the Spirit , now God the Father gives the Spirit with the Sonne , so in both regards there was a greater fullnesse of the Spirit . Therefore the Prophets speaking of the times of Christ , especially of his exaltation , shew that then they should be filled with the Spirit , that the Spirit should be powred out upon all flesh more aboundantly then before . And that is the reason that the Apostles so differed from themselves , before and after Christs ascention , what a wondrous alteration was there ? Peter before , hee flies even at the voice of a maide , and they were full of contention , and vaine glory , but after we see when the Spirit , the Holy Ghost came downe after Christs ascention into Heaven , how couragious , and valarous they were that they accounted it a matter of glory to suffer any thing , and indeed we have more or lesse valour and courage , the more of lesse Spirit we have , now they having received more abundance of Spirit , hereupon they were more couragious and undaunted at one time then another , and this abundance of the Spirit comes especially since Christs advancement .

But how or by what meanes doth Christ give his Spirit to us ? How Christ gives the Spirit This Spirit that is so necessary for us , 1 1 In the ministry of the Word . Gal. 3.2 . it is given by the ministery of the Gospell , which is the ministery of the Spirit , received ye the Holy Ghost by the workes of the law , or by the hearing of faith preached ? when the love of God in Christ , and the benefits by Christ are layed open in the preaching of the Gospell to us , God gives his holy Spirit , the Spirit of Christ . Now God in Christ would save us by a triumphant and abundant love and mercy , and the Spirit of God never goes but where there is a magnifying of the love and mercy of God in Christ , therefore the ministery of the Gospell , which onely discovers the amity and love of God to man-kinde being now reconciled in Christ , it is accompanyed with the Spirit , to assure us of our part and portion in those benefits : for the Spirit is the fruit of Gods love as well as Christ , Christ is the first gift , and the Spirit is the second , therefore that part of the word that discovers Gods exceeding love to man-kinde , leaving Angells ( when they were fallen ) in their cursed estate : and yet giving his Sonne to become man , and a curse for us , the discovery of this love and mercy of God , and of his Son Christ to us , is joyned with the Spirit : for by the Spirit we see our cursed estate without the love and mercy of God in Christ , and likewise we are convinced of the love of God in Christ , and thereupon we love God againe , and trust to his mercy , and out of love to him performe all chearfull obedience , whatsoever we doe else if it be not stirred by the Spirit , apprehending the love of God in Christ , it is but morallity . A man shall never goe to Heaven but by such a disposition , and frame and temper of soule as is wrought by the Holy Ghost , perswading the soule first of the love and favour of God in Christ . What are all our performances if they be not out of love to God ? and how shall we love God except we be perswaded that hee loves us first ? therefore the Gospell breeds love in us to God , and hath the Spirit together with it , working a blessed frame of sanctification , whereby we are disposed to every good duty . Therefore if we would have the Spirit of God let us attend upon the sweete promises of salvation , upon the doctrine of Christ : for together with the knowledge of these things the Holy Ghost slides , and insinuates , and infuseth himselfe into our soules .

Therfore the Ministers of the Gospell should be much in laying open the riches of God in Christ ; in unfolding Christ all other things will follow , as S. Paul in 2 Tit. 12. The grace of God hath shined , hath appeared gloriously , teaching us to deny all ungodlinesse and worldly lusts , and to live holily and soberly in this present world , where the grace and love of God is perswaded and shed into the soule all will follow .

What is the reason that former times were called darke times , and so they were , the times of Popery , a darke age ? Christ was vailed , the Gospell was vailed , there was no preaching of salvation by Christ alone , people were sent to stocks and stones , and to Saints , and instead of the word , they were sent to legends and such things , Christ was obscured , thereupon they were darke ages , those ages wherein the Spirit of God is most , is where Christ is most preached , and people are best alway where there is most Spirit , and they are most joyfull and comfortable , and holy , where Christ is truly layd open to the hearts of people ; the peaching of meere morallity , ( if men be not carefull to open Christ , to know how salvation is wrought by Christ , and how all good comes by Christ ) it will never make a man perfectly good , and fit him for Heaven , it may make a man reforme many abuses , like a Phylosopher , which hath its reward , and respect amongst men , but nothing to give comfort at the houre of death , and the day of judgement , onely that whereby the Spirit is conveyed is the knowledge and preaching of Christ in his state and offices .

2 2 In obedience . Againe , the Spirit of Christ is given , in obedience to this Gospell , Acts ▪ 5.32 . Hee gives the Holy Ghost to them that obey him . Now there is the obedience of faith , and the obedience of life , when the soule is wrought to obedience , to beleeve , and to be directed by God , then the Holy Spirit is given in a further measure still , the Holy Ghost is given to them that obey ▪ to them that doe not resist the Spirit of God : for in the Ministery of the Gospell the Spirit is given in some degree to reprobates , it is offered , it knockes at the hearts of the vilest persons , that lives in filthy and false courses of life , whose tongues , and bodies , are all instruments of an unsanctified soule to offend God , they have gracious motions offered them , but then they doe not obey them , therefore the Spirit seizeth not upon them to rule in them , they have the Spirit knocking upon them , he doth not dwell in them , and take up his lodging in them . The Spirit is given to them that obey the sweet motions of it . Now who is it that heares the blessed word of God , the blessed tidings of salvation , but he hath sweete motions of the Spirit to be in love with God and the mercy of God , and to hate sinne a little for a time , then presently upon it corruption joynes and and swels against those motions , and they onely rest in the bare motion , and never come to any perfection . This is the state of reprobates in the Church , they have many motions by the Holy Ghost , but their hearts are not subdued to obedience , not to constant obedience . Therefore if wee would have the Spirit of Christ , let us labour to subject our selves unto it , when we have any good motion by the Ministery of the Word , or by conference , or by reading of good things ( as holy things have a savour in them , the Spirit breathes in holy exercises ) Oh give way to the motions of Gods Spirit , we shall not have them againe perhaps , turne not backe those blessed messengers , let us entertaine them , let the Spirit dwell and rule in us , it is the most blessed lodger that ever we entertained in all our lives , If wee let the Spirit guide and rule us , it will leade us and governe and support us in life and death , and never leave us till it have raised our bodies , the Spirit of Christ in us at length will quicken our dead bodies , Rom. 8. it will never leave us till it have brought us to Heaven . This is the state of those that belong to God , that give way to the motions of Gods Spirit to rule and guide them ; therefore if we would have the Spirit of Christ , let us take heed of rebelling against it .

This is the state of many of us ( the Lord be mercifull to us , and cure us ) that we doe not onely not receive the motions of the Spirit deepely into us , but if they bee such a crosse us in our pleasures and profits , though the Word and Spirit joyne together , there is a rising of the proud spirit of man against so much of the Spirit and the motions of it , and against such parts of the Word as crosseth us , this will bee laid heavy to our charge one day that wee would bring the Spirit of God to our corruptions , and not bring our hearts to Gods Spirit , and hereupon be those phrases in the Scripture of tempting the Spirit , Ananias and Saphira tempted the Spirit , that is , when men will doe that which is naught , and try whether God will forgive them , and put it off or no , how many are there that tempt the Spirit ? that put it off , perhaps I shall have the like motions another time , I shall have better occasion when I can gaine no more , when I can have my pleasures no more , thus men resist the Spirit , as Saint Stephen saith , that is when the Spirit discovers to them what they should beleeve , and what they should doe , and they see it crosseth their resolution to be naught , heereupon they resist the worke of the Spirit , that else would close with their soules and sanctifie them , and fit them for Heaven , if they would give way to it . And there is a quenching of the Spirit , that is , when men have sweet motions of the Spirit , and presently by some ill language or course of life they defile their vessels and quench the sweet motions of the Spirit . Let us take heed of all these , of tempting , of resisting , and quenching the Spirit : For undoubtedly ( living in the bosome of the Church ) we have many heavenly motions , especially those that have so much goodnesse in them as to attend upon Gods ordinances , they have those motions at those times , that they never have after perhaps , but they either resist them , or quench them , and wrong and grieve the Spirit , as Saint Paul saith , Greive not the Spirit of God , whereby you are sealed to the day of redemption , Ephes. 5. Men speake or doe somewhat that grieves the Spirit of God in them , their conscience being enlightned by the Spirit tels them that they have done that which is naught , yet notwithstanding for this or that advantage , to please this or that company , they will speake or doe that which is ill , and then the Spirit that was given in some measure before is grieved at this carnall and sinnefull liberty . Therefore if yee would be guided by the Spirit of Christ , take heed of all these and of such like courses .

Another meanes whereby we may come to obtaine the Spirit , 3 3 Prayer . is Prayer ; to bee guided by the Spirit of Christ , ( next to Christ himselfe our Saviour ) is the most excellent thing in the world , therefore it is worth the begging and getting , Luke 11.13 . How much more shall your heavenly Father give his holy Spirit to them that aske him ? Insinuating , that wee can aske nothing greater then the Spirit . A man that hath a sanctified judgement next the forgivenesse of his sins through Christ , hee begs nothing more then the Spirit to witnesse the favour of God in Christ , and to fit him for other favours , especially to fit us for the world to come . God can give nothing greater , nor we can beg nothing greater , if wee have sanctified judgements , then the Spirit of God , therefore let us have a high esteeme of the holy Spirit of the motions of it , and out of an high esteeme in our hearts beg of God the guidance of the Spirit , that he would leade us by his Spirit , and subdue our corruptions , that wee may not bee lead by our owne lusts , and so consequently by Satan that leads us by our owne lusts in the way that leads to perdition . So much for that , I will put my Spirit , &c.

And he shall shew judgement to the Gentiles .

After Christ was fully furnished , as he was furnished with the Spirit of God , and with a commission from Heaven , from Father , Sonne , and Holy Ghost , having this high commission , and gifts for it by the Spirit , he fals upon his office presently , we are never fit for any thing till wee have the Spirit , and when we have the Spirit it is active , and vigorous and working , He shall shew judgement to the Gentiles .

Object . What is meant by judgement here ?

By judgement is meant lawes , Answ. hee shall declare his lawes , What meant by judgement here . his truth , and together with declaring the truth of the Gospell , which is his Evangelicall law , hee shall declare it in the soule , and bow the neck of the inward man to the obedience of this his judgement . Christ then by himselfe and his Apostles and Ministers , shall declare his truth ( which is the scepter of his governement ) to the Gentiles , and not onely declare it , as Princes doe their lawes by Proclamations and Statutes , &c. but hee shall declare it to the heart by his Spirit .

Now in the hebrew language , ordinarily , wise governement is called judgement , hee shall declare judgement , that is , his manner of governement , he shall declare it by his Spirit , and cause our Spirits to submit to it .

And indeed grace is called judgement , in the phrase of Scripture , the grace of sanctification , because it is agreeable to judgement , to Gods law , it is agreeable to it , and wrought by it in the soule , and it is the best judgement , for grace whereby the soule is subject to the judgement and law , and rule of God , it must needs be the best judgement , because it is agreeable to Gods judgement , grace judgeth aright of things , and subdues all things , the affections and inward man to it selfe .

But why is the word of God called judgement ? The word of God called judgement .

It is called so frequently in the Psalmes , and in other places of Scripture , because the truth of God shewes what God doth judge . Judgement is originally in God who is the first truth , and the first good , the first truth judgeth best of truthes , what is light , and what is darkenesse , what is truth , and what is error , what is good , and what is ill , what is safe , and what is dangerous ; all will grant that God is the first light , and the fir●t truth , therefore hee doth originally judge of the difference of things : for even as in the creation he put an eternall difference betweene light and darkenesse , and severed things that were in the confuse● Chaos , and established an orderly world , that Heaven should be above , and earth below , that one thing should be above another , and all in judgement . So in the governing of man-kinde , he shewes his judgement by his word , and that word shewes how God judgeth of things . Lawes shew , judgement what is to be done , and what is not to be done . The Gospell shewes Gods judgement , what he will have us beleeve and hope for , and how wee must carry our selves in way of thankefullnesses if we doe this , then the Gospell , the word of God judgeth what shall become of us , wee shall be saved , if we doe the contrary , the word againe judgeth what our state shall be , wee shall be damned , so it is called judgement , because it judgeth what is good and what is ill , and because it determineth what shall become of us if we obey or disobey .

Hereupon it is that the word of God is a glasse wherein we may see our owne condition infallibly , what will become of us , the Word of God judgeth thus , he that lives in such and such sinnes shall come to this end , God will inflict these and these judgements upon him . Iudgement in the first place is , you shall doe this and this , because it is good . Iudgement in the second place is , because you have not done this , this shall befall you , so the Evangelicall judgement of the Gospell is this , He that repents and beleeves shall not perish , but have everlasting life : but he that armes and furnisheth his heart to rebellion , he shall perish in his sinnes , He that believeth not is condemned allready , the wrath of God hangs over his head . So from this , that Gods truth is called judgement , we may know how to judge of our selves , even as God judgeth in his Word ▪ wee may see our owne faces and conditions there , hee that is a man of death may see it in the Word , and he that is appointed for happinesse may there see his condition .

Againe , Sanctification judgement . not onely the Word of God , the Gospell ( which is out of us in the booke of God ) is called judgement , but the worke of God in the soule , Sanctification is called judgement , hence we may observe , what is the most judicious course in the world , the most judicious frame of soule , when it is framed to the judgement and truth of God , being the first truth . When a man is sanctified and set in a holy frame , it is from a sanctified judgement the flesh is subject to the Spirit , heere is all in a gratious order , the baser part doth not rule the higher , but the higher part of the soule , a sanctified judgement rules all , because the whole is in right judgement , therefore sanctification is called judgement , and other courses though they be never so fashionable are but madnesse , and folly , and disorder in the censure of the Scripture , nothing is judgement and true wisedome , but sanctification and obedience flowing from sanctification , Therefore saith Moses in Deuteronomie , Then shall you be knowne to bee a wise people when you obey the Lawes that I have given you , onely that shewes a wise judicious man , to be obedient to Gods truth by the Spirit sanctifying him . Without the truth of God and the Spirit in us framing our soules answerable to the truth , we are out of all good order : For then the affections that should bee ruled , rule us , then the body , and the lusts of the body , rule the soule , and the Divell rules by both , what a shamefull disorder is this , when a man shall be ruled by the Divell and his owne lusts that he should treade under feete and trample upon ? and this is the state of all that have not this judgement in them , that have not the word of God written in their hearts bowing and bending them by the Spirit of God to spirituall obedience , to proove this J will name but one place among many , Titus . 3. ● . hee shewes the state of all men , that are not brought into subjection by this judgement , by the Word and Spirit of truth . We our selves ( saith he ) were sometimes foolish and disobedient , till this judgement is set up in us , wee are foolish in our understandings , and disobedient in our wills and affections , deceived and misled by the Divell , and our owne lusts : for that followes upon folly , those that are foolish and disobedient are deceived and led away to eternall destruction , There is a way that seemes good in a mans owne eyes , but the issues of it are death , saith Salomon , this is the state of all men that are not led with the judgement of Gods truth and Spirit , sanctifying and framing their soules to obedience , they are foolish and disobedient and deceived , and so it will proove with them in the end , Serving diverse lusts , and pleasures , living in malice and envy , hating one another . Now when God by his blessed Truth and Spirit sets up his rule in the heart , it brings all into captivity , as Saint Paul saith , it brings all the inner man into subjection . The Word of God is the weapon of God , these judgements are mighty in operation together with the Spirit ▪ to beate downe all strong holds and to set up another judgement there , it brings all into captivity to the truth and command of God , and to the motions of the Spirit , the Word and Spirit beate downe all the strong holds that are raised up in the heart by Satan , and our corruptions , so wee see here what is meant by this phrase , Hee shall declare judgement to the Gentiles . It is a militant word , therefore J have stood somewhat the longer in unfolding of it .

Grace wrought by preaching Now this is wrought by the preaching of the Gospell , Hee shall declare judgement to the Gentiles , all grace comes by declaring , The Gospell is the power of God to salvation . Let but the Gospell ( which is Gods judgement how men shall be saved , and how they shall walke in obedience by way of thankefullnesse to God ) be declared , and all that belong to God shall come in , and yeeld homage to it , and bee brought in subjection . The Divell in the Antichristian state knowes this well enough , therefore he labours to hinder the declaration of judgement by all meanes , he will not have Gods judgements but mens traditions declared , he knowes the declaring of Gods judgements will breed an alteration quickly in mens dispositions : For when hee saith , Hee shall declare judgement to the Gentiles , he meanes the consequent as well as the thing , he shall so declare judgement that they shall yeeld spirituall obedience and come in and be saved .

Let the Divell doe his worst , let all seducers of soules doe their worst , if they would but give way to the preaching of the Gospell , let but judgement be declared , let Gods arme be stretched forth in delivering the truth , hee would soone gaine soules out of the captivity and bondage of Satan , they know it well enough , therfore by all the wayes they can they stop the preaching of the Gospell and disgrace and hinder it , and set up mens traditions instead of the Gospell , but I will not inlarge my selfe farther upon these wordes , but goe on to the next .

Hee shall not strive nor cry , neither shall any man heare his voice in the streetes .

These wordes set downe the mild , Christs mild carriage . and sweete , and amiable manner of Christs carriage upon earth here in his first comming to worke the great worke of our redemption , he did not carry the matter in an outward glorious manner , in pompe , but he would have his miracles concealed oft times , and himselfe hidden , his God-head was hid under the vaile of his Manhood , he could not have wrought our salvation else , if the divell and the world had knowne Christ to be as he was , they would never have made those attempts against him , therefore considering he had such a dispensation to work our salvation , as a King , Priest , and Prophet , he would not cry , and contend , and strive , hee would not come with any great noise .

Now here is an opposition to the giving of the law , Difference betweene the giving of the law and Gospell . and likewise to the comming and carriage of civill Princes . You know when the Law was given all the mount was on fire , and the earth thereabout quaked , and trembled , and the people fled , they could not indure to heare the voice of God speaking in the mount , there was such a terrible smoake and fire , they were all affraid , thus came Moses : now did Christ come as Moses ? was the Gospell delivered by Christ as the law was , in terrors and feares ? Oh no ; Christ came not in such a terrible manner in thunder and lightning , but the Gospell it came sweetly . A Dove , a mild creature lit upon the head of Christ when he was Baptised , to shew his mild manner of carriage , and he came with blessing in his mouth in his first Sermon of all , Blessed are the poore in spirit , blessed are they that mourne , blessed are they that hunger and thirst after righteousnesse . The Law came with curses , Cursed is every one that continueth not in all things written in the law to doe them . Christ came in another manner , the Gospell was delivered in a mild sweete manner , Christ as an Ambassador came sweetly to intreat and beseech , there is a crying indeed , but it is a crying out of love and intreaty , not a shouting in a terrible manner as was at the giving of the law , no nor as at the comming of other civill Princes into a citie with shouting and noise of trumpets , with pompe and state , and great attendants . Christ came not into the world to execute his kingdome and office in such pompe , and noise , as it is said of Agrippa , Acts. 25.23 . hee came with great pompe , so worldly Princes carry things thus , and it is needfull in some sort , people must have shewes and pompe , the outward man must have outward things to astonish it withall , it is a pollicy in state so to doe , but Christ came in another manner , he came not to make men quake and tremble that came to speake and deale with him , he came not with clamour and fiercenesse : for who would have come to Christ then ? But he came in a mild , and sweete , and amiable manner ; wee see a little before the text , upon occasion of the inference of these wordes , he commands and chargeth them that they should not discover him and make him knowne , when he had done a good worke hee would not have it knowne .

Now there are three things especially insinuated in this description , hee shall not strive nor cry , neither shall any man heare his voice in the streete . That Christ should not be outwardly glorious to publish his owne excellency , nor contentious , he should not cry nor quarrell , nor hee should not be clamarous , if hee had any wrong , to be all on fire presently , but he should be as a meeke Lambe , he should make no noise , he should not come in vaine glory , or clamour , &c.

But here wee must know that Christ was a wise discerner of the fitnesse of times : for sometimes he would have things published , sometimes he would not , sometimes hee would be knowne , sometimes he would not . Christ in his second comming , shall come all in majesty and glory with his Angells , and all the earth shall appeare before him , but now his wisedome told him ( now hee came to save the world as a Prophet , Priest and King , to worke mans salvation ) that he must hide and conceale himselfe , and so hee ordered all his courses by discretion , every Sacrifice must be salted with salt , every thing should be seasoned with the salt of discretion , this is the steward of all our actions , to know what is fit , Christ knew it was fittest to conceale himselfe now at this time .

To take heed of vaine glory . Now by Christs example we should learne this , not to bee vaine glorious , not to make a great noyse , you have some if they doe any thing that is good , presently all the world must know it , this was not Christs disposition ; it is a disposition that is hardly wrought out of mans heart without an exceeding great measure of the Spirit of God : For we see good men have been given this way . David would number the people that it might be knowne what a great Monarch he was , what a great number of people he had , he was a good man , yet vaine-glorious , he smarted for it . So good Hezekias , Ambassadors were sent to him from the King of Babylon , and that they should know that Hezekiah was no beggerly Prince , out must come the vessels of the Temple , and all his treasures , to shew what a rich King the King of Iudah was . His vaine-glory cost him all his riches , as the Prophet told him . So the Disciples before they received a great measure of the Spirit , how vaine-glorious were they ? They contended for the higher place , therefore they advise Christ to goe up to Hierusalem , that he might bee knowne , As Iehu said to Ionadab , come up and see my zeale for the Lord of Hoasts , he accounts it nothing unlesse it bee seene , so flesh and blood , if there be any thing done that is good , all the world must know it presently . Christ chargeth them that no noyse should be made , but that they would conceale him .

What should we learne hence ?

To be of Christs disposition , that is , to have no more care of the knowledge of things then the light of the things themselves will discover , to doe works of light , and if the things themselves will breake foorth to mens eyes and they must see our light shine , then let them , and imitate our good works , but for us to blazon them abroad our selves , it is not the Spirit of Christ .

Let us labour to have humility of spirit , Labour for humility . that that may grow up with us in all our performances , that all things that we speake and doe may savour of a spirit of humility , that we may seeke the glory of God in all things more then our owne .

And let us commit the fame and credit of what we are or doe to God , he will take care of that , let us take care to bee and to doe as wee should , and then for noyse and report , let it bee good or ill as God will send it : Wee know oft times it falls out that that which is precious in mans eye is abhominable in Gods , if wee seeke to bee in the mouthes of men , to dwell in the talke and speech of men , God will abhorre us , and at the houre of death it will not comfort us what men speake or know of us , but sound comfort must be from our owne conscience and the judgement of God : therfore let us labour to be good in secret , Christians should be as minerals , rich in the depth of the earth , that which is least seene is his riches , wee should have our treasure deepe : For the discovery of it , we should be ready when wee are called to it , and for all other accidentall things , let them fall out as God in his wisedome sees good . So let us looke through good report and bad report to Heaven , let us doe the duties that are pleasing to God and our owne conscience , and God will be carefull enough to get us applause ; Was it not sufficient for Abell , that though there was no great notice taken what faith he had , and how good a man he was , yet that God knew it , and discovered it ? God sees our sincerity and the truth of our hearts , and the graces of our inward man , he sees all these , and he values us by these , as he did Abell ; As for outward things , there may bee a great deale of deceit in them , and the more a man growes in grace , the lesse he cares for them ; as much reputation as is fit for a man will follow him in being and doing what hee should , God will looke to that . Therefore we should not set up sailes to our owne meditations , that unlesse wee bee carried with the winde of applause , to bee becalmed and not goe a whit forward , but we should be carried with the Spirit of God and with a holy desire to serve God , and our brethren , and to doe all the good we can , and never care for the speeches of the world , as St. Paul saith of himselfe , I care not what ye judge of me , I care not what the world judgeth , I care not for mans judgement , this is mans day ; Wee should from the example of Christ , labour to subdue this infirmity which wee are sicke of naturally . Christ concealed himselfe till hee saw a fitter time . We shall have glory enough , and be knowne enough to Divells , to Angels and men ere long , therefore as Christ lived a hidden life , that is , he was not knowne what hee was , that so hee might worke our salvation , so let us bee content to bee hidden men . A true Christian is hidden to the world till the time of manifestation comes ; when the time came , Christ then gloriously discovered what hee was ; so wee shall bee discovered what wee are , in the meane time let us be carefull to doe our duty that may please the Spirit of God , and satisfie our owne conscience , and leave all the rest to God ; Let us meditate , in the feare of God , upon these directions for the guidance of our lives in this particular .

FINIS .

GODS INQVISITION , In two Sermons By the late Reverend and Learned Divine RICHARD SIBS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES INNE .

GEN 18.21 .

I will goe downe now and see whether they have done altogether according to the cry of it , which is come unto me ; and if not , I will know .

PSAL. 14.3 .

They are all gone aside , they are altogether become filthy , there is none that doth good no not one .

LONDON . Printed by G.M. for Nicholas Bourne and Rapha Harford . MDCXXXIX .

GODS INQVISITION , IERE . 8.6 , 7.

I hearkened and heard , but they spake not aright : no man repented him of his wickednesse , saying , what have I done ? every one turn●d to his course , as the horse rusheth into the battell .

Yea the storke in the Heavens knoweth her appointed times , and the Turtle , and the Crane , and the Swallow observe the time of their comming , but my people know not the judgement of the Lord .

VPON the sinnes of people it hath beene alway Gods course to send his Prophets to warne them before hand , and afterwards upon that to observe how they profit by that warning , and thereupon he takes occasion to proceed answerably : God usually exerciseth a great deale of patience ere he strikes : he made the world in six daies : but he is six thousand yeares in destroying it .

Meaning of the words . In this verse after the holy Prophet had menaced the judgement of God upon them , there is set downe what use they made of it . Alas ! They spake not aright , no man repented him of his wickednesse , saying , what have I done ? And least they should object , how doe you know this ? He saith here it is upon inquisition , I hearkened and heard . So the words containe Gods inquisition or enquiry , Parts of the words . and then Gods evidence upon that inquiry , together with a complaint . His enquiry , I hearkened and heard . For we must apply these words to God , there is the same phrase , Mal. 3.16 . The Lord hearkned and heard , and a Booke of remembrance was written before him , so here , I hearkened and heard ▪ here is the enquiry .

Then secondly , the evidence upon the enquiry , They spake not aright .

And thirdly , the complaint upon that evidence ; set downe First positively , They repented not of their wickednesse , which is amplified , 1. From the generality of this their impenitency , No man repented him , and 2. From the cause of it , want of consideration , they did not say , what have I done ? If they had called themselves to account concerning what they had done , certainely they would have repented . 2. Comparatively , They turned to their course as the horse rusheth into the battell . Lastly , superlatively , preferring the skill of the poore Storkes and Cranes , and the Turtle , and Swallow , before the judgement of his senselesse and stupid people . The Storke in the heavens knoweth her appointed time , and the Turtle , the Crane , and the Swallow : But my people know not the judgement of the Lord . This is the summe of the words .

First of Gods enquiry , 1 1 Gods inquiry . I hearkened and heard . Ere Sodome was destroyed , The Lord came downe to see whether there were such cause or no. God is most just , he will see cause for his judgements : He hath no delight in punishing . When hee judgeth it is not out of his Soveraignty ; but out of his justice ; he doth it not as a Soveraigne Lord , but as a just judge . Now a judge must doe all upon inquisition and evidence , therefore saith he , I hearkened and heard . Where by the way the gods of the earth to whom he hath communicated his name should learne hence , not to be rash in their judgements , but to have sound evidence , before they passe sentence . I hearkened and heard , To hearken is more then to heare , to apply ones selfe with some affection to heare a thing .

God is all eare , as he is all eye , hee hath an eare every where , he hath an eare in our hearts , he heares what wee thinke , what we desire , hee sees all the secret corners of our hearts , therefore when he saith here , I hearkened and heard , it is by way of condescending to our capacity .

We may learne hence briefly , That God hath an eare , and an eye to our carriage and dispositions , to our speeches and courses . If we had one alway at our backs that would enforme such a man and such a man what we say ; one that should booke our words and after lay them to our charge , it would make us carefull of our words . Now though we be nev●r so much alone , there are two alwaies that heare us , God hearkens and heares , and Gods deputy in us , conscience hearkens and heares ; God bookes it , and conscience bookes it . As God hath a book wherein he wrote us before all worlds , and the booke of his providence for our bones , and all things that concerne us ; So he hath a booke for our workes and words . Mal. 3.16 . They that feared the Lord spake often one to another , and the Lord hearkened and heard it , and a booke of remembrance was written before him , &c. So here I hearkened and heard , God , and conscience note and observe every thing .

To enforce car● in our carriage This doth impose upon us the duty of carefull and reverent walking with God : Would we speake carelesly , or ill of any man , if hee heard us ? When we slight a man , we say wee care not if he heard us himselfe ; But shall wee slight God so ? Shall we sweare and lye , and blaspheme , and say we care not though God heare us that will lay every thing to our charge , not onely words but thoughts ? Mat. 12.36 . We shall give an account for every idle word , and for every idle thought , and shall we not regard it ? It is from the horrible prophanenesse of the poysonfull rebellious heart of man that men doe not consider these things , God hearkens and heares , hee is at our studies , hee is at our windowes , hee heares us in our chambers , when wee are in company , when we meete together , when we take liberty to censure and detract , when wee sweare and revile . What if men heare not , yet conscience heares , and God heares ? and when God shall lay open the booke of conscience , and lay before a man all his naughty speeches , and wicked works , what will become of him then for not making use of this principle , that God hearkens and heares ? God sees now with what minds and affections we come about this businesse , whether it bee formally to put off God , to make it a cover for our sinnefull courses after , as if God were beholding to us for what we doe now , and therefore migh● the better beare with us , though we make bold with him hereafter , he not onely heares what we say , but sees our mindes and purposes , nay hee knowes our thoughts long before they are ▪ This is the cause why godly men have alway walked so carefully and circumspectly , Ground of circumspect walking . they knew that Gods eye and eare was over them ; as of Enoch and Noah , it is said in this regard that they walked with God , and Ioseph when hee was tempted , Shall I doe this ( saith he ) and sinne against God ? and shall not God see if I doe this ▪ Doth not hee see my waies and count all my steps , saith Iob. So againe , What makes wicked men so loose ? The Prophet tells , Psal , 94.7 . they say , the Lord shall not see , neither shall the God of Iacob regard it . Or as it is , Iob. 22.12 . &c. Is not God in the height of Heaven ? How doth God know , can he judge through the darke cloud , thicke cloudes are a covering to him that hee sees not , and hee walketh in the circuit of the Heavens . Tush he regardeth not , he is immured and shut up there : but to such Atheists wee see what the Prophet answers , Psal. 64.8 . &c. Yee brutish foolish people , shall he that makes others heare not heare himselfe ? he that planted the eare , he that is all eare , shall not hee heare ? As it makes good men walke holily and reverently , to consider of this , that God is present , and present as an observer , and a judge , so the want of taking this to heart makes wicked and carnall persons doe as they doe . So much briefly for these wordes , I hearkned and heard .

No man spake aright .

2 2 The evidence . But what evidence doth he give upon this inquisition ? they spake not aright , which is amplified from the generality of this sinne , No man spake aright , the meaning is especially that they spake not aright concerning the judgements of God threatned : when God had threatned judgements , he hearkened , and heard what use they made of them , but they spake not aright .

Quest. In how many respects doe wee not speake aright in regard of the judgements of God ? Answ.

First in regard of God , men speake not aright , Wee speake amisse of Gods judgements . when they do not see him in the judgement , but looke to the creature , to the second causes : 1 1 In regard of God . as now in the time of the plague , to looke to the ayre and weather , and this and that , ( which is a good providence , ) and to forget him that is the chiefe , to kill doggs and cats , and to let sinne alone , to cry out ; oh what ayre there is this yeere , and what weather it is ! to talke of the second causes altogether , and to forget God , this is to talke amisse of Gods judgements threatned , in regard of God .

Againe we talke amisse in regard of others , 2 2 In regard of others . when we begin to flight them in our thoughts and speeches , oh they were carelesse people , they adventured into company , and it was the carelessenesse of the Magistrates , they were not well looked to , they were unmercifull persons , &c. Is it not Gods hand ? put case there might be some oversight ; art thou secure from Gods arrow ? he that strooke them may he not strike thee ? this is to talke amisse of the judgement of God in regard of others ; when wee thinke that God hath singled them out as sinners above the rest : as the Disciples thought of the Galileans , whose blood Pilate mingled with their sacrifice . No , no , saith hee , thinke not they were greater sinners then the rest , do not adde your bitter censure of the judgement of God on them , and make it heavier , ( there is a woe to such persons , as adde afflictions to the afflicted , ) except yee repent yee shall all likewise perish . Is not the ripest corne cut first ? God oft times takes those away that are fittest for him , and leaves others to the cruelty of men , therefore by this rash judgement there may be great wrong to men , and to wrong men in our censures , it is to talke amisse of Gods judgements in regard of others .

3 3 In regard of our selves . Againe we talke amisse of Gods judgements in regard of our selves , when wee murmur and fret any way against God , and doe not submit our selves under his mighty hand as wee should . 1 1 When we ●●rmure against God .

Againe , we sinne against the judgements of God abroad , when we take liberty to inquire of the judg●ments of God abroad , 2 2 Whe● we make 〈◊〉 use of his ●u●gements . and never make use of them ; as now to be asking what number die of the plague weekely , and our hearts tremble not at it , wee lift not up our hearts to God , God be merc●full to us , Lord forgive our sinnes , what will become of us ? we had need to make our accounts even ; this is to talke amisse of Gods judgements : It is a veyne that men have naturally , to enquire after newes of all sorts ; be it the sharpest and bitterest that may be , though it be the destruction , and ruine , and death of other men , whatsoever it be they desire to heare it , if newes : in the meane time there is no care to make use of it , which is directly that for which these men here are said to have talked amisse , No man spake aright . Why ? no man repented him of his wickednesse , &c. as we shall see afterwards . Wee should talke of the judgements of God to be bettered by them , Isa 26.9 . we should learne righteousnesse , when the judgements of God are abroad , and the arrowes that wound others we should make warning arrowes to our selves : now when we trifelingly only inquire of these things , and are not mooved our selves , we talke amisse of Gods judgements .

Let us labour to talke of the judgements of God ( when they are abroad , Vse . ) as we should . To talke aright of Gods judgements . Jn regard of God , to raise our hearts above all second causes , to see him in it : Jt is the hand of God , as the Scripture calls the plague , whatsoever the second causes are , whether it be the ayre , and the divell mingling himselfe oft times to corrupt the ayre , all is by Gods permission and providence . We should looke to the first wheele that leades the rest , and sets them going , wee should see God in all , and therefore speake reverently of him . And in regard of our bretheren , to speake charitably of them , and thinke , it is the goodnesse of God that hee hath not stricken us as hee hath them . And when we speake of our selves , when the judgements of God are on us , let us humble our selves , and justifie God ; wee may complaine : but it must be of our selves and of our sinnes , that have brought judgements upon us , of our want of making use of the judgement of God upon others , or upon our selves : lesser judgements would not serve turne , therefore God is faine to follow us with greater ; let us alway justifie God , and complaine of our selves , and then in regard of our selves , we speake aright of the judgements of God . Let us never speake of the judgements of God , but with affections fit for judgements , with awefull affections . Shall the Lyon roare , and shall not the beasts of the forrest tremble ? Shall wee heare God roare in his judgements , and heare the trumpet blowne , and not be affected ? wee see here how God complaines , that when he harkened and heard they spake not aright . Let us therefore make conscience of all our words . Wee shall if not now , yet at the day of judgement , give account for every idle word , for every cruell word , as it is in the prophesie of Enoch , cited in the Epistle of Iude : But especially let us take heed of our words when wee speake of Gods judgements ; for it is the not speaking aright of them that is here especially meant : I hearkened and heard but they spake not aright . So much for the evidence , come wee now to the next clause , Gods complaint upon this evidence .

No man repented him of his wickednesse .

They did not repent of their wickednesse , and the fault was generall , No man repented , the first yeelds this instruction , Doct.

When jud●ements are threatned and we repent not , God is offended . That it is a state much offending God , not to repent when his judgements are threatned .

God will not suffer it long unpunished , to be impenitent when his judgements are abroad , and threatned , much more when they have already ceazed upon our brethren : For that is the end of all his judgements to draw us neare to him , to draw us out of the world , and out of our sinnefull courses ; when therefore we answer not , God must take another course , What is the plague and other judgements , Simile . but so many messengers sent to every one of us to knocke , and our answer must be , Lord I will repent of my evill waies , I will turne from my evill courses and turne to thee : If wee give this answer , God will take away his judgements , ( or sanctifie them , and that is better ) but when there is no answer , the messenger will not be gone , God will adde plagues upon plagues till we give our answer , till wee repent and turne from our wicked waies .

Now that we may doe this , Conviction a helpe to repentanc● . wee must bee convinced thorowly that the courses wee live in , are unprofitable , dangerous , hatefull courses , and that the contrary state is better : For repentance is an after-wit , and man being a reasonable creature , will turne from his way except hee see great reason why ; therefore there must be sound conviction that it is a bitter thing to offend God ; Ier. 2.19 . wee must indeed be convinced by the Spirit of God , and the Spirit of God usually takes the benefit of affliction , affliction together with instruction , instruction without affliction will doe little good : stripes and the Word must go together else we will not give God the hearing as we should . Therfore that we may be soundly convinced of our sins , we should desire God especially in the houre of affliction to helpe our soules by his Spirit , that wee may bee convinced that our courses are na●ght , that they are courses dishonourable to God , The hurt wee have by sinne . and dangerous to our selves , that sinne defiles our soules , that it hinders our communion with God , which is the sweetest thing in the world , that sin puts a sting into all our troubles ; that sin makes us affraid of that that should bee comfortable to us , of death and judgement , and Gods presence ; that sinne grieves the good Spirit of God that would take up his lodging in us ; that it quencheth the motions of the Spirit that are sent as sweete messengers to us , to allure and comfort us : that sinne grieves the good Spirit of God in others , that it grieves the good Angells that are about us , that it gratifies none but the Divell , the enemy of our salvation , that it defiles and slaines our soules , wherein the Image of God should shine , that it doth us more harme then all the things in the world besides ( indeed nothing hurts us but sinne , because nothing but sinne seperates us from God ) that it shuts Heaven and opens Hell , and so makes us affraid of death , least death should open the gate to let us into Hell , in a word that it hinders all good , and is the cause of all ill ; Let us consider of this and worke it on our hearts .

And consider withall our former courses , rip up our lives from our child-hood , consider the sinnes of our youth together with our present sins , that so we may the better stirre up and awaken our consciences : Let us consider whether we are now in a state wherein wee could bee content that God should send his judgements upon us : Consider how wee have been scandalous to others , how we have drawn others to sinne , that the guilt of other mens sinnes will lye upon us ; it may bee wee have repented , but have they ? Consider the repetition of our sinnes , if wee have not committed them againe and againe , and other circumstances that may aggravate them . Let us labour to worke these things on our hearts , and desire the Spirit of God to convince our soules of the foulenesse and dangerousnesse of sinne . When we sinne against conscience , what doe we , but set the Divell in the place of God , wee make our selves wiser then God , wee leave Gods waies , as if wee could finde better , and more profitable , and more gainefull courses then his ; sound conviction of this will moove us to repentance .

And let us be stirred up to repent presently ; Not to delay repentance . doth not God now warne you ? Is it not dangerous living one houre in a state that wee would not dye in ? May not God justly strike us on the sudden ? Doe but purpose to live in sinne one quarter of an houre ; may we not be taken away in that quarter ? Is not repentance the gift of God , and are not gifts given according to the good pleasure of the giver ? Waite therefore for the gales of grace , and take them when they are offered . Grace is not like the tide that ebbs and flowes , that we know when it will come againe , when we see it goe : No , God gives the gales of grace according to his good pleasure , therefore take the advantage of the present motions of the blessed Spirit .

Danger of deferring . The longer we live in any sinne unrepented off , the more our hearts will be hardened , the more Satan takes advantage against us , the more hardly he is driven out of his old possession , the more just it may bee with God to give us up from one sinne to another , the understanding will be more darke upon every repetition of sinne , and conscience will bee more dulled and deaded . Those that are young therefore , let them take the advantage of the youth and strength , and freshnesse of their yeares to serve God . That which is blasted in the bud , what fruit may we looke for from it afterward ? Alas , when wee see the younger sort given to blaspheme and sweare , to loosenesse and licentiousnesse , what old age may we looke for there ? Againe what welcome shall wee expect , when we have sacrificed the best of our strength , and the marrow of our yeares to our lusts , to bring our old-age to God ? Late repentance seldome true . Can this be any other then selfe-love ? Such late repentance is seldome sound , it comes ( I say ) from selfe-love and not from any change of heart . As in the the humility of wretched persons , a little before the judge comes , though they haue carried themselves as rebels before ; yet then they will humble themselves : not out of any hatred to their courses , but out of feare of the judge . So it may be , now thou art arraigned by Gods judgements , thou forsakest thy sinnefull courses , not out of the hatred of thy sinnes ( for if thou couldest thou wouldest sinne eternally , and that is the reason sinners are punished eternally : Because they would sinne everlastingly ) but thou seest thou art in danger to be pulled away by Gods judgements . It is not out of love to grace , it is not from any change of nature , that thou desirest to be a new creature , that thou admirest grace to be the best state : but it is to avoid danger ; not that thou carest for the face of God , to be reconciled to him : but to avoid the present judgement .

And what a staggering will this be to conscience , when a man shall deferre his repentance till Gods judgements seaze upon him ? We see it is false for the most part : Because such persons that are then humbled , when they recover , they are as bad , or worse then ever they were . Therfore an Ancient saith well . He that is good onely under the crosse , it never good , it comes not from any change that God works ; but meerely from selfe-love . Therefore presently let us repent of those waies that God convinceth our conscience to be evill wayes : God may strike us suddenly : Those that forget God , and care not for him now , it may be just with God to make them forget themselves , to strike them with frenzy , to take away the use of their memories then , and when sickenesse comes , wee shall have enough to doe to conflict with sicknesse , we shall have enough to doe to answer the doubts of conscience , Oh it would upbraid then ! We shall thinke it a hard matter then to have favour from God , whose worship we have despised , the motions of whose Spirit we have neglected and resisted . Conscience after long hardening in sinne will hardly admit of comfort , Conscience after long sinning hardly admits comfort . it is a harder matter then it is taken for : Therefore even to day , presently you that are young , now in the daies of your youth , now in the spring of your yeares , repent you of your sinnes , before old-age comes , which indeed as Salomon describes it , is an ill time to repent in . Alas ! then a man can hardly performe civill duties , ( as we see in Barzillai , he complaines that in his old-age , he could not take the comfort of the creatures ) Therefore put not off this duty till then . And all , both young and old , now when the judgements of God are abroad in the world , take the advantage , returne to God , renew your covenants , make your peace now , now this danger doth warme our hearts a little , let us strike the Iron now while it is hot , let us take the advantage of the Spirit now awakening us with this danger . Our hearts are so false and so dull we have need to take all advantages of withdrawing our selves from our sinful courses .

And to incourage us to doe it , Benefits by timely repentance . let us consider if we doe this , and doe it in time , wee shall have the sweetnesse of the love of God shed abroad in our hearts .

You will say , wee shall loose the sweetnesse of sin . 1 1 The favour of God . I , but you shall have a most sweet communion with God . One day of a repentant sinner , that is reconciled to God , is more comfortable then a thousand yeares of an other man , that is in continuall feare of death and judgement . Oh the sweete life of a Christian that hath made his peace with God! he is fit for all conditions , for life , for death , for every thing : now by this wee shall have this grace and favour of God : the Lord will say unto us by his Spirit , I am your salvation . And besides , you shall have his grace renewing , and altering , and changing you , framing you to a better course of life . And he will be so farre from misliking any for their former sinnes , that hee will give them cause to love him the more , as wee see Luk. 7. Shee loved much : because shee had much forgiven her . Christ we see upbraided not any of his followers with their former sinnes , hee regarded nor what they had beene formerly , Zaccheus the extortioner , Mary Magdalen , Matthew the Publican , Peter that denied him , wee never heare that he upbraided any of them , hee doth not onely vouchsafe mercy to Peter repenting ; but advanceth him to his former office Apostolicall : so sweete a God have we to deale with ; let this incourage us .

2 2 Prevention of judgements . Againe it is the way to prevent Gods judgements , as wee see in Nineveh and others . Put case we repent not , we cannot goe fafe in the citie , nor any where , but God may meete with us , and strike us with his arrow . The onely way to prevent his judgements , is to meete him speedily by repentance . This is the way not onely to turne away the wrath of God concerning eternall damnation , but outward judgements , as wee see Ioel. 2 , and many other places .

3 3 Turnes all to good . Then againe , should we be stricken ; if we have made our peace with God , if we have repented , all shall be welcome , all shall be turned to our good , wee know the sting is pulled out . If the sting of death be pulled out , if the malignity and poison of any sicknesse ( be it the plague or whatsoever ) be pulled out , why should we feare it ? Jt comes in love , and shall be turned to our good , and in the meane time God sweetens it . Difference betweene god●y and others . Here is a grand difference betweene the children of God and others , If the judgement of God light upon a repentant person , it comes from favour and love , to correct him for his former sinnes , it is turned to good , and in the meane time , it is sweetned with love , and mixed with comfort , and moderated , as it is Isa. 27.7 . hath hee afflicted thee as I afflicted others ? No , hee moderates his judgements to his children , and not onely moderates them , but sweetens them with comfort . Jf God doe correct a repentant person hee is no looser by it , nay he is a gainer , It is good for mee that I have ▪ been afflicted , Oh the blessed estate of that person that repents and turnes from his evill wayes ! 1 1 Prayer of impenitent not heard . But if a man doe not repent , but live still in sinne , what a state is hee in ? God cares not for his prayers , If I regard iniquity in my heart , Psal. 66.18 . God will not heare my prayers : and what a state is a man in , when his prayers that should beg for blessings , and avoid judgements , and procure deliverance , are not heard , but shall be turned into sinne ? When God that is a God hearing prayer ▪ shall not regard his prayer ? What a case is this ? Yet if we regard iniquity in our hearts , if we repent not of our sinnes , God will not regard our prayers .

Then besides that , 2 2 Feare in wicked men . there is a noise of feare in the unrepentant persons heart ; wheresoever he goes , he is affraid of the plague , affraid of sicknesse , affraid of death , affraid of every body : he knowes he hath his heaven here , hee hath not the sting of evills pulled out , therefore hee is affraid hee shall goe from the terrors of conscience to the torments of hell , his conscience speakes terrible things to him , what a cursed state is this ? How can hee looke with comfort any way ? Jf he looke to Heaven , God is ready to powre the violls of his wrath , to execute his vengeance on him . If hee looke to the Earth , hee knowes not how soone hee shall be layd there , or that the earth may swallow him up . If he thinke of death it strikes terrour to him , every thing is uncomfortable to an unrepentant sinner . Let all this stirre us up to this duty of repentance , it is the end why God sends his judgements : First , he warnes us by his Word , and if we neglect that , he sends judgements , and they ●eaze on us , that is a second warning , and if lesser j●dgements will not warne us , then he sends greater , and all to make us repent , if we repent we give the judgements their answer , and he will either remove them or sanctifie them , so much for that . A word of the generality .

No man .

No man repented of his evill wayes , wee see then ,

Doct.

Generality is no plea.

That Generality is no plea.

We must not follow a multitude to doe evill , we must not follow the streame to doe as the world doth , will any man reason thus ; Now there dye so many weekely of the plague , it is no matter whether I goe : I will goe now into any place without any respect to my company , & c ? Will he not reason on the contrary : Therefore I will take heed , J will carry preservatives about me , and looke to my company . Selfe-love will teach a man to reason so , The Infection is great , therefore I will take the more heed . And will not spirituall wisedome teach us , the more spreading and infectious sinne is , the more heed to take ? When all flesh had corrupted their way , then came the flood . Generality of sinne makes way for sweeping judgements that takes all away . Therefore we have more reason to tremble , when the infection of sinne hath ceazed upon all , when no man repents of his wickednesse ; a man should resolve , surely I will come out of such company , as we see Lot departed out of Sodome , and David in his time , was as a Pelican in the wildernesse . I will rather goe to Heaven alone then goe to hell and be damned with a multitude . Multitude is no plea to a wise man . Shall we thinke it a meanes to increase danger in worldly things , and shall we thinke it a plea in spirituall things . It hath beene the commendation of Gods children that they have striven against the streame and been good in evill times , Redeeme the time : because the dayes are evill , saith the Apostle . A carnall Christian saith , does as the rest doe : but saith David , Mine eyes gush out with rivers of waters , because men keepe not thy Law . Doe not feare that you shall passe unrespected if you be carefull to looke to your selves this way ; If there be but one Lot in Sodome , one Noah and his family in the old world , he shall be looked to as a Jewell among much drosse , God will single him out as a man doth his Iewels , when the rubbish is burnt . God will have a speciall care to gather his Iewels . When a man makes conscience of his waies in ill times and ill company , God regards him the more for witnessing to his truth and standing for , and owning his cause in ill times , it shewes sincerity and strength of grace , when a man is not tainted with the common corruptions . No man repented .

What was the cause of all this , that they were thus unrepentant , and that generallly No man said

What have I done ?

The did not say in their hearts and tongues , What have I done ? they were inconsiderate , they did not examine and search and try their waies . Here we see

Man can reflect upon his actions First , that a man can returne upon himselfe , he can search and try his owne waies , and cite and arrest , and arraigne himselfe , What have I done ? This is a prerogative that God hath given to the understanding creature , the reasonable soule , it can reflect upon it selfe , which is an act of judgement . The bruit creatures looke forward to present objects , they are carried to present things , and cannot reflect : But man hath judgement to know what hee hath done and spoken , to sit upon his owne doings , to judge of his owne actions . God hath erected a tribunall in every man ; hee hath set up conscience for a register , and witnesse , and judge , &c. there are all the parts of judiciall proceeding in the soule of man . This shewes the dignity of man , and considering that God hath set up a throne and seate of judgement in the heart , we should labour to exercise this judgement .

Secondly , Neglect of selfe jud●ing cause o● misery . God having given man this excellent prerogative to cite himselfe , and to judge his owne courses , when man doth not this , it is the cause of all mischiefe , of all sinne and misery . Alas ! the vile heart of man is prone to thinke , it may be God hath decreed my damnation , and he might make mee better if he would . But why dost thou speake thus ? O wicked man , the fault is in thy selfe , because thou doest not what thou mightest doe , hath not God set up a judgement seate in thy heart to deliberate of thine owne courses whether thou dost well or ill ? and thy owne conscience ( if thou bee not an Athiest and besotted ) tells thee thou dost ill , and accuseth thee for it . An ordinary swearer , that by Athiesticall acquaintance , and poysonfull breeding is accustomed to that sinne , if he did consider , what good shall I get by this , by provoking God , who hath threatned that I shall not goe guiltlesse , and that I shall give an account for every idle word , much more o● every idle oath , the consideration of this would make him judge , and condemne himselfe , and repent and amend his waies .

The exercising of this judgement , it makes a mans life lightsome , he knowes who he is , and whether he goes , it makes him able to answer for what hee doth at the judgement seate of God , it makes him doe what he doth in cofidence , it perfects the soule every way .

Againe , whatsoever we doe without this consideration , it is not put upon our account for comfort , when we doe things upon judgement , it is with examination whether it be according to the rule or no. Our service of God is especially in our affections , when wee joy and feare , and delight aright . Now how can a man doe this without consideration ? For the affections , wheresoever ▪ they are ordinate and good , they are raised up by judgement ; they are never good but when they are regular and according to judgement , when judgement raiseth up the affections , and we see cause why we should delight in God , and love him , and feare him more then any thing in the world , they are then an effectuall part of divine worship : But else they are flat and dead , and dull , if we waken them not with consideration . The heart followes the judgement , the braine and the heart simpathize , when we see cause and reason to love and feare , and worship God , we must love God with all our mind , that is , with our best understanding , we must see reason why we doe so .

How to use our understanding . Therefore let us labour to use our understanding more this way . Is our understanding and judgement given us to plot for the world , to be judicious for the things of this life onely ? No , but to be wise for the maine end , to glorifie God , to save our soules , to get out of the corruption of nature , to maintaine our communion with God every day more and more . The end of our living in the world is to beginne Heaven upon earth : So to live here , as that we may live for ever in Heaven , whatsoever is done in order to this end is good , but nothing can be done to this end but upon due consideration . Let us improove our judgements for that end they are principally given us , not for particular ends , to get this or that mans favour , to get wealth , &c. but to use all as they may serve the maine : we know not how short a time we shall enjoy these things , and further then they serve for the maine , wee shall have no comfort of them ere long . Our projects should be to gaine glory to God , and to bring our selves and others to Heaven , there is excellent use of this consideration , this way it is one maine way to repentance , we see here , No man repented , because no man said , What have I done ?

Now if we would practise this duty , Hinderances of consideration . we must labour to avoid the hinderances . The maine hindrances of this consideration are

1. The ra●e of lusts , 1 1 Rage of lusts . that will not give the judgement leave to consider of a mans wayes , but they are impetuous , commanding , and tyranous , carrying men ( as we shall see in the next clause ) As the horse rusheth into the battell : We see many carried to Hell that never enjoyed themselves : but are alway under some base pleasure , when the Divell hath filled them with one pleasure , then they project for another , and never take time to say , What have I done ? Oh the tyran●y of originall corruption ! Jf wee had in our eye , the vile picture of out nature , that carries us to things present , to profits , and pleasures , and gives us not liberty and leisure to bethinke our selves , would wee doe as wee doe ? Alas wee see some men so haunted with their lusts , that they cannot be alone , they cannot sleepe , and when they are awake they must have musicke , as that King when hee had massacred a world of men , hee could not be quiet a whit , conscience raged so . When men follow their pleasures , they rob them of themselves . Therefore they are said in Scripture to be mad men , and fooles without wit , they are so taken up with the rage of their lusts that they have not liberty to enjoy themselves , they have no time for consideration .

2 2 Too much worldly businesse And then another hinderance is too much businesse ; when men are distracted with the things of this life : they are overloaded with cares , with Martha's part , and so neglect Maries part , this makes men toile , and droile for the world , and never consider where they are , nor whether they goe , how it shall be with them when they goe hence , how the case stands with them before God , whether they be gotten out of the cursed state of nature that we are all borne in ▪ they never thinke of this : but all the marrow , and strength of their soules is eaten out with the world . Those that in their youth followed their lusts , when they come to yeares , are taken up with the world and slight religion : their mindes are imployed , how to get the favour of this man , and that , and so have not leasure to consider what will become of their soules : Therefore too much distraction with the things of the world is joyned with drunkennesse . Bee not overcome with the cares of this life , with surfetting and drunkennesse saith Christ .

Then , 3 3 It is a hard thing . it is a secret and hard action , because it is to worke upon a mans selfe . It is an easie matter to talke of others , to consider other mens waies ; You shall have mens tongues ready to speake of other men , they doe so and so , and thus they feede themselves with talking of other men , and in the meane time neglect the consideration of their owne state . And againe , it is a plausible thing ; hee that talkes of other mens faults , gives an intimation that he is innocent , ( and he had neede be so ) It is easie , and plausible , men glory in it , it feeds corrupt nature to talke of other mens faults : But to come home to a mans selfe , that is a hard thing , it is without ostentation or applause , the world doth not applaud a man for speaking of his owne faults . Men are not given to retired actions , they care not for them , unlesse they have sound hearts , and this being a retired action that hath no glory nor credit with it , men are loath to come to it .

4 4 It presents an unwelco●e spectacle . Then againe it is not onely hard and secret , but this returning upon a mans selfe , it presents to a man a spectacle that is unwelcome . If a man consider his owne waies , it will present to him a terrible object . Therefore as the Elephant troubles the waters that he may not see his owne visage : so men trouble their soules that they may not see what they are , they shall see such a deale of malice and selfe-love , and feare , and distrust that they would not have others in the world to see for any thing : but it is good to see it : For repentance and consideration it is physicke , it is sharpe but wholesome : It is better to have the physicke a day , then to have the sicknesse and disease all the yeare ; so this consideration and repentance though it be sharpe , yet take it downe : for it will prevent Gods eternall judgement , as the Apostle saith , If wee would judge and condemne our selves , we should not be condemned with the world . What an excellent thing is this that we may keepe sessions in our owne soules , and so need not be called to Gods assises ? Men are called to that , because they slubber over , and neglect this : Men will not keepe this sessions in their owne hearts ( which they might doe , not onely quarterly , but daily ) and thereby they make worke for God ; is it not better now to unrip our consciences by consideration and repentance , then to have all ripped up then when the Divell shal stand by to accuse us , who will say this was done by my instigation , and it is so , and our owne consciences shall take part with the Divell and accuse us also ? It will be little for our ease to make God our judge , we might save the labour by putting conscience to its office now , to examine our wayes every day , especially now when God calles for it by his judgements , repentance is the covenant of the Gospell , and repentance depends upon this consideration , so much for that , No man repented him of his wickednesse , saying , what have I done ? But did they stay here ? No ; it followes ,

Every one turnes to his course , as the horse rusheth into the battell .

Every one hath his course , Every man hath his course . his way , whether good or evill , the course of a wicked man , it is a smooth way perhaps , but it is a going from God , it leades from him , and where doth it end ? ( for every way hath its end ) Jt is a going from God to hell , there all the courses of wicked men end . Examine then where thy course begins , and where it ends , from what thou walkest , and to what , whether thy course aime . Consider where thy speeches , and actions are like to end . The specification and denomination of our waies to bee good or evill , is especially from the end . The wicked they take their courses , smooth wide courses , the broad beaten way , where they may have elbow-roome enough , though it end in Hell , and destruction : but the wicked and their waies are both hated of God ; otherwise it is with Gods children , they may sometimes step into ill waies , but they have not an ill course , and God doth not judge a man by a step , God judgeth by the course not by a step . but by his course and way : Therefore consider what is the tenour of thy life , is thy way good ? Oh it is an excellent thing to be in a good way ! For a man every day to repent of his sinnes , to make his peace with God , to practise the duties of Christianity in his generall calling , and in his particular calling to call upon God for a blessing . Such a mans way is good , it hath a good end . Perhaps hee may step out of his way by the temptations of Satan , but that is not his course . The best man in the world for , a passion on the sudden may step into an ill way , as David , when he determined to kill Naball but it was not Davids way , therefore we see how soone he was put off with a little counsell , and how thankefull he was . Blessed bee the Lord , and blessed be thou , and blessed be thy counsell , &c. his way , and course was another way . And so on the other side the wickedest man in the world may set a step in a good way for a fit , a very Saul may be amongst the Prophets and speake excellently and divinely ; but all this while he is out of his way , his way is a course of wickednesse , to which therefore he will soone betake himselfe againe , as it is heere said of these men , They turned to their owne courses ,

As the Horse rusheth into the battell .

Here it is comparatively set downe , If you would see how the horse rusheth into the battell , it is lively and divinely expressed , Iob. 39.19 . by God himselfe . Hast thou given the horse strength ? hast thou cloathed his necke with thunder ? Canst thou make him affraid as a Grashopper , the glory of his nostrils is terrible , he pa●eth in the valley and rejoyceth in his strength , hee goeth on to meet the armed men . Hee mocketh at feare , and is not affrighted : neither turneth hee backe from the sword . The quiver ratleth against him , the glittering speare and the shield . He swalloweth the ground with fiercenesse and rage : neither believeth he that it is the sound of the trumpet . He saith among the trumpets ha ha ; and he smelleth the battell a farre off , the thunder of the captaines and the shouting . There you have an excellent description of this creatures fiercenesse ( the wit of man hath not such expressions ) and how he rusheth into the battell , God to abase wicked men , compares them here to the horse , not for that which is good in him , but for their violence in ill courses ; they rush into them , as the horse rusheth into the battell . Now the horse rusheth into the battell , 1. Eagerly , ( as you see him described in the place of Iob ) and 2. Desperately , he will not be pulled away by any meanes , and then 3. Dangerously : For he rusheth upon the pikes , and oft-times falls downe suddenly dead , he regards not the pikes nor guns nor nothing , but rusheth on in the danger . Heerein wicked men are like unto the horse , going on in their course eagerly , 1 1 They are eager . desperately , dangerously , 1. They go on eagerly , it is meate and drinke unto them , They cannot sleepe untill they have done wickednesse . They plot and study it , it is their delight , they are not in their element , but when they are talking wickedly , and corruptly , or deceiving , or satisfying their desires , the ambition and lusts of their corrupt nature . They can no more live out of these courses , then the fish can live out of the water : therfore they goe eagerly upon them .

2 2 Desperate . And as they goe eagerly , so desperately , and irreclaimably too , nothing will restraine them , no thornes , nor troubles that can lye in their way ; though God hedge in their wayes with thornes they breake thorow all : Even as Balaam , hee would goe on though there were a sword drawne before him , hee was more brutish and unreasonable then his poore beast , the very sword of the Angell could not moove that covetous wretch to goe backe . So it is with every wicked man , he goes on desperately , nothing will keepe him backe , and reclaime him : though God take many courses to doe it , by his Ministers , Magistrates , by the motions of his Spirit , by his judgements threatned , by judgements executed upon others , and upon themselves sometimes , yet they are so eager upon their sins , all this will not beate them off : they love their sinnes better then their soules : nor is it onely open riotous persons that thus rush into sinnes , but civill rebellious persons also , that blesse themselves in their wayes , and it may be , live as irreligiously as the other . Take a covetous or an ambitious man , hee sacrificeth all to get such a place , &c. Such a man mockes Christ , ( as the Pharisees mocked him , notwithstanding all his good Sermons and miracles ) hee goes on desperately , nothing will hold him , hee breakes through all barrs and oppositions , he cracks his conscience , grieves the good motions of the Spirit , despiseth good counsell , and will venture upon the outward breach of lawes sometimes , rather then he will be defeated of his designes .

And as they goe eagerly and desperately , 3 3 Dangerously . so dangerously too , for is it not dangerous to provoke God ? to rush upon the pikes ? to runne against thornes ? Doe you provoke me to jealousie ( saith God ) and not your selves to destruction ? No ; they goe both together , if you provoke me to anger , it will bee to your owne ruine . In Levit. 26. God will walke stubbornely to them as they have done to him ; and he will be froward with the froward , Psal. 18. Those that are rebellious sinners , whom no bonds will hold , no counsell , that breake all lawes , as the man possessed with the Divell brake his chaines , the time will come that when God executes his wrath he will bee too good for them , the Divell will be too good for them , hell will be too good for them , conscience will teare them in pieces , and the judgement of God will seize on them . The way of wicked men is a wretched , a desperate , and dangerous course : thou art stubborne against God , and he is so against thee : he will doe to thee as thou doest to him . Who are we , are wee stronger then God ? Carelesse atheisticall persons thinke they are : tush , they can wind out well enough : but they will finde it otherwise : Doe wee provoke the Lord to jealousy , 1 Cor. 10 23. are wee stronger then he , saith the Apostle ? let us lay this to heart .

Sinne hath defaced the Image of God in man We see heere againe how sinne hath cleane defaced the Image of God in man . Man being in honour , hee would become like God ; he was weary of his subordination , hee would be absolute , and because he would be like God , God made him like the beast , and it is worse to be like the beast then to be a beast : for the beast in his owne condition followes the instinct of nature : but to be like a beast , is for a man to unman himselfe , to degrade himselfe to a baser condition then God made him in , and when a man doth this , hee is either in malice like the Divell , or in licentiousnesse as the beast is , he is alway like the Divell or a beast till hee be a new creature . And that our nature is come to this , we are beholding to our owne yeelding to Sathan and his counsell , wee rush as the horse into the battell ; therefore let us beware of this . Bee yee not as the horse and mule , &c. saith David , Psal. 32.9 . Who would not labour to be in a better condition ? to be a new creature , to be changed by the powerfull ordinances , and Spirit of God ? so much for that briefly ; come wee now to the last clause ,

Yea the Storke in the Heavens knoweth her appointed times , and the Turtle , and the Crane , and the Swallow observe the time of their comming , but my people know not the judgement of the Lord .

Here is another expression comparative , or rather superlative ; hee compares them to the Storke , and Turtle , the Crane , and Swallow , and prefers these poore creatures , in wisedome and providence , as going before men : But my people know not the judgement of the Lord : There needes no great explication of the wordes , [ Iudgement ] is directive , or corrective .

The directive is the Law of God ; What meant by judgement . setting downe Gods judicious course , This you shall doe , or if you doe not this you shall be punished . When we obey not Gods directive course , we meete with his corrective : for judgement is the stablishing of judgement : judgement of correction is the stablishing of judgement of direction . Gods Lawes must be performed , they are not skare-crowes ; if wee avoid the one , wee shall runne into the other : if we doe not meete him in the judgement of his directive law , wee must be met with in his law corrective , ( if we be good men , ) or destructive if we be bad men . Wha● meant by it here . Now here ( J take it ) he meanes especially the judgement of correction , the time of visitation , it was a dangerous time ( as it is now among us , ) they were already under severall heavy judgements , as famine , &c. ( wee see in the next verse , there was no vines , no grapes , &c. all failed . ) And besides , a farre heavier judgement was ready to come upon them , they were ready to be carried into Babylon , and they knew not the judgement of the Lord .

What meant by ( not knowing . ) [ They knew not ] that is , they did not make use of it : for in divinitie , thinges are not known when they are not affected . God knoweth all things , but when hee doth not affect and delight in us , he is said not to know us : so wee are said not to know , when we doe not affect and make use of things . They know not the judgement of the Lord . They were not ignorant , hee had told them of vengeance , he had told them that they should be carried into captivity : but they made not that use they should of it , therefore they are said not to know it . So the old world ; it is said they did not know of the flood : certainely Noah had told them of it : but when they made not a right use of it , but went on brutishly , they knew it not . Jt is all one not to know it at all , and not to make use of it . Wicked men thinke they know God , and they know religion well enough : I , but what use do they make of it in their particular course ? that which we doe not use , we doe not know in religion . Jf ill be discovered , and be not avoided by thee , thou art a brutish sencelesse creature , ( thou dost not know it ) and so thou shalt be dealt with . They know not the judgement of the Lord , that is , They will not know it , it was affected ignorance . The words being thus unfolded , here first we see ,

That God confounds the proud disposition of wicked men by poore silly creatures , God shames the pride of men by the creatures . the Crane , the Turtle , the Swallow and the like .

What their wisedome is we see by experience : in winter to fly from hard and cold parts to those where there is a Spring , They are here in the moderate season , and when the Summer is gone , they goe to a more moderate aire , where they may live better . For the life is the chiefe good of such poore creatures , and their happinesse being determined in their life , they labour to keepe that : they have an instinct put in them by God to preserve their being by remooving from place to place , and to use that that may keepe life .

Now man is made for a better life , and there be dangers concerning the soule in another world , yet he is not so wise for his soule and his best being , as the poore creatures are to preserve their being by the instinct of nature . When sharpe weather comes they avoid it and goe where a better season is , and a better temper of the aire : but man when Gods judgements are threatned and sent on him , and God would have him part with his sinfull courses , and is ready to fire him , and to force him out of them : yet he is not so carefull as the creatures ; He will rather perish and die , and rot in his sinnes , and settle upon his dregs , then alter his course : so he is more sottish then the silly creatures , he will not goe into a better estate , to the heate , to the Sunne-beames to warme him , he will not seeke for the favour of God to be cherished with the assurance of his love , as the poore creature goeth to the Sunne to warme it till it be over hot for it . Man should know what is good and what is evill : the new creature doth so : for with the change of nature , there is a divine wisedome put into the soule of a Christian , that teacheth him what is good and what is evill , that he may be carefull to avoide the evill : that he may discerne of things that differ : that he may say this is good for my soule , and all the world shall not scoffe me out of that that I know to be good with their prophane jesting , they shall not drive me from that is good , & for courses that are ill , they shall not draw me with all their allurements , I know what belongs to the good of my soule better then so . It should be thus with Christians , to be wise for their spirituall being , as the poore creatures , the Storke and the Crane , and the Turtle are to preserve their poore life here with as much comfort as they can .

God takes instruction out of the booke of nature into his booke . God takes out of the booke of nature things usefull to insert them into his divine booke : because now no man shall be ashamed to learne of the creatures . Now since the fall man must learne of the poore creatures , and such a dunce is man , it is well for him , if he can learne of the Ant , and Crane and Turtle , and therefore doth God take lessons out of the booke of nature , and put them into his booke , to teach us to furnish our selves with divine mysteries , and instructions from the creatures . And indeed a gratious heart will make use of every thing , and have his thoughts raised with them : As the Prophet Ieremy here , he shames them by the example of the creatures . But of this by the way .

The thing most materiall ( with which I will end ) is this .

That God after long patience hath judgements to come on people , Doct. and it should be the part of people to know when the judgement is comming . After long patience God sends judgements .

There is a season when God will forbeare no longer in this world . They know not the judgement of the Lord , the meaning is not in hell ; though that may come in , that is implyed in all , but they know not the judgement of the Lord , that is , they know not the judgements that are comming . Quest. When judgements are comming God opens the hearts and understandings of his people to know them : Answ. as there is an instinct in the creatures to know when there will be hard weather . Iudgements comming may be knowne .

But how shall we know when a judgement is neare hand ? 1 1 By comparing the sinnes with the judgement

By comparing the sinnes with the judgements : if there be such sinnes that such judgements are threatned for ; then as the thred followeth the needle , and the shadow the body , so those judgements follow such and such courses . For God hath knit and linked these together , all the power in the world and hell cannot unlinke them , sin and judgement : judgement either correcting us to amendment or confounding us to perdition God therefore having threatned in the Scriptures such judgements to such sinnes , if we live in such and such sins , we may looke for such judgements . Thus a wise man by laying things together , the sins with the judgements , though he cannot tell the particular , yet he may know that some heavy judgement is at hand .

2 2 When it hath ceazed on us in part . Againe , there is a nearer way to know a judgement , when it hath ceazed on us in part already : he that is not brutish and sottish , and drunke with cares and sensuality , must needs know a judgement when it is already inflicted , when part of the house is on fire : Wee see judgement hath ceazed now on the places where we live , and therefore we cannot be ignorant of it .

By example o● others .

Mat. 24.38 , 39.

Againe , we may know it by the example of others , God keepes his old walks : Therefore it is said , As it was in the daies of Noah , so shall it be when the Sonne of man comes : they were eating and drinking and marrying , and knew not till the stood came and tooke them away . God will be like himselfe , if sinners be like themselves , he will not change , if they change not , but will deale alike with them in his judgements as he hath dealt with others . What ground have we to hope for immunity more then others ? We may rather expect it lesse ; because we have their examples , and so they wanted those examples to teach them which wee have . In Ieremy 7.12 . ( saith God ) Consider , looke to Shilo , and see what I did there , so will I doe to you . So likewise the judgements on Hierusalem are a fearefull spectacle for us . These and other examples may helpe us to judge of our condition in regard of approaching judgements .

