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Full text of "Forty sermons upon several occasions by the late Reverend and Learned Anthony Tuckney ..."

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Collection of Puritan Literature. 

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$ctoeral #cc aftons 

By the Late 

Anthony Tuckney, D. D. 

Sometimes Mafter of Emmanuel and S* John's 

Colledge (Tucceffivcly) znd^egius Pro- 

feffor of Divinity in the Univerfity of 


Publifhed according to his own Copies. 

/ . 

By his Son Jonathan tvcknet, m. A. 

Sometimes Fellow of Si Johns Coll. in Cambridge. 

— — ■—— — ■■ — — » ' I -■ »■ ■- ■ ■ — *» i ■ ■ ill— — ■ ■■■■ 1 - ■■ ■- I !■ ■ «^— W^— WW — I iili ■ ■ ■■■ II — ■!— ^— I .I ■ ■■ — — !■ I ■ 


Printed by ^. ^/„ for 'Jonathan Robin jon zndBraba&on 

Aylifrer^ at the Golden Lyon in S fc P*uL Church- 

Yard, and at the three Pigeons in GornhttL 




Chriftian Reader, 

THat thou art here prefented with the 
enfuing Sermons, is from the fame 
defire and deftgn that aSled the Re* 
verend Author in the preaching of 
them, viz. of recommending the Truth and Grace 
of God to whomfoever they fb all come. And ha- 
ving been with approbation and acceptance enter- 
tain din thofe publicly Auditories where they were 
delivered *, It is to be hoped that being now expo* 
fed to publicly view from the Prefs, they will no 
lefs both pro jit and delight. The matter and con- 
texture of them will eafily induce any who knew 
the Author to believe them to be his. But that 
none may thinly themfelves impofed upon, they 
may be ajfured that they have all been carefully 
and faithfully tranfcribed out of his own Notes 
which he left behind him. And though fome of 
them may be more peculiar in their ufe to fome fort 
of perfons according to the Auditories whereto 
they were preached ; yet even in them there is 
handled matter of univerfal Chriftian know- 

A 3 Thai 

To the Reader. 

That therefore the great end of all Preaching, 
Writing and Reading {namely Knowing, Loving, 
and Living to God in Chriji) way hereby be pro* 
moted, Cod Hint f elf of His mercy grant, who 
teacheth his to profit: And fo neither fljallthe 
Fublifber, to whom the Author's memory ought 
to be ever precious, nor the Reader have canfe to 
repent them. 

Vecemb* 6* 

Jonathan Tuckney. 






g&tteral Sermons; 

i2QErmons on Phil. g. 8. and on 5 and 6 Verfes, 

i^ viz. 
V. 8. Yea doubtlefs, and I count all things but loJs 9 

fir the Excellency of the knowledge of Chrifi Jefus 

my Lord. 
V. 5. Circumcifed the eighth day , oftheftocl{^ofKx2Lz\ 7 

of the Tribe of Benjamin, an Hebrew of the Hebrews, 

as touching the Law, a Pharifee. 
V. 6. Concerning zeal, perfecuting the Church, touch' 

ing the righteoufnefs which is in the law, blamelefs. 
Sermon 13, 14, 15, and 16. on Prov. 8. 21. That I 

may caufe thofe that love me to inherit fubfiance 9 

and I will fill their Treafures. 
Sermon 17, 18, 19, and 20. on 2 Pet. 1. 4. That by 

thefeyou might be partakers of the Divine Nature. 
Sermon 2.1. on Philip. 1. 27. Only let your Converfa* 

tion be as becometh the Gofpel of Chrifi. 
Sermon 22, and 23. on P(alm 119.96. I have feen 

an end of all perfections ; but thy Commandment 

is exceeding broad. 
Sermon 24. on Exodus 28. 36. Holinefs to the Lord — 
Sermon 25. on Matth. 5. 13. Te are the fait of the 

earth -: but if the fait have lojl his favour, where- 

with fh all it be falted? it is thenceforth good for 

nothing, but to be cafi out, and trodden under- foot of 

men* Sermon 

The Texts of the feveral Sermons. 
Sermon 26, and 27. on Ifa. 32. i, 2. 
V. 1. Behold, a King flj all reign in right eoufnefs, and 

Princes flail rule in judgment. 
V. 2. And a man flail be as a hiding place from the 
wind, and a covert from the Tcmpeft, as rivers of 
water in a dry place, and as the fl?adow of a great 
roc/^ in a weary land. 
Sermon 28. on John 5. 14. Afterward Jefus findcth 
him in the Temple, andfaid unto him, Behold, thou 
art made whole : fin no more, left a worfe "thing 
come unto thee. 
Sermon 29, 30, 31. on Pfalm 73. 28. But it is good 

for me to draw near to God. 
Sermon 32, 33. on Luke 21. 19. In your patience 

poffefs ye your Souls. 
Sermon 34, 35, and 36. on Gen. 49. 18. I have wai- 
ted for thy Salvation, Lord. 
Sermon 37, and 38. on Matth. 24. 45, and 46. Who 
then is a faithful and wife Servant, whom his Lord 
hath made ruler over his Houflold , to give them 
meat in duefeafon $ 
Bleffed is that fervant, whom his Lord when he Com- 
eth, fl) all find fo doing. 
Sermon 39,-^40. on Philip. 1. 21. For to me to 
live is Chrift, and to die is gain. 




PhILIPP I ANS 3. 8. 

Tea donbtleffy and I count all things but faff for 
the excellency of the knowledge of Chrijijefus 
my Lord* 

m* 1 ■i»iiw 4HE Creature at bell is but /wife, fo that we may At St.Mttlt* 

m v «y eafily look round about it (and as it is Pjal. j^ 4 * , ff 

|| 119. 96.) fee an end of all the ferfe&ion ef it s l ^^[ 

and withal Co empty and defective*, that the nearer Sermon I. 

we come to it, the more we difcover the ble- 

mifhes of it, and oftentimes our own folly aifo 

in overvaluing it. Fuit mane> & ecce fuit Leah* But Infinitum Getli *$' **• 

nonpottfiuanfiri\ the infinite perfection and fulnefs ofChrift is 

(uch, that as none knows it, but he that enjoys it » fo, he that 

knows and enjoys it molt, fees further caufe to account him mort 

than all* and all befides bim> nothing* As, the longer the eye 

looks upon the body of the Sun, the more it's blinded from feeing 

other things below, whilft it is more and more dazled with its 

light and brightnefs. It was fo here with our Bitted Apoftlei 

whilft he by an eye of faith was looking up to the Sun of righte- 

oufnefs, there was heighth and depths length and breadth) which 

he could not comprehend. Divine Beauty more raviftiing at the 

fecondviewi a growing excellency and worth (as fometimesof 

the Sibylls Books) at every after prizing, riling to a higher rate } 

Andfo Hv\i&i <pe^vli<Pii latter thoughts proved the better > that, p . 

as time was when Chrift in himfelf grew and increafed in favour ffjf ®9«J. m 

both with God and map. Lubg 2.52. So he is a riling Sun lull in "£ ^^ide% 

S. Paul's increaiing admiration and love of him , and that even militudo eft 

when he had lofl all for him* To which purpofe in thefe yth and fiimpta h na» 

$tb Verfes (whichwe may call Paul's Bill of Rates ) there are two *«/«!''*«• 
,. J ur ,,u„ Calrin, m No- 

things very obiervable. cimu 

1. How he doubles his words, w^fyca/, <sr*7Ia, £V/ay, all three 
words twice ufed, and if you will take in that iSyn^eti in the jth 
verfe, and \typu$i\v in the 8//?, you have them thrice in two ver- 
fes : To exprefs as the ftrength of his affection, fo thefetlednefs 
of his judgment, that what he faid ,non excidit imprudently was not 
a rafn inconfiderate brag, which afterward upon better thoughts 

B he 

a TbeFirfi SERMON 

he ate up again > buf what with bis whole heart, and moft deli- 
berate refolution he would (land to. Nor is this all \ But, confi- 
dcr, as fail how he doubles and trebles his words, fo 

2. Secondly, ut ere ft it , fur git oratio, how his fpeech rifeth. 

i. From an a' AX* in the jtb verfe to an dh*& ptv h yt $ in the 
%tb. 'aaacJ. But vpb at was gain Icountedlofs for Cbrijl. But as 
though he had faid that is not enough , nor fpoken ftrongly 
enough, I have more to fay, and that more confidently i\xd pip- 
*pyt £ quinetiamcerte, an afleveration not more unufual than 
itrong, and expreffing his ftronger refolution upon furthet delibe- 
ration » no fewer than five Greek Particles put together, and yet 
no Fleofufin, nor any of them expletive, unlefs to fet forth his ful- 
ler certainty and fetlednefs in this particular. 

2. From an artvetv. 7. wb at things, or tbofe things to a *&{!& 
v* 8. The indefinite is rifen up to an univerfal, to an All things-, 
not only his JewilTi Priviledges, (in the former Verfes,) but even 

De juftificat. to his belt Chnftian Graces, (in this.) Nor did he think that he 
lib. i. cap. 19. bUfpbemedm faying it, though Bellarmine be bold to fay, that we 
dojinio interpreting it. * 

3. From an fiy*p.dLiy I have accounted m the time paft, v. 7. to 
an iy*(JLtLt> in this %tb veife, I do account them fo for the prefent v 
as not altering his judgment, or repenting of his bargain, as fome- 
times men do of a formerly over- valued novelty, which afterward 
they have lower and yet wifer thoughts of. But it was not fo with 
him, as appears from 

4. The ^tb ftep from typiap in the beginning of this verfe to 
(jxJj&tA* in the latter end or it. For Cbriji he accounted all things 
not only lofs, (which yet in themfelves might be precious, as ma- 
ny things are with tbe Seamen in a ftorm, with an unwilling will, 
caft over-board, then parts with, but afterwards grieves for) but 
upon his better experience and eftimate both of him and them>e ven 
vile dogt meat in comparifon of the bread of life. 

5. Nay fifthly, from an ny*p&i typlav to an *£h^/»0hk. He did 
not only account them lofs in his judgment, and readinefs to lofe 
them, but he had atlually loft them. And yet, 

£». Which is the iixrh Emphalis, he accounted himfclf no lofer, 
but an happy gj/wr by the bargain, as the laii words ol the verfe 
txprefsit. They are W x^^vx.i$J"fi7e9. 'Ibat 1 may win, and his 
winnings were clear gains : for fo according to the Greek it is to 
be rendred. 'that I may gain Chrijh 

In which words we have thefe two particulars. 

1. The 

on Ph ilipp'i ans 3. 8. 3 

1. The purchafe or thing valued, T 3 ivifix*' **** yv**wi>& e * 
7 be excellency of the knowledge ofCbriJi Jefus my Lord. 

2. The price that he rated it at, and was willing to come up 
to, and that was to the lop of all things, »^fya/ T*y7* £ipU v . Tea 
doubtlefs, and I count all things lop for the excellency of the knowledge 
ofChriji Jefus my Lord* 

'Tis pitty thefe two fhould be parted, that fo rich a Pearl mould 
want fuch a wife Merchant lightly to value it. And therefore, as 
I find them together in the Text, fo I mail put them together in 
the obfervation that 1 fball handle out of it, and it is this. 

That there is a furpaffing worth and excellency in the knowledge JW. 
ofChrid Jefus our Lord, for which all things are to be accounted lofs 
for a Believer* 

The full branch whereof contains the Dodfrinal part, and the 
latter may ferve for the Application. 

To begin with the firft. There is a furpaffing worth and excel- 
lency in the knowledge ofChrifi Jefus our Lord. 

For the fubjedfc of which Proportion, by the knowledge of Cbrift lt s u bu 
Jefus, we are to undarftand the knowledge of whole Chriff, his 
Perfon, God, Man, in Himfelf and Offices, the Prophet, Prieft,and 
King of his Church. In all which, Faith finds tranfcendent Soul- 
ravilhing excellencies and mylleries. 

Nor this barely fpeculative and notional, though even herein it xf c ~ # 
hath an £fi&£« above all other learning whatfoever. So that Por- 
phyrie needed not to havepittied Paul's rare parts, as calf away 
upon the foolijhnep of preaching* If I would be a Scholar, I 
would beaChriman, I would read the Scripture, though I were 
{q gracelefs as to do it only for the excellency of the matter, the 
ftrength of the argument, the variety of choiceft ftile and flory, 
all in it met together, which I fo over-prize in other Authors, 
though afunder. If it were but only for bare learnings fake, I 
would learn Chrift and his Gofpel. For what are all your hue fpun 
abttradfcions, extractions, fubtilties, demonftrations to this great 
myftery,G^ manifejiedin tbeflcfh,)uflifitd in tbefpirit, pen of An- f ^ tm% - t $ B 
gels,&c. Here is work for a Vofiov Angelicus : ftudy for an Angel. 
If they, who always beheld the face of God in Heaven, have yet their M*tth. 18.ro, 
face towards the mercy- feat , and kiriQup.*<rs 7my.wj'^<Li, as S. Feter Exod, 2<.2o. 
expreifeth if, 1 Pet 1. 12. even floop down earmjtly,defiring to have 
a look^i what an advancement of learning is it to us fvvhofe Eyes 
you know what the Philofopher compared to) AVAaiKahvu^ipG) \f>tapkyfl.\. 
ir&vd'xui with an unvaried face to behold the glory of the Lord in the c, r. 

B 2 ghfs*C9r.* 1 &. 



TheFirfi SERMON 

giafi of the Gofpcl * The bare Theory whereof is fo noble and 
tranfcendent. But this knowledge (I faid) is not barely fpecula- 
tive and rational, but 

I . Fiducial- And fo inScripture we have knowledge put for faith. 

If a. 53. 11. John if. 3. the knowledge of Faith whereby we apply 

Chriittoour felves, and know him to be ours, as Paul here did, 

when he faith, the knowledge of Chri{\ Jefus > but he adds my 

Cum ait prop- Lord. And fo For Cbrijt,v. 7« and For the knowledge ofChrifl here 

ter cxccllcn- j n fa -j; ext are p Ut f or fa f ame# j t » s a knowledge whereby I gain 

nis ejus inteU Cbrifc v* 8. and have him, and am found whim, v. 9. and not only 
Hi? excellent! an ability toconceive and difcourfe of what is in him, and comes 
amjuflitUejus by him i for fo the Devilifh Rcnegado may be enlightned. Hehr. 

wffimna- 6 ' 4 ' The D e vilnim ^^ could fa Y 5 Ilyow who thou art, the holy 
w. TLmSnT om ofXjod, Luke 4. 34. The greatcft Scholars have not always been 
Chrifts heft Friends. Time was when the greatest Rabbies were 
htf worft Enemies. Lucian and Porphyrie acute men, but fharpned 
againft him. He was one of the wits of the World that faid, 'A/*- 
y9aySEyyav>K*Tiyvov » that took cognifance of the caufe but only 
to condemn the innocent. Unlefs thou l^okeit at Chrift with 
Faith's Eye, the more quick thine is, and the more carneftly thou 
lookeft on him, thou wilft either more dtfpife him, or defpair, or 
prove more defperate againft him > 

Either more defperately mad, as the man fee againft the Sun 
with his Eye-lids cut off. Balaam a damned Witch with his Eyes 
open^Numb. 24.3,15, 16. None fpitmoxz venom on Chriit, than 
they that do it on Ins face, who look and loath together. 

Or more deeply funk in defpair, when thou hail fo much of an 
eye as to fee a wrinkle on thine angry Judges brow. In that Cafe 
the more good that Iknotv is to be had, and I have it not, the 
more is my mifery, as the famifhed man's to fee food, which he 
rnuft not taft of, or the condemned man's to behold goodly build- 
dings, and pleafant Fields and Gardens, which he palTeth by, as he 
is led out to execution. This knowledge therefore is tirii fiducial, 
as appears from * 7, 8, 9. 2. Experimental, as Interpreters bring 
that v. 10, 1 1, &c, lhat I may know him, &c. which is explain- 
ed in thole following words, x} t»v JW//*r, ^ rh kcivwUv and 
the power of his nfurrefiion, and the feliowfhip of his fujferings, fuch 
as that woman had that was healed of her blondy ijjue, Mar\ 5. It 
is faid v. 33. that (he Iqiew what was done in her when (as it is e. 
30.) virtue had gene outofChrift to her* And fo, Then we know 
Chrift indeed, whea we feel virtue coming from him, and rind 


2fa. $*. 2, 3, 


on Philip pians 3 . 8. *- 

that we have fellowjhip with him > when whatfoever was in hirn, 
was done or furTered by him,is really proved, yea and exemplified 
by fomething in us, or done by us, as the fruit or ftamp of fome- 
thing that was firft in him. As then, in this kind, we know ifo 
fvvapiv aWaVew, the power, virtue, and energy of Chrifts Ptefur- 
rec1:ion,as P attls Phrafe is, when 

In point of Justification (as theerTe&of if, Horn* 4. 25.) by this 
evidence of hisVidory our Confciences are aiTured that he hath 
fatisfied for our Debts, and overcome all the Enemies of our Sal- 

And in point of fanclification (as the &7u*w of it, Col. 3. 1.) 
our dead hearts are raifed up to a life of grace, and to fee J^ thofs 
things which arc above. 

This, This was theleflbn which the Doclor of the Gentiles was 
yet ajearning. This fiducial experimental knowledge of Jefus 
Cbrifl was that, which he who was caught up to the third Heaven, 
was all his whole life ftill further afpiring to, becaufe when he was 
at the higheft,yet it was (till above him : which may be one part 
of the meaning of Jthis to uV^^oir, of the Divine Excellency 
of it. 

Which is here predicated of it , an vxiy%fi a fupereminmtia, 2. Predicate, 
as Interpreters render it, an admirable, fuperlative, incomparable 
Excellency. To uVs? tx ov 7 ** yvutrtu;, whether znHtbraifm, or 
Atticifm, I difpute not: but put fubftantivety toexprefs its fub- 
ftantial excellency, as t3 ffUTneiov Salutare Tuum, Lukg 2. 30. to fig- 
nifie fuch a favmg thing as we want a word to Englifh it. Such is 
this, to* uVef^oy, or as Photius renders it, vVgji/SaAAor, fuch an hy- 
perbolical tranfeendent excellency is there in this knowledge of 
Chrifi Jefus our Lord. 

But (more particularly) this to uVe^x 9 *' (I conceive) may be 
Diftinclivum fpecui y vel Gradhs, fignitying the furpaffing worth of 
it in companion either of other things, or of fome lower degrees 

Zanchy thinks this latter, and by this tTgfi^y tw* ywaws, this 
excellency of the knowledge of Chrifi undetftands fome further and 
more eminent degree ot it, which every Believer had not attained 
unto, nor Paul himfelf per ft (Sly. For whereas there is a threefold 
knowledge of Chrifi, Ex Lege, Ex Ev^ngeliof Exvifione, from the 
Shadows ofxln Law^ the light of the Gofpel, and the full Vifton in 
Glory i thefecond of them is more excellent than the firft, and the 
third than thefecond. The firft he had pall, and attained fome 


6 The Firji SERMON 

meafurc of the fecond y but the further degrees of it here, and the 
pcifc&ionofit in Heaven he makes account is this, t3 Jts^op, the 
top branch of this 'Tree of knowledge) or life rather, which therefore 
as heafpired to v. 10, II, 12. fo here in the Text he accounts all 
as lefs and dung in comparifonof I may not quarrel ib grave an 
Author : but yet crave leave to exprefs mine own thoughts viz. 
that its meant of the whole Gofpel- fiducial-experimental faving 
knowledge ofCbrifl, reaching even to the lowed and lealr degree of 
if, and efpecially in reference to juftification, in which fenfe only 
fome of thefe ir<Lv\& in the Text are to be accounted cskv^ka : and 
yet in that fenfe truly there is a ?l uts?^*, a mat chiefs excellency 
in the leaft degree and meafure or the faving kjwwledge of 

And fo taking it a§ diflintlivumfpeciei, in worth and excellency 
it far furpaffeth. 1. All other things. 2. All other knowledge 
Excels *\\ Firft, All other things^ though otherwife and in themfelves of 

other things. g reate ft worth and price. Job goeth over all the Lapidaries moft 
precious Jewels, and cannot find its match. Cap. 28. 15. to 20. 
And mould you f without ground) call in queftion his skill ,yet you 
cannot doubt of Solomon* s\ whofe incomparable ability joined 
with his long-fiudied and dear-bought experience rendred him the 
ableft Pilfer of whatever was to be found in the worlds Inventory, 
and yet he brings in the fame account, Prov. 3. 13, 14, 15. and 
20.15. where you find that Silver, Gold, Rubies, a multitude of 
them, nay all that you can defire are not once to be compared with it* 
And yet this avouched by thefe two. great men, who by reafon of 
their experience and enjoyment could bell: tell on the one fide 
what the worth of the beft things in this World came to. To 
which if you will add a third (that in the mouth of two or three 
Witneffes^ this truth may be more fully eftablifhed) let it be our 
BlefTed Apoftle, who had on the other fide as deep an infight into 
the unfearchable riches of Cbrift, as any. And he, if he would 

Either with for others, it's fnot that of Auftins, that they might 
have a fight ofChrijiinthefiifh, but) that they might have a fpirit 
of wifdom^nd revelation in the knowledge of him. Ephef.i. 17. 

Or vote for himfelf. So, as the Beatifical Vifion is the top.fione 
of his happinefs ia Heaven : to be withChrifi is his tom^ ^aaao* 
xp&ojov there (Chip* 1. of this Ep-iftlc v. 23.J fo, favingly to know 
him is his to viifi^ov here, that in worth and price infinitely iur- 
rvjdethall ather things. This (hould have been further puffed 


on Phil ipp i ans 3. 8. y 

and infilled on, if I bad now fpoken to them, whofe trade lieth 
in fuch inferiour Commodities. But feeing that I amefpecially 
dealing with you (Reverend and Beloved) whofe more noble and 
honourable negotiation lies in richer Treafures of Wifdom and 
Knowledge , Give me leave to apply my (elf to you, and fell 

2. That this faving knowledge of Cbriji is fjgnanter faid to be All ether 
v\ v*tfix ov 7 ** yvfotof not only of all other things > but of all knowledge. 
learning and knowledge the moft excellent, 

Some knowledge and wifdom being Earthly^ Scnfual, Vevilijb. 
James 3. 1 5. to which it is as light to darkjtefs which it not only 
txceeds , but expells and fcatters , as the Morning- Sun doth the 
Night- fogs. So of old, when the Word became Flejh > (he Devils 
Oracles, even of (heir wifeft Apollo, became dumb. ao>©- ta 
A07//A — As, before that, Mofes his rodzndferpent ate up thofe of 
the Egyptian Sorcerers* Exod.y. 12. Such wifdom of Egyyu The 
wifdom of the father unlearns us. To touch or taft of fuch a tree 
of knowledge is a forbidden ftuit* 

Other knowledge and learning indeed there is, which in thefe 
Schools oftheProphetshath long r1ouri(hed,and long and long yet 
may and(God grantjmore than ever,which we hopeAuthoruy will 
yet countenance and advance, that our Wars may not end in Bar- 
barifm , and our Sun be turned into darkjiefi whilft our Moon is Atf.2. 20. 
into bloud, notwithstanding the mad rage of divers brutifh men 
that decry learning becaufe themfelves have none, like the Ape in 
the Fable, would not (hat others (hould have what they want, that 
themfelves might ceafe to be ridiculous. This is but the Dogs barh^ 
ing at the Mjott y which he cannot reach •, or like their curling (he 
riling Suns light, becaufe it difcovers their nakednefs. The Apo- 
Me calls fuch Brute-Beafts, that fpeak^ evil of the things they under- 
ftand not. 2 Pet* 2. 12. 