Againe , 4 4 Generall security . generall security is a great signe of some judgement comming . Jn the daies of Noah there was a generall sensuall security , notwithstanding the Prophet fore-told them of the deluge , they were eating , &c. and knew not till the flood came and tooke them away . So likewise if we eate and drinke and marry and build and be negligent and carelesse of making our peace with God , especially when warning is given us , it is a signe that some judgement either personall on our selves , or generally on the place we live in will come upon us : there is never more cause of feare then when there is least feare . Want of feare the root of it . The reason is , want of feare springs from infidelity ( for Faith stirrs up Fearefullnesse and care to please GOD , By Faith Noah mooved with feare , or reverence , builded the Arke ) it proceeds from infidelity not to bee afraid when there is cause . Againe where there is no feare , there is no care : So the roote of the want of feare is infidelity , and the spring that comes from it is carelesnesse , which alwaies goes before destruction ; When men care not what becomes of them , if God be pleased so it is , if judgement come , so it is , the care is taken , When men thus say , peace peace , then commeth destruction . It is a terrible thing for a State or a Citty , or a particular person to be carelesse : for the life of a Christian it is a watching as well as a warring condition , he must be alway on his guard ; therefore hee must not bee carelesse , and say peace , where God speakes no peace .

5 5 The generalitie of sinne . Againe we may know that some judgement is comming by the universality and generality of sinne , when it spreads over all . When there is a generall infection of sinne , we may well feare the infection of the aire : sinne hath infected the soules of men , therefore no wonder if God in the plague have a hand in infecting their bodies . We see here before the Prophet threatned this destruction , there was a generality of sinne . In the 10. verse of this Chapter , he cryes out against the covetousnesse and false-dealing of the Priests and Prophets and men of all estates : And so also Chap. 5. verse 4. The poore they were naught , they were poore in grace and goodnesse as well as in condition , Then saith he , I will see if there bee any goodnesse in the great ones , I will get me to the great men , verse 5. they have knowne the way of the Lord , and the judgement of their God : but they have broken the yoke and burst the bonds . When poore and rich , great and small , when all are sottish and brutish , when all flesh had corrupted their waies , as it was before the flood , then judgement must needs come : surely generality of sinne makes way for generality of judgement ; as the deluge of sin made way for the deluge of water . So the overflow of sinne will make way for a flood of fire , God will one day purge the world with fire . Particular sins fore-showing judgement .

But now for particular sinnes whereby we may know when judgement is comming , 1 1 Injustice . these they are , first Injustice and formality in Religion ; when men are generally unjust , destruction is neare , and indeed how can a Christian soule looke upon mens courses abroad ; in these regards , but he shall weepe in secret ; Is there not a generall injustice ? Will not men get any cause so they have a good purse ? Is not innocency trodden downe oft-times ? 2 2 Formality in Religion .

And so for Religion , it is generally neglected ; indifferency and formality they are the sinnes of the times . Here is a sweet progresse ! In Queene Elizabeths time we began with zeale and earnestnesse ; but now we begin to stagger whither Religion is the better , we will joyne and put them together that God hath put an eternall difference betweene , Light and darkenesse , Is this our progresse after so much teaching to put off God with formality and deny the power ?

Persecution . Againe , another particular sinne foreshewing judgement , is persecution of Religion and religious men . When God is worshipped with conscience as he should be , what imputations are laid on it . I neede not speake , the world knowes well enough ; Can God indure this , when conscience of his service shall goe under the brand of opposition ? God is much beholding to the times , when there is nothing so heartily hated as that . There are many things loathsome , as deboishnesse , &c. But what is so eagerly , and heartily hated as the power of godlinesse ? that which they have beene knowne to doe for conscience , hath beene matter of reproach , and ruine almost to many men . If a man will not prostitute his conscience to a creature , to make an Idoll of him , to set him highest , if he will not be buxome , and cracke his conscience for a creature , he is scarce thought fit to live in the world ; will God suffer this , if these things be not amended ? If any thing be good in Religion , the more the better , the more exact Christian the better . Exactnesse in other things is best : Is to be best in the best naught , when to be best in that which is not so good carries away the commendations ? In 1. Thessa. 2. The wrath of God is come on them to the utmost ; God they hate and they are contrary to all men . This is a forerunner of destruction , the spitefull opposing of goodnesse : God will not endure it long .

And so when men will goe on incorrigibly in sinne ( as these here , They rush as the horse into the battell ) when they will not be reclaimed , it is a fore-runner of destruction . Alas ! the Ministers of God strive with men , but they breake off the cords , and cry , tush they are silly men shall we yeeld to them ? Wee know what is for our gaine and profit and credit in the world better then so ; Let us looke to that , and not be hampered in these religious bonds ; No , we are wiser then so . Thus when men are incorrigible and account the wisedome of God starke folly , it is a signe of destruction . There is an excellent place for this , Ezekiell 24.12 , 13 , 14. She hath wearied her selfe with lies , and her great scum went not out of her , shee would not have her filthinesse taken from her . In thy filthinesse is lewdnesse : because I would have purged thee , with the Word and the preaching of judgements , and thou wouldest not be purged ; therefore thou shalt not be purged til thou die , untill I cause my fury to rest upon thee , I the Lord have spoken it , it shall come to passe , I will do it . When God goes about to purge us by his word , and we wil not amend our waies , we will not stoope , but strengthen an Iron sinnew , and a whores forehead . We will not be purged , nay ( saith God ) thou shalt not be purged til J purge thee out of the world to hell , till my fury rest on thee , I the Lord have spoken it , it shal come to passe . There is another notable place , Prov. 29.1 . He that is a man of reproofe , that is , a man that is sermon proofe , that is often reprooved and yet carryes himselfe impudently and hardens his heart , and stiffens his necke , he shall suddenly be destroyed , he doth not meane but that he had warning enough : but because after long warning he hardens his necke , he shall suddenly be destroyed , when he lookes not for it , and that without remedy . There is the same phrase in 2. Chron. ult . 16. There was no remedy , when they did not regard Gods Ministers , that directed them the way to Heaven , but would live in rebellion against the meanes of salvation , then saith God , there was no remedy . God sent his messengers betimes , and had compassion on his people , he would not have had them perish : They trifled with him and mocked his messengers , accounted them weake men , they despised his Word , and misused his Prophets , and then the Lords wrath rose against his people , and there was no remedy . So when people are as those here in the text , that they rush as the horse into the battell , that they are Sermon-proofe , that when every Sermon they heare , as the hammer on the Smiths anvile , makes them harder and harder ( as Moses speaking to Pharoah increased the hardnesse of his heart ) it is a signe of destruction .

Now whether it be so or no , I leave it to your particular consciences , we that are Ministers tell you of your filthinesse , of your profaning the Name of God , and contempt of Gods Word ; Whether have we gained upon you or no ? Who hath left an oath ? Who hath left his wicked courses and entered into a nearer communion with God for all our teaching ? Blessed is that man ; It is a signe God will not destroy him ; it is a signe that in the generall visitation God will regard that man . But alas we may almost complaine with Ieremy in this Prophesie , Iere. 5.1 . Where he runnes up and downe to seeke a man . Alas ! They are very few , they are thicke sowen but come thinne up that obey the ordinance of God . It is some comfort that men will submit to the ordinance , that they will come to heare , some good may be learned , it is better then to keepe out of the compasse of Gods law ( as those men doe that pretend they can reade Sermons at home , and so will teach God a course to bring men to Heaven ) there is hope of men when they submit to Gods ordinance : But I beseech you , how are you affected now for the present ? How doe you come now into the presence of God ? If you will not amend , and resolve to enter into a new course ; He that is often reprooved and will not come in , judgement will come suddenly on him , without all remedy : And it is good it should be without remedy : Because it is without excuse , you cannot pleade , and say that there were not Prophets among you . If the Heathens were hardened and given up to destruction , The wrath of God is revealed from Heaven against them , because they lived in a course of rebellion against the light of nature , shall you that have the light of nature , and the word of God , and the motions of his Spirit too , thinke to live in rebellion , and not be accomptable for it ? It shall be easier for them that never heard of the word of God ; where God hath magnified his mercy , he will exalt judgement , those that are l●ft up to Heaven in priviledges , shall be cast downe to hell . Woe unto thee Capernaum , &c. The more in priviledges , the more in judgement , if they be abused .

Vnfruitfulnesse Againe , another particular sin whereby wee may discerne a judgement comming is , unfruitfulnesse under the meanes ; as the fig-tree when it was digged and dunged , and yet was unfruitfull , then it was ●eare a curse . Jn Heb. 6. the groud that is tilled , and manured , and hath the raine falling on it , it is then neare unto cursing if it bring not forth . Perhaps a Heathen , a Pagan , if hee were under the meanes , would bee fruitfull , therefore there might be hope of him : but those that are under the meanes ▪ under the Sun-shine of the Gospell , under the influence of it , the Spirit working on their hearts , and yet they live in the sin of unfruitfullnesse ▪ it makes way for judgement . The axe is laid to the roote ; when men are taught , then the instrument of vengeance is laid to the roote , and downe they goe if they bring not forth good fruit .

Sinnes of omission ( when that all hath beene taught ) are sufficient to bring a man to judgement . At the last judgement , you have not visited me in prison , you have not releeved the poore , &c. will be evidence enough to cast a man into hell . And the like may be said of the omission of other duties : when a man is called to place , when he hath opportunity to doe good , hee hath a price in his hand , and yet hath no heart to lay it out to his power . God hath made him a steward , and yet he is unfruitfull , and labours to undermine and ruine the state of others ? What can such a man looke for , but the judgement of God to light on him first or last ? if not present judgement on his body , yet to be given up to hardnesse of heart , and so to hell , which is worst of all .

Nay more , Decay in our first love . decay in our first love is a forerunner of judgement ; when we love not God as we were wont , In Rev. 3. I will take away thy Candlesticke , because thou hast left thy first love . Is there not such a plenty , and depth in good things , especially of the Gospell , whereby our sinnes are pardoned , and grace is given ? is there not that sweetnesse in them , whereby to gaine our love more and more ? Is there not a necessity to renew our peace ? Why should we decay in our love ? The things of the Gospell are so excellent , and so necessary , that when God sees them undervalued , it is a forerunner of judgement , let us take heed of decay in our affections . When there is no zeale for the truth , it is an ill signe .

Jt is a good signe for the present that God hath some blessing for us , that now in our publique meetings , there is regard to Religion , and that in the first place , there is some zeale for the cause of God against those that would wrong the cause of Religion , wee have some cause to hope in respect of that . And let every one labo●r to stirre up the Spirit of God , and study how he may doe , and receive good , and be fruitfull , and warme in his affections , considering what excellent blessings we enjoy in the ●ospell . What is the glory of the kingdome we live in above Pop●ry ? our religion that wee have , the sun-shine of the Gospell ; now the riches of Christ are unfolded , wee have the key of Heaven , Heaven opened , what glorious times are those ? The glory of the times is the manifestation of the Gospell , and shall we grow in the decay of our love ? ●s there ●ot cause to grow in love to the Gospell , when God hath taken it from others , and hath given ●● to us ? Now Jdolat●y is where true Religion was , and the Masse is said , where God was religiously worshipped in other places , and countries ; Shall God deale so with us , and shall we not be in love with that truth ? Since we have had the truth , what peace , and plenty have we had ? And if ever we loose it , it will goe with other things : if God take away the truth , away goes our peace and prosperity ; he will not take it away alone ; it came not alone , and he will not take it away alone . Doubtlesse it must needes make way for judgement , when our love to so precious a jewell as the Gospell , shall beginne to die and decay , when we shall begin to slight and disregard it . And so for any particular man that hath had good things in him , if they now begin to decay it is an ill signe that God is fiting him for judgement .

Well , but what shall we doe when judgements are comming ? Wee see judgements are like to come , nay are in part come , the Plague of pestilence hath ceazed on us already ; and then warre is threatned , and that by enemies that have beene foyled before : Foyled enemies are dangerous enemies if they bee proud ; Now wee have proud enemies that have beene foyled , and Idolatrous withall , and what mercy can wee looke for from them ? God fought against them for us from Heaven in some measure , and they being cruell provoked enemies are the lesse likely to shew any mercy . God is indeed so mercifull to us yet , that he hath taken us into his owne hands , rather then to give us up to the malice and fury of Idolatrous enemies . But yet those that can lay things together and consider the times ; they shall see there is more cause of feare then is taken to heart .

Well and in this case what shall we doe ? What to doe in dangerous times

First in the interim betweene the threatning and the execution ( there are some judgements in the cloud , 1 1 Improove the time . and the storme seemes to hang o●ver us , and the sword of the pestilence is drawn over our heads by the destroying Angell , though he hath not yet striken us in our particular , now in the time betweene the threatning and the execution ) Oh improove it , make use of this little time ; get into Covenant with God , hide your selves in the providence and promises of God , make your peace , deferre it no longer .

2 2 M●urne for the ●ins of the land . And secondly , mourne for the sinnes of the time , that when any judgement shall come you may be marked with those that mourne . Take heed of the errours and sins of the times , least when a judgement comes you bee swept away in the generall judgement : but let us rather have our part with those that mourne , that God may give us our lives for a prey .

3 3 Be watchfull . And thirdly , be watchfull , practise that duty ; we have the plague to put us in minde of it , besides the threatning of dangers by enemies abroad : if we will not watch now and stand upon our guard , when will we ? Let us be watchfull to doe all the good we can , to bee fruitfull , to be good stewards , to have large hearts . The time may come that we may be stripped of all , and we know not how soone , having but a little time , let us doe good in it , study all opportunities in these times , roufe up our sluggish soules . Feare it is awaking affection . Iaakob , when his brother Esau was ready to ceaze on him , he could not sleepe that night : We know not how soone the hand and arrow of God may strike us ( besides other judgements ) let us shake off Security , and doe every thing we doe sincerely to God . We may come to God to make our account , we know not how soone , let us doe every thing as in his presence and to him : in our particular callings , let us bee conscionable , and carefull and fruitfull , let us doe all in our places to God , and not to the world or to our owne particular gaine : but doe it as those that must give account ere long to God . Now God threatneth us to come , and give our account , who can be secure , he shall have life for a weeke or for one day ? Wee cannot , our times are in Gods hands : we came into the world in his time , and we must goe out in his time : but now we have lesse cause to hope for long life . This is to make a right use of the judgement of God to be watchfull in this kind .

And withall let us be good husbands now in the interim , Store up comforts . betweene the threatning and the execution of the judgement let us store up comforts from the promises of God , and store up the comforts of a good life , we shall have more comfort of the meanes we have bestowed wisely then of that we shall leave behinde us . Thus if we doe , come what will , we are prepared . Many holy and heavenly men have beene visited with pestilentiall sickenesse . Hezekias was a King , and his was a pestilentiall sickenesse ; and many holy Divines of late , and other Christians have beene swept away by the sickenesse . Iunius and other rare men of excellent use in the Church . Therefore let us labour to get into the favour of God , make use of our renewing our covenant for the time to come ( that is one end of fasting now , to renew our covenants , to remake them for the time to come ) and then come what will and welcome , life or death : for there is a blessing hid in the most loathsome sickenesse and death . If wee come to Heaven , it is no matter by what way : Though the body be sowen in dishonour ( we may die of a noysome disease , that we cannot have our friends neare us , yet ) the body shall rise againe in honour . What matter ( saith Saint Paul ) If by any meanes I may come to the resurrection of the dead , by faire death , or foule death , it is no matter . And if so bee that God make not good his promise of particular protection of our bodies from contagion , &c. it is no matter : wee have a generall promise , that he will be our God , he is the God of Abraham ; the God of the dead as well as of the living . He is a God that is everlasting in the Covenant of grace , in life and death and for ever , if wee bee entered into the covenant of grace , it holds for ever . And when all other promises faile , and all things in the world faile , sticke to the maine promise of forgivenesse of sinnes , and life everlasting : When all things in the world will faile ; wee must leave them sho●tly wealth and whatsoever , what a comfort is in that grand promise , that God will forgive us our sinnes , and give us life everlasting for Christ ! Therefore when all things else are gone , let us wrap our selves in the gracious promises of Christ , and then wee shall live and dye with comfort .

FINIS

THE DEAD-MAN , OR , THE STATE OF EVERY Man by nature .

In one Sermon . By the late Reverend and Learned Divine RICHARD SIBS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES INNE .

JOHN . 5.25 .

Verily , verily I say unto you , the houre is comming and now is when the dead shall heare the voice of the Sonne of God , and they that heare shall live .

LONDON . Printed by G.M. for Nicholas Bourne and Rapha Harford . MDCXXXIX .

THE DEAD-MAN . EPHES. 2.1 .

And you hath ●ee quickned , who were dead in trespasses and sinnes .

THE matter of this excellent Epistle is , T●e matter of the Epistle . partly doctrinall , and partly exhortatory : as it was S. Paules course in all his Epistles , to lay the foundation of practise in doctrine . The heart must be mooved , but the braine must be instructed first : there is a simpathy betweene those two parts , as in nature , so in grace . The doctrinall part of the Epistle sets out the riches of Christ , ( chiefly in the first Chapter ) in regard of the spring of them , Gods eternall election . Then in this Chapter by way of comparison ; by comparing the state of grace to the state of nature . You hath hee quickned , who were dead in trespasses and sins .

Dependance of the words . The dependance of this Verse , I take it to be from the 19. Verse of the first Chapter . The Apostle there prayes that the Ephesians might have the eye of their understandings opened and enlightned , that they might know ( among other things , ) what the exceeding great power of God is towards us that beleeve , According to the working of his mighty power that he wrought in Christ , when hee raised him from the dead : that they might have experience of that mighty power that raised Christ from the dead . Now here in this Chapter he saith , They were raised together with Christ , and set together with him in heavenly places . His reason is in this manner . Those that are raised up and quickned with Christ to sit in heavenly places with him , have experience of a mighty power : But you are raised up and quickned with Christ to sit in heavenly places with him : therefore you have experience of a mighty power that raised Christ : for those that are raised and quickned with Christ have experience of that power that Christ had when he was raised up .

The second thing that he intends especially in this Chapter , is to shew that being raised with Christ , they are brought nearer to God , both Iewes and Gentiles , that of themselves were farre off . Now he shewes that they were raised and quickned with Christ , and brought neare to God in Christ , that they might magnifie the free grace of God in Christ ; ( all is by grace ) and thereupon to be stirred up to a suteable , comfortable and gracious life . To come to the words , And you hath he quickned , &c. They are an application of the former comfortable truths to them , you hath he quickned , &c. These words , hath he quickned , are not in the originall in this place : they are after in verse 5. When we were dead in sinnes , he quickned us : but they are put in , in the translation ; because they must be understood to make the full sence .

In the words consider these things

First of all , heere the Apostle puts them in mind of their former condition .

And then he sets downe in particular what it was , They were dead in trespasses and sins .

Then he tells them wherein they were dead , what was the cause of their death , and the element wherein they were dead , in trespasses and sins .

Lastly , not in one trespasse and in one sin ; but in trespasses and sins .

And then to speake a little of quickning , to take it out of the 5. verse . You hath he quickned . There is the benefit with the condition . That which Jaime at is especially to shew our estate by nature , and how we are raised out of that . I shall touch the points briefly as I have propounded them .

Hee minds them of their former condition . Saint Paul here first minds them of their former condition , you were dead in trespasses and sinnes : For contraries give lustre one to another , and it magnifies grace mervailously to consider the opposite condition . Hee that never knew the height and bredth and depth of his naturall corruption , will never be able to conceive the height and breadth and depth of Gods infinite love in Iesus Christ . Saint Paul had deepe thoughts of both as ever man had ; therefore he could never enter into the argument , of abasing man , and extolling the love of God in Christ , that he could satisfie himselfe : but his spirit carries him from one thing to another , till he set it out to the full . And every one of us should be skilfull in this double mystery , the mystery of the corruption of nature that is unsearchable , there is corruption in the heart that none knows but God only : and we must plow with his heifer that carries a light into the hidden parts of the soule , and discovers corruption : there is a mystery of that as well as of the Gospell , of our deliverance out of that cursed estate from the guilt and thraldome of it . I doe but touch it onely , to shew the scope of the Apostle .

Why we should consider our ●ormer condition . Now besides the consideration of it for this end ; to magnifie the grace of God , and to understand what our former estate was the better : there are many other ends . As to stirre up our thankefullnesse , when we consider from what we are delivered , to glorifie God the more . There is no soule so enlarged to glorifie God as that soule that hath large thoughts of its estate by nature , and that estate by nature made worse by custome , our second ill nature and bondage voluntary : considering Gods mercy in delivering and freeing us from all sinnes and trespasses , this will make us thankefull indeed . And it is a spring of love to God , when we consider what great sinnes we have forgiven us● it will make us humble all the daies of our lives , and pitifull to others : but this may be handled fitter from another portion of Scripture . To come therefore to the words .

Who were dead in trespasses and sins .

Their condition is , Man natura●y dead . they were dead ; the specification of their death , in sinnes and trespasses , and not in one , but in sinnes and trespasses . Here I might digresse and tell you a discourse of life and death at large : Death what ? every man knowes by experience what they are . In a word death is a privation of life . Life what ? What is life ? and whence ariseth it ? Not to speake of the life of God , ( God is life and Christ is life ) but of l●fe in us . It ariseth from the soule : first there is a soule ; and then a life from the union with that soule ; and then there is a secret kindled motion and operation outward , wheresoever life is . Life in man ( I say ) spring● from the soule : The soule h●th a double life , a life in it selfe , and a life it communicates to the body . The life in it selfe , it liveth when it is out of the body , it hath an essentiall life of its owne : but the life of the body is derived from its union with the soule , and from that union comes lively motion and operation . Spirituall life whence ? The spirituall life of the soule is by the Spirit of Christ , when our soule hath union with the quickning Spirit of Christ , and by Christs Spirit is joyned to Christ , and by Christ to God , who is life it selfe and the first fountaine of all life : then we have a spirituall life . The Spirit is the soule of our soules , and this spiritual soule , this Spirit in us is not idle wherever life is there is motion and operation inward and outward suteable and proportionable to the fountaine of life , the Spirit of God himselfe .

So on the contrary it is with death ; what is death ? Death is nothing else but a seperation from the cause of life , from that from whence life springs . The body having a communicated life from the soule , when the soule is departed it must needs be dead . Spiritual death Now death ( take it in a spirituall sence ) it is either the death of law our sentence : as we say of a man when he is condemned , he is a dead man . Or death in regard of disposition ; and then the execution of that death of sentence in bodily death , and in eternall death afterward . Now naturally we are dead in all these sences .

1 1 In disposition . First by the sin of Adam , in whose loynes we were , we were all damned ; there was a sentence of death upon all Adams rotten race , as we say damnati antequam nati , we were damned before we were borne , as soone as we had a being in our mothers wombe , by reason of our communion with Adam in that first sinne .

And then there is corruption of nature as a punishment of that first sinne , that is a death ( as we shall see afterward ) a death of al the powers , we cannot act and moove according to that life that we had at the first ; we cannot thinke , we cannot will , we cannot affect , we cannot doe any thing that savours of spirituall life .

Hereupon comes a death of sentence upon us , 2 2 Sentence . being damned both in Adams loynes and in originall sinne , and likewise adding actuall sinnes of our owne : if we had no actuall sinne it were enough for the sentence of death to passe upon us , but this aggravates the sentence . We are dead in law as well as in disposition . 3 3 Execution . This death in law is called guilt , a binding over to eternall death : it breeds horrour and terrours in the soule for the present , which are the flashes of Hell-fire , and expectation of worse ( even of the second death ) for the time to come , which is an eternall seperation from God for ever , an eternall lying under the wrath and curse of God in body and soule ( after they are united at the resurrection ) because wee would sinne eternally if we did live eternally here : and no satisfaction being made for man after death , there must be an eternall sentence and punishment upon him , a terrible condition : if we were not afraid of the first death we should be afraid of the second death that followes , wee are all dead in trespasses and sins .

Now what is the reason of it why we are dead ?

First of all , the ground of it is ; by sin we are seperated from the fountaine of life , therfore we are all dead .

Secondly , by sinne we lost that first originall righteousnesse which was comproduced with Adams soule : when Adams soule was infused , it was cloathed with all graces , with originall righteousnesse : the stampe of God was on his soule , it was connaturall to that estate and condition , to have that excellent gratious disposition that he had . Now because we all lost that primative Image and glory of our soules we are dead .

We are dead likewise not onely in regard of the time past , but for the time to come : No man by nature hath fellowship with the second Adam , till he be grafted into him by Faith , which is a meere supernaturall thing . In these regards every man naturally is dead .

Sinne it selfe a death . Nay sinne it selfe , it is not onely a cause of death , of temporall death , as it is a curse ; and so of eternall death : of that bitter sentence , and adjudging of us to , both that we feele in terrours of conscience , and expect after . But sinne it selfe is an intrinsicall death : Why ? Because it is nothing but a seperation of the soule from the chiefe good , ( which is God ) and a cleaving to some creature . For there is no sin but it carries the soule to the changeable creature , in delight , and affection to its pride , and vanity , one thing or other . Sinne is a turning from God to the creature , and that very turning of the soule is death , every sinfull soule is dead . In these and the like considerations , you may conceave we are all dead .

And you hath hee quickned , who were dead , &c.

Let us consider a little what a condition this is , to be dead in trespasses and sinnes . Not to speake of the danger of the death of sentence , when a man by the state of nature lies under the wrath of God , that hanges over his head , and is ready to crush him every moment . Signes of spirituall death . But to speake of that death that seizeth upon our dispositions , wee are dead by nature . 1 1 Coldnesse . And what doth death worke upon the body ? unactivenesse , stiffnesse ; so when the Spirit of God is severed from the soule , it is cold , and unactive , and stiffe . Therefore those that finde no life to that that is good , no nor no power nor strength ; it is a signe that they have not yet felt the power of the quickning Spirit , when they heare coldly , and receive the Sacrament coldly , as if it were a dead piece of worke and businesse ; when they doe anything that is spiritually good coldly , and forced ; not from an inward principle of love to God ( that might heate and warme their hearts : ) but they goe about it as a thing that must be done , and thinke to satisfie God with an outward dead action .

2 2 Vnlovelinesse . Againe , death makes the body unlovely , Abraham would buy a piece of ground that hee might bury his dead out of his sight , hee could not indure the sight of his owne beloved wife when shee was dead . Death takes away the beauty and the honour that God hath put upon the body , so that it is not honourable to those that behold it after death . The Image of God stamped upon the soule of man by the Spirit , it is the glory of a man : after sin it is an unlovely soule . We are all deprived of the glory of God , as S. Paul saith .

3 3 Loathsomenes . And not onely so ; but there is a loathsomenesse contrary to that honour that was in it before . Though all art and skill be used that may be to set out a dead body , ( with flowers , or whatsoever you will ) to please the fancy of the living : yet it is but a dead body , and the stench will be above all other sweete smells . So let any naturall man be as witty , and as learned , and as great , and as rich as you will ; or as he can be set out with all these ornaments and flowers : yet hee is but a carrion , a loathsome creature to God , if his soule be seperated from God , and inwardly cleave to the creature . If he have not a new heart , he is abhominable and loathsome to God , and to all that have the Spirit of God . A dead soule is abhominable to all Gods sences , ( the Scripture thus familiarly condescends unto us , ) hee will not behold him , hee lookes upon the proud afarre off . And hee smells no savour from their performances , the very sacrifice of the wicked is abhominable , he lookes upon them as wee doe upon a dunghill , as a loathsome thing . The prayers of the wicked are an abhomination to God , he turnes away his face from them , hee cannot indure them . And for his eares , hee will not heare the prayers of the wicked . And for feeling , he is wearied with their sinnes , as a cart is with sheaves . Nay , he is wearied with their very good actions , as it is Isa. 1.8 . Whatsoever wicked men performe it is abhominable to God , hee cannot behold them , hee cannot indure them , hee is burdened with their sinnes ; and those also that have the Spirit of God in them , as farre as they see the foulenesse of their sins they loath them .

But herein a wicked man agrees with a dead body , a dead body is not loathsome to its selfe . So take a carnall man , hee pranks up himselfe , hee thinkes himselfe a jolly man , especially when hee is set out in his flowers , those things that hee beggs of the creatures , he sees not his loathsomenesse ; hee thinkes himselfe a brave man in the world , in the place he lives in : and hee hath base conceits of others , of God , and all things of God . Dead men are not loathsome to themselves , because they want sences . As in a prison , the noisome savour is not offensive to them , because they are all acquainted with it ; it hath ceazed upon and possessed their sences : So wicked men they smell no ill savour and sent one from another : because they are all dead persons , one dead man is not loathsome to another : as a company of prisoners they are not offended with the noysomenesse of one another .

4 4 They are seperate from God and Gods people . Againe , we sever dead persons from the rest : so indeed a dead soule as he is severed from God , so ae jure , he should be severed from the company of others : there should be a seperation , and as soone as the life of grace is begun , there will be a seperation betweene the living and the dead . Let the dead follow the dead , and bury the dead , saith our Saviour in the Gospell .

5 5 Sencelesnesse . Where bodily death is , it deprives of all sences , there is no use of any , either of the eye or tongue , Without speech &c. it makes them speechlesse : So he that is spiritually a dead man , he can speake nothing that is savoury and good of spirituall things , if he doth he is out of his element , if he speak of good things he speakes with the spirit of another man ; if he speake of the writings of other men , it is with the spirit of the writer . He cannot speake to God in praise , or to others in experience of the worke of grace , because he hath a dead soule . Put him to his owne arguments , to talke of vanity , to sweare or to talke of the times , you shall have him in his theame : but to talke of God and divine things ( unlesse it be to sweare by them and to scorne good things ) he cannot ; he is speechlesse there , it is not his theame . Without sight . And as he is speechlesse so he hath no spirituall eyes to see God in his works . There is nothing that we see with our bodily eyes ▪ but our soules should have an eye to see somewhat of God in it , his mercy and goodnesse and power , &c. Without taste . And so he hath no relish to taste of God in his creatures and mercies : when a man tasts of the creatures he should have a spirituall taste of God and of the mercy in him , Oh how sweet is God! A wicked man hath no taste of God . Without bearing . And he cannot heare what the Spirit saith in the Word , he heares the voice of man , but not of the Spirit when the trumpet of the Word sounds never so loud in his eares . These things ought not to be overmuch pressed , much curiosity must not be used in them , but because the Holy Ghost raiseth the proportion from these things , some thing must be said of them .

As there is no sence nor mooving to outward things , 6 6 Immooveable . so no outward thing can moove a dead body : offer him colours to the eye , food to the taste , or any thing to the feeling , nothing mooves him : So a dead soule , as it cannot moove to good , so it is mooved with nothing , that that affects a child of God , and makes him tremble and quake , it affects not a carnall man at all .

And as in bodily death , 7 7 Growes worse . the longer it is dead , the more noysome and offensive it is every day more then other : So sinne it makes the soule more loathsome and noysome daily , till they have filled up the measure of their sinnes , till the earth can beare them no longer . We say of a dead body it is heavy : so dead soules I am sure they are heavy , heavy to God and to Christ that dyed for sinne , and heavy in themselves , they sinke to earthly things in their affections , and thereby they sinke lower and lower to Hell , and never leave sinking till they be there . As the life of grace is like the Sunne when it riseth , it growes still till it come to full perfection , till it come to the life of glory : So on the contrary this death is a death that is more and more increased in the loathsomenesse and noysomenesse of it every way : so that the longer a carnall man lives the more guilt hee contracts , A child of a hundred yeares old ( as the Prophet saith ) the longer he lives the more vengeance is stored for him ; he treasures vengeance up against the day of vengeance , and it is a curse for a man in his naturall estate to live long , for he growes more and more abhominable every way . These things helpe to understand the Scripture , and therefore so far we may well thinke of them .

To know what we are by nature . If this be so , I beseech you let us learne to know what we are by nature ; not to make our selves in our owne conceits better then indeed wee are . We judge of our selves as we are to civill things . A man that hath naturall parts , that can discourse and understand the mysteries of law and of the state , we value men by these . Alas poore soule thou mayest be dead for all this ; what are all these abilities for ? Are they not for the spirituall life ? What is this to the life of grace ? They onely blow thee up with pride and set thee further off , and make thee uncapable of grace . If thou talke of learning ; the Divell is a better scholler then any man , he knowes matters of state and other things better then thou doest , and yet he is a Divell for all that , therefore never stand upon these things . But there is a company that are more to blame then these ; one would thinke that these have something to be proud off , that they might set themselves against God and goodnes : but there is a generation that have little in them , that yet think themselves the only men in loose licentious life , despising all , caring for none , & think it the only life to live as they list , to goe where they list , in what companies they list , to have bounds of their owne : these think themselves the onely men , when indeed they are no body ; they are dead loathsome creatures ; ( it is the mercy of God that the ground doth not sinke underthem ; ) and yet they carry themselves , as if they only were alive .

Againe if we be all dead by nature , To avoid intimate society with carnall men . and there ought to be a separation of the living from the dead ; let us take heed in our amity and society that we converse not with naturall men too much , that have not spirituall goodnesse in them ; that we converse not with them with delight and complacency . It is a tyrannicall thing to knit dead and living bodies together , and he was accounted a tyrant that did so : surely in choosing our society , conjugall or friendly , any intimate society to joyne living and dead soules together , we are tyrants to our owne soules . Wee wrong our soules to joyne with dead persons , who would converse with dead courses , and corps ? The very creatures startle at the sight of a dead body ; nature startles at that that is dead . If wee had the life of grace ( further then the necessity of civill conversation , and the hope of bettering them forceth it upon us ) wee would have no society with those that we see are in the state of nature . What issues from them but stench ? eyes full of adultery , nothing that is pleasing can come from them ; nothing can come from all their sences but rottennesse , and stench ; what comfort can a man ( that loves his owne soule , and hath any desire to be saved ) have by intimate converse with such persons ? let them have never so good parts , they hurt more one way then they doe good another : you see wee are all dead by nature , and what this death is .

Object . But you will say there is a difference betweene naturall death , and spirituall death : for in naturall bodily death , there is no mooving ; but in this spirituall death of the soule , men have sences , and motion , &c.

Answ. Jt is true , thus farre they differ ; though a man be spiritually dead , Difference in naturall and spirituall death . yet notwithstanding he hath feete to carry him to the house of God ; he hath eares to heare the Word of God ; he hath abilities of nature upon which grace is founded . God workes grace upon nature . Now a man living in the Church of God , that is a grace when a man hath grace to live within the compasse of the meanes : he can by common grace , without any inward change of nature , come and heare the Word of God , and when he is there he may yeeld an eare to listen , and he hath common discourse and understanding to know what is said and upon what ground , he can offer himselfe to the worke of the Spirit ; he can come to the poole ( though he be not thrust in this day , or that day ) when God stirrs the waters : this by common grace , any man living in the Church may doe .

Therefore though we be all dead , To use the naturall parts God hath given us . even the best of us by nature : yet let us use the parts of nature that we have , that God hath given us , to offer our selves to the gracions and blessed meanes wherein the Spirit of God may worke . Let us come to heare the Word of God , Iohn 5.25 . The time is come and now is that the dead shall heare the voice of God , where the voice of God is in the Ministery , and so they shall live . As in the latter day the noyse of the trumpet shall raise the dead bodies : So the trumpet of the Word of God sounding in the eares of men ( together with the Spirit ) shall raise the dead soules out of the grave of sin . Therefore J beseech you as you would be raised up out of this death , heare the noyse of Gods trumpet come within the compasse of the meanes . As God is the God of life , and Christ calls himselfe the life and the Spirit , the Spirit of life : So the Word is the Word of life , because together with the Word God conveyes spirituall life . The Word of God in the Ordinance is an operative working Word . As it was in the creation , God said , Let there bee light and there was light : So in the Ministery it exhorts and stirres up to duty , and there is a cloathing of the ministeriall word with an almighty power , it is a working word . As when Christ spake to Lazarus , when hee stanke in his grave , he said Lazarus come foorth , it was an operative working word , there went an almighty power to raise Lazarus . Therefore though we finde our selves dead and have no worke of grace : yet let us present our selves more and more to the Ordinance of God . God will be mighty in his own Ordinance : the blessed time may come , let us waite when the waters are stirred , and take heede that we despise not the counsell of God , which is to bring man to spirituall life this way .

God can raise old sinners . And object not I am dead and rotten in sin many yeares , I am an old man .

You know many were raised in the Gospell , some that had beene dead few daies : Lazarus was rotten and stanke . It shewes us that though a man be dead and rotten in sinne , yet he may be raised first or last , the blessed time may come , therefore waite ; never pretend long custome , and long living in sinne , All things are in obedience to God , though they have a resistance in themselves , yet God can take away that resistance and bring all to obey him . All things in the world though they be never so opposite to Gods grace , they are in obedience to his command . Therefore though there be nothing but actuall present resistance in the soule to that that is good and a slavery to the bondage of sin : yet attend meekly upon the Ordinance , God can make of Lions Lambs , he can take away that actual resistance . As Christ when he was raised , the stone that lay upon the grave was remooved : So when God will quicken a man , he will remoove the stone of long custome that is upon him ; though he have beene dead so many yeares , yet God can rowle away the stone and bid him rise up . Therefore let none despaire , God is more mercifull to save those that belong to him , then Sathan can be malicious to hinder any way .

The best of us all , The best men have some remainders of death . though we be not wholly dead , yet there are some relicks of spirituall death hanging upon us , there be corruptions which in themselves are noysome . Therefore let all attend upon the meanes , that the Spirit of God by little and little may worke out the remainders of death ; the remainders of darknesse in our understandings , and of rebellion in our wills and affections . For there bee usually three degrees of persons in the Church of God . Three degrees of men in the Church . Some open rotten persons that are as graves , open sepulchres , that their stincke comes foorth and they are prophane ones . There are some that have a forme of godlinesse that are meerely ghosts , that act things outwardly but they have not a spirit of their owne ; they have an evill spirit and yet doe good workes : they walke up and downe and doe things with no spirit of their owne . The second are more tollerable then the first in humane society ; because the other stinke and smell to common society : common swearers and prophane persons that stinke to any except it be to themselves . But the godly have this death in part ; the life of sentence is perfect , the life of justification : but spirituall life in us is by little and little wrought in the meanes , the Spirit of life joynes with the Word of life and quickens us daily more and more . A word of these words

And you hath he quickned .

Suteable to the * * Easter-day . occasion . This being our estate , let us know how much we are beholding to God who hath quickned us . God quickens us with Christ and in Christ . It is a comfortable consideration . In that God hath quickned Christ and raised him from the grave , it shewes that his Fathers wrath is pacified , or else he would not have quickned him , he gave him to death , and quickned him againe , therefore we may know that he hath paid the price for us . And he quickens us with Christ and in Christ , whatsoever we have that is good it is in Christ first , That Christ in all things might have the preheminence . Christ first rose and ascended and sits in Heaven , and then we rise and ascend and sit in heavenly places with Christ , * * See the Sermons upon Rom. 8.2 . Therefore as St. Peter saith well , in 1. Peter 1.20 . God hath raised Christ , that our faith might bee in God . If Christ had not beene raised up , our Faith and Hope could not have beene in God , that he would raise us up , we are quickned and raised in Christ , all is in Christ first , and then in us . The ground of this is , that Christ was a publike person in all that he did , in his death , therefore we are crucified and buried with him ; in his resurrection and ascention , therefore we are quickned with him and sit in heavenly places with him . He is the second Adam ; And if the first Adam could convey death to so many thousands , so many thousand yeeres after ; and if the world should continue millions of yeares , he would convey death to all : shall not Christ the second Adam convey life to all that are in him . So thinke of all things both comfortable and uncomfortable in Christ first , when we thinke of sinne , thinke of it in him our Surety and when we thinke of freedome from death and damnation ; thinke of his death , when wee thinke of our resurrection , thinke of his , when he rose againe ; in his resurrection the acquittance from our sinnes was sealed : thereby we know that the debt is paid , because he rose againe , let us see an acquittance of all in the resurrection . And if we thinke of the glory that God hath reserved for us , thinke of it in Christ , see Christ glorious first , and we in him . See Christ at the right hand of God , and wee in him , carry Christ along with us in our contemplations . We are quickned with Christ , Christ takes away all the deaths J spake of before . Christ by his resurrection tooke away the death of sentence , he rose againe for our justification , so that now there is no condemnation to them that are in Christ . So againe in regard of that deadly disposition that is in us , Christ quickens us in regard of that , by infusing grace by his Spirit : for Christ is an universall principle of all life : Now Christ by his death pacifying his Father obteined the Spirit , and by that Spirit which he infuseth as a principle of life , he more and more quickens our nature and makes it better and better till it be perfect in Heaven . As Adam was a principle of death , and the more we live in the state of nature , the worse we are , til we come to hel : So when we are in Christ , the Spirit sanctifies us more and more till he have brought us to perfection . And as we are quickned from the death of sentence and of dispos●tion , so we are quickned in regard of that hope of glory that we have : For now in Christ we are in Heaven already , and though there come bodily death betweene , yet notwithstanding that is but a fitting us for glory , the body is but fitted and molded in the grave for glory . This very consideration will quicken a man in death , my head is in Heaven above water , therefore the body shall not bee long under water . And Faith makes that that is to come present , and affects the soule comfortably . Christ is in Heaven already , and J am there in Christ , and J shall be there as verily as he is there ; I am there de jure , & de facto I shall be there ; in these considerations Christ quickens us : Therefore saith St. Peter , Blessed be God the Father of our Lord Iesus Christ who hath begotten us againe through the resurrection of Christ from the dead , to a lively hope of an inheritance immortall , &c. We are begotten againe to this inheritance by the resurrection of Christ , who is risen againe to quicken himselfe and all his . The consideration of this should affect us as it did Saint Peter , to blesse God .

Now all this quickning power ariseth from our union with Christ , we must have a beeing in Christ before we can have comfort by death with him , or by rising with him . Our union with Christ springs from faith : faith is cherished by the Sacrament : the Word and Sacrament beget faith : faith unites us to Christ : union with Christ makes us partake of his death , and the benefits of it , and of his resurrection and ascention to glory : therefore the more we attend upon this ordinance of the Word , and the seale of the Word , the Sacrament , the more our faith is increased : for God invites us to communion and fellowship with Christ , and all his benefits and favours : and the more wee find faith assured of Christ , the more union and fellowship wee have with Christ , and the more wee seele that , the more Christ is a quickning Spirit : quickning us with the life of grace here , and the hope of Glory afterward . Therefore let us comfortably attend upon the ordinance of God sanctified for this purpose , to strengthen this our union with Christ .

FINIS .

THE FRVITFVLL LABOVR FOR Eternall Foode .

In two Sermons , By the late Reverend and Learned Divine RICHARD SIDS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometimes Preacher at Grayes-Inne .

ESAY . 55.2 .

Why doe you spend money for that which is not Bread ? and your labour for that which satisfieth not ? Hearken diligently unto mee , and eate yee that which is good , and let your soule delight it selfe in fatnesse .

JOHN 6.55 .

For my flesh is meate indeed , and my blood is drink indeed .

LONDON , Printed by G.M. for Nicholas Bourne and Rapha Harford , 1639.

THE FRVITFVLL LABOVR FOR Eternall Food . IOHN 6.27 .

Labour not for the meate that perisheth , but for the meate that indureth to everlasting life , which the Sonne of man shall give you , for him hath God the Father Sealed .

OUr blessed Saviour was mighty in word and deed , witnesse what he did , what he taught , and both in this Chapter .

What he did , hee fed many with a few loaves , he came over the water without any helpe .

What he taught , witnesse from this part of the Chapter to the end .

The words are part of an Answer of our blessed Saviour to his hypocriticall followers , that followed him for the Loaves , and not for any confirmation of their faith by his miracles : for upon occasion of those two miracles ( mentioned in the former part of the Chapter ) they followed him , and perceiving that hee was miraculously come over the water , they began to aske him , Rabbi , how camest thou heere ? Our Saviour perceives that they meant to complement with him , he sees with what hearts they came after him , therefore as most befitting the Exigence of their state , because they were hypocrites , he answers , not to their question , but to their persons , Verily , verily , yee seeke mee not because of the miracles , but because yee eate of the loaves and were filled . Labour not for the meate that perisheth , &c.

The Verses together containe a Conviction , and an Injunction , or direction .

A Conviction , and that is serious and loving . Serious , Verily , verily I say unto you , you seeke mee not because of the miracles , but because yee eate of the loaves , &c. Hee convinceth them of their fault , of their hypocrisie , of their wicked and carnall aimes in holy businesse , they come flattering of Christ , but as hee was too holy to flatter , so he was too wise to be flattered , hee deales therefore directly with them , thoroughly convinceth them of their hypocrisie and corrupt aimes in following after him . We are all naturally prone to these carnall ends in holy actions ; we must take heed with what mindes , with what hearts we come before God , whose eyes are brighter then the Sun , who regards not so much what we doe , as with what mindes we doe it .

As his conviction is Serious , so it is Loving , for with the conviction or reproofe followes the injunction or direction , Labour not for the meate that perisheth .

In the Injunction there are two things . First , he shewes them what they should not follow , he takes them off from labouring after the meate that perisheth . And then secondly , hee instructs them in what they should follow , what they should seeke after , But labour for the meate that indureth to everlasting life , &c.

There are Arguments in both . In the first , there is an Argument disswasive , and that is infolded , Labour not for the meate that perisheth , because it is meate that perisheth .

In the second , there are Arguments prerswasive , or inforcing to the duty , and they are three , The necessity . The excellencie . The possibility of attaining .

The necessity , it is meate , and what so necessary as meate ?

The excellency , and that is set forth , first by the continuance , it is meate that endures . Secondly , by the fruit or effect of it , it is meate that endures to everlasting life , it is meate to life , and it is meate that tends to an everlasting , to a glorious life .

The possibility of attaining it , The Sonne of man shall give it you , for him hath the Father Sealed .

There are three things that must concurre to make a thing attaineable , and to be had , A willingnesse in the giver . Power and strength to give it . And then Authority with power .

Heere are all these ; heere is will to bestow it , he will give it , what freer then a gift ? the Sonne of God became the Sonne of man upon purpose to give it , hee will give it , and he will give it freely .

Heere is power and strength to give it , for he is the Sonne of God as well as the Sonne of man .

And then heere is Authority joyned with that power , for the Father hath Sealed him . The Father that created Heaven and Earth , that hath all power in his hands , that is King of Kings , and Lord of Lords , He hath Sealed him , Hee hath given him full Commission to bee the Saviour of all that trust in him , Christ came not without Authority from God the Father , hee came out with Gods broad Seale as his Commission .

So you see the Arguments , both disswasive , Labour not for the meate that perisheth , and perswasive , But for the meate that endureth to everlasting life . I shall but touch the former , and principally insist upon the latter Branch .

To speake a little for the explication of the words . What is heere meant by the meate that perisheth ?

We must enlarge the sense according to our Saviours meaning ; By the meate that perisheth , hee doth not intend onely outward food , but all outward things whatsoever , they are the meate that perisheth , all earthly and outward things are the foode that the soule of a naturall man feedes upon . The soule of a Covetous man feeds upon his money , applauding himselfe that he is worth so much and so much . The Ambitious man Camelion like feeds upon the ayre , upon the ayrie applause of the people . The Sensuall man feeds upon base and sensuall pleasures , in a word , all carnall men , naturall men are condemned to that sentence of the Serpent , to eate dust , to feede upon outward , earthly , perishing things . So that every thing that is not grace and glory or the meanes that leade to it , is a perishing thing .

Nay ( to raise it a little higher ) Learning and Knowledge , if it be onely of perishing things , is food that perisheth , for as the frame of nature and the civill frame of the world must have an end and perish , so the knowledge of naturall and civill things must needs be perishing also .

And to say no more , the very knowledge , the speculative and contemplative knowledge of religious things , if we have onely the knowledge of the things in us and are not turned into the things we know , is a perishing thing . The truthes of God indeed are the food of the soule , but unlesse the goodnesse of those truths be the food of the will and affections , unlesse we are molded and fashioned into the very forme of those truthes , unlesse we are framed to a love and liking of that which we know , that those truths be rooted and planted in us , it is food that perisheth .

In a religious discourse , in preaching , all your ornaments , besides that which quickneth and strengtheneth the soule to holy duties , is food that perisheth . And your hearing , if it be only to heare wittie sentences and turnings of speech without regard to the truth it selfe , is food that perisheth . Thus you see what a great latitude this food that perisheth hath in Christs meaning .

Now our blessed Saviour takes them off from labouring for this by a strong Argument : Would you have a greater argument ? It is food that perisheth , we doe not regard the lustre of things , but their continuance . Why do we esteeme of Chrystall more then glasse ? Because it continues : Flowers have a goodly glosse , but wee regard them little , because they are fresh in the morning and cast away at evening . And so it is with all excellencies , unlesse it be grace or glory . All flesh is grasse , and the excellentest things of nature , wit and honour and learning and all , though they be not as grasse so common , yet they are as the flower of the grasse , they are all fading and withering , but the Word of God endureth for ever , that is , the grace and comfort that we get by the blessed truthes of God , that endures for ever , and it makes us endure for ever , but all other things are food that perisheth , and we perish in the use of them , The world passeth away and the concupisence of it , the world , the things lusted after perish , and in lusting after the world the lust perisheth , and we perish to in the pursute of them , nay which is worse , the immoderate seeking after these things destroy us , wee eternally perish , for by placing our affections on earthly things we turne earthly . Therefore in Divinity wee have our denomination from our affections , we are called good or ill not from our knowledge but from our affections . The Divell knowes good , but he is not good , it is loving and joying and delighting in good or ill that makes us good or ill , we have our forme and being in religion from our affections .

Now by seeking after and placing our affections that are ordained to close with better things , which shall make us happy in another world , by planting them on earthly things we become like the things earthly , by placing them on the world we become the world , we become earthly , therefore they are not onely perishing in themselves , but we perish in the pursute of them . It is a strong argument that is here used , all earthly things are food that perisheth ; for alas he that is rich to day may bee poore to morrow , he may be as rich as Iob in the morning , and as poore as Iob at night , hee may be in credit now with Haman , and bee in discredit ere soone , he may be in health now , and sicke ere long ; we need not Scripture for this , experience reads us this lecture enough , but we are so desperately set on earthly things , that neither Faith , nor experience , nor the strength of discourse , nor reason is sufficient to take us off till God by his Spirit convince us throughly of this , therefore Moses prayes that God would teach them to number their daies , so though there is a sufficient argument in the discovery of these earthly things to be perishing things to inforce a disswasion , yet we cannot loosen our affections to them , nor know the uncertainty of them till God teach us .

To make some use of this , in a word , and so to goe on to that which J more intend . If all things here below be grasse and as the flower of the grasse , perishing and fading things , why then we should take heede that we doe not redeeme any perishing thing with the losse of that which doth not perish , with the losse of this soule of ours , which is an eternall spirituall substance , breathed in by God in the creation , and redeemed by Christ , which is capable of immortality , capable of happinesse , capable of the blessed impression of the Image of God , What if one should gaine the whole world ( saith Christ that knowes the price of a soule best ) and should loose his owne soule . It is an argument sufficient even to a man that is led but with the strength of naturall reason , not to labour for that which will perish , when he hath a soule that will not perish ; to labour after that thing as his maine chiefe good , that is of shorter continuance then himselfe is extreamity of folly : therefore no carnall man that seeks after these perishing things can ever be a wise man , because he hath an end inferiour to himselfe , hee may be wise for particular ends , to be rich , to have great places , to get his pleasure , this is to be wise for particular ends ; but he cannot be wise for the chiefe and last and best end , for his soule , for eternity , hee cannot direct his course that way , that labours for the food that perisheth .

And againe , we should not passe to neglect any earthly thing to gaine advantage to our soules , because they are perishing things , wee should force our selves to contentment in the losse of earthly things for the gaine of spirituall ; the losse of things perishing is an easie matter , we loose things that will perish whether we loose them or no ; All earthly things perish either in our time or after us ; we should not therefore be over eager in getting of these earthly things , let us leave things that perish to men that perish : you see therefore how strong a reason our Saviour Christ alleadgeth here , Labour not for the meate that perish●th , because it perisheth .

And learne heere from our blessed Saviour a point of heavenly wisedome , you see when hee would take us off and disswade us from the pursuit of earthly things , he takes an argument from the nature of them , they are perishing things , and therefore when wee looke upon the outward luster of earthly things , wee should withall consider the perishing nature of them ; when we are tempted to too much delight in the creature , we should present to our selves the perishing and fading nature of outward things ; when wee are tempted to sinne either to commit , or to leave that which is good for any thing that is outward , we should consider , what doe I now , I staine my soule , I crack my conscience , I contract guilt and grounds of terror for the time to come , for that which is perishing : it is alwaies good to have present to our soules and to our fancies the nature of earthly things , that they may be as present as the temptation , that Satan from them urgeth and forceth upon the soule ; it is good alwaies to remember that they are perishing things , and that as they are perishing in themselves , so they will destroy us , cause us to perish in the pursuite of them . But my meaning is not to dwell long upon this .

Labour not for the meate that perisheth .

What ? doth Christ meane that wee should not labour at all for earthly things ? doth hee reade a Lecture of ill husbandry and unthriftinesse and negligence ?

No , he doth as we doe , when we would set a crooked thing straight we bend it as much the contrary way , our Saviour saw that they were desperately addicted to earthly things , that they followed him for their bellies , sought him for the loaves , therefore hee bends the sticke the contrary way , Labour not for the meate that perisheth , that is , labour not for it in comparison of better things , labour not so inordinately , so immoderately , labour not so unseasonably . It is said of the Israelites that they brought Aegypt into the Wildernesse , because they brought the love of the Garlicke and Onyons of Aegypt with them : wee have many come to the Church , to these holy exercises , to this holy place , but they bring the world with them , they come with carnall affections : labour not so unseasonably ; it should be our heavenly wisdome to lay aside importunate earthly thoughts of earthly things , to drive them away as Abraham did the Birds from the Sacrifice , we should leave them as he did the Beasts and his Servants at the bottome of the Mount when hee went up to sacrifice unto God : thus labour not , labour not immoderately , labour not inordinately , labour not unseasonably .

But how shall wee know when our labour is immoderate , unseasonable , and inordinate after earthly things ?

I answer ( in a word ) when they either hinder us from , or hinder us in holy things , when they keepe us from holy duties , as from the santifying of the Lords day , or from any other service of God , or when they hinder us in them , when they fill us full of distractions , when they turne the soule from the businesse in hand , &c. thus when they doe either hinder us from or hinder us in better things , we may know wee offend against this disswasion of Christ , Labour not for the meate that perisheth .

But why doth our Saviour begin first with his disswasion , Labour not for the meate that perisheth , and then injoyne what they should seeke after , but for the meate that endureth to everlasting life ?

Because he saw that their soules were corrupted and desperately set upon the seeking after earthly things , and when the soule is invested to any thing , there must first be a remoovall of that ; as in ground , the thornes must first bee rooted out , before there bee any sowing of seeds , and in bodily distempers , there must first bee a purge of the malignant humour , before there be any Cordialls given ; so Christ , he first takes them off from an immoderate and inordinate seeking after the world and earthly things , and then he directs them what they should do , what they should seeke after , seeke the foode that endures to everlasting life .

Heere is the prerogative of Christianity , a Heathen man out of the strength of morrall discourse and outward experience can teach the negative part , can tell you that all earthly things are vaine and perishing . A Stoick will declaime wittily and gravely from morrall principels and daily experience upon these things , that these earthly things of themselves are all vaine and fading , and that it is our conceit of them onely that bewitcheth us to them , it is that onely that renders them to us greene and fresh : But now for the affirmative part , what we should seeke after , heere Paganisme is blinde , that is onely to bee learned in the Church of Christ , it is proper to Christianity to direct us heere , as I shall discover better to you when I come to speake of the duty injoyned , which is that I especially aime at .

But before I come to inforce the act or duty which our Saviour heere exhorts unto , I must unfold the object of that act , what is meant heere by the meate that endures to everlasting life .

The meate that endures to everlasting life is our blessed Saviour Christ Jesus , as he is contained and wrapped up in the meanes of salvation , with all the blessed liberties , priviledges , and prerogatives , graces and comforts that we have by him and in him : for our blessed Saviour never goes alone , hee is never imbraced naked , but with him goes his graces , comforts , prerogatives and liberties ; wee have him not now as we shall see him face to face hereafter in Heaven , but he is to be considered as wrapped up in the Word and Sacraments , so is Christ the foode that lasts to everlasting life , and in this latitude we must take it , or else wee mistake and straiten the Holy Ghost .

But why is our blessed Saviour so considered , and the comforts , and prerogatives , and good things we have by him termed food ?

In divers respects . To instance in a few : but first , you must know that as the soule hath a life as well as the body , so it hath a taste as well as the body , and as God ( least the body should pine away ) hath planted in it an appetite , which is the bodies longing after that which refresheth it , for if it were not for appetite , if it were not for hunger and thirst who would care for meate and drinke ; so God hath planted in the soule , ( least it should pine away ) a spirituall appetite , an earnest longing and desiring after that which is the most necessary good of the soule ; for the soule hath that which the body hath , taste , and smell , &c. though in a more sublime and divine sense , but as really and truly , as we shall see afterwards . Now our blessed Saviour is this spirituall food of the soule , He is the bread of life that came downe from Heaven , He is the true Manna , He is the true Tree of life in Paradice , in the Church of God the true Paradice , He is the true Shewbread , He is the true Lambe of God , He , considered with all the blessed prerogatives and priviledges and comforts we have by him , is called meate or food for divers respects .

First , whatsoever sweetnesse , or comfort , or strength there is in meate , it is for the comfort and strength and good of the body ; so whatsoever is comfortable and cherishing in Christ ( as indeed all comfort and cherishing is in him ) it is for our good ; to us He is given , for us Hee was borne , to us a Childe is borne , to us a Sonne is given , all is for us , for us men , for us sinners ; there is nothing in his natures , in his state and condition both of abasement and exaltation , nothing in his Offices but it is all for our good . Consider him in his humane nature , and joyne with his nature , his abasement , that hee was man , that he tooke upon him our nature , that he was abased in it , that he humbled himselfe to death , even to the death of the Crosse , to bee a sacrifice for our sinnes , how doth the soule feed on this , on the wonderfull love of God in giving Christ to be incarnate , and then to die for us , how doth the soule feed upon the death of Christ , because by that Gods wrath is appeased and he reconciled , where the dead body is there the Eagles resort , so doth the soule prey and feed upon the dead body of Christ , Christ crucified is the speciall food of the soule .

Consider him in his Exaltation , in his glorious Resurrection and Ascension into Heaven , how doth the soule feed upon that , Christ our Surety is risen againe , therfore our debt is discharged , the justice of God is satisfied to the full ; so for his Ascension , when the soule is basely minded on earthly things , it ascends to Christ who is taken up to Heaven for us : so his sitting at the right hand of God , the soule feedes on that , because he sits there till hee have triumphed over all his enemies , till he have trod them all under foot .

Consider him in his Offices . In ignorance the soule feeds on him as a Prophet to instruct it ; in the sense of wrath and anger the soule feeds on him as a Priest to make peace and reconciliation : in want of righteousnesse , the soule feeds on his righteousnesse , he is our righteousnesse : In the sense of corruption , the soule feeds on him as a King , that by his Spirit will ere long worke out all corruption , that as hee will tread downe all our enemies without , so he will tread downe all corruption within ▪ he will never leave the soule till he have made it a glorious house fit for himselfe .

So the prerogatives wee have by him , the soule feeds on them , feeds on his Redemption , that by his Redemption wee are freed from our enemies and all that hate us , and all that we feared , that wee are set at liberty from the Law , from sinne and from death , and notwithstanding all the debasements of this world , wee are the sons of God and heires of Heaven .

In a word , whatsoever is in Christ is for our good , Hee is all mine , his Life is mine , his Death is mine , his Resurrection is mine , his Ascension is mine , all is mine , he is expended and laid open for my good , that 's the first .

Againe , as in the bodily life , there is a stomack , a power to worke out of the meate that which is for strength and nourishment : so in the soule , there is faith the spirituall mouth and stomack of the soule to worke and draw out of Christ whatsoever is for the comfort and nourishment of it ; as there is comfort in Christ , so the Spirit of God gives a man a hand , a mouth as it were , gives a man faith to worke out of Christ somewhat for comfort ; what were food if there were not a stomack to digest it , to make it a mans owne ? so what were Christ if wee had not faith to lay hold on him ?

Againe thirdly , as our life is nourished and maintained with that which is dead , with dead things , so the chiefe dish that maintaineth and nourisheth the life of the soule ( as I said before ) is Christ crucified , God forbid ( saith the Apostle ) that I should rejoyce in any thing but in Christ crucified , when the soule of a poore sinner is pursued with accusations from Satan and his owne conscience , when they take part with God against him , whether runs it ? to the city of refuge , it runs to Christ , to Christ crucified , thither the soule flies being pursued with the guilt of sinne , to the hornes of the Altar , as Ioab did when hee was pursued , but with better successe , for hee was pulled from thence , but the soule that flies to Christ crucified , to the death of Christ , to Christ abased , to his satisfying the wrath of God by his death , and making of us friends with God , there it holds , there it lives , and there it will continue for ever ; this keepes the soule alive .

And then againe , as in meate , before it can nourish us , there must be an union , an assimulation , a turning of it into us ; so Christ , except hee be made one with us by faith , unlesse there bee an union betweene him and us , hee can never nourish and comfort us savingly .

Againe , as wee oft eate , and after we have received food once , yet we eate againe every day , because there is a decay of strength , and there are still new businesses , new occasions that require new strength , and therefore there is need of a continuall repairing of our strength by food : Even so there is a perpetuall exigence , a continuall need that the soule hath to feed upon Christ , upon the promises of Christ , and the prerogatives by Christ , because every day we have fresh impediments , f●esh assaults , and therefore we have need to fetch fresh supplies and refreshment from Christ , to have meate from Christ every day , to live on Christ not onely at the first , but continually , that as our corruptions , and temptations , and infirmities returne every day , so every day to feed on Christ for the repairing of our spirituall strength ; especially wee are to make daily use of the death of Christ , for howsoever the death of Christ be transient in respect of the act of it ( as one of the Antients saith ) yet the fruit of it remaines for our daily comfort and refreshment , his bloud runs every day in the Church afresh , like a fountaine alwaies powred out for Iuda and Ierusalem to wash in , it alwaies runs , that is , in regard of Gods imputation , in regard of the fruit that comes to the soule , and therefore we should make daily use of it for the comfort and strength of our soules upon all occasions , Wee have an Advocate with the Father Iesus Christ the righteous , and hee is the propitiation for our sinnes , he is now an Intercessour in Heaven , hee continually applies the fruit of his death now by his intercession in Heaven .

Againe , as after meate received and eaten , there is strength and comfort gotten for the affaires of this life ; so likewise after the soule hath digested and relished Christ , and the benefits and prerogatives that come by him , after we have made the heavenly truths of Christ our owne , the soule is strengthened to holy duties , it is fit to doe , it is fit to suffer , it is fit to resist temptations , it is fit to performe all the services of Christianity .

In these and divers other respects Christ is the blessed meate heere mentioned , not himself alone , but considered with all the blessed good things which we have by him : for Christ ( as I said before ) is never alone , if wee have him , we are sonnes in him , we are heires in him , we are free in him , we are redeemed in him , wee are Kings in him , Priests in him , Prophets in him , we are all in him , we have with him all the good things that he hath , for as we have not them without him , so we have not him without them , those that have the field , have the pearle in the field , and they that have the pearle in the field , have the field , they that have Christ , have Christ cloathed with all his blessed prerogatives , and priviledges , and comforts .

But wherein lieth the difference betweene this meate , this foode of the soule and other meate ?

In these things . First of all , Christ as he is from Heaven , so all the graces and comforts that we have by him are all from Heaven , and they carry us to Heaven , all the other things are earthly .

Secondly , all earthly food doth not give but maintaine life where it is , but Christ hee is such a food as gives life , he is as well life as food , I am the life .

Againe thirdly , the nourishment wee have from this outward food , we turne to our selves , but Christ this spirituall meate , turnes us into himselfe , transformes us into his owne likenesse , for Christ offered to us in the Gospell being digested by Faith , doth by his Spirit change us every way into his owne likenesse .

Lastly , all other meats are consumed in the spending , and there will a time come when wee shall not be able to relish any worldly thing , our mouth will be out of taste with these outward things ; But Christ the food of the soule is never consumed , but growes more and more , and when wee can relish no other , wee may relish this food that indures to everlasting life , it alwaies satisfies the soule : all earthly things are as salt water that increase the appetite but satisfie not , onely Christ and grace and the comforts we have by him satisfie and that everlastingly , they are as a spring that never dyes : As he himselfe in his owne person endures to everlasting life , so all that we have by him is everlasting , grace is everlasting , grace ends in glory : Christ alwayes satisfies , though not wholy here , because there must be a continuall recourse to him , yet hee will satisfie hereafter , Blessed are they that hunger and thirst after righteousnesse , for they shall be satisfied .

Thus you see what is meant by the food that endures to everlasting life , and the reason of the resemblance , and the difference that is betweene this and other meate .

Here are arguments enough then to enforce us to a labouring after this meate that endures to everlasting life , that is so agreeable to the best part of us , that is able to make us happy , to labour by Faith to get them to bee our owne .

Now the labour required is especially to get a stomacke to this meate , God requires nothing of us when we come to his delicacies but that we bring a good stomacke with us , J will therfore speake a little of that , what wee must doe to get an appetite to this spirituall meate .

A good stomacke we know is procured by sharpe things , the Paschall Lamb was to be eaten with sowre hearbs , if we would have an appetite after Christ , labour daily to consider what a cursed estate we are in without Christ : God hath left the Law as for other purposes so for this , that we should feed upon the threatnings of it , that it should drive us to Christ ; A legall faith is the way to evangelicall . Labour therefore thorowly to bee convinced of the need thou standest in of Christ , and then I need not bid thee to labour for the food that endures to everlasting life , that will sharpen thy appetite after it : And beg of God illumination to see the ill that is in thee , and the ill that belongs to thee : God hath left infirmities and corruptions in us on purpose for this end , and likewise we have tentations without us , we carry not onely a Hell within us ( which if God should not keepe in would carry us to despaire ) but there is a hell without us , the tentations of Satan , the accusations of the Law , the anger and wrath of God ; thus we should labour to be convinced of our wretched estate without Christ , the danger we are in if God should take us hence on a suddaine , this will force every day a fresh appetite and stomacke in the soule to feed on Christ .

Secondly if we would sharpen our appetites to this foode , wee must purge our stomackes which naturally surfet of earthly things , purge the soule by a consideration of the vanity of all other things that draw us from Christ : the reason why we have no better relish of Christ and heavenly things is , because we cleave in our affections so much to earthly things , we set up Idols in our hearts instead of Christ , and wee cleave in an adulterous and false affection unto them . Let us set before us arguments of the vanity of all things but Christ , and there can be no better argument then here is set downe , they are all perishing things : that which the soule neglects Christ and Heaven and happinesse for , and is so madly set upon , alas they are all base in respect of the soule , the whole world is not worth a soule , they are all perishing things , of lesse continuance then the soule is ; we should purge our soules by such considerations as these .

Then againe thirdly : Exercise getteth a stomacke , let us every day spend our spirituall strength in spirituall exercises , in resisting tentations , in withstanding the snares of Satan , in bearing those daily crosses that God laies upon us , live as Christians should live , and the exercise of a Christian life will inforce us to goe unto Christ to feed on him , to fetch from him spirituall strength ; when in our daily exercise we shall see the continuall neede wee have of pardon for daily sinnes , of comfort and strength against daily corruptions and infirmities , this will make us feede on Christ and on the promises made in him , not onely on the promise of forgivenesse , but on the promise of a supply of necessary grace , on that sweet promise , that he will not quench the smoaking flax nor breake the bruised reede , feede on him as a King to subdue our corruptions , &c. the daily exercise of a Christian life will force us unto Christ .

Againe , to whet our appetite after Christ , consider the necessity wee have of spirituall strength and comfort : when a man considers that he hath a journey to take , hee will eate to enable him to his journey , as Elias was bid to rise up and eate because he had a journey to go , we are all to take a journey as farre as Heaven , and we are to travell through the wildernesse of this world , and wee shall be daily assaulted ( besides our inward corruptions ) with divers tentations , and therefore we had need every day to fetch strength from Christ : and consider that sicknesse will come , and death will surprize us , and if we have not Christ we are wretched creatures without him : and though we have applied Christ to our selves and made him our owne , yet a time of deseition , a time of tryall will come : Thus the necessity of spirituall strength will force us to feede upon Christ .

Againe to get us a stomacke to these things , let us converse with those that are spirituall , with those that are heavenly minded , that have tasted of heavenly things , when we see them delight in reading , delight in hearing , when we see them contemplate of Heaven and heavenly things , on Christ and the benefits wee have by Christ , on the blessed condition of a better life and of the world to come , when wee see these persons that are better then our selves , that have lesse cause then we , take such paines for their soules , we will be ashamed of our own neglect , and it will be the discourse of a soule presently with it selfe , surely there is some excellent streng●h and comfort in these things , some extraordinary sweetnesse and refreshment that these men find , that they so fall to them : it is a great advantage to converse with those that are spir●tuall .

And lastly , to put an edge to our dull appetites after this food , consider we know not how soone this table that Christ hath spread , these dainties that wisedome hath provided for us in the Ministry of the Word may bee taken from us , therefore let us fall too while we have them ; We should doe as those doe that being at a feast and have neglected feeding , at the latter end when they see all ready to be taken away fall too a fresh : we know not how long we may enjoy these blessed opportunities , therefore now with Ioseph , let us lay up against a time of scarcity , there will a hard winter come , therefore let us imitate the wisedome of that poore creature the Ant , to provide against winter : Now while the Iubile is let us take out a pardon : there is a time of spending to come , now let us get oyle in our Lamps : Now is the seed time , now are the waters stirred in the poole of Bethesda : Now is the acceptable time of grace , wee know not how long it shall continue , therefore now let us labour for the food that endureth to everlasting life . I never knew any repent of the paines they had taken for their soules , but many that have lamented and bewailed the precious time they have spent , and that they have not beene good husbands for their soules : It is one speciall point of heavenly wisedome to take advantage of our precious time , to fill it up with holy exercises ; let us often offer this consideration to our soules , wherefore was I sent hither into this world , what is the end why I live heere ? is it to scrape together perishing things and so to perish with them , or am I not rather sent hither to get out of the state of corruption wherein we all are by nature ? to get into Christ , to make him mine own , to be turned into him , to feed on him , to get joy and comfort , and strength from him ? is not this the end why I live heere ?

But to goe on , and to make an use of triall , whether we have as wee should doe relished and tasted Christ , whether wee have fed on this meate or no. How shall we know that ?

I answer , we may easily know it : For first of all , if wee have relished Christ and the good things by him , we disrelish all other things , we begin to have a baser esteeme of all earthly things . It is with the soule as it is with a Ballance , when Christ is high in the soule , other things are low , and when other things are high , Christ is low in the soule : Christ was high in Pauls soule , therefore he esteemed all as dung in comparison of the excellent knowledge of Christ . The poore Woman of Samaria when shee had heard Christ , and tasted the sweetnesse that was in him , downe goes her water-pot , and shee runs to the City and tells them , I have seene a man that hath told mee all things , is not this the Messiah ? Zaccheus , when he had tasted of grace , and had the pardon of his sinnes by Christ , halfe my goods I give to the poore , &c. when grace is planted in the soule , when the soule hath tasted once of better things , there will be a meane and base esteeme of earthly things : the more the soule feeds on heavenly things , the lesse respect it hath to temporall things . The soule is a finite Essence , and it cannot spend it selfe on all things , the more it runs into severalls , the more shallow it is to others ; as in a streame , when it is cut into many channels it runs weakely in the severall , whereas it runs strongly in the maine ; so it is with the soule , when it is scattered , as the poore Israelites were about the land of Aegypt to gather straw , to gather these perishing earthly things , it is weake to heavenly things , it hath little strength to those , but when the course of it is wholy bent to those , there are but weake or no desires running to these earthly things , when once the soule of a Christian hath had a true taste and relish of the things of Heaven , it lookes with a despising eye upon whatsoever is heere below ; when once it hath tasted of Christ , then especially it growes out of relish with poyson , then away with Popery , away with false doctrine , away with hypocrisie , and formality in religion .