But, to return to my purpofe, though fuch kind of learning is of 
admirable ufe in its kind, and next to the faving knowledge of 
Cbriji the higheft peifc&ion under Heaven i yet af (his v**f%g*K it 
(hikes top- (ail fas Hugo Cardimlis noteth upon (he TexrJ knows 
ifs placets an Handmaid to be fubje&and fubfervient unto Faith : 
which, as it illuminates all other learning, and raifeth it up to an 
higher pitch, fo it withal regulates and fubordinateth •, it ielf ever 
retaining the Soveraignty of being Scientia Scientiarnm. 

For thisreafon, Frov. 1.20. called HIQUH in the plural num- 
ber fapientU) or omnimoda fapientia, all wifdoro and knowledge 


The Firft SERMON 

b^ing contained and more than fummed up in the faving know- 
ledge of one Chrift, that as it plcafed the Father Avaxi^Ahtn^A* 
£ti t* Totvl*) Epbef. i. 10. in him to Turn up all things, (o in him 
alfo to lay up all the treafures of wifdom and knowledge^ Col. 2. 3. 
To that it would.prove no hard task to demonttrate that what- 
ever was choice and eminent in the learning ot allPhilofophers, 
and their feveral SeCb may be found (piritualized and fublimated 
and infinitely exceeded \n the knowledge oiCbrifi. In Companion 

■ Pbl 

ftanding, though fpokcn but ot one parcel of what we know and 
have by Cbrift i He being the learned Grecians Alpha and Omegjc 
"Revel, j. 8* Containing more knowledge than all the Letters of 
their Alphabet put together can exprefs j And His Fear (even tc 
chat pSST'EMI Dy Vent. 4. 6. that wife and under jlandingpeofle) 

* pro 9. 10. b° tn * tTTTtn and *UW1 not only the fiift imperfect beginning, 

* Pro. 1. 7. but alfo the chief head, and higheft apex and pinacle of wifdom. 

Here we meet with that n*7 Win that fubfiantial knowledge. Prov* 
8. 14. and that irohvxoiKtK®- topia, that variegata fapientia* 
Epbef 3» io. both the belt ground, and the mofi curious embroi. 
deryk that layeth the fubftantial ground-work of all our happi- 
nefs and peace, in the hid but holy and unchangeable Counfel of 
the eternal God \ and difcovers and difplays all the various and 
glorious manifestations of Gods Wifdom and love in His Son,and 
to us His Servants, from election to redemption, juftification, adop- 
tion, fanclificatioHi till it rifeth up at lait to glorification. And 
doth this then fall lower than this, to twtfiyjr tyis yv»ff&a< in the 

2 Cor. 3.9. Text. Doth not the knowledge of Cbrijljefus cur Lord fas our 
Apofile faid in another refpectj exceed in glory. 

More particularly. The furpafling excellency of this kttowledge 
above all other may be confidered in refpeft ot 

Author. 1. The Author of it, who is God and Chiifr himfelf, both ob- 

jeSum and principium intclligendi- Both Word, and. Prophet, as 
well as Sacrifice and Prieft. The Adamant pohfhed with its own 
duti, and Heaven feen only by its own light. Chrift by the illumi- 
nation of his own fpirit, being a fpirit both of revelation to unbare 
the object, and of wifdom to enligh'en the eye. Epb. 1. 17. 
You may know from whence this knowledge comes. 
1. By whither it goe e , in tantum afcendit quantum defcendit, it 
refts not fas the River to the Sea J till ir get to Heaven at lait, and 
therefore from thence it came at nrft. 2. By 

on Philip p i ans 3.8. 9 

2. By whom it inftru&s 7* tHffi&> Matth* 11. 25. t« fi«g^. 
1 Cor. i» 27. makes ffo^j learned, and even /w// n?ip tofalvation. 
And who will wonder that ez/ew Saul is amongtbe Prophets, il (W 
be their Father, i £*/». 10, n, 12, 13* It was no other than the 
Wonderful Counfelhur that could enable a few Fifhermen and 
others whom the learned Greeks would call Barbarians * and*&*ivh Ai& 
Idiots to confute and convert a then learned World, and in after* ?*?5**f* 
times the weaker Sex and weaker parts to non-plus greatelt Schol- doth'itoeiiju 
larsj and to this day poor weak fimple- hearted Christians to piatonicus, 
know that of the myjiery ofChrifl, and the graces and comforts ftilc John th§ 
of His Spirit, which many great Clerkf are ignorant of. And all Evangdift. 
this becaufe they are 0*o<M<fWIo/ , taught of God, and the other 
civToftt clkIoi , that have learnt of them/elves : And then, by the 
better ma[ler, you may eafily judge who is like to prove the better 

If you fay, But doth not all knowledge agree in this, that all Ob]* 
' comes down from the Father of light . ? James i* 17. 

I anfwer yes : and yet the fame Apoflle could, Cap. 3. 17. fpeak Anfi 
of a ffopa AvuQiVi a wifdom from above, and diilinguilh it from 
another fort, v. 1 5. whofe fpring-head lay lower, fo that although 
all lawful knowledge comes from God, yet there are upper and 
nether fprings. 

Other knowledge. 

Either coming from God as a Creator 1 this as a Redeemer, 

Or that from him as a teacher by way of common illumination » 
this from him as our head by the grace of union, in which fenfe he Mr. Perf^mi 
is faid to be made of God to us wifdom. 1 Cor. 1.30. 

This immediately infufed. That's donum, that by ordinary 
means and our own ftudy and induftry is acquifnnm. Now infu- 
fed habits exceed them that are acquired : and that knowledge is 
more full and clear which we have of God's teaching ihm that 
which we have of our own learning. Daniel is ten times wifer than 
all the Magicians, Cap. 1 20. One (hower from Heaven will fill 
our Pools more than many Buckets of our own drawing. So that 
Elihu fets a Nun ficut upon it. Shires none teacheth li e God. Job 
36. 22. Nor is there any learning like that which God thus teach- 
eth, which is the firft vv%&x*> or Excellency namely in regard of 
the Author of it. 

2. In regard of the matter and fubjeft o£ it, which ufethto in* Matter* 
noble the faculty and fcience that is converfant about it. And this 
alio is God and Cbrijl again. Johniy.%* their Natures, Attributes, 

G Goun'fcls, 

io T»e Fhji S E R M O N 

Counfels, Works, not only of Creation, but of Redemption : and 
which of thofe two are the greater works? And which therefore 
the more noble ftudy ? The former the Philofopher is taken tip and 
puzled with yWV HO ^id Job* Cap. 26* v. 14. what poor (hor: 
broken ends are thty of knowledge which the ableft in thofe fa- 
culties attain to s in which Galileus with his glafs is (hort- lighted, 
and Ariftotle (whom after ages have defpaired to exceed, and not 
dared to contradict) in his Problems chufeth rather to content him- 
felf with Queries than to venture upon Refolutions and Determi- 
nations* But a greater even in this kind than driftotle, nay than 
Solomon is here : and matfers of higher fpeculation, and more 
Divine Contemplation. God became mans Man born of a Virgin* 
Here you may fee Life Vying-, and yet when dead reviving. I can- 
not fay all that is, nor may I all I can. The great VoUor of the 
Gentiles*, when he cannot found the bottom, (lands by the brink 
and cries, « Bo£9©-. the depth of the riches both of the knowledge 
andwifdom of God : how mjearchable are his judgments , and his 
ways paft finding out. Rom* 11.33. Here are judgments unfearch- 
able\ nay riches of grace inferut able* Ephef 3.8. Peace pajjingm*. 
demanding. Phil, 4.7. 7. joy unfp eatable- 1 Pet. 1.8. glory unut- 
terable* 2 Cor* 12.4. light unapproachable* 1 'lim 6* 16. here 
are thofe rrnn OH the great things of the law* Hof 8.12. Here 
thofe t* piy&h£tL <r* 0«*> the wondrous things of God and Jefus 
Chrifiy whofe Name is Wonderful* Ifa*c>*6* all he was, and did, 
and fuffered, a miracle. The Apoltle hath fummed it all up, and 
calls it ply* pvsYitiov* I'lim*^* 16* a great myflery* He indeed 
there faith,that it was believed in the world.But it was by them who 
were above the World, in whom faith exceeded reafon, and hu- 
mility difcovered wifdom in that in which the Greeks proud 
learning could fee nothing but foolijhwfs, fo much wifer is the 
foolifoncfs pj God than the wijdom of man: and fo much more ex- 
cellent is the knowledge of Chriji than all other learning, by how 
much he himfclf, who is the chief leiTon learnt by it, excells all 
other things, who is All in &////, and therefore without him all 
elfe is juft nothing. 
Properties, 3. A third, fourth, and fifth excellency of this knowledge, 

Effects, Ends; might be (hewn in its frepmie/, and in the effctts it produceth,and 
in the end it leads to, which three, the both poiitive and compara- 
tive goodnefs of any thing is wont to be judged by, which I have 
not time diftincvrJy and at large to profecute , but muft call all 
thefe furfrages into one Urn, and read fo many of them as the time 
wall peimitj and as they come to hand. 1. This 

en Ph ilipp i ans 3. 8. t% 

1. This is found and fubflantial knowledge. Vrov. 2.7. as do- 
fing with the fubftantial wijdom otGod > whereas our other great- 
eft wifdom is often vain. 1 C r. 3. 20. and much of our know- 
ledge, nil HJH fcientia ventofa, an aiery vapouring wind. Job 
15. 2. and many of our ftudies both in younger and riper years, 
no better than Elians yj^** *v'** e °H-*'T&> in which we lofe our time, 
and if at laft we find not the way to repent of it, may come to 
loft out felves too. 

2.1t's fure and certain.ln other ftudies we walk much in the dark, 
clfe Job had not been fo foon pofed, or we fo much pu&led as we 
are ibmetimes to come to a clear Vemonfiration. What a claming 
was there between the Academicks and Stoichj, about this §hf£re» 
Whether all our knowledge were Science or Opinion? yea, and mLaBant, /. $; 
many things that we think we know, how oft is a Pythagorean c ' $» 4» 
iv\h ¥?*, the authority of a fallible m*/rVr rather than the truth of 
the /eflfof, that which our knowledge is laftly refolved into ? But 
here, we have Chrift the faithful witnefs* Revel. 1. 5. the holy 
Ghoft afpirit of truth* John 14. 17. the Scripture a mod fure 
word. 2 Pet. 1. 1 9. that here to hz a Sceptic}^ is to be an Atheiji^ 
whWft faith is above Science, and belief above Vemonft ration, fa- 
llens on that which Reafon cannot reach, believes that which it 
felf cannot prove, and adheres to that which fenfe contradicts, 
comes to an iy&vTippnTos without contradiction. Hub 7 7. to an 
o[jiQKoy\i[jLtvas without controverfie. 1 < lim. 3. 16. nay to a ataSt©* 
tw* *M&(poei*s to a rich full fiil of ajfurame, without fo much as 
the leaft Humbling fcrupling doubt. Col. 2. 2. 

3. It's an experimental knowledge , following upon pardon 
(they {hall kyow. for I will forgive) Jer. 31. 34. and knowledge 
by remiflion. Lu\e i.yj* and joined with fenfe. Philip- 1.9. 
fo that we fee * /;? promifed Land, not as £» * A/j/>, but as Travel- 
lers that have been there with the Samaritans* John 4. 42. we be- 
lieve not becanfe others have told us (which yet moft mens know- 
ledge ofChrilt is refolved into) but upon eur own knowledge y and 
that knowledge upon our fenfe and experience-, as Jab, I have heard 
of thee by the hearing of the tar, but now mine eyefeeth thee- Chap. 
42. 5. I hear and I fee, I fee and I feel, an J I {eel more than I can 
exprefs or fully understand. I have found God to me what he hath 
faid in his word : and there is that in my heart which contradicts 
fuchandfuchfalfe Do&rincs that are contrary to it > fo that even 
when my head is fo weak that 1 cannot fometimes anfwer the Ca- 
villers argument, yet mine heart from an imnsexijlens, denies the 

C 2 Conclufion* 

a a The Firfi SERMON 

<'.onclufion> that when I come to read and hear the word, it's 
like two men reading of two Copies of the fame evidence. The 
original I find in my Bible, and the Counterpane I find in my 
heart, and therefore dare/rgtf it andftalit witbmybloud. O happy 
Minitters ! if we from our own hearts we could (peak to the hearts 
of our people, could (ay with the Pfalmijl, Come and hear all ye 
that fiar God, and J will declare what he hath done fur my /<?*//, and 
wuhChriit. John 3. 11. rre fpeak^what we k#ow, and with the 
Apofile, what we have heard andfien, and our hands have handled 
of the wordoflife^ that declare we unto you, John 1.3. O that we 
never fpake of that which we are lealt acquainted with,and againft 
that fin which it may be we are notorious for ! If fo, however we 
may preach Chrift* yet certainly we do not favingly know Cbrift* 
for this excellent knowledge is an experimental knowledge. 

4. And from all the three former in the 4th place, it comes to 

be truly delightful and fully fatisfadtory, and in which the mind 

doth fully acquiefce, as Ariftotle faith, hteHecluseft inquiete* In 

other ftudies the mind is reftlefs, and its difquiiltions endlefs * the 

vaftnefs of its capacity not being able to be filled up with the fulleft 

view of inferioui objedb, but here meeting with an infinite God, 

and his infinite wifdom, juftice and mercy in Chrift, the largeft 

VelTcl is filled up to the brim in this Ocean s the wavering Needle 

is fixt, and the ZWehath found a flaw where to refi thefole of her 

foot > fits down, (and with Peter when he faw Chrift transfigured 

Mattb. 17. 4.) faith, Its good to be bere> is fatisfied in all its 


Btclef. 1. 1$, And, let me add, is more than fatisfied for all its pains. Solo- 

M* &c* c.2. mm j n a ]l his other Enquiries, confined he dealt with folly and 

**' 2 « madnefs^ndm the dole found nothing but vanity and vexation, 

fo that he comes to hate all his labour, and to repent of all his 

pains i as we (hall of all our other ltudies, if with them we fiudy 

not favingly to hyow Chriji* 

I acknowledge indeed that a ferious ftudent in other arts takes 
great content in that very fearch, and much more in the finding 
out of fome truth, which lay in the dark, and he was much fet up- 
on, and this not only in more ("olid Vemonjirations (and then Ar- 
chimedes as well apaid Cries out with his Eyj,»u«t) but fometimes 
even in fome minim Criticifm, as I remember the learned Cafaubon 
in his Annotations upon Athzneus hitting (as he thought) upon 
the true notion of a certain Greek Word, profelTeth that the con- 
tentthathe found therein, and fuch like, was a fullfatisfacfrion 
for all his pains in all his itudks, But 

on Philippians gv8* ig 

Bat alas! what is fuch a word to the EiTential Word of God ! 
what is Archimedes his Cylinder to Jefus Chrift ? or what's his 
tfon*d, 'o the farisfa&ion of the Spoufe fic\ (not of other queflions, 
as i Tim. 6. 4. but^) oflove. Cant* 3. 4. when (he had found her 
loft Saviour ! If it be Co pleafant a thing, to fee the Sun* Ecclef 
1 1 . 7. what is it to behold the fun of Righteoufnefs ? If the top of 
Heavens joys be from an open-faced Vifion,then, even thefe glimp- 
fes, chough but as in a glafs, and through the Lattefs, fets the 
f avilhed Soul on the higheit Pinacle of content and comfort, which 
it can be here lifted up to. 

<, Which" leads me to the lafir excellency of this Divine Know- 
ledge, and it's the un valuable benefit and profit of it. The pleating 
itch of delight oft-times accompanieth other ftudies which are 
moft vain and ufelefs, and in the upfhot mifchievous. But, gui 
tnifcuit mile dulct, is an Artifl indeed. The wife man is profita- 
ble to himfelf (faith Eliphaz, Job 22. 2. J and here, Qui fruttuofa> 
nonquimultafcit,fapit, which made Laclantius adventure upon 
a bold comparifon between the vulgar Idiot, and the great Scholar, 
& made him bold to conclude,?/** x/^t inter dum vulgus, quia tan- 
turn quantum opus ejifapit, becaufe the one knows though but little, 
yet whats profitable to his purpofe: the other upon his great ftudies 
and readings, or Common-Place-Book like a rich treafury top- 
ful of Notions, is a Dictionary of Words, and a Bibliotheca mafe- Mofatmso* 
riarum (as he called his Book) a whole Library of learning , but 
fealed up with this Motto on if. Cui bono ? Neither Preis nor 
Pulpit himfelf or others better'd, but often wronged by it s ma- 
ny a full-ftuft Scholar being a very empty ufelefs man, whilft he 
ftudieth more Sciences than Arts, and fodefires only to know, and 
fo in infinitum, without end, to no end, knowing more than he ei- 
ther gets, or doth any good with. _ 

But Solomon who was the wifeft man, and therefore beft knew - 
wherein wifdomsgreateft excellency lay, faith, Wifdom is profita-. 
ble to duett, Ecclef 10. 10. andFrov. 14. 8. that the wifdom of the 
prudent is to dinti his way s not to be fluttering about every thing, * 
as the Butterfly about every flower, and fo be fomethtng in every 
thin*, and nothing to purpofe in any thing, but (as Plato in his 
7heag.es well mews) to know my <«A/oi/ %§yop, and that I may get 
and do fome good by it, as the Bee that lies and facks the Flower 
from which fhe may get Honey to her Hive. I this is properly^ chrcn. 30. 
good knowledge. VfaU 119. 66. and in this above all the faving 22. 
knowledge of Chrift excells. The fruit of the tm of knowledge had 


i Cor. i, -21. 
-■JLm* I. 

The Firft S E R M O N 

this double bait of pleafure and profit. Gen*%* 6. but an booi^ 
withal, that took her who was taken with it. But in this kftowledge 
of the tree oflife> there's the bait without the book- Milk, andWine. 
Ifa* 55. i« and no poyfon in either i greateft pleafure and profit 
mixt together, making hjppy> and adding no forruw with it* Let 
me name a few particulars. 

1. By this knowledge of Chri(l we come to the belt knowledge 
both of God and our felves. 

Of GW, for his glory and beauty is moft feen in the face of J e- 
fus Chrift. 2 Cor* 4. 6. The Father here is heft, is only kporvn by the 
Son. In the Creatures we behold his foot- fteps, but here bis images 
even the exprefs image of His Perfon* Hebr* 1.3. In the Law his 
Holiness and Juftice, efpecially looked our. In Chrift and his 
Gofpel ftune forth Holinefs, Juftice, Mercy, all and altogether, 
and all in their perfection, and of all his mercy moft, by which he 
would be moft known to his people j the vail is nothing to the 
face uncovered* 2 Cor. 3. 

Of our felves* 

Oat fins by his fufferings. No way for the more full fearching 
of our bloudy wound comparable to the confidering that Plaifter 
of his bloudy which was Jhed to heal it. 

Our Duty* We have no ftronger inducement, nor fairer Copy 
of doing and fufTering, than to confider what our Lord Jefus 
Chrift hath done and furTered before us, and for us. In all which 
our true Abimelecb Father: King faith (as that other did. Judge 
9* 48O Look^ on me, and do likewife* 

2. A fecond benefit of this knowledge is, that it's a travsferming 
knowledge* 2 Cor* 3. 18. whilft we are looking into the glafs, we 
are changed into the image* IntelleUus fit idtm cum objtCto. The Eye 
and man is made like that he look/ on- Here, as in the ftory of the 
brazen ferpent, a Ioq\ heals, and the man f with Ntbuch.idnczzar* 
Van* 4. 34, 36.J ceafeth to be a beaft, when he comes to his under- 
(landing* This knowledge and wifdom joins practice with notion, 
and moral venues with intellectual, is, not it felf only Heavenly 
and fpirituaU Col* i.p. pure and peaceable* Jam. 3. 17. but 
(which is more) makes usfo. But lodoth no othet knowledge, I 
mean the knowledge or no other things, or Tome other kind of 
knowledge of Jefus Chrijl. 

For the knowledge of other things like the Glow-worm, hath 
more light than heat in it > as he laid of the Philosophers Books, 
animum non dant quia non babent* Solomon's experience in this 


kind told him, that whit was crooked could not this way be made 
flraight, anJ Paul tells us.Rom. i . 21, 22. c^c. how brutiln the molt 
knowing Heathens had then proved, as after-ages and Authors do 
hold forth their greateft Philofophers defiled with fouleft Lulls, Solem d^inv 
not Socrates himfelf exempted. Per canem& anferem dejerare^nd Koirm apud 
gaUum JEj'uhpio were none of his Beauties, and others matter of ^ lM * r jhum, 
his louleft bleniifhes. The Apoltle, ilim.6.9. calls them foolijh d^«SJ1! 
lu/is, but yet fuch as the ableft of thofe Sons of wifdom were dif- mium. La- 
honoured and defiled with. 8ant. 1. 3. <•, 

And for others, who by the preaching of the Gofpel come to 2 °' 
fome kind of knowledge of Chrifc i truly oft-times the light they i- nc Gnoftick 
have is fo far from directing them in the way, that by it they take would be fo 
advantage to run the more out of it, like them. 2 Pet. 2. 21, 22. ca,I 5 d f ro[n 
that proved Dogs and Swine for filth and rage, even after the *^ cir P retcnc 
knowledge of the ways of right eoufhefs^none uilng to be more loath- knowledge i 
fomly filthy, or defperately mad againil Chrill than they who the things of 
have been enlightned toffee only fo much of Chrift as to make Gocl; buc fo 
their foar eyes fmart, and themfelves fret and blafpheme. Thole ^} J as that 
fQTi&ivIti) Hebr. 6. 4. commit that irrecoverable fin, and the Dc- more proper 
vil is a Serpent as well for his venom as his fubtilty. Very knowing name of Bor 
men, yet known for many notorious milcarriages ("their Lulls ii **"'*» Au c Um 
fing up againlt their Gonfciences, and their pra&ice quite croiling^' ****** 
their lightj have been no great Grangers, either in the Worlds or 
in the Churches of Chrill. - 

3. In particular, this is an humbling knowledge,which to be faid 
of any other knowledge would be little lefs than comradiUio in 
adjefto, fox Paul faith, Knowledge puffs up ■• 1 Cor. 8. 1. who him- 
felf had a pricks inthe fitjh to prick that Bladder, that it might 
not fwell with abundance of Revelations. 2 Cor. 12. 7. Other r 
things, as profits, pleafures and the like, are too low for a wile 
man to Hand on tip-toes upon : He accounts it but childifh for 
any to account himfelf fine for fuch gayes and brouches : yea, but 
knowledge and learning is a more Divine fpark, and hath in it * 
("he thinks) that which is worth being proud of* and out of that 
pride oft-times accounts Chrijl and his Ordinances and ways 
foelijhntfs. 1 Cor. 1. 23. 