Againe secondly , wee may know that wee have tasted Christ and fed on him , and on the good things that are by him , when wee are strengthened by our feeding , when wee are strengthened to duties , strengthened against tentations and against corruptions . Thou saist thou beleevest on Christ and hast made him thine own , what comfort and strength feelest thou by Christ ? art thou able to encounter a tentation ? art thou able to resist a lust ? art thou able to performe holy services ? If there be no strength in thee , but every tentation turnes thee over , and thou yeeldest to every base lust , where is Christ ? canst thou beleeve Christ to be thy King , and yet suffer thy lusts to beare sway in thee ? canst thou beleeve that Christ is a Priest that died forthy sinnes , and yet cherishest and lovest sinne ? canst thou beleeve that Christ is in Heaven and that thou art in heavenly places with Christ , and yet hast no minde of heavenly things , but art carried away with every earthly thing ? No , thou hast not yet tasted how good and gracious the Lord is , thou hast not yet relished the heavenly Manna : the soule that feeds on Christ is strengthened from spirituall reasons and supernaturall grounds and divine principles drawne from Christ to duty , so that it is enabled even with a holy violence to doe any thing for Christs sake ; for the soule reasons thus , Christ gave himselfe to death for mee , I will therefore ( if need be ) give my selfe to death for him , Christ thought nothing too deare for mee , I will thinke nothing too deare for him , this pride , this vanity that I am tempted to , these were the speares that were the death of my Saviour ; thus the soule fetches reasons from the death of Christ to strengthen it against temptations , to strengthen it to duty : and so for the matter of comfort , after meate hath beene received wee are refreshed , if the soule be sweetly refreshed with the comforts that are to be had in Christ , and in the Word of Christ , it is a signe wee have tasted Christ : those that have trembling and discouraging hearts and soules , that cannot rest nor receive comfort , it is a signe they have not rightly tasted Christ , Come unto mee ( saith Christ ) all yee that are weary and heavie laden , and yee shall finde rest to your soules ; in Christ there is rest , out of Christ there is no rest ; and so likewise those that have corruptions bearing sway in them , it is a signe they have not so much as touched Christ , for if they had but touched Christ hee would stop the issue of their corruptions ; the poore woman in the Gospell as soon as she had touched Christ , her bloudy issue was stayed , so upon the least touch of Christ by faith , there will be an abating of corruption .

Thirdly , in the bodily life we know , after a good meale , the desire and appetite is satisfied ; so the soule that tastes of Christ , it hath sweet satisfaction and contentment : O the sweet satisfaction that a Christian soule hath above a Heathen . A Christian that hath Christ need not goe out of him for any thing , it hath fullnesse and satisfaction in him in all estates , both in life and in death ; dost thou finde Christ , and the priviledges and prerogatives we have by him , dost thou finde the Word of Christ and the promises of the Word fully and sufficiently satisfie thee , then it argues that thou hast fed on Christ , for Christ being received by faith into the soule , gives it fullnesse and contentment .

Lastly , to name no more , as men ( if they have the grace of God in their hearts ) will give thankes for their bodily food ; so it is an evidence that we have fed on Christ when our hearts and tongues are enlarged to praise God for Christ , for the comforts and contentment and satisfaction that we finde in him and in religion ; therefore Saint Paul begins his Epistle to the Ephesians , with Blessed bee God the Father of our Lord Iesus Christ , who hath blessed us with all spirituall blessings in heavenly place ; in Christ . And Sa●nt Peter being led by the same blessed Spirit , his heart being full , his mouth is full of thankes , Blessed be God the Father of our Lord Iesus Christ , who hath begotten us againe to an inheritance immortall , that fadeth not away , reserved for you in the heavens ( for you that are reserved by faith to salvation ) so undoubtedly the soule that tasts the sweet comforts of Religion in Christ will be much in sweet inlargements of heart in thanksgiving , it cannot be otherwaise , it is an universall reason , the more beleeving a soule is , the more thankefull a soul is , where there is no praise , there is no faith .

Thus you see how we may try whether we have tasted and relished , whether wee have fed upon the food that endures to everlasting life or no.

Taste is the most necessary sense of all ( saith a wise searcher of the mysteries of Nature ) our life is maintained by taste : Every creature sees not , every creature heares not , but every creature hath taste : you may judge of your selves by your taste and relish , and if once you have tasted and relished Christ , all the world cannot perswade you to fall from him , if all should say there were no sweetnesse in Religion , that it were better to be a worldling , &c. you would defie it , you would never beleeve it , there is no disputing against what a man tasts , if all men should say sugar were sharpe , if J once tasted it I would say otherwise .

Labour for the meate that endures to everlasting life .

The Arguments enforcing this act upon the object , to labour for Christ , are , that he is food , and food that endures , and food that endures to everlasting life .

Let me from these arguments heere in the text ( for J will draw no other ) inforce what I have said before , J have shewed you what this labour is , and rules how you may know whether you rightly labour for this food or no : Now to inforce this act , consider first the necessity of that our Saviour here injoynes us too , it is food .

It is a strange thing that persons should perswade themselves that they are Christians , and yet goe from day to day without refreshing themselves with Christ , and with the meditation of the blessed estate they are in by him , both in respect of this world and that which is to come , without getting strength from Christ against tentations and against corruptions : Christ is foode , and the promises and prerogatives we have by him are food , wee should labour after it every day , feede on it every day : If a man should aske a man in his calling , why doe you take such paines Morning and Evening , rising early and going to bed late ? Hee would answer it is to get bread , it is to get food to maintaine my family : So should it bee our answer to any that wonder why wee take such paines for our soules , why wee labour so after Christ , Oh remember we take paines for life , to get and mainetaine life , and what is so necessary as life ? And if life bee so necessary , food which preserves it must be necessary : we see the Patriarks for food left their country , and the poore Aegyptians sold themselves and their cattell and all to get food to keepe life . We famish eternally except we feed on Christ , except we have so much Faith as makes us one with him , except by Faith we digest him and get nourishment and stre●gth from him : it will appeare to be so when it is too late , ere long nothing in the world will relish us , and then if we have not Christ and the things of another life to relish us what will become of us ? J beseech you consider what opinion and judgement wee shall have ere long of these earthly things and of the better things of another world , at the houre of death our judgements will be convinced that the things of Heaven are the best things : and if it bee true that they will bee so then , why is it not true that they are so now ? Labour to have the same judgement now .

With the necessity our blessed Saviour joyneth the excellency of this food , It is foode that endures to everlasting life : Christ and the good things we have by him are of equall extent and of equall time with our soules , if wee labour for earthly things , we labour after that which is of shorter continuance then our soules , we may out-live our happinesse , and what a miserable state is that ? But if we labour for the food that endures to everlasting life , our happinesse is of the same continuance with our soules , and that is onely true happinesse .

If there were such a Tree upon the Earth now as there was in Paradice , a Tree of life , that whosoever should taste of the fruit of it should live , though but on the Earth here to enjoy his sensuall pleasures . Oh what would not men give for a little fruit of that Tree , though it were to redeeme a little time and to lengthen out a fading base life on earth , but much more to live for ever : Here is food that endures to everlasting life , to such a life as is heavenly and glorious . Now blessed be God that since we are cast out of the first Paradice by sinne , that now in our relapsed estate God is so mercifull to us as to provide another manner of Tree of life , that in Paradice was but a typicall Tree , the true Tree of life is Christ , and whosoever feeds on him shall not perish but have everlasting life ; certainely if we beleeved this , it could not be , but it would wondrously see us on to labour after this meate , because it is not onely food that tends to the preservation of life , but to life everlasting , to a life that endures as long as our soules .

And let us know that if wee doe not labour for this meate that brings to this life , looke what degree of excellency we have had in the ranke of the creatures the same degree we shall have in misery , for as the Angels in the degree of excellency were the most excellent creatures , but being fallen they are in the same degree of misery that they were in happinesse and are now the most accursed creatures of all others : So man as he is a most excellent creature , if he feed on the food that endures to everlasting life , so if like Nebuchadnezar he f●red as a beast on earthly things and forget his soule and affections which are made to close and feede on Christ and better things , he shall have the same degree of misery that he hath in happinesse , even next to the Divells the most wretched creature that can be : What if a man were clad as Aaron was in all his pontificality , in his Priestly robes ? What if hee should feed deliciously every day as Dives ? what and if he had the wisedome of Salomon , the strength of Samson ? what and if he had all the kingdomes of the world ? if he have not the food that endures to everlasting life , he should bee stripped of all these ere long , it is onely Christ and the good things that are to bee had in him and by him that continue everlastingly .

This should inforce us to labour after this food in the use of all good meanes : and before J leave the point , consider the reality , the truth of these heavenly things , of these things wee have by Christ the second Adam , all things else are shadowes : The food that nourisheth the body it is not food in comparison of that , earthly kingdomes are not kingdomes in respect of that , earthly sonneship is not sonneship to that , earthly riches they are nothing , they are vanity in comparison of that , earthly inheritance is no inheritance in comparison of the inheritance we have by Christ , all other things are but titles of things , they are but empty things , there is a reality in Christ , a truth in the kingdome of grace . Alas what is riches , what are pleasures , what are honours , what is sonneship , what are all earthly things in comparison of the soule which is an immortall , a spirituall , an eternall substance , they are but shadowes , those things that are of equall extent and continuance with the soule , and not onely of equall extent , but that raise the soule to have communion with God in Heaven , with the Father , Sonne and Holy Ghost , there is the reality , there is the truth , if we will have the truth of things : I am that bread ( saith Christ afterward in this Chapter ) and my flesh is meate indeed and my blood is drinke indeed , as if other meat and other drinke refreshed not indeed , but were onely shadowes of things .

Labour therefore for this meate , and certainely if so be the Spirit of God once convince your judgements that these things which I say are true , both for the necessity and excellency of this foode , they will be effectuall to stirre you up to labour more after this foode that endures to everlasting life . So much for that .

Which the Sonne of man shall give you , for him hath God the Father Sealed .

To come now to the possibility of attaining this food , which is the third argument our blessed Saviour useth to enforce upon us this injunction , to labour for the food that endures to everlasting life . Hope stirreth up endeavour , as we see in marchandizing , though when wee venter beyond the seas we commit all to winde and water ( as they say ) and it is doubtfull what the issue may be , yet we hope , and that sets us on worke : So the poore Husbandman , but that he hopes to have a comfortable issue , to have a harvest , he would never set himselfe to worke . Now heere is hope , and hope on a better ground a great deale , for hee that makes other things successefull , he hath given Christ for this purpose , and Christ ( you see heere ) hee gives himselfe , which the Sonne of man shall give you .

Heere is all that we may ground and found our hope upon , heere is will , heere is power , and here is authority to give it .

Heere is will , Christ will give it , why ? because he is the Sonne of man . What use is there of these words in this place ? why doth he not say which the Sonne of God shall give you ?

O the Sonne of God without the Sonne of man is indeed a Fountaine of good things , but he is a sealed Fountaine , alas of no comfort , our comfort is in Emanuell God-Man , all our comfort is to be brought back to God from whom we fell in Paradise , and we must bee brought backe againe to God by God , but unlesse God had become man , man had never come backe againe to God , therefore all the union and communion we have with God it depends on this first union of Christ with our nature , that the Sonne of God became the Sonne of man ( as Saint Austine saith ) for now the next union that we become the Sons of God it comes from this , that God became man : and therefore he saith heere , the Sonne of man shall give it you , you need not climbe up to Heaven to fetch this food that endures to everlasting life , for the Sonne of God is come downe from Heaven to Earth , to take the nature of man , and in that to die , in that to satisfie Gods wrath , and so to become this blessed and everlasting food . The Sonne of man , the second Adam , as by one man we all come to misery , so by the second Adam ( by man ) wee are restored to a blessed condition againe : therefore he saith heere the Sonne of man , because in the humane nature all our salvation was wrought : indeed the worth and efficacie of our salvation comes from the divine nature , but it was wrought in mans nature , the divine nature could not worke it alone . But I will not dwell on this .

The Sonne of man shall give it you , you neede not feare it , God is become man on purpose to give it you , we may now boldly go to a Mediator which is made bone of our bone , and flesh of our flesh , wee should have feared and trembled if hee had onely beene God , but now all grace and comfort is hid in this nature of ours in Christ : if Christ had not tooke this poore wretched nature of ours upon him , it had beene a hatefull nature to God , God hated the nature of man , but now because the Sonne of God is become the Sonne of man , our nature is become lovely in the eyes of God , and not onely lovely , but it is filled in him with all grace , and of his fullnesse wee receive grace for grace . Hee will give it therefore , because he is the Sonne of man .

Heere is will , I but what power and strength hath he to give it ?

He is so the Sonne of man as that hee is also the Sonne of God , therefore we are said ( Acts 20. ) to bee redeemed with the blood of God , Christ by his eternall Spirit , by his God-head offered himselfe a Sacrifice for sinne ; so that he can give it because he is God .

But what authority hath he ?

He is Sealed to doe it , that 's the third , that is , he hath authority , for authority is here expressed by Sealing . Now Christ is said to be Sealed , first , because there is the impression of God upon him , even as the seale imprints in the wax the likenesse of that which is in it , so God hath imprinted in Christ his owne likenesse , he is the Image of God , for Christ as he is God , is the character of his Father , and his humane nature is likewise as like God as nature can expresse , we saw ( saith the Apostle ) his glory , the glory as of the onely begotten Sonne of God , we saw a kinde of divinity in him as much as humane nature could receive , the likenesse of God sparkeled in him ; therefore hee is said to be Sealed , but that is not all nor the principall here meant .

Againe secondly , the use of a seale is to appropriate and distinguish from other things , so Christ is Sealed , that is , God hath appropriated him to be his owne Sonne , and to be a Mediator of his owne appointing , and hath distinguished him from all others by a blessed annointing and qualification of him above all , he is as Saul amongst the rest , higher then all , he is as Aaron , annointed with the oyle of gladnesse , but above his fellowes , and yet for his fellowes , from him distills the blessed ointment of grace , it is powred on his head first , and descends from him downe to all the skirts of his garment , to all his members . So heere is in this Sealing , likenesse , distinction , and appropriation .

But especially by Sealing heere is meant authority , for a thing sealed is not onely to distinguish and appropriate to a mans use , but to authorize also , as a Magistrate that hath the Kings broad Seale , he is authorized : so Christ he hath Gods Seale , God hath authorized him to be a Mediator , and as hee was fore-ordained before all worlds ( as the Apostle Peter saith ) to be the head of them that should be saved , 1 Pet. 1. and to be their Mediator , so when the fullnesse of time was come , when he came in the flesh , hee was authorized by the greatest testimony that ever was , by the blessed Trinity , God the Father , Sonne , and Holy Ghost at his Baptisme , This is my beloved Sonne , heare him , saith a voice from Heaven , there was the Father , the Sonne in the voice , the Holy Ghost in the Dove , there was the whole Trinity , so he was authorized from Heaven .

And then he was authorized by his miracles , God gave him power to worke those workes which none could doe but a Mediator , therefore he saith , if you beleeve not me , yet beleeve me for my workes sake .

He was authorized also by his Resurrection , as the Apostle saith , in Rom. 1.4 . He mightily declared himselfe to be the Sonne of God by the resurrection from the dead : the Angells from Heaven brought witnesse of him , he was witnessed by all kinde of persons on earth , yea by the divels themselves : so hee is Sealed and authorized every way by all kinde of witnesses to be a Mediator .

This is set out in other phrases in the Scripture . In Psal. 2. This my Son have I set upon my holy hill of Sion , and Rom. 3. toward the latter end , Whom God hath set forth to bee a propitiation , God hath set him forth as the Shew-bread was set out under the Law . And then againe in another place , Whom hee hath sent , and in 1. Cor. 1.30 . Hee is made of God unto us Wisedome , &c. Hee is made of God , that is , he is Sealed , appointed , authorized by God for that purpose .

So you see , why Christ is said to be Sealed , especially because hee is authorized by God the Father , made , sent , set forth , whom the Father hath Sealed , that is , the party offended by our sinnes , he hath Sealed and authorized Christ to be a Mediator .

If this be so , let us learne this use of it , to blesse God the Father as well as Christ , Blessed bee the Father of our Lord Iesus Christ , and Blessed bee Christ , for him hath the Father Sealed by the Spirit . The blessed Trinity have all a hand in our salvation .

And then againe consider , if wee despise Christ , whom we despise , we despise the Father that hath Sealed him , it is a weighty matter , Reade the second Psalme and you shall see there what it is to despise Christ , not to kisse the Sonne , that is , when God hath annointed and set forth a Saviour , and Sealed him and authorized him by all the testimonies that can be to be a Mediator , not to receive him for our King , for our Priest and Prophet , it is a rebellion , not against Christ onely , but against the Father who hath Sealed him .

And likewise it serveth wonderfully to strengthen our faith when we goe to God for forgivenesse of sinnes : offer him his owne broad Seale , offer to him Christ a Mediator authorized by himselfe : Lord I am thus and thus a sinner , but notwithstanding thou hast sent thy blessed Sonne and set him forth to be a Saviour for mee , and him I offer to thee , thou canst not deny or refuse thy owne Sealed Mediator and Redeemer , if hee had beene a Mediator of my owne appointing and of my owne sealing it were another matter , but I offer thy owne Mediator , looke on the death of him whom thou hast Sealed to bee my intercessour . It is a wondrous prevailing argument with God , hee cannot denie that which he hath devised himselfe , him whom hee chose before all worlds for this great office .

But how shall I know whether hee be Sealed for my good or no ? saith the soule that heares this , we heare much of an authorized Saviour , of an authorized Mediator to be All-sufficient , but what is that to mee ?

Why ? for whom is he Sealed ? is he Sealed for Angels or for men ? and amongst men , is he Sealed for holy men or sinners ? I come not to seeke or to save whole men , or men that never were lost , no , he came to seeke and to save men , but they are lost men , sick men : and it is a faithfull saying , and worthy of all meanes to be imbraced , that Christ came into the world to save sinners , saith blessed Paul , therefore he is Sealed to save thee if thou art a sinner , to save thee if thou wilt receive him , and thou art bound to receive him under paine of the punishment of rebellion . Is it not rebellion not to receive a Magistrate whom the Prince hath authorized under his broad Seale ? it is another manner of matter not to receive Christ , it is a greater sinne , then to sinne against the Law , for if a man sinne against the Law there is the Gospell to helpe him , but if a man sinne against the Gospell there is not another Gospell to helpe him , now to refuse Christ offered in the Gospell is a sinne against the Gospell , where then can there bee hope of salvation ? salvation it selfe cannot save him that will not bee saved , that refuses the remedy Sealed by God the Father the party offended , who can heale him that casts downe the Potion that is brought to heale him , that refuseth the Physitian that comes to cure him ? I say hee is Sealed to save thee if thou wilt be saved , if thou wilt receive him , receive him not onely to be thy Saviour , but to be thy King to rule thee , and thy Prophet to teach and instruct thee , as we shall see afterwards .

But to cleare this a little better , we must know that there are three distinct sealings .

There is God sealing of Christ , which I have unfolded to you .

And there is our sealing of God , that is , our sealing of Gods truth .

And then againe , there is Gods sealing of us by his Spirit : And these follow one the other .

Why hath God sealed Christ ; but that wee hereupon should be stirred up to believe , and to receive Christ , and so by consequence to seale that God is true in sending such a blessed Mediator , as St. Iohn saith , Iohn 3.33 . He that believes in the Sonne hath set to his seale that God is true . God hath sealed him that we by receiving him should seale Gods truth .

Beloved , God comes to us for our testimonialls , for our hands and seals , Oh how wondrously doth God condescend to weake man ▪ He hath sealed Christ for the office of a Mediator , and he offers him unto us , and he comes to us likewise that we would set to our seales too , that Christ is the Sonne of God , he counts it not sufficient that he hath sealed him himselfe , but he will have us seale too , and we seale him when we receive him , he that receives him hath set to his seale that God is true , he that doth not receive him , he makes God a lyar , saith Saint Iohn .

And what comes of this when wee receive Christ and set to our seale that God in the promise of salvation by Christ is true ? Then we having honoured him , he honours us by sealing us by his Spirit , as the Apostle saith : Ephes. 1. In whom after ye beleeved yee were sealed , So when we beleeve and set to our seale that God is true , God seales us by his Spirit , after yee beleeved you were sealed .

But what is this seale of the Spirit whereby God seals us after we beleeve ?

I answer , God seales us when hee sets the stampe of his Spirit upon us , when the worke and witnesse of his Spirit is wrought in us : For as in a seale , the wax hath all in it , ●he whole likenesse of the Jmage that is in the seale : So the soule that is sealed by the Spirit hath the likenesse of the Spirit of Christ stamped on it , God imprints in their spirits the likenesse of his Sonne , that is to say , he makes ●hem loving soules , humble soules , obedient as Christ was in all things , patient , meeke , &c. you may see in the spirit of a beleeving man an expression of the Spirit of Christ , so that if you would see Christ in his excellencies , looke on the spirit of a true Christian , there you shall see a resemblance of Christ Jesus , not perfectly but in some comfortable measure , you shall see the very Image of Christ , you shall see how full of love he is , how patient in crosses , how humble , how meeke , how obedient to God in all things both in a passive and active obedience . This is the stampe of the Spirit , when a man beleeves God honours him by setting his Image on him .

And yet this is not all , besides this wee are sealed with the witnesse and comfort of the Spirit as well as with the worke of the Spirit , the Spirit of God sweetly witnessing that we are the sons of God : and this sweet witnesse of the Spirit especially comes after wee have honoured God by beleeving in temptation , when we are able to hold out and say as Iob said , Though he kill me yet wil I trust in him , so when we can after conflicts of doubting and dispaire , say , though he kill me yet will I trust in him , I will set to my seale that he is true , well will you so ? God to honour such a soule seales him to the day of redemption , that is , he gives to the soule of such a one a sweet evidence and testimony that hee is the Son of God .

And this seale of the Spirit is double , not only done by the witnesse and worke of the Spirit inwardly ( which I have shewed ) but likewise the Spirit doth seale them outwardly , inabling them to make an outward confession of Christ and his Truth , and therefore in Reve. 14. Christians are said to be Sealed in the forehead , that is , as they are marked and singled out in ill times to be such as God hath set his speciall favour upon , so they are Sealed with a spirit of boldnesse willingly and with forwardnesse to confesse the truth of Christ in ill times .

Now ( to apply it to our purpose ) wouldest thou know whether thou be such a one for the present as for whom Christ is Sealed a Mediator ? Examine first of all whether thou hast put to thy Seale that God is true by receiving and beleeving Christ and the promise of Salvation through him , if thou hast done so then thou wilt finde another Seale from God , even the worke of the Spirit in sanctifying of thee and conforming of thee to the Image and likenesse of Christ , and thou wilt finde the witnesse and comfortable testimony of the Spirit in telling thee that thou art the Sonne of God : and withall thou wilt have a spirit of boldnesse and readinesse and forwardnesse to confesse Christ , thou wilt not care for al that the world saith , but wilt if ( neede be ) stand to the profession of Religion to the death .

If thou canst finde this in thy selfe , undoubtedly thou art not onely such a one as Christ came to Seale , but for the present , thou mayest be assured that thou hast interest in this Mediator Sealed by God for that purpose .

Thus you see that here is food that endures to everlasting life , which is Christ and the benefits wee have by him , you see that that blessed meate is attaineable , because he is willing to give it , for he is become Man for that purpose , he is able to give it , for he is God as well as Man , and he hath aurhority to give it , for God the Father hath Sealed him and fitted him for that office . If we receive him he will Seale us with his blessed Spirit , that is , the same Spirit that furnished Christ with grace , that sanctified him in the wombe , will sanctifie all those that are his members , will worke a likenesse and conformity in them to his blessed Image , for the same Spirit that was in the naturall Sonne is in all the adopted Sonnes of God . And he will likewise give us the comfortable evidence and assurance that we are the Sons of God , furnish us with boldnesse and resolution to professe Christ in all times .

Let me then I beseech you come againe to re-enforce this exhortation : Take heed you refuse not Christ , consider with what authority he comes , he is Sealed , it is no presumption therefore to receive him , though you be never such sinners , to receive him ( I meane ) not onely to be a Priest to reconcile you to God , but to be a King to rule you , and a Prophet to instruct you by his Spirit , to receive him on this manner is no presumption ; to receive him indeed as a Saviour , but to neglect him as King , to refuse to come under his government is great presumption , but to receive whole Christ is obedience and faith and no presumption , nay if you doe not receive him you sinne damnably , you commit the greatest sinne that can be : He came to save all that will come under his blessed government , that will kisse the Sonne , Reve. ●2 . Whosoever will , let him come and drinke of the waters of l●fe , all the good promised by Christ is promised upon our receiving of him , upon the obedience of our Faith , there is nothing required but a will to imbrace him and to be under his government , there is no exception made of sinnes or persons or times . At what time soever a sinner repents , whatsoever sinner , whatsoever time or whatsoever the sinnes bee , if he repents Christ is ready to receive him .

If you pretend your unworthinesse and want of excellencies , hee takes away that objection , Come unto me all that are weary and heavy laden , Mat. 11 28. Isa. 55.1 . Come buy without money , and here in the text , the Sonne of man shall give it , and what so free as guift ?

If you pretend you have sinned since your calling , and that you have sinned against conscience , and knowledge , and therefore now you have no further hope of Christ : remember that Paul 2. Cor. 5. speakes to the Corinthians that were in the state of grace , I beseech you to be reconciled to God , and in Ieremy 3. Returne againe you Backesliding Israel , and I will heale your Backeslidings , and againe , will a man receive a wife that hath played the harlot and broken the band of marriage ? Yet returne O house of Israel and I will receive you , Therefore runne not away from God , though thou hast sinned after thou art in the state of grace , come againe J beseech you still Christ is to be received , the doore of grace is alwayes held open , and the golden scepter continually held out as long as we live in this world .

But yet it is not good to neglect the time of grace , receive Christ presently , deferre not to come under his governement , and receive him wholy , or else there is no receiving of him at all .

And ( to presse this a little further ) I beseech you consider , that if you leave not your sinfull courses and come under the blessed governement of Christ , if you receive not this Sealed King , this Sealed Priest and Prophet , this Sealed Mediator whom God hath Sealed and sent unto you for salvation , there is not any thing in the world that will one day more torment you then your refusall of him ; O that we should ever live to heare of salvation so freely offered and of a Saviour so authorized , yet notwithstanding that we should respect our sinnes more then our soules , and because we could not have him to bee our Saviour except wee came under his governement , and bee ruled by him as a King , we refused him wholy altogether : Indeed if we might have had salvation by him and the forgivenesse of sinnes , and withall have remained under the rule and sway of our owne lusts and beene led by them , we would have beeene contented to have had him , but rather then we would leave our blasphemous , our uncleane , inujurious and covetous courses of life , wee were content to let Christ goe if hee would ; O that we should reject this Sealed Saviour , O that we should refuse salvation offered on such loving termes , when God was so loving as to Seale and authorize his Sonne , when the Sonne was so loving as to give himselfe when he was Sealed , to refuse this and that for such base respects , will certainely one day when the conscience is wakened , proove the greatest torment that can be .

See how the Apostle notably enforceth this in the second of the Hebrewes , if so be they did not escape that despised Moses Law , How shall we escape if wee neglect so great salvation ? hee doth not say how shall we escape if we oppose Christ , if we raile on him , if wee despise his Image in his children , as many cursed wretches doe , but how shall we escape if we doe but neglect so great salvation , so witnessed and authorized with all the signes , so offered and tendered with all the termes of love that may be .

And therfore if there be any heere that have lived in sinfull courses , and have a purpose to breake them off , that are weary of the governement of their lusts and of Satan that rules them by their lusts ( for all are under one governement or other , either under the Sealed governement of Christ , or under the base governement of Satan that tends to damnation ) O leave it , and come under this Governour Sealed by God the Father , authorized from Heaven by the blessed Trinity , by miracles , and by all the arguments that can be , come under his blessed governement , and you shall doe well , God the Father , the partie offended with your sinnes , he hath Sealed him , and he cannot refuse a Mediator of his owne Sealing .

And doe not say your sinnes have beene thus and thus , for consider what were these parties that he offers himselfe to heere , that he saith to , Labour for the meate that endures to everlasting life , were they not cursed Hypocrites that followed him for the loaves , and yet he saith to them , Labour for the meate that endures , &c. I am Sealed even for your salvation , if you will come out of your hypocrisie and be ruled by me ; therefore let none stand out from comming under the governement of Christ , for hee offers mercy ( you see heere ) to the worst of men , even to cursed hypocrites .

And ( to conclude with a word of comfort ) if there be any poore distressed soule frighted in conscience with the sight of his sinnes and Satans temptations , O let such consider the love of God in Christ : Satan pictures out God as a terrible Judge , and so he is indeed to men that goe on in their sinnes , a consuming fire : but art thou weary of thy courses , art thou willing to come under a better covenant , let not Satan abuse thee by setting God before thee as a terrible Judge , and Christ as one that would not save thee ; no , come in , kisse the Son , for him hath the Father Sealed , Sealed for thee if thou bee weary of thy sinnes , inforce not upon thy soule any unwillingnesse to be in God , wherefore doth God stoope so low , and labour by all these arguments heere , as that Christ is the Sonne of man , and that hee shall give it you , and that the Father hath Sealed him for that end , wherefore is all this , but to shew his willingnesse to receive thee ? wherefore hath the Father Sealed Christ but in love to thee ? Come in therefore , and then if you will seale to this truth , if you will beleeve , and cast your selves on Gods gratious promise even against doubting and distrust , you shall finde God sealing you by his Spirit , you shall finde his Spirit witnessing to your spirits that you are the sonnes of God .

Heere then you see is sure footing for poore doubting soules to fasten upon , God the Father , the party offended , hath Sealed his Sonne , hath authorized him to save thee , if thou repent and come in ; what are all thy sins and unworthinesse to Christ , God-man , Sealed and authorized by the Father who is the partie offended ? if thou art willing to come in , bring all thy sins and oppose them to Christ God-man Sealed by the Father and they will vanish as a cloud . But ( as I said before ) if thou wilt not come in and accept of this Saviour , if thou wilt not submit thy selfe to his governement , thou sealest thy damnation .

Thus you see I have unfolded this blessed portion of Scripture , Christ Jesus and all the prerogatives and benefits that come by him , is the food that endureth to everlasting life : you see the arguments our blessed Saviour useth to enforce us to Labour after this food , it is food , it is food that endures , & it is food that endures to everlasting life , and he will give it , for him the Father hath Sealed and authorized so to do , he is both the gift and the giver , both the food and the inviter to the food , both the Priest and the Sacrifice . Labour therefore after this food .

There is an objection which I will briefely answer and so end .

Labour after it , why ? Christ will give it , if he will give it why must wee labour after it ? and if we must labour for it , how doth he give it ? how can these two , guift , and labour stand together ?

I answer , very well , Christ will give himselfe and forgivenesse of sinnes , and life everlasting , and yet we must labour too : But wee must know for what we must labour , we must not labour for any merit to the title unto Heaven and happinesse , Christ indeed gives that ; But labour in the use of all good meanes to get knowledge and faith to receive this gift , to get the knowledge of Christ , what he is in his natures and offices , what he hath promised , what he hath done and what he hath suffered , what the intent of the Gospell is , what the Giver is , and what the authority is that his Father hath given him , this requires labour , it is a labour to crack the shell , to understand the letter of the Scripture , to know what the gift and what the giver is . And it is likewise a labour to get faith to receive this gift , to get the soule emptied of all selfe-confidence , of all worth in it selfe and in the creature , for Christ must bee received with a beggars hand , and it will aske much labour to deny a mans selfe , for proud flesh will alwaies have somewhat to trust to either in it selfe or in the creature .

So that these two may well stand together , labour and gift : we are taught to pray , Give us this day our daily bread , God will give us our daily bread , we must not therefore stand still and doe nothing , but though God will give it , yet he will give it in the use of meanes , in the use of our lawfull callings , so heere , God will give us this spirituall food , yet he will give it in labour , it is his ordinance , and whatsoever hee gives , he gives not in idlenesse but in obedience to his ordinance , he will have us to labour in the use of the meanes , in reading , hearing , receiving the Sacrament , praying , meditating and the like , to have a part in Christ this blessed gift Nay , because he will give Christ , therefore la●our , the one enforceth the other , the like reason Moses giveth the Israelites , Fight ( saith he ) for the Lord hath given them into your hand , ●hey might say , if our enemies bee given into our hand why should we fight ? yes , fight the rather , be incouraged to fight , because you shall be sure to conquer , so heere , Labour for the meate that endures to everlasting life , for the Sonne of man will give it , therefore labour , because he will give it , in labouring we shall bee sure to have it , do that which belongs to thee and thou shalt be sure to have that which belongs to God , thou shalt finde Christ , and Heaven , and glory , and all in the use of the meanes : But he gives nothing without labour ; there can be no good done in earthly things without labour , and doe you thinke to have Heaven without labour ? No , spirituall things are against the streame , Heaven is up the hill , there must be labour , there must be striving against corruptions within and against temptations without , and our labour it is a happy labour , it is not a barren labour , 1 Cor. 15.58 our labour is not in vaine in the Lord , as the Apostle saith , wee that labour for the food that endures to everlasting life , we labour for somewhat , but worldlings that beate their braines , and tire their spirits , and rack their consciences , and weare out their bodies , it is all for nothing , it is for that which is vanity and vexation of spirit , for that which they must leave behind them . A true Christian ( to encourage him to take all the paines that may be ) hee labours for something , it is a hopefull and not a barren labour : And ( beloved ) blessed are we that we can have this food for our labour , that since the fall wee can recover by the second Adam a better estate then wee had by the first .

And our blessed Saviour to the end he might distinguish true Christians from Hypocrites , enjoynes this duty of labouring so much the more , for we have many in the Church that thinke to have Christ and his benefits without labour , as if Heaven would drop into their mouthes , they can say that God is mercifull , and Christ died for us , but you shall in the meane time finde them carelesse of reading , of hearing , of praying , of the Communion of Saints , &c. are idle in working out their salvation with feare and trembling , negligent in selling all that they have for the Pearle , will part with nothing for Christ , I say to distinguish these Hypocrites from true Christians , therefore he saith , Labour , to shew to us that onely they that labour for Christ in the use of all good meanes , that labour for the true knowledge of him and for faith to receive him , that sell all for him , that take paines to grow in grace and in union with Christ , that make him their best portion in the world , and delight in him , it is they onely that have interest in Christ , onely the painefull Christian is the true Christian.

Therefore I beseech you , as you would have it discerned that you are not Hypocrites in the Church , bee stirred up to use all sanctified meanes to know Christ , to beleeve in him , to know that you are in a communion with him , that you belong unto him . Be not discouraged , you shall have rest ere long , There is a rest for the people of God , Heb. 4. as the Apostle saith to the Hebrewes . Indeed so long as we are heere below there is labour joyned with wearinesse , for we have great conflicts with corruptions and temptations , with enemies within , and enemies without , but be of good comfort we shall at last come to a rest , to a rest perpetuall and everlasting : It is true , in Heaven there shall be labour , for we shall be alway praising God , but it shall be labour without wearinesse , labour without conflict , there shall bee no corruption within , nor no divell without , Satan could enter into Paradice below , but hee shall never enter into that heavenly Paradice , therfore be incouraged to labour for a while , though it be tedious , because of corruptions and temptations , yet there is a rest for the people of God , an eternall Rest.

FINIS .

VIOLENCE VICTORIOVS : In two Sermons , By the late Reverend and Learned Divine RICHARD SIBS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometimes Preacher at Grayes-Inne .

GEN. 32.26 .

I will not let thee goe except thou blesse mee .

1 COR. 15.57 .

Thankes be unto God which giveth us the victory through Iesus Christ our Lord .

LONDON , Printed by G.M. for Nicholas Bourne and Rapha Harford , 1639.

VIOLENCE VICTORIOVS . MAT. 11.12 .

From the daies of Iohn Baptist untill now the Kingdome of Heaven suffereth violence and the violent take it by force .

IOHN Baptist and our blessed Saviour gave mutuall testimonies one of another , hee witnessed of Christ before hee came , and our Saviour Christ gives witnesse of him here . The occasion of this you have in the second verse : Occasion of the words . Iohn being in prison sends two of his Disciples to Christ , to know whether he were the Christ or no ; not that Iohn did doubt , but to confirme his Disciples . Christ returnes a reall and a verball answer , Tell Iohn ( saith he ) what ye have seene and heard , &c. and then he closeth up all , Blessed is he that is not offended with me . Upon this occasion Christ enters into a commendation of blessed St. Iohn Baptist , even unto a comparative commendation , amongst them that were borne of woemen there had not yet risen a greater then Iohn the Baptist , 1 1 From the excellency of his ministry . not so much in eminency of grace ( though that may have a truth ) as in regard of the dispensation of his Ministery , Iohn living in more glorious times : For the excellency of the Church is from Christ : he doth ennoble and advance times and places and persons , Bethlehem , a little Citty , yet not a little Citty in regard that Christ was borne there , and saith Christ , Luk. 10 23. Happy are the eyes that see that which your eyes see , every thing is advanced by Christ . So Iohn Baptist in regard of his office , being the immediate fore-runner of Christ , was greater then all that were before him : yet he saith the least in the Kingdome of Heaven is greater then be ▪ not in grace , but in prerogative , in regard of the revelation and manifestation of more things . For Iohn Baptist died before he saw the death and resurrection and ascention of Christ accomplished , before he was glorified . Therefore in regard of these prerogatives , the least in the Kingdome of Heaven , that is , in the Church of the New Testament is greater then he . It is a rule that the least of the greater , is greater then the greatest of the lesse . Iohn was greater then the greatest of them that were before him ; but lesser then the least of those that were after him .

Then Christ commends Iohn from the efficacie of his Ministery , 2 2 From the efficacie of his Ministery . From the daies of Iohn Baptist untill now the Kingdome of Heaven suffereth violence , and the violent take it by force ; so you see how the words depend upon the former . For the points wee are to consider in them .

First , here you have the state of the Church in the New Testament , ( It is a Kingdome , and the Kingdome of Heaven ) together with the quality of the meanes whereby it comes to be a Kingdome , the meanes of grace , the Gospell . The Gospell and the people that are wrought on by the Gospell in the New Testament , they are both called the Kingdome of Heaven .

Then secondly , here is set downe the affection of those people that seeke this Kingdome at that time , and so forward to the end of the world ; the disposition of the persons is , they are violent .

The third is , the issue or successe of this eagernesse and violence ; though the manner be violent , yet the successe is good , the violent take it by force .

The fourth is , the date or time when it begins , and how long it continues ; it beares date from the preaching of Saint Iohn Baptist to the end of the world ; untill now , that is , to the end of the world , as it was said , till now , in the Evangelists time , so posterity may say untill now , from the first comming of Christ , till his second comming , while there is a Gospell preached , which is the Ministerie of the Spirit , the Spirit will bee working , and there are such glorious things in the Gospell , that there will bee violence offered , so while there is a people to bee gathered , and a Gospell to be preached to gather them , and a Spirit that workes by that Gospell , there will be violence in the Church offered to the meanes of salvation .

Doct. 1. First , The state of the Church , together with the meanes , The Church the Kingdome of Heaven . the Gospell preached , it is called The Kingdome of Heaven .

Besides others , there are three maine significations of these words , The Kingdome of Heaven .

Threefold signification of the Kingdome of Heaven . First , the famous , leading , proper signification is the state , and place where God himselfe , and his people are most glorious , The Kingdome of Heaven ; 1 1 Heaven . all the other significations end in that . But secondly , because all that shall come into that glorious Kingdome , they must bee Kings here first in the state of the kingdome of grace , 2 2 State of grace . which consists in righteousnesse , peace , and joy in the Holy Ghost , in the graces and comforts of the Spirit , therefore the state of grace comes to have the name too of The Kingdome of Heaven ▪ And thirdly , 3 3 Meanes of grace because grace in this world cannot be attained without an order , and meanes , and dispensation from God ; hereupon , the dispensation of the meanes whereby we come to have grace is also called The Kingdome . The unfolding the mysteries of salvation in the Gospell , is called the Kingdome of God . As Christ saith , The Kingdome of God shall bee taken from you , that is , the preaching of the Gospell , therefore the Gospell is called the Gospell of the Kingdome , and the Word of the Kingdome , because by this Word wee come to have grace , and by grace , glory ; there is no glory without grace , and no grace without the Word , one makes way for another . The preaching of the Gospell doth cause a Church ( which is the Kingdome of Christ ) wherein hee rules by the Scepter of his Word , by which Word , Christ and all his riches , and glory , and prerogatives are unfolded , and thereby grace is wrought , and grace leades to glory . This connexion and subordination is to bee observed .

First , 1 1 A ground of conviction . for the conviction of those who doe not indeed belong to the Kingdome of Heaven ; every man is ready to talke of the Kingdome of Heaven , and the glory there ; I but there is a subordination of grace , and of the meanes of grace ; how standest thou affected to the meanes of salvation , to the Word of the Kingdome , the Word of life , The Word of reconciliation ? for it hath the name from all the excellencies to which it brings us , to shew , that as we valew life , a Kingdome , reconciliation , and all that is good , so we must valew this Gospell , or else it is a presumptuous confidence ; if the priviledges of grace and glory belong to us , wee must come to them by these steps ; those that regard not the Gospell and meanes of salvation , they have nothing to do with grace nor glory , they are hereby convinced of arrogant folly .

2 2 Of comfort . Againe , it is a ground to comfort weake Christians that regard the meanes of salvation , and yet feare their falling away ; be of good comfort whosoever thou art , God hath knit and linked these together , all the power of earth and hell cannot breake one linke of this chaine ; conscionable attending upon the meanes and grace and glory will go together . Therefore hold on , attend upon the meanes of salvation , and waite with comfort ; The Gospell of the Kingdome will bring thee to grace , and grace ( though it be but an earnest , but a little measure ) will bring thee to glory . Where God hath begun a good worke he will finish it , he will second one benefit with another , diligent attending on the meanes with grace , and grace with glory .

In Scripture , works have their denomination from that they aime at , as the Apostle saith , Yee have crucified the old man , and yee are crucified with Christ , because yee are in doing it , and ye shall do it perfectly ; so we are Saints , because wee shall be so ; we are Kings now , because we are in part so , and we shall be so fully hereafter ; so grace is called the Kingdome of Heaven , because it is the undoubted way to the Kingdome of Heaven and glory . God would helpe our faith by the very title , for wee are not elected to the beginnings onely of glory , but to the perfection , as it is excellently set downe , Ephes. 1. We are elected to glory by meanes and beginnings ; therefore undoubtedly we may hope for the accomplishment when we see the beginnings .

Why is the state of grace and the meanes of grace and glory it selfe called the Kingdome of Heaven ? Quest.

Answ. Answ. Because they are all of and from Heaven , Why grace and the meanes of it are called the Kingdome of Heaven the one is in Heaven the Kingdome of glory , and the other the Kingdome of the Word here , and truth and grace which are by it are from Heaven , the truth we have and grace from the truth come from Heaven , yea and Christ the Author of all is from Heaven and they all leade to Heaven .

Which should teach us with what minds to converse in the hearing and reading of these things , Why the things of the Gospell are slighted . with heavenly affections . And it shewes likewise why worldlings and base people are no more affected with the things of the Gospell , because it is the Kingdome of Heaven . If it were of the world we should have it sought with eagernesse enough , though it were a lesse matter then a Kingdome : but it is a Kingdome of Heaven remote from flesh and blood , there must be a new Spirit to worke a new sight and a new taste , to worke a change in the heart of man , and then he shall know the things of the Kingdome of Heaven . He must come out of the world that will see this Kingdome , as in Reve. 18. Come out of Babylon . A man must come out of Antichrists Kingdome , to see the basenesse of it , he cannot see it in the middest of it , so we must come out of the world if we would see the glorious Kingdome of Christ , it is a heavenly Kingdome . Therefore the greatest potentates of the world must abase themselves , there is no greatnesse in the world can helpe them to this heavenly Kingdome .

Quest. But why should the Gospell and the state of the Church in the New Testament bee called the Kingdome of Heaven and receive the date now ; was it not the Kingdome of Heaven before ?

Answ. J answer , it is the manner of the Scripture to give titles to things from the glorious manifestation of them , things are said to bee when they are gloriously manifested . The Mystery of Christ is said to be revealed now in the time of the Gospell , it was knowne before to Adam and Abraham and the rest : but now there was a more apparent glorious manifestation of it , therefore now the manifestation of Christ and the good things by him , they are called a Kingdome ; before it was kept inclosed in the pale of the Iewish Church , it was vailed under Types , it was hid in promises that were darke and obscure , but when Christ came , all was taken off and Christ was unvailed . It is said in the Gospell , The Holy Ghost was not given yet , Iohn 7.39 . because Iesus was not yet glorified . The Holy Ghost was given before , but not so fully and plentifully : So there was a state of Heaven before men were saved , before the comming of Christ : But it was not called the Kingdome of Heaven , it was not a state of liberty and freedome from the bondage of ceremonies , &c.

And there is reason that there should be violence offred to this state and meanes , and grace wrought by it , it is a Kingdome : it is no great wonder that a Kingdome should suffer violence , especially such a Kingdome as the Kingdome of Heaven . In a Kingdome there is What is in a Kingdome ?

There is first of all freedome from slavery and danger , 1 1 Freedome . a Kingdome is an independent state , there is none above it , he that is a King is free , independent and supreame .

Then againe a Kingdome is a full state , 2 2 Plenty . there is aboundance and plenty of people and good things in a Kingdome .

Againe , 3 3 Glory . in a Kingdome there is glory and excellency : ( where is it to be had else ? ) all the glory and sufficiency and contentment that Earth can afford .

Now in that the state of the Church by reason of the glorious Gospell is called a Kingdome . First it is a free state : as indeed the Word doth make us free from former bondage . In particular the Gospell of Christ it frees us from Jewish bondage , and from all kind of bondage spirituall . Iohn 8.36 . If the Sonne make you free yee are free indeed . A Christian is above all , he is over sin and Satan and the Law , he is free & supreame and independent all are under him . A Christian as a Christian , he is under none but Christ , under no creature . 1 Cor. 2.15 . The spirituall man judgeth all things , yet hee himselfe is judged of no man . I speake not of civill differences : But as a Christian is a member of Christ , and a citizen of the Kingdome of Heaven , he hath a kind of independent state , his conscience is onely subject to God and Christ ; but all earthly things he commands , they are under him .

Christiaenity a full state . And 2. the sta●e of a Christian is a full state : 1 Cor 3.21 . God is his , Christ is his , All things are his , so much as shall serve to bring him to Heaven , that which is truly good is directly his , and indirectly all other things are made his by Christ , who hath the authority and power and strength of a King to command all things to worke together for his good : death and sinne and all that befalls him are thus his . And then he hath a spirit of contentment in the want of good and of patience in the suffering of ill , Phil. 4.13 . that he can doe all things ( as St. Paul saith ) through Christ that strengtheneth him . What he wants in outward things , he can fetch supply from the promises of the Gospell , he can fetch supply from Christ , and from the state to come , and what he wants in other things he hath in grace which is better .

A state of glory 3. It is a state likewise of glory and excellency : but it is a spirituall glory , and therefore it consists together with outward basenesse and meanenesse , it is a glorious state to be the Sonne of God , to be heires of Heaven , heires of all things in Christ , by the Spirit of Christ in him he rules over all . How glorious is the Spirit of God in a Christian in the time of temptation and affliction , when he hath a Spirit ruling in him , that is stronger then the world and all oppositions whatsoever ? 1 Iohn 4.4 . The state of a Christian is glorious even in this world in the beginnings of it . What then is the glory that is to be revealed on the Sonnes of God in the day of revelation ? Rom. 2.5 . It cannot enter into our thoughts , it is above our expression , nay it is above our imagination and conceit ; Thus you see there is great cause why the Kingdome of Heaven should suffer violence . When Crownes and Kingdomes are laid open to people with hope of getting them , especially such a one as the Kingdome of Heaven is , it is no wonder if there be violence offered to get them .

The next thing is the affection of those that seeke after this Kingdome , it is violent .

The Kingdome of Heaven suffereth violence .

How doth the Kingdome of Heaven , the Gospell and meanes of grace suffer violence .

First , because when these good things were revealed by Iohn Baptist and then by Christ , 1 1 In regard of the multitude . and after by the Disciples and Apostles , many thronged into the Church , which is the gate of the Kingdome of Heaven : they all pressed to be of the Church , to heare the Word of God . They hung as it were upon the word of Christ ; upon his mouth ; Luk. 12.1 . Mat. 3.5 . they pressed so , that they trod one upon another ; and it is said they all came out to heare Iohn Baptist , Ierusalem and all Iudea and all the region round about Iordan , so that in regard of the multitude there was violence .

2 2 In regard of the affection . And then in regard of their affections , their zeale to the good things of the Gospell was eager , and earnest : To be Citizens of a Kingdome , to partake of the meanes of salvation , to come to grace , and so to glory , it made them wondrous violent .

3 3 The persons which were In regard likewise of the persons , the Kingdome of Heaven suffered violence , the persons being such as might be judged to have no right unto it . 1 1 Sinners . Alas for poore wretched sinfull men and woemen , that had beene notorious sinners to come to receive a Kingdome , to become Kings , this was strange . What had sinners to doe with grace ? This doctrine was not heard of in the Law , that there should be hope for such wretched persons as these , if such might be admitted surely there must needs bee great violence .

2 2 Poore . Luk. 7.12 . Then again , they were poore and meane people , The poore receive the Gospell ; for beggars to become Kings , poore men , that were advantaged by their outward abasement to come to spirituall poverty .

3 3 Stran●ers . Mat. 8.12 . Againe , they were Gentiles , Alients from the common-wealth of Israell and strangers from the Covenant of promise , Heathen people . The Iewes were the children of the Kingdome , the Gentiles were forreiners and strangers ; now for these to come in , and the children of the kingdome to be shut out , it must needs suppose violence ; where there is no apparant right , there is force . Now what right had the Gentiles ( that were little better then dogs ) could they have any thing to doe with the kingdome ? I saith Christ , they take it by violence , and the Jewes , and the proud Scribes and Pharisees that seeme to be the apparant children of the kingdome shall at length be shut out . Mat. 20.16 . They that were first ( in outward prerogatives ) shall bee last , and they that were last ( the Gentiles , sinners , meane people that take the advantage of their basenesse , and sinnefullnesse , to see their unworthinesse , and to magnifie the grace of God in Christ ) shall bee first . In these respects the Kingdome of Heaven is said to suffer violence . People will to Heaven what ever come of it , when these good things are discovered they will have no nay . Hence wee may learne this ,

That it is the disposition of those that are the true members of the Church of God to be eager and violent . Doct. The disposition of Christians eager and violent .

Those that intend to enter into the Kingdome , they must throng , and strive to enter ; and when they are in , they must keepe the fort , and keepe it with violence .

There is indeed a violence of iniquity and injustice , Ob. and so the people of God of all others ought not to be a violent people ; Doe violence to no man , saith the Baptist to the souldiers , Luke 3.14 . violence rather debars out of the kingdome of Heaven , then is any qualification for it : But this is another manner of violence which our Saviour here speakes of , necessary for all that desire to enter into the Kingdome of Heaven , Answ. and that for these reasons .

Grounds of this violence . First , betwixt us and the blessed state wee aime at there is much opposition , and therefore there must be violence . 1 1 Opposition . The state of the Church here , the state of grace , and the enjoying of the meanes of grace it is a state of opposition . Good persons , and good things , they are opposed in the world . Christ rules in this world in the middest of his enemies , Psal. 110. ● . hee must have enemies therefore to rule in the middest of , he must bee opposed , and where there is opposition betweene us and the good things that wee must of necessity have , wee must breake thorough the opposition , which cannot bee done without violence . Now the meanes , and graces of salvation they are opposed every way , within us , and without us .

From the flesh . 1. They are opposed from within us , and that is the worst opposition : for Satan hath a partie within us that holds correspondencie with him , our owne traiterous flesh ; in all the degrees of salvation there is violence hence ; in effectuall calling , when we are called out of the kingdome of Satan , he is not willing to let us goe , hee would keepe us there still , and when we come to have our sinnes forgiven in justification , there is opposition , proud flesh and bloud will not yeeld to the righteousnesse of the Gospell ; it will not rest in Christ , it will seeke somewhat in it selfe . In Sanctification there is opposition betweene the flesh and the Spirit : every good worke wee doe , it is gotten out of the fire ( as it were ) it is gotten by violence , in every good action , whether it be to get grace , or to give thanks to God , how many carnall reasonings are there ? If a man be to give to others , the flesh suggests , I may want my selfe . If he be to reforme abuses in others , he is ready to thinke , others will have somewhat to say to me , and I shall be offencive to such and such men . And then the affection to earthly things chaines us to the things below , and selfe-love prompts a man to sleepe in a whole skinne ; we love our wealth , and peace , and favour with men , so that a man cannot come to the state of grace without breaking through these , and hereupon comes the necessity of violence from the opposition from within us , wee must offer violence to our selves , to our owne reason , to our owne wills and affections , You have not yet resisted unto blood , Heb. 12.4 . saith the Apostle ; wee doe not resist by killing others , but we ourselves resist to death , when rather then we will misse of Heaven , and happinesse , and rather then we will not stand for the truth we will suffer death .

2. Againe there is opposition from the world , From the world on the right hand , by the snares and delights of the world , to quench the delight in the good things of the Spirit , and on the left hand , by feares , and terrors , and scandalls to scare us from doing what we ought to doe .

From Satan . 3. And then there is opposition from Satan in every good action , he besets us in prayer with distracted thoughts , and in every duty , for hee knowes they tend to the ruine of him and of his Kingdome . There is no good action but it is opposed from within us , and without us ; the meanes of salvation , and the attending on them , they are not without slander and disgrace in the world . God will have this violence therefore , because there is opposition to the meanes , to the attendance on them , to grace , to every good action , to every thing that is spiritually good .

God seemes an enemy . Nay , sometimes God himselfe becomes a personated enemie , in spirituall desertions he seemes to forsake and leave us , and not onely to forsake us , but to be an enemy , to write bitter things against us , Iob. 13.26 . and that is a heavie temptation .

2 2 To difference true Christians from others . Againe , God will have this violence , and striving , as a character of difference , to shew who are bastard professors , and who are not , who will goe to the price of Christianity , and who will not . If men will goe to Heaven they must be violent , they must be at the cost and charges , sometimes to venture life it selfe and whatsoever is deare and pretious in the world . A man must be so violent , that hee must goe thorough all , even death it selfe , ( though it be a bloudie death ) to Christ ; this discards all luke-warme , carnall professors , who shake off this violence ; in all estates of the Church it is almost equally difficult to bee a sound Christian ; for God requires this violence even in the most peaceable times . Now the truth and religion are countenanced by the lawes , yet the power of it is by many much opposed . Therefore hee now that in spight of reproach , in spight of slander will beare the scornes cast upon the Gospell , that will goe with Christ without the gate , Heb. 13.13 . bearing his reproach , such a man may be said to be thus violent ; it is an easie thing to have so much Christianity as will stand with our commodity , or with pleasure , &c. but to have so much as will bring us to Heaven ( I say ) it is equally hard in all times of the Church , it requires violence to carry us thorough these lesser oppositions .

Againe , 3 3 To set a higher price on this Kingdome . God will have us get these things with violence , that we may set a greater price on them when we have them ; when we have things that are gotten by violence , that are gotten hardly , O we valew them much , Heaven is Heaven then , things that are hardly gotten , and hardly kept , are highly prized .

Againe , 4 4 The excellencie of the things . the excellencie of the thing inforceth violence ; it is fit that excellent things should have answerable affections . Now it being a Kingdome , and the Kingdome of Heaven , what affection is answerable but a violent strong affection ?

5 5 The necessity . Againe , together with the excellencie , the necessity requires it ; for the Kingdome of Heaven , it is a place of refuge , as well as a Kingdome to inrich us . There were Cities of refuge among the Jewes , when a man was followed by the avenger of blood , he would run as fast as he could to the Citie of refuge and there he was safe , so when a guilty conscience pursues us , when there is a noise of feare in the heart , when Gods judgements awaken us , & hell is open , when a man apprehends his estate , and is convinced what a one he is , and what he deserves , of necessity he will flie to the Citie of refuge , and where is that , but in the Kingdome of Heaven , in the Church ? happie is he that can but get in at the gate of this Kingdome , there is no doubt of his going in further ; but there must be a striving to enter in at the gate , Luke 13.24 . and then there he shall be hid in his Sanctuary ; as the pursued Doves , get into their nests , and the Connies hide them in the rock , when they get that over their heads then they are safe : so a Christian , when he is pursued with conscience , and with the temptations of Satan , he flies to his Sanctuary , doe you wonder that a guilty man should flee to his sanctuary , and the pursued creatures to their hold and refuge ? In this respect the Kingdome of Heaven suffereth violence .

Herein it is compared to some great rich Citie that hath some great treasure and riches in it , and it must be besieged , and beleagured a long time , and those that can enter into it they are made for ever . Or it is like the entrance or gate of a Citie where there is striving and thronging , and where besides enemies are , that if men strive not , they are cut , and mangled , and killed , so it is in the state of this Kingdome , when a mans eyes be opened , he sees the divell , and hell behind him , and either he must enteror be damned , and being entered , it makes him rich , and advanceth him for ever ; so he is strongly mooved to offer violence on both sides : if he looke behind him there is the kingdome of Satan , darknesse , and misery , and damnation , ( for as Pharaoh pursued the Israelites when they were got out of his kingdome , so the divell pursues a man when he is broken out of his dominion ) And then before him there is the kingdome of happinesse and glory , the feare of that that followes them , and the hope of that that is set before them , both make them strive to enter into the gate of that Citie .

What should this teach us ?

First , Vse To judge of our estates by our violence . let it be a rule of tryall to know , & judge of our estate , whether we be entred into this gate of Heaven or no ? our lives are very short , very uncertaine ; let us consider if we be in the way to Heaven ; what striving , what strugling , what violence have we ever offered ? There are a company that regard not the meanes of salvation at all , either in private or publique . Some come to the Word , and heare , but they doe not heare it as the Word of God , to bee ruled by it , but as a discourse to delight themselves for the time , to have matter to speake of , and to censure , not with a spirit of obedience to be guided by it as the Scepter of the Kingdome . What violence is this , now and then to heare a Sermon , now and then to reade a Chapter , now and then to utter a yawning prayer betweene sleeping and waking , perhaps when thou knowest not what thy selfe saist ? how then wouldest thou have God to regard it ? What violence is in the lives of most Christians , what strength to enforce good actions , how doe they improove the meanes of salvation ? many meanes are wholy neglected : some perhaps they use that may stand with their convenience now and then , whereas there must be an universall care of all the meanes , there cannot one be neglected without the losse of grace ; and there must be attendance on them with violence . There is none of the meanes can profit us without rouzing , and stirring up our spirits ; we cannot heare , nor pray , without drawing up , and raising up our soules ; the flesh will stop the comfortable performance of any action else , and Satan will kill them in the very birth if he can .

Men violent for outward things . To search a little deeper , doe but compare your courses toward these good things of Heaven , with your courses towards the world . If there be hope of preferment , the doores of great men are sure to suffer violence with favourites . The Courts of justice suffer violence , to have our right in earthly things . The stages , and such places are thronged , and suffer violence . If a man could but over-looke the courses of men abroad in the Citie , he should see one violent for his pleasures running to the house of the Harlot as a foole to the stocks . Pro. 7.22 . Another to the exchange to increase his estate . Another to the place of justice , to detract his neighbour , or to get his owne right , perhaps neglecting his title to Heaven in the meane time . Another to the Court to get favour to rise to some place of preferment . These places suffer violence : but what violence doth the poore Gospell indure ? Alas , it is sleighted , and men will regard that when they can spare time , &c. It is not regarded according to the worth and valew of it ; if ever wee looke to have good by the Gospell , our dispositions must be violent in some proportion answerable to the excellency of it .

Alas we may justly turne the complaint on our selves , Heavenly things offer violence to us that whilest we spend our strength in violence about the base and meane things of this life , the Kingdome of Heaven it offereth violence to us , and yet we will none of it . How doth God beseech us in the Ministery , Wee beseech you to bee reconciled , 2 Cor. 5.20 . Ezek. 18.31 . and Why will yee die O house of Israel ? As if the Gospell and grace were commodities that God were weary off , he comes and puts them upon us whether we will or no , and yet we refuse them , we are so farre from offering violence to the Gospell and to grace , that God offers violence to us , as if we should doe him a favour to receive the Gospell and to doe good to our owne soules , and yet the vile , proud , base heart of man will not regard and receive these heavenly things . How will it justifie Gods sentence at the day of judgement , when hee shall alleadge there was a discovery of such things unto you , and instead of violence in seeking them , you sleighted and neglected them ? Nay ; there is a worse sort of men then these , those that oppose the Kingdome of Heaven in the meanes of it , in the persons of it , what kinde of men are these , thinke you ?

What violence may stand with wisedome . Againe , we see here that there is a blessed violence that may stand with judgement . A man cannot be violent and wise in the things of this world , because the things are meane , and eagernesse is above the proportion of them . A man cannot be violent after honour , or riches , and be as he should be ; these are things that he must leave behind him and they are worse then himselfe : much lesse after filthy pleasures can a man be violent and wise , a man must become a foole in this respect , 1 Cor 3.18 . as the Scripture saith . But in respect of heavenly things a man may be violent and wise : for there is such a degree of excellency in the things , that no violence can be too much . Men talke of being too strict and too holy : Can there be too much of that which wee can never have enough of in this world ? I speake it the rather to confound the base judgement that the world hath of a holy disposition , which is carried with a sweet , eager violence to t●ese things . They are thought to be franticke , to be out of their wits , as they thought St. Paul was ; 2 Cor. 5.13 . but he answers , If wee be out of our wits , besides our selves , it is to God . Christ himselfe was sometimes laid hands on , as if he had beene out of himselfe , and as Festus told blessed St. Paul , That much learning had made him mad , when he saw him eager in the cause of Christ . So many , when they see a man earnest in the matters of God , they thinke surely these men have lost their discretion : No it is the highest discretion in the world to be eager and violent for things that are invaluable , and if men be not eager for these , they are fooles , they know not how to prize things , the most judicious men here are most violent , so that it be violence that hath eyes in its head , violence guided with judgement from the knowledge of the excellency of the good things in the Gospell , I speake of such a violence as that .

Away then with base reproaches , Not to heed idle reproaches . let us not , be affrighted with the ill reports of idle braines and rotten hearts of people , that know not the things that belong to the Kingdome of Heaven . Alas they know not what they say , they are to be pittied and not censured . Is there any thing that a man should be earnest for , if not for these things ? Were our foules made to pursue things that are earthly and base , worse then our selves ? Were our wits made onely to plod in our temporall , and to neglect our heavenly calling ? If any thing may challenge the best of our indeavours , the marrow of our labours , the utmost of our spirits and wits , certainely it is these , grace and glory , that will stand by us , when all things will faile us . Therfore let not your owne hearts besot you , nor the vaine speeches of others affright you . It will be acknowledged by every one ere long , that there is nothing worth a mans eagernesse but these things . The worldling is violent and eager , he troubleth himselfe and his house about a vaine shadow , for pleasures and profit , &c. and what comes of all his violence ? He is turned naked into his grave and thence into Hell , and there is an end of all the violence about all other things besides these .

The disposition of true professors We see then the disposition of true professors , they are violent in respect of heavenly things . Those therefore that are not earnest in the cause of Religion when the state of things requires it ; they have no Religion in them , they are not in the state of grace . We must be earnest first of all against our owne sinnes : Violence must begin there , to subdue all to the Spirit of Christ , to suffer nothing else to rule there ; and after that violence to maintaine the cause of Christ . To contend earnestly for the Faith once delivered to the Saints , to contend with both hands , not to suffer it to be wrested from us or to be betraied , and if it be opposed to vindicate it : we must be violent both to propagate the truth of God , and in case of opposition to vindicate it , Mat. 12.30 . He that is not with me ( saith Christ ) is against me . If a man be not with Christ , he is against him : it may seeme a strange speech , but Christ cannot abide luke-warme neuters , he cannot abide nullifidians , he cannot indure cold persons , his stomacke cannot brooke them , he will cast them up , as he saith , Reve. 3.15 , 16. I would thou wert hot or cold . A man had better be nothing in Religion then be luke-warme . The reason is , if a man will have good by any Religion he must be earnest in it . 1 King . 18.21 . If Baal be God stand for him , if you would have good by him , if the Lord bee God stand for him , be earnest in his cause : if Popery be good then stand for that , if you hope for good by it , and if our Religion be good , then stand for that , if you hope for good by it . There is no good received by Religion , if wee be not earnest for it , Religion is not a matter to be dallied in .

Therefore they are bitter , Newters hatefull to Christ . sowre , profane scoffing Atheists that trifle with Religion , as if it were no great matter what it bee . They will bee earnest in all things else , earnest to scrape riches to satisfie their base lusts : but for Religion i● is no matter what it be , it is a thing not worthy the seeking after , the old Religion or the new or both or none . These are persons to be taken heed off , breeding a temper opposite to Religion more then any other , Christ can least brooke them : there is great reason for it ; who can brooke any favour to be neglected and sleighted ? Especially for these excellent things to be under-valued and sleighted , it canno● be that God can indure it . There will be a faction in the world while the world stands , Christ and Antichrist , Good and evill , light and darkenesse , but a man cannot be of both , he must shew himselfe of one side or other in case of opposition . Therefore the temper of the true pofessor is to be earnest in case of opposition of Religion , and in case of opportuninity to advance his Religion ; in civill conversation and dealing with men that are subject to infirmities , he must be gentle and meeke . Mat. 3.16 . Act. 2.3 . The Spirit of God descended in the shape of a Dove upon Christ , as well as in fiery tongues upon the Apostles . But in the cause of Christ , in the cause of Religion , he must be fiery and fervent . No man more mild in his owne cause then Moses , Exo. 32.19 . he was a meeke man : but when occasion served , when God was offended , downe he throwes the Tables of stone , he forgate himselfe , though he were the meekest man in the world otherwise in his owne matters : So I say the Spirit is both meeke and gentle as a Dove , and earnest and zealous and hot as fire . In Acts. 2 , The Spirit of God comes downe as a mighty winde . The winde is a powerfull thing , if it be in a mans body . There is no torment like to windy sicknesses , as their complaints witnesse well enough that feele them : and if a little winde be inclosed in the earth it shakes the whole vast body of the earth . The Spirit is like winde , it makes men bold , it fills them with a great deale of eagernesse in the cause of God . Againe , the Spirit appeared to the Apostles in the likenesse of fire , it inflamed their zeale and made them fervent that were cold before ; Mat. ●6 . 69 , 70 as we see in Peter , the voice of a damsell terrified and affrighted him , but when the Spirit came upon him , it so fiered him that he accounted it his glory ( Act. 5.41 . ) to suffer any thing for the cause of Christ . Therefore those that hope for any thing by religion , let them labour to be for that Religion in good earnest , they shall finde God in good earnest with them else .

Againe , Religion taketh not away , but ordereth the affections . hence we see that Religion takes not away the earnestnesse of the affections , it doth direct them to better things , it changeth them in regard of the object , It takes not away any thing in us , but turnes the streame another way ; Violence requires the height and strength of the affections : Religion taketh them not away , but turnes them that way that they should goe . If a streame runne violently one way , if it be derived by skill and cunning another way , it will runne as fast that way when it is turned as it did before . So it is with the heart of man : Religion takes nothing away that is good , but lifts it up , it elevateth and advanceth it to better objects . There are riches and honours and pleasures when a man is in Christ : but they are in a higher kinde , therefore they draw affections and greater affections then other things : but these affections are purified , they runne in a better , in a cleaner channell : whereas before they ran amaine to earthly , dirty things below , the same affections ( of love , of desire and zeale ) doe remaine still , he that was violent before is as violent still , onely the streame is turned : For example take St. Paul for an instance , he was as earnest when he was a Christian as before , he was never more eager after the shedding of the blood of Christians and breathing out slaughter against them , as he was afterwards in breathing after the Salvation of Gods people and a desire to enlarge the Gospell . Zaccheus was never so covetous of the world before , as he was covetous of Heaven when he became a Christian. I say Religion takes not away any thing , onely it turnes the streame : But it is a miracle for the streame to be turned , it was God that turned Iordan : so it is a greater work then man can doe to turne the streames of mans affections that runne amaine to earthly things , to make them runne upward , it is onely Gods worke . This is the excellency of Religion , it ennobles our nature , that which is naturall it makes it heavenly and spirituall , that a man shall be as earnest for God and good things as ever he was before after the things of this life . So much for that point .

The third thing is the successe . The successe of this violence

The violent take it by force .

The earnestnesse of affection , and violence , it is successefull , they take it . The good things of God , they are here compared to a Fort , or to a well fenced and well armed Citie strengthened with bulwarks and munition , that is a long time besieged , and at length is taken ; for this clause , The violent take it by force , it doth as well shew the issue of these violent ones striving for the Kingdome of Heaven , to wit , that they doe at length take it , as the manner how it is taken , Doct. namely , by force . The violent , and onely the violent , and all the violent , doe at length certainely obtaine what they strive for , the Kingdome of Heaven .

Why ? 1 1 The violent have promises . Mat. 7.7 . Rev. 3.19 , 21. 1. Because it is promised to the violent , Knock and it shall bee opened unto you , Bee zealous , and repent , ( that is the meanes to cure all former transgressions , repent , and bee zealous , and doe the former workes ) and To him that overcommeth , ( that is , he that is earnest , that will never leave off till he hath overcome ) to him will I grant to sit with me on the throne , Rev. 2.7 . and To him that overcommeth will I give to eate of the tree of life ; all the promises are to him that overcomes , to him that is zealous and earnest .

2 2 They have a victorious spirit . Then againe , the spirit whereby a man is earnest , is a victorious spirit , as Christians have the Word and promise to build on , that leades them on , and incourageth them : so they are led by a mighty Spirit , that hath the force of winde and fire , that beates downe all before it , that breakes thorough all oppositions , and difficulties , being lead with a divine Spirit , what earthly thing can oppose that which is divine ? it brings under , and subdues all ; therfore the violent take it , the Spirit of God seizing upon , and possessing the heart , and carrying it with strength after these things .

3 3 God hath set Heaven at this rate . And then onely the violent take it , because God hath set it at this rate , he that heareth , and doth , he that perseveres to the end , he that sells all for the pearle , for the treasure in the field , there must be nothing retained , all must bee parted with , we must be at any cost , and charge , and perill , and all little enough ; it is offered to us upon these termes of parting with all , of induring any thing , of breaking thorough all difficulties ; onely such , and all such shall obtaine it by force .