But the more that thou favingly knowell Chrift, the better thoti ■ 
wilt know thy felf, and that (1 am lure) will ever be with better 
thoughts of him, and worfeofthy felf, as Job when he feethGod, 
he abhors himfelf. Cap. 42. 4, 5* Peter knowing it was the Lord that ' 
was prefent) cafa [himfelf down into the Sea* John 21.7. and the 


t$ TbeFirft SERMON 

1 Saints and Angels in Heaven whilft they have neareft acccfs, and 
fulleft view, Hand at a mod reverential diftance. 

4. Fourthly, and Iaftof all, (which is the upftiot of all) this 
is a faving knowledge, that makes us wife to fahation. '2 Tim. 
3. 15. 

1. That makes us pleafwg to God. Hebr. n. 6. and juftifietb 
us before God. If*. 53. u. which other learning and knowledge 
not fan&ified and fubdued by this comes crofs to, but always falls 
fhortof, for (whatever it may to others, yefas our Apoftle faith 
of meat, 1 Cor. 8» 8.J it commendeth us not to God* Nonenimab 
to peritia, fid fides exigitur. It may indeed -make our faces Jhine 
more bright before men. Ecclef.S. 1. but we are never the more 
amiable for it in God's Eye, if he do not look upon us in the face 
of Jefus Cbrifl : and therefore it is, that whilll to babes and chil- 
dren his Son is revealed, Mattb. 1 1. 25. there are but few of thefe 
great wife men that are called unto this marvellous light. 1 Cor. 1. 
.26* But on the contrary rather as they by reafon of their pride 
are ufually at odds with him, fo he (who ufeth to refifl the proud) 
hath a controverfie efpecially with them (with the wife men of 
Edom. Obad. v.j, %') and accordingly is wont purpolely to fee 
himfelf to befool fuch Abitopbels in their Counfels^ and to take 
fuch Foxes in their own craftinefs, that fo he may caft down thofe 
Aoyt<T[jiv{, Ixvptoptfl*)^®^* an d yofitJL&la. 2 Cor* 10. 4, 5* tna ^ " e 
may bring 0// into Captivity to the obedience of Cbrifl. 

2. But, to end all, feeing God himfelf. Vcut, 32. 29. accounts 
it the higheft point of wilclom to confider the latter end, herein 
above all appears moil: eminently this TovVsftx°»s the fuperemi- 
nency of this faving knowledge of Cbrifl. That it layetb in for 
death, and providetbfor eternity. 

Now in Death all thy other learning, which thou hafx fpent fo 
much rime and pains for, is quite loft. Thy bark is fplit, in which 
all thy treafure was (lowed > nor is there more treafure funk in the 
Sea, than there is learning buried in fome great Scholars Graves, 
which is a great lofs to the Church, State, nay it may be to the 
•whole World, and yet may be the greatelt to themfelves. what- 
ever their Notes may do to others, fuch Notions will not then help 
themfelves : fo that in cafe by that time they have got no better 
learning '•, the hard Students Candle, which was wont to out- 
watch the longeft night, will grow dim in that Evening, and burn 
blew in that damp, yea and quite go out in that darknefs. And 
fo notwithftanding all thofe former fpaiks ( more precious than 


oft Philippians 3. 8. I 7 

thofeof Diamonds) he may then lie down with farrow. (Ifa. 50 
11.) with this Motto on his Study-Door. gjhtalis art if ex pereo ! 
the knowing man not then knowing what will become of his 
Soul, gW nunc abibisin locos ? or if he do, the more is his grief, 
when with angui(h and horror he thinks and faith , furgunt in- 
dofti&rapiunt tozlum. I repeat not what followeth in the fen- 
tence, as defiring it may never overtake any of us in thofe ftraits* 
But wo to us if it do. 

But the more bklTed therefore is this more excellent knowledge^ 
that we now fpeak of which is not fo much a tree of knowledge, 
as a tree of life, and is therefore called eternal life- John 17.3, 
by which my Soul lives in death, that I can tell what to do, when 
other far more learned men are at their wits end : that in mine 
evening I may have light. Zech. i^.'J. whilft others far more 
fharp-fighted (tumble in that dark entry into outer darhpefsiot 
ever. O give me that fweetBird that will fing in fuch a Winter, 
that lamp of a wife Virgin, that will burn clear at midnight j that Matth. 2$. 6 
torch which will not light my body to the Grave, but my Soul to 7> 8. 
Heaven. 1, this, this is the light of life. John 8. 12. by which, 
when my bodily eye grows dim, and upon my eyelids fits the gloomy 7*b *&• | ^»j 
jhadotv of death* I may then lift up an Eye of faith wich Steven 
at the very point of Death. Atlj, 56. and then fee Chrift more 
clearly, and know much of him more fully than ever before, as 
it is related of Oecolampadius, upon his Death- Bed, being-asked Mylii Apoph- 
whether the light of the Candle troubled him, laying his hand on thegmata mo~ 
his bread faid, Hie abunde lucis eft, or with Laurentixs. At Nax rientiHmt 
mea tenebras non habet. The more darknefs without, the more 
light within > when the Curtains are drawn, Chrift more un- 
vailed j and when the dying body fmells now of the Earth to 
which it is finking, the Divine Soul (m in rogo Imperatorum) 
favours of Heaven, to which it is afcending with a fa re we 1- faith, 
and welcom-Vifion, no more to fee Chrift, as here , through a 
glafs darkly, but face to face V to kyow him no more in part, but 1 Cor, 1 3. 12* 
even as 1 am known. I dole mine eyes to fee my Saviour, and like 
old Simeon lay down my head in my Fathers bofom,with his Nunc 
dimittis. Now Lord let thy fervant depart in peace^ for mine eyes ; 
have feen tbyfalvation.- 

THE Text had two parts. 
1. The Purchafe, 7I u'n^ov Iyu yva<ns>t , the excellent lT - Sermorr 
knowledge of Chrift J efut our Lord. 2. The price that our Apo- I^J o$Jl 

" ) 

t g 'The Second SERMON 

file was chearfully willing to come up fo,that he might compafs if, 
ny*tAdii vrJvl* £w^iety, he accounted all things lofs^ that he might 
gain it* 

in the handling the former part the laft time I endeavoured as 
I was able (though infinitely under its worth) to hold forth and 
commend to you the fupereminent excellency of the faving know- 
ledge ofChrift above all other things, and all other knowledge what- 
focver. But as (they fay) the Jews are now wont, when ever 
they build an Houfe to leave fome part of it imperfect in reference 
to Jerufalems ruins which they would remember, fo in all our 
largeft difcourfes of Chrilt and his Excellencies of riecefllty fome- 
thing, yea much mull be left unfaid , becaufe there is infinitely 

5 Khg.io. 7. more than we can comprehend : the half of our Solomons glory will 
never he told. Here the moft copious and fluent Orator mult clofe 
his imperfect fpeech with a Dicebam inlread of a Vixi i and draw 
the Curtain of iilence over tho'fe eiyA^kvla. > which he cannot 
draw and fet out to the life. And yet it's good digging deeper in 
fuch golden Mines,and another hour would be wellipent in view- 
ing and admiring that infinite excellency, which in Heaven we (hall 
be adoring to Eternity. Should we lanch out, we may foon be 
fwallowed up in that bottomlefs Ocean. And therefore for this 
time let us rather draw the net to the f 3 ore, and in the fecond ap- 
plicatory part of the Text fee what we have talyn, or whether 
our felves rather be fo taken with an holy admiration and deiire 
of it, that with our Apofile we can be willing to fujfez the lufs of 
all for it, 9 A\ha p\v*y yi >y yea doubtlefs, and I count all things as 
lojsfor the excellency of the knowledge of Chr ill J efus my Lord* 
And if that be iuch a tranfeendent excellent knowledge. 

Ufe 1. Firft, How low fhould the confideration oi it lay even Scho- 

lars of the higheft form in their thoughts and eftimate of all 
their other knowledge in comparifon of it ! and of themfelves as 
long as they fall fhort of it. Btholdthe height of the Stars, hjw high 

Cap. 22. 12. thiy are ! laid Elipbaz to Job: But it was that he might have 
more lowly thoughts of himfelf. And when we look up and fee 
how high Heaven is above, we cannot but think what poor low 
things we are in the Ant-hill here beneath. Yea by how much more 
exactly the Aflronomer by his inftrument can take the height of 
Sun or Star, by fo much the more fully he apprehends at what a 
wonderful dittance he and the higheft Mountain of the whole 
Earth is under ir. O that the confideration of this high tran- 
fcending excellency 0} the l^.owledge ofChrifl might help us (though 


on Phil ip p r ans 3. 8. 1^ 

not to low tb oughts of learning yet) to more lowly thoughts of 
'our fclv lotwi Handing all our other knowledge, that the daze- 
ling brij he fun of Right eoufnefs might at leaft fo far 
blind us, as /uieprideffom us : pride,which is the great learned 
mans greateft and dangeroufeft fnare, in which by reafon of his 
learning and knowledge he is eafilieft ta^en^ and by which he is 
jtnoft of all hindred from this more excellent knowledge of J 'efus 

i. Ntoft eafily taken with \t-> it being a very hard thing to be a 
\norving man^ and not to hpow it-> to be learned and bumble toge- 
ther i for the King of Tyre to be as wife as Daniel, and not to be as E^e\. 28. 2,3. 
proud as Lucifer* 'Hyvaxris (pwiii, knowledge puffs up faith the 
Apoftle, 1 Cor* 8. 1. and ufually the more aiery and empty the 
knowledge is, it makes the bladder fwell the more . The Devil is 
a very knowing and a very proud Creature. The molt learned 
Philofophers and wifeft Statefmen amongft theHeathen,have been 
noted for pride i vain-glory and an impotent defire ofapplaufe 
being accounted by them a piece of gallantry rather than a vice. 
And although by Chriftians it cannot but be accounted a fin, yet 
even amongft them fuch as excel others in knowledge are oft 
known by it. The more able in this kind of old were very ready 
to defpife tbeweak^-i and to over-look them which were under 
them. Rom. 14. 3. The fupetcilium with which the great Rab- 
biesdefpifed the poor ignorant people that kitew not the pundlilioes 
oftheijw?. John 7. 49. and the Typhus of many of our great 
Criticks, who account themfelves the greateft (if not the only 
Scholars) plainly fhew, that as it was an hand of pride which 
was lift up at firft to the tree of l^iowledge y fo it is a fruity which 
hath been very ready to grow upon that tree ever fince. To have 
high parts and a lowly hearty is a rare temper, moil excellent, but 
feldom met with. A man cannot look upward and downward 
together. Happy were it that even the man of God to all his other 
learning could add this skill, whilft with one eye he is foaring 
aloft in higheft fpeculations, at the fame time he could look fo low 
as to fee himfelf and all other learning nothing, but folly in com- 
parifon of this more excellent knowledge, becaufe as pride ririt is the 
Scholars fpecial fnare, in which he is eafilieft taken. So 

2. That whereby he is mod hindred from this faving knowledge 
of Jefuj Chriji , whether we coniider it on Gods part or our 

v OnGodsj who takes nopleafure to communicate Himfelf in 

D 2 & 

so The Second SERMON 

fo precious a mercy to a proud Creature. The Scripture faitb he 

beholds fucb afar off. FfaU 138. 6. and then they will be as far 

from beholding Chrift in any nearer approach. Nay that he refifts 

If*. 29. i<. them* James 4. 6. and what advance can Balaam make when an 

Km. 1. 11 Angel, can thefe when God ft and J to refill them ? The Apoftle in 

22. 1 Cor. 1. hisEpililes to thcKomans and Corinthians, fully (hews, how God 

19,20, 21. blafted all thofe high-conceited, great learned men of old, ** eu$U 9 

*** yePW* 7 *^) ** w^Mis) whether Philologies or Philofophers, 

Grdtiiu. natural or moral, as fome expound thofe three words, avrox* 

dfolnea) he brought to nought all their wifdom, that as learned and 

profound as they were, IfAa^v^etv^ ip&TtL.ahfcLv, when they pro- 

feffed themfelves wife, they became fools, when they proved fo proud 

as to account tht Gofpel foolifhnefs i and notwithstanding all their 

depth and folidity they became molt vain , vanished quite away 

into meer emptinefc, were fwoln empty Bladders. 

Kiyins Qinfias %^Kioi etc*©/. 

in the wifdom of God, by wifdjxn could not come to the knowledge 
of God i but proved mo(t vain and corrupt when they endeavoured 
to be mod accurate, as its obferved, that Ariftotle fpeaksmore 
wide of God in his Acroamatickj than in his Exoterickj, and in af- 
ter-times how dull and arid fome Schoolmen and other Writers 
are in the more fpirkual truths about Jefus Chrift and the Power of 
Godlinefs, who were moftfubtle and acute in other fpeculations : 
the faving knowledge of a crucified Cbriji futing beft with that 
Ghriftian heart, in which proud conceits of thefe carnal excellencies 
Jam. 4. 6. &?z crucified, and God delighting to give grace to tht bumble, and 
FfaU 25. 9. promifing the meek^ that he will teach them his ways. In (ome low 
Vault (they fay) they may fee Heaven more diirin&ly than they 
that are on the upper ground. I am fure the more lowly the heart is, 
Matth. n. the higher pitch it rifcth to of the Cdv'wgtyiowledg ofhim,who bad 
25. ad 30. us learn ot him to be meek and W/y,prcfemly after he had thanked 
his Father that he had hid thofe things from the wife and prudent, 
and bad revealed them to babes. Babes in humility do here prove 
men in underftanding. It was a Pifcatoriafimplicitas, that at tirft 
made the belt Preacher, and a like ilmple- hearted lowlinefs of fpi- 
rit is yet and will ever be a great help to make the bell Scholar, 
efpecially in this piece of learning of the excellent knowledge of Je- 
fus Chrift, who is ever ready to teach them moft,who acknowledge 
themfelves to know leair, as he is wont to be allin all to them who 
Ezercit.Evan- to themfelves and in themfelves arc nothing. It is Scultetus his 
,&!' obfervation of Ofiander, and fome other like him, that ufually 

<?# P h i l r p p i a n s 3 8* 2 s 

duloMaxloi are wont to be very proud > but all may obferve, that 
they who are eeo',ft'cfajc7oJ of all, are molt humble. Socrates did 
not know the lets, becauie he profeiTld he fytew nothing, nor was 
Agar any whit the more unlearned, becaufe he acknowledged he 
was more brut ijh than any man. Prov. 30. 2. Some think he was 
Ithiel and Vcafs Tutour, who are there mentioned. That I can- 
not fay. But this I may, that a man of his htsmble temper rs the 
fitteft Scholar for Jefus Chrifi, whofas others thinkj is llgnified 
by that Ithiel and Veal s fo that we have not more need to be ftu- 
dious, if we would be learned, than to be humble if we would be 
made wife tofalvation i becaufe pride on the one iide makes God 
unwilling to teach us, 

2. And us on the other, as unwilling to learn of him. Pride 
may poffibly prick us on to learn other things, but it's an humble 
heart only that knowing its own blindnefs and darkneft (ends a 
man to School that he may learn Jefus ChrifU forfelfulnefs (as an 
intus exiftens) hinders us from taking in the fulnefs of r hrift, as 
the Jews going about to eilablifls their own righteoufttfs didnoifub- 
mit to the righteoufnefs of God* Rom* 10. 3. and the thoughts of 
their own freedom hindred them from accepting true liberty by 
Chrifl- John 8. 33. fo conceit of our own learning and witdom 
fb prepoiTUTeth the heart, that it prejudiceth it agamli the faving 
knowledge of Chrill,fo that his Gofpel to the learned Greeks is no 
better than f 00 lifhnefi. iCor. 1.23. and with the- great Rabbies^ • 

they are but the curjed Ideots which tytow not the law, who believe 
inChrift. John 7. 48,49. The higheft and hardeft LefTons in 
Chriits School, as Self-Denial, Taking up the Croft, and the like ; 
being diametrically oppoiife to the main Principles of that $&tn- 
pa,7n< c-cLfKQS) which therefore (lands out in Enmity againji them* 
Rom. 8. 7» and becaufe it looks at them as iilly and poor low no- 
tions, rit only for mean and low fpirits and apprehenlions, doth 
not more hate them than defpife them, as Michael did David fox 2 Sam. 6.16, 
dancing before the Ark^-, and told him in plain terns that he played 20. 
but the foolifh Morice-Dancer in fo doing, as the wife men of 
the World are wont fo far to mike ufe of Religion as may coun- 
tenance their defigns, but (they fay) they will not follow it too near 
at the heels^ left it faould dajh out their brains. And fo P. Martyr 
and Veodate^ expound thofe fear chings of heart about Reuben, offrfa J. i$* 
their being wife Statefmen, but therefore fo wife, as they would l6 ' 
not foolifnly adventure for God and his people. It's a very bitter 
Pill, and hardly fwallowed, that a man who is in notation for Ecclef. 10. i. 




Ail 26. 24. 
I Cor, 1. 21. 

As the Dung- 
hill Cock did 
-he Pearl, 

s.Cor. 3.-2. 
Jb 1$. 8. 

!. 3. 5. 

fbjf, I i.e. i, 

'jQO 2,6. 2y. 

37. 15, lr 

&c. doft thou 
know ? and 
doll thou 
know ? and fo 
c. ;c, 4. s, 

The Second SERMON 

ivifHom, fhould out of zeal to God, and in obedience to his word, 
do that which the World would call him a fool Tor his labour j or 
that a very learned and great-read man (as Paul even in the judg- 
ment of his Enemies, in this kind ufq\ ad invidiam, rarely eminent,) 
for him. 1 Cor. 2. 1. to preach not fo loftily as to give Felix oqw- 
iron to fay, that much learning nude him mad : but fo plainly, as 
other learned men might count it the folijhncfs of preaching, here is 
always a trial, and too often a fnare, which he is a happy man, 
that is not taken in. 

For the Devil too well knows how precious and ufeful a talent 
knowledge and learningis, and therefore he labours. 

1. Either to bring men to negk& if, as they that dote upon ho- 
nours,profitsand pleafures, that have more of the brute than the 
man in them. Such fools bate knowledge. Frov. 1. 22. 

2. Or to corrupt \t> fo as God may have nopleafure in it, and 
no readier way to that than by making them proud of it, as we 
have it in the inftance of Babylon, and the King of Tyre* lfa % ^]> 
10,11. Ezeh^ 27. 2, 3, 4, 5, 6 7 &c* 

But, that when God raifeth up our par!s in learning, we do not 
lift and puff up our hearts with pride, it may be of great ufe to 

1. How frequently the Holy Gholi in Scripture blows upon all 
our wifdomand learning, that he may blaft the "beauty of it and 
fo keep us from being proud or if, cries, V/oe to them that arc wife 
in their own Eyes. If a. 5. 21. proclaims it the greatdt foVy to 
trufl to cur own wifdom* Frcv. 28. 26. warns us not to lean to cur 
own understanding. Frov. 3. 5. naychargeth us to be fools that w: 
may be wife. 1 Cor. 3. 18. and iht like. And is all this to ad- 
vance folly? or rather to debate pride. To undervalue learning. 
No, but fo (new of how little worth it is in corr.parifon of the 
learning ofCbrifti not fas the Devil blaiphemoufly fuggefrea to 
Eve) becaufe God envieth us knowledge, but becaufe he would 
have us fyiow our fehes, and how little able we are ofcurfclves 
favingly to know him. 

2. How blind and ignorant we are by nature- One of the moll 
quic\-f-,ghtcd Sons of Nature compares us to Eatts. The Scripture 
to wild Afs- Colts. Job 1 r- i 2. faith it's but a very little that we 
know of the things of nature. Job 26. 14* and juft nothing of 

ings of an higher nature. Job 8.9. that as natural men we dc 
not, nay we cannot kpaw them* 1 Cor. 2. 14. and when they are 
fo hid froon us, mould not pride be hid from us to ? when God 


on Philip pi ins 3-8. '2.3 

asks Job, where is the place ofdarkjhfs. Job 38. ip. may not every 
natural man lay his hand upon his heart and fay, here Lord. 

5. For acquifite knowledge and learning. How exfreamly ig- 
norant greateit Scholars have been of the things of God > The 
wife men of the Eajl, ( whatever they were called before) began CMwighth 
then to be truly wife when they came to feek after Chrifr. Matth. ioc ' 
2. 1. for other wife there were fome nearer home that were wife to 
do evil-) who to do good had no understanding* Jer. 4. 22. and there- 
fore the Prophet there, and in the following Chapters all to be- f er , * 2I# ^ 
fools them. Nicodetnus a Vottor of the Law, could not fay his CV 8,9. 
techifm. John 3.10. The great Philofophers even in the wifdom of l 
Godknew not God. 1 Cor. 1. 21. nay, No&u£ Athenas. In Athens 
it felf was an Altar but to the unknown God, whom ye ignorantly 
wofjhip, faid Paul. Ad 17. 23 But was it not a bold part of him See Chryfoflm 
to brand thofe Univerfity-men with Ignorance, who mod aboun- in locum, 
ded with knowledge? Or, was it not rather ftrange that to them 
that were fo ftudious and inquifitive after news, v. 21. Goo's 
Creation of the World, and Chrift, and the Refurreciion (the three 
firft great Letters in every Chriftians Primier) mould be £«w£g*7* 
firange things, v* 20. thinking (as fome of ours have obfervedj Selden de Diis 
that whilir he preached, "Ush % *kxW/v (~v> 18.) the former had s J rlJ ' 
been a new God, the latter a new (trange Goddefs, which he had 
propounded to them to be put into their Calendar. But it's no 
news that Chriji and the true God [hould be miftaken for a ({range 
God to fuch as are grangers from God, though never fo well ac- 
quainted with other literature, of whom is too often verified what 
Lucan faid of the Vryadcs. 

Solis nbfe Veos & ccelifydera vobis, 
Autfolis nefcire datuc. 

There were learned men in England, when yet Mr. Fox hid to 
his friend, Brother, Brother, Jefus Chriji is not known in England. 
We think there*s more knowledge in England now than there was 
then, I fear (though; Chrifr is lefs known, I am furehe is more 

4. Nay fourthly, to this purpofe confider, that whilft we here 
carry this dark houfe of earth about with us » even by grace we 
know but in part. 1 Cor. 1 3. p. are but tender-eyed Leah's, and Gen.29.rf. 
therefore have need of ChriiVs Eye- five, that we may better dif- Re V ,$. 18. 
cern his beauty and our own deformity, Nay though the Sfoufe. 



The Second SERMON 

Cant, 4. 1. 
Brightman in 


Ufc 2. 

hath Doves Eyes (and they are bright and clear) yet they are ttittr 
ciucinttos within her locbj : fo that neither her beauty is fee n by 
others, nor doth (he fee the beairy of Chrift fo fully as might be 
defired. When neareft,we are far from a full view, and when got- 
ten higheft, this tVgjt^ov r7i{ yvooaicos is fo far above us, that if 
duly considered would lay us low in thoughts of our own underl- 
ing lownefs, as one that (landing alone thinks himfclf a fall proper 
man, or by one that's lower than himfelf overlooks himfelf> if 
by a Giant feeth what a dwarf he is, 

5. This I only add, that thofe whom God hath lifted up and 
advanced to higheft abilities and ferviceablenefs in his Church, he 
hath been wont firft to lay low in their own Eyes, taken them ofT 
from their own Legs, let them fee how brutijh. Prov. 30. 2. and 
how cbildijh. Jer* 1. 6. they are in themfelves, able to know lit- 
tle and to do nothing, that he being acknowledged to be AlU he 
may have all the praife > they humbled at the full, and he exalted 
both then and ever after. 

Thus the tranfeendent height and excellency oftbeknowkdge of 
Chrifl fhould lay us all low in our own Eyes. 

But (hould withal xaife up all our hearts to higher defires and 
more earneft endeavours after it -•> to be fure we purchafe this wif- 
domat any rate, for feeing its fuch fupercminent knowledge, we 
certainly are fools fo long as we leave it out of the bargain > Ac- 
cording to tHe Pfalmifts Prayer, to apply or (as the word is) to 
bringour hearts to wifdom> PjaU 90. 12. and according. to Solo- 
mons direction, above all gettings to get underftanding. Prov* 4. 7. 
what a greedy but yef holy Covetoufnefs doth St. Anjiin commend 
Tfaftat. 1. in to us in that exprefilonof his, Capiat quifq\ quod pot eft in quantum 
peteft^ qui non pot eft 1 nutriat corut poflit, 6*c that every one (hould 
take what he can, as much as ever he can, and he that is weak 
fhould labour to grow up to more ftrengtb, that at laft he may 
carry away more than now he can, was it a BaA/fiist that the man 
was fick of > that the more he ate the more he hungrtd ? No, but 
a fpiritual appetite of a divine object, that, (as fire (he moft fpiri- 
rual ELltment, the more its fed the more it burns, fo) the more that 
the Divine Soul tafts of this fweetnefs, the more it thirfts and longs 
for greater fupplies. 

1. And this becaufe herein we cannot exceed : for however in 
fome other Cafes (whilft we follow our own conceits) we may 
he over wife. Eccief 7. 1 6. and too much learning hath made 
.fame nun mad : yetlam fure the more we have learnt of Chrift, 



on Philtppians 3. B. 25 

the more are we able (withPWj to fpeak the words of truth and 
febernefs* Acl. 26.24, 25. and no fear of being here ovcr-wifcjm* 
iefs we could be over-happy : or of going and getting too fail or 
too far, when Paul who very far advanced, profcfTeth he bad not 
^attained. Philip. 3. 12, 13. 

2. But the danger on the contrary is in falling (hort, and it's jufl; 
fo much of eternal lifers it is of the faving knowledge of Jefus 
Chrift. John 17. 3. Ignorance being Satan's blind, which he lets 
*ip in our way to life? the mother of Popiih Devotion, but in truth 
one of the mod dangerous Precipices into irrecoverable deftrucli- 
on \ for as there is no hitting upon happinefs by a blind pcrad- 
venture, fo there is no right ordering of our fteps to it,when we 
-know not,that we are out of the way. what mifchief other fins 
do usby their greater atrocity and more deadly guilt, the fame ig- 
norance doth fit may be) by leading of us blindfold into the 
worft of them * for they that walk in the dark, hyow not at what 
they ftumble. Prov. 4. 19. Or at leaft by cutting off all hope of 
help, whilft it renders us fenflefs both of remedy and malady, 
both of the fmart of our wound, and of the way, nay of any need 
of our Cure. Other fins are like a malignant Feaver, this of igno- 
rance like zjenjlefs Lethargy \ much different, but both deadly. 
And fo 1 Solomon's Proverb that brings this blind-folded man erring 
from the way of undemanding, leaveth him in the Congregation of 
the dead (Prov. 21. 16*) as in an irrecoverable, hopelefs condi- 
tion. To which purpofe is both that of the Prophet, where God 
compaflionafely complains, that his people perijh for want ofkpow- As likewife 
ledge. Hof^* 6. and that of Elihu. Job^6. 12. where to die with- fuch other ex- 
out knowledge is threatned as that which fealeth upon us the bottom- P[ e |T ,ons as 
lefs pit, fo as never to fee or take hold of the paths of light and ° \' 0t a '$ 
life, and fo this inward, and at laft that outward darknefs meet 95. 1©. u. 
and iiedown together for ever. I only add that the defperate- 
nefs of this danger is aggravated, when this ig^rance is affetlcd, 
when we are willingly ignorant. 2 Pet. 3.5. as we do not kpow^ 
fo we will not underhand. Pfal. 82. 5. not only (Imply blind that 
we cannot, but froward, and (o wink with our ey. 3 S, and will not Jer. 9. 6. 
fie* Matth. 13-15- And this is the rather to be heeded becaufe 
too often pra&ited \ no knowledge and wifdem being fo dvfpifed 
and loathed as this of Chrift, which the Text calls excellent » all 
other kind of learning, though not alike fancied by all, yet hated 
by none but by brut fh ignorants that know not the worth of it. 
That I may ufe Solomons Phrafe, Prov* i- 9. it's an ornament of 

E grace 

2 6 . The Second SERMON 

grace to the head, makes us fine, and fo we are both glad and 
proud of it. Bat it's this true knowledge of Chrift that works 
grace in the heart, which a corrupt proud heart cannot brook, and 
therefore doth bate it. Prov* i. 29. and all the means of it, fay 
unto God, Depart from us, for we defire not the knowledge of thy 
ways. Job 21. 14. Now of all others thtCe froward fools bating of 
knowledge the Scripture looks at as a moft dangerous, faith that 
this their peevifti turning away will flay them* Prov. 1.32. that 
whilft they bate teifdom, they love death. Prov. 8. 36. and their 

£f4*/&.'3$,4i. bidding God depart now will be anfwered with a Depart from me ye 
cutfed at the I aft day. 

And that we may be the more fenfible how neaily we are here- 
in concerned i be pleafed to confider that Ignorance of Chrift is fo 
much willingly and wilfully affetled, as the proffers of Chrift, and 
the means and opportunities of the true and faving knowing of 
him and acquaintance with him are negletted. Now our opportu- 
nities in this kind are fair and our advantages great > we had 
therefore need have our eyes in our head to look about us, that we 

FW.17I i<5. prove not like Solomon's fool, that hath a price in his hand, but 
wants a heart to improve it. 

1 . As men. For a man without knowledge is unmanned and be* 
come a beaf* PfaL 49. 20. Anaxagoras faid he was born cesium & 
folem intueri, to eye the Sun and heaven. Poor man ! that he was 
fo (hort-fighed as not to have looked higher to the Sun of rights* 
oufnefs, we are indeed all born to look upward, and it will be too 
low if it be not as high as God in Jefus Chrift, who ftooped fo low 
as to become man, that man in and by him might come to know 
and enjoy God, I confefs that humane reafon cannot at rnft dis- 
cover Chrift, but being difcovered by faith, it's all reafon that we 
(hould acknowledge him » nor fhall we (hew our fclves reafonable 

Jfa.46. 8. men, unlefs we adore him. He is oao^©-, John* 1. and there- 
fore it is the moft Divine Reafon to believe in him the light which 
inlightneth every man that cometh into the world- v. 9. and there- 
fore let the Prince ofdarknefs (hut his eyes to thisJighr. But did 
he for us men and for our falvation come down from heaven, and be- 

2 Theft* 4. 17. come incarnate, &c ? O let us that (hall at laft be caught up into 
the Clouds, to meet him in the air, be caught up in the ipirit, even 
now whilft we are on earth, with Steven to iee and injoy him in 
Heaven, feeing we have fuch a fair rife for it as we are men* 

2. Especially as we are Cbriftian men, in the clear mirrour of 
the Gofpel of Chrift, it's expected that with open face we at Jeaft 


on Ph ilipp i ans 3. S. 2J 

fhould come to a more full view of the beauty and glorious ix* 
cellency of the knowledge of Chrift. Are ye alfo yet without under* 
(landing ? was our Saviour's (harp check of his dull Difciples. 
Matth. 15. 16. And have I been fo longtime with you, andhafi Jahni^i 
thou not yet kpown me Philip ? was a quickning Item for his un- 
proficiency. And have not we need of the like Goads in our fides? 
Hath Chrift been fo much taught, and fo little learnt > fol mane 
fenedras, and are our eyes yet Chut ? Nay doth the Gofpels Noon- 
day fun (hine ? and are we yet indarknefs ? like Aujiins. Ctci in 
folepefti I what a terrible thunder-clap is that, and which may 
awaken us out of our deadeft fleep, and make us open our Eyes, 
and our Ears tingle. If our Gofpel he hid, its hid in them that are 2 Cor* 4. 5, 4, 
loft, whofe Eyes the God of this World hath blinded* As mtn^ efpe- 5« 
daily as Chriftian men ours had need to be enlightned. 

3. And yet more particularly as Uuiverfity-men if younger, it's 
the age in which we uie to learn other things, and why (hould we 
not then begin to learn Chrift in this morning of our lives, which, 
ii ; a friend to the Mufes, (hould not be a Stranger to Chrift. Perge Seneca Ep.yf; 
& proper a, ne tibi accidat ut> fenex difcas. It's ill beginning to 
learn then, but then better than never. At leaft let the old man 
when his fight grows dim begin to put on his Spedaclesi and if 
it were no (hame tofome of the Philofophers in old age to go to 
School to learn that which they had not before ftudied, let it not 
be deemed a difparagement to the graveft, even then to become 
Scholars to Chrift, with the ancient is wifdom, faith Job Cap. 12. 
1 2. but no faving wifdom unlefs they truly know Chrsft, and 
Multitude of years (hould teach wifdom faith Elihu* Job 32.7. 
and no (hame even then to learn wifdom, efpecially this we now 
fpeak of. But whether young, and fo have but few years paft, or 
old and fo have but few behind to number, it concerns us all fo to 
number them, that both forts apply our hearts to wifdem, PfaU 90. 
12. whether young or old, as Univerfity men, as learned men it 
especially concerns us fasfuch) to learn Chrifl, that we may -be 
made wife tofalvation : for is it not pitty that they who know fo 
much of other things (hould know fo little of Jefus Chrift ? to be 
among thofe great wife men of the world, PfaU 2. Io. and yet 
for want o( kjfling the Son to perijh from the way, v. 1 2. per it i but 
perituri : a thoufand pities that iuch rare polifhed pieces, fuch cu- 
rious carved Mercurial Statues tfcould have their end to be burnt in Heb, 6, 8. 
the fire that never goeth out* Mark_ 9» 45 s 

But Ihope better things of you, and things that accompany faha- 

E 2 tioni 


The third SERMON 

thn '•> tbat your other learning will be an introdu&ion to lead you' 
as the Star did the wife men to Cbrift* Mattb* 2* an under- itep to 
lift up your defires and endeavours to this jTCfi^oy, this eminently 
tranfcendent knowledge ofCbrift Jefus our Lord* 

St. Maries 
Jan. 2. 1 6}\* 

ill I, Serm. 

AND for helps hereto. 


I. (Trom what hath been before faid) Be bumble if yew 
would be wife, and learn to know yout felves, if indeed you would 
ever know Cbrijh The Laodicean *s4ngel, when he thought and 
faid he was rich, was poor and blind, and flood in need of Chrills 
eye-falve* Revel, 3. 17, 18. By not hyowingthe plague of our own 
heart we come not acquainted with the Fbyftcian. But by being 
fenfible of our own darknefs we comebetrer to fee how marvel- 
lous the light of the Sun of rigbteoufnefs is, that can illuminate it. 
The knowing of our own vail emptinefs helps us to know the in- 
finite miner's of Chrift that can fill it. Thus tbe Lordfilhtb tbe hun- 
gry witbgood things, but tbe ricb be fends empty away. Lukg 1. 53. 
In a broken glafs you cannot fo well fee yourowrvfaee, but in a 
broken heart you may bell fee the face of Chrifr. 

2. Take heed of grieving the fpirit of Chrift > for though there- 
be a fpirit in man,yct it } s tbe infpiration of tbe Almighty that gives 
undemanding in other things. Nor is it any other than the fpirit 
of Cbrift, who is a fpirit of wij ~do m and Revelation in the things 
ofChrift. Eph. 1.17,18. Now whilft thou dealejikjndly witb thy- 
friend, he wiliunbofom himfelf to thee. And Turn you at my re- 
proofs, and 1 will pour out my fpirit unto you, and will make kttown 
■my words unto you faith IVifdom. Pro.i. 23. But how can that 
Spirit breath which we (life - ? If thy friend, when offended with 
thee will notfpeak, then wonder not if thy Comforter grieved by* 
thee be filent. 

3. Solomon fupplies us with a third help, Trov. 13. 20. where 
he faith, He that walketh witb wife men pall be wife, but a com- 

Austtfiin.TraZ}. panion of fools jh all be dejhoyed. A fruitful converting with them 

l.tn.Joann. that are acquainted with Chrift by what we (hall both fee of hirrv 

in them and hear from them is a great advantage to our better 

knowing of him. As inilniverfities there is an air of learnings and 

^fSlSSM in th * m Colhdga and Societies founded and ereded, that by the 

Jut fjonejttjjimi 1 r a n j • l • 

as Quintiltan Conferences and Lectures ot learned men we might gain more 
?jlisir.-/.r. c.3. knowledge in feveral Arts and Faculties, or at leait with more 
fpeed than by our own ftudies h Co in the Church of God where he 
^s-fo much tyiowt* TfiU 76* i« in that School ofCbriji the Com- 

* on 'Philtppians 13. 8. 2p 

wunion of Saints » if rightly ordered and improved, there \s% 

ftrong breathing of the (pint, where, by others knowledge and 

experiences conferred and communicated^ we may come to know 

much more of him than fit may be J we mould ever have done 

by our own. Thus the wife men of the Eaji, that they might 

prove yet wijer, come to Jerufalem to enquire of him. Mattb. 2. 

1, 2. and the Spoufe asks the Daughters ofjerujalem of him when 

fhe is at a lofsfor him. Cant. 5. 8. and he himfelf when his Pa- 

rents bad loft bim^ was found amongft tbe Voclors, bearing them and 

asking them quefiions. Lukg 2.46. It's not a little that he gains 

who hears much and asks oft, and that not only of Doctors or 

others of the higheft Form, but even of Punies in the School of 

Chrift « for if we be fent to learn of the Ant. Prov. -6.6. and other 

inferiour Creatures. Job 1 2. 7, 8. then a mighty ApoUos may pro- AH 18. 26. 

fit by an Aquila and Prifcillae's inftru&ion, and the poor ! , oun y^ e : usv ^ 

try- mans Conference may help on learned Junius his Converilon. tarn Afeipfo 

You know who * faidit, a" , in , ?DD"lD7n JQ3' He is a wife f^iptam. 

man that can learn fomething of every man : and there is no fueh* Ben, Zoma* 

Idiot amongft all tbofe that are made wife to falvation^ bat in fome 

thing or other by what he is, faith, or doth/che ableit Christian may " 

learn. -S<epe olitor, &c. A } gur faith", there art four things that are 

little upon the earth, and yet very wife, and none of fo little efteem Prov. 30. 24^ 

in the Church, but may teach the beft of us wifdom. The little fin- 2$, fyc % 

ger may in fome pofture reach that which the greateft cannot. If 

thou wouldlt be rich, thou wouldft receive a Jewel from a weak 

hand-, and therefore if either thou beeft wife or wouldlt be wife, 

Converfe with them that are made wife to falvation^ with them 

rao-ft, of whom we may gain mod, even with the pooreft and 

meaneft, becaufe there's none, of whom thou maitt not learn 


4. Nay learn by teaching, and get by giving, for that's one 
way better to fee and know Chriitand our felves, by (hewing and 
holding him out to others. The Matter while he feacheth his 
Scholar improves himfelf. It's fo in the nature of the thing \ but 
over and belides by reafon of Gods Bltffmg* As the Nurfes Breafts 
grow bigger and fuller by giving fuck, and we ufe to feed them- 
well that our Children might fare the better. • 

And therefore. 

1. In private converfe let all Chriftians be imparting fomething-; 
of their knowledge of Chritt, thac they may receive it back again 
with advantage* Here JV?/ *J h*$t 7/, is a Chiiiiians comma* 

tative - 


The 7 bird SERMON 

tative jujlice* In thisiund to lend, that we may have our own with 
interest is honeft ufury. At fuch meetings when every one brings 
his Symbol , all are feafted, and he that invites and entertains others 
is himfelf a gainer. It's but putting a little water into the Pump 
that brings up more. When we are mod free and communica- 
tive, we drive the beft trade > are never more helped of God than 
when we help our Brethren, fcHI'llinCBnYTQ. Frov. 11.2$. 
holds as true in fpirituals as temporals. The liberal foul fly all be 
made fat, and be that watereth, fhall be alfo watered himjelf 

2. In publick adminiftrations let fuch as God hath fitted and 
called,as they are more defirous to know, be more careful top reach 
Jtftts Chrifl. They have his promife for their incouragement 
^yCTT , ?^O0. they that are wife, or (rather) that make 
others wife, pall (themfelvesj underhand. 

And therefore although I am very far from either countenan- 
, cing the Lay-Preachers of our days, who pretending moil to the 
knowledge ofChrift, are fuch Miniflers ofthefpirit that they have 
all good letters in abomination. 

Or, from haftning others that are of themfelves too hafty to fly 

from the Univcrfity before (hey be fledg'd, whom not God's call 

but their own felf-conceit and oftentimes penury makes Preach- 

%&9U p. i$* ers 2 and fpeak Paul's words, but far from his meaning, NeceJJity is 

laid upon me, and wo to me if J preach not the GofptU 

Or, from the leafl: undervaluing of the Blened Advantages 
which by continuance in the Univerfity, fuch as wait for a call from 
God, do in the mean time enjoy of ftoring up knowledge as of 
other things, foefpecially of Jcfus Chrift, that when called forth, 
like good Scribes inftrucled unto the Kingdom of Heaven, they may 
bring out of their treafure things both new and old* Matth* 
13. 52. 

Yet are wenot to ftand here all the day idle and fcarce at the ele- 
venth hour go into Chrifts Vineyard. Though we fhould be Con- 
cha, not Caualis, yet not mean while let the water coirupt in the 
Ciftcrn, and the well fitted weapon ruft for want of ufing, and all 
upon pretence of fumilhing our felveswith a greater meafureof 

But God forbid that we mould be able to learn to know Chrift 
only in the Univerfity. The Minifters of Chrift in this kind have 
alfo tfui adv.:nragesin the Country. 

1. They there meet wit 1 ^ many exercifesand affli&ions, which 
whilfl here in the nctt many of us are not expofed to > and fo vtx- 


on Phil tppi ans 3. 8. af 

alio dat tntehUum^ vM^Aa p&Qnpetl*-, that fome could tfien fay 
with Ignatius, wv *fp^*/i^/^*0w7i}*, whatever I learnt before 3 
I began then to be Chi^riS Difciple. 

2. Thereby they are the more driven very near to God in Pray- 
er s and it is the Key of th'is Treafury : and hence come to more 
near views in thofe nearer approaches. 

3. They have there much to do with men's Souls and Confci- 
ences, which much advantageth their experience, and advanceth 
their skill in that fpiritual Anatomy. 

4. They have in that their great work (for which none is fuf- 
^cie^O frequent occailons of feeing and acknowledging their 

great weaknefs and emptinefs, and thereby an advantage ofdif- iCor. 12. »; 
covering Chrifts greater ffrength and fulnefs. 

5. And laftly fto return to the thing in hand) they arc engaged 
in teaching of others, and thereby Ghrift is engaged to teach 
them, as Paul was therefore comforted of God, that with thofe 
confolatiom he might better comfort his people., 2 Cor. 1. 4. 

Teach that you may learn. 

But lludy that you may do both 3 for however now adays every 
fool will be babling, yet unftudied men are but bad learners, and 
worfe Teachers. For wifdom mull be ft arched and digged fox as 
fiver* Prov. 2. 4. and although our poring, of it felf, will not find 
out fuch a treafure, yet God is ready to fhew it when we are earn* 
eft to fee k, it. Philip was Cent to preach Cbrijl to the Eunuch " 
when he was at his Book. Aft 8. 26, 28. and when Mary is weep- 
ing and feehjng, Chrift appears to her, John 20. 13, 14, 1 5 Seek^Hebr'. 5; ft 
therefore if you would find, and ftudy Chrirt if you would know 
him, view him as you ufe to do him whom you would know,and 
as the flung man did the brazen ferpent. 

Many have laid down Rules for your better profiting in other 
iludies. Give me leave to point at a few directions tor the more 
fure attaining to this excellent knowledge in your tludying of 


1. Lay afide all vain and unlawful ftudies whichdo not only 
take up the time, which (hould be better fpent in the ltudying o£ r 
Chrift, but do fo either intangle or debafe the Soul, that they keep 
out fhe light of the fun of Right eoufnefs. Such are 

1. All black Arts, which the Children of light have no infight -■ 
into. The fun of Right eoufntfs its beams, when they breakout, 
hum fuch bookf. It's no right courfe by digging in Hell ro find ■< 
the way to Heaven, or fo have acquaintance wirfi CbrifJ by having 
(as you are wont to call it) a Familiar, 2, All - 

3 1 

The Third SERMON 

2. All ^4rf/ of Low, all piofane and lafcivious fpeculations, and 
ftudying ot fuch Books which an- incentives of Luit, and by which 
the Student becomes ingenio^ffime nequam\ a fnare which youth 
is frequently taken with \ and it were well if fome that were more 
gtown up were wholly freed from. But this is one kind of having 
Spkef. $. ii . fellorvjhip with the unfruitful works of darkycfi : and which leads 
off from acquaintance with Chrilt. For the Books which for the 
prefent we read are wont to leave a tindture and impreffion upon 
the fpirit of the Reader, efpecially if his judgment be weak, as 
ours in younger years are not very ftrong. And of this make this 
trial, whether when you have been greedy in reading fuch Books 
you have thereby any great mind to read the Bible. I am fure that 
when you have been lerioufly reading it, you will have as little de- 
light in reading them, as Paul had in the thorn in hisflefh, when he 
had before been caught up to Faradife^ as Hierom laith, Ama fev- 
entiam fcripturarum, & vitia carnis non amabis. 

$. All vain and idle ftudies, fuch were thofe fciences falfly fo 

called* 1 Tim* 6. 20. about Genealogies and qutliions, and thofe 

.old Wives Fables in the Apoftles times, anfwerable to which are 

our Romanza > s,too many of our filly Pamphlets, and (let noire 

be difpleafed if I add J not a few of our Criticks tninutU and argu- 

ti£ y no better than as Elian called fome of the great Artilis pretty 

little curious knacks, x& p * *v*hvp*T&> which mallow and light 

•heads take up as Jet doth ftraws initead of what is more folid and 

iubftantial like Solomon *s, ^J ^\}» Trov* 2 1. 6. a vanity toffed to 

and fro of them that fe*\ death > very feathers which we break our 

aim with,by throwing them with our whole might, make our (pi- 

:prov. 2.7. jits vain if not profane, and fo far from helping us to this, iT tf/-n> 

this fub/tantial knowledge ofCbrift, that many of the plained and 

ftrongeit Scripture- proofs ot the Dodhinc of Chrilt are attempted 

to be evaded and enervated by thefe bold Criticifms. 