4 4 The violent onely can prize it . And againe , onely the violent , because onely they can prize it when they have it . They onely can prize grace , and Heaven , they know how they come by it , it cost them their pleasures , and profits , it cost them labour , and danger , and losse of favour with men , and this paines , & cost , & losse , it indeares the state of grace , and glory to them : for God will never bring any man to Heaven , till he have raised his affections to that pitch to value grace and glory above all things in the world . Therefore onely those shall take it by violence ; for onely those shew that they set a right price on the best things , they weigh them in the ballance of the Sanctuary , they value things as God would have them valued .

But , is not the Kingdome of Heaven , Ob. and grace free ? therefore what needs violence to a thing that is free , and freely offered ?

I answer , Answ. because it is free , therefore it is violently taken : Freedome of grace inforceth violence . for alas , if it were offered to us upon condition of our exact performing of the Law , it might dampe the spirits of men , as indeed usually such if they be not better informed , they end their daies in despaire : but being freely offered , The Publicans and Harlots ( saith Christ ) goe into the Kingdome of God before the proud Pharisees ; because it is free , it is free to sinners that feele the burthen of their sins : Come unto mee all yee that are weary and heavie laden , &c. Mat. 11.28 . Blessed are the poore in spirit , for theirs is the Kingdome of Heaven . Mat. 5.3 , 6. Blessed are they that hunger and thirst after righteousnesse , they shall be satisfied . Thereupon he that hath a guilty conscience , he makes haste , and offers violence , when he heares of free pardon . What makes the condition of the divels so desperate ? There is no hope of free pardon to them , what makes men so eagerly to imbrace the Gospell notwithstanding their sinnes ? Because it is freely offered . Thereupon it was that the Gentiles were so glad of it , that had beene sinners and under Satans Kingdome before , and that makes miserable persons ( that are humbled with afflictions and abasement in the world ) glad of it ; it being so great a thing , the Kingdome of Heaven , the favour of God , and freedome from misery , and so freely offered . It is so farre from hindring violence because it is free , that therefore the humble afflicted soules that desire grace are the more eager after it . The proud Pharisees thought the Kingdome of Heaven belonged only to them ; and therefore they despised Christ , and despised the Gospell , because it was propounded to sinners , and to such meane persons that they thought were viler then themselves : but now when the meaner sort of people , and others that were abased with crosses in the world saw what a kinde of Gospell it was ; what great matters were offered , and that it was offered freely ; they justified wisedome , Mat 11.19 . Luke 7.29 , 30 and the counsell of God which others despised , and pressed for it with violence . Holy violence hopefull .

It is little comfort to heare of the excellency , and the necessity of these heavenly things , if there were not hope of them . 1 1 Hope stirres up diligence . Hope stirres up diligence and indeavour in the things of this world ; what makes men adventure to the Indies , east and west ? They hope for a voyage that shall inrich them all their life ; hope in doubtfull things stirres up industrie . What makes the poore husbandman diligent to plow and to sow ? ●he hope that he shall have a harvest ; yet this is under a providence that may guide it another way . But spirituall things are more certaine , therfore hope in spirituall things must needs stirre up indeavour , we need not call them into question . 2 2 To use meanes constantly . And as it stirres up to diligence , so it stirres up in the use of the meanes , not to give over till we see our hopes accomplished . Then in the third place hope of successe , 3 3 To waite . that wee shall not loose our labour , it inables and strengtheneth us to beare the tediousnesse of the time , and the incombrance of afflictions , and whatsoever is betweene us and the thing wee expect , though wee have not that comfort from God that we would have , yet it makes us waite upon God .

Therefore when hee saith , Christians indeavours successefull . the violent take it by force , it is to incourage us , the violent , eager , strong indeavours of a Christian in the waies of God , in the meanes of salvation , they are no successelesse indeavours .

He labours for that he knowes he shall have , his violence is not in vaine ; he that is violent in good things hath a promise , hee that wrastleth with God shall overcome , and he that overcommeth shall have a crowne , here is a promise to build on : therfore here is incouragement to bee earnest and violent , he shall overcome , hee shall enter the Castle at the last , if he continue striving and give not over . Hence there is a difference to be observed betweene the indeavours of a Christian and of three sorts of other men . Difference betweene the indeavours of a Christian , and

1 1 Enemies of the Gospell . First of all , if those only that offer violence to the Kingdome of Heaven , that set on it with incouragement , shall get it and that by force , what a great difference then is betweene them , and those that in a contrary way offer violence to the Kingdome of Heaven , that is , those that wrong Christ in his members , and hinder the meanes of salvation , what promise have they to speed ? Surely they have no promise nor hope at all , onely their malice carries them amaine in spight ; because the Gospell reveales their hollownesse , and hypocrisie to all men , and forceth upon them a necessity to be other men then they list to be for the present , therefore they are eager in hating the Gospell . There are threatnings enough against such as are violent against the Gospell , they are violent in vaine , Acts 9 5. for they kicke against the prickes ; they run themselves against a stone wall , and they shall dash themselves against it . Those that have ill will to Sion shall perish , Psal. 2. there is one sits in Heaven that laughs all their attempts to scorne . A Christian hath comfort in his indeavours ; there is hope of good successe though there be inward and outward opposition , he shall prevaile . Those that are enemies have nothing but discouragement , they shall bee as grasse on the house top , Psal. 129.6 , &c that no man blesseth but is cursed of every one , no man bestowes a good word on them , it is a fruitlesse indeavour , they are under a curse .

Againe , it shewes us how to judge of the courses of other men , 2 2 Worldly men . that are violent in other courses about the world . A Christian he takes his Kingdome at the last and injoyes it for ever : but those that are violent for the world after pleasures , after baser things then themselves , alas when they have it , they have but a shadow and they become shadowes in imbracing it : Vanity imbraceth vanity and how soone are they stripped of all . If a man by violence scrape a great estate , he must leave it shortly ; here he found it , and here he must leave it in spight of his heart ere long ; and all is but vanity in the censure of him that knew all things the best of any man ; even Salomon , that had gone thorow the variety of all things . And oft times they misse of that they labour for , They doe not rest that they get in hunting ; Pro. 12.27 . they hunt after preferment and after riches , but oft times they doe not enjoy them , and if they doe , they get the curse of God with them and ere long they are stripped of all ; but here is that that may strengthen our indeavours , The Kingdome of Heaven suffereth violence , and the violent take it , it is not an indeavour that is lost .

3 3 Sluggish Christians . Then againe , this shewes that the state of true Christians is different from the state of persons that are carried to good things , but not violently ; The violent take it , he surprizeth the city at the last , he laies his siege and will not remoove till death ▪ he will not give over till he have it , he will have it or he will dye in the businesse , and so at last he obtaines his desire . The sluggish carelesse man he goes a little way . As Agrippa said to Paul , he was almost perswaded to be a Christian , Act 26.28 . so it is with such men , in some things they will be Christians , but there they are at a stand , they will go no farther , and so all they have done is to no purpose , Pro. 13 4. The sluggard desireth and wisheth , but his soule hath nothing . A sluggish , cold , lazie Christian he looseth all his paines . If a man be to goe ten miles , and goe but nine , and there sit downe , he shall never come to his journies end . If a man will give but 7 or 8. shillings for that which is worth 10. he shall goe without it . Grace and Glory are set at this price , there is required such strength of labour and indeavour and violence : therefore without this a man shall never attaine it , unlesse he stretch himselfe to such a pitch , 1 Pet. 1.9 . He shall never come to the end of his Faith , the salvation of his soule , to the high calling of God in Christ Iesus . The sluggard wisheth and gets nothing , the reason is , because he is a sluggard , because he will not strive , but the striver gets the fort and hath all in it , and is a man made for ever .

Pro. 26.26 . The sluggard thinkes himselfe wiser then many men that can give a reason . The sluggish discreete Christian , I warrant you he hath reasons for what he doth . It is not good to be too earnest , it will incurre the disfavour of such a man or such a man , J shall bee accounted so and so for my paines : But a wise man he seeth the excellency of the things , and he knowes that his courses and his conscience will justifie him at the last , and therefore he goes on what ever comes of it .

God is not so weary of these precious things , The preciousnes of the things require violence . these precious jewels of grace and glory , as to force them upon us . Is the Kingdome of Heaven such a sleight thing , that it should be obtruded to us whether we will or no ? Shall we thinke to have it when our hearts tell us wee esteeme other things bet●er ? No ; there are none ever come to Heaven but their hearts are wrought to such an admiration of grace and glory , that they undervalue all things to it : therefore there is no hope for any to obtaine it , but he that takes it by violence . We see Moses esteemed the basest thing in the Church better then the greatest excellencies in the world that men are so violent after , he esteemed the very afflictions of Gods people better then the treasures and pleasures of sinne for a season , nay then the pleasures of a Court. When men shall esteeme the base things of the world , above all the treasures of Heaven , above the state of Christianity , they have no hope of comming there : they may pretend God is mercifull and Christ dyed , &c. I but whosoever he brings to salvation ; he workes such a sence of misery in them and such an apprehension of grace and of the meanes of grace that there is an undervaluing of all other things . God will not bring them to Heaven that shall not glorifie him when they come there , and how shall they glorifie him here , or there when they value the world and these base things that they must leave behind them more then the things of Heaven ? This is the reason that few are saved , because they content themselves with easie , dull and drowsie performances , and never consider with what proportion they are carried to things : when they had rather loose the advantage of that which will bring everlasting good to their soules , then loose the petty commodities of this world and yet think themselves good Christians , what a delusion is this ? It is the violent only that are successefull , they take it by force .

Ob. I but what if the opposition grow more and more .

Answ. Then the grace of God and courage will grow and increase more and more ; Grace increaseth with opposition . As Luther said well , the more violent the adversaries were the more free and bold was he . So the more the enemies rage the more the spirit of grace growes in Gods people , it inceraseth by opposition . As Noahs Arke , the higher the waters were , the nearer still it was carried to Heaven . So we are nearer to God and nearer to the Kingdome of Heaven , the more opposition swells and rages , True courage growes with opposition . As the Palme-tree riseth up against the burden that presseth it downe : so the divine spirit being a heavenly thing , and all opposition below of the Divell and divellish minded men being but earthly , what are they to the divine Spirit which sets us on and encourageth us ? They cannot quell it , but the Spirit growes more and more in opposition . The Apostles they ran all from Christ when he was to be crucified , they had but a little measure of the Spirit , but when the Holy Ghost was shed more plentifully on them , they beganne to stand couragiously for the cause of Christ when there was more opposition ; the Spirit grew more and more , till they sealed the Truth with their blood . Exhortation to holy violence . Therefore though opposition of enemies and their fury and rage grow : let us know whose cause we mannage and with what assurance of successe , the violent at length shall take it by force , Let us meditate upon this that successe is tyed to violence : therefore when you pray to God , if he seeme to deny your request , offer violence , wrastle with him , let him not goe without a blessing , when he seemes to be an enemy , as sometimes he doth , to try our strength , we must use an holy violence ; when we are dull and not fit to pray , nor fit for holy things , Let us stirre up the Spirit of God in us , and labour to get our of that estate , let us use violence and violence will overcome at the last . A man that hath the Spirit of God gets the victory of whatsoever opposeth him . If there be snares offered from the world he withstands them , if Satan come with his temptations he resists him , he hath a promise for it , Jam. 4.7 . resist the Divell and hee will flee . Let us hold out and we shall get the victory and overcome even God himselfe , how much more all other things ? Therefore when either opposition without or indisposition within sets upon us in the course of Religion and Piety , let us thinke here now is time and place for violence . I know if I set my selfe about it J shall have the victory and the Crowne . A Christian is alway in a hopefull state and condition , he hath somewhat to encourage him , he hath arguments to prevaile over the state of opposition , he knowes he shall winne all at last if he goe on , and that makes him couragious in what estate soever he is . Let us not be discouraged to heare of opposition . And let us be incouraged when we heare of good things , when we heare that the Kingdome of Heaven and grace is offered in the preaching of the Gospell . Pro. 8.34 . Rom. 14.17 . Let us attend upon the posts of wisdomes doores , and not give over till we come to pea●● of conscience and joy in the Holy Ghost . If wee heare of comfort in the Word of God against distresse of conscience , let us never give over till we finde it . If we heare that God is a God hearing Prayer , let us never leave knocking at Heaven Gate , never leave wrastling till our prayers be heard , when we heare what ill is to be avoided , and what good is offered ; let us not cease till we avoid the one , and obtaine the other , The violent take it by force .

The last point is , The time when this violence began . the date of time from whence this Kingdome of Heaven suffereth violence .

From the daies of Iohn Baptist untill now .

Was there not a Kingdome of Heaven that suffered violence before Iohn Baptists time , Quest. did the Kingdome of God begin then , was Christ a King , and was Heaven opened onely then ?

I answer no , Answ. but now the things of God were more gloriously discovered ; therefore Iohn 1.51 . Henceforth you shall see Heaven opened . The Kingdome of Heaven was opened now by the preaching of the Gospell more gloriously then before . Therefore the state of the Gospell is called the Kingdome of Heaven , partly in regard of the times before , and partly in regard of the times after .

The Law was full of servile bondage to Ceremonies , Bondage of Ceremonies in the Law . it was a heavie darke state , they were laden with a multitude of Ceremonies , which were but cold things to the spirit of a man that desires peace , though they were Ceremonies of Gods appointing , yet they were but outward empty things in comparison , weake and beggarly elements , as the Apostle saith , Gal. 4.9 . They were costly , and painefull , and cold things , that had not the efficacie of spirit in them .

Iohns preaching and living powerfull . And secondly , then it was entayled to the Jewes onely . Now since Christs time , it is enlarged , and being more large and free , this blessed estate is called a Kingdome , Iohn Baptist now opening Christ clearely , and a better state then the Church had yet enjoyed , when people saw an end of the Ceremonies , and the beginning of the glorious liberty in Christ , this made them violently set on them .

Againe , Iohn Baptist made way for Christ , levelling the soules of men by his powerfull preaching , and his holy life ; he taught them in what need they stood of Christ ; hee was the messenger sent before Christ for that end , he was as the morning Starre to the Sun , hee was powerfull in his preaching , and holy in his life , he told every man his owne : he told the Pharisees that they were a generation of vipers ; he shewed men their state by nature , and told them of a better state , that the Kingdome of Heaven was at hand ; Mat. 3.2 . and although he wrought no miracles , yet himselfe was a miracle ; to teach such holy doctrine , and to live an austere holy life in those evill daies , it was no lesse then a miracle ; therefore this violence to the Kingdome of Heaven it hath the date from Iohn Baptists time , from his preaching , not from his birth , he being so excellent a preacher , no wonder there should be violence .

This shewes the reason why the Gospell in later times was imbraced so greedily , Why the Gospell in Luthers time was imbraced with violence . when Luther began to preach , alas people had beene in a worse condition then Jewish in respect of Ceremonies , and otherwise foolish idle men they will set God to schole , they will have some fooleries alway that they will make as much of as of the worship of God , and so it had beene in the times before Luther . In Saint Austins time , he was pestered with many vaine ceremonies , and good man he yeelded to the streame and custome in many things , though he could hardly indure the slavery of those things . Now when the times grew better , it was no wonder that the world imbraced the Gospell with violence ; as in Luthers time , when there was a freedome proclaimed from those beggarly rudiments and traditions . Antichrist had hampered the consciences of men with an intollerable masse of foolish groundlesse ceremonies , making them equall with the Word of God , as wee see in the Counsell of Trent ; and this vexed the consciences of people like scorpions , as it is Rev. 9.5 . they oppressed the people with a multitude of weights and burthens , which when people could not assent unto , it stung their consciences . No wonder then if people thronged after Luther when he opened the doctrine of free justification by faith , that the consciences of men were not to be hampered with these things ; He taught that Gods people were only to have a few ceremonies for present order , but for the rest , to trouble mens consciences , and to make them of equall valew with the Word of God , he shewed it was an abhominable doctrine and wrote against it learnedly and sweetly : and therefore it is no marvell though the truths he taught were soone and chearefully by multitudes embraced .

Why the Gospell now is disesteemed . And the reason why now the Gospell begins to be so little imbraced and esteemed , is because , by reason of the long continuance of it , we are weary of this heavenly Manna . As the people in Saint Iohn Baptists time , as eager as they were after Iohns preaching , Iohn 5.35 . yet it was but for a time that they rejoyced in his light , they grew weary of him ; we never felt the burthen of those Romish Ceremonies , and therefore now grow weary of our liberty , whereas in the beginning of Luthers time , because they were eased from many beggarly , and which is worse , tyrannicall ceremonies of Rome , therefore with much joy and eagernesse they embraced the truth when it came to be preached amongst them .

To be thankfull for liberty from Popish thraldome . Therefore we are to praise God for the liberty of the Church at this time , that we have the Word of God to rule our consciences , and that other matters are not pressed on us but as matters of decencie and order . Alas if wee were in bondage to those proud Popish wretches , our consciences would be inthralled to a world of snares .

Last of all , From the daies of the Baptist and so forward the Kingodme of Heaven did suffer violence , because from that time forward the Spirit began to be more plentifully given . Christ comes with his Spirit , which is the soule of our soule , and the life of our life , the Spirit it is like a mighty winde that mooves the ship in the water . The ship is becalmed it cannot moove unlesse there be a winde , so the soule cannot moove to that which is good without the Spirit . Now there is more abundance of the Spirit since the comming of Christ . Christ who is the King of his Church , the Lord of Heaven and Earth , he reserved the abundance of the Spirit till his owne comming , especially till he entred into Heaven , then the Spirit came in abundance . Ioel 2.28 . It was powred upon al flesh , it was but ( as it were ) dropped before , but then it was powred out . Then the Gentiles came in , and the Apostles received the Spirit in abundance , therefore no wonder that there was violence offered to the Kingdome of Heaven , then hence we may observe ,

That the more clearely Christ , The Spirit effectuall in the Ministery of the Gospell and the blessed mysteries of Christ are opened , the more effectuall the Spirit is , and the more heavenly men are , and more eagerly disposed to spirituall things .

The reason and ground of it is in nature , the affections follow the discovery of the excellency of things . When first the necessity of being in Christ is laid open ; that there are but two Kingdomes , the Kingdome of Christ , and the kingdome of the divell , and that a man must either enter into the Kingdome of Christ or bee of the Divells kingdome still .

2 2 The excellency of Christs Kingdome . And when secondly together with the necessity , the excellencie of Christs Kingdome is discovered ; that it is a state that will make us all Kings , a state wherein we shall at length overcome all opposition of hell , sinne , death , the wrath of God , that whereas earthly Kingdomes are opposed and inthralled , and one dash against another , the Kingdome of Heaven is a state that subdues all that is against it by little and little : ( as Christ overcame death , and the wrath of his Father , and now rules in Heaven in his person , so all his members shall overcome all in time ) when the excellencie of this Kingdome is laid open to the understandings of men , is it a wonder that their affections are set on fire , will any thing doe it more then such a Kingdome ?

3 3 Hope of obtaining it . Then in the third place , when it is hopefull too , when together with the necessity and excellency of it , there is assurance given us that we shall obtaine it if we strive for it , when it is offered freely , even grace and glory , and wee are intreated to receive grace , Come unto mee yee that are weary , &c. nay we are threatned if we doe not come , and we have example of the worst sort of people ; of Zaccheus , and the poore woman out of whom the divels were cast , of Peter that denied Christ , of Paul that persecuted him , such as had beene wretched persons , that have come out of Satans kingdome , when these things are propounded , and understood , and apprehended , men that are in their wits , that are not besotted by the divell , men that are not in love with damnation , and hate their owne soules , they will imbrace them . When they see a state discovered in Christ wherein they are above Angels ( in some sort ) above death , and hell , that they triumph over all in Christ , that because it is as sure that they shall bee crowned Conquerors with Christ in Heaven as if they were there alreadie . When it is propounded thus hopefully , who would not offer violence to this Kingdome ? When Iohn Baptist laid it open so clearely to them , this is the Lambe of God that takes away the sinnes of the world , Iohn 1.29 . it made them offer violence to it .

And this is another reason why in the latter , the second spring of the Gospell , ( for there was a Winter in the time of Popery , it being a Kingdome of darknesse , keeping people in ignorance ) so many nations so suddenly imbraced the truth ; Luther was a man that was wondrously exercised and afflicted in conscience , this made him relish the doctrine of justification by grace in Christ , and thereupon to lay open the mysteries of Christ , and the bondage of Poperie ; and this being once a foot , the peoples mindes being prepared out of the sence of their former bondage , whole kingdomes came in presently . As in the Spring time when there comes a fine Sunne-shine day , the prisoners are let loose out of the earth after a cold winter : So after the winter of affliction and persecution inward and outward came the Sunne-shine of the Gospell and made all come foorth and flourish presently . Wheresoever Christ is taught powerfully and plainely and the excellency , and necessity of the sta●e we have by him , and that men may partake of it , if they be not false to their owne soules , there is alwaies violence offered to these things , because where the riches of Christ are opened , the Spiri● goes with it , and goes with violence that it carries all before it .

Why Papist soppose preaching . Hence againe , we may see that Popish spirits are witty in opposing the unfolding of the Gospell in the Ministery , especially where there is conscience and skill to unfold Christ plainely , they know when Christ is opened all their fopperies and inventions will grow base , the more Christ is unfolded , the more people will grow in hatred of Antichrist , the more they s●e the light , the more they will hate darkenesse , for this cause they oppose the unfolding of the Gospell to the understanding of the people , they would keepe people in ignorance that they may make them dote upon them . It argueth a disposition dangerous , that shall never taste of the good things of God , to be in a bitter temper against the unfolding of the Gospell of Christ : For we see here the discovery of it makes it wondrous effectuall , Iohn Baptist laying open Christ clearer then he was discovered before , the Kingdome of Heaven suffereth violence .

Here we are instructed , How to get thi● holy violence . what way we should take if we would bring our selves or others into a temper fit for Heaven , to an earnest temper after holy things , not to beginne with dead outward actions ; but to beginne as becomes the condition of reasonable men , as God deales with man , befitting the nature of man ; beginne with the understanding . Let us meditate seriously of the truth of Christs comming in the flesh , of the end of his comming , To dissolve the works of the Divell , to bring us out of the state of nature to a better condition , meditate of the excellency of the state of grace , of the eternity and excellency of the state of glory . Let us warme our hearts with these things , when a man hath once these things and believes them , let him be cold and dull if he can ; And so if we would gaine others to a fit disposition for Heaven , let us labour to instruct them what their state by nature is , what Kingdome they are borne in , that they are liable to Hell and damnation , that they are under the possession of the strong man , the Divell , if the stronger man bring them not out and dispossesse him ; and let them know withall the infinite love and mercy of God in Christ , offering a better state , giving the Gospell and promising his Spirit with his truth , and if they belong to God this will worke upon them or else nothing will . Other courses to punish men in their purse , or imprison them , or the like , may subdue them to outward conformity , but if we would bring their soules to Heaven , le● us indeavour to enlighten their understandings to see the danger they are in , and to see the riches of grace and salvation that is proffered in Christ , and this will compell them to come in , Luk. 14.23 . there will be no need of any other compulsion , no more then there can be need to bid a man escape away that sees wild beasts about him , or to bid a guilty person to flee to the City of refuge and take hold of the Hornes of the Altar . Let Iohn Baptist come before Christ to make way for him , and presently the Kingdome of Heaven suffers violence , and after Christs time when the Spirit was more aboundantly given and the Gospell more clearely opened , the world stooped to the Gospell , ●he Gospell at length overcame the proud Scepter of the Roman Empire , they laid their Crownes downe before Christs Gospell : the Crosse of Christ gat above the Crowne in the preaching of the Gospell it was so powerfull . Thus if we would have the number of Heaven inlarged , let us desire that Gods truth may be opened plainly and powerfully . Iohn Baptist was a plaine and powerfull preacher , a man of a holy life , they al reverenced Iohn as a holy man , thereupon his doctrine came to be so effectuall : This is the way whereby God will doe good to those he delights in , For others that are bitter Atheists whom God hath appointed to damnation , the Gospell hardens them and makes them worse . The Pharisees were the worse by the preaching of Christ , when the Gospell is preached , some are made worse by it and maligne and persecute it as farre as they dare , as the Apostle saith , God is glorified in the damnation of such bitter opposers . We are not to looke to gaine all by preaching : those that withstand it are sent by it with the more just damnation to Hell , but those that doe belong to him are gained this way .

Let us labour therfore for a cleare manifestation of Christ , there is the treasure of all goodnesse in Christ , whatsoever is necessary to bring us to Heaven , and the more he is discovered and applied the more we are inriched with grace and comfort . Times of change may come , and if times of opposition and persecution come not , yet temptations will come , and the houre of death will come , when we shall have occasion to use all the strength and comfort we have , and the more dangerous the times are , the more sound and cleare knowledge of Christ we should labour for , and that will breede this holy violence that shall break thorow all oppositions whatsoever .

FINIS .

THE CHVRCHES Complaint and Confidence .

In three Sermons , By the late Reverend and Learned Divine RICHARD SIBS , Doctor in Divinity , Master of Katherine Hall in Cambridge , and sometimes Preacher at Grayes-Inne .

LAM. 1.20 .

Behold O Lord for I am in distresse , my bowells are troubled , mine heart is turned within mee , for I have grievously rebelled , abroad the sword bereaveth , at home there is as death .

LONDON , Printed by G.M. for Nicholas Bourne and Rapha Harford , 1639.

THE CHVRCHES COMPLAINT AND Confidence . ISAIAH 64.6 , 7 , 8.

But we are all as an uncleane thing , and all our righteousn●sse are as filthy rags , and we all do fade as a leafe , and our iniquities like the winde have taken us away .

And there is none that calleth upon thy Name , that stirreth up himselfe to take hold of thee : for thou hast hid thy face from us , and hast consumed us , because of our iniquities .

But now O Lord thou art our Father , wee are the clay , and thou our potter , and wee are all the worke of thine hands .

THE words are part of a blessed forme of prayer , prescribed to the Church long before they were in captivity . It begins at the 15. verse of the former Chapter , Looke downe from Heaven , behold from the habitation of thy holinesse , &c. The blessed Prophet Isa●ah , was carried with the wings of Propheticall spirit over many yeares , and sees the time to come , the time of the Captivity ; and God by his Spirit doth direct them a Prayer , and this is part of the forme . For God in mercy to his people , as he foresaw before what would become of them ; so he vouchsafes them comfort before hand , and likewise he prescribes a forme of prayer before hand . Formes of prayer use●ull . It is very usefull to use formes ; the 102. Psalme , it is a forme of powring out the soule to God , when any man is in misery , as you see in the Preface ( but that by the way ) These verses are a part of a forme prescribed for the powring forth an afflicted soule , We are all as an uncleane thing , and all our righteousnesse , &c. The words they are ,

Division of the words . First , an humble confession of sinne .

And first of the sinnes of their nature , of their persons themselves , Wee are all as an uncleane thing .

And then of the sinnes of actions , all our righteousnesse is as filthy rags .

And then in the third place , a confession of the sinne of non-proficiencie , of obduration , and sencelessenesse , that notwithstanding the corrections of God , they were little the better , There is none that calleth upon thy Name , or that stirres up himselfe to take hold of thee .

In the second place there is an humble complaint of the miserable estate they were in by their sinnes , We all fade as a leafe , ●ur iniquiti●s like the winde have taken us away , them hast hid thy face from us , and consumed us , because of our iniquities . The complaint is set forth in these foure clauses .

And then an humble supplication , and deprecation to God , in verse 8. and so forward . Now Lord thou art our Father , we are the clay , thou art the potter , we are all the worke of thy hands , &c. These be the parcells of this portion of Scripture .

But we are all as an uncleane thing , &c.

Here is first an humble confession . Benefit of afflictions . And first observe in generall , what afflictions will doe , especially afflictions sanctified ; that which all the Propheticall Sermons could not doe , that which all the threatnings could not doe , affliction now doth . Now when they were in captivity and base estate , they fall a humbling themselves . So the Prodigall , nothing could humble him but afflictions . By the waters of Babilon we sate downe and wept ; all the denuntiations of judgements before they came to the waters of Babylon could not make them weepe . One affliction will doe more then twenty Sermons , when God teacheth and chastizeth too , when together with teaching there is correction , then it is effectuall . And this is the reason of Gods course , why when nothing else will doe , he humbles his people with afflictions ; because hee cannot otherwise teach them .

Affliction remooves the fuell of sinne . Affliction withdrawes that which is the fuell of sinne : for what doth our sinnefull disposition feed on ? upon pleasures , and vanities , upon the honours of this life , and riches , &c. Now when affliction either takes these things away , or imbitters them if we have them : then that which sinne carried us to , and that we fed our owne base earthly lusts with , being gone , when a man is stripped of these , he begins to know himselfe what he is ; he was drunke before . I deeme a man in prosperity little better then drunke , he knowes neither God , nor himselfe , nor the world , he knowes it not to be as a vaine world : he knowes not himselfe to be vanity , to be an empty creature , except he consist in God , and make his peace with him ; he knowes not God to be ●uch a holy God , and such an angry God for sinne : but when affliction comes , and withdrawes , and strips him of those things that made him fierce against God , then he begins to know God , and to tremble at the judgements of God when he begins to smart : he begins to know himselfe to be a mad man , and a foole , and a sot ; he did not know himselfe before in his jollity : and then he knowes the world indeed as a vaine world . Blessed be that affliction that makes us know a gratious and good God , and the creature to be a vaine creature , and our selves out of the favour of God to be nothing . You see what afflictions will doe .

God doth use to breake men , as men use to breake horses , they ride them over hedge and ditch , and over plowed lands , uneven grounds , and gall them with the spurre , and with the bit , and all to make them tractable : and then afterward they ride them gently , and meekely , and rather so then otherwise . So God is faine to carrie his children over plowed lands , he is faine to breake them in their wickednesse , to bring their waies upon their heads , hee is faine to gall them , and humble them every kinde of way that they may carrie him ; that he may bring their spirits under him , that he may leade them in the waies that leade to their owne comfort . Vse

Let us never murmure therefore at Gods hand , Not to murmure at Gods hand . but willingly yeeld at the first : what doth a stubborne horse get , but the spurre , and stripes ? and what doth a man get that stands out , when God comes to humble him by affliction , and intends his good ? nothing but more stripes . To come to the parts .

We are all as an uncleane thing , &c.

Heere first you see there is an humble confession . I will not inlarge my selfe in the point of humiliation ; but speake a little because this is the day of humiliation , the occasion is for humiliation , Humiliation necessarie . all this is to bring us low , to humble 〈◊〉 , to make us know our selves . Without humiliation Christ will never be sweete unto us , and the benefit of health , &c. will never be precious to us . I meane by humiliation when God humbles us , and we humble our selves , when we joyne with God , when Gods humbling of us , and our humbling of our selves goe together , then mercy is sweet , and favour and protection is sweete ; when God powres his judgements on others , and spares us .

Kindes of humiliation . Now humiliation , it is either reall , or inward , or verball .

Reall humiliation indeed , that is , our humbling our selves by fasting , especially when it is joyned with reformation of our wicked waies , or else it is a mockery of God , as it is in Isaiah 58. to hang downe the head for a while , and in the meane time to have a hard heart , to shut up our bowells to our brethren : but that is a reall kinde of humiliation when we thinke our selves unworthy of the creatures of meate or drinke , of any refreshing : for this humiliation of fasting is a kinde of profession ( though we speake not so ) that we are unworthy of these things . But all is nothing , without inward humiliation of the soule ; verball humiliation is in words ( as we shall see after in confession ) and it must come from inward humiliation of spirit . Vse .

To labour for humiliation . Therefore ( considering it is here the first disposition of Gods people ) let us labour to work upon our selves those considerations that may make us humble , I will h●●●e a few .

First to bring our selves to the glasse of the Law , Helps to humili●ation . examine our selves how short we have been of every Commandement . 1 1 Consider our obedience to the Law .

But especially bring our selves to the Gospell ; we hope to be saved by Christ : and have we mourned for our sinnes as one mourneth for his first borne ? 2 2 To the Gospell Our sinnes have wounded Christ . Have we preferred Christ in our thoughts above all the things in the world , have they all beene dung to us ? Have we had that blessed esteeme of the gratious promises of the Gospell and the prerogatives therein set foorth , that they have been so precious to us , that we have undervalued all to them , as S. Paul did ? A base esteeme of the Gospell is a great sinne , How shall we escape if we neglect so great Salvation ? Put case we be not enemies to the Ministery and to holinesse of life expressed in the Gospell , as many cursed creatures are : yet a base esteeme and undervaluing in our thoughts is a thing punisheable ; How shall we escape if we neglect so great Salvation ? Have we walked worthy of the dignity we are called to by the Gospell ? Have we carried our selves so in spirituall things , as to rule our base lusts ? Have we been carefull of private Prayer , to offer our selves to God as Priests ? Are we not pressed in S. Pauls Epistles , To carry our selves worthy of our profession , and have we done so ? Let us bring our carriage and see how proportionable it is to Gods advancing of us in these glorious times of the Gospell and this will bring us on our knees .

We are ashamed of a little unkindnesse to men ; But when we consider how unkind we have been to God , that thought not his deare Sonne and Heaven and happinesse too much for us ; besides other favours that he protects and cloaths and feeds us every day , and yet we have not been answerable : these considerations would humble us proportionable to our carriage to men : Can we be ashamed to offer an unkindnesse to men , and are we not ashamed , cannot we be abased with this that we have carried our selves so towards God ? It comes from Atheisme and infidelity of heart , that either we beleeve not these things to be good , or else that we haue not our part and portion in them , could we ever be so dead and dull hearted else ?

3 3 Call to mind our especiall sins . Againe , that we may be humbled , let us call to minde , now in this day of Humiliation , our speciall sinnes , we may soone know them , our consciences and our enemies will upbraid us for them , & we are loath to heare of them above all , either by the ministery or by our friends , we wish above al that the preacher would not speak of them & fret it he doe , and our hearts run upon them above all . So let us search our false hearts which way they runne : and now in the day of our abasement , let us thinke what would lie heaviest on our conscience , if God should take us now with sicknesse or sudden death ; let us thinke with our selves what is the sinne that would afflict me most ? that would stagger me most , that would shake my Faith most ? whether it be filthinesse , or profanenesse , or swearing , or injustice , and whether have I made satisfaction or no ? Let me examine , if God should strike me with his Arrow now , what sinne would rob me of my comfort and make me affraid to yeeld my soule to God . Now thinke of it , his is the way to be humbled : you may now bring your selves to consider of that that at other times you will not give your selves leasure to doe . What are daies of fasting for , but to give our selves leisure , that we may not thinke of meate and drinke and businesse ? These daies should be daies of rest , that we may thinke of that that concernes our soules : take the advantage when thou rests from thinking of other businesse , thinke with thine owne soule what will lie heaviest upon thy soule . This is required to Humiliation ; this reall Humiliation that is outward , it is a protestation of the inward , and verbal Humiliation is but an expression of what we do inwardly .

There are two things wondrous necessary before the soule can be in the right frame it should be in .

First the soule must apprehend deepely what distance it hath from God , what alienates it from God before it can be wise : and it must be estranged from that before ever it can come to couple and joyne with God ; when the soule apprehends what seperates it from God and conceives as it should doe of that , then it will be the readier to apprehend God and then all duties will come off easily . Therfore let us first of all worke upon our owne soules to be humbled and by all the helps that can be .

4 4 The uncertainty of life . And to helpe it , consider now at this time , how uncertaine our life is , we know not who may be stricken next ; and consider what the dangerous issue is , if we humble not our selves here before God humble us in our graves . Let us helpe Humiliation by all that may be : For where this is all will follow easily : a man will goe out of himselfe to God , when he is abased in himselfe , and sees no comfort in Heaven or Earth but in God ; that there is nothing to be stucke to in the world , but all is vanity and he may be stripped of life and of all these comforts ere long ; when a man is abased Faith and Obedience will come off easily . What is the reason that Christ is not relished more ? and that many fall off ? They were never deepely humbled : according to the depth of Humiliation is the growth of holinesse of life and the height of Faith . All graces rise higher as the soule is more deeply humbled : The more we descend deeply in digging and rending up our hearts , the more the Word of God sinks into the good ground that suffers the plow to rend it up and to cut off the weeds . The more deeply we are humbled , the more the fruits of Gods Word appeare in our hearts and lives , the more fruitfull is our conversation : all comes indeed upon the truth of our Humiliation , and when that is not deep and true all the rest is shallow and counterfit : there we should worke it upon our owne hearts .

And labour to be humble and low in all the powers of our soules ; 5 5 To bee humbled in all the powers of the soule . to have humble judgements , to thinke of our selves as God thinks of us . God thinks of us as sinners , God and Christ thinke of us that we are such as must deny all in us before we be fit for Heaven . Let us judge of our selves as he that must be our judge doth and will judge of us ere long , labour to have low judgements of our selves , what we are in our selves , empty of all good , defiled with all ill .

And this will breed poverty of spirit in our judgements . Then let us labour for Humility in our affections , to bring our selves more to God , to stoope to him in feare and reverence . And Humility in our obedience and conversations to God and to men every way , let Humility spread it selfe over all the parts and powers of the soule and body , and over our whole lives , I cannot stand further upon that .

Now here is verball humillation , Verball humiliation . that is by confession , expressing our humiliation by our words , as the people of God doe here by confession , laying open our sinnes that God may cover them : what we hide God will never cure : Necessity of confession of sins . therefore we should take heed that now we are to deale with God , we lay open the bottome of our soules to him : let not the Iron be in the wound . You know a Chyrurgeon can heale nothing if the Iron or poisoned arrow sticke there . If there be corruption in the stomacke it must up , if it be ill gotten goods , it will not digest , up it must all to God : For men except there be scruples that a man cannot free his conscience , there is no necessity , though great conveniency : but betweene God and thy soule open all by confession , and give not over till thou hast brought pardon to thy heart of that sinne thou hast confessed . Every sleight confession is not enough , but it must be a resolved downe right confession without guile of spirit , as it is in Psal. 32. this is the course that David takes there ; untill he dealt roundly with his soule without guile , His moisture was as the drought of Summer : he was in some dangerous disease that could not be cured . And doe we looke to be preserved from falling into sicknesse , or if we be sicke , to be cured ? We must beginne the cure in our soules , lay open the wound to God , I said I will confesse my sinne , and thou forgavest me , he begins with confession . So all persons that either feare or are under any judgement , let them beginne with laying open their soules to God : when the soule is healed he will heale the body presently after : for he laies sicknesse upon the body for the soule , and when the wound is healed , the plaister will fall off of it selfe ; therefore let us lay open our sinnes by confession and shame our soules all that wee can .

This is the way to give glory to God , Confession of sin gives glory to God . let us joyne both together , our owne ease and glory to God . When we have laid open our soules to God , and laid as much against our selves as the Divell could doe that way : for let us think what the Divell would lay to our charge at the houre of death , and the day of judgement ; he would lay hard to our charge this and that , let us accuse our selves as he would , and as he will ere long : The more we accuse and judge our selves and set up a tribunall in our hearts , certainely there will follow an incredible ease . Ionah was cast into the Sea , and there was ease in the Ship , Achan was stoned , and the Plague was stayed : out with Ionah , out with Achan and there will follow ease and quiet in the soule presently ; conscience will receive wonderfull ease . It must needs be so , for when God is honoured conscience is purified . God is honoured by confession of sinne every way . It honours his omniscience , that he is al-seeing , that he sees our sinnes and searcheth the hearts , our secrets are not hid from him . It honours his power , what makes us confesse our sinnes , but that we are afraid of his power least he should execute it ? And what makes us confesse our sinnes ? But that we know there is mercy with him that he may be feared ? And that there is pardon for sinne , we would not confesse our sinnes else , with men it is confesse and have execution , but with God confesse and have mercy , it is his owne protestation ; we would never lay open our sinnes but for mercy . So it honours God , and when he is honoured , he honours the soule with inward peace and tranquility . We can never have peace in our soules , till we have dealt roundly with our sins and favour them not a whit ; till we have ripened our confession to be a thorow confession . What is the difference betweene a Christian & another man ? Another person slubbers over his sins , God is mercifull , &c. and he thinkes if he come to the Congregation and follow the Minister , it will serve the turne . But a Christian knowes that Religion is another manner of matter , another kinde of worke then so : he must deale throughly and seriously , and lay open his sinne as the chiefe enemy in the world , and labour to raise all the hatred he can against it , and make it the object of his bitter displeasure , as being that that hath done him more hurt then all the world besides , and so he confesseth it with all the aggravations of hatred and envy that he can .

But to come more particularly to the confession here spoken off , We all are as an uncleane thing , &c.

We all .

We see here holy men themselves confesse their sins and ranke themselves among sinners in their confessions , so we learne hence this ,

That we in our confessions ( in our Fastings especially ) ought to ranke our selves amongst the rest of sinners , Holy men in their confessions rank themselve with others . and not to exempt our selves from other sinners . Perhaps we are not guilty of some sinnes that they have beene guilty off : God hath beene mercifull to us and kept us in obedience in some things : but alas there is none of us all but we have had a hand in the sinnes of the times , the best of all conditions are guilty of them ; therefore wee have cause to ranke our selves among others , as he saith here . We are all as an uncleane thing , and as Daniell , he makes a confession of the sins of all , we are all of us guilty .

How are we all guilty ? The best men guilty of the sins of the times .

We are all guilty in this respect , we receive some taint and soyle from the times we live in , 1 1 In not sorrowing for them . either our zeale is weakned , we doe not grieve so much for the sinnes of the times , and who is not guilty in this respect ? We doe not grieve and lament as we should : as S. Paul tels the Corinthians , 1 Cor. 5. they should have beene sorry and humbled ; they were guilty of the sinne of the incestuous person , because they were not humbled for it . We are thus farre guilty at least the best of us , that we doe not sorrow for the common sinnes . Alas how many sinnes are there that every body may see in the times in all rancks ? In Pastors , what unfaithfullnesse and 〈◊〉 Governours and in places of justice ; what crying of the poore and men oppressed ; and in all rancks of people we see a generall security , we see filthinesse , and heare oaths , for which the Land mournes , as Ieremy saith , Ier. 23. These and such like sinnes provoke God and solicite the vengeance of God , and will have no nay till they have pulled downe vengeance ; Who hath beene so much humbled for these sinnes as he ought ? Perhaps our selves are not personally guilty of them : but are they not our sinnes so farre as we are not abased for them and oppose them , and represse them as we should in our places and standings , whether we be Ministers or Magistrates ? Thus farre wee are guilty all , therefore the Prophet might well say , We all are as an uncleane thing , &c.

2 2 By Simpathie . Then againe , there is a great Simpathy in the hearts of good men ; they are full of pitty and compassion , and therefore they joyne themselves with others , partly knowing that they are guilty in some degree with others ; and partly because they are members of the same body politike and ecclesiasticall , they live in the same Church and common wealth , therefore all joyne their confession together , wee all are as an uncleane thing , &c.

Vse . Let us make this use of it , every one of us to be humbled ; To labour every one to bee humbled . doe not every one of us bring sticks to the common fire ? Do we not adde something to the common judgement ? If there be two malefactors that have committed a trespasse , one of them is taken , and used in his kinde , he is executed , will it not greeve the other ? he will thinke , was it not my case , I was a wretched sinner as well as he . If there be divers Traitors , and the King is mercifull to one , and the other hee executes , will it not grieve him that is spared , if hee have any bowells or good nature ? ( besides goodnesse in other kindes ) will hee not thinke , it was my owne case , there was no difference betweene me and them , only the mercy of the King ? So the best of us may thinke , have I not a corrupt nature , and for the sinnes of the times , am not I soyled with them ? others have beene stricken , might not the same arrow have stricken mee ? certainely this consideration that we bring somthing to the publique sinnes , it will make us humbled for the publique , as the Church here confesseth , We are all as an uncleane thing , &c.

To come to the particulars of the Confession .

We are all as an uncleane thing .

Heere is a confession of their persons , We are all tainted by nature . their persons were tainted ; we are all a tainted seed and generation in nature , what the wickedest is wholy , the best are in part ; therefore it is no error that wee should say so and so of our selves in our confessions , as Saint Paul saith of himselfe , I am sold under sinne , Rom. 7. one would wonder that he should confesse so . Alas blessed man , he felt that in part , that others in the state of nature are wholy : so we are all filthy , the best ( as farre as they are not renewed ) are as other men are .

Vncleane .

It is a comparison taken from the Leprosie , or some other contagious disease : those that were tainted of them were separated from the Congregation seven daies , Sin a leprosie . or some set time . So it is with sin , especially the sins of this people , they had sinned grievously , and were severed from their land , not seven daies , but seventy yeares , the leprosie and filthinesse of their sins and lives was such .

Indeed sinne , especially the sinne of nature , it is a leprosie , contagious , pestilentiall , and as a leprosie it spreads over all the parts and powers of body and soule . Take a man that is not changed , he hath a leprous eye , full of adulterie , hee hath a leprous uncircumcised ●are , aske him how he judgeth of discourses , and Sermons , hee relisheth nothing but that which is frothy , and vaine ; plaine substantiall solid discourses either in hearing , or reading , will not downe with him , hee hath a leprous judgement , his eyes , and eares . and tongue are defiled , and corrupt , he is vile , and abhominable in his speeches , he is uncircumcised in all , all are uncleane , all his powers are defiled by nature .

All the washings in the Law did signifie this , Washings in the Law what they signified . the corruption and defilement of our natures , which needs another washing which they tipified , a washing by the blood and Spirit of Christ . Christ came by water and blood , both in Justification and Sanctification . There is a Fountaine opened for Iudah and Ierusalem to wash in . All those washings shewed a defilement spirituall , that needed a spirituall washing . This sinne is a leprous contagious sinne , therefore by nature we may all crie as the Leper , uncleane , uncleane , the best of us may take up that complaint as farre as we are not renewed . Sin like a leprosie defiles all . A leprous man defiled the things that he touched ; so it is with sinne , till it be forgiven , we defile every thing . A proud man especially when he is set out in his bravery , he thinkes himselfe a jolly man , a brave creature ; alas he is a filthy creature , not onely in himselfe , but in every thing he puts his hand unto ; he taints , and defiles every thing , even civill actions , hee sinnes in eating and drinking : not that they in the substance of them are sinnes , but he staines every thing ; for he forgets God in them , he forgets himselfe exceedingly , and he returnes not thankes to God : so in morall civill actions , much more in religious , he defiles himselfe in every thing , he is defiled to all things , and all things are defiled to him , this is our state by nature , We are all as an uncleane thing .

Vse . This should enforce a necessity of cleansing our selves in the blood of Christ , To labour to be cleansed by the blood of Christ . that is , in the death of Christ who hath satisfied the justice of God . Our natures are so foule in regard of the guilt , and staine , that the blood of God-man that is , the satisfactory death of God-man was necessary to breed reconciliation and attonement betweene God and us . And the blood of Christ which by the eternall Spirit offered himselfe , Heb. 9 14. must purge our consciences , &c. our consciences will not otherwise be pacified and cleansed in regard of guilt , but will clamour and crie still ; much lesse will God be appeased , neither God nor conscience will be pacified , but by the blood of him who by the eternall Spirit offered up himselfe , and then it will in regard of the guilt and staine , then God and conscience will both be appeased . Therefore in Zach. 13. There is a Fountaine opened for Iuda and Ierusalem to wash in . And The blood of Christ cleanseth us from all sinne . Blood is of a defiling nature ; but the blood of Christ cleanseth , because it is a satisfactory blood , he died , and was a sacrifice as a publique person for us all .

By the Spirit of Christ . Then againe , considering that we are all defiled , besides this cleansing from the guilt of sinne , let us get our natures cleansed by the Spirit of Christ more and more , wee are all defiled . Vse 2.

Take heed of society with sinners . And take heed of those that are defiled , take heede of sinners ; who would willingly lie with a leprous person ? yet notwithstanding for matter of marriage , and intimate society , there is a little conscience made , men converse with leprous company , they joyne in the most intimate society with those that are leprous in their judgements . The life of nature we know , and are carefull to avoid what may impaire it : but it is a signe we have not the life of grace begun in us , because we doe not valew it , if we had , we would be more carefull to preserve it , and to take heeed of contagious company . Who would goe to the Pest-house , or to one that hath Lord have mercy upon us on the doore ? none but a mad man , he might doe soe : and surely those that joyne with swearers , and drunkards , and filthy persons , and goe to filthy places , and houses ( as many doe , the more shame for them ) they think they have no soules nor no account to make , 〈◊〉 goe to these places , and infect themselves . It is a signe they have no life of grace , all companies are alike to them . Is this strength of grace ? No , they have no life of grace , they have nothing to loose ; for if they had the life of grace they would preserve it better .

Sinne is a filthy thing , Sin worse then the plague . more filthy then the leprosie , nay then the plague it selfe : for the plague , or leprosie , makes but the bodie loathsome ; but the sinne that we cherish , and are loath to heare of makes the soule loathsome . The one makes unfit for the company of men ; but the other , sinne , and corruption , and lusts , unfit us for the Kingdome of God , for Heaven , for life or death , therefore it is worse . The leprosie of the body makes a man not a whit odious to God ; but the leprosie of the soule makes us hatefull to him . We may have more intimate communion with God in the plague , then out of the plague ; because God supplies the want of outward comforts : but in sinne we can have no comfortable communion and society with God ; therefore this plague of the soule is many waies worse then the pestilence . But we want faith , God hath not opened our eyes to see that that we shall see and know ere long , and it is happie if wee consider it in time .

In actuall sins to haue recourse to the corruption of nature . To conclude this point , concerning the corruption of nature , take Davids course , Psal. 51. when sinnefull actions come from us , or unsavourie words , or beastly thoughts , or unchast and noysome desires that grieve the Spirit of God , let us go to the Fountaine , alas my nature is leprous , as farre as it is not purged , I was conceived in sinne , my mother brought mee forth in iniquity . The more we take occasion every day to see , and observe the corruption of our nature , the lesse it is ; and we cannot better take occasion , then upon every actuall sinne to run to the fountaine , the filthy puddle from whence all comes , and be more humbled for that , then for particular sinnes . It is a mistake in men , they are ashamed of an action of injustice , &c , but they should goe to their nature and thinke I have a false uncleane nature , whereby I am ready to commit a thousand such if God should let mee alone , I have the spawne of all sinne as farre as the Spirit hath not subdued it . It is a defect of judgement to be more humbled for particular sinnes , nature is more tainted then any action , that sowing , breeding sinne ( as the Apostle saith ) it is worse then the action , it breeds the rest . So much for that , they confesse here , Wee are all as an uncleane thing , in our selves .

But what comes from us ?

That that aggravates to the utmost a sinnefull state .

All our righteousnesse is as filthy rags .

He doth not say we have filthy actions , but our best actions are stained , and not one , but all . Marke how strong the place is , We all , the people of God , he includes all , as Daniel saith , I confesse my sinnes , and the sinnes of my people ; and there is no man in the Church but he might have this confession in his mouth , We the people of God , All the best actions of the best men defiled and all We , in all our actions , All our righteousnesse , &c. so all the actions of all the righteous , the best actions of the best men , and all the best actions of the best men are defiled , and stained , it is as great an aggravation as may bee .

Some would have it to intend the Legall righteousnesse , yet notwithstanding it is true of all ; and when we now humble our selves it is good to thinke of all ; so we may say , all our righteousnesse , whatsoever comes from us it is stained , and defiled . As for their Legall performances there is no question of them : for alas they trusted too much to them , in Isaiah 1. and Isaiah last , they thought God was beholding to them for them , Away with them , away with your new Moones , &c. they were abhominable to God as the cutting off a dogs neck , as it is Isaiah the last : so all their righteousnesse , their ceremoniall performances were abhominable .

But I say we may raise it high ●● , it is not onely true of them , but in greater matters , in our best morrall performances , they are all as tainted rags .

Object . How can this be ? It is strange it should be so , the Papists crie out here that we discourage men from good works ; if all our righteousnesse be as filthy rags , why should we performe good workes ?

Answ. Put case a man be sick , all the meate he eates it strengthens his sicknesse , Though our best actions be defiled , yet there is some good in them . shall he therefore not eate at all ? Yes , he must eate somewhat , there is nature in him to strengthen as well as his disease . Thy best performances are stained , wilt thou doe none therefore ? yes , though they be stained , yet there is some goodnesse in them ; thou maist honour God , and doe good to others ; besides the ill there is good ; there is gold in the Ore ; there is some good in every good action ; nay there is so much good as that God pardons the ill , and accepts the good . So though our good actions be ill : yet for their kinde and matter and stuffe they are good , they are commanded of God : For their originall and spring they are wrought by the Spirit of God : for the person the worke-man it is one in the state of grace , and for acceptance God rewards them : But it is another thing when we come before God to humble our selves , then we must see what staines and sinnes are in them . There is no good action so good , but there are wants and weakenesses and staines and blemishes in it as it comes from us . The Spirit of God indeed is effectuall to stirre us up to good actions : but we hinder the worke of the Holy Ghost and doe not doe them so throughly as we should : therefore besides our wants and weakenesses , there is a tainture of them , either we have false aimes , they are not so direct , or our resolutions are not so strong ; false aimes creepe in for a while , though we doe not allow them : and then there are some coolers of our devotion ; our love is cold , our hatred of sinne is not so strong ; our prayers are not so fervent , our actions are not so carried without interruption , but are hindred with many bie thoughts ; who cannot complaine of these things ? Who is not brought upon his knees for the weakenesse of his best actions ? Nay I say more a Christian is more humbled for the imperfections and staines of his best actions then a civill carnall person is for his outward enormities : for he turnes over all his outward delinquences and makes the matter but a tricke of youth , when a poore Christian is abased for his dullnesse and deadnesse and coldnesse ; for false aimes that creepe into his actions ; for interruptions in his duties , that his thoughts will not suffer him to serve God with that intention that he would , but puts him off with motions and suggestions and temptations in his best performances : this abaseth him more , then outward grosse sinnes doth a carnall person . When wee deale with God , Our righteousnesse it is as menstruous cloathes .

Know this for a ground , that there is a double principle in a Christian in all things that he doth , A double principle in a Christian there is flesh and Spirit , and these two issue out in whatsoever comes from him . In his good words there is flesh as well as Spirit , in his thoughts and desires , in his prayer , his prayer it selfe stands in contraries : So every thing that comes from him it is tainted with that that is contrary , the flesh opposeth and hinders the worke of the Spirit , and so it staines our good works . Contraries agree in a Christian Therefore contraries are true of a Christian , which seeme strange to another man . A Christian at the same time is deformed and well-favoured , He is blacke and comely . I am blacke but yet well-favoured , saith the Spouse , blacke in regard of sinne , but well-favoured in regard of the Spirit of God and the acceptation of Christ . He is a Saint and a Sinner : a Sinner in respect that sinne hath spread over all parts , and a Saint in respect of Christs acceptance , My Love and my Dove , Christ makes love to his Church as if she had no defilement : but he looks on her better part , he lookes on her as she is in his love , and as he meanes to bring her after . But the Church looking upon her selfe as she is in her selfe , she is much abased : the ground of it is the imperfection of sanctification in this world . The best of our works are as menstruous cloathes , when we thinke of the corruption of the best things as they come from us , when we come to humble our selves before God , we must downe with proud stiles and Pharisaicall thoughts , although there be somewhat that is good : yet let us thinke of all the ill that may abase us .

There is a season for every thing , In what case to 〈◊〉 and upon our innocen●y . when we are tempted to be overcome by Satan ; then thinke of the good , as Iob when he was tempted , I have done this and this , you cannot take away mine innocency . In false temptations from the world and Satan , then stand upon our innocency . But when we humble our selves before God , Alas I am dust and ashes , I abhorre my selfe , as Iob and Abraham said , lay all proud apprehensions of our selves aside , and all good workes , especially in one kinde , in matter of justification , all is dung in comparison of Christ . All must be sold for the pearle , the Righteousnesse of Christ . There is no reckning must be had of good works by way of merit in justification and our title to Heaven . What gives us title to Heaven and frees us from Hell ? The death of Christ , the obedience and satisfaction of Christ . God by it hath redeemed us perfectly without any thing in ourselves , and accepts us to life everlasting onely by the Righteousnesse of Christ : therefore it is called Gods Righteousnesse , because it was done by Christ , it was wrought by God . Our righteousnesse is as a menstruous cloath , it is spotted and stained and defiled , it will not doe the deed , it will not satisfie conscience , much lesse the exact piercing judgement of God : that is the righteousnesse that must stay our soules in life and death , and we must oppose it to all temptations , as a satisfying thing that will set downe conscience to be quiet , it must be the Righteousnesse of God-Man , nothing else will doe it . All our righteousnesse is as filthy raggs , that is the confession of their sinfull actions .

The next thing he confesseth is sencelesnesse . There is none that calls upon thy Name ; that stirreth up himselfe to take hold of thee . There be other words betweene concerning the complaint of their miserable estate , but I will handle them that concerne their sins first .

There is none that calls upon thy name .

Prayer put for the whole worship of God . In a word , he meanes that none worshipped him : because prayer is put for the whole worship of God , as indeed it may well be put for the whole : for it exerciseth all the graces of the Spirit . What one grace is not set on worke in prayer ? ( it is put for all the inward worship of God ) Jf it be faith , prayer is the flame of faith ; when there is faith in the heart there will be prayer in the mouth . The knowledge of God , prayer is grounded upon a Promise ; so it comes from that part of spirituall worship . Hope , hope makes a man pray , no man would powre out his supplications but to him that he hath hope in . And for Love , Gods love and mercy drawes us into his presence , and joy and delight in the presence of God drawes us to pray . We give God the honour of all his attributes in prayer ; of his truth , of his goodnesse , of his mercy , of his presence every where , &c. So it sets all graces on worke and gives God the honour of all , It is the worship of God every way , for though it be an outward verball worship of it selfe , yet it expresseth the worship of God inward : it gives God the honour of all .

Therefore those that pray not what kinde of persons are they ? Danger of neglecting prayer . Wretched persons . The sicknesse is now among us : Jf a man should aske now what Family is likeliest to have the vengeance of God on it ? though I speake not to censure those that have it , but I speake in Gods ordin●ry course ; surely those that doe not exercise the du●y of prayer . Powre out thy wrath upon those that call not upon thy name . Those families that call not upon God humbly morning and evening , or that person that doth not morning and evening reverently call upon God , they are fit objects for the vengeance of God , for the plague or the like : Powre out thy wrath upon the families and persons that call not upon thy name , insinuating that the Lord will spare us if we doe call upon his name and humble our selves : If thou wilt needs powre out thy vengeance , let it be on them that have not grace humbly to call upon thy name . Let us make conscience of this du●y , except we will prove athiests and lie open to all the vengeance of God .

There is none that stirreth up himselfe to take hold of thee .

He represents God to us as a great person , that would bestow some benefit , and is ready to turne away himselfe , yet none layes hold of him or desires him to stay : so ( saith he ) there is none that laies hold on God to keepe him that he should not goe away : Therfore when he saith , None calls upon thy name , or stirs up himselfe to take hold of thee , he meanes there are none that pray earnestly . Incense was to be burnt , or else it cast no sweet smell , our prayers must have fire and zeale in them , our prayers must be cries that must pierce Heaven . Out of the deepe have I cried unto thee , Lord . Wee must stirre up our selves , wee must waken our selves , to waken God : indeed before we can waken God we must waken our selves .

There is none stirreth up himselfe to take hold of thee .

Insinuating that if we would lay hold of God , Prayer layes hold on God . he will be staied . To speake a little more particularly of this . God is so gratious that he will be staied even by prayer , the way to stay God in his judgements and to lay hold of him and to keepe him among us , it is prayer . Let us take notice now of the hand of God upon us ; what is the meanes to stop his hand that he come not among us with his publick judgements ? It is prayer . The way to stop God and the Angell that hath his sword now drawn over our heads , it is prayer . God so condiscends that hee will be stopt by prayer ; as we see in Exo. 13. he saith to Moses , let me alone , Moses prayed and alleadged arguments to God that he should not confound his people , Let me alone saith he , insinuating that prayer binds Gods hands . So powerfull is prayer that it binds the Almighty , it makes the omnipotent in some sort impotent , hee cannot doe that he would , he cannot execute his wrath , prayer binds him , when a company of Christians lay hold on him by prayer , he cannot doe that he threatneth : the onely way to lay hold of God is by prayer . In Ezek. 22. there is a complaint that none stood in the gap , insinuating that if any had stood in the gap when the vengeance of God was comming abroad they might have prevented the wrath ; the way to stand in the gap and to keep God is to pray and to p●ay hear●ily .

Now that God may be held by our prayers , they must be strong prayers , every prayer will not hold God , they must be strong prayers that must bind such a Sampson that hath his strength : therefore there must be a stirring up of our selves ; he saith here , There is none that stirreth up him selfe to take hold of thee . So it is the duty of Christians to stirre up themselves in these times .

Quest. How shall we stirre up our selves ?

Answ. First , by considering the danger we are in : danger felt or feared , We must stir up our selves to lay hold of God . it will make a man lay hold . When a child feeles the smart of the rod , 1 1 By considering our danger . he layes hold upon his father or his mothers hand , strike no more , when the children of God feele the smart of his judgements then they cry , O no more . The cry of the child prevailes with the mother , though it cannot speak oft-times : So when in the sence of sin and misery we cry to God , we move his bowels with crying . There is no question but the serious apprehension of danger felt , doth awaken the soule and stirre it up . It is so also in danger feared , a danger feared with beliefe will worke as if it were present : for a man that hath a spirit of faith to ●ee that unlesse God be appeased with good courses , he will punish as surely as if the judgement were upon him . Faith makes things present , both good and ill , and it makes a man sensible of things that are not yet upon him . This is the difference betweene a Christian and another man , another man puts the evill day farre off from him : but a beleeving Christian by a spirit of faith sees God ( except he be turned away by hearty and humble repentance ) ready to ceaze upon him , and so he walks humbly in all his courses . So that danger felt or feared by a spirit of faith awakens and stirrs up the soule to lay hold on God .

Therefore in spirituall dangers we should especially waken our soules to see in what need we stand of Christ , and the pardoning mercy of God in Christ , that we may waken him , and give him no rest till we find peace in our consciences .

Then againe , 2 2 Meditation of the exce●e●y & ●ece●sity of that we beg . that that we may stirre up our selves withall is the meditation of the necessity and excellency of grace , and of the good things we beg : the serious consideration of that will make us stirre up our selves to lay hold on God and give him no rest till we have it . When a man thinkes the loving kindnesse of God is better then life , and if J have not that , my life is nothing to me . It is not onely better then corne and wine and oyle , but then life it selfe . Pardon of sinne , and a heart to doe good is better then life it selfe , then any thing in the world . If one should offer such a man this , a heart patiently to beare ill , and large to doe good , and strength against temptations ; he would rather have this gratious disposition then any thing in the world , he had rather have the pardon of sinne with the sense of Gods favour then any thing in the world . This will stirre up a man , as we see in David , Psal. 51. Mercy , mercy , it binds God , and laies hold on him , together with pardoning mercy to have a heart enlarged with spirituall joy . There is nothing spirituall , but it is so excellent , that if we had the eyes of our spirits awakened to see them , wee would bind God , and lay hold of him , he should not goe further till he had shined on us .

3 3 Importunity with God . Therefore let us offer violence to God this way , never give him rest till we obtaine . You see when the two Disciples were going to Emmaus , Christ made as though hee would have gone further , but they compelled him . Now there is a semblance as if God threatned war , and would take away the Gospell , there are dangers toward . When God makes such a semblance , let us lay hold on him , let him goe no further . Lord , night approacheth , and affliction approacheth , Lord stay thou shalt goe no further , let us stop God with importunity . The consideration of danger , and the necessity and excellency of the things we beg will make us lay hold on God .

Outward service alone not accepted . There is an hyprocrisie among men , among a company of Formalists , that are the bane of the times , that God will spue out , they are as ill as prophane persons in his nostrils : they thinke that all devotion is in prostrating themselves ( which is good , and more then prophane men will doe ) and yeeld a dead sacrifice to God , they will come , and heare , and yeeld the outward act , in outward humiliation . Is this to rouze thy selfe ? outward things are never currant but when they expresse outwardly the inward truth ; therefore take another course man , God cares not for the dead empty carkasse thou bringest him ; worke upon thine owne heart by meditation of the danger thou art in , and of the excellency of the things thou art to beg , and meditate of the Majestie of God whom thou appearest before , of his goodnesse and truth , &c affect thy heart deepely with these apprehensions , let these serious thoughts draw outward expressions of humiliation ; and then it is excellent , when the outward expression followes the inward impression , when there is somewhat inward that shewes it selfe outward , when we stirre up our selves , and not to thinke that all devotion consists in a comely outward carriage ( which is commendable of it selfe , ) but because men usually rest in it , it is prejudiciall to their soules good . Wee must offer a reasonable sacrifice to God , wee must love him in our hearts , wee must worke upon our hearts , and carrie our selves so in our inward man , as that we may stirre up our whole man , and awaken our soules , Praise the Lord O my soule , and all that is within mee praise his holy name , we should stirre up our selves by speaking to our owne soules , that we may waken and take hold of God .

4 4 To looke for an answer of our prayers . This againe will helpe it , a man should never come to pray , but he should have an answer before he hath done , either at that time or another ; never give over till thou hast an answer , this will make us stirre up our selves indeed . How doe you know a prayer from a formall lip-labour ? A man that prayes conscionably markes what he doth , and expects a returne , as a man that soweth his seed . He that doth a thing with hope of issue will doe it thoroughly , therefore never pray to performe an emptie dutie to God ; but marke what you pray for , if it be forgivenesse of sinnes , or for grace , or protection , &c. and doe it with that earnestnesse that you may hope for an issue answerable , and this going about it will make us doe it to purpose ; doe we thinke to serve God with the deed done ? God hath appointed prayer for our good , and to convey blessings to us : Let us pray so as wee may expect a blessing by it . Now that prayer that expects a blessing to bee conveied , it will be a prayer to purpose , it will make a man stirre up himselfe .

There is none that stirreth up himselfe to take hold of thee .

The complaint applied to the present times . The complaint of this holy man of God may be taken up at this time of many of us now ; how few are those that rouze and stirre up themselves , but put off God with an empty complement ? Nay , in these times of danger , have ye not a company of idle persons that will not vouchsafe to heare the Word , nor to come and humble themselves ; but walke and talke offensively , as if they would dare God , or if they come here , they come not with a resolution to heare the issue of their prayers , to rouze up themselves to lay hold on God . Because , as there is a great deale of Atheisme in regard of God , so there is much dead flesh in regard of men . Who is so pitifull of our brethren round about as he ought ? We had need to stirre up our selves , the danger is present , we are beset round about , yet who is stirred up to earnest prayer ? we want bowells of compassion . Those that have hearts compassionate , it is a signe that God intends good to them ; but of the most we may take up this complaint , we are dead-hearted in regard of our sinnes against God , and in regard of the contagion among us . A man may see it by mens discourses , there is inquirie how the sicknesse spreads , how many dies ? but men doe not labour with God to make their accounts even with him ; nor we are not compassionate to men , for that would bee a meanes to stirre and to rouze us up to lay hold of God , to stay his hand out of love , and pitie , and compassion to our brethren which are our flesh , though it should never seize on us : I say I feare this complaint is too justly on many of us . I beseech you let us labour to amend it as wee tender our owne salvation ( perhaps that wee doe not regard so much , we shall ere long , but then ) as wee tender the health of our bodies which wee preferre before our soules , let us humble our selves more then ordinarie now .

Extraordinarie humiliation required sometimes . Some divells are not driven out but by prayer and fasting ; so some judgements they will not away without prayer and fasting , not onely publique but private fasting and prayer . Sometimes there must be more then ordinary humiliation for some sinnes ; for some kinde of temptations there must be prayer and fasting ; for some maladies prayer and fasting , and more then ordinary stirring and rouzing up of our selves to lay hold upon God . God will not be held with ordinary humiliation , that will not doe it : but there must be a resolution against , and a hatred of all sinne , and to please God in all things . We must doe it with extraordinary humiliation now , because the judgement is extraordinary . There is ordinary humiliation , and extraordinary ; as there are ordinary feasts , and extraordinary , so there is ordinary humiliation for daily trespasses ; but in extraordinary judgements extraordinary fasting and humiliation . As there is ordinary washing daily , but there is washing and scouring at good times ; God calls for extraordinary humiliation now , not onely prayers , but stirring and rouzing up of our selves . We should apprehend the danger as seizing on our selves ; this night it may seize upon us for ought we know : It should affect us , and make us stirre up our selves . This is the way to hold God by prayer ; and if we hold him , he will hold the destroying Angell , he hath all creatures at his command . Thus you see how we should confesse the sins of our persons , the sins of our good actions , our want of calling upon God . There is none that calls upon thy Name , that stirres up himselfe to take hold of thee . Thus farre proceed the branches of their sinfull disposition in those times .

Now he complaines likewise of the judgements of God .

Wee all fade as a leafe , Our iniquities as the winde have taken us away . Thou hast hid thy face , And we are consumed because of our iniquities .

The complaint hath these foure branches , a little of each .

We all fade as a leafe .

Wicked men are as leaves , Men fading as leaves . and worse , they are as chaffe . Godly men , because they have a consistence , and are rooted in Christ , and set in a good soile , they are trees of righteousnesse . But godly men in the state of their nature , and in regard of this life they are as leaves : wicked men are as leaves every way , and as chaffe which the winde bloweth away , as we shall see afterwards .

We all fade as a leafe .

1 1 For performances . He meanes , first , in regard of ceremoniall performances that were without vigour and spirit of true devotion . There was no spirit in their Legall performances , they were dead emptie things ; therefore when judgement came , they were as leaves . So an idle carelesse hearer when judgement comes all is as leaves ; when conscience nips him ( as his atheisticall heart will doe ere long ) then he is as a leafe , all fades away . The Jewes when they were in trouble , all their Legall performances faded , they were all as a leafe . So is it true in regard of mortality , 2 2 Mortality . the vanity of health , and strength , wee all as a leafe fade away when Gods judgements come to nip us . Men are as leaves , as the leaves now in autumne fall , and there is a new generation in the spring ; and then they fall away , and a new generation comes againe ; so it is with men , some are blowne off , and some come on againe . Wee all fade as a leafe , not to be large in the point . At this time we are all as leaves , in this Citie now there is a kinde of wind that nips a world of men , many hundreds in the head . It is an autumne winde that nips the leaves , our autumne winde with us is before the time ; a kinde of autumne winde in the spring , in summer , that nips the leaves and takes away the vigour of health .

And so ( as I said ) for all idle performances , that have not a foundation in substantiall piety , they are all as leaves , when trouble of conscience comes , they are as Adams figleaves ; when God comes to search , and examine , they all fall off , both in respect of our performances , and in respect of our lives , wee are all as leaves when God comes in judgement , this is one part of the complaint . We are all as leaves , the like we have of Moses the man of God , Psal. 90. when God blowes upon us with the winde of his displeasure we fall off as leaves .

Then another expression is ,

Our iniquities as the winde have taken us away .