4. All oversold and curious prying into the Ark of Gods fe- 

crets, rneafuring his Counlels by our thoughts, and his wifdom in 

them by our rcafon which infiead of ftudying to know Chrift hath 

ftretchtd many mens wits into wild and tedious difputes,and quite 

crackf'otheri brains info blafphemy and diffraction i as men grow 

Dm. 29. 29. mad having cheii eyes long let optri againit the Sun. This tree of 

knowledge, a forbidden fruit, which yet we have an itch and lico- 

Jnh< *3- *7> ri(h appetke after, whiKt by being chankfully content with what 

I 8 * God in Saiptuie reveals ofChrHt and his will, we fiiould be wife 

to fobtiety, Rom* 12*3. But for Gods ficretf) Eorum ficUs falu- 


en Philippians 3. 8. 33 

tern affert, Tericulum Inquifitio*, as Hefyohitu fpeaks. To which 
let me add that of Scaliger. Nefcire ville, que magijler matymus te 
Ccire nonvult) erudita injeitia ejU* 

1. Let this be the rlrft Caveat in our learning to know Chrift, 
that we lay afide thefe and fuch likeftudies that either in their 
own nature eftrange us from him, or at leaft as we handle the 
matter hinder us in our fearch after him. 

2. Let the fecond Caveat be this, that as to this end, we muft 
lay afide all unlawful ftudies, fo we muft take heed that we do not 
overdo in our ftudies that are lawful. Not that I would have you 
fiudy them lefs : but Chrift more. Nor them fo much as Chrift 


And this. 

1. Either for time^ in (pending it fo wholly on them that there's 
none left for thofe duties in which we (hould more immediately 
acquaint our felves with Chrift. Many a clofe ftudent who hath 
ftinted himfelf to ftudy fomany hours a day, hath (it may be) for- 
gotten to put into the account one half hour to pray and read the 
Scripture, which is fuch a leaning to our own tinderftmding^ that 
we acknowledge not God* Pra/. 3.5, 6. a proud Atheiftical felf-fuf- 
ficiency, as though of themfelves they could ftudy it out by their 
own Candle, whilft they (hut their window againft the light of 
Heaven. Which therefore God may juftly fo blaft and crofs, as 

Either tkey never come to attain that knowledge they are (b • 
eager upon : they bad no knowledge that called not upon God* Ffah 
14,4. Such hardeft Students have not always proved the beft 
Scholars, but have only ftudied themfelves blind, and put out 
their Eyes by their own Candle light : 

Or, if often they prove Scholars, it's as often that of all oheis 
they are furtheft off from being Chrifts Diftiples. It hath been no 
news in theWorld both in prefent and former times to 'rind great- 
eft Scholars greateft Atheifts. The wifeil: of the World by their 
wifdmi knew not God* 1 Cor* i. 21. The Creature terminated their 
fight which (hould have been a tranfparent glafs, in and through 
which they (hould have feen God, and fo by poring on it they loft 
him, even there* where he was to be found, when our other ftu- 
dies fo wholly take up our time, that our addrelTes to Chrift are 
either wholly excluded or curtailed, he who is thereby fo much 
undervalued cannot but be very much offended. It's a fad ftory 
that you read of Orlgcn> who in his Lamentation confelTeth that 

F he 



The Third S E R M O N 

he fell into Satan's Snare by his not faying out his Prayers. Do not 
therefore Co over-ftudy other matters that Chriii be wronged \n 
point of time' t 

2. Nor in point of intention of mind and heart by being eager 
on them, but remifs toward him , wearing out the body, and 
beating our brains in boulting out fome nice fubtilty or knotty 
difficulty in other Arts, and mean while never know what Paul's 
I'snKledpo^iv©' in the fourteenth verfe of this Chapter means, never 
acquainted with that givwg all diligence which the Apoftle Peter 
calls for in clearing up our interest in Chrift,and making our Calling 
andEledionfure* Solomon'mdccd would have thee whatever (in 
thy ordinary calling) thy hand rinds to do that thou do it, ^HZQ 
with thy mighty but *T)**P v3. All thy might Mofes would have 
thee refer ve for God as his due. Veut. 6. 5. Such Holocaufts are 
God's Royalty only. Such an one David offered to God. 2 Sam. 
6. 14. where it's bid, that ™p) Vft*- W*} TJS and » 16. 
* ]r59t words that both in their rife llgnify jlrength, and duplicated 
words to exprefs his double diligence and earneftnefs, putting out 
all hijftrength? when it is before the Lord, according to the Apo- 
files general injunction, though we mould not be /lot hful in any 
other fervice? yet we mould be then efpecially fervent in fpirit> 
when it is in ferving the Lord. Rom* 12. 12. This to imfix** 
7nt yvaeinsy might juftly challenge an J^ifex^rceiorv in our dili- 
gence, to be as much more intent in (tudying of him, as the con- 
templation and knowledge of him exceeds both in itsfablime ex- 
cellency and profitabfenefs all other fpeculations. However it 
would be well if we did ftudy Chrift but as hard as many a clofe 
ftudent doth other Arts and Authors. But to devour them with- 
out any hungring appetite after him is a BtfA/pfa, a falfe appetite, 
is extream unworthy and ill in it felf, and (hews that we are very 
ill arfeded. 

For our better help herein, to thefe Caveats let me add thefe 3. 

1. Study other Books, but efpecially the Scriptures \ for they 
ate they which teftifie of me-, faith our Saviour. John 5- 39. 
other Authors may afford thee fome light : but ii's the law of God 
that iffues forth the light of life to convert the foul* PfaU 19. 7. 
other Books may help to make us wife for the World, but the 
Scriptures only wife tofalvation. 2 Tim. 3. 1 5. David was a very 
wife man* but he acknowledged himfelf beholden to Gods Te- 
ftimonies for iu P/ii. 1 19. 98, 9?. and Solomon? who is accoun- 


^Philipptans 3.8. 35 

ted the wifeft, fends us to his Books for it. Pnv. 1. i ,' to 6* he 
faith, it mull: be digged for. Prov. 2. 4. but the Scripture is the 
field which you mult dig in,if ever you find this Pearl Matth. 1 3* 
44. His was too bold a word when he added. Non inflore Patrwn 
ant Carie Scholaflicorum : for whatever rotten ftuffthere may be 
in force of the latter, yet I am fare there is much of Chrift to be 
found in the former. But yet as I would not have Abulenfu difpute 
fo long as to forget his Greedy fo nor other greateft Students in 
their well furnimed Libraries to want a Bible, as (they fay) fome 
have i or to lludy either Fathers or Schoolmen more than the 
Scriptures as it may be too many do. One faid, that Ariftotles E- 
tbkkf was the Schoolmans Body of Divinity* How truly I fay not » 
but it's too true, that time was when skill in a Romim Mijfal, and 
fome old Liturgy was more in requeft than readinefs in the Scrip- 
ture.* but fure Chrift was lefs known both then and now too, 
when by our Anti-Sciipturifts their fpirit (not Gods) is fo cried up 
that the Scriptures are decried, and U. N* his blafphemy revived, 
with whom to be Scripture-learnedj is a terminus minuens> or ti- 
tle of difgrace. But for us that would not be fo over wife, but 
wife to fohnety and fahation , as the wife men had their Star, 
Matth* 2. fo let the holy Scriptures be ever ours to lead us to 


And for this purpofe let us be careful and confcionable in a con- 
fiant reading of them, as alfo in a diligent attendance upon the 
Miniftryof them, fotwiflom is by infiruttion* Prov* 1.3. Afaph 
was in a mill, till he got into the Santtuary to know his way. PfaU 
73. 16, 17* and the Spoufe is directed to the Shepherds Tents if 
(he would rind her helove d. Cant* 1.8. And this though we be 
never fo able and wife. For wifdoms Proclamation is not only 
who fo is ftmple, and he that wanteth underftanding 1 let him turn 
in hither, as Prov* £• 4* But Hear my words, ye wife, andheark? 
en unto me ye men of under '(landing* Job 34. 2,10. The wifell 
may hear and increafe knowledge. Prov. 1. 5» 9. 9. efpecially in 
the knowledge of Jefus Chrifi, the oldeft and wifeft may yet live 
and learn, it being the fault of thofe fiolifh women> not that they 
were always learning but that they never took out their LtlTon in 
coming to the knowledge oft he truth* 2 Tim* 3. 7. learn out of Scrip* 
ture though we our felves be never fo learned. 

And this even of thofe that are weak and it may be in refpe& 
of our ielves unlearned, who yet in fome things may be better 
informed and experienced. Thou who in a ftrange place wilft 

F 2 fome* 

5 6 The Third SERMON 

fometimes ask and learn the way of a fimple man or a young 
Child, difdain not to learn more of Chrift of thefimpleft, though 
thou beeft a man of God* yet herein according to that in the Pro- 
phet, let even a Child lead thee. Thus fludy other things, but the 

Jfa. ii. 6, Scriptures moft. 

2* Study much but fray more : for this wifdom muft be got by 
ashjng* James i. ^. as it muft be digged for. Ptov. 2. 4. foit muft 

f/xoa-opii jlp be cried after v* 3. "I^lp |PH. Thou muft give* or (as fome ren- 

v&vh mm. der it ) covfecrate thy voice in loudcft dies and earneftefs prav- 
Phitojophare r r £ 01 l -c n 1 J 

c<*!umintttenj. ers * or »ucn a Boon. Solomon the wileft man that ever was came 

to it this way, 1 Kings* 9* And D<zvi^ that was little mort of 
v. 1?, 13. 64, him, at leaft in this part of Divineft Learning; (Pfal. 1 19. 98, 
d5, 68, 108, p 9j 1 co. J yet how often in that and other Pfalms doth he pray 
2^ , 7 I |? # , j" and beg for teaching I "Daniel muft not lie groveling. Van. 8. 18, 
8<5. ii. 143/ 19. 10' 9. but Zechariah muft look-up. Zech. 1. 18. and Ezekjel 
10. muft be lifted up* Ezekt 8. 5. 40. 2. if he would fee a Vifionflnd 

John muft come up to Heaven if he would have a Revelation. Re- 
vel* 4. 1. Brightman prayed much when he commented on that 
Book, and fbelieve they that pray moft have moft of Chrift re- 
vealed to them. Ail here is not gotten by poring on a Book, but 
more by looking upward . 

God is the F^/krof lights* James 1* 17. Chrift the true light. 

John 1.9. 8. 1 2. (Ille lux^ nos lumina dicimur, ut oculi lumina) 

and the Holy Ghoit is the fpirit of wifdom and Revelation. Epbef. 

Ram. 11. 7,8. 1. 17. It's he that fometimes blinds and bides, and that can alone 

7^17.4. open* Luk^e 24. 45. and enlighten. We want it, and it's in his 

hand alone to give it. And therefore becaufe it can neither be 

Pfal $1 . 6. wrejled* or bought* it muft be prayed out of it. Study much* but 

Exod. $6. 2. p ra y ynore. 

2Chm.no, ^ LaQlyj Study mll ^ buC ljve heUeTt And that , s the beft 

courfe to know moft of Chrift in a faving way. Ariftotle could fay, 

7V<phuT%t n novtie}*. In foul water you cannot fee your own face * 

nor the face of Chrift in a foul Confcience. The Sons of Belial 

knew not God. 1 Sam* 2* 12. nor do they defire it* Job 21. 14. 

nor fnall the wickgd under(i and. Dan. 12. 10. and fo they leave off 

Auiuftin in to be wife and to do good together. Pfal* 36.3. but as in one place 

Joan.Tra8.2. its faid, Nift credideritis non intelligetis, fo in another its added, 

John 6. 69. fl 0J cre didimus*& cognovimus, we know by believing, and as Jo. 

nathan did, we fee by t aft ing (1 Sam- 14. 29.^" Pfal. 34. 8. And 

fo knowledge zndfenfe are joined together. Phil. 1 . 9. Non enim 

ipift. 108. b£6 lettio docet* fed untlio* non litera, fedfpiritus* non Eruditio*fed 


on Philip p i ans : 3. 8. 27 

'ixercUatio, faith Bernard* The Romans wxzxc filed with goo dnefs 
and knowledge together. Rom* #5. 14. And therefore would we 
know Chrift ? 

1. Firft, make fure to be in Cbrijl (as in the Text Chiift Jefus 
my Lord) we are in him, and then we have undemanding, i John 
5. 20. when in the lights theninlightned, when betrothed to him, 
its then promifed that we jballkjtow him* Hof 2. 20. 

2. When once in him, endeavour with all Care and Confcience 
to walk on in the fear of His Name, in obedience to his Will, in 
a courfe of Holineis and Righteoufnefs before him, and that's the 
beft and neareft way yet further to know him. 

Fear in Nature is one of the moft quicl^ and apprehenfive afreclri* Fear. 
onsi andahe Prophet faith of Chrift Himfelf, that he was of 
quicl{underftanding in the fear of the Lord, How oft in Scripture is ifa. 11. 3; 
it called the Beginning ofWifdom . ? as both having the promife of Pfal* m» 10? 
it. Pfal. 25. 12, 14. and being ever careful and folicitous in«fcfing Prov. 1.7.9* 
and improving all the means of it. And where Gods promife and L ^ 28 * a8 ? 
our endeavour meet, fomething is ever made of if. ° tn ^ n * 

For Obedience, Keep and do, for this is your wifdom and under* Obedience.' 
landing faith Mofes* Veut. 4. 6, 7. and if a man will do, he (hall Pfal, ur. 10; 
h^iow faith our Saviour* John 7. 17. Here, as in other things, we* 
learn by pradifing,and come to know by doing. Let not our Scho- 
lars be like the Athenians, of whom its faid, Scire quidem quidde- 
ceat, fed negligere. For 'fheolcgia vita efts non fcicntia* They Erafm.Adagl 
kpew right eoufnefs, in whofe heart was the Law* Ifa. 5 1. 7. for Lex P a t* 45$» 
Lux, and therefore where that light is, there will be the lefs 

For Holinefs, Piety, and Purity, you may pleafe to hear what Holincfs.'- 
St.Atiftin faith whatever is in the World, yet for the City of God, 
In hac nulla eft hominisfapientia^ nifi Pietas. Piety there is the befi Oe Chit. Vtis. 
Policy. I know you will believe our Saviour when he faith, ™ ml 4» Mp'tK 
BUffed are the pure in heart, for they fhall fee God. Matth. 5. 8. 
And fo Aquinas, you know,makes the Vonum Intelleflns to anfwer 
to this fifth Beatitude. 

And laitly for righteoufnefs. the fecret of the Lord is with the Righteoufnefs, 
Righteous faith Solomon. Prov.$. 32. Seminateju(iitijm,& illumi- 
nate vobis lumen fcientU* So the LXX. would make the Prophet 
fpeak. Hof 10. 12. As light isfwn for the Righteous, fo the light pfal, p?; 1 j, . 
of thisfaving knowledge of Cbrijl is fown in a way of righteoufnefs* 
So David ends his Pfalm and I my Sermon. Pfal. 1 j^ult. As for 
me I fhall behold thy face in righteoufnefs , IJhall be'fatisfied } wben I 
awakf) with thy li^enefj And > 


3$ the Fourth SERMON 

Ur Pare* And thus the Eminency of this faving Knowledge of Chrift 

(hould raifeup our hearts in thelife of thefe means to endeavour 
after it. 

At St. Maries 1^7 A Y to account all elfe as lofs in Comparifon of it- 
AprU%, 1653. ]_\| which is the fecond part of the Texr, and the higheft 
pitch of oar duty, which our BlefTed Apoftle had here attained, 
and as it were (landing upon the higheft round of this Jacotfs 
Ladder, by this his example he faith to us, as the voice from hea- 
ven did to John* Revel. 4. 1. Come up hither* And therefore Sur- 
fum Corda^ that our Souls were indeed on the Wing, becaufe it's an 
high flight that we are to take, above all outward Eminencies, or 
inward Excellencies. She that is clothed with the fun^ hath the 
Moon under her feet. Revel* 1 2. 1. And if ever we would favingly 
kpow Chrift*, we with our Apoftle mud account all things lofs for this 
excellent knowledge of Chrift : and ex ammo, even from the heart 
fay, <*AA« fiiv «* ye i^^y^Ai vr<Lv\& typiav Yea doubtlefs and I 
count all things but lofs for the excellency of the knowledge ofChrifi 
JefnsmyLord. All of them very great words and magnianimu 
Bleft Noble Soul, to which a defpifed Chrift is of io great worth, 
that in comparifon of him all other greateft things are lefs than no- 
thing! This is a ftrain above the Grandees of this Worlds greateft 
Gallantry : which yet the leaft in the Kingdom of Heaven can truly 
fay : and the lefs he is in his own Eyes, the more truly and affecti- 
onately he can fay it, as he here in the Text, who accounted fo 
y ear. 1$. 9. meanly of himfelf as the leaft of the Apofties^ and lefs than the lead 
Eph, 3. 8. of all Saints: yet fo highly of Chrift, that he accounts nothing of 
worth without him, nay all lofs for him. And that you may not 
conceive him herein to brag and vapour, conlider a little his par- 
ticular words and expreffions, which I have in part touched be- 
fore, but muft here again take them into further coniideration, 
that by the pregnancy of his words we may fee how full his heart 
was of the love of Chrift, and at how high a rate he valued this 
invaluable tranfcendent excellent knowledge of him. And to this 
purpofe Confider we. 

1. The EiTiphaticalfignificancy of his words in themfelves. 

2. His doubling and multiplying of them. 

3. How he rifeth in his expreffions, when you compare them 
one with another. 

1. The words are Emphaticaland ftrongly ilgnificant, as you 
will fee if you will run over them as they lie in the Text. 

I. 'AAA* 



## Philip p tans 3. 8. ap 

1^ 'Aaa* 1 (jlIp h yi x£] Behold ! * *r<?<?/> cowe/ ! Here's fuch a 
clufter of words, as we cannot grafp, or the beft Grecian well tell 
howfoexprefs in Englijh, as 7W/y faid the word earnf could not 
beexprelTcd in Latin* No fewer than five Greek Particles crow- 
ded tO£,e -»ei\ the more fully to exprefsnot fomuch the ftrengthof 
the afleveration as of his affection. 

2. 'Hyvpat I accomi] upon his ferious and diligent cafting up 
the account. Ke fets this down at the foot of it, 'ityfyut/. Non du- 

bito i Vuco, Judico. An A& of his deliberate judgment which he CeY *o dmo 
made no doubt of, but was clearly led on to , and was fully fet- Zanc ^ 
led in. 

3. iW?*, All things. That's a great word and contains many 
particulars, as we fhall fee hereafter. But doth he not over-Jam > 

asjhe called his Book Jefuitica liberalitas'm their full mouthed Vni- Jacobus Lau* 
verfaliSiOmniStNttllus, Semper, Nanquam^ &c* or is he not a care- rutins, 
lefs inconliderate Prodigal that will thus venture and Iofe all at one 
caft before he had viewed, and weighed, and considered what a 
great and mafTy fum this All came to ? No, he had weighed Chrift 
in the one balance, and All things dk in the other, and they in 
comparifon proved lighter than vanity it Jelf, and therefore he 
calls them 

4. ZHpiav lofs in the very abftradt, (in which is no gain, and fo Grom Hi 
Ki$f& and gn/xJa are oppofed.) That is ; Not only that which he Stephan. 
would willingly lofe for Chrift, but which (fome of them in them- 

felves and all of them in point of confidence in them) would be 
lofs with a witnefs,if to keep them and his truft in them he mould 
lofe Chrift. The word fignifieth a lofs, a mul&, a punimment. 
And by it he tells you it would be the foreft muldr. and punimment 
that could befal him for him to lofe Chrift for them : but none at 
all to lofe them all for Chrift. 

5. Nor hath he yet given them a title low enough : and there- 
fore to (nfjiietv he adds rot/'&tA*. Not only lofs but dung* Things 
in a ftorm though in themfelves very precious, may be loft and 
willingly caft over- board to fave our lives. But if it be nothing 
but dung that is fo loft and caft away, there will be lefs fear of re- 
penting of the bargain. And yet fuch in his efteem are all things 
in comparifon of Chrift, <™v'jg*A*. I lift not read a Greek Lecture 

upon the word, or to fpend time in telling you what Grammari- See Conflav* 
ans fay of it. Some rendring it ^nifquilU^ fome Ketrimenta, tin y He fy^'i» 
fome Stercora, fome *u<rf/2*Act, fit tor thole Dogs, ?;. 2. (asZj/r s ^* s / e P^ 
chy) fuffice it for us to know, that on all hands it fignifieth fuch nt% e * tca * 


4 o The Fourth SERMON 

<ntt/j3*A«t of things as arc, if not mod loathfome, yet moft vile and contempti- 
HfKvvat &K- ble. And yet luch doth the Apoflle account all things in comparifo* of 
M tf&r of X ChriJh They are fr***' **#**«> loft, dung* To which he oppofeth 
.£1 tw0 expreffions, in lh e 
Andr. Downes 6th* Place, holding forth Chrifts comparative incomparable 
hchryfoftom. worth, and his anfwerable eftimate and valuation ofit in his t> 
Sec Pifcators imfi^ov 1ns yvifftat : and ip& yexs^v M§fneu> An {irtfiyov to 
Anafyjuhci. ^Ki/'/SaAa , and Ki$fQ- to ty^U, other things bafe dung j but 
there's an vsrft^^it, a fuper eminent excellency in Chrift , and if they 
be /<?/}, then though he fhould lofe them all and win Chrift> he 
accounts himftlf to be a wonderful gainer* 

Thus tirft we fee how wonderfully ftrong and emphatical the 
words are as they are fingly faken by themfelves. 

2. But fecondly, theftrength and earnefinefs of his fpirit fur- 
ther appears in his doubling and multiplying of them. I touched 
before of that Congeries or heap of five Particles, cIaa* piphyi £> 
which he poured out together. Sure his heait was full that out of 
the abundance of it his mouth fpeakj , and fo runs over, and, be* 
fides j all the other three words we have twice in this one verfe > 
and if you will take in the feventh verfe, you have them thrice in 
two, to exprefs that as when the dreams were doubled^ the thing 
was certain^ Gen* 41. 3 2. So when his words here are doubled and 
trebled, and multiplied, you may certainly believe he fpake his 
heart, and hereby exprelTed no double-dealing, but the finglcnefs 
and affection atenefe of it. 

3. To this purpofe is likewife further to be obferved, ut cref 
citi furgit oratio, how he rifeth in his fpeech by fix fteps one after 
another, till he come to the height of bothexprcflion and affecti- 
on together. 

1. From an ihhi^yea butv*j* to an«tAA*^w %v yi xj, quin 
etiam certe^yea hut verily in this veife, not veruntamen, as the vul- 

lapide, gar, which is corrigentis, but qui nime, quod eft amplificantis'i He 

is rifen to a greater certainty and fetlednefs of refolution. 

2. From an $ Ttvct, v* 7. thofe things to a Wyfe, the indefiniteis 
proved an Univerfal. Thoje things are proved All things, 

3. From an nytipat (in the yth verfe) in the time part to an 
ny*tA&i twice repeated in this verfe in the prefent tenfe. I did and 
I do. I do yet fo account of them, as not altering my judgment, 
or repenting of my bargain. 

4. From (vpUv to ™Jj3ctA*. He did account them lofs , and 
which is more, he doth account them dung, that there is no lofs in 
the lofing of things fo vile and contemptible* 5. From 

on Philippiams 3. 8. 41 

5, From an iy^Ai fypLv to an t£*p/a'9«r> I did account them 
lofs, yea and 2" taw /<?# tfo/w. What in our judgment we may un- 
dervalue, that by reafon of our lull we may not be willing to part 
with. But his judgment and practice, his hand and his heart went 
together, he had a&ually loft that which his judgment told him in 
companfon of Chriit was not worth keeping. 

6. From a fypUv to an haLKifH<r», what fomeiimes was gain, 
was now become /a//, v* 7. and on the contrary, Chriit who was 
before accounted lojs is now become the only gains And that al- 
though won wich the lofs of aU that was formerly accounted gain. 
For whom Ibavefuffered the lofs of all things, and do count them but 
dung,that Imigbt win^ and thefe winnings were clear gains \ for 
the words are, jj><« yp.^h m$ M\fa> tbat I may gain Chrift* 

So that as our Apoftlc 2 Cor. 6» when he had before poured 
out a whole torrent of moll Divine and Pathetical Eloquence, and 
as it were fpoken feven or eight verfes with one breath, he adds 
V' il« Oye Corinthian*, our mouth is of en to you, our heart is en- 
larged: fo he here tells you how enlarged it is towards Jefus £i5. 8. c.+l 
Chrift, that whereas Quintilian reckons up but four kinds ofc am* 
plification, Incrementum> Comparatio, Ratiocinatio, and Congeries, 
of thefe four the Apoftle fpends at lead three in this one verfe , in 
which he expreffeth the incomparable excellency of Chiirt, both 
in himfeli and in his efteem above all things that may come in 
competition with him. 

In which he hath fetus a very fair Copy to write after him, that 
we with him in our deliberate judgment and practice, may account 
all lofs and dung tbat we may gain Cbrift. And that we may do fo 
the better, it will be bell for us to confider what particulars are 
contained under this Univerfal W^a, what thefe Alllhings are 
which he fo undervalues in comp&rifon of Chrijl Jefus bis Lord* 

They were. 

1. All privileges that accrued to him by his being born in the 
Church of Godly Parents. Of tbeftock^of IJrael, of the Iribe of 
Benjamin^ an Hebrew of the Hebrews, v. 5. 

2. (Which followed upon the former} the outward enjoyment 
of God's Ordinances. Circumcifedtbe eigtb day. 

3. All his moral, be ft works, and legal performances, though 
with all zeal and accuratenefs, as touching the hare, a Pharifee : 
Concerning zeal perfecuting the Church : Concerning the right eoufnefs 
which is in the law, blamelefs. v* 6* 

Now, aU this he had loft, v* 7. 

G And 


The Fourth SERMON 

And this All came to a great deal. The lofs of it would quite 
have undone an hypocritical Pharifee; who had nothing elfeto 
live and fubfift on : and therefore if ftript of all thefe would have 
cried out with Micab. Judg. 18. 24. Te have taken amay my Gods 
and my Pried-, and what have I more t But Paul now no longer a 
Pbarijee, but become an Apofile of JefusChrift hath fomething 
more befides all that, which he is willing to lofe for Cbrijt. 

And that is. 

4. lW?a all things » which includes more than all that was 
before mentioned. If you ask what ? I anfwer according to our 
Divines (whom I am not afhamed of, or of their judgment J 

1. All his own inherent righteoulnefs , and beft works after 
Converfion * his labouring more abundantly than them all h bis 
Conversion of fo many Souls, his mofl holy and unblameable Conver- 
fation. Omnia-, qu£ & nunc Chrifii anus & Apojlolus ago & babeo y 
as Zancby upon the Tew, which he fu/fkiently makes out to be 
here included, both from the univerfal vdvla, as being intended to 
exprefs more than was before exprelTed in his moral unblameable- 
nefsand zeal before Converiion,and from the prefent tenle jfyfy/*/, 
now that he is converted he judgeth fo of all that he was and is. 
va. vJAdt £ nct&v1ci } as Cbryfoftom. And he further explains himfelf 
on (he ninth verfi following, that in this Wrl* he cent ained bis 
own right eoufnefs of the Law, which he rejected for the rigbteouf- 
nefs of God by Faith* Nor by that right eoufnefs of bis own which 
was of the law, did he mean only bis Pbarifaical right eoufnefs > 
that which by the power of the Law, and his tree will before Con- 
verfion he did attain to, and fo might call his own (as our Ad- 
verfaries contend J but all that even by the power of grace he at- 
tained in obedience to the law, and what was inherent in him, 
and in that fenfe was bis'own, as our Divines fully prove, and I 
may have occafion hereafter to (hew. But what ? are thefe to be 
Ve Juflijica- accounted <r*v/2*A*? Bellarmine here cries out of our blafphe- 
/iwtf,/. i.e. 19. m y t £ nc j are tnC y t0 b e accounted lofs ? or are they to be loftjhat 
we may gain Chrift ? No, not in themfelves* but in regard of 
our confidence in them, as to pardon and acceptance with God; 
not in point of fandlification, but of juftification, which the Apo- 
file is here fpeaking to. Non neccjfe babuit Paulus fe abdic'hffe a 
tribu fua, & a genere Abrab£, fieriq\ allopbylum ut fierct Cbrijiia- 
ttus, non debuit ex cafto impudicus, ex fobrie intemperans, &c. as 
Calvin (peaks. He kept the ftaff in his hand to walk with, but 
ic being crackt he did not lay his whole weight on it. Paul did 


<?/; Fh ilipp i ans 3* $• 43 

not quite caft away divers of the other things mentioned which 
were of lefs value, much lefs inherent rigbteoufneft and good 
works in a gracious converfation : he did not profanely renounce 
his Birth-right, or Gods Ordinances : nor inftead of his former 
imblameable carriage proved debauch'd and fcandalous, as many 
of our high pretenders to Gofpel- Perfection do now adays.Thofe 
things might confift with Chrift, and fome of them are neceflarily 
required of all that are in Chrift. But 

Partly in way of comparifon, t>7 *&{ xexrfo wyKeltei $**■ Chryfoflm. 
&tiffu (as the Greek Fathers fpeak) he undervalues them in con\- T ! jeo<ioret ^ 9 " 
parifon with Chrift, k&Icliq&vc* ray fj.mvav <T/e6 ta nfHrlovA, he as 
it werecoutemns the lefs in companion of the greater, * yi% d$ 

Q&UhA QiVya, &KK& 'X^pAlfV(JLA( TO, fJLBi^OVAy *J 70V flTOV KA$av TiftTlov 

Sy*[jL&i to o-w$ahov, as iheodoret exprelTeth it. In compare with 
Chrift the Bread of Life, all elfe are but tw^Aka. 

And this efpecially in point of J unification ', for fo to rely upon 
them for acceptance with God would not only comparatively but 
pofitively be the greateftlofs, as keeping us from Chrift, who is the 
greateft gain, which the Apoftles words plainly fpeak, when he 
faith, that he had fuffered their lofs, If a x&rlv *A$Msn> that he 
might gain Chrift, intimating that fucha lots of them, as to confi- - 
dence of acceptance by them, is fuch a means by which he might 
and without which he could not gain Cbrijl. 

2. In this fuper-additional *jav\a he includes (and as Chry- ***** y*f *H ? 
foftom thinks, efpecially) all outward excellencies and advantages * u *7 // *»»' 
whatsoever > his eafe, credit, profit, and all other woildly great- S?*?'^* *' 

r i • I • l L -LI. L.,i *° ,. nT0 tey&V* 

nefs, ana conveniencies : which yet he might hive bidden as fair 
for as another, as being horn in 'tarfus ofCilicia, no mean City, fo AH 21. 39. 
himfelf of no mean efteem and accomplishments, k&T a%v.^ltr\v 
liftfftv, one of the moft exquifite fttt* Acl> 26. 5. and in it a prime 
Scholar, and of the higheft form, nyiKonlov uV&» tcaa*? o-vvtiMKia* 
7ar. Gal.i'i^- he had got the ftart of many of his Schoolfellows, 
fo that his rare abilities occafioned (he High Prieits before his Con- 
version to make ufe of him. Acl. 22.5. and after his Converfion, 
made the Heathen his Enemies envy him, and even Porphyrie 
pitty him that fuch a rare piece fhould be fas he conceived) caft 
away in fuch a fooliih way as he thought Chriftlanity was. 

So that we fee that he had fomething > nay much to lofe, and 
which actually he had loft and parted with, fo that inftead of his 
former eafe and liberty, nothing but bonds and imprifonments and 
all mifery abode him. Ad. 20.23. 2 Cor. 11. 23, 24, 6^- and 

G 2 inftead 


The Fourth SERMON 

inftead of his former lingular efteem, he takes part with the reft of 
the Apoflles to be accounted the filth and gff-fcouring of the World. 
I Cor. 4. 1 3. 

So that whereas (in the former head of things) only his con- 
fidence in them was loft , here both Confidence and the things 
too were loft, and yet he no lofer : for in them all he had loft no- 
Lklj 10. 37. thing, bat what he accounted dung, and either comparative, or 
poiicive lofs, that he might gainChiift. From whofc example 
our wa'ch-word is, Go thou and do likervife'i To be alike arTt&td 
to all thefc things in comparifonof Chrift, and thjt rve may gain 
Chrijt, to account them all lofs and dung, and accordingly when 
God calls, actually to lofe fome of them, and all confidence in all 
of them as to our Judication, or Acceptance with God by them : 
whether they be 1 . All outward worldly excellencies and advanta- 
ges. Or 2. All Birth-right-privileges. Or 3. The outward enjoy- 
ment of God's Ordinances. Or 4. All moral vertues and perfor- 
mances. Or 5. Even beft good works and inherent graces : All 
in themfelves good and may be injoyed, divers of them fo necef- 
fary, as that they muft indilTblubly be cleaved to and not parted 
from. But none of them to be relied upon for acceptance with 
God and Salvation* however good and ufeful and profitable fo- 
ever otherwife they are or may be> yet in this cafe they are ( in the 
fenfe before explained^ to be accounted lofs that vt>e may gain 

1. All Worldly Excellencies and advantages. 

Tct QtaTtKAy I Cor* 6* 3, 4. *n*V to iv tJ Kofpa* 1 John 2* 1 6. 
fuch as the Apoftle there calls the luff of theflejh, the luji of the eye y 
and the pride of life, u e* Pleafure, Prorir, Honour, and the repute 
of great place, learning, wifdom, eafe, liberty, health, life it {elf. 
Of all which all that I have now to do is to fhew. 

1. That Paul and all the faithful of his fpirit ever defatlo did, 
and do efteem them all lofs and dung in comparifon of Chrift. 

2. That de jure, there was and is very great reafon fo to do. 

3. For application, that it is our duty to be anfwerably af- 

I. That Paul was fo, the Text fpeaks aloud in the fore-men- 
tioned particulars. Nor was it only for a good mood here once > 
but his deliberate judgment, and conftant frame of fpirit at other 
times in all his writings. For Chrifts fake his profit was loft, 
2 Cor* 1 1. 27. whilft be ferved him in much Poverty } Hunger and thirft-, cold and 


on Philip pi ans 3. 8. 45 

nakgdnefs, that he was fain to fend from Rome as far as fo Epbefus 2 Tim, 4. 15, 
for a Cloak^ fo cover it. Hrs pleafure exchanged for wearinefs 
and paiflfulnets, ilripes and imprifonments, fo that he had had a 
very unpleafant life of it, but that for Chrifts fake he toof^ pleafure 
in infirmities. And as for honour and repute he had learnt in the 
caufe or Chriit to digeft evil report as well as good, to be accoun- 
ted amongftthe filth and off ■ f coming of the World : one, who for 
his ftdfc was a learned Pharifee, and tor his pcrfonal abilities emi- 
nent above his fellows* whilrt he deilred to know nothing but 
Cbrift Jcfus and him Crucified, he is content that the Corinthians 
(hall account him a fool and that Felix (hall call him a madman, 
fuch a dunghil was the world to him, whilft Chriit was the only 
Pearl. And although he was herein eminent, yet not fo fingular 
as to be alone in this eftimate, for Chrift was, The defire of all Na* 
tions. The Apoftle fpeaks indefinitely, but meaneth univerfally, 
vf/ty *v w Tt[JLir7oii iri?iv*<Ftv* 1 Pet* 2.7* To j/ott, to all you that be- 
lieve be is precious, or, as the word rtpli imports, the price it felf, 
by and in reference to which every true believer prizeth all things, 
and it above all. Hence even in the time of the law, and before, 
when the Beauty and worth of Chriit was feen at a further diftance, 
and through darker (hadows nothing in the whole City could moppaQi?. 
prove a Cordial to the Spoufe fick of love, as long as (he met not uebr, n. 12 
with her beloved. Nay Afaph had none either in Earth or Heaven cant. *.&» < 3 
but him. P/i/. 73.25. fothat it feems all befides him was no- 
thing. Jfrael thrice a year left all to come to the Temple a type 
of Chrift, and yet never loft by it. It was by the faith of a Mejjiab, fieb. it, 
that Abraham left all j Ifaac and Jacob, and the other Patnarks 
proved Pilgrims, that Mops fo undervalued the Court, Honour, 
and the Treafure of Egypt. But efpecially in the times of the Gof* 
pel, when the unfearchable riches of Chriji were more revealed, 
in the very dawning of the morning this Phofphorus (hined fo 
bright, that the Mjgi came from a far Country, took a tedious and 
dangerous journey and ran the hazard of proclaiming him King 
under the Tyrants Nofe. But when this Sun of Righteoufnefs. 
was got more up > how willingly doth the wife Merchant fell all 
to buy this Pearl. Matth. 13.46. their garments are made his . 1 

Foot- cloth, their hair his Towel, the pretious Box of Spikenard- 
broken, and none but a Judas accounted it too colily to anoint 
even the feet of the anointed Mejjiah. What an honour did they, 
account it to fufferjhame for Chriji ? e/^tf. $. 41 . How ambiti- 
ous of difgrace ? How greedy of g^in by lofing all for him? They , 

loved . 

4 6 The Fourth SERMON 

loved not their lives unto death. (Rev. i 2. i i.J is but a ptW/<« 
He I hat /or^j 1 &*/ /j/e accounts nothing more precious than life : and 
therefore on the contrary, he that is faid not to love it, is prodigal 
of it, and fo Beza there rendreth it. 

And this not only with thofe Apoftles and firft Difciples, and 
other Primitive Martyrs and Conftflbrs. Not only with a Galea- 
cius or ?izz,ardus, 01 other fuch more noble Heroes , who 

When bribed with alV the World could promife to be drawn 
from Chrift, could readily return anfwerand fay. Thy money perijh 
with thee-, valeat vita^ pereat pecunia,veniat Chrijlus. 

And when threatned and purfued with whatever the malice of 
man or Devil could invent to drive them from Chrift ; yet a Poly- 
carpus could not fpeak an ill word of his Matter, whom he had fir- 
vedfo long, and never had hurt from. 

When called upon but to think what they did, an holy Cyprian 
will not take time to deliberate > and in the midft of the rlames 
to a holy Lambert* None hut Chrift, None but Chrijh Bleft Souls ! 
we envy them not their Aureola, who on thole higher ftilts could 
thuseafily (hide over the higheft Mountains in this World to get 
to their Saviour in that other. 

Its our Crown of Rejoycing if haud pajjibus squis* we can but 
follow them in this way. And tiuly the pooreit, weakeft Infant- 
Believer, who can but creep, yet can go thus far, as to be able 
from the heart to fay, Chrifi is All, and All in Comparison of Him is 

i. Its the firft word that the infant can fpeak,and this it can and 
doth fpeak at its firft renewed Birth and Converfion. This felf- 
denial the firft Lcflbn then taught in the School of Chrjft. The 
voice of the Crier in the Wildcrmfs that firft proclaimed Chnft, 
blafted as fo much withering grafs all the glory of the Creature* 
Jer. 22.17. Ifa*^o* 6. That eye and heart that (as the Prophet fpeaks^) be- 
fore was not, but for Cevetoufnefs, &c* is now fo unmoveably fixt 
on Chrift, that then at leait it overlooks all elfe, and eyeth him 

ipfum ipfum cupido tantum fpc&are vacavit* 

Ii£ 4. As Statius ot himfelf, when invited to Domitians Feaft. It was 

not his rich furniture or coftly provifions, but himfelf only that 
his eye pored on. That was the Poets flattery to a Vomitian j but 
this is a tme Converts real refped: to Chrift. 

However it is with any of us now fand I know not why after 
our more acquaintance with Chrift we ftould lefs love him) I am 


on Philtppians 3.8. 47 

fure if any of us ever favingly knew him, there was once a time, 

and that was in the day of our efpoufals and Converiion. before we 

came fully totnjoyium, that we then above all did moil highly 

value him. One drop of his blood s one (mile of his Countenance 

was then worth a thoufand Worlds. It was then, that as in the 

entrance into Canaan* Jojhua did hang up all thofe Kings before the 7 c ft> IO » 25, 

Su^ f° we all Competitors with Chrift before him the fun ofrigb- 27# 

teoufnefs V loftieft thoughts, pkailngeft lulls, choiceft contentments 

were mortified for part in a dying Saviour. And, as Elijha when i JCMg.i-9.20, 

(upona CalJ^) he followed Elijah, and Matthew, Chrift, they lift 2l ' 

all, its faid in both places that they then made afeafl : but it was a Luke 5. 27,28? 

Funeral and a Marriage Feall in one : fo, as SanUius applieth it, 2 9* 

when we are married to Chrift, we are dead to the World. 

2. And fo much the more it is, or fat lea ft ) mould be in after 
more full and gloiious enlargements , upon communion with 
Chrift the new bornbgbe that upon hungring and thirfting hath 
once tafted that God is gracious, more gladly layeth afide all clfe, 
and theaC hrift to the Believer is indeed precious, 1 Pet* 2. 1. 2, 3, 
7. What are all the treafures of the World to thofe unfearchabU 
Riches which we there find in Chrift ? what dull, infipid, fowr 
flu/fare all the Earths fweets to the lean: taft of the fweetnefs of 
Chrift in peace of Confcience, and joy of the Holy Ghoit? moft 
glorious and unffeakable ? All the glazing light of the Worlds 
fplendor is' meer darknefs to the leaft warm bright beam darted 
into our Souls from the fun of right eonjntfs. 

3. Or in cafe upon our playing the wantons in that Sun-fhine, 
we be before we are aware gotten into the gloomy (hade of fome 
uncomfortable defertion, Chrifts worth is moft fadly felt and fecn 
in the dark, and our wantof fenfthleenjoymeait of it. With what 
a fad weeping eye doth the poor Ifraelite look on the brazen Ser- 
pent, when the fiery Serpent hath (lung him. Xruly light is fweet t 
and its a pleafant thing to behold the Sun : but efpecially to the 
Prifoner, when now caft into the dark Dungeon \ and the lick 
man (though he then hath but a weak head ) can beft judge of 
the worth of cafe, lleep, health, when he lieth reftlcfs on the bed 
of languijhing, and the deferted Spoufc when looking befides all 
elfe fo fadly, asketh, But faw you him whom my foul lovetb ? as 
plainly tells you at what rates (he would again recover her now 
loft beloveds prefence and Company. Now, if ever, with Paul 
in the Text (he accounts all I oft, and dnng-> that (he may gain 



J*hn i. 1 6, 
Hal. i. 19. 

Pro. 11. 4. 

P/<t/. 17. 14. 

77* F*«rf fc SERMON 

And therms great Reafon why a Believer mould fo account al- 
ways, if we confider what Chrift and all that is in tht World are in 
themielves and to us, and what faith js, and what citiinare it 
makes of both. T mult but only name pirticulars. 

1. All the Worlds enjoyments are in rhcmfelves (and fo the 
more we experiment them the more we rind them to be) lying, 
yczviXjtiousvjnititJ fas one faidj the matter of them Nothing, 
and (he form a lie* But do you all think, and let them thai have 
had mo ft and longeft experience lay, Is there notfulntfs in Cbriji . ? 
And is not a full Fountain better than a brokgKCijkrn. 

2. Tiny cannot fupply all our wants and neceffitics, and leaft 
of all our greateft, and never lefs than when we are in moft need. 
In death they fail us, and in a day of anguiQi and wrath inftead of 
relieving they often moft vex and wound us. But Chrift is All un- 
to All. Col* 3. 1 1. The Root and Branch. IJa. 11. 1. 10. Revel. 
22. 16. The morning Star and Sun* Murus & antemurale\ Prora 
& Tuff is, all in all i and therefore in Scripture expreffed by all 
things that in all kinds are moft defireable and eminent. As the 
looking towards the Temple which was fas I faidj a type of 
Chrift, was a remedy againft all maladies. 1 King. 8- againft 
plague, famine, v» 37, 38. war. v. 33. 44. So Chrifts Robe is large 
enough to cover all our nakedneis, and the Plaifter of his blood 
able to heal all our wounds: heart wounds and thofe that are 
moft deadly *, and can take the fire of Gods wrath out of them. 
He is a precious Diamond that Ihines and fparkles in the darkeft 
night : a Cordial that can fetch us again out of deadlieft fwound, 
and which in death it felf can make our heart live. 

3. As they cannot (upply all our neceffitics, which are many 
and great, fo much lefs all our faculties and appetites which often 
are far greater. A beaft may have a belly full. But its he who is 
greater than our hearts that can afford an heart full of fatisfa&ion. 
Its true, that the more the W 7 orldhng takes in oi the World, and 
the more a Believer receives from Chrift, they both of them ftill 
thirft for more. But yet 10 far as Chrift rloweth in to the one, fo 
far he rilleth and fatisfieth, whereas the more the other drinketh 
in of the World, the more he is filled with wind and empthufs > 
and from thence it is that the bydropick^ihitfts yet the more : when 
you have (hewn a Worldling all that the World can afford, he, as 
unfatisfied, ftill, asks, who will fhew us any good I and fo, like the 
Bee flutters from one flower to another. But let aChriftianbe 
(hewn the glory of Chrift, he fets up his reft, faith with Feter. 


on Phil ip p i ans 3. 8. ^p 

Lit us here pitch a labernach, nay makg it our manfton, for it's 
good to be here* Chrift by being born at Bethlehem Ephrata y in 
thofe two words tells you, what fruitfulnefs is in him, and how 
good an Houfe he keeps to your full fatisfa&ion. 