As chaffe , Men out of Christ blowne away as with a winde . or things that have no solidity in them are blowne away with a puffe of winde : so it is with a man , if he be not a Christian set into , and gathered unto Christ . By the fall we all fell from God , and were scattered from him ; sinne blew the Angels out of Heaven , it blew Adam out of Paradice , and now Christ the second Adam gathers us to him againe by his Word and Spirit , and so we have a solid and eternall being in him . But out of Christ our iniquities as a winde , and Gods judgements blow us all away first or last . Wicked men settle on their dregs a great while ; but when Gods judgement comes , it blowes them in this world to this part , and that part oft-times when it pleaseth him to exercise his outward judgements , but if he doe not blow them away here , he will give them a blast that shall send them to hell their center . Out of Christ there is no solidity , no consistence or being for any man : therefore when Gods judgement comes it blowes them away in this world , and at the houre of death sends them to hell , this is the state of all . Our iniquities like the winde take us away : he meanes here , they were blowne out of Iury to Babylon . It was a strong blast that blew them out of their owne Country .

May not we say , Our iniquities have blowne us away ? What hath blowne us from our callings and imployments ? Is it not the Pestilence ? and what brings that ? Is it not our iniquities ? So that wee may all complaine of this , Our iniquities have blowne us away .

A child of God lookes to his sins in all judgements We see here , he layes the blame upon their iniquities ; did not the Babylonians carry them away ? Alas they were but Gods instruments , God was displeased by their sinnes , his wrath blew them away . So you may see here the child of God in all judgements lookes to his sinnes , he justifies God , he murmurs not and saies this and that , no , but it was my sinnes , We have sinned against the Lord , Micah 7. I will beare the wrath of the Lord , because I have sinned against him , and Lament. 3. Man suffers for his sinnes , and every one of us may say , it is our iniquities have taken us away . A gratious heart justifies God and condemns it selfe . The children of God may complaine sometimes of Gods hand , but they will never censure Gods hand : they justifie God alway , though they may complaine of the bitternesse of his hand . Here they complaine of the bitternesse of the judgement , they were blowne into another country , into cap●ivity , they doe not complaine of God . God will have us complaine , but as he will have us complaine ; so we must justifie him and condemne our selves , just are thy judgements .

An Hypocrite thinkes God is beholding to him for his outward performances , and when judgements befall him , he ●rets and censures God : either he thinks there is no God , or he frets and fumes against God , he is discontented : but a Christian justifies God and condemns himselfe . Our iniquities have blowne us away , our sinnes keepe good things from us .

Therefore let us now lay the blame where it is , Vse . To lay the blame upon our sins . search out our sinnes personall and particular , and complaine of them , they have a hand in this plague . God is no tyrant , he delights not to confound his creatures , but sinne makes him out of love with his creatures , the workemanship of his owne hands , it is our sins . Therefore let us lament the sinnes of the times : so farre we may without Hypocrisie and ought to take to heart and mourne for the sinnes of the times that we heare by others and see our selves , and mourne for our owne hearts that we cannot mourne , we must mourne for the sinnes of the times , as Daniel and Nehemiah , and all the blessed men of God have done . It is not the plague that hurts us , that is but Gods messenger ; sinne doth us more harme then all the Divels in Hell and al the plagues in the world ; it is not outward evils we need to fea●e , let us feare sinne and lay hold on God , he is the Lord of Hoasts , he hath all the creatures at his command : let us get sin away that doth us all the mischiefe , it is that that makes bate betweene God and us , and then God makes a controversie betweene us and the creatures : it is our sins .

Ground of humiliation for sin And that is the reason of the necessity of humiliation for our sinnes , because sinne breeds a seperation betweene God and us , and betweene the creatures and us . When God is offended , the creatures are infected : let us see our sinnes , by them we infect the ayre , by our vaine specches and oathes and our filthinesse . Our sins infect the ayre , and that breeds infection in our bodies . Our sinnes cry , they have a voice to cry to God , if our prayers doe not out-cry them . Therefore let us cry to God to heare the cry of our prayers and not of our sinnes . How many voices have crying sinnes ! There is the voice of the people oppressed , the voice of filthinesse , &c. sinnes clamour in Gods eares , they clamour for wages due , and the wages of sinne is death , sinne cryes though it say nothing in words , it cries in Gods eares and it will not rest till he hath powred out his vengeance . The filthinesse and oathes and athiesme and profanenesse , the suffering of the dishonour of his name : these sinnes of the times are those that pull miseries upon us , Our iniquities have taken us away as the wind . So much for that .

For thou hast hid thy face from us , and we are consumed because of our iniquities .

Sinne makes God hide his face from us , and then we are consumed , because of our iniquities . We melt away in the hand of our iniquities , as the word is . Indeed sinne is a cruell tyrant , when God leaves us in the hand of our sinnes , hee leaves us in a cruell hand . Christ came to redeeme us from our sinnes , our sins are they that torment us , it is very significant in the Originall .

We are melted , Nations and kingdomes melt before sin . we melt away as wax before the fire , as snow before the Sunne , because of our iniquities , when God gives up men to bee handled as their owne sinnes will handle them . Nations melt before the hands of sinne , and Kings and Kingdomes and all . Let God give up men to delight in sinne , Kingdomes , or persons , they melt and molder away in the hand of their sins .

But to speake a little more of the next words .

Thou hast hid thy face from us .

That is , thou hast hid thy comfort from us . God hath a double face , Gods face what a face that shines on our soules in peace and joy and comfort , when he saith to the soule , I am thy Salvation : And his face that shines on the outward estate , that keepes misery and sicknesse and danger from us , and bestowes good things on us . And God takes away his face from us in regard of the inward man , when he gives us no peace : but leaves us to spirituall desertion . In regard of the outward man , God hides his face , when he gives us up to Pestilence and warre and sicknesse and miseries in this life , when he gives us up to outward desertion .

Sometimes God shines on wicked men in outward things , but he hides his face for peace of conscience : and sometimes Gods children have his face shining on their conscience , but he hides his face in respect of outward things , sometimes he shines in neither of both : as at this time he neither shined on these blessed men in outward favours , for they were in captivity , nor in the sence of his love and favour , for they were in desolation , and ecclipsed every way .

The face of God , it is as the Sunne to the creatures : when the Sunne hides his face , what is there but darkenesse and night ? What makes the night , but the absence of the Sun ? What makes Winter , but the absence of the Sunne ? when he growes low and cannot heate the earth : So what makes winter in the soule , deadnesse and darkenesse and dullnesse in Gods service ? The absence of the face of God , God shines not on the soule . What makes night in the soule , when the soule is benighted with ignorance that it cannot see it selfe nor see the judgements of God ? God sh●nes not , the Sunn of righteousnesse shines not on that soule .

God is the Sunne of the creature , he gives life to the creature , what will become of the creature when God neither shines outwardly nor inwardly on it ? As at the day of judgement , he shall take away outward comfor●s , there shall be no outward shining , and all inward comforts , they shall have no hope , hee shall altogether hide his face : when God the Fountaine of all good shall hide his face altogether from the creature , that is Hell : The place where God shines not outwardly with comforts nor inwardly , nor there shall be no hope of neither , but a place of ho●rour and despaire , that is hell , as the hell of this life is when God shines not on our soules .

Now these holy men they complaine , The conflict of faith when God hides his face . yet they pray , Thou hast hid thy face . Heere is the conflict of Faith that sees God hide his face and yet will follow God ; it sees God ready to turne away himselfe , and yet it will lay hold of him , and have a glaunce of him , it will wrastle with him and not let him goe without a blessing . So there be degrees of Gods hiding of his face : though God seeme to hide his face and to with-draw outward comforts and perhaps in some to with-draw his favour from their hearts inwardly : What shall they doe , droupe ? No , wrastle with God as Iacob : see through the cloud that is betweene God and thy soule ; breake thorow by faith , and with Iob say , Though he kill me yet will I trust in him . Let us stirre up our selves to lay hold on God when he seemes to turne away his face : and imitate good Iacob , never give over seeking the face of God .

We must seeke Gods face . How shall we seeke the face of God ?

1 1 By prayer . By prayer , for that brings us to the face of God though he seeme to hide his face , as Ieremy complaines , Ieremy 14. Why art thou as a stranger ? and yet hee prayes : seeke him by prayer .

2 2 In his ordinances Seeke him in his Ordinances ; heare the Word of God , thy face Lord will I seeke . God invites you ●o seeke his face now by fasting and humiliation , seeke his face in this ordinance : here is the blessed Trinity , Father , Sonne and Holy Ghost . Though outwardly God hide his face in some regards ; yet when he offers outward liberties , refuse them not : hee offers his face to us now in Christ , seeke by prayer and other meanes holy communion with him still ; and never leave seeking till you have got a glance of him : and stir up your selves to lay hold on him , that he would shew his loving countenance upon you .

Those that turne their backs on Gods ordinances and in rebellion to his commandements live in sinnes against conscience , can they wonder that he hides his face from them , when they turne their backs on him ? Rebellious persons that will not yeeld meekely to Gods Ordinances and submit to his Commandements , doe they wonder that God takes good things from them ? When we sinne wee turne our backes upon God and our face to the Divell and the world and pleasures : when men turne their faces to sinne , to pleasures and vanity , and their backs on God , doe they wonder that he suffers them to melt and pine away ? Let us doe as the Flowers do , the Marigold , &c. they turne themselves to the Sunne : let our soules doe so , let us turne our selves to God in meditation and prayers , striving and wrastling with him , look to him , eye him in his Ordinances & promises , and have communion with him all the waies wee can . Let our soules open and shut with him , when he hides his face let us droupe , as the Flowers doe till the Sunne come againe . When the waters fall the Flowers droope and hold downe their heads , when the Sunne riseth the next morning up they goe againe , as if there had beene never a shower : So when wee have not daily comfort of Spirit in peace of conscience , let us never rest seeking Gods face in his Ordinances and by Prayer , and that will cheare a drooping soule , as the Sunne beames doe the flagging flowers . Then you may know that Gods face shines upon you in some measure when he gives you meanes and gives you hearts to use those meanes and comfort in your consciences , that whether you live or die you are Gods : this is a beame of that Sunne-shine on the soule , when God vouchsafes joy and comfort . A little of this will banish all feares : if you have one glimpse of his countenance , you shall not need to feare the plague , or warre , or death , if he shine on you , one glance will take away all feare . Paul when he was in the stocks , one beame of Gods coun●enance made him sing at midnight ; Let thy countenance shine on us and we shall be safe , let what will become of us outwardly . If God shine not on us for ou●ward favours , if he shine on our soules and release them from feares and guilt , and speake peace to them , and say unto them , he is the●r salvation ( and as he saith in the Gospell , thy sinnes are forgiven thee ) all will be well whatsoever become of us . Let us seeke the Lord while he may be found , hold him before hee goe , let him not depart : attend upon the meanes , never misse good meanes of seeking his face till we have got a sweet answer from Heaven that he is our God .

Now followes the supplication .

But now O Lord thou art our Father , &c.

Heere is a prayer which is a kinde of holding God , The consideration that God is our Father should stirre us up to seek to ●i● by the relation of a Father ; this is one way of stirring up our soules , to consider the relation of a Father . It stirres up bowells , when a childe is beaten by his Father , O stay Father , spare , it works upon the bowells . There is a world of Rhetorick in this one word Father , why Lord , thou art my Father , shall I bee destroyed ? let us lay hold on God by this relation that he puts upon himselfe ; and he will not lay it aside though we be unworthy to be sonnes . He doth not say , thou art our Father , and we are thy sonnes ; because hee thought they were unworthy , ( as the Prodigall saith , I am unworthy to be called thy sonne ) but instead of saying we are thy sonnes , he saith , we are the clay , thou art the potter . Yet he is a Father continually ; and though in Christ you cannot call him Father , yet you may by Creation , and initiation , being brought up in the Church . Goe to him with the incouragements you have , and cast your selves upon him . There is a bond for you by Creation , and there is his command , he bids you call him Father , hee is a Father by Creation ; looke not upon this or that sinne , but goe to him , and call him Father , as you may call him ; say thou art my Father , thou hast given mee a being in the Church , wrastle with him as you may , though as found Christians you cannot call him Father . Be weary of your courses , are you willing to come under Gods hand to bee sonnes ; you are sonnes by Creation already , offer thy selfe to be of his family for the time to come , and God will give a sweet report to thy soule . Stand not out at the staves end , Thou art our Father , Lord . If you have a purpose to live in firme , the Divell is your father , and not God , you are of your father the Divell , but if wee bee willing to submit , wee may say , Doubtlesse thou art our Father .

We are the clay , thou art the potter .

Heere is a resignation of themselves to God , in this tearme , Resignation of our selves in prayer requisite thou art the potter , we are the clay . Indeed we are but earthen vessells the best of us , in regard of the bodily life we have ; and we are at the liberty of God to dispose of as he pleaseth . So , before he comes to put forth this prayer to God , he useth this resignation of themselves into the hand of God : we are as clay in thy hands , Lord dispose of us as thou wilt : Let us remember this when we come to pray to God , use all meanes of abasement that can be ; To abase our selves in prayer lay aside all tearmes other then abasing tearmes , wee are the clay , and as Iob saith , I abhorre my selfe in dust and ashes . So the Saints have done in all times , I am not worthy to bee called thy sonne , and I am lesse then the least of thy mercies . Let us lay aside proud and lofty tearmes , and cast downe our crownes at the foot of Christ , as the Saints in Revel. 4. cast downe all our excellencies , let us have no thought of outward excellencies , of beautie , or strength , or riches , or high dignity , when we come to God , wee must come with low thoughts to the high God , can the creature be too low in his presence ?

And then come with resignation , wee are the clay , thou art the potter , doe with us as thou wilt ; if thou dash us in peeces as a potters vessell , thou maist doe it ; that is the way to escape . That is well committed that is committed into Gods hand ; some men shift by their wits , and will not trust God with their health , and strength , they bee double minded , as Saint Iames saith , they will have two strings to their bow , if lawfull meanes will not serve , unlawfull shall : No , but wee must commit our selves to God as to a faithfull Creator , and then see what hee will doe ; then it stands with his honour , hee will looke to the lowlie , I am the clay , thou art the potter , heere I am , doe as thou wilt , as David saith , it is a blessed estate thus to resigne our selves into Gods hands . If the Divell and Reprobates could bee brought to this , they should never come there where they are in terrours of conscience . Let us labour to practise this dutie , Lord I commit to thy hands my body and soule , I cast my selfe into thy bosome , doe with mee as thou wilt . Some that have stood out at the staves end with temptations many yeares , have gotten comfort by this resignation . We are the clay , thou art the potter , thou maist mold and break us as thou wilt . The way now to escape the plague is not alltogether to use tricks of wit , and policie ( though lawfull meanes must be used ) but labour to get into Christ , and resigne our selves into Gods hand absolutely , and say thus , We are the clay , &c. Lord , thou maist dash us if thou wilt , as thou dost now many hundreds weekely , thou maist dash us in that fashion if thou wilt : Only we may have a desire that God would make our lives and health pretious to him , that we may serve him as if we were now in Heaven , and that we may have grace to make good use of all . But if God have determined and decreed to take us away , let us resigne our selves into his hands . It is no matter though the body bee sowne in dishonour , they shall be raised in honour , wee are the clay , he is the potter , let him do what he will with our carkasses and bodies , so he be mercifull to our soules . These vessells of clay when they are turned to earth , they shall be renewed of better stuffe , like the glorious body of Christ ; then our soules and bodies shall be glorious by him that took a peece of flesh and clay for us : O the humility of Christ ! we wonder that the soule should animate a peece of clay , so excellent a thing as the soule is ; much more may we wonder that the Sonne of God should take a piece of flesh and clay upon him , to take our nature of base earth , to make us eternally glorious as himselfe . Let it comfort us though God dash our clay in pieces as a Potter : yet Christ that tooke our clay to the unity of his Person , our nature being ingrafted into him , hee will make our bodies eternall and everlasting as his owne glorious body . Let us resigne our selves into Gods hands , as the Church here , Thou art the Potter , and we are the clay , and then wee shall never miscarry .

FINIS .

THE SPIRITVALL IUBILE .

In two Sermons .

By The late learned and reverend Divine , RICH. SIBBS : Doctor in Divinitie , Mr. of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES-INNE .

JOHN 8.36 .

If the Sonne therefore shall make you free , yee shall be free indeed .

GAL: 5.1 .

Stand fast therefore in the liberty , wherewith Christ hath made us free .

LONDON , Printed by E. P. for Nicholas Bourne , and Rapha Harford , and are to be sold at the South entrance of the Royall Exchange , and in Queens head Alley , in Pater-Noster-Row , at the gilt Bible . 1638.

THE SPIRITVALL IVBILE . ROM. 8.2 .

For the Law of the Spirit of Life in Christ Iesus , hath made me free from the Law of sinne and of death .

THERE be foure things especially , Foure things that trouble a Christians peace . that trouble the peace of a Christian ( and indeed of any man ) in this world .

The first , is sinne , with the guilt of it , binding them over to the wrath of God , and the expectation of miserie ; a heavie bondage .

The second , is ( besides the guilt of sinne ) the remainders of corruption , with the conflict that accompanies them while we live in this world ; and that conflict must needes be tedious .

The third , is the miseries of this life , that accompanie alway both the guilt and remainders of sinne in this world ; we are condemned to a great deale of trouble here : and this doth much exercise and perplex Gods children ▪

And then the shutting up of all ; death , and damnation : the thought of these things doth much disquiet and disturbe the peace of a Christians soule .

Now in this Epistle we have comfort against all these : First , for the guilt of sinne , that binds us over to eternall judgement , and the wrath of God ; we are freed by the obedience of Christ , the second Adam : as is excellently she well in the fifth Chapter .

And for the remainders of corruption , that we conflict with in this world ; we are assisted against that , by the Spirit of Christ : for , as by the obedience of Christ , we are freed from the guilt ; so by the Spirit of Christ , we are helped and assisted against the remainders of our corruptions .

For the third , the miseries of this life ; we have victori● in Christ ; In him we are more they conquerours , as you have it in this Chapter : They can doe us no harme , Nothing can separate us from the love of God in Christ Iesus . We have 〈◊〉 singular comforts in this Chapter against all the troubles than can be fall us ; and this is one , that triumphs over all : All things shall worke for the best , to them that love God . What should I speake of hurt , from any thing that befalls us , when all shall worke for the best , by the over-ruling of him that commands all , Vers. 28 ?

And for death it selfe , Neither life nor death shall be able to separate us from the love of God . And for damnation , which accompanies death , It is God that justifieth , who shall condemne ? There is opposite comforts in Gods Booke , nay , in this Epistle , and in this Chapter , against all that may any way trouble our peace . There is no condemnation to them that are in Christ Iesus , saith the Apostle ; and then he goes on after , to shew how by the helpe of the Spirit , all things worke for the best , &c. In this very Verse likewise , you have this comfort set downe , of our freedome by Christ from any thing that may hurt us . For the Law of the Spirit of life in Christ Iesus , hath made me free from the Law of sinne and of death .

The words are dependant , Dependance of the words● as we see in the particle , for , For the Law of the Spirit of Life , &c. They depend upon the first Verse thus , as a reason why , how ever there be sinne in Gods children , yet there is no damnation to them . There is no condemnation to those that are in Christ Iesus , he prooves it thus ; Those that are free from the Law of sinne , and of death , which brings in condemnation ; those undoubtedly are free from damnation : but those that are in Christ Jesus , they are freed from the Law of sinne , and of death ; therefore there is no condemnation to such . But how shall we know , that we are in Christ Jesus ? Those that have the Spirit , and are led by the Spirit of Christ , they are in Christ ; The Law of the Spirit of life in Christ Iesus , hath freed me from the Law of sinne , and of death . So I say , the words are especially a reason of the former , There is no condemnation to them that are in Christ Iesus : because , by the Spirit of Christ they are freed from the Law of sinne , and of death ; and by consequent , they are freed from damnation : for , what brings in damnation , but sinne ?

In the words then , there is an opposition ; there is Law against Law ; The Law of the Spirit of life , in Christ ; and , the Law of sinne , and of death . Now , where there are contrarie Lawes , if there be contrarie Lords ( as there must be ) New Lords will have new Lawes ; especially , if they be Lords by conquest : they will alter the very fundamentall Lawes that were before ; as you know the old Conquerours have done in this Kingdome . Here is Law against Law , and Lord against Lord ; Christ against sinne , and death . Here is a Lord by conquest over all other Lords , and Lawes : therefore , here must needes be an alteration of Lawes upon it , the very fundamentall Lawes must be altered . But to come more particularly to the words ;

For the Law of the Spirit of life in Christ Iesus , hath freed me from the Law of sinne , and of death .

The words are much vexed by Expositors . I will rather speake my owne judgement of them , and reconcile them , then dash one mans judgement against another : for that tends not to edification . The Law of the Spirit of life , &c. The meaning of the words is plaine , if we compare it with other Scriptures .

[ The Law . Law , what . ] It is nothing but a commanding power : for so the word written , the Law ( in the Apostles meaning ) is but a power forcing and commanding . So the Law of the Spirit of life , is the commanding and forcing power of the Spirit of life in Christ Iesus : and so the Law of sinne , it is either the tyrannicall command and forcing power of sinne , or else the condemning for sinne afterwards , as we shall see hereafter ; for we shall unfold the words better in the particulars .

First then , Parts of the Text. here we have set downe what estate we are in by nature ; we are under the Law of sinne , and of death .

And then , here is our freedome and deliverance from that ; we are made free from the Law of sinne , and of death .

And then the Author of it , Christ Jesus ; The Law of the Spirit of life in Christ Iesus hath freed me from the Law of sinne , and of death .

In the words , and those that goe a little before , there are these three maine fundamentall points of Religion : The miserie and bondage of man . The deliverance of man . And his dutie .

Here you have his miserie ; he is under sinne and death .

Here is his deliverance ; he is free from this by Christ .

And for his dutie , you have it in the last Verse of the former Chapter , speaking of his deliverance : Oh wretched man that I am , who shall deliver me from the bodie of this death ? then it followes ; Thankes be to God through Iesus Christ our Lord : Thankfulnesse is due , not verball thankfulnesse onely . Indeed , the whole life of a Christian , after his deliverance , is a reall thanksgiving : but that is not in my Text.

To speake therefore of our estate by nature , and of our deliverance ; our estate is , that we are under the Law of sinne , and death .

We are under the Law of sinne .

Observ. We are under sinne : what sinne ? We are under a three-fold sinne . Naturally we are under the Law of sinne .

We are under the first sinne of our first father : for as Levi payd Tythes in Abraham to Melchisedech , Sinne three-●old . so we all sinned in the Loynes of Adam our first Parent , 1 1 Adams sinne . and the guilt of that first sinne lyes upon us .

2 2 Originall sinne . Secondly , there is another sinne that is derived and springs from that first sinne ; which is the deprivation of the Image of God , the pravation of our nature , we call it originall sinne ; whereby we are stripped of that good we had in our first creation , and have the contrarie image , the image of Satan stamped upon us : so we are under the first sinne , the guilt of it ; and we are under the sinne of nature , which we call originall sinne , because it is derived to us even from our birth and first originall we had in Adam .

And then we are under actuall sinnes , 3 3 Actuall sinnes . which are so many bonds to tie us fast under sinne . We are dead by nature , but we are dead and rotten by actuall sinnes ; we super adde to the guilt of our sinne , by our dayly conversation . We are blind by nature , but we are blinded indeed much more , by our custome of life . Every sinne doth , as it were , tie us faster to damnation , and keepes us faster under the bondage of sinne . Every new sinne takes away some part of the light of the understanding , and takes away some freedom of the will ; it darkens the judgement more and more , and enthralls the will and affections , and bindes a man more and more to the just sentence of God : That as it is , Prov. 5. Prov. 5. the sinner is tied with the bonds of his owne sinnes : he is under the chaines of an habituated wicked course of life , as well as of the sinne of nature , which is the spring of all .

This is the miserable state of man , Sinnes as chaines . and these chaines of his sinnes reserve him to further chaines : Even as the Devill is reserved in chaines , that is , in terrours of his conscience , which as chaines bind him till he be in Hell , the place he is destinated to ; so we being in the chaines , and bondage , vexed with our sinnes , we are at the same time in the chaines of terrours of conscience , the beginnings of Hell , and reserved to chaines of damnation , and death , world without end . It is another manner of matter , our estate by nature , then it is usually taken for . If men had but a little supernaturall light , to see what condition they are in , till they get out into Christ Jesus , they would not continue a minute in that cursed estate .

Iustice in God , to give up men to their sinnes . And we have deserved to be cast into this estate , by reason that we left our subordination and dependance upon God ; which being creatures , we should have had . Therefore we turning from God to the creature , God punisheth our rebellion to him , with rebellion in our selves ; because we withdrew our subjection from him , that therefore there should be in us a withdrawing of the subjection of sinne , and of the whole soule to God . So this captivitie to , and giving up to sinne in us , it is penall , and sinfull ; but as it comes from God , it is meerely judiciall . Therefore we have it oft in the New Testament , in Rom. 1. & 2 Thess. Rom. 1. 2 Thess. The Gentiles , because they would not entertaine the Truth that they might have had by the light of Nature , God gave them up to their sinnes . And then the Christians , after the Apostles times , they set slight by the good Word of God , the Gospel , therefore God gave them up to beleeve lyes . It was sinne in them ; but as God gave them up , it was justice . So this captivitie , and giving men up to their owne lusts , it is justice , as it comes from God , it is a horrible judgement ; it is worse , then to be given up to the Devill himselfe : for by being given up to our lusts , we encrease our damnation . To be given up to be tormented of the Devill , it is not such a mischiefe , as this spirituall captivitie under sinne : we are guiltie our selves , of our owne thraldome . And this will encrease both the shame , and the punishment : The shame , that a man shall say in Hell afterward ; I have brought my selfe hither , I had meanes enow , prohibitions enow ; I had sometimes chastisements of God , sometimes motions of his Spirit , sometimes one helpe from God , sometimes another : yet notwithstanding I brake through all oppositions that God set betweene me , and the execution of my lusts , and to Hell-ward I would ; and hither I have brought my selfe . So that indeed , the greatest part of Hell torment , the shame of them especially it will be , that men have brought themselves by their owne wits and carnall lusts , thither . And indeed , all the wit a carnall man hath that is not sanctified by Gods Spirit , it is to worke himselfe to miserie , to be a drudge to his lusts ; that sets all the parts he hath on work , not how he may serve God , and be happie in another world ; but how he may proule & provide for his owne carnall lusts . The miserie of being under sinne . This is the estate of all men by nature , they are under sinne , under the power of sinne , the blind judgement leades the blind affections , and both fall into the ditch , into Hell .

1 1 We are under Satan . The fearefulnesse and odiousnesse of this condition , to be in prison , and thraldome , and bondage to all kind of sinne , naturall & actuall , it will appeare further by this ; That being in subjection to our base lusts , by consequence we are under the bondage of Satan : for , he hath power over death , by sinne ; because he drawes us to sinne , and then accuseth us , and torments us for sinne . By sinne , we come to be under his bondage ; so that we are under the fearefull captivitie of the Devil , while we are under the captivitie of sinne : for , all the power that he hath over us , it is by sinne ; he is but Gods executioner for sinne . First , God gives him power to draw us to sinne , to punish one sinne with another , and then he suffers him to accuse , and to torment us afterward . What a fearfull bondage is this , that being under sinne , we are under Satan ? We are servants to our enemie ; as God threatned his people , that they should serve their enemies : but this is a greater judgement , to be slaves to this enemie . This is the condition of every sinner . To be a slave to a mans enemie , it is a judgement of judgements : yet nothwithstanding , this is the case of every man by nature , he is a servant to his enemie , to Satan , and his owne lusts . He is a right Cham , a servant of servants : for Satan useth him as the Philistims did Samson , he puts out his eyes , he puts out his judgement , his wits , he besots him ; and so he goes blind in Satans blind worke , and businesse : he is in a Maze all his life long , till at length he sinke into Hell . So this is the aggravation of a mans estate by nature he is a slave to his enemie . You know blessed Zacharie saith , Luke . 1. Luke 1. That being delivered out of the hands of our enemies , we might serve him without feare in righteousnesse and holinesse all the dayes of our life . There is no wicked man , but he is acted by the Devill ( oh , Wicked men acted by the Devill . that we would consider of it : ) we thinke we are led onely by our owne lusts and sinnes as men ; but untill a man be in Christ , Ephes. 2. he is ruled by the command of the Prince of the Aire , and in 2 Tim. 2 , 2 Tim. 2. he is ruled by Satan , according to his will . Even as a Bird in a snare it may move up and downe , but it is still in the snare and he that hath it there cares not , he knowes he hath it , safe and he goes about to catch other birds : So when we are in our lusts , and follow them the Devil hath us in his snare , he is secure of us , and goes about getting more and more still ; the Devill acts , and moves , and leads all carnall men .

But how chanceth it , that they doe not know and perceive it ?

It is because he goeth with the streame of their owne corruptions . Carnall men better then the Devill would have them . Indeed we must make some limitation of this . In some cases , the Devill doth not move carnall men , they are better then the Devill would have them be for the good of the Common-wealth , and State ; but yet take them as they stand in relation to Religion , they may be devillish , secret , bitter , darke enemies to that . Though they may have strong heads for the good of the State , yet it is not from any intrinsecall good in themselves ; but God useth them , and makes them doe that . For the Devill would have all naught ; he is an enemie to the very Swine , therefore much more to the good of a State . Therefore there are many politike civill Vertues , as we fee in Achitophel , and Iudas , which no question , is more then the Devill would have ; he would not have civill men so good , he would not have them doe that they doe for the common good oft times : yet the Devill will be sure to be at one end of the good they doe , to taint them , that their aime shall not be good , it shall not be to the glory of God , it shall not be in reference to salvation .

And so as the good is temporall , they have a reward sutable to their desire , they care for no more : for they beleeve not Heaven , but in a generall notion ; It may be there is such things , it may be not : therefore the good they doe , is some little pettie obedience ; and what doe they desire ? To be well esteemed , and respected ; to be venerable , and to have honourable opinions in the hearts of men , that men may stoupe in their conceits to them as men of respect . This they deserve indeed , and this they have ; God gives them that they would have . But as Christ tells the Pharises , who did excellent good things , but it was to be seene of men , he tells them , they had their reward : they had all they looked for ; for they were Atheists , they looked not for Heaven . So a man may say of all men that are out of the state of grace : though they doe more then the Devill would have them , and for diverse degrees of that they doe , they are not subject to the Devill ; yet he taints their actions one way or other in the end , he joynes himselfe in the action first or last , he hath a hand in all their actions . So that notwithstanding there be many good things , yet this hinders not a whit , but that they may be under the power of the Devill : for it is but in reference to civill Government and State , which is but for a time : The fashion of this world passeth away ; here will be no Magistrates to governe , nor no people to be governed , ere long .

I speake it , because many men are readie to propound such and such , to imitate them in their courses ; and to say , I will be no more religious then he : when , perhaps , all may be but formalitie , and common graces for this world . God will honour some so much , to be instruments for common good here : but what is that to eternall salvation ? He may be a slave to his lusts , and an enemie to the power of grace , for all that . Therefore , unlesse we see men wrought upon thorowly , to be of the mind of Christ , to have the Spirit of Christ , to judge of things as Christ judgeth , to judge the service of God , and doing his will , to be the best things , and to goe about doing good , and that with reference and obedience to God ; all is nothing , else : A man may be under the bondage of his corruptions , and so by them to Satan .

2 2 To worse thing : then our selves . Againe , when we are under our lusts , and sinnes , it is about earthly things ; we are in slaverie to that which is worse then our selves . Sinne is the vilest thing in the world , and the things whereabout sinne is occupied , are the profits , and pleasures , and trifles of this world , meane pettie things ; it is a base slaverie , to consider whom we serve .

3 3 So excellent a thing as the soule . And to consider what it is that is in bondage , the immortall soule of man , that had the image of God stamped upon it ; and in the soule of man , the most excellent part , the will , that is most free , yet being under sinne , it is most bound . Our will was given us , to cleave to God , and the best things ; to make choise of the best things , and to cleave to them undivided in life , and death , and for ever ; and so by cleaving to things better then our selves , to advance our selves to a higher condition . For when the soule of man that is under better things , that is under God , and Christ , and doth cleave to God , and Christ , in his affections , and to the things of a better life ; these be things bettering a mans condition , even raysing the soule from its owne present estate , to a glorious condition . For we are as we affect , our wills and our affections doe transforme us ; therefore wicked men are called the World , because they love it ; and holy men are called heavenly , because they are carryed in their affections and wills , to heavenly things . Our affections and wills doe denominate us , they give us the name ; nay , that is too little ; they doe give us the realitie , the state . When God so alters and changes our dispositions , that out of a sanctified judgement , wee make a right choyse of things , and then cleave to them in our wills and affections constantly ; this raiseth our nature to be higher then it selfe . Hee that cleaveth to the Lord , is one Spirit , as the Apostle saith . Indeed , our affections tran●forme us anew . Simile . As it is with the fire , it transformes cold and grosse bodies to be all fierie : so God , and heavenly things , worke upon our hearts , they transforme us to be like themselves .

Now for this inward soule of man , which is so excellent a thing , fitted by God to cleave to better things , for communion with himselfe , and everlasting happinesse ; for this , to be a drudge to base pleasures , and profits , to the windie empty things of this world , to vaine titles , & such like empty things , and to place its happinesse in these things ; it is a pittifull degeneration , that so excellent a thing as the immortall soule of man , that shall never die , should joyne with those things that shall make him miserable ; that it shall be better for a man that he had never beene , as it is said of Iudas ; It had beene better for that man that he had never beene borne .

4 4 The fruit of it . In the next place , consider that that followes this thraldome and basenesse to our lusts : 1 1 Vncertaine pleasure . there is a double fruite of it . The one , is uncertaine : I meane , for our yeelding to our base affections , what get we ? The pleasures of sinne for a season , a little pleasure , or profit , perhaps not that neither : but if we have it , it is a fading commodity , that goes away quickly ; when they are gotten , what are they ? vanity ; they promise more before we get them , then they performe when we have them . But then , there is another wages , that God in justice hath appointed for it , that is damnation ; The wages of sinne is death : it cries for wages . When we are under sinne we can looke for nothing but death ; and therefore he joyns them together here ; the law of sin , and of death ; an expectation of eternall misery . This a man hath that is wedded to himselfe , that hath not learned the first lesson in the Gospel , to deny himselfe ; he is a wretched slave to the Devill , in his best part , and power ; his lusts imprison his will and affections ; his wit , that should devise how hee should be happy for for eternitie , it is onely a drudge to his base lusts . There are a company of men , that are the shame , and blemish of the Gospel , that set their wits a worke onely how to devise to satisfie their base lusts ; and then the issue and conclusion of all this , is eternall misery ; and in the meane time , the expectation of misery in terrours of conscience . This is the estate of every man , till he be translated by the Spirit of God to a better condition in Christ , that he spends out his time in a base and miserable thraldome , worse then the thraldome of the Israelites in Egypt , or in Babylon .

And it is so much the more fearefull , 5 5 Men are insensible of their bondage . because men are insensible of it , like Bedlams , that make nothing of their chaines , that laugh in their chaines . A franticke man , when he is bound in chaines , he laughs ; when they that are about him weepe at his misery : so you have men frolicking in sin , they will sweare at liberty , and besot themselves at liberty , and corrupt their consciences , even for base trifles : they thinke they are in no bondage , they doe all wondrous chearefully , and well ; when as , indeed , the more chearefully and readily any man performes the base service of sinne , Freedome in sin is a bondage . the more he is in bondage . Freedome is opposite to bondage ; notwithstanding , such is the nature of sinne , that the more freely we doe it , the more we are bound ; because the more freedome we have , the more we are intangled ; wee runne into guilt upon guilt , till after guilt comes execution , an eternall separation from the presence of God , and an adjudging to eternall torments for ever .

The false judgement of the world , who are happy . So that it is a false judgement that the world hath : they thinke great men happy men , why ? They doe as they list . I , they may doe so , and oft times they take the liberty to doe so ; they will be under no Lawes , they are so farre from obeying the Law of God , that they are loath to be hampred with the Lawes of the State , or with any Lawes , but they will be above all . A miserable condition , why ? the more will a man hath in evill , the more miserable ; for the more freely , and with lesse opposition hee tangleth himselfe , ( let his place be never so great ) the deeper he sinks in rebellion , and the deeper hee sinks into guilt upon guilt ; which will all come to a reckoning , at the houre of death , and day of Judgement . So the men that we admire , and envie most ( out of simplenesse , and want of judgement ) they are the most miserable creatures in the world ; if they be out of Christ ; and have not grace : for they have nature let loose in them , without restraint , and nature being under the captivitie of sinne , becomes out of measure sinfull , in such : The lesse a man is curbed either from Lawes above him , or the Law within him , to check him , the more wretched man he is : for the deeper hee goes in rebellion and sinne , the deeper his torment shall be afterward .

Great persons have a great priviledge ; what is that ? they shall be greatly tormented ; that is all the priviledge that I know , if they be naught . Those that shake off all bonds , any earthly priviledge and prerogative , is so farre from exempting them from misery , that it makes them more miserable : for unlesse they have grace to use those things that might be an advantage to better things , they sinke deeper and deeper into sinne , and so into terrours of conscience , first or last ; and by consequence , to damnation : Oh , it is a fearefull condition , to be the greatest Monarch in the world , and not to be in Christ , and under the Law of the Spirit of life in Christ ! they are the objects of pitty above all kinde of men , to truely judicious soules , that know out of Gods truth , and by the light of the Spirit , what is to be judged of the state of men . You see then what kind of misery it is that naturall men are under , being under the Law of sinne .

To declare it a little further ; for men will hardly thinke it is such a bondage , 6 6 The tyrannie of sinne . to be under sinne . Therefore , I beseech you , doe but consider how sinne tyrannizeth , where it gets strength ; Covetousnesse . see it in some instances . The covetous worldly man that is under the Law of that lust ( he hath the law of other lusts , but that is predominant ) see how it tyrannizeth ; it takes away his rest , the use of Gods blessings , the good things he hath given him to enjoy , it makes him in thrall to the creature . Carnall pleasure . Wee see it in carnall pleasure ; Amnon , when he lusted after his sister Thamar , it tooke away his rest . And how doth this base affection tyrannize in some men ? it makes them forget their bodies so , that they overthrow their health , and hasten death temporall ; it hurts the naturall man , it makes them forget their credit , it makes them forget their soules , it makes them stinke , by living in that carnall noysome sinne . The judicious Heathen were sensible of it , by the strength of naturall judgment : yet sinne where it is in any strength uncurbed , it so tyrannizeth , that it makes men forget both health , and life , and credite and estate in this world , that they come to nothing . What should I speake of forgetting life eternall , and damnation ? ( they have no faith to beleeve that , but ) such is the tyrannie of sinne , that it makes them forget things sensible ; that by experience after , they see how dearely they have bought their base pleasures , with the losse of credite , and health , and comfort ; with the losse of the estate that God hath trusted them withall , in this world .

Ambition . Take a man that is under the base Law of ambition , a proud person , see how it tyrannizeth over him ; it makes him forget blood , and kinred , all the bonds of nature , he will kill his brethren to make his way ; as you know in our owne Stories , such Tyrants , if there were not Stories enow in this kind , daily experience shewes it . Where the Law of ambition and pride raignes , it makes the heart wherein this Tyrant sets up his Throne , to forget all bonds whatsoever , of nature , and justice . You know whose speech it was ; If the Law must be violated , it must be for a Kingdome : but men will doe it for farre lesse ; we see what men will doe for a base place to command others in this world , ( when they are conscious of their owne ill courses , and commanding corruptions ) and all to give way to the base affection of ambition . A touch is enough of these things , for experience witnesseth , and goes along with me . All men that are not in Christ , they have some predominant sinne , either some base sinne , or some more refined sinne , and lust , that keepes them from Christ and salvation , and this tyrannizeth over them .

And this is the nature of this Tyrant sinne , Sin takes away the sight of it selfe . it hath such possession of a man till he be got out of it , and be in Christ , that it takes away the sight of it selfe , it hinders the knowledge of it selfe , it puts out a mans eyes . For that whereby a man should judge of corruption , it is corrupt it selfe . Wisedome in man corrupted . The wisedome of a man is death , it is enmitie to God . The wit that he hath that should discerne of his base courses , it tangles him more and more to his owne lusts : so that wit , and wisedome , the highest part of the soule , it is imprisoned by base affections , and that power that should discerne corruption , it is set on worke to satisfie corruption . What is the wit of a man that is not in Christ , occupied about all his life time ? it is nothing but a drudge , and a slave , to devise meanes to satisfie his base lusts . Take a worldly man , hee is exceeding witty to contrive wordly plots , and businesse ( though he be a dunce , and a sot , in matters that are spirituall ) in his owne tract and course , hee hath a shrewd wit , why ? because his lusts to the world , they whet his wit . So we see the best thing in man now , is inthralled to sinne , his very wisedome it selfe ; therefore it is enmity to God .

Men not given up to all sinnes alike . Every man hath some Herodias , some sinne or other that hee is in bondage to , till he be in Christ . He cannot in a like measure , be given and inthralled to all sinnes , it is unnecessary : because one sinne serveth another ; many sinnes serve one great one . Corruption doth not runne in all streames in one equality : but it runnes amaine one way unchecked , and uncontrolled , and unmortified , ( in all men that are not in Christ ) and subdues the soule to it selfe , that it can devise , and plot for nothing , but to satisfie that base lust . This is the state of man by nature .

Object . But some will say , it is not our state and condition ; wee are baptized , and receive the Sacrament , and heare Sermons , and read good bookes , and therefore we are not under sinne .

Answer . But saith the Apostle , His servants ye are to whom ye obey ; you may know the state of your service , and subjection by the course of your life . And as Christ saith to the Iewes , Iohn 8. they bragged that they were free : alas , proud people , they were neither free for soule , nor state : for they were under the Romanes . They thought they were free because they were Abrahams children : were they not in captivity to the Egyptians , and under the Babylonians , and in present captivity under the Romanes ? yet they forget themselves out of pride : If the Sonne make you free , ye are free indeed : but because they were in a sinfull course , they were slaves of sinne . So it is no matter what priviledges men are under , that they receive the Sacrament , and are baptized , and live in the Church , &c. His servants yeare , whom yee obey . If there be prevayling lusts that sit up their throne , and tyrannize in our hearts , and set our wits on worke , to devise how to satisfie them , more then to please God ; it is no matter what priviledges we have , it is no matter whose livery we weare , but whom we serve . We may weare Gods Livery , that shall be pulled over our heads afterwards , and we be uncased , that it shall appeare that we are the Devils servants under the profession of Christ .

There is no man that is not in Christ , that denies his corrupt nature any thing : if revenge bid him take revenge , he will if he can ; if he doe not , it is no thankes to him , but to the Lawes . If any sinne rise in the heart , all the parts of the body , and powers of the soule , are ready weapons to this tyrant , to keepe a man in slavery . As if anger and wrath , keepe a man in bondage , you shall have it in his countenance , his hand will be ready to execute it , his feet will be ready to carry him to revenge . If it be a proud heart that a man is kept under , you shall have it in his lookes , and expressions outward . If it be the base affection of lust , you shall have adultery in the eye , an unchast and uncircumcised eare , and filthy rotten language . Men you see upon all occasions are ready to execute the commands of these tyrannicall lusts , in some kinde or other . Therefore never talke of thy freedome , when lusts are raised up within thee , either ascending from thine owne corruption , or cast in by Satan , and so joyning with thy heart , presently thy tongue will speake wickedly , and thine eyes , and lookes , and countenance , shew that there is a naughty heart within , and the whole man is ready to execute it , further then a man is curbed by Law , or respect to his reputation or the like , which is no thankes to him . Yet a man cannot act the part of a civill man so well , but the corruption of his vile heart , will betray it selfe in his lookes or language , one time or other this tyrant will breake forth . Therefore let us looke to our hearts and courses , for if we be not in Christ , we are under the Law of sin ,

And of Death .

We are not onely under the law of sinne , We are under the law of death . but also of death . Now , there is a death in this world ; the separation of the soule from the body ; 1 1 Naturall . but that is not so much meant here : for when we are in Christ , we are not free from this death .

But there a is worse death , 2 2 Spirituall . which is a separation of the soule , from the favour and love of God , and from the sanctifying , and comforting Spirit of God : when the Spirit of God doth not comfort , and sanctifie the soule , it is a death . 1 1 In this world . For as the soule is the life of the body ; the body hath but a communicated life from the union it hath with the soule . The soule hath a life of its owne , when it is out of the body , but the body hath its life from the soule ; so it is with the soule , when there is an estrangement of the soule from the Spirit of God , & Christ , sanctifying and comforting and chearing it , then there is a death of the soule : the soule can no more act any thing that is savingly , and holily good , then the body can be without the soule . And as the body without the soule , is a noysome odious carcasse , offensive in the eyes of its dearest friends : so the soule without the Spirit of Christ , quickening and seasoning it , and putting a comelinesse and beautie upon it , it is odious . All the cloathes , and flowers you put upon a dead body , cannot make it but a stinking carkasse : so all the morall vertues , and all the honours in this world put upon a man out of Christ , it makes him not a spirituall living soule : he is but a loathsome carrion a dead carkasse in the sight of God , and of all that have the Spirit of God : for hee is under death , he is starke , and stiffe , unable to stirre or moove to any duty whatsoever , he hath no sense , nor motion . Though such men live a common , naturall civill life , and walke up and downe , yet they are dead men to God , and to a better life . The world is full of dead men , that are dead while they are alive , as S. Paul speakes of the Widow that lives in pleasures . A fearefull estate , if we had Spirituall eyes to see it , and thinke of it .

2 2 At the houre of death . But then after the death of the soule in this world , there is another degree of spirituall death ; which is , when the soule leaves the body , then the soule dies : for then it goes to hell , it is severed for ever from the comfortable and gracious presence of God , and likewise it wants the comforts it had in this world .

3 3 At the day of Indgment . And the third degree of it is , when body and soule shall be joyned together ; then there is an eternall separation of both , from the presence of God , and an adjudging of them to eternall torments in hell . This is the state of all men that are not in Christ , they are dead in soule while they live ; dead after the separation of the soule and body ; and after to be adjudged to eternall damnation , world without end . Life is a sweet thing , and wee know death it is terrible ; when we would set out our hatefulnesse to any thing , wee use to say , I hate it as death : doe wee love life , and doe we hate death ? we should labour then to be out of that condition , that we are all in by nature , wherein we are under sinne and death , in regard of spirituall life ( I meane ) for , for civill life , and government , and policy , men may have life and vigour enough , that are hypocrites : but I speake of a better life , an eternall life , that is not subject to death .

Now , A man under sin is under death . marke the joyning of both these together , we are under sinne and death by nature ; where a man is under sinne , he is under death : for as the Apostle saith , Rom. 5. Rom. 5. Sinne entred into the world , and by sinne death . They were neither of both Gods creatures , neither sinne nor death : but sinne entred into the world by Satan , and death by sinne . Oh , ye shall not die , saith Satan ; he was a lyar alway from the beginning : so now he saith to men , you shall not die ; you may doe this , and doe well enough , but he is a lyar , and a murtherer ; when he solicites to sinne , he is a murtherer . Let us take heed of solicitations to sinne , from our owne nature , or from Satan ; marke how God hath linked sinne , and death , The wages of sinne is death . When we are tempted to sinne , we thinke , I shall have this credit , or profite , or contentment , or preferment , and advancement in the world . I , but that that you get by sinne , it is not so great as you looke for , when you have it , if you get it at all : Sinne and death goe together . but afterwards comes death , the beginnings of eternall death , terrours of conscience universally follow , if a man be himselfe , if he be not besotted . The more a man is a man , and enjoyes the liberty of his judgement to judge of things ; the more he sees the misery that is due after sinne , with a fearefull expectation of worse things to come . Sinne , and death are an adamantine chaine , and linke that none can sever ; who shall separate that which God in his Justice hath put together ? If sinne goe before , death will follow ; if the conception goe before , the birth will follow after : if the smoake goe before , the fire will follow . There is not a more constant order in nature , then this in Gods appointment , first sinne , and then death , and damnation after .

Vse . Therefore when wee are tempted to sinne , let us reason with our selves , To see death in sinne . there is death in the pot , let us discerne death in it , it will follow . And if a man after repent of it , it will be more sharp repentance and grievous , then the sinne was pleasant ; that a man shall have little joy of his sinne , if he doe repent ; if he doe not repent , what a fearefull estate is a man in , after he hath sinned ? Sinne , and death goe together , no humane power can sever them : for take the greatest Monarch in the world , when he hath sinned , conscience is above him as great as hee is ; for conscience is next under God ; it awes , and terrifies him , and keepes his sleepe from him : as we see of late in our bloody neighbour Country ▪ after that great Massacre , he could not sleepe without Musicke , and the like . All that they have and enjoy in the world , all their greatnesse , it will not satisfie and stop the mouth of conscience : but when they sinne , they feele the wrath of God arresting , and they a●e as i● were , shut up in prison , under the terrours of an accusing conscience , till they come to eternall imprisoment , in the chaine of hell , and damnation . This is the estate of the greatest man in the world , that is not in Christ . They are not so happy as we thinke they are , they are imprisoned in their owne hearts : though they walke at never so much liberty abroad , and doe what they list : for sinne and death goes together ; and before eternall death comes , the expectation , and terrours of it seize on them for the present . So that whatsoever our first birth be , though it be noble , and great , yet by it we are bond-slaves under sinne and death , unlesse our second birth , our new birth , make amends for fl●●e , for the basenesse of our first birth . This prerogative , our spirituall noblenesse , is such an estate wherein wee are not borne ; but are borne againe to it , to an inheritance immortall , &c. But by nature wee are all bond men , though wee be be borne never so nobly . Therefore let us never bragge of our birth , as the Jewes did , that they were the children of Abraham . No , saith Christ , you are of your father the Devill . Let none stand upon the Gentrie , and Nobility of their birth , unlesse they be taken out of the condition they are in by nature , to be in a better condition in Christ : for we see all men naturally , are under the law of sinne and death .

These things are slighted , because wee enjoy the pleasures of sinne for a season ; men thinke to be inthralled to sinne , it is pleasant thraldome , they are golden fetters : for I shall have the pleasures of sin all my life time , &c. and for death , I will set a Romane spirit against death . Saith a Romane ; what , is it such a matter to die ? It is nothing to die ; they set a good face on the matter . And this is the conceite of many men , till they come to it : but alas , to be inthralled to death , it is another matter , Eternitie of misery should deterre from sinne . for behind death , there is a gulphe . A man may breake the hedgewell enough with a strong resolution to die ; it is nothing to die , if there were an end . But there is a gulphe , there is damnation , and destruction behind , there is eternall torment behind , to be adjudged from the presence of God for ever ; to be separated from all good , and all comfort , and to have societie with the Devill and his Angels in hell , and that forever , and for ever . Thou maist perhaps make ●light of the service of sinne , because thou hast the present baits to delight thee ; but thou shouldst regard death . Thou maist neglect death ; but then regard eternall death . This word Eternall , it is a heavy word , Eternall separation from all good , and eternall communion with the Devill , and his Angels , and for the wrath of God to seize on thy soule eternally , world without end , me thinkes men should not set light by that . Therefore considering that this is our estate by nature , we are all slaves to sinne , and death , let us labour to get out of this cursed estate by all meanes , which is by

The Law of the Spirit of life in Christ Iesus .

Now , I come to speake of our freedome , The Law of the Spirit of life in Christ Iesus , hath freed me from the Law of sinne and death . Freedome acceptable . This is good news indeed , to heare of freedome : good newes to the Israelites to heare of freedome out of Egypt , and for the Jewes to heare of Cyrus Proclamation for their freedome out of Babylon . Freedome out of bondage is a sweet message . Here we have such a message , of spirituall freedome , from other manner of enemies , then those were . The yeare of Jubile , it was a comfortable yeare to servants that were kept in , and were much vexed with their bondage : when the yeare of Jubile came , they were all freed ; therefore there was great expectation of the yeare of Jubile . Here we have a spirituall Jubile , a manumission and freedome , from the bondage we are in by nature . The Spirit of life in Christ , makes us free from the Law of sinne , and death . There is life in Christ , We are freed from all ill by Christ . opposite to death in us : there is a Spirit of life in Christ , and a Law of the Spirit of life in Christ , opposite to the law of sinne , and of death in us . So that this is our happinesse , while we live here ( oh it is the blessednesse of men to make use of it while they have time , and space and grace to repent , and to cleave to Christ ) that whatsoever ill we are under by nature , we may have full supply in Christ ; for all the breaches that came by the first Adam ; There came the wrath of God , the corruption of our nature , terrours of conscience , death and damnation , all these followed the sinne , and breach of the first Adam ; all these are made up in the second . He hath freed us from all the ill wee received from the first Adam , and that we have added our selves : for we make our selves worse then we come from Adam , by our voluntary and daily transgressions : but wee are freed from all by the Law of the Spirit of life in Christ Iesus .

How comes this freedome ?

1 1 By satisfaction . There can no freedome be without satisfaction to divine Justice . For why are we under sinne ? God gives us up to sinne , why are we under death ? God gives us up to death . Why , are we under Satans government ? he is Gods executioner , Gods serjeant , he gives us up to him here , because we offend him . Why are we under damnation and wrath ? because God is offended . All our slavery comes originally from God ; however it be sinfull in regard of Satan that keepes us ; yet the power whereby he keepes us is good : for he doth it from God . His will is alwayes naught , but his power is alwayes lawfull : therefore the power whereby the Devill keepes us ( if wee looke up to God , under whom the power is ) it is a lawfull power : for God hath a hand in giving us up to finne , it is a judiciall giving up ; and then by lusts , and ●inne , to Satan and death , and damnation . So if we speake of freedome , wee must not begin with the executioner : the wrath of God must be satisfied ; God must be one with us , so as his Justice must have contentment . Satisfaction must be with the glory of his Justice , as well as of his Mercie : his Attributes must have full content , one must not be destroyed to satisfie another ; hee must so be mercifull in freeing us , as that content must be given to his Justice , that it complaine not of any losse . Now , reconciliation alway supposeth satisfaction , it is founded upon it .

And satisfaction for sinne , 2 2 By taking our nature . it must be in that nature , that hath sinned : now man of himselfe could not satisfie divine Justice , being a finite person ; therefore God the second Person became man , that in our nature hee might satisfie Gods wrath for us , and so free us , by giving payment to his divine Justice . The death of Christ God-man , is the price of our liberty , and freedome .

But why doth the Apostle speake here , of a Law of the Spirit of life in Christ , which frees us ; but here is no mention of satisfaction by death ?

Oh , but death is the foundation of all , as we shall see afterwards . To unfold the point therefore , because it is a speciall point ; and the words need unfolding ; Here it is said , there is life in Christ . A Spirit of life in Christ . and a Law of a Spirit of life in Christ .

Life in Christ . There is life in Christ , not onely as God for so indeed he is life . 1 1 As God . God , his life is himselfe : for life is the being of a thing , and the actions , and moving , and vigour , and operations of a thing answerable to that being . So the life of God is his being . As I live saith the Lord , that is , as I am God , I will not the death of a sinner . Now , Christ hath life in him as God , as the Father hath : but that is not especially here meant .

2 2 As Mediator . There is life in Christ as God-man , as Mediator . Now , this life is that life , which is originally from the God-head : indeed it is but the God-heads quickening , and giving life to the man-hood in Christ ; the Spirit quickning , and sanctifying the man-hood . And we have no comfort by the life of God , as it is in Gods life alone severed : for alas , what communion have wee with God without a Mediator ? but our comfort is this , that God , who is the fountaine of life , he became man , and having satisfied Gods Justice , he conveyes life to us , he is our head , hee hath life in himselfe as God , to impart spirituall life to all his members ; so there is life in Christ , as Mediator .

And there is a Spirit of life ; that life it is a working life : for spirit is an emphaticall word ; spirit added to a thing , increased the thing . Againe , he saith , the Law of the Spirit of life . Law , is a commanding thing ; to shew that the life in Christ , it is a commanding life , it countermands all opposite lives whatsoever , of sinne , and death ; and this Law is a countermand to all other Lawes ; the Law of the Spirit of life frees us from all other Lawes . So here is life , the Spirit of life , and the Law of the Spirit of life ; all words of strong signification .

But for the cleare understanding of this sweet and comfortable point : First , consider how the Law of the Spirit of life is in Christ , what it doth in him ; and then how it is derivatively in us .

First of all , All in Christ first . we must know this for a ground , whatsoever is done to us , is done to Christ first , and whatsoever wee have , Christ hath it first . Therefore life is first in Christ , and then in us ; Resurrection , first in Christ , and then in us ; Sonne-ship , first in Christ , and then in us ; Justification from our sins , first in Christ , ( he is freed from our sinnes ) and then in us : Ascension first in Christ , and then in us : Glory in heaven first in Christ , and then in us . We have nothing in us , but it is derived from Christ : therefore this being layd as a ground , we must consider how the Spirit of life works in Christ , what it doth in Christ ; and then what it doth as it is in us : for whatsoever Christ hath , it is not onely for himselfe , but for us .

The Spirit in Christ . What doth it in Christ ?

1 1 Sanctified his humane nature . The Spirit of life in Christ , first of all it did quicken , and sanctifie his humane nature ; that nature that Christ pleased to take upon him , it stopped sinne , it made a stop of originall sinne , in sanctifying that blessed masse , out of which his body was made , for the foundation of his obedience actuall , that it was so holy , it was hence , that his nature was purified by the Holy-Ghost , in the wombe of the Virgin : the foundation , that his death , and sufferings was satisfactory , and acceptable , it was that his holy nature was sanctified by the Spirit of God . So the first worke of the Spirit of life , in the Sonne of God , it was to sanctifie , and quicken that blessed masse , that he tooke upon him .

And the Spirit of life that quickned , 2 2 Ennobled it . and sanctified our nature in Christ , did likewise ennoble our nature : for even as a base woman is ennobled , when she is taken in marriage with a great man , shee hath his dignity accounted hers : so our nature by the Spirit being sanctified , is knit into the union of person with Christ ; that our nature and the second Person , make one Christ , so our nature by the Spirit , 3 3 Enriched it . is ennobled by this union . And also inriched it with all grace , that our nature is capable of : for the nature of Christ had this double prerogative above ours : First of all , that blessed masse of flesh it was knit to be one person with God , and then that nature was inriched , and ennobled with all graces above ours . And this the Spirit of life did to Christ himselfe , to his humane nature that he tooke upon him , that hee might be a publicke Person . For God the second Person , tooke not upon him any mans particular person , of Peter , or Paul , or Iohn : for then there should have beene distinct persons , one person should have dyed , and another rise : but hee tooke our nature into his Person ▪ so that the same Person that did dye was God , though he dyed in our nature ; that he might be a publicke Person . So we must consider Christ sanctifying our nature , that he might sit and sanctifie all our persons .

But did the Spirit of life doe nothing else , but sanctifie and inrich the humane nature of Christ with grace ?

4 4 Fitted him for his Sacrifice . Yes ; for the Spirit of life in Christ , did sanctifie him for his Sacrifice , as he saith Iohn 17. in that blessed prayer , Iohn 17. I sanctifie my selfe for them : it prepared him for his death , and made him a fit Sacrifice . When he entred upon his calling , he had more of the Spirit : the Spirit of life , as it were was increased . For it is no heresie to thinke , that the gifts of Christ ( for the manifestation of them ) were increased . For in every state he was in hee was perfect ; and when he set upon his Office , and was baptised , hee was fuller of the Holy-Ghost : ( as it were ) there was a fuller manifestation then before , when he did not set upon his Office openly .

5 5 Supported him in death . In his death , what did the Spirit of life then ? It supported him in his very death : for there was an union of the Spirit ; when there was a separation of his soule and body , there was not a separation of the union . That which gave dignity , and strength , and value , and worth to his death , it was the Spirit ; though there was a suspending of the comfort a while , yet there was no separation of the union , but I speake no more of that , being not especially meant here .

6 6 In raising him . But especially in his Resurrection , ( which we are now to thinke of by reason of the day , and it is not amisse to take all occasions ) especially then , the Spirit of life that had sanctified Christ , and quickened him , and inriched his nature , and supported him , and done all ; that Spirit of life quickened the dead body of Christ , And he was mightily declared to be the Sonne of God , by the Spirit of sanctification , Rom. 1.4 . Rom. 1.4 . by his Resurrection from the dead . The Spirit of life raised him from the dead , and put an end to all that misery that he had undergone before for our sakes . For untill his resurrection , there was ( as it were ) some conflict , with some enemies of Christ , either with Satan , or the world , or with death it selfe : he lay under death three dayes , untill Christs body was raised , our enemies were not overcome , Gods wrath was not fully satisfied , ( it was not declared to be satisfied at least : ) for he being our surety , till he came out of the grave , we could not know that our sinnes were satisfied for . But now , when the Spirit of life in Christ comes , and quickens that body of his in the grave , Rom. 4. and so doth justifie us , as it is , Ro. 4. He dyed for our sinnes , and rose againe for our justification ; that is , by the Spirit of life in Christ , quickning his dead body , hee declared that we are fully discharged from our sinnes , because he was fully discharged from our sinnes ; being our surety , hee shewed by his Resurrection , that he was fully discharged from all that he tooke upon him . When a man comes out of prison , that is a surety , his very comming out of prison shewes , that he hath a full discharge of all the debt hee undertooke to pay : so the Spirit of life , raising Christs body the third day ; manifestly declared , that the debt he tooke on him , was fully discharged : and so as he dyed for sinne , to satisfie Gods Justice for them ; so hee rose againe for our justification , to shew that hee had a full discharge for all .

Now , since the Spirit of life in Christ Iesus , hath quickned his body ; the soule may make a bold demand to God , 1 Pet. 3. as it is in 1 Pet. 8. It may make that demand , Rom. 8. Who shall lay any thing to the charge of Gods Elect ? it is Christ that dyed , nay rather , that is risen againe , and ascended into heaven , and makes intercession for us . Who shall lay any thing to the charge of Gods people ? it is God that justifieth , who shall condemne ? our sinnes ? Christ hath taken our sinnes upon him , and satisfied divine Justice for them ; and by the Spirit of life , hath quickned that dead body of his , that was surety for us himselfe ; we may well say , Who shall lay any thing to our charge ? he that is our surety is dead ; dead ? nay risen againe , nay , ascended , and sits at the right hand of God . Therefore now the conscience of any Christian , may make that interrogation , and bold demand there ; it may stand out any , that dares to oppose the peace of his conscience now ; that he may say , who is it ? it is God-man that dyed , it is Christ that dyed in our nature , and hath raised that nature of ours againe , and is at the right hand of God , who shall lay any thing to our charge ? The Spirit of life in Christ , quickning him , hath quickned us together with him ; so that now we may boldly demand , we are freed from our sinnes , because our surety is free from all .

All this was for our good ; What Christ did , was for us . what Christ did , it was not for himselfe , but for us : and in his birth , and life , and death , and resurrection , we must consider him as a publicke person , and so goe along with all that hee did as a publicke person . To see our ill in Christ . Whatsoever may be terrible to us , we must looke upon it , first in Christ . If we looke upon the corruption , and defilement in our nature ; looke upon the pure nature of Christ , his nature was sanctified in his birth , and he is a publicke person ; therefore this is for me ; and though I be defiled in my owne nature , and carry the remainders of corruption about me ; yet the Spirit of life in Christ sanctified his nature , and there is more sanctity in him , then there can be sinne in me . When we looke upon our sinnes , let us not so much looke upon them in our consciences , as in our surety Christ . When wee looke upon death , looke not upon it in our selves , in its owne visage ; but as it is in Christ undergone , and conquered ; for the power of the Spirit of life in Christ , overcame death in himselfe first , and for us ; and will overcome in us in time . When the wrath of God is on our consciences , looke not upon it , as it is in our selves , but as undergone by Christ ; and as Christ by the Spirit of life , now in him is raised up , not from death alone , but from all terrours . My God , my God , why hast thou forsaken me ? See Christ by the Spirit of life quickened from all , not onely bare naturall death , but from all enemies thou needest to feare : from the Law , it is nayled to his Crosse , hee now triumphs over it ; and from sinne ; hee was a Sacrifice for it : and from the wrath of God , he hath satisfied it , or else he had not come out of his grave . So whatsoever is terrible , look on it in Christ first , & see a full discharge of all that may affright thy conscience , and trouble thy peace any way . To see Christs good for us . See him in his death , dying for every man , that will beleeve . Consider him in his resurrection as a publicke person , not rising himselfe alone , but for all us ; therefore is 1 Pet. 1. 1 Pet. 1. There is an excellent place , Blessed be God , the Father of our Lord Iesus Christ , who hath begotten us againe , to a lively hope by the resurrection of Iesus Christ ; to an inheritance immortall , undefiled , &c. and so goe along with him to his Ascension , and see our selves sitting with him in heavenly places , as Saint Paul speakes , oh , this is a sweet meditation of Christ ! to see our selves in him , in all the passages of his birth , and life , and death , and resurrection , and ascension , to glory in heaven : for all that he did , was as a publicke person , as the second Adam . But now , before the Spirit of life in Christ come to free me ; I , and Christ must be one , there must be an union betweene me and Christ , I must be a member of Christ mysticall . For as Christ quickened his owne body , every joynt when it was dead , because it was his body : so he quickens his mysticall body , every member of it : but I must be a member first , I must not be my selfe , severed from Christ . The Spirit works application . Therefore the Law of the Spirit of life , which is in Christ , the first thing it doth , ( next to impetration , and obtaining of happinesse ) it workes application ; for these two goe together , impetration and application . Christ by his death obtained all good , and by his resurrection hee declared it : but there must be an application to me . Now this Spirit of life which is in Christ , which quickened him , and raised him up ; ( and all for my good ) must apply this to me .

The grace of application it is faith , Faith the grace of application . therefore this must be wrought in the next place . How doth the Law of the Spirit of life free me ? because first it freed Christ , therefore me : but that is not enough , except there be application . Therefore the Law of the Spirit of life workes faith in me , to knit me to Christ , to make me beleeve , that all that hee hath done is mine : and the same power that raised Christ from the dead , workes the power of faith , and application : For wee must not thinke , that it is an easie thing for a carnall man to beleeve , to goe out of himselfe , that it is salvation enough to have salvation , by the obedience of another man : No ; both in the Ephesians , and Colossians , in divers places , it is S. Pauls phrase , that the same power that raised Christ from the dead , must raise our hearts , and worke faith in them . For as the good things that faith layes hold on , are wondrous good things , even above admiration almost : that poore flesh and blood , a piece of earth , should be an heire of heaven , a member of Christ , that it should be above Angels in dignity ; as the things are superexcellent things , even above admiration ( in a manner : ) so the grace that beleeves these things , it is a strange and excellent , and admirable grace , that is faith . Therefore faith must be wrought by the Law of the Spirit of Christ ; by the ministery of the Gospell . This is the grace of application , when a man goes out of himselfe ; when he sees himselfe first in bondage to his corruptions , to Satan , and to death : and then sees the excellent way that God hath wrought in Christ , to bring him out of that cursed estate : then hee hath by the Spirit of life faith wrought in him . And indeed the same power , and Spirit that quickened Christ from the dead , must quicken our hearts to beleeve in Christ . It is a miracle to bring the heart of man to beleeve . Wee thinke it an easie matter to beleeve : ( indeed it is an easie matter to presume , to have a conceite ) but for the soule in the time of temptation , and in the houre of death , for the guilty soule , to goe out of it selfe , and cast it selfe upon the mercy of God , who is justly offended , and to beleeve that the obedience of Christ is mine , as verily as if I had obeyed my selfe : here must be a strong sanctified judgement , and a mighty power to raise the soule , to cast it selfe so upon Gods mercy in Christ . So that besides the obtaining saluation by Christ , there must be a grace to apply it , and this faith doth .

Faith is said to doe that that Christ doth , How faith is said to doe that that Christ doth . because faith layes hold upon Christ , what faith doth , Christ doth , and what Christ doth , faith doth : therefore it hath the same actions applyed , and given to it , that Christ hath . Faith is said to save us : you know it is Christ that saves us : but faith layes hold on Christ , that saves us : faith purgeth the heart , and overcomes the world : Christ by his Spirit doth all this : but because faith wrought by the Spirit , is such a grace , as layes hold on the power of Christ , it goes out of it selfe to Christ : therefore what Christ doth , faith is said to doe . So then the Law of the Spirit of life in Christ , not onely freed Christ himselfe , by his Resurrection : but likewise by the same power , whereby hee raysed himselfe , he rayseth our hearts to beleeve what hee hath done , both in his state of humiliation , and exaltation , and makes all that Christ did ours .

The Spirit of life in Christ Iesus , working faith in us , and by faith other graces , doth free us from the Law of sinne , and death , Christ doth it , and faith doth it , and grace which issues from faith doth it , subordinately . Christ doth it by way of merit : and by his Spirit , working faith in us , to lay hold upon whatsoever Christ hath done or suffered , as if we had done it our selves , so it frees us from the law of sinne , and death ; because it layes hold of the freedome wrought by Christ for us . But besides , and next to faith , there is a Spirit of sanctification , by which we are free from the commanding law of sinne , and death ▪ But to cleare all this , consider there is a freedome in this life , Freedome double . and in the life to come from sinne and from death . 1 1 In this life . A freedome in this life , in calling , in justification , in sanctification : and in the life to come a freedome of glory .

2 2 In effectuall calling . There is a freedome in effectuall calling , by the min●sterie of the Gospel : the Gospel being preached , & unfolded , faith is wrought whereby wee know what Christ hath done for us , and wee see a better condition in Christ , then we are in by nature ; seeing by the Spirit of God , the cursed estate wee are in , we are convinced of sinne in our selves , and of the good that is in Christ , and hereupon wee are called out of the thraldome wee are in by nature , by the Spirit of Christ , and the Word of God , unfolding what our condition is : for man by nature having selfe-love in him , and that selfe-love being turned the right way , he begins to thinke ; I , doth the Word of God say , I am a slave to sinne and damnation ? the Word of God can judge better then my selfe , and then the Spirit of God sets it on with conviction , that undoubtedly this is true . And together , with the cursed kingdome and slavery that I am under , there is discovered a better state in Christ : for the Gospel tells us what we are in Christ ; freed from hell , and death , and heires of heaven : oh the happy estate of a Christian to be in Christ ! The Gospel , with the Spirit discovering this , a man is called out of the cursed estate he is in by nature , to the fellow-ship of Christ , by faith , which is wrought in this calling : so that now he comes to be a member of Christ by faith , so that whatsoever Christ hath , or is , or hath done or suffered , it is mine by reason of this union with him by faith , which is the grace of union that knits us to Christ , and the first grace of application . So there is the first degree of liberty , and freedome wrought by the Spirit of God , together with the Gospel in effectuall calling .

The second is in justification , 2 2 In justification . that faith and beleefe in Christ , that was wrought in effectuall calling , it frees me from the guilt of my sinnes . For when the Gospel ( in effectuall calling ) discovers , that Christ is such a one , and that there is such an estate in Christ ; and there is faith wrought in me : then that faith layes hold upon the obedience of Christ to be mine . For Christ in the Gospel offers his obedience to be mine , as if I had done it in mine own person ; whatsoever Christ did or suffered is mine : for he is made of God , to be Wisedome , righteousnesse , sanctification , and redemption , to be all in all ; the Gospell sets him forth to be so . Now faith laying hold of Christ , to be made of God all in all , obedience , righteousnesse , &c. whatsoever is needfull , hereupon this faith justifies me , hereupon I come to be free from the guilt of my sinnes , because my sinnes were laid upon Christ , Christs death , was the death of a surety ; it was as if I had dyed my selfe , and more firme ; thus I come to be free in justification : for what my surety hath done , I have done .

3 3 In sanctification . Againe , there is a freedome in sanctification , that is , when a man beleeves that Christ is his , and that his sufferings are his , then the same Spirit that discovers this to be mine , it workes a change and alteration in my nature , and frees me from the dominion of sinne . The obedience of Christ , frees me from the condemnation of sinne , and the Spirit of sanctification frees me from the dominion of sinne . This is the freedome of sanctification , which faith layes hold on , Whosoever hath not the Spirit of Christ , is none of his . Christ as a head , derives to me the holy Spirit , to sanctifie my nature , and of his fulnesse , we receive grace for grace ; so the Spirit of sanctification in Christ frees me from the dominion of sinne and death .

It is said here , To be free from the law of sinne and death , what ? that by Christ we have spirituall liberty and freedome , not from sinne , and death , but from the law of sinne , and of death . It is one thing to be freed from sinne , and death , and another thing to be freed from the law of them : for wee are not indeed freed from sinne , and death , but from the law of sinne , and death ; that is , from the condemning power of sinne ; that though sinne be in us ; yet it doth not condemne us : and though we die , yet the sting is pulled out , death is but a passage to a better life . So I say in Justification , wee are freed from the condemning power of sinne , and in sanctification , from the commanding power of sinne . When we are knit once to Christ , we have the obedience of Christ , ours in justification : and the holinesse of Christ is derived to us , as from the head to the members in sanctification , and so we are freed from the law of sin . To understand this a little better , the same Spirit that sanctified the naturall body , the humane nature of Christ , wherby he became bone of our bone , and flesh of our flesh : the same Spirit doth sanctifie the mysticall body of Christ , that it may be bone of his bone , and flesh of his flesh . For before wee come to heaven , Christ must not onely be bone of our bone , &c. that is , in his Incarnation , but wee must be bone of his bone , &c. that is , wee must have natures like Christ , not onely flesh and blood ; for ( so a reprobate hath flesh and blood , as Christ hath ) but wee must have his Spirit altering and changing our nature , that instead of a proud , disobedient , rebellious nature , now it must be a holy and humble , and meeke nature ; ( together with humane frailty , for that we carry about with us ; ) then the Spirit of life derived from Christ , makes us bone of his bone . For indeed , in his humane nature , being bone of our bone and flesh of our flesh , hee made us bone of his bone , and flesh of his flesh : he became man , that we might partake of the divine nature , being partakers of the divine Spirit . So that now the Spirit of life in Christ , when we are knit to him , is a Spirit of sanctification , altering our natures , and working in our hearts a disposition like Christs ; that wee judge , as Christ judgeth , and chuse , as Christ chuseth , and ayme at Gods glory as Christ did . For there is the same mind in us , that was in Christ , Philip. 2. Philip. 2. In our proportion , growing still more and more , to conformity with Christ , till we be in heaven , till Christ be all in all , 1 Cor. 15. 1 Cor. 15. When he will change our nature to be holy as his owne .

2 2 In the life to come . Besides this liberty from sinne , and death in this life , there is a glorious liberty , and freedome tha● we have by the Spirit of Christ , when we are dead : for then the Spirit of life that raised Christs dead body , will raise our bodies , and that Spirit of Christ that raiseth his body , and raiseth our soules in this world from sinne to beleeve in him , will raise our dead bodies . The same vertue , and power , that workes in Christ , workes in his members : this is called , The glorious libertie of the Sonnes of God . Then wee shall be freed indeed , not onely from the law of sinne , but from sinne it selfe , and not onely from the law of death , but death it selfe , and wee shall live forever with the Lord . Christ then shall be all in all by his Spirit . Christ will never leave us , till hee have brought us to that glorious freedome : wee are freed already from sinne , and death , he hath set us in heavenly places , together with himselfe , now ; In faith we are there already : but then wee shall be indeed . Thus you see how we come to have the law of the Spirit of life in Christ , to free us from the law of sinne , and death , and all the passages of it .

You see here that there is law against law . Vse . The Law of the Spirit of life in Christ , Comfort against rebellion of lusts . against the law of sinne , and death . I beseech you consider that God hath appointed law , to countermand law , the Spirit of Christ to overcome sinne in us , not onely in justification , but in sanctification ; oh , let us therefore comfortably thinke , there is a Law above this Law . I have now cold , dead , base affections : but if I have the Spirit of Christ , he can quicken , and enliven me , hee will not onely pardon my sinne : but by the Law of his Spirit direct , guid , and command me a contrary way to my lusts . And this is an Art of spirituall prudence in heavenly things , whensoever wee are beset with dangers , to set ●reater then that against it . The Devill is an Angell ; but we have a guard of Angels about us . The Devill is a Serpent : but we have a bra●en Serpent that cures all the stings of that Serpent . We have Principalities and Powers against , but we have greater Principalities and Po●ers for us . The Law of life , against the law of sinne and death . We have a law of our lusts tyrannizing over us , and enthralling us ; it is true : but then there is a Law of the Spirit of life in Christ Jesus , to overcome , and subdue that law of our lusts , if so be that wee use the prerogatives wee have , if we use faith , and goe to God , and Christ , in whom are all the treasures of grace . How to use our prerogatives . Hee is the treasury of the Church , of his fulnesse we receive grace for grace . Are we troubled with any corruptions ? goe to the Spirit of liberty in Christ , and desire him to set us at liberty from the bondage , and thraldome of our corruptions . And remember what Christ hath done for us , and where hee is now , in heaven : let us rai●e our thoughts , that wee may see our selves in heaven already ; that wee may be ashamed to defile our bodies and soules ( with the base drudgery of sinne , and Satan , ) that are sanctified in part in this world , and shall be glorified in heaven . Certainely faith would raise our soules so : we betray our selves , when being once in the state of grace , we are in●hralled basely to any sinne . For sinne shall not have dominion over you , because you are under grace , saith the Apostle . Being under grace , if wee doe 〈◊〉 use our reasoning , and use faith , and exercise the grace we have given us , wee cannot be in thrall to corruptions . Wee shall have remainders to trouble us : put not to 〈◊〉 , and reigne , and domineere . For sinne 〈◊〉 beares ●way , but when wee betray our selves , and either beleeve not what Christ hath done for us , or else exercise not our faith . A Christian is never overtaken basely , but when hee neglects his priviledges , and prerogatives , and doth not stirre up the grace of God in him .

Learne this then , when we are troubled with any thing , set Law against Law ; set the Law of the Spirit of life in Christ , against all oppositions whatsoever , Comfort in temptations . and let the temptation ●●e where it will : let it lie in justificati●● , as when wee are tempted by Satan to despaire for sinnes , 1 1 To despaire . for great sinnes , oh but then consider the Law of the Spirit of life in Christ , hath freed me from the law of sinne , and of death . Christ was made sinne , to free me from sinne . Consider that Christ was God-man , hee satisfied divine Justice , the blood of Christ cleanseth us from all sinne , though they be as red as crimson . Thus set Christ against our sinnes in justification , when the guilt of them ●●oubles our soules . 2 2 Temptation by lusts . And so likewise , when wee are set on by base lusts , set against them the power of Christ in sanctification . What 〈◊〉 I now ? a member of Christ , one that professeth my selfe to be an heire of heaven : there is a Spirit of life in Christ my head , there is a Law of the Spirit of life in Christ ; that is , there is a commanding power in his Spirit , and that Spirit of his is not onely in the head , but in the members . If I goe to him for grace , I may have grace , answerable to the grace that is in him ; grace that will strengthen me with his power : be strong in the Lord and in the power of his might , Ephes. 6. Ephes. 6. and in Christ I can doe all things , by his Spirit , though in my selfe I can doe nothing .

3 3 Deadnesse of Spirit . And so in deadnesse , and desolation of Spirit , when the soule is cast downe with discomfort ; let us thinke with our selves , the Spirit of life in Christ , is a quickening Spirit , if I can beleeve in Christ , he hath freed me from the guilt of sinne , and hee hath by his Spirit , given me some little inlargement from the dominion of my corruptions , why should I be cast downe ? I am an heire of heaven ; ere long Satan shall be trodden under my feet ; ere long I shall be free from the spirituall combate , and conflict with sinne , that I am now encountred with ; therefore I will comfort my selfe , I will not be cast downe overmuch .

4 4 In the houre of death . In the houre of death , let us make use of this freedome of the Spirit of life in Christ Iesus from the law of sinne , and death . When the time comes , that there must be a separation of soule , and body ; oh let us thinke with our selves ; Now I must dye , yet Christ hath dyed , and I must dye in conformity to my head , and here is my comfort : the Law of the Spirit of life , hath freed me from the law of death , it hath freed me from spirituall , and eternall death . So that now through Christ , death is become friendly to me ; death now is not the death of me , but death will be the death of my misery , the death of my sinnes , it will be the death of my corruptions , death now will be the death of all that before troubled me : but death will be my birth day , in regard of happinesse ; Better is the day of death , then the day of birth . When a man comes into this life , he comes into misery ; but when he dies , hee goes out of misery , and comes to happinesse ; so that indeed , wee never live till we dye , wee never live eternally , and happily till then : for then wee are freed from all misery , and sinne . Blessed are they that dye in the Lord , they rest from their labours ; they rest from the labours of toyle , and misery , they rest from the labours of sinne ; from all labours whatsoever . Blessed are they that dye in the Lord , and of all times then blessed ; more blessed then before , they rest from their labours , and then begins their happinesse , that shall never end . So you see what comfort a Christians soule sprinkled with the blood of Christ , may have if , it goe to God in Christ , and begge of Christ to be set at liberty , from all enemies , to serve God in holines and righteousnesse .

We are not onely freed from ill , but advanced to good . I speake too meanely , when I say , the Law of the Spirit of life , hath f●●ed us from 〈◊〉 ▪ and death : this is not all ▪ the Spirit of life , not onely frees us from ill , but advanceth us to the contrary good in every thing , wherein this freedome is . For we are not onely called out of misery , but to a Kingdome ▪ wee are not onely freed from sinne , but intitled to heaven , in justification : and in sanctification , we are not onely freed from corruption , but inabled by the holy Spirit of liberty , to run the wayes of Gods Commandements , and make them voluntary , to serve God chearefully zealous of good workes ; wee are not onely freed from the command , and condemnation of sinne , and ●he rigour of the Law ▪ but we have contrary dispositions , ready , and willing , and voluntary dispositions wrought by the Spirit of Christ , to every thing th●●●s good . And so wee are not onely free from death and misery , ( for so things without life are , they suffer no misery ) but wee are partakers of everlasting life , and glory , the liberty of glory . Gods benefits are compleat , that is , not onely priuative , freeing us from ill ; but positive , implying all good : because God will shew himselfe a God : he will doe good things as a God , fully . For the Law of the Spirit of life , not onely frees us from the law of sinne , and of death : but writes the Law of God in our hearts : he not onely frees us from the law of death ; but advance us to everlasting life , to the glorious life we have in heaven , to live for ever with the Lord : o● happy condition of a Christian ! if wee could know our happinesse .

Let us often meditate deepely of Christ , and of our selves in him , let us see all our ill in him ; and all our good in him : see death overcome , and sinne overcome by his death , hee being made a curse for us : see the Law overcome , hee being made under the Law for us : when the wrath of God vexeth , and terrifieth us , see it upon him ; Hee sweat water and blood in the Garden . It made him crie out , My God , my God , why ●ast thou forsaken me ? See all that may trouble us in him , as our Surety . And all the good wee hope for , see it in Christ first : whatsoever he hath in his naturall body , it is for his mysticall body ; for hee gave his naturall body for his mysticall . God , in the world to humble us , exerciseth us with troubles and calami●ies , as he did Christ : wee must be conformable to our he●d : but consider the poyson , and sting of all ills wee need to fea●e , is swallowed up ▪ and taken away by Christ . And as I said , let us see all our good in him , wee are sonnes in him ▪ raysed 〈◊〉 him , blessed in him , set in heavenly places with him , and shall be follow-heires , and Kings with him ; for wee are his members ; his Spouse , the wife shall enjoy the same condition as the husband , whatsoever hee hath she shall have . What a comfortable estate is this I we can feare no ill , nor want no good ; whatsoever hee hath , it is for us : hee was borne for us : hee dyed for us , hee is gone to heaven for us , for us , and our good , hee did , and suffered all these things . We cannot exercise our thoughts too much in these meditations .

Application to the Sacrament . The Lords Supper is a Sacrament of union and communion , hence it hath its name ; and by receiving the Sacrament our Communion , and union with Christ , is strengthned . What a comfort then is it to thinke , if I have fellowship with Christ , it is sealed by the Sacrament ? when I take the Bread , and Wine , at the same time I have communion with the Body , and Blood of Christ shed for my sinnes ; and as Christ himselfe , was freed from my sinnes , imputed to him , and by his Resurrection declared that hee was freed : so surely shall I be freed from my sinnes . So that this Communion , taking the Bread and Wine , it seales to us our Communion , and fellowship with Christ , and thereupon our freedome from sinne , and from the Law , and sets us in a blessed , and happy estate . Wee should labour therefore , by all meanes to strengthen our union , and Communion with Christ ; and amongst the rest , reverently and carefully , attend upon this blessed Ordinance of God : for the body of Christ broken , doth quicken us ; because it is the body of the Sonne of God . My flesh is meate indeed , and my blood is drinke indeed : and hee calls his body broken , the bread of life , Why ? because it was the body of the Sonne of God , who is life , Iob 6. All life comes from God . Now Christ taking our nature upon him , his death is a quickning death : and by reason of the union with the divine nature , now , it is the body of God broken , and the blood of God shed for us , ( there is our comfort , ) and hee was declared to be so by his Resurrection , that declared that he was God , and that hee was freed from our sinnes . Powerfull must that Saviour needs be , that was so strong in his very death , when his very body was broken , and his blood let out : then hee did worke the foundation of all comfort : for then hee satisfied the wrath of God . Christ was strongest when hee was weakest . The Resurrection was but a declaration of the worth of that hee had done . ) Now , in the Sacrament wee have Communion with Christ dying , especially , as his body is broken , and his blood shed : for that is the foundation of all comfort by his Resurrection . And because the Spirit of life was in Christ , and did quicken his body while hee was alive , and was a Spirit of life , even when hee dyed , and gave worth , and excellency to his death : therefore , when wee take the Communion , wee ought not to meditate meerely of the death of Christ , as his blood was shed , and his body broken : but of the death of such a person , as had the Spirit of life in him , as was God and man : and so set the excellency of his person , against all temptations whatsoever . Set the excellency of Christ so abased , his body broken , and his blood shed , against all temptations , if it be the greatest ; the wrath of God upon the conscience ; yet when conscience thinkes this , God the party offended , gave his owne Sonne to be Incarnate , and the Spirit of life in him , did quicken mans nature , and in that nature , did die for satisfaction : now , God will be satisfied by the death of such a Surety , as his owne Sonne : so that the excellency of the Person , having the Seale of God upon him ( For him hath God the Father sealed ) Iohn 6. doth wondrously satisfie conscience in all temptations whatsoever . What need a man feare death and damnation , and the miseries of this life , and Satan ? what are all ? if God be appeased and reconciled in Christ , then a man hath comfort , and may thinke of all other enemies , as conquered enemies . Now we cannot thinke of the death of Christ , who was a quickening Spirit : but wee must thinke of the death of an excellent person , that gave worth to his death , to be a satisfactory death for us . Therefore let us receive the Communion with comfort , that as verily as Christ is mine , so his quickening Spirit is communicated to me , and whatsoever he hath is mine : If I have the field , I have the Pearle in it , his obedience , his victory over death , his Sonship is mine , his sitting in heaven is for me , he sits there to rule me , while I am on earth , and to take me up to himselfe when I am dead , all is for me : when wee have Communion with Christ , wee have communion with all : Therefore the Spirit of life in Christ Iesus ( when I am one with him , it quickens m● ) and frees me from the law of sinne and death .

FINIS .

SAINT PAULS CHALLENGE .

In one Sermon .

By The late learned and reverend Divine , RICH. SIBBS : Doctor in Divinitie , Mr of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES-INNE .

PSAL. 27.3 .

Though an Host should encampe against me , my heart shall not feare ; though warre should rise against me , In this will I be confident .

LONDON , Printed by E. P. for Nicholas Bourne , and Rapha Harford , 1638.

SAINT PAVLS CHALLENGE . ROM. 8.30 .

What shall wee then say to these things ? If God be for us , who can be against us ?

THE words are a glorious conclusion , and triumph of faith : the conclusion upon all the former particulars in the Chapter , and the foundation of all the comforts that follow after , to the end of the Chapter . They are as the center of the Chapter : all the beames of heavenly comfort in this divine Chapter , they meete as it were in one , in this short clause , What shall we say then to these things , &c.

In the words briefly , there is , first a question , What shall we say to these things ?

And then a triumph , If God be with us , who can be against us ? It is a question answered with another question , What shall wee say to these things ? He answers it with another question , If God be with us , who can be against us ?

What shall we say to these things ?

To these things before mentioned : If w●e be in Christ , there is no condemnation to us : if wee be led by the Spirit ; if we be heires of heaven , and fellow heires with Christ , if we suffer with him , if we have the spirit of prayer to helpe our infirmities in the worst conditions , if all creatures groane with us , and if all worke for our good ; if God from all eternity hath written our names in heaven by election , and separated us from the rest of the world in vocation , and hath sanctified , and justified us , and will after glorifie us ; what shall wee say to these things ?

The heart of man is full of doubtings , and misgiving , full of thoughts , According to the multitude of my thoughts , thy comforts refreshed my soule , a multitude of thoughts , and a multitude of comforts ; there is comfort after comfort , because there are thoughts after thoughts , and surmises after surmises . There is no wast comfort set down in this Chapter ; and when he hath set down all , he comes , and concludes in a triumphant manner , What shall wee say to these things ? He propounds the quaere to himselfe , he catechiseth his own heart , and others , if these things be so , what can be sayd against them ? Surely the unbeleeving , doubting , darke , rebellious heart of man , hath many things to say against divine truths , for though divine truths be lighter then the Sunne , and there is no greater evidence of any thing in the world ; yet they find no place in the unbeleeving heart . Let God say what he will , the doubting heart is ready to gain-say it : but these truths are so pregnant and cleare , that it is a wonder , that any thing should be said against them , What shall we say to th●se things ?

Againe he meanes , 2 2 To shew the greatnesse of our priviledges . what comfort can you have more ? what can you desire more ? what can be said more ? what use will you make of all that hath beene said ? what will you sucke out of it ? If all this be true that hath beene spoken before ; that a Christian is so elevated above the common condition : if God love him from everlasting in election , and to everlasting in glorification ; if in the middle time , all shall worke for the best ; what comfort can the heart of man desire more ? and what use can you make of this for courage , and for comfort for the time to come ? these things are implyed in this question , What shall we say to these things ?

It is good , Vse . often to propound quaeres and demands to our owne hearts , It is good to propound quaere's to our selves . when we read or heare divine truths , to aske our owne hearts , you have heard these things , what say you to them ? For whatsoever God saith in his Word , will doe us no good , till we speake to our owne hearts , and be convinced of it , and say it is so : therefore wee should say to our selves , here are many comforts , and duties pressed ; but what sayest thou to it , my heart , dost thou not stand out against comforts , and advice ? It is no matter what God saith , unlesse he over-power the unbeleeving heart , to say , what shall I say to these things ? shall I not agree with God , and his Spirit , and his comforts ? shall they be best in regard of an unbeleeving heart ? o● , no ; Therefore let our care be , to store them in the treasury of our memory , which should be like the pot of Mannah , to containe heavenly comforts : let us treasure up all the truths we can , all will be little enough , when we shall need comfort . But when we have them in our memory , let us aske our selves , are these things so , or no ? If they be so , beleeve them , if they be not so , then let us give liberty to our selves , and away with hearing , and reading , &c. If they be so , for shame let me yeeld to them .

Let us aske these questions with some fruit , let us deale thus with our owne hearts , often call them to account , whether ●●beleeve or no ; for wee have such a faculty , ●nd power , we can reflect upon our selves . And we ought to desire of the Spirit of God ▪ to teach our hearts , to reflect upon them selves , to examine whether wee know , and if wee know , whether we beleeve , and what use wee make of these things , and why we should live thus ; doth this life , and course of mine , agree with these principles ? The best of us all are tardy this way ; therefore let not that part , without making some use of it . But I proceed to that , I will more dwell on .

If God befor 〈◊〉 , who can be against us ?

Here is first a ground layd , and then a comfort built upon it . The ground that is layd , is ▪ If God be with us ? when he saith ; If God be with us ? he doth not put the case , but layes it as a ground ; If God be with us ? as indeed he is with all his , in electing them , in calling them , in working all for their good , in glorifying them after , &c. If God be with us , as he is , then this comfort is built upon this ground , Who shall , or can be against us ?

For the first , the ground that is laid , is that ,

God is with his children . God is with his children .

I●de●d hee is with the whole world , hee is every where : but he is with ●is Ch●rch , and children , in 〈…〉 . The soule in●pred in the whole body , but it is in the braine ●fter another 〈…〉 it understands , and 〈…〉 he is not every where comfo●ting , and directing , and sanctifying , nor every where giving a sweet and blessed issue . So , beside● the generall respect , that will not now stand on : God is with us , that 〈◊〉 his , in a more pec●liar manner , in all his sweet Attributes : How God is with them . in his wisedome , to direct us , with his power , to assist , and strengthen us ; by his grade , and love , to comfort us ; and hee is with us , in all our perplexities to stay our soules : hee is with us by his sweet , and gracious mercy , to feed 〈◊〉 with hidden Mannah , with secret comforts in the middest of discomforts : when there is no comfort else with us , then God is with us . And then he is with us , in the issue of all that a godly man takes in hand in his name , hee is with him in all crosses , to direct and tu●●e them to his best good : All things worke for the best , to them that love God . He is with them , in all his sweet relations , as a gracious Father in Covenant , as a Husband . He is with them in those sweet comparisons , as a Hen , as an Eagle , to carry them on his wings , above all dangers , as hee carryed the Israelites in the wildernesse . He is with them in all comfortable relations .

Therefore God , in the Scriptures borrowes 〈◊〉 from every thing th●● is comfortable : He is with them as a Rocke to build on , as a Shield to defend them : in the time of heate and persecution , he is a shaddow , to keepe them from the heate , hee is with them as a light . Christ is our life in death , our light in darkenesse , our righteousnesse in sinfulnesse , and guilt , our holinesse in impurity , our redemption in all our miseries . There is somewhat of God in every creature , therefore God takes names from his owne creatures : because there is some strength or comfort in them . God gives himselfe variety of names , as there are variety of our distresses . Are we in misery ? God is a Rock , a Shield , a Tower of defence , a Buckler : hee is all that can be said for comfort . He is with us in his Attributes , and sweet relations , and all sweet termes , that may support our faith ; that whatsoever wee see comfortable in the creature , we may rise more comfortably to God , and say , God is my Rocke , and Shield , and my light , and defence .

And then God is with us in every condition , and in every place whatsoever ; hee is not onely a God of the mountaines , and not of the valleyes , or a God of the valleyes , and not of the mountaines ; as those foolish people thought ; but he is in all places , and at all times with his . If they be in prison , hee goes with them : Act. 16. Act. 16. He made the prison , a kind of Paradise ▪ a heaven . If they be banished into other Countries , he goes with them : I will goe with thee oh Jacob , into Egypt , and bring thee backe againe . If they be in death , he is with us to death , and in death : In the valley of the shadow of death , thou art with ●e : at all times whatsoever , and in all conditions , God is with us .

In all our affaires whatsoever , God is with us : Feare not Josua : Feare not Moses : what was the ground of their comfort ? I will be with thee . Hee was with Saint Paul in all conditions , therefore hee bids him feare not . So our blessed Sa●iour , the head of all , in Act. 10.38 . Act. 10 38. in the speech of Peter to Cornelius , hee did all things well , for God was with him : you see how God is with his children .

Ground of it . From Gods free love . What is the ground , that the great and holy , and pure God , blessed for ever , should be with such sinfull and wretched creatures as we are ; that hee should not onely be with us , and about us , and compasse us as a shield , but be in us ?

The ground of all , is his free love in Christ , Christ was God with us first . God that hee might be with us , ordained that Chris● should be God with us , Emmanuel , that hee , should take our nature into unity of person with himselfe . Christ being God with us , ( that he might satisfie the just wrath of God fo● our sinnes , and so reconcile God , and us together , ) he hath made God and us friends : so that this , that God is with us , it is grounded upon an excellent , and sound bot●om● , upon the Incarnation of our blessed Saviour , that for this very end , that God might be with us , was God with us , that is , he was God and man , to bring God and man together , he was God and man in one , to bring God and man , that were at contrary termes , to termes of reconciliation : to recollect and bring us backe againe to God , from whence we fell . So the reason why God the Father , Sonne , and Holy-Ghost , are with us ; it is because Christ , the second Person , God and man , is with us : or else there could be no such sweet termes as these are : you see how it is founded . Christ took our nature , and advanced and inriched it . Now , hee having taken our nature , and our persons to be one with him , how neere are Christ and we together ? There is one common spirit in him and us , one common Father , I goe to my Father and your Father , to my God and your God . There is one common Kingdome , and inheritance , wee are fellow-heires with him : oh how neere is Christ to us ! our soules are not so neere our bodies , as Christ is to us , and God in Christ . So you see this , that God is with us ; it is founded upon an excellent , wonderfull , comfortable mysterie . This I suppose is cleare , therefore I come to that I intend further to enlarge , that is , the comfort built upon this ground , If God be with us ,

Who shall be against us ? The comfort on the former ground .

One would think this a strange question , for a Christian no sooner comes to be one with Christ , and so to be reconciled to God , but he hath against him all the powers of hell , and then he hath the whole world against him presently , Satans Kingdome : and then hee hath an enemy that is worst of all , ( that stirres up strife and rebellion , and contention , even in his owne heart ) his owne flesh . So that we may say , who is not against a Christian ? If God be with us , all else but God , will side against us . There are two grand sides in the world , to which all belong : there is Gods side , and those that are his ; and there is another side , that is , Satans , and those that are his ; two Kingdomes , two seeds , two contrary dispositions , that pursue one another , till all the one be in hell : Satan and all his seed together , the Devill , and all that fight under his banner , that are led with his malignant , poyson-full spirit ; though it may be they cannot doe more hurt or doe not out of politicke respects ; though they have poyson-full hearts : yet these never leave contending till they be in hell : and the other never leave , till they be in heaven together . Christ makes it his prayer , My will is , that where I am , they may be also , and his will must be performed : so that he need not aske the question , If God be with us , who shall be against us ? there will be enow against us .

How farre the enemies of Gods children are against them . It is true ; but in what sense are they against us , and how farre are they against us ?

They are thus farre against us in their wit , in their plots , and policies ; in their wills they would devoure all , if they could : they are against us in their indeavours , they doe what they can against the Church and people of God . They are against us in their prevailing likewise : their indeavours are not idle , but prevayle very farre over Gods people , even to insolency : Where is now their God ? as it is oft in the Psalmes ; and to the dejection of Gods people : The Lord hath forsaken me ; The Lord hath forgotten me . Gods people are brought very low , to the pits brinke , the pit almost shuts her mouth upon them . So you see they are against them many wayes . God gives a great length to their tether .

And many reasons God hath to let them prevaile , Why God suffers them to prevaile . both to draw out their malice the more ; and then to shew his people their corruptions the more ; and then to exercise their graces in wayting ; and for the just confusion of their enemies at the latter end : and for the sweet comfort of his children at the end , ( when God sees the fittest time to meet with the enemies ) that they might have sweet experience of Gods seasonable care , how ever God put off a long time for some respects : so you see they may prevayle , a long time . No man can be against Gods children . Yet who can be against us in this sense ; that is , to prevayle altogether ? who shall be against us , so farre as to have their will in the issue ? They prevayle a great way : what doe they intend ? not to prevayle over the persons of Gods Church and people , but the cause which in spite of Satan , and his instruments , and all must stand invincible to the end of the world . 1 1 In respect of Christ● cause . They intend likewise , to prevayle over the courage of Gods people , that they cannot neither : for Saint Paul saith after in this Chapter , In all these things we are more then conquerours ▪ that is , abundant conquerours ▪ a strange high terme . 2 2 The courage of his children . But in some sense , we are more then conquerours : for if we consider what weake persons Gods children are ; what strong enemies they have , and what weake meanes they prevayle with in the sight of the world , to flesh and blood , that such persons , should prevayle over such enemies , by such weake meanes as they doe , in this respect , they are more then conquerours . So he may say , Who can be against us ? that is , to have their wills , to overthrow the cause of Christ , and the courage of Gods children ; they may prevayle in this , or that particular , but at the last , all their plots , and counsels , shall proove abortive , and bring forth a lie . All is but to magnifie Gods power the more , in letting them goe so farre : and then to dash all their molds , and plots . Gods children , they have the Devill and all his company , the world , and the flesh : but there is God the Father , Sonne , and Holy-Ghost , for them , the blessed Trinity , that are able to blow away the other three , and all the strength , and support they have whatsoever .

Who shall be against us ?

It is not a question of doubting , or inquisition to learne any thing ; but it is a question of triumph : he doth ( as it were ) cast a bancke , and bid defiance to all enemies whatsoever : Who shall be against us ? Let them stand out , Satan , and the world , and all Satans supports , let them doe their worst . There is a strange confidence which is seated in the hearts of Gods children that they dare , thus dare hell , and earth , and all infernall powers , they set God so high in their hearts , that they dare say with a spirit of confidence , Who shall be against us ? The meaning is , not , who shall be against us , to take away our lives or liberties , &c. As the speech is , they may kill us , but they cannot hurt us : the worst they can doe is to send us to heaven , and make us partakers of that we desire most . First wee desire that God will be with us here ; and secondly , that we may be with God in heaven : they make Gods children partakers of their desires , by killing of them . Let Tyrants , and all persons , that have a malignant disposition to the Church of God , and are armed with power , let them doe their worst , the cause must stand impregnable ; Christ will have a Church , and Kingdome in the world , and their spirits will be impregnable against them : they may kill them , but they cannot hurt them ; they may kill them , but they cannot kill their courage . As we see in the Martyres , there was the Spirit of God in them , above all the dealings of of the persecutors : there was a fire of Gods Spirit in them , above all outward fire whatsoever . You see it must be taken for granted , that the Church of God , and every particular Christian , hath many enemies against them , as it is , Psal. 129. Psal. 129. From my youth up ( saith the Church ) they have fought against me , but they have not prevayled . From my youth up , from Abel , to the last Saint that shall be in the world , there will be alway some against Gods people : yet their comfort is that none shall be against them to prevaile , either over the Spirit of God in them , or over the cause that they manage .

Vse . First of all you see then , that the state of a Christian in this world is an impregnable state , The state of a Christian impregnable . and a glorious condition . Here is glory upon glory , from this clause to the end of the Chapter . If God be with us , who shall be against us ? If God gave his Sonne for us , shall hee not with him give us al things else ? there is another glorious speech . Who shall lay any thing to the charge of Gods people ? another glorious triumphant speech , another glorious speech , Who shall separate us from the love of God founded in Christ ? Hee loves Christ first , and us in Christ as members , and as he loves him eternally , so he loves us eternally too . Therefore you see every way the state of a Christian is a glorious condition , Who can be against us ? You see the state of Gods people , it is an impregnable and glorious condition . A Christian never alone . Then , by this meanes , those that are strange Paradoxes to flesh and blood , yet they agree in a Christian. He is never alone ; when hee is alone , God is with him , the Father , Son , and Holy-Ghost , are with him , Angels are with him , God is not only with him , but his guard is with him , and Gods Spirit is with him , and in him victoriously both in grace , and comfort . Christ saith to his Disciples , when they thought to leave him alone : saith hee , you cannot leave me alone , My Father is with me : and Saint Paul towards his latter end , that had deserved so well of the Christian world , All forsooke me ( saith he ) but the Lord forsooke me not , but delivered me out of the mouth of the Lion . So a Christian is not alone , hee is not left to the mercy of his enemies ; but God is with him , and who shall be against him to prevayle over him ?

Againe though a Christian be a worme , A Christian , though weake in himselfe , strong in God . a person trampled upon : for so the Church is the most afflicted part of man-kind : yet Feare not thou worme Jacob. The world accounts them as wormes , and they account themselves so , they are trodden on as wormes ; they are wormes upon earth , yet they have a glorious head in heaven , and a glorious guard about them , strange things agree in a Christian : therefore let us not stumble , though wee see not these things presently , the life of a Christian is a mysterie .

Againe , Christianity grounded strongly . hence we see that a Christian profession ; to be a sound Christian , to have true faith in Christ , to be one with Christ , and to be taken out of the state of nature , this condition and the happinesse of it , it hath the strongest foundation of any life in the world . Christianity is founded upon the strongest and the greatest reasons that can bee : Faith stands with the greatest reason , that a thing can doe . Why ? The comfort of a Christian is that he hath no enemy that shall prevaile over him , and what is the ground of that ? God is with him , God the Father , Son , and Holy Ghost : Faith is that that layes hold upon that presence and promise , and covenant of God , and is not faith well bottomed ? A Christian that carries himselfe valiantly and couragiously , is not his course grounded on sound reason ? Is not God with him ? God the Father , is his father ; God the Son is his Redeemer ; God the Holy Ghost , is his Comforter . There is no other men that have strong reason for their course , for that choise that they make of their Religion and of their wayes , they prove but fooles in the conclusion : onely the sound Christian that by the Spirit of God hath his eyes open to see the cursed estate he is in by nature , and what it is to be in Christ , and by a Spirit of faith is made one with Christ , hee is the truely wise man in his faith and affiance , that the world mockes at , that hee hath no common supports in the world , which hee cares not for , if God be on his side , hee cares not what man can doe against him , as it is Psal. 118. you see on what ground it is founded : Psal. 118. God is with him , and none can be against him .

To lay up principles . Let us labour to lay up these principles , wee worke according as our principles are : Principles are the foundation of all conclusions that arise from them . As our grounds are , so are we in our faith , and working , and grace , and comfort , every way : if wee have rotten principles , if the grounds of our comfort bee rotten , our course will be rotten , and uncomfortable in the conclusion . Let us build upon the Rocke , to be well bottomed , and founded , that our principles and grounds bee strong , and that they be so to us ; for what if God be with his , if he be not so to us ? Let us labour to lay up sound grounds . Grounds have influence into the whole course of our lives ; this one Text hath influence into all the parts of our lives , in doing , in suffering , in all conditions . I know not a more pregnant fruitfull principle in the Scripture than this , If God be with us , who can be against us ? It is like a pearle , little in quantity , few in words ; but strong in sence , large in the fruit that issues from it . Therefore as wee may carry pearles or precious things wheresoever we go , because there is a great deale of worth in them , and they be small in quantity : so wee may carry this principle with us , let us bee sure to lay it up , and make use of it . There be these two , That there is a God , and that God is with his children , and so with his children , that hee will subvert and overthrow all their enemies , and all their plots and endevours ; a principle of wonderfull comfort .

If this principle be well layd , Ground of Christian courage . it is a ground of a Christians courage , in all conditions whatsoever : it is no matter how many enemies he hath ; for as Cyprian saith , Cyprian . Non potest seculum , In opposition . &c. the world cannot hurt him , that in the world hath God for his protectour : for the Divell hee is crushed already , though hee keepe adoe , and stirre up stormes , he perisheth in the waves ( as he saith ) hee hurts himselfe more than any body else , hee increaseth his owne torment , and so doe all his children : The flesh likewise it busles against the Spirit , but it looseth , and the spirit gaines upon every ●oyle : why ? here is the principle , God is with us , there is no power can resist God ; for then God should withstand himselfe : the power that the creature hath , it is but a borrowed power ; and if by a borrowed power it should withstand Gods purpose , God must be against himselfe , his Kingdome must bee divided , which is a contradiction . Therefore this is the ground of the courage of a Christian in all conditions . What is the reason that the Scripture hath that phrase so often , Feare not , I am with thee ; as to Paul , and Ioshua , and the rest ? because it is the ground of all courage . We see weaker creatures than man , a Dogge in the sight of his master , hee will fight couragiously , because he hath a superiour nature by him , that he thinkes will backe him : And shall not a Christian when he hath layd up this principle , that God is with him , God incarnate , God in his nature , when he is a member of God ( as it were ) of that person that is God , shall he not be couragious when he hath him to looke upon him , and to backe him ?

And if God be with us , hee is not so with us as to neglect us , he is so with us , as he hath interest in the cause we have , and in our persons , hee is with us as one with us , nay as in us by his Spirit , and whosoever toucheth us toucheth the apple of his eye . Saul , Saul , why persecutest thou me ? Here is ground of courage in whatsoever may befall us , to stand it out in all conditions whatsoever . Nothing can sever Christ and a Christian : this bodie will never be beheaded : Christ will never bee separated from his body , hee will not loose the poorest member he hath . You see it is the duty of a Christian to be couragious , and undaunted in the cause of God , and from this ground , because God is with him , and who can be against him ? Let all the world bee against God , and against the cause that a Christian professeth , they doe but kicke against the prickes , they dash against a rocke , as the waves that breake themselves , they doe not hurt the rock a whit , they doe but cast stones upward that fall upon their heads againe . Therefore it is a desperate cause that malicious spirits manage , who have more parts then grace , and arme themselves and their wits to hurt the people and Church of God , and slander his cause , and doe all the hurt they can .

It is a ground likewise of encouragement in our callings ; In our callings . when God calls us to any thing in our places , that is good , hee will be with us : therefore in our places and standing , let us doe that that belongs to us ; let us not feare that we shall want that which is necessary , or miscarry any way . When Moses pretended he ●ould not speake , Who gives a mouth , saith God to him ? Therefore let us take courage , not onely in suffering , and opposition , but in our places and standings . God will bee with us , hee gives his Angels charge , to keepe us in our wayes , wee have a guard over us .

Ground of contentment . Here is a ground likewise of all contentment in any condition in the world , what can be sufficient to him , that God cannot suffice ? God All-sufficient is with thee , thou canst want nothing that is for thy good ; thou maist want this and that , but it is for thy good that thou wantest it , Those that feare God , shall want nothing that is good : It is a ground of all contentment , God is with them , to fill their souls to the utmost . He is made for the soule , and the soule for him : for our end is to have communion with God in Iesus Christ here , and everlastingly in Heaven ; God is fitted for us , and we for him . Here is fresh comfort for the soule alway , hee can fill up every corner of the soule , he is larger than our soules . Therefore let us be content , in what condition soever we are in , God is with us ; therefore , let the peace of God which passeth all understanding guard our hearts : even from this very ground and conclusion , God is with us , who can be against us ? Let Moses be cast into a basket of Bul-rushes , if God be with him , hee shall not be drowned : Let Daniel bee cast into the Den , if God bee with him , God will come between the Lyons teeth and him : Let the three blessed men be cast into the fiery Furnace , a fourth shall bee with them , and keepe them from the hurt of the flame ▪ Let God be with Noah , hee shall swim upon the waters , and the greater the waters the more safe hee , and the neerer to heaven : Let God be with us , and we may be content with any condition whatsoever .

Againe , Not to be discouraged for our infirmities . let us not be over much discouraged with our infirmities and corruptions ; If God be with us , who can be against us ? Our corruptions are against us , and they are worse to me than the Devill , and all enemies , saith a poore Christian. Indeed they are , for the devill hath no advantage against us , but by our corruptions : but if thou account thy corruptions thine enemies , they are Gods enemies , and Christs enemies , as well as thine , hee will be with thee , and thy corruptions shall more and more be wasted ; for the flesh shall fall before the spirit , this Dagon shall fall before this blessed Arke ; stronger is hee that is in us , than he that is in the world . The Spirit of God is stronger in us , than corruption in us , or the world without us ; it ministers stronger grounds of comfort than all other can doe of discomfort . If you bee under the spirit and under grace , sinne shall not have dominion over you : It may be in you , but it shall not have dominion , because yee are under the covenant of grace . Therefore though corruption be in us , for our exercise and humiliation , yet it shall not be against us , to abridge us of comfort ; they serve to drive us neerer to God . Let none be discouraged , Christ came to destroy the workes of the Devill ; therefore hee came to destroy sinne in us , which is the work of the Devill , hee came to take away , not only the guilt , but the very being of sinne , as he will at last : for if God and Christ be with us , who shall be against us ?

Object . But it may be objected by some : But I finde not God with me .

Answer . God sometimes hides himselfe . It is true , sometimes God hides himselfe , Thou art a God that hidest thy selfe ; hee seemes as a stranger in his owne Church , to be as a way-faring man , as the Prophet saith ; he takes no notice of his Church and their afflictions , hee seemes not to take them to heart , nor to pitty his Church . Oh! but this is but for a time , and for tryall , Can a mother forget her childe ? Isai. 49. Isay 49. Put case she should , yet will not I forget thee . God hides himselfe but a while , to try the graces of his children , and to give way to the enemies , to let his children to see their corruptions , & his wise dispensation . And these desertions wee must be acquainted with . God seemes to be away from his children , yet he is with them , and supports them with invisible strength . Hee seemes to bee with wicked men in prospering them in the world , that they have al at their wil in outward things , yet he is farre from them ; hee withdrawes himselfe in spirituall things , they have no grace , no sound inward comfort . And he seemes opposite to his children , hee leaves them outwardly , in regard of assistance , and friends : but they have an invisible inward presence of the spirit , to support and strengthen them ; therefore measure not des●ertions , Gods being , or not being with us by outward respects : for so he is with the enemies of the Church oft-times , and not with his children : But hee is with his in the sweetest manner , supporting of them when they are in darkenesse , and see no light of Gods ▪ countenance ; yet they have so much light , though they thinke they see it not , as makes them trust in God , Let him that is in darknesse and sees no light , trust in the name of God . Therefore , as I said , it is a principle pregnant for comfort , and use : if God be with us , he is with us in life and death ; for whom he loves , he loves everlastingly , from everlasting to everlasting .

If this be so , Question . what shall wee doe to God againe ? what is the best evidence to know that God is with us ?

There is a relation betweene God and his , Answer . he is so with them , Wee may know that God is with us . as that they are with him likewise in all passages . Doth he chuse them ? they in time chuse him , 1 1 When wee are with him . Whom have I in heaven but thee ? and there is none in earth that I desire in comparison of thee . Doth hee call them ? they answer . Doth hee justifie and free them from their sinnes , they make that answer of faith that Peter speakes of , I doe beleeve , Lord help my unbeliefe ; they have faith to lay hold upon the forgivenesse . And likewise , if God be with them , 2 2 De●ight in Gods presence . they can delight in Gods presence : Can God delight to bee present with them that have not grace to delight in him ? Gods children maintaine their communion with him in all the sanctified meanes they can , they are afraid to breake with God . Therefore those that to please and give content to others , and for base ends will displease their God , it is a heavie signe that God as yet hath not shewed himselfe in his gracious mercy in Christ Iesus to them .

If God be with us , wee will be of his side , and his enemies shall be our enemies , 3 3 Taking Gods side . and his friends our friends . Hee that claimes this , that God is with him , he will say , I will bee with God , and for God . God hath two things in the world that wee must have a care of , his Church , and his cause ; take them out of the world , the world is but a hell upon earth , a company of miscreants , prophane , godless● , impudent , poysonfull creatures ; take away the cause of God , Religion , and the people that are begotten by Religion , and what is the rest of mankind ? The world would not stand ( but be all upon heapes ) for a company of sinfull wretches that will have their wills : but it is for the Church , and people of God , that the world stands . Now hee that hath God with him , and he is in termes with God , that they are friends ( as Abraham was the friend of God ) he will side with God and Religion , Gods cause shall bee his cause , and Gods people his people , hee will cleave to Gods side as the safest ; if hee may have never so much pr●ferment in the world , hee will not joyne with Antichrist ▪ hee will not betray the cause of Religion , if hee might have a world for it : Why ? because he knows if God be with him , who can be against him ? God hath given us understanding , and grace , to maintaine friendship with him , to ha●e common friends , and common enemies : Therefo●e if we stand not for God , let us never talke of Gods presence with us . Hee ▪ will bee present to confound us ▪ to overthrow us , and pursue us to Hell , but not graciously present , without wee labour to maintaine the cause of Religion as farre as wee may . God is with us , if ●●e be with him , 2 Chron. 15. 2 Chron. 15. if wee be with God to take his part , hee will be with us to protect and defend us ▪ to guide and comfort us , and to give issue to all our affaires : Not that our being with him , is the prime cause of his being with us , but it is an evidence to know whether hee be with us ( as wee make profession ) when as farre as our callings will suffer , wee be with him , and maintaine his cause .

Againe , 4 4 By testimony of conscience . If wee would know whether we be with God , and hee with us , aske conscience whether it bee with thee , for conscience is Gods Vicar . Is conscience with thee , dost thou not sinne against conscience ? What conscience saith , God saith ; and what it forbids , God forbids , especially when it is enlightned by the word ; doth conscience speak peace to thee from the Word ? then thou art with God , and God is with thee . Especially in the great point of justification , doth conscience speak peace to thee in the blood of Christ ? is thy heart sprinkled with it ; that it is not as the blood of Abel that cries for vengeance ? ha●t thou a spirit of faith , to beleeve that Christ shed his blood for thee in particular ▪ then thou art with God , and he with thee , because God hath sprinkled the blood of Christ upon thy heart .

Quest. What course shall wee take to keep God comfortably with us ? Looke thou be in covenant with him , Answer . and not onely at large in covenant : How to have God with us . but looke that continually upon all occasions thou renew thy covenant : 1 1 By renewing our Covenants . for sometimes Gods children may be in covenant , they may be his children ; yet because they renew not their covenant , especially after some breaches , God is not with them , so comfortably as hee would , to free them from their enemies ; as wee see in the case of the Benjamites , Gods people sometimes may have the worst , though they be in covenant because they have committed some sin , and have not renewed their peace and covenant with God . Therefore if we would make a comfortable use of this truth , that God is with us , and would finde him so in our affaires and businesse , let us renew our covenant upon all occasions , and our purpose to please God .

And then looke to the cause wee take in hand , 2 2 Looke to our cause . and to our carriage in that cause , if our persons be good , be in covenant , and the cause good , and our conscience good , and our carriage sutable , then God will be with us . Let us make use of these principles , that we may bee in love with the comfortable secure condition of a Christian ; there is no state so glorious , so comfortable , so secure , and free from danger . If we were in heaven and should look downe below upon all snares , and dangers , what would we care for them ? Now if he be with us , and we with him , God is our habitation , we dwell in the secret of the Almighty , Psal. 91. hee is our high Tower , The way of wisdome is on high , to escape the snares below . Therefore let us raise our soules as high as heaven , and God is , and set our selves where our hopes are , where our God is , and wee have set our selves in our Tower , that we have set God in our hearts , and set our selves in him ; then we may overlooke the devill , and men , and death , and danger and all . As a man that stands upon the top of a Rock , that is higher than all the waves , hee overlookes them , and sees them break themselves upon the Rocke : so when wee see God with us , and our selves with him , by a Spirit o● comfort , wee can overlooke all with a holy defiance , as the Apostle saith here , who can be against us ? what can separate us ? Oh! the excellent state of a Christian , when he is assured of his condition ! Who would not labour for assurance that yields this abundant comfort in all conditions ?

Novemb. 5. A word of the occasion , for which I made choyse of this portion of Scripture : Here is a double fitnesse to the occasion , both at home and abroad , If God be with us , who can bee against us ?

God was at home in 88. hee was with us in the Powder-Treason : Hee was with us in the great sicknesse to preserve us , and to give us our lives for a prey , hee hath beene with us . And wee ought not to forget this , but upon occasion of this great deliverance , to call all former deliverances to minde , nationall , and personall , to consider how often God hath given us our lives , and how oft he hath pre●erved us from death , and to take occasion to blesse God for all at once , and so to make some speciall use of these meetings .

Then if we looke abroad , God hath beene with us in that he hath been with his Church ; for they , and wee , make but one body , that member that hath not a sympathy with the body , it is but a dead member : therefore if we be not affected with the presence of God , with the Armies abroad , wee are dead members . Wee may say , in regard of these outward deliverances , God hath beene with us , and none hath beene against us . If God had not been with us in the Powder-plot , where had wee beene ? Our lives would have beene made a prey , that that would have beene done , would have beene more then the blowing up of the Parliament ; they would have blowne up the Kingdome with the King , and Religion with religious persons , and the State with Statesmen : It would have brought a confusion of all , and have molded all after an Idolatrous Antichristian fashion , it would have overthrowne the State , and persons and all ; the issues would have been worse than the present thing : And therefore if God had not beene with us , as hee was graciously with us , what would have become of us ? Psal. 1●9 . as it is in Psal. 129. If God had not beene with us , they had made us a prey , and overwhelmed , and devoured us all , there had been no hope .

Have not wee cause to blesse God , and to be thankefull ? therefore let us labour to doe it for our selves , and for our neighbours . How shall we shew our thankfulnesse to God ? not in outward manifestations onely , which is laudable , and a good demonstration of the affections of people : but alas what is that ? wee must shew our thankfulnesse in loving that Religion that God hath so witnessed for , and defended so miraculously : Labour to love the truth , to entertaine it in the love of it , and to bring our hearts to a more perfect hatred of Popery ▪ For if wee waxe cold and indifferent , or oppose Gods cause , and undermine it , doe wee think that God would suffer this long , would hee not spue us out of his mouth ? ( with reverence I speake it . ) Though hee have defended us againe and againe , hee will be gone with his truth and religion : It came not alone , nor it will not goe alone ; if Religion goe , our peace , and prosperity , and the flourishing of our state ; all will goe . It is our Arke , if that goe away , our happinesse goes away , let us make much of Religion , that is the way to be thankfull .

Againe , let us shew our thankfulnesse by giving and doing some good to the poore , by refreshing their bowels , that they may have occasion to blesse God .

And for the time to come , let us trust in God , that God will bee with us , if wee bee with him ; and to sticke to him : who then shall bee against us ? Let the Devill , and Rome , and Hell , bee all against us , if God bee with us . Bellarmine goes about to prove Luther a false Prophet . Luther as hee was a couragious man , and had a great and mighty spirit of Faith , and prayer : so his expressions were sutable to his spirit : what saith he ? The cause that I defend , is Christs , and Gods cause , and all the world shall not stand against it , it shall prevaile ; if there be a counsell in earth , there is a counsell in heaven that will disappoint all . God laughes in Heaven at his enemies , and shall wee weepe ? And things are in a good way , if wee can goe on , and helpe the cause of God with our prayers , and faith that God will goe on ; and with our cheerefulnesse and joy , that God may delight to goe on with his owne cause . We may encourage our selves ; though perhaps wee shall not see the issue of these things , yet posterity shall see it .

FINIS .

THE CHVRCHES ECCHO ,

In one Sermon .

By The late learned and reverend Divine , RICH. SIBBS : Doctor in Divinitie , Mr of Katherine Hall in Cambridge , and sometimes Preacher at GRAYES-INNE .

ISAY 64.1 .

Oh that thou wouldst rent the Heavens and come downe , that the Mountaines might flow downe at thy presence .

LONDON , Printed by E. P. for Nicholas Bourne , and Rapha Harford , 1638.

THE CHVRCHES ECCHO . REVEL. 22.17 .

And the Spirit , and the Bride , say , Come .

THis Booke of the Revelation is an history of the state of the Church from the first comming of Christ to his second comming .

These two last Chapters set downe the glorious condition of the Church in the latter end of the world , and as it shall be in the consummation of all things : when the present state of things shall determine in the second comming of Christ . For howsoever ( no doubt but ) there is set downe the glorious condition of the Church in this world in part : yet the desire of the Church rests not in any condition here , therefore it is carried to the consummation and perfection of all . There shall be a kind of new world at the conversion of the Iewes : but when the Church is under that blessed condition , yet it is under desires still of farther perfection , till an end be made of all things . Therefore this saying here , Come , hath reference to the future state of the Church . All the desires of the Church are restles till the consummation of all things in the latter comming of Christ . It carries all before it in a desire , Come Lord therefore to call the Iewes : Come Lord to confound Antichrist , which must be before that : for the Iewes wil never come in , till the scandal of Idolatry be removed : & when all this is fulfilled , then come Lord to make an end of this sinful world .

Simile . As it is with a river , it carryes all before it , till it discharge it selfe into the Ocean , where it is swallowed up : so it is with the desires of a Christian ; they carry all in the meane time , between heaven and them in a streame , and never rest ●●ll they be swallowed in heaven it selfe , and ●●e second comming of Christ to finish 〈…〉 s , and then is the period of all happinesse , and ●he accomplishment of all promises ; when Christ shall come to be glorious in his Saints .

The words they are ( as it w●re ) ●n eccho a● answere backe againe of the Bride , the Spouse of Christ , unto his promise of his comming , which he makes twise in this Chapter , in ver. 7. Behold I come quickly , and in ver. 12. Behold , I come quickly ; and he comes not empty handed , My reward● is with me . Now the Church here ecchoes backe againe , Christ saith , I come , and the Spirit , and the Bride say , come . The words containe the most heavenly desire that can be , of the most excellent personage in this world , the Queene , the Bride of Christ ; and it is a desire to the most excellent person absolutely , Christ himselfe , a desire of his comming ; and it is stirred up by the most excellent Spirit , the holy Spirit of God : for the meaning of the words is this , The Spirit and the Bride say , Come , not as distinct and severed , but the Bride by the Spirit saith , Come , the Holy Ghost in the Bride , as it is Rom. 8.26 . Rom. 8.26 . Wee know not what to pray , but the Spirit makes intercession ; How is that ? The Spirit makes intercession , by making us make intercession : for what Christ doth , the Spirit causeth us to do , for there is one Spirit in Christ , and us . So the Bride by the motion of the holy , and blessed Spirit , say , Come . The order of our discourse upon these words shall be this , First , to speake of the person wishing , and her condition , The Bride . And then of the desire of this excellent personage , the Bride .

And then of the mooving cause that stirres up the Bride to desire the comming of Christ ,

First , The Church ● Bride . for the person , the Bride .

The Church is sometime compared to a woman for weakenesse ; sometimes to a wife , for faithfulnesse to her Husband and Christ ; sometimes to a Bride ; because she is contracted to Christ in this world ; sometimes to a mother for her fruitfulnesse ; sometimes to a Virgin , for her chastity : here to a Bride , because this life is but the time of Contract ; but the consummation of the marriage shall be in heaven . Now this contract between the Church and Christ , and betweene every particular soule and Christ : for both are the bride of Christ . Even as it is the same soule that is in the little finger , and in all the whole body , the same soule enlivens both : so it is the same Spirit in the Bride in generall , and in every particular Christian , therfore the Bride is both every particular Christian , & the whole Church . Now the contract that is made betweene the soule , and between the Church & Christ , it is by the Spirit of God which knits the soule to Christ , and Christ to the soule . And for this end that Christ might be a Husband , and contract this Bride to himselfe in our nature , he married our nature , that he might marry our persons .

There is a three-fold degree of union .

An union of Nature . An union of Grace . An union of Glory .

The union of nature was , then Christ tooke our nature upon him . The union of grace , is when we take his nature , when wee partake of the divine nature : The union of glory is when we shall all be in heaven . The first is , for the second , and the second for the third . Christ became bone of our bone , in nature , that we might be bone of his bone , with him in grace , and so perfectly one with him in glory . We see the Bride that is the Person . Here I might take occasion to speak of the sweet comfort that issues from this , that the second Person in the Trinity should dignifie us so much , as to take us to unity , with , and contract us to himselfe ; but I will not speak much of this point , having spoken more at large of it out of the Canticles . Can. 5.

If marriage be honorable , what is this marriage and contract ? which is indeed the patterne of all other , Vse 1. others are but shadowes to this . Hence comes the sweet security & peace of the Church , Comfort by our marriage to Christ . from this contract between Christ and it ▪ for all our debts are discharged by this , he tooke upon him our sins . And then the Church hath interest in him , and all his in this contract and marriage , which is to be consummate , all that he is & hath , is the Churches . All is yours , because you are Christs . What a large comfort is this ? if we had hearts to consider of it , and to improove it ; his grace serves for the Church , Of his fulnesse wee receive grace for grace . So wee may say of all the priviledges that Christ hath ; they are first in him , and then in the Church , the Church shines in his beames . And as it is matter of wondrous comfort , so it is likewise matter of more speciall comfort , in case of infirmities . The Church is a woman , therefore the weaker vessell . Now God that bids us beare with the woman , as the weaker vessell , to honour her with the honour of gentle usage : ( for that honor is meant ) he that teacheth man his duty , will he not performe it himselfe ? to beare with his Church , as the weaker vessell . Hosea 2. Especially when it is the condition of the marriage , Hosea 2. I will marry thee to me in mercy ; wee may clayme mercy as a part of our dowry by Christ , pardoning mercy , forbearing , pittying mercy ; we make not use of this comfort , when we are discouraged .

But this teacheth us likewise how to carry our selves to Christ as we should doe , Vse 2. chastly , to take heed how we judge of things , we must keep our judgements chast . A Christian hath not liberty to ryot in his opinion , to run at randome , to see what 〈◊〉 reason ●aith : No , he must think what Christ thinks , and submit his judgement to him . And he must have no will of his own● , he must give it up to his contracted Husband , Christ , and be content to be ruled by him in all things ; be must forget his fathers house , and his former condition , and not to make this marriage , ( as carnall professors doe ) a cover for their adulterous unfaithfulnesse . What is the course of many Christians ? They make the profession of Religion , a cover for their ill dealing , for their unfaithfull courses , what a shame is this ? It is abhominable . What makes the faults of wives worse , then the fault of single persons ? because they are contrary to covenants , besides many other inconveniences , the confusion of ofspring , and the like : but this is one grand difference , to make the exageration of the fault , it is contrary to former covenant . Those that are swearers , and filthy persons , that disgrace Religion , and yet notwithstanding cover themselves under p●etence , that they are contracted to Christ , they are baptised , and come to the Sacrament , &c. such wretched persons shall know ere long , what it is to dally with Religion , what is the aggravation of the faults of such persons ? They deale as fil●hy adultresses doe , they make Religion a cover for their wreched courses . God is mercifull , Christ dyed , we are Christians , we are baptised , &c ▪ This is an obligation to a stricte● life , it gives men no libertie , but is a stricter bond to● holy life , the renewing of the new covenant againe , and againe . Therefore there is no comfort for any such wretched persons , that countenance themselves under the profession of Religion : in adde a greater degree to their offence ; Oh ye adulterer● , and adulteresses , saith S. Iames , know ye ●ot that the love of the world , is unity with God ? When we let 〈…〉 loose to vaine things , and 〈…〉 are c●ntracted to Christ , we are adulteres● , & adulteresses .

I beseech you there for 〈…〉 name of Christ , for it is our office that are 〈…〉 Christ and his 〈◊〉 together 〈…〉 phi , friends of the Bridegroome , 〈…〉 new Testament . Let me 〈◊〉 you in 〈…〉 , 〈◊〉 those 〈◊〉 not 〈◊〉 given up their names to Christ 〈…〉〈◊〉 with 〈…〉 all to him in 〈…〉 man , in 〈◊〉 judgements and wil be and affections● and than you shall find 〈…〉 condition in this world . Indeed 〈…〉 for t of this condition , to be indeed● and not in outward profession 〈…〉 covenant with Christ , to be 〈◊〉 to him 〈◊〉 if you will take liberty 〈◊〉 the profession of Religion , to live loosely , to be wearers , &c fil●hy persons ; to use your tongues as you lift , as if you had made no promise to Christ , as indeed we all have , what will be the confusion of your soules ere long ? oh , that we dallyed with Religion , that we were intreated to be as wee should be by all sweet bonds , and yet we preferred our owne lusts , and base affections . This will be the aggravation of hell and damnation it selfe ; this intreaty of Christ , and the excellent prerogatives and priviledges , that we have in Christ ; and in the meane time we stand more upon our own base courses , and will not leave any thing , to give up our selves to Christ : but I meane not to dwell on this point . This is the person : The Bride , she is called the Bride , The Church why called a Bride . and not the wife , because she is onely contracted here on earth ; and she is called the Bride , in opposition to the whore of Babylon in this Book , that is , the filthy adulteresse , the false Church . The true Church of Christ is a Bride , and a virgin , in heaven shee shall be a wife : the false Church is a whore ; she defiles her selfe with Idolatry and abhominations : so partly for distinction from it selfe , in heaven where it shall be a wife , and partly in opposition to the false Church , she is here called a Bride .

To come in the next place , to the desire of the Church . The de●ire of Christs comming . How should the Church know she is a Bride ? This is one way : The desire of the marriage ; where there is a true contract , there is a desire of the marriage , of the consummation of it , a desire of the comming of Christ . In this there are two things considerable .

First , that Christ will come .

And then the Church hath a de●ire of this comming . That Christ will come . I need spend no time to proove it , for it is an Article of faith , He shall come to judge the quicke and the dead . There must be a second comming of Christ . And he will come to make an end of what he hath begun here . He came to redeeme our soules , hee must , and he will come to redeeme our bodies from corruption . Hee came to be judged , and to die for us , he must come to be judge of the quick , and dead , he came to contract us , he will come againe to marry us , and to take us where he is . He loved us so , that he came from heaven to earth where we are , to take our nature , that he might be a fit Husband , but hee will come to take us to himselfe , we shall enter into his Chamber , to the Palace of the great King , Psal. 45. Psal. 45. Hee will come ; there is no question of that .

The uneven carriage of things in this world to the eyes of men evinceth so much . You see how it is here with mighty persons , that shake off Christs yoke ; how they beare sway ; how Satan playes reaks in opposing Christ , he rules in the children of pride : this must not alway be so , there must , and will be a time when Christ will be glorious in his Saints . Now the life of Christ in the Saints , is a hidden life , there must be a day of revelation . And even as it was in Christs first comming , there was all kind of arguments and witnesses to prove that he should come in the flesh , a Quire of Angels from Heaven to witnesse it ; and on earth , the wise men among the Gentiles ; and among the Jewes , old Simeon , there was men and women , all kind of witnesses . So in his second comming , there is all kind of witnesses : in this Chapter here is Christ and the Angell , and Iohn , and the Spirit , and the Spouse , the Church in generall , and every particular soule , their desire of his comming shewes that hee will come ; for the desires stirred up in the heart by the holy Ghost , they will not be in vain . The desires of his comming shew that he will come ; for spirituall desires must have their accomplishment ; there will bee a comming of Christ , there is no question of that .

And the Church here desires it : it is the disposition of the Church to bee carried in her desires to it : wherein we will shew the ground of this desire . And then the use that wee are to make of it .

The Church desires the comming of Christ in regard , The grounds why the Church desires the comming of Christ , are manifold .

First of all , look but to the present condition of things in this world , 1 1 Of scandals . the state of things , the scandals that are in the Church : there will be a desire in the Church that all scandals and offences may be removed , as it is in the Gospel , Christ will come , and take away all that offend .

2 2 Persecutions . Look again to the state of the Church here , it is but a persecuted afflicted estate ; nay those that should countenance the poore Church , how roughly is the poor Church used ofttimes of those ? Those that should encourage the Church , their rugged and rough usage stirres up this desire in the Church , when those that should be most encouragement , are oft times the greatest discouragement .

Then again the Church hath Antichrist to oppose it , 3 3 Oppositions in the Church . and false Brethren in it ; false persons that hang in their affections to the world ; and however they make a shew , yet their minds are carried to pompe , and to a false Religion , because they are besotted with a proud carnall disposition , which they prefer before the simplicity of the Gospel , vaine persons in the bosome of the Church that know not what the glory of the Church is .

Then againe , 4 4 Weaknesse of Christians . if we regard even the weaknesse of the Church it selfe , it breedes a desire of Christs comming : for alas , there is but a weake sight in men ; and variety of sight where there is weaknesse , breeds variety of judgement ; and where there is variety of judgement , there will be jealousies even among good persons , and these are irksome to the Spirit of God in any that love the sweet peace , and concord of Christians , that are contracted to Christ : this will not be avoided in this world ; only those that are wise & strongest in grace , they wil be the greatest peace makers , and beare with the weake in this kind .

Then againe , 5 5 Corruption by Satan . while we are in this world , there is not the best thing but Satan will put his foot and claw in , except grace over-power him . The Magistracie , and ministery alas how are they many times prophaned and abused by Satan and corrupt hearted men , that know not how to manage them graciously , and fruitfully ? The Magistracie that is for good , it is turned oft-times for grievance , as if al the world were made for them , and they to doe nothing but to have others Idolize them . And then for the Ministery , those that should be teachers of others many times discourage those that they should cherish : and as the Prophet complains in his time of the false Prophets , they discourage those that they should encourage , and strengthen the hands of the wicked , and grieve those that God doth not grieve by their false carriage , taking contrary wayes to Gods Spirit ; they grieve those that they should cherish , and comfort , and strengthen the hearts of those that they should take downe , by flattery and false applications : This will be to the end of the world ( notwithstanding the excellent Ordinance of God , by which God workes his owne good ends ) while the world stands there will be a taint upon Gods Ordinance till Christ come , and then all that grieve and offend shall bee taken away ; there shall be no Sun nor Moon then , for the Lambe will doe all ; there shall be no Magistracy nor Ministery then , God will be all in all .

And so for all conditions ; there is no condition nor nothing that is good in the world , but Satan labours to bring a vanity upon it , and the corrupt heart of man is prone to yeeld to him : this will be to the end of the world . Therefore wee should not bee overmuch offended , to see things carried otherwise than wee would have them . Why should we wish for that condition that will never be in this world ? Wish we may , but we must wish it in its owne time , it will bee hereafter . Let us labour that it may be so then , and beare with all here as patiently as we can .

Againe , 5 5 Christians conflict . take the best Christians of all , in themselves , in their own particulars . Alas , what a conflicting life hath a Christian with his own heart ? Sometimes in generall he can see truths very cleare , but in a particular , some passion or other , of Anger , or Revenge , &c. it clouds his judgement , that hee cannot see what is to be done , what is best . The reason is , the imperfection of the work of mortification , hinders him in his passages , and businesse , that hee cannot clearely decide of what is best at this time . S. Paul complaines of this , that he could not doe the good that hee would , and that he did the ill that hee would not . There are none but they carry some of these dregs with them in this world , that hinders them in their designes and determinations : onely those that have the power of Gods Spirit in a greater portion then the rest , they get more victory over these things , and can more clearely see any thing then others : yet notwithstanding , all have some impediment this way , even the best .

The necessities of this life inforce a great deale of trouble , 6 6 The necessities of this life . the supplying the necessities of nature , and of the condition that God hath set us in , which all shall have an end then .

Then againe , the relation between Christ , and this contracted Spouse , 7 7 The relation betweene Christ and the Church . and every faithfull soule , inforceth a desire of his comming . It is the time of the Churches contract , she is a Bride now , she is contracted : now al the time between the contract , and the marriage , it is a time of longing and desire , therefore the Church cannot but desire the second comming of Christ . It is the nature of imperfection , where there is truth in imperfection , to desire perfection : you see the little seed that is sown in the ground , it breakes through the thicke clods , because it is not in its perfection , till it be in the eare , nature hath given it an instinct to breake out : so where the seed of grace is , it will breake , out and shoot forward to desire still , and still , till it comes to perfection . Grace being an imperfect state here , it puts forward in desiring that perfection , that it cannot attaine in this world , but in the world to come : therefore the Spirit , and the Spouse say , Come .

8 8 From the nature of love . And then from the nature of the affection of love it selfe where it is planted ; it is an affection of perfect union , contract will not serve , but marriage must come after . Love will not satisfie it selfe in imperfect union , but it cries , Come , Come , still it is carryed in a restlesse desire , till it come to perfection . Therefore put the case the Jewes were called and converted , and Antichrist subdued , hath the Church an accomplishment of the period of her desires , to say no more Come ? oh no : yet Christ is not come as he will , there is not a perfect consummation of all , untill that of time it selfe , there will be a desire of the Bride and Spouse , to say , come . Thus we see what grounds there are of this desire .

But is this onely true of the Church militant , Question . herebelow , doth not the Church in heaven say Come too ? Answer . Yes the Church in heaven saith , Come , The Church in heaven desires Christs comming . too . The Church in heaven , and earth are but one Family ; they are ( as it were ) but one Parliament , there is the higher house in heaven , and the lower on earth , and both say come . What is the reason that the Church in heaven saith , Come ? Because the Church in heaven have bodies that be rotting in earth ; which bodyes helped them to serve God on earth , fasted with them , and prayed with them , and indured pains and toyle with them . The soule acccounts it selfe imperfect , till it be joyned to its old companion , the body againe ; therefore it desires Come Lord , that my body may be united to me againe , that so wee may both perfectly prayse thee in heaven .

Then againe , they have not all their company , all the Saints are not gathered , and they will not be merry indeed , till they all meet in heaven : therfore that all may meet , even the Church in heaven , hath a desire , Come Lord : so both heaven and earth , agree in this , they meet in this desire .

This may be a ground of tryall , Vse 1. whether wee be truely the Bride of Christ , Tryall of our estate . or no ; the ground of the tryall may be gathered hence ; whither is the bent of our desire carryed ? is our condition so here , as that wee desire to be as we are still ? then all is naught with us . The Church we see saith come , nothing will content her in this world : so those hearts that are wrought upon by the Spirit of God , nothing here will content them but still they say come . The disposition in carnall persons is cleane contrary ; they say as it is in Iob , Depart from us , wee will none of thy wayes : they are of the mind of the Devill , in the Gospel , Why doest thou come to torment us before our time ? doe not come . If it were in the power of most men in the Church , whether Christ should come to judge the world or no , doe you thinke they would give their voyce that way , that Christ should come ? they would never do it : for they know how unfit a condition they are in for the second comming of Christ . If theeves and malefactors might have liberty to chuse , whether there should be Assizes , or no , surely they would never have any , so it is with the men of the world , that live in sinfull wretched courses , that abuse their tongues , and their bodies , are they of the disposition of the Bride , to say , come ? oh no , they know they have not done their duty : therefore let us enter deepely into our owne soules , and try whether cordially we can yeeld this desire of our hearts , to say come ? Therefore to ( spend a little time in a further search ) if wee can truely say , Come , 1 1 By desiring Christ to come into our hearts now . we will desire Christ to come into our soules now , to rule our soules now , to come and make way for himselfe in our hearts . Is it possible for the soule to desire to goe to Christ , that will not suffer him to come to it ? If Christ rule not in us , wee shall never raigne with Christ : if Christs Kingdome come not to us , we shall never enter into Christ ▪ Kingdom : therefore the soule that hath this desire truly , to say , Come , it will give Christ entrance into it , and let him come by his Ordinances . Come Lord by thy word , come by thy Spirit into my heart , close with my heart , drive out whatsoever is there , that will not give thee liberty to raigne as thou wilt : these desires will be in a true heart , it will not cherish wilfully those desires that are contrary to this .