4. Add hereunto, that whatever poor little faint content it be 
which they may fometimes afford, or rather we take in them for 
tiie prefent, yet it will not lajilong^ (it would loath and weary us 
if it mould, and therefore one half of every four and twenty 
hours God allots to the night,in which we reft our minds and fen- 
fes wearied with the cloying furfeit of the moft delightful object 
wherewith the foregoing day prefented us) to be lure it will not • 
lali always. The Tow lighted and prefently extinguished with 
this faid, ftc tranfit gloria mundi, at the Popes Inauguration, is a 
good Memento* Tm^yn to ^h^*, i Cor*j* 31. are two very di- 
minutive words , but yet do very greatly exprefs what poor 
Height and fleeting things this World and all the Contentments 
thereof are > but & fafhion, but anohfe, but a fhadow whilft they Jer. \6. 17. 
Ian — - Stat magni nominis umbra* Vanity even when confflent* 
Pfal. 3p. r. But the worfus, the fliadow will not (fond mil, but 
proveth T 1UJ ^ Pfal* 102. \\*afhadowthatdeclineth\ afajhion 
that pajjeth away, the noife ceafeth ; the fandy foundation iinketh, 
the grafs of it felf rvitberetb^ if not before cut down. Blu BltfTed 
be God that his word endureth for ever, that Jefus Chiift is that 
iTOTl Prov* 8. 21. folid and fubftantial for the prefent, and 
over and befides,jyf/?tWtfj>,and to day, and the ftme for cvcr^Hebr. 
13.8. A Precious tried Corner-Jione, 1D1Q 1D1Q, founded, foun- Pfal. 102.2$, 
ded, afure foundation, Jfi* 28. 16. And it's to be taken notice of 2 ^> 2 7» 
how that fixteenth verfe is brought in as it were in a parenthefis, 
between the fifteenth and Seventeenth, in which is threatned the 
over-flowing and wafhing away of all other high Towers and 
refuges oflies^ to which is oppofed this immoveable foundation of 
this rock^ of ages, (that (lone before whom the hen and Bra fs. 
Silver and Gold, the moft folid and mafTy mettals are but as (he 
Hgbt chaff of the Summer, - — ibrcjbing- floor, Van. 2. 35. J (he Lord 
Jefus, who inltateth us in thofe fare mercies of David, Ifa. 55. 3. 
invells us with that durable clothing, and riches and right eoujnefs, 
Ifa. 23. i3. Prov. 8. 18. which neither moth nor rujl doth cjrrupt^ 
and fo they do not wax old or decay of themfclves, nor can any 
thief breakjh rough or fteal, that we may be fhipt ot (hem bv any 
others violent hand. rioA«/>t©- « KcLQv&>ya>yH ih *tnh, bid Stiipo. /^g, ag 29. 
lor tw ctfiT^ the Chriliian writes, t«p x^r* anc ^ f° makes both 

H the 

5 o The fourth SERMON 

the fenfe and fentence more compleat and perfecT.. And then (as 
Jer, 18,14. the Prophet querieth) will a man leave tbe fnow of Lebanon that 
cometb from tbe roc\pf the field, otjhallthtic r*y *?n nnp mn, 
theie cool flopping (ever-flowing) waters be for] ak$n ? Let others 
lit down by their fading Brooks : but let me ever drink U tt>tt/pa< 
t/xm* 6txoAb9«(TMf Ttl&.i of *^f ever following Roc^ 1 Cor. 10.4. 
which (as the Cbatdce Paraphraie faith; did climb up the Hills, 
and run down into che Valleys, and accompanied Ifrael then, and 
doth as much for the Ifrael of God mil all along our wildemefs- 
wandring here s ull we be at laft rilled with Canaans milk^ andboney 
in Heaven. 

5. That we mould judge to be of more worth that an All- 
Wife and a mod merciful God and Father beftoweth on his be ft 
friends, and that as their portion to live on. But arc all the belt 
of the Worlds enjoyments fuch } which Scripture and experience 

PfaL 17. 14. frequently teach us are the portion of the greateft Strangers, and 
73«$>4>& f « his woift Enemies : which a Cain and a Judas may have with 
Gods Cur fe here, and (with xhtricb man'm the GofpelJ fry in 
Hell for ever when he and they are gone. But whatever inch gifts 
the Sons of the Concubines may have, Chriit is the only true heirs 
portion* His precious eleel ones only have bequeathed unto them 
this Corner- fione elect and precious, M their inheritance and portion, 
to pay their Debts, to live on, and therefore to be tiood fcr : 
whilftfor this outward trafh they either are denied them, at if 
they enjoy them, have them only caft in as an aullarium, or over- 
weight above the bargain. Mattb* 6- 33. 

6. That is the bell: good which makes the poiTciTorsof it fuch. 
Now although in the Worlds perverfe dialed Riches are called 

Ecclef. 5. 13. Goods-, and rich men good men : yet not only Solomons, but even 
their own experience plainly convinceth them that they are often 
tbe worfefor them, even for the outward man, but to be fure never 
a whit the better for the inward man '•> in point of true worth as 
bafe and fordid as any, and for m3trer of inward peace and fatis- 
fadion oftentimes more vexed and unquiet man thofe that con- 
flict with greateft wants and nectffities. 

But how good is our God inChrift ! who is both *yM< and 

PfaL 119. 62 t tZy&$QTT0ia>v, is good and djtb good; and makes all thofe good 
whom he beftoweth Chrift upon , by him alone quieting their 
minds, rejoicing their hearts, inriching, ennobling their Souls, as 
the Diamond doth the ring it is (a in, making them wife unto faU 
vation: (without whom all our wit and learning unmodified is 


on Ph ilipp i ans 3. o. §1 

but like quick- Giver not killed, which poifoneth rather than doth 
any goodj Gracious, fpiritual, heavenly i in a word, like him- 
felf, holy here, and happy hereafter. And (hall Chrift and the 
World then ever come in companion or competition ? 

7. Efpecially, feeing he hath done and indured more for us, 

than all the whole World either would or could i fatisfied Divine As he faid,will 

Juftice, pacified revenging wrath, reconciled God, purchafed Hea- S/r • °L 

ven: and what could all the wealth of the World have done to any fe Ct 

one of thefe, which in a day of diftrefs cannot eafe one pain of bo- 1 Sam. 22. 7. 

dy, or pang of Confcience ? And (hall thefe then be named the 

(ame day with our Saviour > 

8. He hath valued us more than himfelf, preferred our eafe and 
peace before his own, for our fakfs became poor^ that we by him 
might be made rich, 2 Cor. 8. 9. that great rocl^ in a weary land, 
Ifa* 32. 2. that intercepted the fcorching Suns beams, that we 
might with the more refrefhment fit in the cool (hade. I may not 
fufpe<5t,you will be fo unworthily ingrateful. I appeal to your in- 
genuity. Hath Chrift thus valued us above himfelf? and can we 
do lefs than prize him above all ? 

9. And yet this the rather, becaufe the World generally is fo 
prodigioufly unthankful, that Chrift, whofe vifage once was marred 
more than any m an '/, Ifa. 52. 14. is to this day flighted more than 

any thing clfe. This was thejhme which the builders once reje&ed. Pfal, 118. 22I 
And fo dill, whilff we are building our Babels of Riches, Honour, 
and Preferment upon the Earth, and find that this ft one vvill not 
fquare with thofc buildings,we chufe rather to rejctt. him than ruine 
them. Some more moderate deal wirh Chrift, as Boazhis Kinf- 
man with Ruth, would be content to have her, but not upon fuch Ruth 4. 6. 
terms as to mar their inheritance* Others more profane and mali- 
cious, will hjll the Son that they mty have the inheritance^ do not Mattb. 21. 
only ileighthim, but from their fouls hath him, as Zecb. 1 1. 8. $°* 
.as the Jews who nut of fcorn and defpife would not vouchfafefo 
much as to name him, who yet hath a Name above all Names, and Matth. 11.24. 
Judas like, will fell him fir 30 pieces of fiber ( Matth- 26. 15.) no 2 ^i» 
more than in the law was the multi or price for the death of a 7°^ n 9*29. 
Bond ferv ant, Exod* 21. 32. a goodly price which fuch bafe fpi- Zecb. 11. 1$. 
rits prize Chriji at : cither (imply freighting him, or compara- Philip. % 9 %\. 
tively undervaluing him. The common mixed multitude ((till, 
as of old) whilit they long for Onions and garlicky, account this 
Heavenly Manna but light food: with thofe brutifh Gadarens^ 
preferring their Swine before their Saviour , thereby expreffmg 

H z then> 

52 The Fourth SERMON 

Colloquia men- themfelves more Swinifli than theirHogs, as in Luthers fable, when 

/*!•• the Lion cntertain'd the reft of theBcalis with dainties, the fwine 

asked for grains : and, as he there adds, what (houldthe Cow do 
with Nutmegs? Such husks and draff do fuch Brutes teed on : 
and Co little do they defire, and fo lightly clkcm of the bread of 
life* The Jews, Turkj, Arrians, Socinians, blafpheme Chiift : 
Malicious, Profane, Worldly Sinners, (Light and oppofe him, as 
he is King, Lawgiver, Judge, in his word, wayes, grace and fer- 

You will fay, this is a ftrange argument to perfwade to prize 
Chrift, who is fo generally defpifed and undervalued i and yet 
fuch as with every true Chriftian heart is very cogent and effectual, 
whilit they thus argue : Though others fleight him, who know 
not the worth that is in him, yet this mould not hinder me, who 
am acquainted with it, from honouring him. The wife merchant 
prizeth not the gem le(s becaufe the Dunghil cock under valueth if, 
or the Scholar learning, becaufe a fool derides ir. For all Michals 
feoffs David by his handmaids was never the lefs had inhonour. 
2 Sam. 6* 22. 

Nay becaufe others undervalue Chr of the ancientnefs, honour abl enefs , and godlinefs cf 
mens Anceftors, his will is that they mould be efteemed of ac- 

So for the firft, of Antiquity'* Ancient things, 1 Chron* 4. 22* 
ancient people* Ifa. 44. 7. Nations, Jit. 5. 15. Landmarks, Prov. 
22*. 2?» Rivers, Judg* 5. 21. Paths, Jer. 18. 15. Mountains^ 
Veut* 33. 15- are in Scripture fpoken of with honour? as anci- 
ent and honourable are joined together, Ifa* 9. 1 5. And truly if 
ancient Monuments be venerable , then to be the Sons of ancient 
Kings in Scripture-Phiafe , Ifa* j$>. 11. may well go for a 


on Phil ip p i ans 3. o. ijp. 

Title of Honour, and not to be vilified by upftarts of yefterday* 
And for the lecond, of Noble and Honourable Parentage > He that 
enjoineth Honour to whom Honour, Rom. 13. 7. and faith, that 
Land is bleffed, whefe King is the Sons of Nobles, Ecclef. 10. 17. 
and when their Nobles are of themfelves, Jer. 30. 21. and threat- 
ens it as a judgment when fuch are pulled down and taken away, 
Ifa. 43. 14. 3. 3. when he makes the ancient and the honourable, 
the head, Ifa* 9. 1 5. he would not have them rudely kicked and 
trampled upon by the inferiours/00* of pride. 

And for the third, of what unvaluable worth and ufe the god- 
linefs not only of our felves but of our Progenitors is, we (hall by 
and by fee more diftin&ly. 

But notwithstanding the true eftimate that is juftly to be had of 
all thefe, and the improvement we (hould make of them, yet in 
the cale of the Text, as to our acceptance with God and ajfurance of 
falvation, in comparifon with Chrifi, efpecially if (as often it falls 
outj we bear up our felves upon them (as the Jews did, John, 8. 
33.^ fo as not to fubmittohim, it's not all the privileges that in 
any kind we can have by our Parents in general, or their either 
Ancientnefs, Honour ablenefs, or Godlincfs in particular that will 
bear us out i nor did the Apoftle offend again!! the Laws of He- 
raldry, in this his Emblazonry, when he calls either his own or 
Parents riches and greatneis ty^U* lofs, or their Nobility <rxv$&xcL, 
ox dung, as thePfalmift fpeaksof fome Nobles, which perijhed as 
dungforthe earth* YfiL 83. 10, n. 

For the firfr, The ancientnefs of his Pedegree, the Apoftle ex- i. Antiquity. 
puiTeth it when he faith, he was an Hebrew of the Hebrews, In 
which words he derives his Pedegree, a prima & antiquiffima ufq\ Zvutev^ r£r 
origine, as Beza glolTeth it, and carrieth it up to the Spring-head *, fvA**ip*>v 
to Heber fay fome, at leait to Abraham the Father of the faithful, * * wv ' 
and the fountain of Ij r rad '•> and yet this his ancientry which the 
Jews fo gloried of, in compare with Chriji and hisdefcentin the 
Golden line from him, he valuefh at a very low rate, even as lofs 
and dung* And fo fhould we. 

For although Antiquity be venerable, even annofa quercus, an old 
fair- fpread- Oik, that keeps the fap in it be a goodly tight, and 
therefore much more an oldDifciple, as Mnafon, Ad. 2 u id. efpe- 
cially if of an ancient family that in many defcents hath continu- 
ed in a constant fucceflion of men of worth, and honour, and 
vertue, and piety, be moft honourable in it felf , and conveyeth 
down a greater bleffing upon poflerity, retaining the fame fap 

I 2 and 

. <5o The Fifth SERMON 

and verdure fas the ftone, the higher it cometh down from the 
Mountain, dcfcendeth with the greater forcej yet, notwithttand- 
ing the greatdt Antiquity o[ our Ancestors, if we cannot (hew 
our defcent from, and intereft in the Ancient of days, the ever- 

Dan.'}. 15. ij/Hytg Fatbits and do not walk in the old Commandment, and in 
9 ?' tne % 00 ^ °^ wa y-> an ^ ancient paths, if we do nor put off the old 

V/° " 2 7 * man, and be not purged from our old fins, make bags that wax not 

7*r,6.i6.i8. o/ ^ as t he Scripture fpcaketh : I muft tell you, 

fpAf/! 4. 22. item. 6. 6. 2 Pet, 1. 9. £«£<? 12. 33. 

See Sir Jf. Ra- I# xhat the grcafelt ancientry, though you be At avis editi Rtgi- 
*€*' l Scd* ^' * s ^ ni P^ anc * aDitradtly in it (elf, as to intrinfick value and 
Hni'd 9 proJefl t * Phonal worth, of very little avail. Thefe fttmo fe imagines (as 
Pontice, longo lully calieth themj will not much adorn thy houfe, much lefs fet 
fangu'me cenfe- thee out of obfeurity. And thy boating of them will be but like 
Sat Q Snal ' difputes about Evander's mother, or thofe old wives Fables which 
£j\» l VdL j\»g. the Apoitle fpeaks of, 1 Tim, 4. 7. ridiculous in thctnlelves, and 
X°t< if"? «V> will make thee fo to every one that will tell thee, that the meaneft 
»VT #,'»«!/ oto) man as well as Thou had the fame Adam for his great Grand- 

rr&l. meat y*>$ 

kyivojT &vit*\ l ' Menand. Non domtts antiqua, &c. 

2. If thy ancient Progenitors were good, it may be thou and 
the reft of their Poileriry are (hametully degenerated > fo long 
fince that all good is forgotten > as often it taller h out, that man 

Pfal. 49. 12. being in honour abide th not. Ab Augujlo in Auguflulum, from the 
eminency of Ancestors worth, they may be (unk into the depth 

£»//«•• of allbafenefs, and then (as he faith ) they are highly defended 

indeed, when tumbled down from that height of Progenitors Emi- 
nency into fuch depths of unworthinefs, as old Trees ufe to bring 
forth, but little, fmall, and fowr fiuit, and at laii none, and then 
die and prove an unpleafing light, till lait of ail they be made 
fexvelfor the fire : or the ruins of an ancient Caftle, which beget 
more pity than veneration in its beholders > and a Robe of honour 
transmitted from Father to Son, when once worn tbriad-bare and 
ragged, looks very poorly on his back that weareth it, whilefta 
plain home- fpun new garment would be more handfome. The 
Scripture fpeaks of retaining of honour, as well as of gaining if, 
Pr9V. 1 1. 16: If therefore Ancejiors gainedU, their pojierity mui\ 
jook to retain it, if they would be the better for it. for a worrh- 
ieis Sot or begger to beait of his ancient extraction which he is a 


on Philip p i ans 3. 8. 61 

fhamefo, is a very ridiculous thing. It's but veneranda ruhigoy 
venerable for antiquity, but debated, becaufe now grown rufty. 
It's not bare fucceflian in place J and perfins, unlefsalfoin life and 
dotlrine, that is a mark of honour, to either Churches or particular 
men- Let nor therefore rhe Papifts prove Veteratores with the 
Gibeonites, to impofe upon us with their oldSbooes* No. Thefe 
we now fpeak of deceive themfelves,as though rhefe old rotten rags 
.would help to pull them out of the pit of difgrace here, or Hell 
hereafter, as thofe Jer. 38. J 1, 1 2. did to draw Jeremiah out of 
the Dungeon. 

3. But it may be thcfe thy fo Ancient Progenitors which thou dvohti jus 7^ 
fo boaftcft of were very bad. Thy bloudot old was tainted: and y'wy- Me- 
then; to make much mention of them were to raks their unfavoury mn 
Carcafes out of their Graves , which it would be more for thine 
and their honour if they were kept buried, and former things (zs 
the Scripture fpeaks, though in another fenfe) were not remembred. tf a 4$ % l8 * 
And yet they will, if their pofreriry prove fas very oft they do) 
heirs more of their fins than of their lands: for fome fins are of- 
tent.mus hereditary Difeafes, entailed on a Family, and run in a 
bloody as amongft the Romans, fome Families were prudent, fober, 
jultin conllant fuccedions : others on the contrary foolilh, proud, 
luxurious ; And all the Herods in their feveral fucceffions were 
crafty Foxes and Blood-fuckers. And the longer fuch Blood runs, See Erughs in 
the more corrupt it-groweth, proves an old leprofie, which v/as Mauh.i.i*- 
more incurable. Levit* 13. 11. Of fome families as well as per- 
fons it may be faid that they are old in adulteries , Ezek,. 23. 43. 
retain the old hatred aga\nl\ the people of God, £3^25. 1 5-which 
is the very venom of the old fer pent, which the older* the ranker Revel. la.jp 
it growcth : and fuch a {lain in our blood is not to be walhed out 
but by the blood of thrift. And therefore when it may be faid to 
fuch as If j, 43. 27. Ihy firji Fathtr hath finned, initead of glorying 
in being born of fuch ancient Parents, they had need rather to 
pray with the Pfalmitt, remember not againjius, D^iiJ&l DJIJ?; Pfal.*}? t %*. 
fortmr iniquities, or (as it is in the margin, and as A. Ezra and 
Kimjhi render it) of thofe that were before us. For 

4. (Which may yet help more to prick this fwoln bladder) God 
may vifit the iuiquities of forefathers upon their Children to many 
generations > Exod* 20. 5. Levit' 26. 35^40. Numb- 14. 18. Veut, 
5. 9. IJa* 14. 21. Jer. 32. i8» Nor can ^ Antiquity prefcribe with Some of bid 
God for immunity, who fparednot the old world , 2 PeU 2. 5. but ^l 31 "^ t0 
prepared lophet of old aad that for the King -> If a. 30. 33* who j u ^ ' 



the Fifth SERMON 

S\ quit paterni threatens to bring down into the pit the people of old time, Ezek. 
vnu nafuw 2 ^ 20# anc | t0 yneafure y Qt h theirs and their forefather's 'former 
fap'cena * wor K s tnt0 x ^ ilT bofoms. If a. 65. 7. And the fore the older it hath 
been, the more incurable it hath grown, and the Debt the longer 
it hath been on the fcore, with the multiplied interest of it, is 
likely to fall the heavier on them who at latl pay for it » as a 
great old Houfe, the longer it hath Hood, cometh down more fi id- 
denly, and the fall thereof is great i as it hath been obferved T, at 
the ruins of fome great ancient families have proved the more 
eminently deplorable, and according to the Proverb, they get an 
old Rjufe on their heads. Thus firft the Ancientry of our Proge- 
nitors is not to be relied on. 
2. Nobility Nor fecondly their Nobility, Riches, or any other outward 

^r d » rc V nc / s ' greatnefs. This the Apoftle toucheth upon well-nigh in all the 

*Jt rani S, ICC r m* J «• 1 

p erer ;- Difp*t> fore-mentioned particulars. 

i.irtXom. ' Ofthefiock^of Ifrael, and fo of the right line. Of theTribe of 
Benjamin, not of the Handmaid, but of the lawful Wife, and of 
the Royal Tribe, an Hebrew of the Hebrews, and fo of the feed of 
Abraham, who (Wis fervant laid) was rich and great, Gen 24. 
34. and the Children of Heth acknowledged him to be a Prince 
of God, or a mighty Prince amongjl them. Gen. 23. 6. 

And yet again all this cur Apolile accounts as lop and dung in 
comparifon of Cbriit. And fo again fhould we. For though 
this may fomewhat difference us amongft men, yet as toChrift 
and Salvation it giveth us no precedency. One Hill here on Earth 
may be higher than another ', yet as to their nearnefs to Heaven, 
there is no conilderable difference. All the Saints fit about Cfarift 
incirculo. Revel. 4. 4. As to this none are nearer to him than, 
another j where there is neither Greeks not Jew, Gal. 3. 28. Col. 

3-.ii- * 

1. Whereas our intereft in Chiift is amongfi thofe fure mercies 

#M$« 3* of David, of which none can deveftusi on his head his Crown 

Pfal, 132. 18. flourifheth, and can never be blaftcd. The Nobili:y and Greatneis 

which we have by birch from our Ancellors, we hold but by the 

courtefie of the Times. When they frown and the wheel turns, 

t& avco Kola, and you may fee Servants on Horfcback^, and Princes 

Ifa, 2 j. 7,$,?. lackying it on foot. Ecchf. 10. 7. And the taller fuch Cedars grow, 

the more expofed to be itorm'd and blown down. How often of 

Nobles cfpecially do we read thac they have been brought down ? 

Ifa. 43. 14. Nabum 3. 18. bound in chains, PfaL 149.8* Led 

Captive, Jer. 27.20. Slain, Jer*~,9>6. Famifred, Ifa. 5. 13. 


. mPhilippians 3. 8. 6% 

Jer. 14. 3. Thus we fee man being in honour abidtth not : and Pfal. 49. ia» 
therefore feeing this Glory (as the Prophet faith J is fo ready to 
fly away as a Bird, how much better is my Chrift, who will be fure ff<f f* ?• f J« 
to abide with me for ever ? 