Shall we thinke that that Christian that saith these words in good earnest , will put Christ away in his Ordinances , and not care for to heare his word , nor care to meet Christ here in earth , and yet pretend a desire to meet him in heaven ? where is Christ , here ? is hee not in his Congregations , and Assemblies of his Saints ? those therefore that despise the Ordinances of God , and yet pretend , that they desire that Christ should come , doe they not prophane the Lords Prayer , when they say , Hallowed be thy name , Thy Kingdome come ? They patter it over , they doe not meane it in good earnest : when they despise the Ministery , and the Ministers , and whatsoever is Christs , despise the motions of his Spirit , and will not suffer him to rule in their hearts , but are ruled by rules of policy , and reason , and flesh : can they say , Come ? No , they doe abhominably prophane the Lords Prayer : what kind of Service is that , when their desires are quite cleane contrary ? It is a protestation contrary to their faith , and therefore it is a nullity : they professe in their prayers , that they would have Christ to come , and yet their course of life is contrary , they would not have him come . Againe , those that truly desire Christ should come , they will be subordinate helpers under Christ , 2 2 They promote his comming . to promote those things that tend to his comming : before Christ comes , Antichrist must be abolished and consumed ; the Jewes must be converted , and the number of the Elect must be consummate , and finished . Therefore what shall wee say , when those that pretend to desire the comming of Christ , shall countenance heresies that m●st have an end first ? And those that are against wholesome Lawes to be made in that kind , those that countenance Idolatry , and false worship , stablishing what Christ must abolish before he come , can they say , Come in good earnest ? Their course is contrary to what they pray . Therefore indeed , and in good earnest we pray , Thy Kingdome come , and say with our soules as the Church here , Come , when we set our selves to abolish heresie and false worship of God , that is adulterous , and promote the true Service of God ; when we labour in our places that the number of the Elect may be consummate , when wee labour , that our children may be Gods children , and our servants , may be Gods servants , and every one in our places labour that the Kingdome of Christ may be inlarged . If wee put not to our helping hand , to that wee pray for , it is a contradiction . Those therefore that live scandalous lives , i● scandalous courses and speeches , and hinder the conversion of peoples soules , and labour to draw them to wicked hellish courses , when they post to hell themselves , and labour to draw others into cursed society with them selves , they cannot truly say , as the Church here , Come . Let us take it to heart , that we doe not mocke , and dally with Religion , it is a greater matter then we take it for . It is impossible , but a Christian that saith his prayers in earnest , should be thus affected , unlesse wee make a mockery of Religion .

Againe , 3 3 Fitting for it . if we can indeed say Come , there will be a fitting for this comming , a preparing our selves for it , for our going to Christ . Is it not so in civill things ? and doth not grace worke that , that nature doth in a higher degree ? If we desire that a great person should come to us , will there not be a fitting of our houses , of our apparell , and entertainement ●●table to the worth of the person ? or else a man may say , surely you loo●e for no body this day , there is nothing fitted , and prepared : so if we pretend we desire Christ to Come , and yet notwith standing we are carelesse of getting knowledge , and of purging our soules , of growing in grace , carelesse of being such as Christ may delight to come unto : This carelessenesse of fitting , and preparing our selves , shewes that wee doe but in hypocrisie speake the words , when we have no such thing in our hearts . Those that desire the Kingdome of Christ , and the happy condition of Christians in another world , they desire the way of it here , that is , by fitting , and preparing themselves for that estate , and indeed it will worke those effects , as it is Tit. 2. and other places , what is the motive there to live a holy , and righteous and sober life ? Looking , and waiting for the glorious appearing of our Lord and Saviour Iesus Christ . There he inserts a holy life betweene the two commings of Christ , shewing that the beleeving the end of both , will worke this effect in the change of our lives , To be sober to our selves , and just to others , and holy to God : The grace of God hath appeared , that is , in the first comming of Christ , teaching us to deny all ungodlinesse , and worldly lusts , &c. and then looking forward still , for the second comming of Christ . So that he beleeves , that the grace of God hath appeared in saving our soules by the death of Christ in his first comming ; and hee that beleeves that hee will come to be glorious after in his second comming ; certainely he will live justly and soberly , and righteously in this present world , he will fit himselfe for that estate that hee professeth to desire . Let us trie our selves by these evidences in some measure , and not thinke our state good till wee can say from our hearts , Come .

But are Christians alwayes in this state of soule , that they can say , Come ?

Answer . I answere , they are alway in some degree fitting themselves for Christ ; Christians not alway fitted alike for Christs comming . but notwithstanding , they are not alway so exact and watchfull , that they could wish , that he should come at this time . Take the comparison from a wife , a spouse , she heartily desires the comming home of her husband : yet perhaps sometimes things may not be in so good order , as to wish that he were here now ; nay , I have not yet prepared . This is the state of careles Christians , that have soundnesse of grace , and yet are carelesse : they desire the comming of Christ , and they love the glory of the life to come , and indeavour weakely for it ; yet they are so carelesse , some corruption hanges on them , that they have not so mortified , and subdued as they should doe ; they are not yet so fitted as they should be . Therefore God often rouseth such by afflictions , and other courses in this world , to weane them more from the love of the world , and to prepare us , because we are sloathfull , and carelesse to prepare our selves . So I say that somtimes the best Christians sometimes may be more indisposed then at others , by reason of security growing on our soules , so weake are we , and beset with temptations : therefore let none be over-much discouraged with that ; but let us strive as the Church here , to be in such an estate , as we may alway say , Come .

Well upon tryall if wee find our selves not so disposed as we should , how shall wee carry our selves , Vse . that we may say , Come ?

Let us labour to purge our selves by mortification more & more , Direction to come to desire Christs comming . he that hath this hope purgeth himselfe . 1 1 To purge our selves . And let us endure Gods purging of us , and justifie Gods purging of us by afflictions ; and thinke that God hath this ayme ; certainely this is to make me more heavenly minded , to rayse my affections up . I will therefore beare the anger of God , I have deserved it , and he hath holy ends in it to make me partaker of his righteousnesse . Let us purge our selves by grace , and endure the course that God takes to purge us by daily crosses ; for God aymes by it to weane us more and more from the world .

2 2 Vnloose our hearts from the world . And let us labour daily more and more , to unloose our hearts from the things below . Those that would remoove a Tree , they loosen it from the roote of it ; so our affections are rooted to earthly things , therefore wee should labour to loose them daily more and more , by the consideration of the uncertainety and vanity of all things : they are not that that will sticke to us , and give us content , when wee shall stand in most need of them : here we must leave the things of the world , as wee find them here , we must part with them . Therefore wee should labour to unloose our hearts , and to plant , and set , and pitch them where they may be safe , and swallowed up in better things .

3 3 Meditate of our happy condition . And to this end , often meditate of the excellency that shall be in the second comming of Christ ; oh , the glorious time then ! See the meanes how the Church comes to be stirred up here , to say Come . Christ saith before , that he was the Roote of David , the bright morning Starre , he sets out himselfe gloriously , and the gloriousnesse of that time : then the Church , hearing what the excellency of that state will ●e then , and the excellency of Christ , the Church hath desires sutable to those manifestations . Therefore let us meditate of the state of the Church , what it will be , and of the excell●●cy , and glory of Christ , when he● shall com● to be glorious in his Saints , what a happy condition it will be ; and to feed our meditations ; let us be oft in hearing , and reading , of these things . If wee hope for any thing to come in this world : as if a young heir● that shall have great possessions , the more he growes towards yeeres , the more hee thinks , I shall have this mannor , and that , hee thinkes of the possessions hee hath ▪ so a Christian , the nearer hee growes to heaven , the more hee thinkes upon , and talkes , and is willing to heare of that condition that hee shall have . The more we are in meditation , and to helpe meditation ▪ the more we are in thinking , and speaking , and conferring of these things , what will befall us ere long ( if we be Gods , ) the more our affections will be raised up , as we see in the Spouse here , upon the manifestation of th● excellency of Christ , comes this desire after the comming of Christ . This is one reason of the deadnesse of our hearts ; wee doe not awaken them with such holy thoughts as we should , and wee are not under those meanes as wee might oft times . There cannot be any thing more ●weet , and powerfull to drawe up our soules , then meditation in this kind .

4 4 Labour for the Spirit . Againe , that we may be able to say , come , let us labour to be more and more spirituall , that the holy Spirit may rule our spirits , & then the spirit is alwayes for Come . Nature saith not come , because it is above nature : I meane nature not corrupt , ●aith not Come . It is a hidden secret to nature , nature saith slay still , it hath no desire to it , the flesh is contrary altogether : but the Spirit in the Spouse saith , Come . The Spirit doth all , as the soule doth all in the body , it acts it , and leads it , and comforts it , and gives beauty to it : so the Spirit first knits Christ and us together : there is the same Spirit in Christ the head , and in the Church , there is one common Spirit in head , and members . And when it hath done , so it acts , and leads , and sanctifies , and purifies the Church , it acquaints the Church with the good things that God hath given her , acquaints her with the deepe meaning of God , the love of God in Christ , it acquaints God with our desires , hee knowes our meaning in our prayers , and we know his meaning , it acquaints us with the state we shall have after , and assures us of it ; It is the earnest of the Inheritance : the Spirit , and the graces of it are not onely the earnest , but a part of that Inheritance , a part of heaven , where our bodies shall be spirituall ; not that they shall turne to be spirits , but they shall be ruled wholy by the Spirit , as the soule rules the body .

As it is in a river , it is impossible that the streame should run higher then the spring-head from whence it comes : so it is impossible that our desires should rise higher then the spring from whence they come ; the desires of nature cannot goe higher then nature ; the desires of the flesh are fleshly : but spirituall desires , as they spring from heaven , ( they have a noble originall , and head ) so they carry to heaven againe . Therefore as the Spirit comes from God the Father and the Sonne ; so it carries us backe againe to the Father , and the Sonne ; as it comes from heaven , so it carries to heaven back againe . That is one way to know whether our desires be spirituall or no ; our desire of death , and of the comming of Christ , if it be from wearisomnesse of life , and from afflictions in the world , so nature may desire . I were better be dead then to be thus ; as Ionas wished death , and the children of Israel , and Elias in a passion ; oh that I were dead , &c. but if those desires spring from the Spirit , then they come from heaven : from the consideration of the excellency of the state wee shall have there , that it shall be better with us , and that death is but a darke passage to a glorious condition . We may know our desires are spirituall from the rise of them , if they come from spirituall , and holy , and heavenly considerations : the Spirit doth all in the Spouse that is holy and Spirituall .

Therefore let us give entertainment to the Spirit of God , Meanes to get the Spirit . and be where we may have further , and further communion with the Spirit , in spirituall Ordinances . The preaching of Gods holy Word , ( though it be meanely esteemed by the world ) it is the Ministerie of the Spirit ; in the hearing of it , the Spirit is given : if we would have the Spirit , let us attend upon the Ministerie of the Spirit . And let us study Christ , and make him all in all . Saint Paul questions with the Galathians , saith hee , I would know of you , how came ye by the Spirit ? by hearing of Christs Gospel , or of the Law preached ? No , it was by the Gospel : so that not onely the Ministerie in generall , but the Evangelicall Ministerie that unfolds Christ , and the infinite love of God in Christ , the excellent condition we have in this world , and look for in the world to come : the Spirit is effectuall with these thoughts to make us holy and heavenly . The Law beats downe ; but the Gospel , especially these Evangelicall truths make us spirituall . Therefore wee should be willing to heare spirituall points . There are a company of men , that love to heare curious and nice points , and if a Minister be quaint , an● satyricall , and unfold points sutable to their apprehension , they can digest this : but come to speake of things above nature , of Christ , and the benefits by him ; they are spirituall , they are remote , and transcendent above their nature , that they cannot relish them . But he that hath the Spirit of Christ , of all points , there are none to those that unfold Christ , and the benefits by him , the glory that wee hope for by him in another world .

And let us not grieve the Spirit , but give way to his motions . The Spirit is now among us in his Ordinance knocking at our hearts , and desiring entertainement , let us give way , and not quench the good motions that hee stirres up , and the Spirit shall be given more and more to us ; The Holy-Ghost is given to them that ebey him . And let us beg the Spirit , God will give his holy Spirit to them that aske him , Luk. 11. Luke 11. As if hee should say , the Spirit is the best thing that God can give , you that are evill , can give good things to your children : but your heavenly Father hath one good thing instead of all , he will give his Spirit . Therefore , when wee find our hearts dead , and d●ll , and earthly , and base-minded , thinke thus : Alas , I am a lump of flesh now , where is the Spirit of God ? certainely if I had the Spirit in me , I could not be as I am . If we love our soules , we will take this course , wee trifle with Religion else . God doth all by the Spirit , the Spirit is Christs Vicar : here is no need of a Ministeriall head betweene the Spouse and Christ , the Spirit and the Spouse are so neere together : there is such a conjunction betweene Christ and his Church , that where the Spirit is , hee stirres up desires of his comming . Onely let us attend upon the meanes , and Ordinances , that hee hath left in his Church . And let us consider wee are not for this life , we are not to live here alway : the child in the wombe is not for that life , and when it is in the world , it is not for this life , there is a third life that we are for . An imperfect state rests not till it come to perfection : our best is behind : let those that are naught , feare the second comming of Christ . Let Herod , and Iudas , and the beast of Rome feare , that shall be cast into the burning lake . Let Felix tremble , the corrupt Judge , and all that live in corrupt courses . But wee that professe our selves to be Christians , and hope for better things in another world , let us labour to banish base feares : and to this end , let us labour to be spirituall , and not to be lead by the flesh , Whosoever is Christs , hath the Spirit of Christ , or else he is none of his , as it is sweetly , and largely , and heavenly prooved , Rom. 8. We have nothing to doe with Christ , unlesse we have his Spirit , to stirre up motions , and desires of better things then this world can afford .

FINIS .

DAVIDS CONCLVSION : OR , THE SAINTS RESOLVTION .

In one Sermon .

By the late learned , and reverend Divine , RICHARD SIBBS . Doctor in Divinitie , Master of Katherine-Hall in Cambridge ; and sometimes Preacher at Grays-Inne .

Ieremy 30.21 .

Who is this that ingageth his heart to approach unto me , saith the Lord ?

James 4.8 .

Draw nigh to God , and he will draw nigh to you .

LONDON , Printed by E. P. for Nicholas Bourne and Rapha Harford. 1639.

DAVIDS CONCLVSION : OR , The Saints Resolution . Psalme 73.28 .

But it is good for mee to draw neare to God .

THis Psalm is a Psalm of Asaph , or a Psalm of David , and committed to Asaph the Singer : for Asaph was both a Seer , and a Singer . Those Psalmes that David made , were committed to Asaph , so it is thought to be a Psalm of David ; and if not of David , yet of Asaph , that likewise was a Singer in the house of God .

The Psalm represents to us a man in a spirituall conflict ; by a discovery of the cause of it , The contents of t●e Psalme . and a recovery out of the conflict , with a triumphant conclusion afterwards .

1 1 A co●flict . He begins abruptly , as a man newly come out of a conflict , Truly God is good to Israel : as if hee had gained this truth in conflicting with his corruptions , ( and Sathan who joynes with corruption in opposing : ) say the flesh what it can , say Sathan what he can , say carnall men what they can ; yet God is good to Israel .

2 2 A discovery . After his conflict he sets downe the discovery , first of his weaknesse , and then of his doubting of Gods providence , and then the cause of it , the prosperity of the wicked ; and Gods contrary dealing with the godly : then he discovers the danger he was come to , Verse 13. v. 13. verily I have clensed my heart in vaine , and washed my hands in innocency , &c.

And then the recovery in verse 17. I went into the Sanctuary , 3 3 The recovery . and there I understood the end of these men . The recovery was by going into the Sanctuary ; Verse 17. not by looking upon the present condition : but upon Gods intention , what should become of such men , and there he had satisfaction .

4 4 The Victory . Then his victory , and triumph over all , verse 23. Neverthelesse I am continually with thee . Verse 23. It was a suggestion of the flesh that thou wast gone farre from mee : by reason of the condition of carnall men that flourish in the eye of the world . No ; Thou art continually with me , and thou holdest me by my right hand ; thou upholdest mee I should fall else . But what would God do so for the time to come ? he will guide me by his counsell , while I live here , and when I am dead , what will he do for me after ? hee will receive mee to glory : whereupon saith hee , who have I in heaven but thee ? and there is none in earth that I desire besides thee . Therfore , though for the present my flesh faile ; yea and my heart faile ; yet God is the strength of my heart , and my portion for ever . Wee see here his victory set downe , and hee gives a lustre to it , by Gods contrary dealing with the wicked : for loe , they that are far from thee , shall perish : thou hast destroyed all them that go awhoring from thee . Now in the words of the text , you have his Conclusion upon all this , neverthelesse , it is good for mee to draw neere to God .

This is the Conclusion upon the former principles ; The scope of the words . this is as it were the judgement upon the former demurrs ; the sum of all comes to this : let all things be weighed , and laid together , I am sure this is true : It is good for me to draw neere to God . So he ends where he began , God is good to Israel ; therfore because God is so good to Israel , It is good to draw neere to God . So you see in what order the words come ; they are the words of a man got out of a conflict , after he had entred into the Sanctuary , and after he had considered the end of wicked men , at whose prosperity hee was troubled , and took scandall .

Before I come to the words , it is not amisse , briefly to touch these points , to make way to that I am to deliver .

First of all that ,

Gods children exercised with conflicts . Gods dearest children are exercised with sharp spirituall conflicts .

God suffers their very faith in principles sometimes to be shaken . What is more cleare than Gods providence ? not the noone day : yet God suffers sometimes his owne children to be exercised with conflicts in this kind , to doubt of principles written in the book of God ( as it were ) with a Sun-beame ; that have a lustre in themselves . There is nothing more cleare , than that God hath a particular speciall providence over his ; yet Gods wayes are so unsearchable , and deep , that hee doth spiritually exercise his children ; hee suffers them to bee exercised , as you see here , hee comes out of a conflict : but it is good for mee to draw neere to God . I will but touch it , therefore I will extend it only to Gods people , that ( if by reason of the remainders of corruption , God suffer their rebellious hearts to cast myre , and dirt , to cast in objections that are odious to the spirituall man , that part that is good ) they may not be cast down too much , and dejected . It is no otherwise with them , than it hath beene with Gods deare children ; as we see in Ieremie , Habakuk , and others . It is a cleare truth ; I only poynt at it , that we might have it ready , to comfort our selves when such things rise in our soules ; it is no otherwise with us , than it hath beene with other of Gods deare children .

The second poynt is , that , Gods children when they are in this conflict they recover themselves . Gods children recover 〈◊〉 of conflict .

God suffers them to be foiled ; but then they recover themselves . First there is a conflict , and then oft times the foyle : a man is foyled by the worst part in him : and then after awhile he recovers , and then ( as in other conflicts ) there is triumph , and victory : as we see here , his conflict , and recovery .

For Gods children go not farre off from him , Reas. Gods children go not far from him . ( as it is in verse 27. Loe , they that are far off from thee , shall perish ) they may have their thoughts unsetled a little concerning Gods providence : Verse 27. but they run not far off , they go not awhoring as carnal men do . They begin to ●lip ; but God hath a blessed hand under them , to recover them , that they do not fall away , that they fall not foulely . They may slip , and fall a little to stand better , and surer after ; but they go not farre off , as wicked men do : they never slip so low , but Gods goodnesse is lower to hold them up : hee hath one hand under them , and another hand above them , imbracing them , so that they cannot fall dangerously . This is the second , from this that wee see here , he recovers out of this conflict .

Which may serve to discerne our estate in grace ; Vse . To discerne our estate . if we belong to God , though such noysome imaginations rise , yet notwithstanding there is a contrary principle of grace alway in Gods children that checks them , at the least afterwards , if not presently . Such noysome thoughts as these rule , and reigne in carnall men : for they take scandall at Gods government , and they judge indeed that the wayes of wicked men are happy : they have false principles , and they frame their course of life to such false principles , and rules : from cherishing athiesticall doubts of Gods providence , and the like . It is farre otherwise with Gods children : there are conflicts in them ; but there is a recovery , they check them presently ; they have Gods spirit , and the seed of grace in them , that is never extinct .

The way to recover out of conflict to enter into Gods Sanctuary . The way of recovery , is to enter into Gods Sanctuary : for wee must not give liberty to our selves to languish in such a course ; to look to present things too much : but look into Gods book , and there wee shall see what is threatned to such , and such ill courses ; and what promises are made to good courses : and then apply Gods truth to the example ; see how God hath met with wicked men in their ruffe , and advanced his children when they were at the lowest ; when they were even at the brink of despaire . Examples in this kind are pregnant , and cleare , throughout the Scripture . The Lord saith , It shall go well with the righteous , and it shall not go well with the wicked , Let him escape a thousand times . Doubtlesse there is a reward for the godly . Let us look in the book of God , Benefit of entring the Sanctuary . upon the predictions , and see the verefying of those predictions in the examples that act the rules , and bring them to the view : let us see the truthes in the examples . This entring into Gods Sancturary it is the way to free us from dangerous scandalls , and to overcome dangerous conflicts : for the conclusions of the Sanctuary are cleane contrary to sensible carnall reason . Carnall reason faith , Different conclusions of Gods word , and carnall reason . such a one is a happy man , sure he is in great favour , God loves him : oh but the Sanctuary saith , it shall never go well with such a mam . Carnall reason would say of Dives , oh , a happy man : but the Sanctuary saith , he had his good here , and Lazarus had his ill here . Carnall reason saith , is there any providence that rules in the earth ? is there a God in heaven , that suffers these things to go so confusedly ? I , but the word of God , the Sanctuary saith , there is a providence that rules all things sweetly , and that all things are beautifull in their time .

We must not look upon things in their confusion , but knit things , To look to the end of Gods providence . Mark the end , mark the end of the righteous man , Psalme 37. Look upon Ioseph in prison , Psal. 37. here is a horrible scandall : for where was Gods providence to watch over a poore young man : but see him after , the second man in the Kingdome . Look on Lazarus at the rich mans doore , and there is scandall : but see him after in Abrahams bosom . If wee see Christ arraigned before Pilate , and crucified on the Crosse ; here is a scandall ; that innocencie it selfe should be wronged : but stay awhile ; see him at the right hand of God , ruling principalities and powers , subjecting all things under his feet .

Thus the Sanctuary teacheth us to knit one thing to another , and not brokenly to look upon things present , according to the dreams of mens devices ; but to look upon the catastrophe , & winding up of the tragedy . Not to look on the present conflict , but to go to the Sanctuary , and see the end of all ; see how God directs all things to a sweet end . All the wayes of God ( to his children ) are mercy , and truth ; though they seeme never so full of anger , and displeasure . Thus you see , Gods children are in conflict oft times , and sometimes they are foyled in the conflict ; yet by way of recovery , they go into the Sanctuary , and there they have spirituall eye salve ; they have another manner of judgement of things , than flesh and blood hath .

The sight of faith ●rawes us neere to God . Againe , we see , when he went into the Sanctuary , the very sight of faith makes him draw near to God . Somtimes God represents heavenly truths to the eye of sense , in the examples of his justice . Wee see sometimes wicked men brought on the stage : God blesseth such a sight of faith , and such examples to bring his children nearer to him : as we see immediatly before the text , thou wilt destroy all that go awhoring from thee , and then it followes , It is good for mee to draw neare to God . So that the spirit of God in us , and our spirits sanctified by the spirit , takes advantage when wee enter into the Sanctuary ( and sees the divers ends of good , and bad ) to draw us close to God .

Indeed that is one reason why God suffers different conditions of men to bee in the world ( not so much to shew his justice to the wicked , Why God suffers different conditions of men . as ) that his children seeing of his justice , and his mercy , and the manifestation , and discovery of his providence in ordering his justice towards wicked men , it may make them cleave to his mercy more , & give a lustre to his mercie . It is good for me to cleave to the Lord : I see what will become of all others .

The next that followes upon this ; Gods children have a contrary course to the world . that Gods children thus conflicting , and going into the Sanctuary , and seeing the end of all there . They goe a contrary course to the World . Similie . They swim against the streame . As we say of the starrs , and Plannets , they have a motion of their owne , contrary to that rapt motion , whereby they are carried , and whirled about , in foure and twenty houres , from East to West ; they have a creeping motion , and period of their owne ; as the Moone hath a motion of her owne , backward from West to East that makes every moneth ; and the Sunne hath a ●everall motion from the rapt motion hee is caried with , that he goes about in a yeare . So Gods children they live , and converse , and are carried with the same motion as the world is : they live among men , and converse as men doe : but notwithstanding they have a contrary motion of their owne , which they are directed , and carried to by the Spirit of God : as here the holy Prophet saith ; It is good for mee to draw neare to God . As if he should say , for other men , be they great or small , be they of what condition they will , let them take what course they will , and let them see how they can justifie their course , and take what benefit they can ; let them reape as they sow ; I doe not matter much what course they take , I will looke to my selfe ; as for me I am sure this is my best course , to draw neare to God .

A Christians rule of life not from the world . So the sanctified spirit of a holy man ; hee looks not to the stream of the times , what be the currents , and opinions , and courses of rising to preferment , of getting riches , or attaining to an imaginary present happinesse here : but hee hath other thoughts , hee hath another judgement of things , and therefore goes contrary to the worlds course . Heare Saint Paul , Phillip 3. saith he there , Phil. 3. All men seek their owne , I cannot speak of it without weeping : whose end is damnation , whose belly is their God , who mind earthly things . But what doth Saint Paul , when other men seek their owne , and are carried after private ends ? oh saith he , our conversation is in heaven , from whence we look for the Saviour ; who shall change our vile bodies , and make them like his glorious body ; according to his mighty power , whereby he is able to subdue all things to himselfe . So you see the blessed Apostle , ( led with the same spirit as the man of God here ) he considers not what men do , he fetcheth not the rules of his life from the example of the great ones of the world , or from multitude : these are false , deceiving rules : but he fetcheth the rule of his life from the experimentall goodnesse he had found by a contrary course to the world . Let the world take what course they will , it is good for me to draw neare to God .

I might adde a little further , Corrupt courses of the world settle Gods children . that The course , and corrupt principles of the world , are so far from shaking a child of God , that they settle him . They stir up his zeale the more . As we say ; there is an antiperistasis , an increasing of contraries by contraries ; as we see in winter the body is warmer , by reason that the heat is kept in ; & springs are warmer in winter , because the heat is kept in . So the spirit of God in the hearts of his children , works , & boyles when it is invironed with contraries ; it gathers strength , and breaks out with more zeale , as David , Psal. 119. Psalme 119. when he see men did not keep Gods law ; we see how he complaines to God , It is time Lord for thee to work . Indeed it is the nature of opposition to increase the contrary : those that have the spirit , and grace of God in truth , they gather strength by opposition .

Therefore the use we are to make of it , Vse . is to discerne of our selves , of what spirit wee are , Of tr●all . what principles we lead our lives by , whether by examples of greatnesse , or multitude , or such like , it is an argument wee are led by the spirit of the world , and not by the spirit of God . Gods children as they are severed from the world in condition ( they are men of another world ) so they are severed from the world in disposition , in their course , and conversation : therefore from these grounds their course is contrary to the world . But , it is good for me ; ( But ) is not in the originall , it is , And it is good for me ; but the other is aimed at : the sense is , But it is good for me to draw neere to God , and so it is in the last translation . Thus you see what way we have made to the words . I do but touch these things , and it was necessary to say something of them : because the words are a triumphant Conclusion upon the former premises .

Doct. And in the words , in generall , observe this first of all , Wisdome justified of her children . that , God by his spirit inableth his children to justifie wisdome by their owne experience .

To make it good by their owne experience , It is good for me to draw neere to God . And this is one reason why God suffers them to be shaken , and then in conflict to recover , that after recovery they may justifie the truth nihil tam certum , &c. nothing is so certaine as that that is certaine after doubting , nothing is so fixed as that that is fixed after it hath been shaken ; as the trees have the strongest roots , because they are most shaken with winds , and tempests . Now God suffers the understanding , Gods c●ild●en shaken , why ? that is , the inward man , of the best men to bee shaken , and after settles them ; that so they may even from experience justifie all truths : that they may say it is naught , it is a bitter thing to sinne : Sathan hath abused mee , and my owne lust abused me , and intised mee away from God : but I see no such good thing in sinne , Similie . as nature perswaded me before . As travellers will tell men , you live poorely here ; in such a country you may do wondrous well , there you shall have plenty , and respect ; and when they come there , and are pinched with hunger , and disrespect , they come home with shame enough to themselves that they were so beguiled . So it is with Gods children : sometimes he suffers them to bee foyled , and lets them have the reines of their lusts awhile , to taste a little of the forbidden tree ; that after they may say with experience , it is a bitter thing to forsake God , it is better go to my former husband , as the Church saith in Hosea , when God took her in hand a little , sinne will be bitter at the last . So the prodigall , he was suffered to range , till he was whipped awhile ; and then he could confesse it was better to bee in his fathers house . God suffers his children to fall into some course of sinne , that afterward by experience they may justifie good things , and be able to say that God is good .

And the judgement of such is more firme , and doth more good than those that have beene kept from sincking at all . God in his wise providence suffers this .

Vse . We should labour therefore to justifie in our owne experience all that is good . What is the reason that men are ashamed of good courses so soon ? It may be they are perswaded a little to pray , and to sanctifie the Lords day , to retire themselves from vanity , and such like : I , but if their judgements be not setled out of the book of God , and if they have not some experience , they will not maintaine this , therefore they are driven off . Now a Christian should be able to justifie against all gainsayers whatsoever can bee said , by his owne experience ; That to read the book of God , and to heare holy truths opened by men led with the spirit of God , it is a good thing ▪ I find Gods spirit sanctifie me by it . To sanctifie the Lords day , I find good by it by experience . That where there is the communion of Saints ; holy conference , &c. I can justifie it , if there were no Scripture for it : I find it by experience to bee a blessed way to bring me to a heavenly temper , to fit mee for heaven . So there is no good course , but Gods children should be able both by Scripture , and likewise by their owne experience to answer all gainsayers : when either their owne hearts , or others shall oppose it , he may bee able to say with the holy man here , it is no matter what you say ; It is good for me to draw neere to God . So much for the generall . To come more particularly to the words .

It is good for me to draw neare to God .

HEre you have the justification of piety , of holy courses , which is set downe by drawing neare to God . And the Argument whereby it is justified , It is good . This glosse put upon any thing , commends it to man : for naturally since the fall there is so much left in man , that hee drawes to that which is good : but when he comes to particulars , there is the errour , hee seekes heaven in the way of hell , he seekes happinesse in the way of misery , he seekes light in the way of darknesse , and life in the way and path of death ; his lusts so hurry him , and carry him the contrary way : but yet there is left this generall foundation of Religion in all men ; as the heathen could say , naturally all men from the principles of nature draw to that which is good . Here religious courses are justified , and commended from that which hath the best attractive , and most magnetticall force . It is good to draw neere to God . Good hath a drawing force : for the understanding that shewes , and discovers : but the will is the cheife guide in man ; and answerable to the discovery of good or ill in the understanding , there is a prosecution or aversation in the will , which is that part in the soule of man that cleaves to good discovered . To unfold the words a little .

[ It is good ] To draw neere to God who is the chiefe good . It is good in quality , and good in condition , and state ; It is good in quality and disposition : for it is the good of conformity for the understanding creature to draw neare to God the Creator , who hath fitted the whole inward man to draw neare , to conforme to him .

And then it is good in condition : for it is his happinesse to do so ; the goodnesse of the creature is in drawing neare to God . The nearer any thing is to the principle of such a thing , the better it is for it : the nearer to the Sunne , the more light ; the nearer to the fire , the more heat ; the nearer to that which is goodnesse it selfe , the more good ; the nearer to happinesse , the more happy : therefore it must needs be the happinesse of condition to draw neare to God . So you see what is meant , when he saith here , it is good : It is a pleasing good , conformable to Gods will , he commands it : and it is for my good likewise , it advanceth my condition to draw neare to God .

To go 〈◊〉 God 〈…〉 . [ To draw neare ] what is it to draw neare to God , wee shall see by what it is to go from God . God is every where , wee are alwayes neare to God , Whither shall I go from thy presence ? If I go to hell , thou art there , &c. saith the Psalmist . God is every where indeed in regard of his presence , & power , & disposing providence but then there is a gracious presence of God in the hearts of his children . And there is a strange presence of God to Christ , the presence of Vnion ; which makes the humane nature of Christ the happiest creature that ever was , being joyned by a hypostaticall Vnion to the second person ; but wee speak not of that nearnesse here . 3 3 How God is neare us There is a gracious nearenesse , when the spirit of God in the spirits of those that belong to God , sweetly inlargeth , and comforts , and supports , and strengthneth them , working that in them that hee works in the hearts of none else : for instance , The soule is in the whole man , it is diffused over all the members ; it is in the foot , in the eye , in the heart , and in the braine : but how it is in all these ? It is in the foot as it moves it , it is in the heart as the principle of life , it is in the braine , and understanding , using , and exercising , his reasoning understanding power : so that though all the soule be in the whole man , yet it is otherwise in the braine than in the rest ; so , though God bee every where , yet hee is otherwise in his children than in others : he is in them graciously , and comfortably , exercising his graces in them , and comforting them ; hee is not so with the rest of the world : you see how God is present every where , and how hee is graciously present with his . So answerable wee are said to be neare to God ( we are neare him in what state soever we are ; How wee are neare to God . but then ) there is a gracious nearnesse when our whole soule is neare to God , as thus : when our understandings conceive aright of God , 1 1 In our understanding . as it is said of the young man in the Gospell , when hee began to speak discreetly , and judiciously , Thou art not farre from the Kingdome of God : when men have a right conceit of divine truths , they are not farre from the Kingdome of God ; when there is clearnesse of judgement to conceive aright . Those that have corrupt principles , are farre off ; if the understanding bee corrupt , all the rest will go astray : there is the first nearnesse when the judgement is sanctified by the spirit to conceive aright .

2 2 In our minds . Then againe , there is a nearnesse , when we not only know things aright , but mind them ; when the things are present to our minds , when God is in our thoughts . David saith of the wicked man , God is not in his thoughts . When we mind , and think of God , and heavenly things , they are neare to us , and wee to them : For the soule is a spirituall essen●e , it goes every where , it goes to heaven , and is present with the things it minds ; wee are nearer to God , and heavenly things , when wee mind them , and think on , and feed our thoughts on them .

3 3 In our wills . Againe , wee are neare them when our wills first make choyce of the better part with Mary ; when upon discovery of the understanding , the will chuseth deliberatly : upon consideration followes the determination , and chusing of the will , and upon choice , cleaving , which is another act of the will ; when it chuseth that which is spiritually best , every way best for grace , and condition , then it cleaves to it . As it is said of Ionathan , his heart did cleave ●o David : so the woman cleaves to her husband , as Saint Paul speaks : when the will chuseth , and cleaves to that which is good , then there is a drawing neare .

And likewise when the affections are carried to God as their object , 4 4 In the affections then there is a drawing neare to God , Love . when our love imbraceth God , and heavenly things : for love is an affection of union , it makes the thing loved , and he that loveth to be one : it is the primary , the first borne affection of the soule , from which all other affections are bred , when we love God we desire still further , and further communion with him . Desire . And where there is love , if we have not that wee love , then the soule goes forth to God in desire of heavenly things ; the heart pants after God , as the Hart doth after the rivers of waters , and after holy things , wherein the spirit of God is effectuall . And when we have it in any measure , then the soule shewes a sweet enlargement of joy , and delight in God . Io● . Thus when we judge aright of , and mind heavenly things , and make choyce of them , and cleave to God with all our affections of love , and joy , and delight , when these are carried to God , and heavenly things , then we draw neare to him .

Faith . And especially when the inward man is touched with the spirit of God , even as the Iron that is touched with the Load-stone , though it be heavy of it selfe , it will go up : so , when the inward man is touched by the spirit of God , with a spirit of faith , which is a grace by which we draw neare to God with trust : for it is confidence , and trust that drawes us neare to God . Faith it is wrought in the whole inward man , in the understanding , in the mind , in chusing , and cleaving : but especially it is in the will : for faith is described to bee a going to God , a comming to him , which is a promotion , or going forth , which is an act of the will , so by faith , and trust , specially we draw neare , and cleave to God . Even as at the first we fell from God by distrusting of his word , saith the Divell , yee shall not die at all , we beleeved a lier more than God himselfe . Now we are recovered by a way contrary to that we fell ; wee must recover , and draw neare to God againe by trusting , and relying upon God . You see what is meant by the words , It is good for me to draw neare to God .

Doct. To come to observe some things from them , Con●iction of the judgement , the ground of pr●ct●se . first this , that , Spirituall conviction of the judgement , it is the ground of practise .

It is good , and good for me ; For we know in nature that the will followes the last designe of the understanding ; that which the understanding saith is to be done , here , and now all circumstances considered it is best , that the Will chuseth , and that a man doth : for the Will rules , and leads the outward man . Now where there is a heavenly conviction of the understanding of any particular thing , this at this time is good , all things considered ; and weighed in the ballance , on the one side , and on the other ; where this is , there comes in practise , and drawing near to God alway . Conviction is when a man is set down , so that he cannot gainsay nor will not , but fals to practice presently : then a man is convinced of a thing . That which is immediatly before practise , and leads to practise , it is conviction ; Now there are these foure things in conviction . 4. Things in conviction .

There is first truth , a man must know that such a thing is true . Then it must not only be a truth , but a good truth ; as the Gospell is said to be the good word of God , and it is a true , and a faithfull saying . It is a true saying , that Christ came to save sinners ; and it is a faithfull , a good saying . If it bee not good as well as true ; truth doth not draw to practice as it is truth , but as it is good .

As it must be truth , and a good truth , so it must be good for me , as the holy man saith here , It is good for me , &c. A thing may bee good for another man ; the Divell knowes what is good ; and that makes him envy poore Christians so ; wicked men know that which is good , when they sinne against the holy Hhost ; but for them it is better to keep in the contrary : so that we must know it is a truth , and a good truth , and good for us in particular , that it is best for us to do so .

The fourth is this , though it be true , and good , and good for us ; yet before we can come to practise , it must be a good that is comparative , better than other things that are presented , or else no action will follow . A man must be able to say , this is better than that . A weak man that is led with passions , and lusts , he oft-times sees the truth of things , and sees they are good , and good for me , and wishes that he could take such a course : but such is the strength of his passions at this time that it is better to do thus , it is better to yeeld to his lusts , and he trusts that God will be mercifull , and he shall recover it afterwards . These foure things , therefore must bee in conviction , before wee can take the best course ; and these are all here in this holy man : for he saw it was a truth , a duty , and likewise that it was a good truth : for to bee neare to God the fountaine of good , it must needs be good : And then it was good for him to be so : nay it was good , all things considered : for it is a Conclusion ( as it were ) brought out of the fire , out of a conflict ; Nay say the flesh , and say all the world what it can to the contrary , It is good for me to draw neare to God , he brings it in as a triumphant Conclusion . Put drawing neare to God in one ballance , and lay in that ballance all the inconveniences that may fallow drawing neare to God ; the displeasure of great ones , the losse of any earthly advantage ; and lay in the other ballance all the advantages that keep men from drawing neare to God : as if a man do not keep a good conscience , he may please this or that man , hee may get riches , and advance himselfe , and better his estate ; consider all that can bee , yet notwithstanding , it is better to draw neare to God , with all the disadvantages that follow that course , than to take the contrary : Thus you see the truth cleare , that conviction is the way , and foundation of practice .

Therefore we should labour by all meanes to be convinced of the best things . Vse . To labour for conviction . It is not sufficient to have a generall notion , and slightly to heare of good things : no , wee must beg the spirit of God that hee would seale , and set them upon our soules , and so strongly set , and seale them there , that when other things are presented to the contrary , with all the advantages , and colours , and glosses that flesh and blood can set upon them : yet out of the strength of spirtuall judgement wee may bee able to judge of the best things out of a spirituall conviction , and to say it is best to cleave to God . So said the blessed man of God Moses , there was in the one end of the ballance , the pleasures of sinne , the honours of a Court , there was all that earth could afford : for if it bee not to bee had in a Princes Court , where is it to bee had ? his place was more than ordinary , hee was accounted the sonne of Pharoh's daughter : yet lay all that in the ballance ; and in the other part of the ballance , to draw neare to Gods people ; though the people of God were a base , fore-lorne , despised , afflicted people at that time : yet notwithstanding to draw neare to the cause of Religion , the disgraced cause of Religion , to draw neare to God when hee is disgraced in the world ( it is easie to draw neare to God when there is no opposition ) but to draw neare to Gods part , and side , when it is disgraced in the world , Moses saw it the best end of the ballance , put in the afflictions , and disgrace of Gods people , or what you will . So it was with Abraham when hee followed God ( as it were ) blind-fold , and left all , his fathers house , and the contentments he had there . So it was with our Saviours Disciples , they left all to follow Christ : they were convinced of this ; surely we shall get more good by the company of Christ , than by those things that we leave for him .

Prophanesse whence it is . Let us labour therefore to be convinced of the excellency of spirituall things , & then spirituall practice will follow . And undoubtedly the reason of the prophane conversation of the world , it comes from hidden atheisme : that men make no better choyce than they do , that they draw not neare to God ; let them say what they will , it proceeds from hence . I prove it thus ; when men are convinced of good things , they will do good : for conviction is the ground of practise , and when men do not take good courses , it is because they are not convinced of the best things . Therefore men that sweare , and blaspheme , that are carnall bruit persons , at that time Atheisme rules in their hearts ; that they beleeve not these things in the book of God to be true . Can the swearer beleeve that God will not hold him guiltlesse that takes his name in vaine : that a curse shall follow the swearer ? and the whoremonger , that whoremongers and adulterers God will judge ? and so the covetous , and extortioners , ( they that raise themselves by ill means ) shall not enter into the Kingdom of heaven , can men beleeve this , and live in the practise of these sinnes ? ( if they did beleeve these things indeed , as the word of God sets them downe , if they did beleeve that sin were so bitter , and so soule a thing as the word of God makes it ) certainly they would not : therefore it comes from a hidden Atheisme . Indeed there is a bundle of Atheisme , and infidelity in the heart of man , and we cannot bewaile it too much : In the best there are some remainders of it : as this holy man , so foolish was I , and as a beast before thee , when he thought of his doubting of Gods providence . Therefore considering that the cause of all ill practise , is that we are not spiritually convinced of the contrary , that sinne is a naughty , and bitter thing ; nor are wee sufficiently convinced of the best things , let us labour more and more to be soundly convinced of these things —

Now , nothing will do this but the holy Ghost , T●e holy Ghost ●●●meth . Iohn 16. as yee have it Iohn 16. Christ promiseth to send the Comforter , the holy Ghost , and he shall convince the world of sinne : that is , hee shall so set sin before the eyes of mens soules , that they shall know there is no salvation but in Christ ; hee shall convince them of unbeliefe , that horrible sinne ; they shall have it presented so to them , that they shall beleeve presently upon it . This the holy Ghost must do .

But the holy Ghost doth it in the use of meanes ; The holy Ghost convinceth in the use of meanes . therefore it must be our wisdome , to heare , and pray , and meditate much , that God would vouchsafe his spirit to perswade us , to convince our understanding , to convince us of all our false reasonings against good things ; that there may not a vile imagination rise in our hearts contrary to divine principles .

It is good to draw neare to God : therefore it is good to come to the Sacrament , Application to the Sacrament . which is one way of drawing neare to God . Let us be so convinced of it , that it is not only a necessary , but a comfortable , and sweet duty to have communion with God : for will we suffer for Christ if wee will not feast with him ? What shall wee say of those therefore , that are so farre from drawing neare to God when they have these opportunities , that they turne their backs ? They cleane thwart this blessed man here , he saith , It is good for me to draw neare to God ; nay say they , it is good for mee to have nothing to do with God , nor Christ , no not when he comes to allure mee . Now hee is come neare us indeed , that wee might come neare him : because wee were strangers to God , and could not draw neare to him simply considered , God became man , Emmanuel , God with us , that he might bring us to God . Christ is that Iacobs ladder that knits heaven and earth together ; Christ , God and man , knits God and man together : this was the end of his incarnation , and of his death , to make our peace , to bring those neare that were strangers , nay , enemies before , and of our part and portion in the benefit of his death , we are assured in the Sacrament . Therfore let us draw neare to our comfort , with chearefulnesse , for his goodnesse that we have these opportunities . Let us draw neare to God to have our faith strengthned , and our commuion with him increased .

Only let us labour to come with cleane hearts , God will be sanctified in all that come neare him . Let us know that we have to deale with a holy God , and with holy things , and therefore cast aside a purpose of living in sinne , let us not come with defiled hearts : for then , though the things be holy in themselves , they are defiled to us ; let us come with a resolution to renew our covenant , and come with rejoycing that God stoups so low , to use these poore helps , that in themselves are weak , yet by his blessing they are able greatly to strengthen our Faith .

FINIS .

KING DAVIDS EPITAPH : OR , An Epitome of the life and death of King DAVID .

In three Sermons .

By The late learned , and reverend Divine RICHARD SIBBS .

Doctor in Divinitie , Master of Katherine-Hall in Cambridge ; and sometimes Preacher at Grays-Inne .

Luke 1.74 , 75.

That we being delivered from our enemies , might serve him in holinesse and righteousnesse before him , all the dayes of our lives .

2 Sam. 14.14 .

For we must needs die , and are as water spilt upon the ground .

LONDON , Printed by E. P for Nicholas Bourne and Rapha Harford .

KING DAVIDS EPITAPH . Acts 13.36 .

For David after in his owne Generation he had served the Counsell ( or will of God ) he fell asleep , and was laid to his Fathers , and saw corruption .

THe words are part of a Sermon of blessed Saint Paul , wherein he proves out of the old Testament Psal. 16. that David prophesied of Christ , and not of himselfe . David saw corruption ; but hee of whom David spake , saw no Corruption : therefore David was not the Messias . He shewes that the things there spoken , do no way agree to David , but to the Messias , who saw no corruption : For David after hee had served his owne Generation fell asleep and saw corruption . In generall observe this ; How to understand the Scriptures . One of the best wayes to understand the Scriptures , is to compare the old Testament and the new together .

That which was spoken , and fore-told of Christ in the old Testament ; and fulfilled in the New , that must needs bee true . Christ is the true Messias ; why ? It was fore-told so of him in the old Testament , and accomplished in the new : therefore Christ is the true Messias , comparing the prophesie , and the event together . For the old , and new Testament make up but this syllogisme : He that should be so , and so as was prophesied : Born of a Virgin ; that should come at such a time in the later end of Daniels weeks &c. he is the true Messias : But Christ was such a one , hee was borne of a Virgin , came at such a time , he saw no corruption : for hee rose the third day : therefore Christ is the true Messias .

Gods children leave a good name . Againe , you see the holy Ghost here could not mention David without termes of honour ; David after he had served the will of God in his Generation , &c. Precious to God is both the life and death of his Saints . The righteous shall be had in everlasting remembrance . The name of Iosias is as an oyntment poured out : so indeed the names of holy men are as oyntment poured out , they sweeten men when they are gone . Davids bodie was buried among them : but David had a better Tomb , hee was buried in the best monument , in the hearts , and remembrance of Gods people ; and in the remembrance of God . God wraps him up as a valiant man in his owne collours . He mentions not David barely here , but his serving the will of God .

Let wicked men cast what aspertions they will upon the names of Gods people : let them eclipse them , and cloud them as they please , as their malice instigates them therein ; the names and reputations of Gods people are not in their keeping , and power : For David shall have a good name ( in spight of all the ●●oeg's and Shemeies , when they are rotten bodie and name together ) wee see here many hundred yeares after he is mentioned with titles of honour . It should incourage us therfore to serve God as wee regard a good name .

Mark here the language of the holy Ghost , Savoury language of Scripture . the language of Canaan . When hee speaks of a good man , hee speaks of him in savorie termes : he doth not say that David after hee had been so long , or lived so long , or reigned , and flourished so long : ( as wee see in stories such a man lived , or reigned , &c. so long and then died : ) yet this had beene true , after hee had lived , and reigned so long hee died . But that is not the language of the holy Ghost ; but after hee had served God so long . The Scripture values men by that that God values them , and not as men do , by their life , and reign , and flourishing in the world , and their esteem with men , but as his carriage hath been to God . David served the will of God in his generation .

And then when he speaks of his death , he fell asleep he sweetens the harsh name of death , with a sweet term the Scripture puts upon it . It is a comfortable thing to consider the very language of the Scripture , how savoury and heavenly it is , raising us up to comfortable and heavenly thoughts , even from the very manner of the phrase . Different ( as I said ) is the phrase of Scripture from other histories , that say , such a man lived , and reigned so long , and then he died . And indeed a man may say of a wicked man , he was so long in the world , but if he did no good , a man can scarce say that he lived : for what is life without doing good , but a meer being in the world ? Or if his life be ill , we may say , such a man troubled the world so many years , & then went to his own place , as it is said of Ind●s : but this is the Epitaph of a holyman , he served God so long , and then he slept , and had happinesse of God ; another manner of Epitaph than other men have when they are gone . This I observe from the very language or phrase : David when he had served the will ( or counsell ) of God as the Word is .

Again in the third place observe this in generall , that God sets down David here only as he was a good man , and passeth by all his in●irmities and breaches : whereas alas David ▪ life was woven with good and ill ▪ there were some ill spots in that excellent garment ; there were some ill parenthesis made in that excellent speech ; there was somewhat ( by the infirmity of man ) that was not so good : but doth God speak of that when he mentions David ? Oh no! But David after he had served God in his generation , &c. The spirit of God in Saint Paul , passeth by all that was amisse , and sets down that which is good ; to shew us this comfortable point , By what God values his children . that God values those that are in Christ , ( and have repented of their sinnes ) not by what they have been , or have done at some time : but by what they are , and what they resolve to be .

God values them by their better part , by that that is his in them , by that that is spirituall in them . He iudgeth them by the tenour of their lives , and not by a particular flaw in their lives . This is Gods infinite mercy , when he pardons , he pardons absolutely , he forgets as well as forgives : therefore the phrase of Scripture runs , He will cast our sins behinde his back , & cast them into the bottome of the sea , that they shall never rise up in remembrance . When we have once repented of our sinnes , they are to him as if they had never been done ; they are as things forgotten . Peter , after his foul fall , he was not so much as upbraided by Christ in particular , Thou hast denied me , &c. onely Christ comes sweetly over him with a question , Lovest thou ●e ▪ he tels him not , thou hast betrayed me thus and thus : no , he doth not so much as upbraid him with the mention of it . So curious is God for troubling the peace of his people , that when they have soundly repented of their sins , they shall never hear of it to their confusion , nor at all , except it be to better them , and to perfect the work of humiliation .

Contrary to the fashion of the corrupt poysonfull nature of man : if they have but one thing ( in all a mans life ) to hit him in the teeth with , he shall be sure to hear of it oft enough , and passe by whatsoever is good in him . God doth not so with his children , but though they have some breaches in their lives , he passeth by them , and takes notice of that which is good in them ; as we see here the Apostle doth , being directed by the spirit of God .

But though God so sweetly passe by Davids faults when he mentions him , & cals him a man after his own heart , &c. yet there is one thing that God puts in as a scarre upon David ▪ he was a man after Gods own heart ; in all things , Why the matter of Vriah so objected to David ? but in the matter of Vriah . Why doth that come in Scripture ? Surely God mentions that , because that was done with more deliberation and advice , it was done in cold bloud ; it was not infirmitie , but presumption in that . Now the more will there is in any action of sinne , the more hainous the sinne is , the more the guilt is increased . There was more will in that : for it was not done in heat of passion , but deliberatly : therefore it was a foule act . The spirit of God takes notice both of the good , & of the evill ; Rev. 2. as we see in the Epistles , ( in Rev. 2. ) to the Churches , he had found fault with them before , and ( indeed God discerns directly where wee are to blame ) yet this thou hast , that thou hast the works of the Nichol●itan , &c. If there be any good , God takes notice of it . Davi● after h● had repented of that foule sinne , and was sharply corrected for it ( as indeed he was , ) David was a good man for all that , hee served God in his Generation .

But ( to give you an item by the way ) however God passed by the sinne in David , and accounted him after his repentance a good man ; God corrects his sharply for their sinnes . yet he must be sharply corrected for it . Let no man therefore presume upon this that God will iudge him by the tenour of his life ; and therefore hee will commit particular enormities : oh no! it cost David deare : for besides his heart-smart in his owne particular ( God made his heart bleed , it cost him many a salt tear , besides that ) it was punished in his posteritie : God raysed up his own bowels to take armes against him ; hee made him wish a thousand times that he had not so offended God . It is ill trying conclusions with God ; though God afterwards pardon us , and turne all to good ; yet it shall cost us deare first . Though God will bring us to heaven : yet if we will venture upon sinnes against conscience , and take libertie to offend God , he will take sharp courses with us , yet it shall not preiudice our salvation ; you see those sins of David after he had repented & was corrected for them , they were forgotten , and David ( in regard of the course of his life ) served God ; his life was a service of God notwithstanding some particular actions . These things may be usefull to the best of us all : therefore I observe them in generall from Gods manner of mentioning David here with honour ; and passing by his infirmities . To come more particularly to the words .

Then David after he had served in his Generation , the will of God , &c.

THe words are a short Epitome of the life and death of the blessed man David First , I will speak of his life , and then of his death . In his life there are these two parts :

First , the time in which he lived , when this service was done : In his Generation .

And then the manner of his carriage in that time of his generation , It was a service of God , He served God .

And this service of God is set down by the obiect of it ; God . By the rule of his worship ; the will of God . Hee served God , but how ? as he had revealed his will to him , not at randome : God will be served according to his own will . And then here is the act , he served ▪ So here is the proper obiect of worship , God , in whom all our service is terminate ; whatsoever we do it must rest in him ; if we do good works to men , it must be for Gods sake , we must serve God in it . Then here is the proper rule carrying us to that obiect , his Will And then it must be a service , it must be done in obedience to God . David in his Generation served the will ( or counsell ) of God , as the Word is . For his death , we shall speak of it after .

First , The time . for the time , In his generation . [ Generation , ] in the Scripture , signifies a succession of men one after another , as you have it in Matth. 1. Matth. 1. from such a one to such a one , so many generations , Generation , wh●● it is . so many successions . You know in the Latine tongue , seculum , is taken for an age , or generation ; the space of an hundred years : though Moses shut up the life of man in a shorter time . Succession of one man after another , is a generation . Generation , sometimes in a generall sense , is taken for all of one kinde . The generation of Noah , and the generation of the righteous ; that is , all of that kinde , without restraining it to succession . But most commonly it is the consideration of men from succession of them ; having the tearm from the way whereby we enter into the world , that is , by generation ; therefore the succession of men from one to another , is called Generation .

Now here , Generation implies both the times , and the persons . The persons of men are a severall generation , and the time wherein they live is a generation , and both are here included : David in his Generation ( among the age of men , and in the time wherin he lived ) ●erved God . The meaning of the place is clear . The points considerable here , are , First of all , that there is a generation , a succession of men one after another . Secondly , that every man hath his particular generation , Davi● had his generation , wherin he served the Lord . Thirdly , that he served God in his Generation , that is , the whole time of his Generation : yet with this limitation , he served God only in his generation while he was here , before he came to heaven . In heaven there is a kinde of service , but it is not by way of work , but of reward . We must serve God in our generation here . If ever we look to reap herafter , we must sow now . David served God in his generation .

First of all , There is a generation , a succession of men . Obser.

Th●re is a succession of men . Particular men go off the stage ; but the species , the kinde is eternall ; kinds of things continue forever . Man dies no● , but Paul and Pete● and David die : there is a succession of particular men . It is with men , as it is with the waves of the sea ; one wave goes away , and another comes after . It is with men as it is with trees : for men are compared in Scripture to trees : trees of righteousnesse ; and man , take him in his nature , is like a tree : the Poet could say to that purpose ; it is with men as with trees , some leaves fall off in Autumne , and others come in their place the next spring : so it is with men , they have their severall Generations , there is an Autumne , a decay , and there is a spring of them , there is a succession of Generations . Vse 1.

To teach us this lesson , To make use of our short time . that , our time being short here ; ( every man hath his generation ; one Generation goeth away and another commeth , as the Scripture saith : wee must be laid to our Fathers , and otherr must stand up in our place ; Rise up Iosua ; for Moses my servant is dead , ( saith the Lord : ) one servant of God dies , and another rises . There bee many that must act their parts in this world , therefore some must go off the stage , that others may come on ) therefore while we have time here , let us be sure to do good , before we be taken away , suddenly , we know not how soon and there be no more generation . Here there will be a succession of generations till wee all meet in heaven , & then there wil be no succession , there shal be no more death ; but as the Apostle saith , we shal be for ever with the Lord .

And it should teach us likewise ( considering that in regard of our being and naturall condition in the world , Vse 2. To make sure an e●●rnall Generation . there are severall successions , generation after generation , that now we are here , and presently after no more seen in the world ) to make sure an eternall generation , to be borne anew of the immortall seed that never dies , as Saint Peter saith , that tends to immortality ; there is no death in that birth . A Christian as hee is a new creature , hath a generation to eternitie , hee never dies . In regard of our being here , there is generation after generation ; successions of men : but when wee are new borne , though wee cease to be here , we go to heaven . He that beleeves in mee ( saith Christ ) shall never die . Man that is 〈◊〉 of a Woman ( saith Job ) hath but a short time to live , and ( that short time ) is full of misery : but man that is borne of the spirit , hath an eternall time to live , and that a happie life . All flesh is grasse in regard of this life we lead , which is supported with meat , and drink , and the comforts of this life : all flesh is grasse , and the beauty of it as the flower of the grasse ; but the Word of God indureth for ever ; and as Saint Iohn saith , hee that doth the will of God , indureth for ever . The word of God indures for ever , because it makes us ( having the spirit of God ) to indure for ever . The world passeth , and the lusts of it , but he that doth the will of God , ( that is , new borne by the word of God , and transformed to the obedience of God , he ) abides for ever . Would you abide for ever , and not passe from alteration to alteration , ( as wicked men ) they alter , and come to nothing , and worse than nothing ) then labor for this estate , this is the way to abide for ever : this life hath no date of daies , no death .

Labour to plant our selves in Christ by faith , To get into Christ by faith . that so in him wee may have an eternall estate . Psal. 90. Thou art our habitation from generation to generation . It was a Psalme that was made upon occasion of their falling away in the Wildernesse ; they dropped away as leaves , and few of them came to Canaan : Well , ( saith he ) we fall away here , and wither as grasse , &c. But thou art our God from generation to generarion , that is , wee have a perpetuall subsistence in thee . A Christian when hee is in God ( by being in Christ ) hath a perpetuall everlasting subsistence . As we are Temples of God : so he is our Temple , wee dwell in him , thou art our habitation , &c. Who would not labour to bee in such an estate ? for in this world there is nothing , but a succession of Generations .

Secondly , Obser. Every man hath a particular generation . There is some emphasis in this : Every man hath his particular generation . David in his generation : For men drop not into the world at all adventure : but every man hath his own time appointed , when to come into the world , and when to goe out , some in one time , and some in another . Therfore the times wherin they live are foreknown of God : he hath set downe when such a man shall be borne , in such an age of the world ; so long he shall live , such work hee shall do , and when he hath done his worke , he shall be taken away hence , and another shall come , and stand up in his place . So every man hath his own generation designed , and appointed , and ordained by God himselfe from all eternity ; not only his generation , but all the circumstances of it , the very place of his abode , the time , and season , and country where he shall live , all are set downe .

It is usefull for this end , Vse . to observe in what times our lot is fallen , To observe in what Generation we live . to what times God hath reserved us , what generation , and age we live in : to consider of the state of the times . Are they good ? blesse God that hath reserved us to those times We pittie some good men that lived in ill times ; as our Countrie-men in Queene Maries time , 1 1 To blesse God if they be good . and other dark times ; they were worthy men , and it was pitty they lived not in better ages : certainly they would have beene excellent men then : Therefore we should blesse God for reserving us to better times . What makes the times better ? The discovery of salvation by Iesus Christ : the discovery of the meanes of happinesse in another world : In what age there is a cleerer discovery , where there is most spirit working together with the outward meanes : that is a blessed age : the spirit of God was not working so much in former times of darknesse , and Popery . Then there were many that followed the Beast to their eternall destruction , though God had mercy on many soules that followed him . As it is said in Scripture , they followed Absalom in the simplicity of their hearts , not knowing whither they went : so they followed Popery in the simplicity of their hearts , not knowing the danger , God had mercy on them ; yet certainly , thousands of them were wrapped up in darknes : they were miserable times then . Those that know Popery wil say so ; those that read the story will say so : the world was wrapped in wars , and miseries in those times .

It is true , In what respect t●ese times are . our times are not so good as they should be , and in many regards they are miserable times : Miserable . and we must not murmure at this dispensation of God , if God hath so appointed that our lot shall be to live in hard , and ill times . I say in some respects these are bad times : for the world , the older it growes , the worse it is ; Simile . As it is in a sinck , the further it goes , the more soyle it gathers : so al the soyle of former times are met in the sinck of later times , & in that respect this generation is an ill generati● : but if we consider what makes times good , 2 2 Happie . the manifestation of Christs glorious Gospel ( that hath shined for a hundred yeere , & more in our Church ) the discovery of the means of salvation so cleerly , the abundance of the spirit with the meanes , making men to apprehend the means , enlightning their understandings to make use of them , and working their hearts to obedience : look in what age these are , they are happie times . Witnesse our Saviour ( and he is the best Iudge ; ) Happie are the eyes that see the things that yee see , and the eares that heare the things that you heare . Oh! in former times if they had seene that that wee see , and heard that that wee heare , they would have accounted themselves happy : Oh! those that lived two hundred yeeres ago ( though they were good men ) if they had lived to see that that we see , and to heare that that we heare , ( living in the glorious lustre and Sun-shine of the Gospell ) how would it have reioyced them ? Therefore as we have cause to consider of the ills of the time , and generation , that wee bee not swayed away with them : so we have cause on the other side to blesse God , that hath reserved us to these times of knowledge . In regard of the ills we may say with Saint Austin . August . Lord to what times are we reserved ! But in regard of the good things wee may say , blessed be God that hath reserved us for these things : that he hath cast our time thus , that we should be borne in this generation , in the blessed time of the Gospell , in this second spring of the Gospell : We should blesse God for it .

Vse . 2. To be bettered by the good in the generation . Well ; but that is not all : we are to be accountable to God for the time and means we enjoy here in our generation . If wee bee not the better for it , wee shall bee so much the worse . It had beene better for us to have been borne in times of Popery , and darknesse , in places of ignorance , than living in the glorious times of the Gospell , and in places where the light is discovered , and to be naught in the middest of such light . Those that are bad now , Sinnes under means greater . are very bad : wee see by experience , that of all men , the most outragious wretched persons are those that are ill in good places : for God gives them up to more than an ordinary measure of prophanesse . A man shall have better , and more civill usage ; hee shall see better carriage in a Pagan , than in many Christians that are not good under the meanes . There bee degrees of those that are naught ; some God gives up to a prophane spirit in the middest of the means : a fearfull brand . Those that are bad now in the glorious times of the Gospell , their sinnes are presumptuous sinnes : they are not damned simply for sinning , so much as for sinning against the meanes , for sinning against such light , for sinning in these times ; Those that lived in darknesse they could do no better . What ; to be swearers now ! to be licentious ▪ disordered persons now ! to contemne holy things now ! to bee corrupt in our callings now ! In this generation when the light of the Gospel hath so gloriously shined ! what excuse can men have for their sinnes now ? Certainly it shall agravate their damnation that they were children of darknesse in the middest of light : nothing will trouble their consciences so much as that they have offended against so many meanes , and so many helps as they had in the dayes they lived in . I beseech you therefore , as wee should blesse God for reserving us for these times and places of knowledge , and light : so let us take heed lest they be a meanes of aggravating our damnation afterward ; that we shall wish that wee had never beene borne in such times , but rather in times of darknesse . It shall go better with our fore-Fathers that lived in darker times , than with us , if wee live in prophane and ungodly courses .

Vse . 3. Not to be tainted with the sinnes of our generation . Now there is no generation so good , but there bee grosse sinnes in all times , and generations : therefore let every man bee carefull ( as to consider the good of the generation , to take good by it ; so likewise ) to consider the sinnes of the time wherein he lives that he be not tainted with the sins of that generation . Gods children have a counter-motion , a contrary motion , to the motion of wicked persons in every generation : therefore in our generation let us do as David did in his generation , stand against the ills of the times ; go against the stream in that which is ill . It is the commendation you see in the old Testament ; Noah was a good man in his generation ; and such , and such , were good men in their generations . David in his generation served God , Psal. 12. and yet the times were naught : help Lord ( saith he ) for godly men perish from the earth . The times were naught when hee lived : there was Doeg , and Achitophell , and Shemei , and other wicked men : yet David was a good man in his generation , hee was not carried with the stream of the times .

A godly man considers who are good , and who are naught in his generation , and hee walks to heaven with those that are good , though they be never so few ; he goes in a contrarie motion to others , he doth not conforme to the world , Rom. 12. Rom. 12. he fashions not himselfe according to the world , according to the wicked men in the generation he lives in : but he fashions himselfe to them that are of another world , that go a contrarie way to the world .

Every generation hath a Genius both for manners and studie : Vse 4. To set our selves against the sinnes of our generation . former times they were given to Barbarisme : now these times are more refined for outward respects . So for sinnes ; every age hath particular sinnes that reigne ; Superstition in former times : but now the cleane contrary ; Prophanesse , Atheisme , hardnesse of heart against the light , Presumption , Loosenesse , and the like . Now these being the sinnes of our times , we should go so much the stronger against the stream of Prophanesse , and Atheisme . The Divell discovers himselfe in divers shapes , Divers sinnes in divers ages . in divers generations : sometimes hee prevailes with ignorance ; and then hee is a spirit of darknesse : sometimes hee is a spirit of Prophanesse , and Loosenesse . Now consider by what sinnes the Divell hath most advantage , and be sure to set our selves against them .

And let every one in his place , Vse . 5. labour to make the generation we live in as good as we can . To labour to make the Generation wee live in , good . Why doth God speak thus honourably of David ? He served God in his generation ; that time was the better for him . Wee have all cause to blesse God for such men , they are blessed men . Let every one of us in our generation carry our selves so , that when wee are gone , it may be said ; such a man did much good in his time , and place , and hindred much ill , What a blessed thing is it when in our generation wee hinder all the ill , and do all the good we can ! that others may say to our comfort , and credit , the times , and place was the better for such a man . Beloved , every one of us hath his generation : some have a longer generation , some a shorter ; some have a longer glasse appointed to runne out ; some their glasse is runne out in a shorter time : Well , be it longer or shorter ; let us be carefull that we trifle not out our generation , and time wherein we live unprofitable ; that little part of time that God hath given us to work in , let us be sure to bestir our selves in our generation , we know not how long or short our generation is .

Alas , if most men aske their owne consciences , wherefore they live ; what is the life of many , but an annoyance ? they infect the ayre with their oaths ; they are a burthen to the earth ; they mis-spend the blessings of God : but what hath the times beene the better for them ? their lives have beene scandalous , wicked , and vicious . It should be our glory to shine in our times , as lights in the midst of a sinfull generation . I beseech you therefore let us take the counsell of holy Saint Paul . Gal. 6. Gal. 6. While we have time , let us do good : while we have a part to act here upon the Stage of this world , let us act our parts ; do that wherfore we came into the world . Wee have not assurance from God that our generation shall hold thus long , or thus long : therefore whatsoever wee have to do , let us do it presently , let us reforme our wicked lives presently , before wee go hence and bee no more seene . And for the good wee have to do , do it presently ; put it not off : no man is assured of his continuance here .

In the next place , 3 3 Wee must serve God our whole time . David served God in his generation , hee did not do it by starts , and fits ; he did not do this or that good act : but he served God in his whole generation : So must every man , not only bee content to do now and then a good action ; for the veriest wicked man in the world may do good sometimes , and the best men may do ill sometimes : but in the whole course of our life , we must do good in our generation , our course must bee holy , the whole tenour of our lives while wee are in the world . All things have their time , but there is no time for sinne , there is no time for vanity , no time for swearing , no time for sensuality , and loosnesse .

Therefore let the whole course of our lives be spent in the service of God . What do we know but that that little time wherein wee yeeld to the service of the Divell , may be the time when God will fetch us hence ? and what will become of us then ? therfore resolve not a moment to serve sinne ; our whole time is but short in respect of eternity : what is our generation to world without end ? Therefore let us be content to serve God our whole generation .

We must serve God in our life time . He served God in his generation , that is , in his life-time , while he was here : for God hath placed us in the world to do him some work . This is Gods working place , he hath houses of work for us : now , our lot here is to do work ; to be in some calling , and course to work for God . We are not sent here into the world to play , or to live idly . Religion is no vocall profession : every man must have some calling or other , and in his generation he must do good : For what will our account be afterwards else , when we shall give an account to God how we have spent our time in our generation ? what good wee did , what ill wee hindred ? It will be a fearfull account ; when we have spent our time idly , perhaps scandalously , and offensively , and sent others to hell by our example . We must serve God in our generation , in our life .

Danger of deferring Gods service . Thou that livest prophanely day after day , when dost thou meane to serve God ? at the houre of death ? did David serve God when he was to die only ? No , he served God in his generation , and then fell asleep . Alas , why do we put off ? there is no sowing after this life ; then is the time of reaping ; and why wilt thou deferre the time of sowing till thou come to reap ? It is a time to reap the comforts of religion at the houre of death ; shall we defer to serve Gods will till we come to make our own will ? and oft times it is forced what wee do then . No , wee must serve God all our time : David served God all his generation . To do a few good works at our death only ; it is a swinish doing good : the swine will do good when he is dead ; then there is profit of his flesh , though all his life hee were noysome . Those men that put off thus , they are rather swine than men ; beastly men . God seldome accepts the good they do then , and it is a forced good ; if they were not to die then , no good at all would be done : that they do , is because they can keep it no longer . It shewes they have no grace nor faith at all : for if there had beene faith to depend upon God , they would have done good before ; but they think , I may come to misery my selfe , and I know not what distrustfull base thoughts ; therefore they will do no good in their life-time . But wee must serve God in our generation , if wee will be saved . These things are of some use , and wee should not forget them ; but I come to the service it selfe , which I shall a little more stand upon .

David served the will of God .

HEre is considerable , as I told you , these three things .

The object whom he served , God . The rule by which hee served him , his will : and then : The service it selfe : for to know the will of God , and not to serve him , it is to no purpose ; all must go together , wee must serve the will of God ; as wee see here David did .

Doct. For the first ; It is a knowne truth , that God is the maine object of all our service . God the object of our service . Indeed we serve men : for in love ( which is a very busie grace ) we must serve one another in good works , but the love of God must set all on work , and all must bee done in obedience to him . God is the object that must terminate all our service to men ; whatsoever duty wee do , we must do it as to God . If we serve men ; ( if we be Christians ) it must be with reference to God , because hee commands us , and that we may honour God . Psal. 16. We can do no good to him ; what doth he care for our goods ? but he hath substituted men in his place , he hath appointed such and such men in our generation to do good unto : & he accounts what we do to them for his sake , as done to him . God is the object of our service : God in Christ as our Father .

God , God as Creator to be served . as God , without Christ a Mediator , ought to bee served for our very Creation ; if we were to go to Hell when wee had done ; or should vanish to nothing , with the beasts : for our very subordination , and subjection to God as creatures , implies service . He is the object of service , as being our Maker , having given us a being , having given us reason to serve him . But now God considered as a Father in Christ , in the Covenant of grace , wee ought to serve him in a higher regard ; not as creatures the Creator only , and as servants their Lord : but as a gracious Father . So God the Father , Son , and holy Ghost , and Christ Mediator God-man , are the object of our service , the whole adaequate , fit object : we must not go beyond them : for whatsoever else wee do , it must be in reference to them . I will not dwell upon the point ; it is a foundation to that I am to speak of .

The next thing is the rule of his service , he served the will of God .

The will of God .

THe word signifieth Counsell , Will of God , Counsell , why ? and it is better translated Counsell , than Will ▪ because it is more emphaticall : Gods will is his Counsell , not in regard of imperfection in Counsell ; for Counsell implies somewhat imperfect ; as deliberation , and consultation ; God sees all at once , he doth not deliberate : but in regard of that which is eminent in Counsell ; what is that ? Wisdome ; by Counsell thou shalt bee established : so whatsoever is Gods will , that is Counsell ; it is wise ; it is weighed , it is as gold seven times tried . Therefore wee should stoup to whatsoever is Gods will ; either in his word , or in events ; his Will is Counsell , hee is wise , hee is not rash . A patterne to all those that would be like God , to do all by Counsell , and not by Will . Those that are put to their will , if there bee not answerable wisdome to guyde it , to what mischiefe do they plunge themselves and others ?

God must be served according to his Counsell , or Will , as hee hath discovered himselfe in his word : Service what . for service is nothing but an action done with an eye to the will of another : for if a man doth an action that one would have him do ; if hee do it not with respect to his command , it is no obedience , nor service : he that hath not some care in the act , it is no obedience . As the Civill Law saith , infringit obedientiam , &c. it breaks from the nature of obedience , that hath no cause for it ; he must know his reason : at the least there is the command of the superiour must bee a reason , and ground for what hee doth in all his obedience and service . Therefore there is a like necessity of the word of God , as of his service : for what Master will bee served according to the will of his servant ? why doth the Scripture mislike will-worship ; worship that is according to our owne will ? Will worship . why forbidden ? because there in wee make our selves God , we serve ourselves , and not God . Wee must not serve God , as wee would bee loath to be served our selves ; wee would be loath to ha●e a servant complement with cap , and knee , and then do as he list himselfe : and so for us to come , and complement with God , to heare his word , as if wee would be directed by him : to kneele , and pray to him for fashion , and then all our life after to do as we list . It is a delusion to say we serve God , unlesse we serve him according to his Will .

Therefore there must be a rule of our service , Gods written word the rule of our service . and that rule is the written word of God . There was a time when the word of God was not written ; Heb. 1. and then God discovered his Will by dreames , and visions , and many other wayes : but when the world was enlarged , and man-kind spread further , traditions from hand to hand was not a fit means , and way to deliver truths : because it was subject to corruption . God therefore would deliver his Will ( how he would be ●erved ) in writing : and God sanctified this course , and gave credit to it , by his owne example , writing his owne Law with his own finger . The ten Commandements were written by God himselfe . God was the first Preacher , and the first writer ; he was the first Preacher , he preached the Gospell to Adam in Paradice : and the first writer , the tenne Commandements being written by God himselfe . Now , wee have the written word of God to be our rule ( how God must be served ) an exact , and perfect rule . I will not speak by way of controversie : I ( hope we are grounded well enough ) but by way of direction for a godly life . Gods Will is a sufficient rule .

What is requisite in a Rule ?

Properties of a Rule , appliable to the word of God . First , a rule must be cleere , and open , that it may bee made use of , by those that are to bee regulated by it : therefore we say , The secret will of God can be no rule , 1 1 Open , manifest . because it is secret . That which is a rule must bee manifest and open : therefore the revealed will of God that every one may see , Secret Will of God , no rule , why ? that is our rule . Wee may crosse Gods secret will and do well , and wee may serve it , and yet do ill . A Father may pray for his childs life , and may crosse the secret will of God , and yet doth well ; God allowes bowels in Fathers . A wicked man may do according to Gods secret will , and yet sin : therefore that was not the rule of Davids service , nor cannot be of ours . Secret things belong to God : but revealed things to us and our children , saith blessed Moses . The will of God as it is discovered must be the rule of our actions : A rule must be open , or else it is no rule .

Againe , the rule by which we must lead our lives it must bee infallible , 2 2 Infallible . not subject to error ; for then it cannot be the rule of our service . The Word of God is an infallible rule , it cannot deceive , because it is the Word of God : men wrote it indeed ; but it was God that dictated it : the finger writes , but the head dictates : holy men wrote it according as they were guided be the holy Ghost . The will of any man cannot be the rule of any mans service , further than it is agreeable to the first rule , why ? because it is subject to errour , and mistake . That which must be the constant rule of a mans life , it must not be as popish traditions and the like ; it must be infallible : now the word of God is so , it is infallible : a man may erre , and be a man , and a good man too : but God cannot erre , and be God ; the word of God cannot bee false and bee the word of God , therefore it is an infallible rule .

When this is applied to any creature , The Grand lie in the Church of Rome . it is a Grand lie , and the foundation of misery in that Church : this is the first lie in the Church of Rome ; That the Church consisting of a company of men cannot erre : what a horrible absurdity is this , to make the will of man the rule : that the Church cannot erre , that Popery cannot erre ? though they erre egregiously ; they account rebellion service ; and make traitors merit , &c.

But are our Tenents subject to such grosse things ? No , we make the rule of obedience the infallible word of God , that cannot erre . To attribute that of that which cannot erre , to that which can erre , it is a horrible absurditie : but I will not enter into controversies .

3 3 In extent . Againe , that which is a rule must be perfect in commensuration , in measure : it must be of equall extent to all things that are to bee ruled . Now the things that are to be ruled , is our whole carriage , and conversation : therefore that that is the rule for a man , it must rule his thoughts , his speeches , and actions : so the word of God , it rules the whole carriage of a man . There is a proportion between the rule , and all things that are to bee ruled by it ; all things fall under the word of God to bee directed , and ruled by it : It gives direction to our thoughts , to our speeches , to our actions , in our callings ; it gives direction to Magistrates , to Ministers , to Masters , to Servants , to all estates , and conditions , in life , in death . It is exceeding large as David saith , All things come to an end , but thy Commandements are exceeding large . It is a rule that extends to all things that are to bee ruled whatsoever : no other rule but Gods will doth so : for mens lawes , they have nothing to do with thoughts : thought is free for them .

4 4 Authenticall . Againe , a rule must bee authenticall ; what is that ? It must be credited for it selfe , it must have authority of , and for it selfe , and not depend upon another ( if it bee the first rule ; ) Indeed there be subordinate rules , there is a rule ruled , and a rule ruling mens lawes ; the Magistrates will , it is a rule ruled by a higher rule : and as long as it so , it is a good rule ; but there must bee a rule ruling , above all subordinate rules whatsoever ; what is that ? The word of God ; it hath authority from it selfe , not borrowed of men : it is a rule that rules all , & is ruled of none others rule : but by this rule ; this is a rule , ruling the very rulers of the world . No mans will is a law further than it is squared by this law of lawes . 5 5 Inflexible . It is an inflexible rule , it cannot bee bent to mens purposes ; man would bring Gods will to his will ; but it is the measure that measures all , and is measured by none : for we must not judge the word , the word must judge us . You have some presumptuous persons that will judge , and murmure at the word , but the word will bee too good for them , and judge them . Hee that judgeth the law , and gives sentence on the law , shewes himself a foole , the law must judge him : much more the law of God ; therefore it is authenticall . These are the maine properties of that that must be a rule to judge our lives by . Now the word of God , is both knowne ; and is not subject to errour any kind of way : and it is equall to all things that may fall under it ; and it is authenticall , of credit for it selfe ( let men say what they will , ) it must rule , and not be ruled . Therefore David when hee ordered his course of life by this will of God , he deserved this commendation , that in his generation he served the will of God .

There bee subordinate rules in their kind ; as the Law of Nature , and the Lawes of men , direct in things of this life , to doe them in that manner , according to the rule : a civill Law for civill actions : mens Lawes for mens actions : but when we doe any thing holily , we must have direction from Gods Law , and that must put the respect of service to God upon our actions . For howsoever wee doe things civilly by the Civill Law ; and doe things comely by the Law of Nature : Nature teacheth us to carry ourselves in a decor●m , to give every man his due : but it is not a service of God , except it be directed by the rule of God , a man cannot serve God without a higher rule than man can give .

But you will say , How to apply the rule in particular actions . how shall wee apply , and make use of this rule in particular actions ; the Word is but short , but actions are infinite ; the Word of God directs me not to this , or that action ; and ●aith , you shall doe this , or that in particular ; but gives generall rules : how shall we come to carrie our selves in particular actions ? here is the skill : for a rule is not to hang up , a measure is not to bee cast aside ; but to be applied ; a rule is a thing in relation to a thing ruled , and a measure to things measured ; and if we doe not apply it , we lose the use of it . How shall we know how to serve the Will of God in every particular action ?

Outward helps . Besides the generall Word of God , we have some outward helpes , and some inward . The outward helpes are :

First the Ministery , 1 1 The Ministery . that is one maine outward help ; and what is the Ministery for , but to dig up the treasure , the Myne of God , to lay open the Will of God in particular ; to branch out , and lay open , and anatomize the duties of such , and such callings , by their Ministeriall gifts , which God hath given his servants in a competent measure , to give particular directions ? They have their callings for this end , to speak a word in season ; they have the tongue of the learned , God hath not set up this calling for naught , therefore , as we goe to the learned in the Law , in doubts in that kind : so in particular doubts , why doe we not make use of those that study that way ? if it be in such a case , as perhaps we have no light in our selves . It is one end of their calling , because perhaps our callings are such , as that we cannot studie particulars our selves , therefore God hath sanctified that calling , that wee might have the use of it : that is one .

Another outward helpe for particulars ; 2 2 Communion with good people it is communion with good people , those that are led with the spirit of God : for wee must know , that God oft times laies up the practise of one man in the breast of another : because he would knit man to man . We are oft times at a losse , the best of us all , in particular directions what to doe : sometimes a meaner man ( in some things ) than our selves , can give better directions in particular than our selves ; shall we storme , and swell at this ? no ; it is Gods wisdome that one man should carrie that which is for the speciall use of another : that wee might take counsell , and aske advise one of another . A wise man ordereth his doings by Counsell , saith the Wiseman : and oft times he that takes advise of himselfe , hath a foole to his Counsellour ; and he beshrewes himselfe that he would not take the benefit of another mans advice : therefore , besides the publique Ministerie , this is one helpe , our Christian friends , and acquaintance ; and they are reserved for such a time : A friend is made for adversity , for ill times , in perplexed , and doubtfull cases : this is to make use , and benefit of others .

Againe , 3 3 Lawes of men . the Lawes of men ; what are the Lawes , if they bee good , but particular determinations of the Will of God . We ought to have reverent conceits of the Lawes : for they doe but bring Gods generalls to particulars , if they bee good Lawes : if they have not their derivation from Gods Lawes , they are naught ; but if they backe that in any thing , they are nothing but a particular determining of the generall rules in Gods Word , to give every man his due , &c. Therefore in many cases we may know what the Will of God is , by the good Lawes of the kingdome , which bind the Conscience to obedience . There is no disobedience to mens Lawes , but where there is disobedience to Gods Lawes first , which hath stablished mens Lawes .

And then in some particulars ( when it doth not appeare what wee should doe ) the example of good people , 4 4 Example of good people . of the wisest , and best in the ranke , and place where wee live , till wee know the contrary , the best way is to rest in their judgment , to follow the advice of others , the direction of friends , or the Lawes and customes ; and not to be refractary , and opposite , except there be reason to the contrary : for mans spirit is a divine thing , it must alway be led with some reason : but with this reservation , a man may keep to others , till it appeare otherwise , till hee see other light , and direction , to take this course . This is the ●disposition that should bee in every peaceable ●man . These bee some outward helpes to know the Will of God in particular actions .

The inward helps to know what Gods Will in particular is , 2 2 Inward helpes . together with the Word of God unfolded .

The Spirit of God , 1 1 The Spirit of God . which is as a voyce behind us , saying , This is the way , walke in it . Isa. 30. Isa. 30. Wherefore serves the blessed Spirit , but to be a Counsellour ? as Isa. 9.7 . Isa. 9.7 . Christ , he is the blessed Counsellour , how comes he to be so ? not immediatly by himselfe , but by his Spirit . All things he doth to his Church , is by his Spirit : he fills his Church with his Spirit . Now the children of God having this Spirit of Counsell to advise them in particulars , they are led with the Spirit . This is one inward help , and a maine one . And surely , if we would give way to the blessed guidance of Gods Spirit , and not grieve , and quench , and resist the Spirit ; the Spirit of God would be readie to direct us upon all occasions , wee should be guided in particular actions with a better Spirit than our owne . And this Spirit we may have by prayer , God will give the Spirit to them that beg him , Luk. 11. Luke 11.

2 2 Particular grace Prudence . Then another inward helpe , is particular grace , which God gives to his children . Particular prudence , to speake words , and to doe actions in season , that every thing may bee beautifull in its time . There is Sapience , Wisedome , and Prudence : I Wisedome dwell with Prudence . It is the wisedome of a man , to understand his way , what to doe in particular , or what not to doe . It is Prudence , or discretion to discerne of differences : now that grace of God is in some measure given to all his children : he makes them wise to understand their owne way . They are not so wise perhaps for other things , it is not their way . God lets some men goe with a lesse measure of discretion to heaven than others ; because he hath lesse worke for them to doe : but every man hath as much as will bring him to heaven ; the lesse he hath himselfe , the more hee shall have of others . Some men are excellent in gifts of Wisedome , they can tell you generalls out of the Booke of God excellent well : but come to directions in particular , and you shall have meaner men of better discretion than they . Either we have it our selves , or else God will associate us , and by his providence cast us upon other acquaintance , that have a greater measure of this grace , that hee will have us acquainted with . God gives every one of his a Spirit , to discerne what to speake , how to advise , how to comfort , what to doe . And the meanest Christian is more in this for religious actions , than the greatest man in the world , that hath not the Spirit of God : for hee can tell in particular , how to beare afflictions , and how to enjoy prosperity , because the Spirit directs him what to doe .

Againe , 3 3 Conscience . God hath put into every man a Conscience , wherefore serves conscience , but especially to direct in particulars ? There is a faculty of the soule , that wee call a Treasurie ; a preserving faculty , that is to lay up generall rules out of the Word of God , and directions out of good bookes , and from the counsell of other men : it is a faculty to treasure up rules , therfore it hath the name of preserving : but there is a conscience under this , that being sanctified by the Spirit of God , & being directed in generall by the word of God , it directs in particular . Conscience tels us , this in particular you ought to doe ; this you have done : in this particular you have done well , in this you have done ill : so conscience is put in us to check , or direct us in particular . It is Gods Vicar in every man , together with the Spirit : Conscience , together with the Spirit is a great helpe to know Gods Will in particulars . If men would not bee too bold with Conscience , Conscience ( together with Gods Spirit ) would be faithfull to them . Conscience may say as Reuben said to his brethren , when they were in miserie ; Did not I tell you , doe no hurt to the lad ? deale not so hardly with Ioseph as to cast him into the pit ? so many men do many things amisse , Conscience may say ; did not I tell you this before , it was naught , and yet you would needs doe it ? yes certainly : and when Conscience is not hearkned unto as a director , it will scourge as a Iudge . It hath many offices ; and it is good to keepe this Conscience in its office , to let Conscience doe its full duty , let Conscience direct us to the full . Certainly , if wee would hearken to this Vice-gerent in our hearts ; ( this littlegod , that God hath placed there ( in mercie ) to guide our lives in particular ) it would be better with us than it is , wee should end our dayes with more comfort , and give a better reckoning than we can .

4 4 Experience . Againe , experience may bee added as another helpe . Experience is a great helpe in particulars : for indeed generalls are raised out of experiments in particular . Therefore those that are wise Polititians , States-men , they are not so out of bookes altogether ; but men of experience , that can say , such a case hath beene so at such a time : so that out of observation , and particular experience , they are able to say ( upon the like case ) it should bee now at this time thus , and thus . If therefore wee would treasure up experience , it would bee a good helpe to know what is to bee done in particulars : to consider how it hath beene in former time , and consider the experience of others ; you see then what the rule of our service is , Gods Will : with these helpes subordinate to it , how to direct our selves in particular actions to serve the Will of God : So much for that point .

Hee served .

NOw I come to the act of Service , 3 3 The Act , he s●rved God . God must bee served according to his owne Will : wee must search , and trie what is the good , and holy , and acceptable Will of God Rom. 12. Rom. 12. I have shewed how we may search in particular what the good , and acceptable Will of God is : Now when this is discovered , the next thing is to serve God in the knowledge of his Will : for all the blessings are annexed to service , and not to knowledge . If yee know this Will ; is there all ? no ; happy are yee if yee doe it . If we know the rule and doe it , we are happy . What if wee doe it not ? Hee that knowes his Masters will , and doth it not , shall be beaten with many stripes . It will but aggravate our damnation , To know Gods will , and not doe it , aggravates our damnation . to know the rule , to have directions what to doe , and not to doe them . Then the rule that we have , hath another use : if we use it not for direction in what wee doe , it wil be brought against us at the day of judgment , as a direction for God to damne us by : this you knew , this counsell you had , these motions of the Spirit you had ; this , Conscience told you ; this , the Ministery , and your friends told you ; notwithstanding you crossed , and thwarted all ; when it is not a direction for us to obedience , it will bee a direction for God to give sentence . Therefore let us make conscience , first to know the will of God , ( which is the rule of all our actions ) by all the meanes we can , and then to give service to it . David served the will of God : his life was not unfruitfully , and wickedly spent ; but he served the Counsell of God that had planted , and placed him there in the world for that purpose . Why hath God planted us here , in the Paradise of the Church ? that we should not bee barren trees ; or bring forth ill fruit : but that wee should serve him , and bee fruitfull in our places

This word service , is a harsh word , and such a thing as proud spirits could never digest . Why did the Divells fall ? Cause of the fall of Angels . they would be in a state independent , and not under others : they would have their owne courses ; and therefore the Scripture saith , they kept not their owne standing . God set them in one course : and they swelled and would not keep it . The particular is not set downe in Scripture : but they kept not their owne standing . Neither the Divell , who is a proud creature , nor men led with the spirit of the Divell , can indure service : every man would be a God to himselfe , to be guyded by his owne lewd will , and lusts , ( and God knowes ) they are blind guides , and we shall know it to our cost , if wee have not a better guide ; when the will of God is revealed therefore , wee must have a care to serve it .

Now , to serve , To serve , wha● ? implies two things especially , an action , and a reference of that action to the will of another , that is service ( as I said before ) to do a thing , and to do in obedience : for if a man do never so many things , if it be not in obedience to the will of another , it is no service , he serves himselfe : so to serve God is , when we know the will of God , to do accordingly , and to do it because it is the will of God ; then it is service : or else it is a work indeed done , but no service , or obedience .

All obedience is with looking to the will , and pleasure of another , that hath authority to direct us : and then we serve the revealed will of God , when the whole inward and outward man is fashioned , and framed to that : when there is a measuring of both together : as when wee obey the directions , when wee tremble at the threatnings , when wee imitate the examples of holy writ , when we are raised up with the comforts ; when answerable to every divine truth , there is an answerable disposition of soule : when there is a sweet harmony betweene Gods truth , and our inward , and outward man . Rom. 6. Rom. 6. We must be cast into the mold of the word : as a thing when it is molded in another frame , it carries the print of the frame or mold ; so wee serve the will , and word of God , when we are molded answerable to that will .

Service of God . Now more particularly , this service of the will of God ; It is either immediate inward service of the will of God ; or outward service .

Inward service , is the obedience of the first Commandement , 1 1 Inward . when upon the konwledge of God , wee set him up in our soules , and cleave to him in our affections , of trust , and joy , and love , and delight , to give him the supremacie of all these ; then we serve him with inward worwip , and service ; and this indeed is to set the Crowne upon Gods head , and to make him King , and God in our hearts ; he must have the prime of our inward service : when we love God above all , and feare him above all , and delight in him above all , & cleave to him when all things else faile us , this is the immediate service of God in our hearts , when wee give God his owne in our hearts . Hence comes all other service whatsoever : or else it is but the eye-service that is not enlivened with the inward worship of God .

Now , besides this inward , there is a service of God that comes from this inward service , which is , of the outward man , that is , when we pray to God ▪ and that requires our words , when we praise God in thanksgiving , when we come to heare the word , and to receive the Sacrament ; and so all outward holy actions are the service of God , and are drawne from the inward immediate worship of God that I spake of before .

Besides these ( which come more immediatly from a sanctified spirit ) there is a service of God , 3 3 Service in obeying the second Table . that is the obedience of the second Table , when we do good to men with an eye to serve God as we say ; there is an elicite proper service of God , & a commanded service of God , cultus imperatus . All duties to men are a service of God , when wee do them as commanded of God , as , because I love God , therfore I honour my parents , and Magistrates , and therfore I will not commit adultery , as Ioseph , shall I do this and offend God ? So the Scripture alleageth reasons out of the first Table , when wee are tempted to sinnes against the second Table : and then the duties of the second Table are a worship , and service of God , when they are commanded by the first . And this is the difference betweene a meere formall man , Difference between a formall man and a Christian . and a Christian in his outward performances ; a Civil man is altogether for the second Table : but hee hath not his rise from the first ; hee gives every man his due , &c. but it is not in obedience to God , because God hath commanded him to do it : but because he sees it is a deformed thing to bee unjust , out of the light of nature ) hee condemnes the sinne , but not out of religious respects : it is not a service of God all this while . I , but when it is from love to God , when that great command ( thou shalt love God above all ) sets him upon this , then all the duties hee performes to man are a service of the will of God : for God commands them . Even the basest works are a service of God , when they are done in obedience to God , as Saint Paul tels them in Collos. 3. Collos. 3. and Ephes. 6. Ephes. 6. the poore servant serves the Lord Christ ; when a poore servant is at his work , imployed in the businesse of man , poore common things ; yet hee serves the Lord all the while : For God hath set him in that calling , and he doth the second Table in obedience to the first ; and he serves men , those that are his governors with an eye to the great Governour , and Master that is above all , that will reward them for their poore service , Ephes. 6. however their Master reward them , Ephes. 6. This is to serve the will of God then , to yeeld to him the immediate service of the soule , and the outward expressions of it , and to go thorow all other duties as they spring from the first : then wee are molded ( as I said before ) answerable to the word of God .

To apply this to our blessed man David , and then to make use of it to our selves . Application to David , ●e served God .

Thus did David serve the will of God in his time : for you may see what he was ; hee is anatomised , and laid open to our eyes in the Psalmes , 1 1 In the inward man . you may see his care of serving God in his 〈…〉 See how he cleaved to God in his 〈◊〉 in Psal. 18. Psal. 18. how he loved God , and joyed in God , and in the word of God , above all things in the world ; hee esteemed the light Gods coun●enance , more than corne , or wine , or oyle . Psal. 4. Psal: 4. I give but a touch to shew how this description is true of this blessed man , that ●e served the will of God .

And for the expression of 〈◊〉 praise , 2 2 Outward . and prayer hee was a man after Gods owne heart , especially in this , he was ready upon all occasions to blesse , and praise God ; hee kept his communion with God , as we see , though hee were a King , yet his 〈…〉 was to serve God , as we see in Psal. 1. Psal. 1. hee meditated in the word of God day and night . What time had he to rule his Kingdome then ? The meaning is , that all the spare time that hee had , it was to think of God , to looke to the rule , the word of God , how to guide his life .

And for his outward calling ( there is a double calling wherin we serve God as Christians , 3 3 For the second table . our generall , and our particular calling , wherein wee are to deale with men ) what an excellent man was hee ●hee served the will of God , as a Governour of a family , wee see in Psal. 101. Psal. 101. how he carried himselfe in the middest of ●his house , to all his servants , a lyer should not abide in his house . You have a direction there how to guid● your families , you see how hee served the Will of God as a governour ; yet there was a fault in him in that respect , hee was too indulgent to Absolon , and Adoniah . A man may be a good man , and yet be too blame in some particulars : but when his heart is right , God pardons the rest .

As a King . You see how he carried himselfe as a King , he was an excellent King , the delight of Israel : hee carried himselfe every way as a King should doe : hee tempered mercie , and judgement together : I will sing of mercie , and judgement : so he did in his whole carriage sweetly temper mercie , and justice , he dispenced these two . And as a King must not only serve God himselfe ; but to make others serve God : so his care was to stablish the worship of God , as you find in the storie . David , when he saw all in peace and quiet , then he begins to take care for the Arke , 1 Chron. 17. 1 Chron. 17. I dwell in a house of Cedar : but the Arke of the Lord remaines under curtaines : therfore hee tooke a course for that . So governours should doe , when God hath setled them in their government quietly , to begin to thinke of Gods house : for they rule not well , they serve not the Will of God , except , besides their owne service , they call others to serve him . A Magistrate must be the keeper of both Tables himselfe , and cause others to doe it , he must lay downe his crowne at the feet of Christ , as it is in Isay. Thus David was a nursing father to the Church of God , hee served God in his particular calling .

Now ( to make use of another division ) the Will of God it is either in things to be done , In suffering . or to be suffred , and obedience answerable to that is either active , or passive ; as David served God in doing , so hee yeelded obedience , and served the Will of God in his passive obedience : wherein hee did deny himselfe exceedingly , as much as ever man did , next to Christ ; you see how he denied himselfe in his carriage toward Saul , in matter of revenge , how he overcame himselfe , because hee knew that revenge was Gods , and that God was his , and therefore would right him well enough ; and in Shimei , God hath bid him raile ; hee would not revenge ▪ and other notable examples wee have , how he submitted to Gods Will , as in 1 Sam. 30.6 . 1 Sam. 30.6 . when hee was in extremitie , hee encouraged himselfe in the Lord his God ; there he staied himselfe in extremity ; and in 2 Sam. 15.25 . 2 Sam. 15.25 . there is a notable place how hee submitted himselfe to God . The King said , Carry backe the Arke of God , if I have found favour in the eyes of God he will bring me again ; but if God say thus , I have no delight in him ; behold here I am , let him doe as seemes good to him . Here was a resignation of himselfe to the will of himselfe in serving of him : so in Psal. 39. Ps●l. 39. I held my tongue Lord ; because thou didest it . Thus you see how he served the will of God , in the inward service of God , and in the outward to God , and man ; in both callings , as a good man , and a good governour , in his family every way he served the Will of God .

Vse . And wherefore is all this ? Here is a patterne for us that we should serve the Will of God : To imitate David . to serve the Will of God immediatly , to labour to bring our hearts to trust in him , to feare him above all , to delight in him above all ; and to expresse it in our outward service of him , and in doing duties to men from inward respect to God ; in conscience of our dutie , to serve God when we serve men : to carry our selves in our generall calling , as Christians , and in our particular place , not only to be good men ; but good in our callings ; good Students , good Lawyers , &c. Let us shew our Religion there , as David did : this is to serve the Will of God . That is not Religion that is left behind in the Church● as Lactantius saith , Lactantius . that is no Religion that wee leave behind , when wee come to the Church doore : but that is Religion , when wee learne our dutie here , and carry it in our breasts to practise it every day in the weeke , when wee shew it in our places ; that is the service of God . Therefore let this holy man bee an example to us ; wherefore are these particular things recorded of him in the Scriptures , but that we should transforme our selves to this blessed patterne .

The whole life of a Christian wee see is a service of God : there is nothing that we doe but it may be a service of God ; no , not our particular recreations , if wee use them as wee should ; as whettings to bee fitter for our callings , and enjoy them as liberties with thankfulnesse to God that allowes us these liberties to refresh our selves . There is no passage of a mans life , but it may have the respect of a service of God : it is not the matter , or stuffe , but the stamp that makes the coyn : so it is not the worke , but the stamp that makes it a service , when we doe it with a● eye to God . Similie . Let the King set a stamp but upon brasse , upon a token , yet it will goe for current , if it have the Kings authority , and stamp upon it : let it be but an action of our callings , suppose to give counsell in our studies , or pleading of the Law , &c. if it have Gods stamp upon it , if there be Prayer upon it to blesse it , and it bee done in obedience to God , and with justice ; not against the rules of Piety , and Charity , ( and as farre as it may displease God to balk , and avoid all temptations in our callings out of Religious respects ) it is a service of God : our whole life not only in the Church , but in our particular places may bee a service of God ; as it is said , here David served God .

Oh , if wee could thinke of this wheresoever wee ar● , wee would take no liberty to offend God in any thing● wee would not thrust Religion into a corner , into a narrow roome , and limit it to some dayes , and times , and actions , and places ; and then take liberty to defraud , and dissemble ; to abuse our selves this way , and that way ; is this to serve God ? to serve God is to carry our ●elves as the children of God wheresoever we are : so that our whole life is a service of God .

A Christian is no Libertine , no man of freedome , hee is a servant . Indeed wee have changed our Master : wee are set at libertie from the slaverie of sinne and Sathan ; but it is not that wee should doe nothing ; to bee Belialls , without voake : but it is to serve God , we are taken from the service of Sathan to be the Lords free-men , and indeed it is to that end , we are delivered that wee might serve God ; therefore all the actions of our life should be a service to God . Luke 1.

Quest. To make this a little clearer : how can this bee ( will some man thinke ) that every common action should bee a service of God ?

I will make it cleare by an instance ; the beasts , Answ. and other creatures , and wee , have common actions ; How common actions may be a service of God . such as wee doe in common , as to eat , and to drinke , and to move : the beast doth this , and man doth it ; when a man doth them , they are reasonable actions , because they are guided with reason , and moderated by reason : but when the beast doth them , they are the actions of a beast ; because hee hath no better faculty to guide him . So common actions , they are not a service of God , as they come from common men , that have not grace , and the Spirit of God in their hearts : they are meere buying , and selling , and going about the actions of their callings , as the actions of a beast are the actions of a beast . But let a Christian come to doe them , he hath a higher life , and a higher spirit , that makes them spirituall actions that are common in themselves ; hee raiseth them up to a higher order , and ranke . Therfore a Christian serveth God in all that hee doth , hee hath an eye to God : that which another man doth with no eye to God , but meerely in civill respects . Wee say of policie : it is an ancient observation , which is good , and very fit . The knowledge of a common wealth ; it is a building knowledge , a commanding knowledge : for though a States-man doth not build , hee doth not buy and sell , and commerce : but hee useth all other trades for the good of the State . It is a knowledge commanding all other inferiour Arts , and Trades ( in a common wealth ) to the last end : they should all bee serviceable to the common-wealth , and if they bee not , away with them . So Religion , and the knowledge of Divine things , it is a commanding knowledge , it commands all other services in our callings , &c. It doth not teach a man what he shall doe in particular in his calling : but it teacheth him how to direct that calling to serve God , to bee advantageous , and helpfull to his generall calling : to further him to heaven , to make every thing reductive to his last end , which hee sets before him , that is , to honour , and serve God in all things , to whom , hee desires to approve himselfe , in life , and death : hee hath a principle , the holy Ghost in him , and he labours to reduce every thing to the maine end , oh that wee were in this temper .

To serve God in our su●ferings . And as wee must labour to imitate holy David in doing : so likewise in suffering . We must bee carefull that nothing of Gods displease us , as we are carefull ( for our selves ) that nothing of ours displease God . In doing , we ought to be carefull that nothing of ours displease God : in suffering , that nothing of Gods dealing displease us : for there is rebellion in both , in passive obedience , as well as active . There is rebellion when wee murmure , and will not bee as God will have us , as if we were wiser than he , to appoint our owne condition : whereas wee should resigne our selves as David , here I am , let the Lord do as it pleaseth him , and as they said in the Acts ; The will of the Lord be done : and as we pray in the Lords prayer , Thy will be done , insinuating , not our owne . We must bee content to stoup in our sufferings obediently to God , because he is righteous in all his wayes , and holy in all his works ; in all the courses he takes with us , we should bee ready to justifie God in all things

David served God . Now , how did hee serve God , for the manner of his service ? The manner of his service was as it should bee , and so he was exemplary to us all in that , amongst others , his servi●e was ▪

First , 1 1 Vniversall . universall , to God , and to men every way .

Secondly , it was uniforme ; hee was good in all conditions ; 2 2 Vniforme . a good Sheepheard , a good King , he was good in his family , &c. So the service of the children and servants of God , it must be uniforme in all estates : to know how to want , and how to abound , &c.

And then his service was cheerefull ; 3 3 Chearfull . wee see how oft hee rouseth up himselfe in the Psalmes , awake my Harp and Lute , &c.

And lastly his service was sincere . 4 4 Sincere . It was to God : Signes of cincerity . you may know his sincerity by this ; he cared not for scoffings , he practised duties that were scorned at . 1 1 To practise scorned duties . That is , an evidence of sincerity , when in ill times , the children of God stand to God , and Religion . When Micholl mocked him , saith he , I will be yet more vile for God . When God may have glory , and Religion defence , for men to stand for God in ill times it is a signe of sincerity ; an hipocrite will never do so . David did at all times , in his Generation .

And then it was a signe of sincerity , 2 2 To appeale to God . that he would appeale to God : Trie me Lord , if there be any way of wickednesse in me : when a soule can go to God , and say , Lord , if there by any way of wickednesse in me , any secret lurking corruption in mee ( that may endanger the state of my soule ) that I know not of , discover it to me ; that is a signe that a man is in league with no sin : but his service is sincere .

3 3 Comfor● . A man that is not sincere , hath no comfort : so much sincerity , so much comfort . If a man do not things to God in sincerity , all is lost to God , a man may have commendations of the world , as the Pharises had ( which is nothing but a kind of curse ) you have your reward , that is , you have it here , and shall lose it hereafter . So much concerning the life of David , in those words , David in his Generation served the Counsell , or Will of God . Now ( to make a perfect discourse of it ) wee will speak something of his end .

He fell a sleep , and was gathered to his Fathers , and saw Corruption .

HE fell asleep , that is , he died : for sleep in Scripture , it is a middle phrase , appliable to good , and bad : for wicked men ( in Scripture ) are said to sleep , Difference in the death of godly and wicked . and good men are said to sleep . Only the difference is , as the persons are : for the sleep of wicked men , it is like the sleep of a male factor before his execution , that is oft-times tripped in his sleep : Simi●e . or like the sleep of a man in sicknesse , or in a mad fit , his sleep doth but concoct the malignant humour , and after he wakes , he rageth three times more than he did before . So the sleep , the death of a carnall wicked man , it is but a preparation to his execution : it is but the sleep of a distempered man , that wakes with more horrour , and terrour , and rage , than ever before : indeed properly the death only of the godly is a sleep . But to observe something first briefly in generall .

We see here is a time of dying , Obser. as well as 〈◊〉 a time of living . A time of dying as well as living .

There is a time to serve God in living , and there is a time to yeeld our soules to him as well as a time to serve God in doing the actions , and functions of this life .

Which should teach us this , Vse . not to fix our thoughts too much on life . Not to thinke much of long life . As there is a time for all things to the living : so there is a time to cease to live : and therfore to use the world with moderation , as though wee used it not , knowing that the fashion of the world passeth away . It should teach us to serve God as well in living as in dying .

And it should teach us to do all the good wee can while wee have time . David served God while hee lived , and hee served God in dying : because his death was in obedience : but ( as I said before ) after death , properly there is no service of God : but a receiving of wages , therefore let us serve God while we live , while we have time ; because there is a time when night will come , the night of sicknesse , and of death , and then no man can work ; if he would never so faine .

He fell asleep . Why did he not die before ? hee served God a great while , hee did not die when he was first a good man .

Obser. God will have his Children serve out their Generation . Gods children must serve their time .

They must serve out their time . As soone as ever we beleeve , we have right to heaven : 1 1 To gaine others . but God will have us beare the burthen of the day awhile , to bring others to heavn with us ; to go before others in the example of a godly life ; to gaine as many as we can .

2 2 To trie our graces . To trie the truth of our graces before wee come to heaven , whether they be true or no ; that they may be true tried graces .

And he will have us perfect before we come to so holy a place , 3 3 To perfect us . hee will have us grow in grac , as Ahasueros his wifes were to bee perfumed ▪ and prepared before they came to him . It is a holy place that wee hope for , a holy condition : therfore , he will have us by little , and little , be fitted by the spirit of God . Many such reasons there be , why God in heavenly wisdome will have us go on here a time before wee come to heaven : though as soone as we beleeve we are in the state of salvation , as Christ said to Zacheus , This day is salvation come to thine house .

Vse . Therefore let us not repine that God will have us live . Not to repine that God will ●ave us live . Indeed , as soone as a Christian hath faith , he hath life in patience , and death in desire , for hee is impatient to want his crowne : oh , but here is the time of service : and when he considers the eternity of the reward hee shall have after ; he will bee glad to serve God , and he will be ashamed that he can do it no more . When hee knowes hee shall have an eternall weight of glory for a little service , then hee will deny his lusts , and pleasures to serve God in the place hee lives in , whether hee be Magistrate , or Minister whatsoever ; to undergo the burden of a little service .

Againe , in that it is said here , Then he fell asleep , not before ; till he had served the counsell of God .

God hath alotted a man a time .

He hath set him a glasse that must be runne , Obser. he hath given him a part to act , God hath alo●ted a man a time . and hee cannot be taken away till that be done ; hee can never fall asleep till hee have served the counsell of God . As it is said in the Gospell , concerning our Saviour Christ , his houre was not yet come . They have laid wait for him : but his houre was not come : so there may be many snares laid for the children of God by Sathan , and his instruments : but till their houre bee come , all the Divells in hell , nor all the Divells instruments on earth , cannot shorten a mans life one minute of an houre : for hee shall fall asleep when he hath served the counsell of God ; when he hath done all that God will have him to do .

Therefore it is ground of resolution : Vse . let us go on in our places , Ground of resolution . and callings , undantedly , and wisely too , not to tempt God , to rush into dangers : but ( I meane ) without base feare , and distrust : for wee must serve God to day and to morrow , and then wee shall be sanctified . Wee must serve God the appointed time that hee will have us to live here ; and then wee shall fall asleep , and not before : no creature hath power over the life of man to shorten his dayes .

The next thing wee will observe from the nature of sleep is , that ,

Obser. The death of the godly is a sleep , in respect of refreshing . The death of the godly , refresheth as sleep .

Sleep doth refresh , and repaire , and as it were recreate , and make a man anew . Sleep , and rest , it is the blessed ordinance of God , it is an excellent thing to repaire man : so after death , nature shall be repaired better ; we shall rise fresher , as it is , Psal. 17. ult. when I arise , Psal. 17. ult. I shall bee satisfied with thine image , wee shall rise refreshed , better than wee lay downe . 1 1 Cessation from l●bour . So that as we go to bed then , to sleep , to cut off all cares : so when wee rest in death , all cares , and feares , and terrours ; all annoyances are cut off . Blessed are the dead that die in the Lord ; they rest from their labours : insinuating , that there is no rest before : for to a man that knowes that this world is a work-house , and his life a service to God , hee thinkes of no rest till he be in his grave ; so death it is a sleep , in regard of that rest . Wee rest from the labour of sinne , wee rest from the wearisome labour of the body , from the labour of afflictions , and oppressions , from the molestations of other men among whom we live , every way this life is tedious , and death rest .

Againe , it is in this respect a sleep : 2 2 Hope of rising . because a man goes to bed with assured hope of rising againe , and therefore he goes quietly : though it be a state of darknesse for the time , all the senses are bound up , yet hee knowes that in Gods ordinarie providence , hee shall rise againe : therefore men not only quietly , but cheerefully go to bed . So there is greater ground to know that wee shall rise againe out of our graves , than that we should rise out of our beds : for many mens beds have been their graves , in some sort , ( I meane ) they have died in their beds : but for the resurrection , we have the word of Almighty God , ( that is a God of his word ) that we shall rise againe : and we have it in the pledge of our Saviours resurrection , there is no doubt of that .

Therefore when wee die ( if wee have faith ) wee should make no more of death , than men doe to goe to bed : hoping undoubtedly of an assured , and joyfull resurrection . The want of faith in that kind , makes us backward to this : you see in what respect death is said to be a sleep . To speak only of those references , and relations that are most pertinent between sleep and death .

David fell asleep , and very willingly : for he had lived a painefull life : 3 3 After ●abour . he served God , both as a private man , as a Sheepheard , & as a King , Eccles. 5.12 . To a labouring man sleepe is sweet , Eccles. 5.12 . so to a man that hath served God carefully in his calling , and kept a good conscience , death is very sweete . Wee see children that have been playing all day , they are loath to goe to bed , but to a man that hath wrought all day , sleepe is sweete , as wise Salomon saith , to a labouring man . Would we then have death as a sweet rest to us ? Vse . let us doe as David did , that is , To be pain●●ll ▪ bee painefull , and laborious in our particular place , and in our generall calling : let us be faithfull in them to keep a good conscience , and set all in order as much as wee can while we live ; 2 2 Set all in order . to leave no seeds of debate when we are gone . Some men die carelesly this way in disposing the good things that God hath given them ; they lay a foundation of perpetuall jarring afterward : and so their death is skarsly a sleepe and rest : they cannot but bee disquieted , when they thinke how they leave things , because they were not wise before hand . David setled Salomon in his Throne , and set all things right before hee died , and that made him die , not only in rest , but in honour , in 1 Chron. 29.28 . David died in a good old age , 1 Chron. 29.28 full of riches and honour .

3 3 Get fait● in Christ . And let us labour to get assurance of a change for the bette● : David his flesh rested in hope , because hee beleeved in Christ , that Christs body should see no corruption , P●al. 16. Psal. 16. So if wee would have death sweete as a sleepe , let us labour to get assurance by faith in Christ : and so our flesh may rest in hope , that as Christ raised his owne flesh , so he will raise ours . Good Simeon , when he had seene Christ once , Lord now let thy servant depart in peace , &c. so after we have gotten a sight of Christ , to be our Christ , our Saviour , and Redeemer , and have interest in him ; Lord now let thy servant depart in peace . So much for the tearme , sleepe .

It is added besides , that

Hee was gathered to his Fathers .

HE● was gathered to his Fathers both in regard of his body , and in regard of his soule ▪ for his body went to the house of the dead , the grave : and his soule went to his fathers , to heaven . As I said before of sleepe , so of this : it is a phrase of Scripture that must bee understood as the persons are . When a man dies , his body goes to the place , or house of all men , the house of darknesse , the grave ▪ but for his soule that goes as the man is ( to his fathers ) to hell , if hee bee naught : to the soules of just and perfect men ( as the Apostle speakes ) if he have lived a gracious , and a good life ; and so it must be understood here , b●cause hee speaks of a blessed man .

He was 〈◊〉 to his Fathers ; Fathers , who meant . he meanes not to his immediate fathers , but all beleeving men before him , that were the children of Abraham , his soule went to them , his body to the first Mother ; the Earth , out of which it was taken . So the Generall is nothing but this , that

Obser. When we die wee are put to our fathers .

When w● d●e , we are put to our fathers . Therefore this should moderat● our feare of death , and our griefe for the departure of others . Why wee are not lost when we die ; the soule and body is taken asunder , it is taken in pieces : but both remaine still ; the bodie goes to the earth from whence it was taken , and the soule goes to God that gave it . And for our comfort , we goe to those that we knew before ( many of them ) to our fathers ; not to strangers . Especially in respect of our soules , wee goe to our fathers ▪ to our next fore-fathers , and to our old fathers ; to Abraham , Isaac , to Iacob , to David , to blessed Saint Paul , and Peter , and all the blessed men that died in the faith . And when we are dead , wee goe to those that are more perfect than those that wee leave behind us . This should moderate our griefe : oh , I leave my friends behind me , my father , and mother , and children● it is to goe to better , to greater ; and those that love thee better . Thou goest to greater : for they are in their pitch , they have attained their end , they are in heaven ▪ and to better , they are refined from those corruptions that men here are subject unto : and then their love is perfect likewise : therefore going to our fathers , and not to strangers , to those that are better , and greater , and love us more perfectly ; why should wee thinke much to die ? they will bee readie to entertaine us ; oh the welcome that soules find in heaven ! and at the day of the Resurrection the sweete imbracings , when all the blessed soules that have beene from Adam to the last man , shall meete together ! seeing therefore wee goe to our fathers , it should rather make us chearefull : Here , whom do we live with ? take them at the best , our friends ? men , subject to jealousies and weaknesses ; our jealousie makes us suspect them , and their weaknesses makes us thinke the meaner of them : so our love is not perfect , nor our graces are not perfect ; therefore we cannot have perfect love , and contentment while we are here . But in heaven there shall be no jealousie , nor feare , nor imperfection , which is the ground of jealousie : we shall perfectly love them , because they shall be perfectly good ; and they shall perfectly love us , because we shall be perfectly good ; and one shall stand admiring the graces of God in another ; and that will maintain a perpetuity of love : therefore it is want of faith that makes us unwilling to yeeld our soules unto God at the point of death . It is a going to our fathers .

But then wee must take heed what fathers wee imitate here , Take heed whom we imitate . take heed who are our patterns while we live ; Heb. 13.7 . for if wee do not imitate them here , wee cannot live with them in heaven when wee are dead . Therefore it is a very necessary item in Heb. 13.7 . Look to them that rule over you ; that speak the word , whose faith follow : Considering the end of their labour . Let us look before what kind of men those have beene , that wee desire to live with in heaven : and mark the end of their conversation : for such as we delight in , and frame our carriage to here , such we shall live with hereafter . We must not think to live with Nero , and die with Paul ; to live Epicures , and die Christians ; to live dissembling , and falsly in our places , and to die comfortably , and to go to the blessed soules at the houre of death , and at the resurrection . No , God will gather our soules with wicked men , if wee fashion our carriage to wicked men : such as wee delight in , and live with , and set as patterns before us , with such we shall live for ever hereafter . Hee was gathered to his fathers .

To del●gt in the communion of Saints . One signe of a man that shall be gathered to beleeving fathers , to his good fore-fathers ( besides imitation ) is this , to delight in the congregations of just men here . A man may know he shall go to the congregation of perfect soules in heaven , if he delight in the congregations of Gods Saints here : for surely he that hath a confidence , to bee in the proper heaven , heaven that is so blessed ; he will have a care while he lives , as much as he can , to be , and delight in the heaven upon earth . Now the chiefe heaven upon earth , is the Church of God ; Oh how amiable is thy dwelling place oh Lord ! where many soules meet together , to joyne in speaking to God , and in hearing God speak to them . Those therefore that delight not in the congregations ; that delight not in the service of God ; what hope have they to bee gathered to the congregation of the faithfull when they are gone ? so much for that , he was gathered to his fathers .

And he saw Corruption .

IT is an Hebraisme , for , he felt Corruption , he had experience of Corruption . All other senses are attributed to sight , that being the principall of all the senses , they have their terme from it : because sight is the most excellent , the most capacious , and quick sense , therefore ( I say ) the actions of all the other senses are attributed to it ; as wee say , see how he speaks , and so here , he saw Corruption , that is , he had experience of it ; because sight is a convincing sense . He could not properly see when he was dead : but the meaning is , he had experience of Corruption ; the truth is this , in a word , that , Obser. The best , The best , and greatest subject to corruption . and greatest men in the world , when they are gone , they are subject to corruption .

David was a King , and a Prophet : a man after Gods owne heart ; yet this could not keepe Davids body from Corruption .

Reas. 1. Wee are dead men here . The reason is , wee are but dead men here : this is not the life that Christ hath purchased for us ; wee are going to death : our naturall life is but Cursus ad mortem , a continuall going to death . We are alive now , but alasse our life is nothing , but a continuall dying : every day cuts off a part of our life . It is a statute , that all must die .

2 2 We cannot bee crowned else . And it is our perfection to die , we cannot otherwise see God , & enjoy our Crown . Death indeed is nothing but misery : but when we die , we go to live . The best must see Corruption .

Therefore this should bee an argument to support the soule , Vse . when we think of the rottennesse in the grave , To support us against corruption and of that place , and time of horrour , when wee shall bee no more here upon earth . It is no otherwise with us than it hath beene with the best in the world , they all saw Corruption in their time .

Again , considering we have but corruptible bodies here , 2 2 To take most care for the soule . bodies that must see corruption : let us take care for the better part . He is a mad man , that having two houses , one free-hold , the other a rotten tenement , ready to fall about his eares , that shall take delight in that , and neglect his owne inheritance , which is a goodly thing ; it is for want of wit : and it is as much want of grace , when we having a double life , the life of grace , that ends in glory ; the life of the soule , the life of God , as Saint Paul saith : and then the life of the body ( which is communicated from the soule to the body ) which is corruptible : our bodies are but tabernacles of clay , whose foundation is in the dust : for us to take care of this vile body as the Apostle calls it , Phil. 3. Who shall change our vile body ; Philip. 3. and make it like to his glorious body : according to his mighty power : to take care of this vile body , and to neglect our precious soules . It is the care of most ( such is the carnall breeding of men : and they follow those that bred them in this brutishnesse , as if they had no soules , as if there were no life after this , their care is ) what they shall eat , and what they shall drink , and put on ; what to commend themselves by in the outward man , to the view of others ; all their care is for their outward man . Alas , what is it , but a corruptible , vile body ? it is but the case of the soule ; they forget the Iewell , and look all to the Casket , which is a base body , take it at the best while we are here .

And take heed we be not ensnared with the bodies of others . 3 3 Not to be ensnared with the bodies of others . This is the corruption of men , to gaze in this kind . You see wise Salomon , and others , were much troubled with temptations in this kind . Consider , that body that thou dotest on now , and which is made by the Divell a snare to thee : what will it bee ere-long ? so noysome , that thou wilt not indure the presence of it ; it is but a flower , and it is fading , fresh in the morning , and dead at night . All flesh is but grasse : it is a corruptible body . If thou wilt needs love , bee acquainted with such as have excellent spirits , that shall live eternally : Oh , there is an object of love indeed ! that is the true love , and acquaintance that is spirituall . Many things may be lovely in the outward person : but see that there be a heavenly spirit ; that is mounting up , that savours of good things , a spirit that hath life begunne in it : that shall be for ever happy in heaven : unlesse there bee this , there cannot bee a fit ground for the love of any wise man .

To imitate David in life , and death . To end all , you see here a short story of a good life , and a blessed death : let us make this blessed man of God exemplary to us in both . Let our whole life be nothing but a service of God : and let us consider the generation wherein wee are to take , and do all the good we can in our time . And then consider what death will be ; when we come to die , it will be a sweet s●eep to us ; and our resurrection will bee a refreshing , our flesh shall rest in hope , as David saith : We shall be gathered to our fathers , wee shall see Corruption , indeed : but mark what David saith , Psal. 16. Psal. 16. my flesh shall rest in hope , because thou wilt not suffer thy holy one to see Corruption Then this is the upshot of all : though we see Corruption when we are dead ; yet with the ●y of faith wee see a rising againe from Corruption . We see death but as a pot to refine us in : even as it is with silver when there is much corruption and heterogeniall matter mingled with it , the fire refines it ; but it is not lost : so the grave refines the body , and fits it for a glorious resurrection . The flesh rests in hope all the while , though the body see Corruption : because our head saw no Corruption : if the head be above water , what if the body be downe ? our head saw no Corruption , that is , Christ : for he rose out of the grave before his body putrified : for his body had a subsistence , and was gloriously united to the second person in Trinity : and being united to the Lord of life , it saw no Cortrption . For that did not lie upon Christ as our Saviour , to bee corrupt , but to die , to bee made a curse for us ; and then especially , I say , by reason of the neare union of it to the God of life .

Well then , what is Davids argument of comfort ? in Psal. 16. Psal. 16. My flesh shall rest in hope ; because thou wilt not suffer thine holy one to see Corruption . Because Christ rose from the grave himselfe ; the holy one of God : our flesh may rest in hope , though we see Corruption : because the same divine power that raised christ our head out of the grave , ( that his body saw no Corruption ) will raise our bodies to bee like our glorious bodie . Our blessed Saviour that overcame death in his owne person ; by his power he will overcome death for all his mysticall body , that is , his Church : it shall be perfect in heaven , soule and body together , as hee himselfe is glorious now in heaven . That wee may say with David , notwithstanding our bodies see Corruption ( as his did ) yet our flesh shall rest in hope , because Gods holy one saw no Corruption .

FINIS .

The Table . Part , Page

Abasement . ABasement of Christ the greatest 1 , 10. Abasement of Christ , whence it was , 1 , 11. Fruit of Christs Abasement , 1 , 13.

Adam . Our estate in Christ better then in Adam , 1 , 43.

Affections . Affections not taken away by religion , 1 , 249.

Afflictions . Benefit of Afflictions , 1 , 279.

Against . How farre the enemies of Gods children are Against them , 2 , 74. In what respect none are Against Gods children , 2 , 75.

Alone . A Christian is never Alone ▪ 2 , 78.

Angels . Angels , the cause of their fall , 2 , 202.

Annointed . Three sorts of persons Annointed , 1 , 34.

Appetite . How to get Appetite to feed on Christ , 1 , 183.

Application . Application wrought by the Spirit , 2 , 43. Faith the grace of Application , Ibid.

Approach . Comfort in our Approach to God , 1 , 27.

Ascention . The Spirit given more abundantly since Christs Ascention , 1 , 53.

Authority . Authority of Christ from his Father , 1 , 202.

Behold . The word B●●●ld how used , 1 , 5.

Blame . Blame to bee laid upon our selves in judgements , 1 , 316.

Bodies . Bodies of others not to be doted on , 2 , 229

Bondage . Freedome in sin a Bondage , 2 , 17.

Bride . The Church of God a Bride , 2 , 101. Why the Church is called a Bride , 2 , 106.

Care . Ground of Care in our carriage , 1 , 82.

Ceremonies . Bondage of Ceremonies in the Law , 1 , 263.

Chaines . Sin as Chaines , 2 , 7.

Choise , Chosen . Christ Chosen of God how , 1 , 19. We should rest in Gods Choise , 1 , 20.

Christ . Christ not to be neglected , 1 , 21. How to know wee are in Christ , 1 , 30. All that is good is first in Christ and then in us , 1 , 40. To take heed of refusing Christ , 1 , 210. The greatnesse of the sin to refuse Christ , 1 , 212. Comfort for such as receive Christ , 1 , 213. See Chosen , servant , delight , Adam .

Christians . Difference betweene Christians and others , 1 , 238. 2 , 205. Disposition of true Christians , 1 , 246.

Church . Three degrees of men in the Church , 1 , 156.

Cleansed . To labour to be Cleansed by the blood of Christ , 1 , 296

Comfort . Comfort from the ground of Gods love , 1 , 25. Comforts when to bee stored up . 1 , 131. Ground of Comfort for weake Christians , 1 , 228.

Comming . There must be a second Comming of Christ , 2 , 107. The Church desires Christs Comming , 2 , 108. The Church in Heaven desires Christs Comming , 2 , 113. Christians not alway fitted alike for Christs Comming , 2 , 118. Directions how to desire Christs Comming , 2 , 119 Communion , See Saints . Common , See Service .

Condition . Why we should consider our former Condition , 1 , 140. Why God suffers different Conditions of men , 2 , 137.

Conflict . Gods children exercised with Conflicts , 2 , 132. How to recover out of Conflict , 2.134 .

Confession . Confession of sin necessary , 1.288 . Good men in their Confessions rank themselves with others , 1 , 289.

Conscience . Conscience after long sinning hardly comforted . 1 , 94

Conjunction . Foure Conjunctions wonderfull , 1 , 10

Consideration . Hinderances of Consideration , 1 , 103.

Contentment . Ground of Contentment , 2 , 84.

Contraries . Contraries agree in a Christian , 1 , 302.

Conviction . Ground of Conviction , 1 , 127. Conviction of judgement the ground of practise , 2 , 148. Foure things in Conviction , 2 , 149. Conviction to be laboured for , 2 , 151. Conviction wrought by the Holy Ghost , 2 , 155.

Correct . God Corrects his children sharply , 2 , 169.

Counsell . The will of God called Counsell , why , 2 , 187.

Corruption . The best men subject to Corruption , why . 2 , 227. Ground of support against Corruption , 2 , 218

Courage . Ground of Christian Courage , 2 , 81.

Course . Every man hath his Course , 1 , 107. God judgeth men according to their Course , 1 , 108 Gods children have a contrarie Course to the world , 2 , 137.

Creator . God to be served as a Creator , 2 , 187. Cr●●●ion , See Redemption .

Creature . God shames mens pride by other Cr●atures , 1 , 115 ,

Danger . What to doe in times of Danger , 1 , 129.

Death , Dead . Men naturally Dead , 1 , 141. Death what , Ibid. Death spirituall wherein it is , 1 , 142. Sin it selfe a Death , 1 , 144. Signes of spirituall Death , 1 , 145. Difference in naturall and spirituall Death , 1 , 152. The best have remainders of Death ▪ 1 , 155. Every man under the law of Death , 2 , 25. How we are under the law of Death , 2 , 27. Sin and Death go together , 2 , 28. ●reedome from sin and Death what , 2 , 49. Difference in the Death of godly and wicked ▪ 2 , 216. See Sinne.

Defect . Three maine Defects in man , 1 , 34.

Defiled . The best actions of the best men Defiled , 1 , 299

Delay . Repentance not to be Delaied , 1 , 91. Danger of Delaying , 1 , 92.

Delight . Delight in Christ the ground of it , 1 , 28. Desir● , See Comming .

Dying . There is a time of Dying as well as living , 2 , 117.

Divell . Carnall men better then the Divell would have them , 2 , 11.

Diligence . Diligence how stirred up , 1 , 254.

Enemies . How farre God suffers the Enemies of his children to prevaile , 2 , 75. See Against .

Eternity . Eternity of misery should deterre us from sin , 2 , 30.

Everlasting life . What meant by meate that indures to Everlasting life , 1 , 175. Excellent , See Necessity .

Face . Face of God what , 1 , 322. Conflict of faith when God hides his Face , 1 , 323. God● Face how to be sought , 1 , 324.

Fade . Men Fade as leaves , how , 1 , 315.

Failing . How to make use of Christ in our Failings ▪ 1 , 49.

Faith . How Faith doth that which Christ doth , 2 , 45. To get into Christ by Faith , why , 2 , 175. Faith drawes neere to God , 2 , 137.

Father . The consideration that God is our Father what it should work , 1 , 326. Fathers who meant by them , 2 , 223. When we die wee are put to our Fathers , 2 , 224.

Feed , Food . Christ and his benefits why called Food , 1 , 176. Difference of spirituall and corporall Food , 1 , 182. How to know we have Fed on Christ , 1 , 188. Motives to Feed on Christ , 1 , 197.

Formality . Formality in religion a forerunner of judgements , 1 , 121.

Freedome . Freedome acceptable , 2 , 31. Freedome from all ill by Christ how , 2 , 32. Freedome double , 2 , 46. See Violence .

Full. Christianity a Full state , 1 , 232

Generality . Generality in sin no plea , 1 , 98. Generality of sin a forerunner of judgement , 1 , 120.

Generation . Generation what , 2 , 171. An eternall Generation to be made sure , 2 , 173. Every man hath his particular Generation , 2 , 175. To observe the Generation we live in why , 2 , 176. To take benefit by the good in our Generation , 2 , 178. Not to be tainted with the sins of the Generation , 2 , 180. Wee should labour to make the Generation we live in good , 2 , 182.

God . God is with his children , how , 2 , 69. Ground of Gods presence with his children , 2 , 72. How to know God is with us , 2 , 87. What course to take that God may be with us , 2 , 90. To goe from God , what , 2 , 144 See Prayer .

Godly . Difference betweene the Godly and others , 1 , 96.

Good . There is Good in our actions though they be defiled , 1 , 300. We are advanced to the greatest Good by Christ , 2 , 56 See Generation .

Gospell . Difference of giving the Law and the Gospell , 1 , 69. Gospell why disesteemed , 1 , 266. Spirit effectuall in the Gospell , 1 , 267.

Guilty . The best men Guilty of the sins of the times , 1 , 291.

Happy . The judgement of the world who are Happy , 2 , 18.

Heaven . The Church the Kingdome of Heaven , 1 , 326. Threefold signification of the Kingdome of Heaven , Ibid. Why grace , and the meanes of grace are called the Kingdome of Heaven , 1 , 229.

Help . Helps to doe Gods will , 2 , 197. See Outward .

Hide . God sometimes Hides himselfe , 2 , 86.

Hold. We must stirre up our selves to lay Hold on God , 1 , 308. Hopefull , See Violence .

Horse . Wicked men compared to Horses , 1 , 110.

Humility . Humiliation . Grounds of Humiliation , 1 , 16 , 320. Humility why to bee laboured for , 1 , 73. Humiliation necessary , 1 , 281. Kinds of Humiliation , 1 , 282. Helps to Humiliation , 1 , 283. Verball Humiliation , 1 , 287. Humiliation extraordinary , 1 , 314.

Idolatry . Idolatry the ground of it , 1 , 47.

Image . Image of God defaced by sin , 1 , 112.

Importunate . Why to be Importunate with God , 1 , 310.

Imitation . Imitation of holy men needfull , 2 , 210. To take heed whom wee Imitate , 2 , 125 , 231.

Impregnable . The estate of a Christian Impregnable , 2 , 78.

Indeavour . Difference betweene Indeavours of Christians and others , 1 , 256. See Successe .

Infirmities . Infirmities should not discourage us , 2 , 85.

Innocencie . In what case to stand on our Innocencie , 1 , 303.

Iudgement , Iudging . What meant by Iudgement , 1 , 63 , 113. Iudgements of God how spoken of amisse , 1 , 85. How to speake aright of Gods Iudgements , 1 , 87. God offended when wee repent not by his Iudgements , 1 , 88. Neglect of selfe - Iudging the cause of misery , 1 , 101. After long patience God sends Iudgements , 1 , 117. Iudgements comming how knowne , Ibid. Sin to be looked to in Iudgements , 1 , 318. Iustice , See Sin .

Kingdome . What things are in a Kingdome 1 , 231. Excellency of Christs Kingdome , 1 , 268. See Heaven .

Labour . Labour for earthly things when immoderate , 1 , 173. To Labour for Christ as food , 1 , 216. Labour distinguisheth Christians from others , 1 , 219.

Language . Language of Scripture savoury , 2 , 165.

Law . Law what , 2 ▪ 5. See Gospell , Sin .

Leprosie . Sin a Leprosie , 1 , 294.

Life . Life what , 1 , 141. Life spirituall whence , 1 , 142. Life in Christ , how , 2 , 34. To serve God in the time of Life , 2 , 184. Long Life not to bee looked for , 2 , 217. Not to repine if God give us Life , 2 , 218.

Lie . Grand - Lie in the Church of Rome , 2 , 191.

Love . Christ Loved of God how , 1 , 22. Decay in our Love a forerunner of judgement , 1 , 127.

Lust. Comfort against rebellion of Lusts , 2 , 51.

Marriage . Comfort by our Marriage with Christ , 2 , 103.

Meanes . Greatnesse of sinning against Meanes , 2 , 179.

Mourne . To Mourne for the sins of the times , 1 , 130.

Name . Gods children leave a good Name behind them , 2 , 164.

Nature . Things made use of in Scripture from Nature , 1 , 116. To see what we are by Nature , 1 , 150. Naturall parts how to bee used , 1 , 153. Every one tainted by Nature , 1 , 293. In actuall sins to see the corruption of Nature , 1 ▪ 298.

Neare . God Neare us how , 2 , 145. How wee are Neare to God , 2 , 146.

Necessity . Necessity of what we pray for , 1 , 309.

Newters . Newters hatefull to Christ , 1 , 247.

Obedient . The Spirit given to the Obedient , 1 , 58

Offices . Offices of Christ in what order performed , 1 , 36.

Old . God can convert Old sinners , 1 , 154.

Opposition . Grace increased by Opposition . 1 , 260.

Outward . Outward service alone not accepted , 1 , 310. Outward helps to doe Gods will , 2 , 194.

Patience , See Iudgement .

Peace . Foure things trouble a Christians Peace , 2 , 1.

Perish . Meat that Perisheth what , 1 , 167. Not to gaine things that Perish with the losse of our soules , 1 , 170.

Plague . Sin worse then the Plague , 1 , 297.

Popery . To be thankfull for freedome from Popery , 1 , 266. Popery opposeth preaching , why , 1 , 270.

P●●er . Power of Christ to give himselfe and his benefits , 1. 201.

Prayer . Prayer a meanes to obtaine the Spirit , 1 , 61. Formes of Prayer usefull , 1 , 278. Danger of neglecting Prayer , 1 , 305. Prayer laies hold on God , 1 , 307. To looke for answer of our Prayers , 1 , 312. Resignation of our selves in Prayer , 1 , 328. See Worship .

Preaching . Grace wrought by Preaching , 1 , 68 See Popery .

Precious , See Violence .

Priestly . Christs Priestly office the principall , 1.37 .

Prerogatives . How to use our Prerogatives , 2 , 52.

Principles . Principle in a Christian double , 1 , 302. Principles to be laid up , 2 , 80.

Prom●se● . Christ Promised in the Old Testament , 1 , 3.

Prophanenesse . Prophanenesse whence it is , 2 , 152.

Providence . To looke to the end of Gods Providence , 2 , 135.

Querie . It is good to propound Queries to our selves , 2 , 67.

Reason . Different conclusion of Gods Word , and carnall Reason , 2 , 135

Redemption . Gods love greater in Redemption then in Creation , 1 , 12 , 26.

Reflect . Man can Reflect upon his actions , 1 , 100.

Repentance . Late Repentance seldome true , 1 , 92. Benefit of lively Repentance , 1 , 95. See Sinne.

Reproach . Reproach not to be regarded , 1 , ●45 .

Resolution . Ground of Resolution , 2 , 219.

Riches . To carrie our selves answerable to our Riches , 1 , 48.

Rule . Properties of a Rule appliable to Gods Word ▪ 2 , 190. Rule , how to bee applied in particular actions , 2 , 194. See Word .

Salvation . Christ as man chosen to Salvation , 1 , 19.

Saints . To delight in the communion of Saints , 2 , 225.

Sanctuarie . Benefit of entring Gods Sanctuary , 2 , 135.

Satan . When we are under Satan , 2 , 10.

Scripture . How to understand the Scripture , 2 , 164.

Sealing . Se●ling of Christ , what , 1 , 201. What use to make of Christs Sealing , 1 , 204. How to know Christ is Seal●d for our good , 1 , 205 , 209. Sealing threefold , 1 , 206. Sealing of th● Spirit , what , 1 , 207.

Servant , Service . Christ a Servant , how , 1 , 7. Comfort , that Christ was a Servant , 1 , 17. To offer Christ in our Service to God , 1 , 20. Danger of deferring Gods Service , 2 , 184. God the object of our Service , 2 , 186. Service what , 2 , 188 , 203. Common actions a Service of God , how , 2 , ●12 . Qualification of our Service of God , 2 , 214. See Life .

Shaken . Gods children Shaken , why , 2 , 141.

Secret . Secret will of God no rule , 2 , 190.

Security . Security a forerunner of judgement , 1 , 119.

Sight . Sin takes away the Sight of it selfe , 2 , 21.

Sinne. The hurt we have by Sin , 1 , 90. Particular Sins foreshewing judgements , 1 , 121. Naturally we are under Sin , 2 , 5. Sin threefold , Ibid. Justice of God to give men up to Sin , 2 , 8. Misery to be under Sin , 2 , 9. Fruit of thraldome to Sin , 2 , 16 Men not given up to all Sinne alike , 2 , 22. Wee should see death in our Sins , 2 , 28. See Generality , Death , Leprosie , Iudgement .

Sleepe . The death of the godly a Sleepe , 2 , 220.

Society . Society with carnall men to be avoided , 1 , 151.

Soule . The Soule chiefly to bee cared for , 2 , 228.

Spirit . How to know wee have the Spirit , 1 , 30. Degrees of receiving the Spirit , 1 , 32. The Spirit put on Christ how , 1 ▪ 33. Spirit given , and received by Christ how , 1 , 38. Three things wee receive by the Spirit , 1 , 42. How Christ gives the Spirit , 1 , 55. Spirit in Christ how , 2 , 36. Meanes to get the Spirit , 2 , 123. See Ascention , Gospell , Stirre , See Hold.

Strength . God the Strength of a Christian , 2 , 79.

Successe , Succession . Christians indeavours Successefull , 1 , 255. There is a Succession of men , 2 , 172.

Sufferings . Service of God in our sufferings , 2 , 209 , 214.

Supply . Our Supply whence it is , 1 , 46.

Table . Service of God in obeying the second Table . 2 , 205 , 207.

Tast. Tast a most necessary sence , 1 , 193.

Temptation . Comfort in Temptation , 2 , 53. Thankefull , See Popery . Thraldome , See Sin .

Time , Times . Time when especially to bee improved , 1 , 129. Why to make use of Time , 2 , 173. How our Times both miserable and happie , 2 , 177. To serve God our whole Time , 2 , 183. Gods children must serve their Time , 2 , 218. Every mans Time allotted by God , 2 , 219.

Tirannie . Tirannie of sin , 2 , 19.

Vaine-glory . Vaine-glory why to bee avoided , 1 , 72.

Valew . Ground whence to Valew Christians , 1 , 30. By what God Valews his children , 2 , 167.

Violence , Violent . Violence offered the Kingdome of Heaven how , 1 , 233. Christians disposition Violent how , 1 , 235. Ground of this Violence , ● , 236 To judge our estate by our Violence , 1 , ●41 . Violence after outward things , 1 , 242. Violent onely take Heaven , 1 , 251. Freedome of grace inforceth Violence , 1 , 253. Holy Violence hopefull , 1 , 254 Pretious things require Violence , 1 , 259. Exhortation to holy Violence , 1 , 61. Gospell in Luthers time imbraced with Violence why , 1 , 265. How to get holy Violence , 1 , 271. See Wisedome .

Vnderstandings . How to use our Vnderstandings , 1.102 .

Vnfruitfullnesse . Vnfruitfullnesse a forerunner of judgement , 1 , 126

Vs. All good in Christ before in Vs , 1 ▪ 40. How the Spirit takes from Christ and gives to Vs , 1 , 41. How the Spirit is put on Christ for Vs , 1 , 50. What Christ did was for Vs , 2 , 41.

Washings . Washings in the Law what they signified , 1 , 295.

Watchfullnesse . Watchfullnesse when requisite , 1 , 130.

Will . Will of Christ to give himselfe , 1 , 119. Will of God knowne and not done aggravates sin , 2 , 201.

Will-worship . Will-worship why forbidden , 2 , 189.

Winde . Wicked men blowne away as with a Winde . 1 , 317.

Wisedome . What violence may stand with Wisedome , 1 , 244. Wisedome in man corrupted , 2 , 21. Wisedome justified by whom , 2 , 140.

Word . Spirit given in the Ministery of the Word , 1 , 55. Written Word the rule of our service , 2 , 189.

World . Businesse of the World hinders consideration , 1 , 104. Worldly things to be neglected why , 1 , 171. Christians rule of life not from the World . 2 , 138. Ill courses of the World settle Gods children , 2 , 139.

Worship . Prayer put for all Gods Worship , 1 , 304.

FINIS .

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