But you will fay a Pearl is a Pearl though trod down in the 
dirt h and a noble fpirit or family may hold its own, and conti- 
nue truly noble under all outward abafemenf. 
True. But then confider, 

2. Secondly, That, Not many mighty, not many noble are called* 
1 Cor. 1.26. That true worth is not always found in thofethat 
in the Worlds ordinary Nomenclature are called Nobles and Gen- 
tlemen. One of this latter rank of ours very lately hath very pi- Mr. Mofefy in 
oufly bewailed their debauchery, that they had put orTnot only the h,s 9^w 0s- 
Gentle, but the Man > for which he feareth in our late Wars the &* iv i ,M » 
ftorm hath moft heavily and eminently lighted on that rank and 
order. I like not to play the Critick in God's Judgments on others.* . 
but it were well they on whom they fall would obferve them. 
Nor is this the diftemper of our times only, for of old we find the 
Prophet, Jer. 5. 4, 5. complaining, that when he found all amifs 
in the inferiour rank and faid, I will get me to the great men and 
Jpeak, to them, as hoping fomething more worthy and noble in 
them, he found that of all others they had altogether brokgn the 
yoke and bur(i the bonds, as Ffal. 2. 2, 3. they were the Kings and 
Rulers that faid, Let us break^their bands afunder, and caji arvay 
their Cords from us > fasfome now profanely fay, what is a Gen- 
tleman but hispleafure? ) So Schechem is faid to be more honourable 
than all the houfe of his father, Gen, 34. 19. and yet guilty of a 
rape. And they were the Elders and Nobles of Nahoth's City, who 1 R'mg.iu %$ 
out of fear and bafe compliance with JezabeFs wicked Commands **• 
adred his murderi as the Nobles of Tekgatfslteckj were too fine and 
tender to put them to the work^of the Lord, Nehem- 3. 5. -■- Now 
fin ever dcbafeth when ever it prevaileth, iz a reproach to any peo~ 
ple> faith Solomon: and fo to any family or perfon how great pro. 14, 34; 
foever. Ephraim the royal Tribe exalteth bimfelf in Ifraelh but $• 9. 
when he offended in Baal, he died. Reuben, as the fitit-born, was Hof i>. t; 
the excellency of dignity, and the excellency of power, but becaufe he Gen. 49* 3> 4.^ 
defiled his Fathers Bed, he mu}i not excel, and fo he was deveiled 
of his dignity, his primogeniture translated to Judah, and in part 
to Levi who was taken into his flead of fir ft- born, and his double 
portion beftowed upon Jofeph » and that Tribe fet not on the right 
hand but on the left, not upon Mount Gmzim to hhfs % but on Ebal 

64 The Fifth SERMON 

for the inferior and lefs defirable office to curfe* Vent. 27. 13. For 
Naaman to be faid that he was a great man and an honourable, and 
yet to have it added, but be real a Leper, 2 King. 5. 1. that 
marr'd all. And fo flill fo be in the rank of Nobles, and Gen- 
tles, and yet defiled with a woxkleprofie of Pride, Cruelty, Luxury, 
and the like i as it fiains the blood, to it may well prick^the blad- 
der. With how much more right might the Bereans be faid to be 
wore noble, AU- 17 II. and Jaboz to be more honourable than hit 
Brethren, 1 Chron. 4. 9. who (as the next verfe fhewethj was 
Rom. 9. at. more dtvout and religious ! and how more noble is it to be a vef- 
%Tim. 2. 20. fei f honour of Gods making! To be of the Blood-Royal of 
Heaven, Brethren of Chriji the Son of God, the Lord af glory, to 
have the honour that conus of God, to be partakers of his right eouf- 
nefs and grace which truly ennobleth the S01J that hath it, as 
Epfi. 7* Hierom faid of Paula , that (he was nobilior fantlitate quam ge- 

JttvenaL Sa- nere I The Heathen Poet could hy^Nobilitasfola atq\ unica virtus* 
W* 8 ' Child (lam fure) made Bethlehem, that in it fclf (Micab 5. 2.) 

yXv y&i ^ was amongft the leaft, not to be the lead among the Princes ofjudah*. 
iSrhoiiuyivfii (Mattb. 2. 6>) becaufe he was born in its and the more he will 
^EurwcL^iya do to any or us if he be born in our hearts. And fitch honour have 
<N h'iav \»y*r all the Saints* And therefore faving to all their Civil Titles and 
r«/av ctf iTM Privilege*, we may fay fas he did J thofe that are truly godly 
0//*. Pbaleu. ar£ j n a (~pi r itual and fo a truer fentc, the truly Right Honourable* 
Veut. 26. 19. 5 J fj nc J j n Scripture the devout (tiled Honourable, Act- 13. 50. and 
7/ 8 n* bolimfs and righteoufntfs often joined wiih honour, as making 
177^*4.4 ^* uc ^ tru *y honourable* becaufe God hath undertaken it, that 
Prov. 21.21. they which honour him Jh all be honoured. 1 Sam. 2* 30. 

3. But thirdly, Though inward worth may be conjoined with 

outward dignify in Progenitors, yet that is not always entailed on 

and tranfmitted to Posterity. However the outward trappings 

may. Indeed the Sun feeth not a more glorious fight than is 

Greatnefs and Goodnels continued in a Family from Father to 

Ainead.6. Son to many Generations. When primo avulfo nou deficit alter, 

ivywucL ka-^ j uriUS & fimili frondefcit virea met alio. But the true Nobility of 

npiyovav a. Parents is noc thine unlels thou imitate if. And that often doth 

yttB'ov. Pint, not hold, that fortes creantur fortibus. Children are not always 

<o*e) ira-tP* hke their Parents, efpecially in their worth and verfucs, but prove 

Xam t 4. $. wofully degenerate > and then, for them that were brought up in 

fcarlet fin this kind; to embrace Dunghills* for Children of Pa- 

rents of greateft worth and honour to betake themfclves tobafe 

.manners and pra&ifes , is -greatefi bafenefs > which very much 


on Philipp i ans 3. 8* 65 

diihonours their Parents, and themfelves more : which (were 
Scripture filenO the light of Nature in Heathens crieth fhameof. 
Quam te Iberfu* fimilem* — for Achilles his Son to be likg 7 her- J»vetu Satyr, 
fites, how unfightly did they account it ! And the Greek Trage- 8 * 
dian will call him that is ttnjufl, bafe, though be bad one better than ° f M Aijuun 
Jupiter for bis Grandfather. And when a degenerous Son of a **'*!*»voi,& 
valiant Captain, asked ot Antigonusnxs Fathers pay, he returned <r«ptf*H, >w- 
him this anfwer, alaa* lya ttv<P&.yAlicif » n&l&yctQiai {u&ov flJapti ^ivh* «W/ 
that he rewarded not Parents but pcrfonal worth. Thou who ^°*"« Eurip, 
challenged thy noble Parents efteem, imitate their virtues, and n*/o7 ><*? 
no body will grudge or envy it. Otherwife the Poet * will tell ***Jp~ T °£* 
thee that the Horfe though of a generous breed, if he prove a Jade, \& vjfJ™ 
initead of richer trappings muftexpedr the Cart-gear, or Pack- fad yxn&yty&u 
die. Iffhoubeeft lick and poor, art thou the healthier or wealthi- "(taut maQs 
er becaufe thy Parents were rich and healthy, and not rather even T0 J* tojwlw 
therefore the more miferable ? And therefore whilft thou art vi- 'zwlf?***' 
cious, canft thou think becaufe thy Anceftors were virtuous, that * Juvenal. St* 
thou art therefore the better man, or not rather the more unwor- '>'• 8. \ri\oq\ 
thily degenerous ? Let Socrates in this inftrudt thee, that we judge J- 4 **^ e ^ em 
not of the goodnefs of Corn from the field in which it growetb, /V° °J 
but from its own intrinfiek goodnefs > nor muft thou judge of thy ** iK7 **** m 
true worth by thy extraction, but thine own peifonal worth, which a/Aa^s/fu- 
only can truly innoble thee. Ssjoy **& 

But this particular of Anceftors Nobility is much akin to the T &f nv< 
former of their Antiquity, and both of them come in the rank of 
thofe BiartKA, or outward worldly excellencies and advantages 
which in the former head we had largely fpoken to. 

And therefore I pafs on to the third Birth-right-Privilegehere a. Godlinef* 
fpecified, and that is being born of Godly Parents, For this alfo is of Parents, 
contained in all the former expreflions. 

Circumciftd the eighth day,md therefore not a Profelyte born of 
a Stranger. 

Of tbeftoc}{of1frael, who prevailed with God, was of the holy 
line, and all his Children of the Church and Children of pro- 
mi fe. 

Of the Tribe of Benjamin, beloved of God and of his Father, and 
whofe pofterity kept clofe to God and his woifhip, when the ten 
Tribes fell off to Idolatry. 

An Hebrew of the Hebrews •> If meant of the Seed of Hebtr, he 
alio kept clofe to God, and joined not with others in the atrempt 
to skale Heaven by Babels height * 01 if Abraham, he was the 

K head 



The Fifth SERMON 

pun i 1 ? 

See /*/. Ben. 
Jfrael Condi. 
41* in Gen, 

bead of the Covenant, and the father of the faithful* and fo his 
ieed the feed of promt fe* 

And yet even alt this alfo he accounts lofs and dung in compari- 
fon with r hrift.- — And fo fliould we do, though we could vie it 
with Paul in regard of a long fries of moft godly Progenitors. 

Not but that this in it felt (efpccially if duly improved; is a 
great bl. fling, and highly to be valued, above being born Sons of 
Kings and Emperours. For unfeigned faith to dwell in a Grand- 
mother Lois, and to defcend to the mother Eunice, and fo by de- 
fcent to come to Child and Grandchild Timothy, 2 lim. 1, <. 
how happy and honourable ! Great are the Buffings (if not hin- 
dred in the defcent) which come down from godly Partnts fby 
means of their Inituution 3 Prayers, and Covenant) to their (uc- 
ceeding pofterity. 

1. Oft-times outward blcflings and profperity. JJhmael and 
E/jacameby their greatnefs, the fatnefs of the earth, and dew of 
Heaven by this Title, Gen. 17. 20. 27. 39. as we after find it 
again and again fignally expreffed, that both Abijam, 1 King, 1 5. 

'4. and Jehoram-y 2 Chron. 21 .7. had peace and eifablithment for 
their Fore-father "Davids fake and Covenant, as the Moabites and 
Ammonites fcaped the better for Lots fake, Veut. 2. 9,37- and 
Solomon for Davids fake, 1 Kings \i* 12, 13, 32, 34. Godly Pa- 
rents do nor ufually leave their Children Beggars , if they prove 
not Prodigals, Pfal. 37. 25. I have been young, &c. 

2. Kigbt to God's Ordinances. When the Covenant was once 
made with Abraham, Ifhmael his Son though by the Bondwoman 
had the fal of it ftampt upon him in Circumcifwn, Gen 17.4, 
23. and Peter inferfeth the like tor Bap'ifm Uom this promife 
made to them and their Children, A6i. 2. 38, 59. and not only to 

Zpbef.t.iz* them Jews, but to us Gentiles that were afar off, bin now are 
made near by the hi oud of Chrilt, and the feed of Abraham, Gal- 3. 
29. and in their Read grafted into the fame Olive, to put tkt of the 
like privileges, Rom* 1 1. 17. and as they were federally JWy by 
realon of their Root v. \6. fo in the like kind the fame Apo/ile 
faith, our Children are holy, 1 Cor. 7. 1 4. and (as to thisj to have 
no more privilege than the Children of Pagans, is the Anabdp- 
tifts liberality : But moll unwor;hy is he ot this choice bkfliug 
that doth not highly value it, and accordingly improve it. For, 

3. By this right to the Ordinances and means ot grace wt come 
to have a fair advantage, and are fet in a nearer proxm.it>. Chnlt 
faid to the young man f piubably bom ot Religious Parents, and 


on Ph ilipp i ANs 3. 8. 67 

vertuotxfiy educated) that he Wis mt fir from iheKhgdoniofGoJy 

Mirl^ 12. 34* Such fas the imporent people of oidj are fit in 

Chriits walk, and are thereby in a fair way co gain healing by it, 

non indigni quivocentitr ad fidem, as AmbroCe (x little too boldly) inRom.ii.t6* 

expreiTeth it. And if to be near to a Curfe be to fad, £fr&r. 6. 8. 

then fuch a nearer probability 0$ grace (hould be efteemed and 

improved as a great bkfling by all wife men, who even in point 

of Worldly advantage, ufually do highly value their very prjfi- 


4. Children of godly Parents , if through Grace themftlves 
alfo prove Godly, in the improvement of this Birth-right Privi- 
lege oft-times prove eminent as in other gifts, (bin faving grace, 
Veum ampltora dona conferre non dubitandum e/?, faith P. Martyr, inRomAUi'6. 
Jacob upon this ad vantage faith, his bleflirigs exceeded the bleflings 
of bis Progenitors* Gen* 40. 26. As the Snow ball, the further it is 
rolled, the greater it groweth, and the Child fer on his Fathers 
fhoulders is lifted up higher and feeth further. How eminent in 
holinefs did Timothy prove who had the advantage of a godly mo« 
ther^nd Grandmother in a continued fucceffion? Obfervation of 
what we may find in this kind frequent in our days, would make 
this good. But the (lory of the people of Jfrael, and what the 
Pfalmifl faith, PfaL 87. 4,5. puts it out of queftion, that where- 
as of Rabab, Babylon, Philijiia, lyre, and Ethiopia it wasfaid, 
Behold (as being almoft a wonder) that this mm, u e. fome one 
lingle man of note and eminency, Kara avis in terris, was born 
there, as one Anacharfis in Scythia ; yet of Zion, of Ifrael it 
might be faid, t^ 1 ^ ttf^ 3 man and man, this and that man, ie* 
very many men, multipietate, dottrina, ingenio, rerum bellicarum 
gloria, aliifqs virlutibus inftgnes fas Muis glofTeth it ) were born 
there : That little fpot of ground where then God planted his 
Church, and fo where there was a Godly feed of Godly Parents, af- 
fording more eminent men for holinefs and many other noble ac- 
complifhments for their proportion than all the whole World be- 
fides *, And that not for the goodnefs of the air there, (as the jews 
Fable, that^fcTferr<£ Ifraelis fapientem reddit) for the air of that 
Country is the fame (till, but we find it not producing any futh 
thing now : But becaufe the fpirit of God breathed there then,and 
fo many Godly men and Parents breathed in their holy Prayers, 
Conferences, and Counfels, by which (through the blefling of 
Godj their Children and Pofterity came to be fo nobly and he- 
roically fpirited with that ^13 TVT\ 9 that vmfy* iyipovtKiy, 

K 2 whicb 

<58 The Fifth SERMON 

Spiritus prii^ which Davi d prayeth for, TfaU 51.12. and that KTI^ !?"^, that 

cipalis. *mti*. *ie*ajfo, that fmgular fpirit , which Daniel was indued 

Sphituiam- w ith. Djw. 5. 12. 

' r# 5. I do not infill on that which may be added, t;i;5. the falvathn 

of the Children of godly Parents dying Ipfants : of whom, (leaving 
others to G^d J we pioufly believe, that they are wrap up in the 
bundle of life by vertue ot Gods Covenant with their Parents to be 
their God, and the God of their Seed, till they live to rejc<5t that 

<5. Or if they live longer, and very long in a flnful way, yet 
Godly Parents, Covenant and Prayers may at laft reach them and' 
recover them. Gods Covenant endureth to a thousand generations, 
pfcil. 105.8. and that is longer than the W01M will laft. He meat- 
ethpr ever, as the former part of the verfe expreffeth it. And 
this in a conusant fuccefllon from Father to Son. Exod. 20. 6. 

The Prayers, Faith, and Covenant of a godly Parent recover- 
ed, and proveth efficacious in two very unlikely Cafes. 

1. When it feemeth (and in part isj interrupted by the inter- 
vening of fome degenerate perfon in the line, as in Davids » after 
a Jehofhaphat, a Jehoram, and after an Hezekjah , a Manaffeh, . 

ZihicgrAd* & Ct Then, as Picolomineus faith of Honour in fuch cafe of inter- 
cifion, it palTeth over per faltum, fo the Covenant leapttb over 
fuch an unworthy perfon, and recovers it felf in thofe aUafuccecd- 
ing, as the river damM up in fome place, either fwelleth over, or 
creeps about, and then runs in its former Channel, and fo the 
godly Grandfathers Covenant, though broken off in the ungodly Son> 
recoverethit felf in the Grandchild, as Hezekjah in a Jofiah, and 
R>m. 11. though the Jews have been broken off for many hun- 
dred years, yet becaule of God's Covenant, made Several 1000. of 
years fince (the Apoftle makes account) will recover them to- 

Rm. n..i8» war d the end of the World. And that leads to the 

2. That this efficacy of recovery it hath a long long while af- 
ter the Godly Parents are dead and gone, as Abrahams before- 
mentioned fome thoufands of years after his Death. And fo, as I 
(aid. Abijam and Jehoram had the benefit of Davids Covenant, 
though he long betore deceafed. 

And therefore although it be a great comfort to godly Parents 
So among to fee their Children cloathed with their graces before their death, 
^amimndai E ' as Aaron ^ Eleazer his Son, Numb, 2c. 26. yet if not, the cafe is 
was wont to fay, that he reaped this as afpcciai fruit of his own rertues and praifes, qM 
tarum fpefiatorefbaberet partntes, zilfa* 29* 23. as L, it Djch reads it. 


00' P H IX IP P TANS 3.8. 69 

not defperate, but there's life at roof, as Job cxprefleth it , Cap. 
14.7*8,9. to which I onty allude. 

fn thefe an4 the Jj'ke particulars very many and great are the 
Blefllngs that cone to Children from godly Parents, were it their 
Covenant only if duly improved : and it is the great fin of fome 
Children that it is not improved at all, and of the beft, that it is 
not more than uiLaily it is. God, lam fure, hath much refpeft 
to it in his bellowing of mercy. I mil for their fakgs remember the 
Covenant of their Ancejlors, Leviu 26. 45. And they in thofe for- 
mer times (who were older and wifer) in all their wants and 
ftraits, quickned their Prayers and Faith by it, whilft ftill and up- 
on all occafions, 7he God of their Fathers, they were ftill think- 
ing and fpeaking of, and pleading and having recourfe to Gen* 
31. 5, 42, 53. 32.9. 

But notwithstanding all this (to return tomypurpofe) as in 
Gods Covenant with Abraham to be a God to him and his feed Chrijl 
was included, and principally intended, Gal* 3. 16. fo in the belt 
Parents Covenant conveyed to their Children, ifChiifr be left out 
the entail is cut off, and all thiscometh to nothing. What is it to 
be the Sons of the beji mm, if we be not alfo the Sons of God, which 
we are only in and by Chriji ? fo that in compare with him, and as 
to' our purification and acceptance with God, we may, nay mould 
with?j»/, count even this happy privilege alfo lofs and dung* 

is ^TpHis being born of mod godly Parentsdoth not free us from St. Maries 
X that original guilt and fin which is conveyed to us from A P rtit la 
our firft Parents. Vavid under the Law, though he could fay he *** 
was the Son of Gods Handmaid, confefllth himfelf born infm. PfaL pr a j t 8$, t g t 
31.5. And Paul under the Goffel faith, we are by nature born 
Children of wrath as well as other r* Epbef. 2. 3 . Our next beft Pro- 
genitors cannot cut off this fad old intailof our firft great Grand- 
father. The winnowed Corn brings forth that which fpringeth 
from it with the husk, and the circumcifed Parent begets his Son 
with his foreskin, yea and with natural linful defilement, which 
wasfignifkd by it. 

2. Nor doth it infufe or propagate pofitive holinefs. Their 
begetting of Children is an Aft 'of Nature, but holinefs is from 
Grace. It's Guilt the Everlafting Father, who in this ienfe of his 
own good will begets us 5 James 1. 18. P. Martyr conceiveth that 
for the Godly Parents take, God may do mCfch to their Children, 


jb ibe sixth Sermon 

vKm.\\ t \6. at leaft in a tendency hereto, ut adfidem adducantur,& donhfpi- 

Minimefcttifli' riths inlhuantur. And I deny it not : bat yet fo as that he there 

tatemura cum confefTeth that they do not propagate grace with nature, but fin ra- 

femwe tranf- j g uc h fl p ro p a a a% ' im { holimfs had been by the firll Covenant 

ins peccatum J" the prjt Adam it he had itood \ but in the jecond Covenant its 

& nature vi- not fo derived by Parents, but infufed by Cbrift ("the fee ond Adam) 

tinm. immediately from himfclf. So that although it befomerimes cal- 

Mal 2. 15. led the holy feed : yet that's meant of federal holinefs, or of the 

ty*- 6.13. former advantages to true holiness, not of any necciTary or con- 

ilant befiowingi much lefsof any natural propagating it to their 

polleiity. (Though the mother was an eleci Lady, yet it was only 

Lct£VtUw <r<*, 3 John 1,4. not all, but well that fome ot her 

Children walked in the truth ) For, 

3. Very often good mens Sons prove as bad as others : indeed 
Gen. 49 26. fometimes very good, and it was Jacob's preeminence above his 

Progenitorsjhzt all his Children were taken into the Church. But 

Jofiab was a very good man too, and yet whereas he had but four 

Of three of Sons, 1 Chron. 3. j 5. they all proved Mark naught. Ajufl man 

them, See begets a robber and Jhedder of blood, Ezel^ 18. 10. as we read 

2 f C hT' *fh V -7"4S' 20 ' J ^' ^ ere were f cven hundred men left-banded cfBenja- 
SceJer.22.' min -> IV ^° bad his name from the right hand. Upon which, one 
Anonym. Anmu not more argutcly than truly and pioufly, ha non rarofctvoU naf~ 
Cantabri^ia. cuntur a Benjamin dextr£ filio, and imitate them rather in their 
deformities and fins, than in their graces and beauties, 

4. Nay too off en beji mens Sons prove the very rvorft* Adam 
1 Sam. 2. 12. had a Cain. Noah, a Cham, Abraham an Ifomael, Ifaac an Efau r 

r Hezekjah a Manajfchy Elies Sons the Sons of BeliaL Many of 
Davids Sons proved notorioufly wicked , and the unworthy 
bafe Nabal , is 1 Sam. 25. 3. regiitred to have been of the 
mod noble and generous Calebs pofterity. The Jews who 
Ma\tb.%.^. claimed Abraham for their father, John 8. 33, 30. our Saviour 
calls a generation of vipers, and faith they were of their father 
the Devil, V. 44. Nati de amico Dei Abraham, vitio Juo fatlifunt 
quafi filii Cham, as Hierom faith on Jer, 2. 14. A fad truth ! fo 
notorioufly known, that it came to be a Proverb, both with the' 
Jews, ]^{5^9 n Acetum vini proles, Wine begets Vinegar, and 
with the Greeks, ' Hf&ov 7iKVd, irnp&la., Heroum filii nox£. And 1 
w (h that our fad experience here in the Univerfity of many pro- 
miling blojfoms cantered in the bud, of very many godly mens 
Sons if not wofully debauched , yet much degenerated, did not 
prove this too true, ajjd that the Fapijis had not fuch occafion to 


on Phil ippi ans 3. 8. yi 

condemn our Mini/ten marriageshy reafon of the frequent, abomi- 
nable mifcartiiges of their Children, as of old the feven Sons ofSceva 
the chief of the Priefts, proved Vagabond Exorcifts, AUs i 9 i 3, i 4. 
Thus Corruptio optimi eft peffima : and bdt mens Sons prove ok 
the woift of Sinners, whilit pinning their faith on their Parents 
Sleeves, they do not only thereupon not accept of Chri/t, (as the 
Jews upon this account reje&ed him, becaufe they were Abraham's 
Seed, John 8. 33.) but alfo think it will bear them out in their 
groiTdt impieties. 

5. And as thus they are often mofi enormoufly finful\ fo of all 
moft extreamly wafer able* 

1. For aGodlyParentsCovenant will not in this iecure and exempt 
their ungodly Children, when by their degeneiafeneil ?bey cut off 
the entail of thoie mercies which would otherwife follow upon \u 
Not from temporal Judgments here. Sad is that word of fuch, 
that they that found them devoured them : and that, becaufe tbty 7&* 5<M* 
had finned againft the Lord, the hope of their father j. Becaufe God 
had been the hope of their Godly Fathers, therefore it made their 
wicked Childrens Cafe defperate. So that (as Ezekjel adds ) even 
Noah) Daniel and Job } three men eminent for piety and for pro- 
trading or diverting of God's judgments from others, mould not 
be able to deliver eithtr Sons or Daughters. Ezek.. 14. 1 5, 20. 
Nor from eternal at the lail day. And here Confider, 

1. With what face wilt thou then look upon thy godly Parent, a fad lafi 
who wilft remember what Prayers he made for thee, what counfcl meeting, 
and admonitions he gave thee, and what care every way he took 

about thee to keep thee from that place of torment , and all in 

vain ? It was a piercing word of that man of God on his Death- Mr. R, Briton, 

Bed which he charged his Children (landing about him, that they 

Jhduldnot dare then to appear before him (mmhle[s before Cbriji) 

in an unregener ate Condition* 

2. Agun, think what finking over- whelming grief and ccn- A fadrfer lafr 
fuGon it will be then as our Saviour (aid, to fit Abraham, and P am ng« 
Jfiac, and Jtcob, (and To your godly Parents and Fuends; in the Lu^ei^, 2A 
Kingdom of heaven, and your f elves thrufi out, and (o v /(I a gulf let 

between -Hem that were by nature fo nearly united. Parting of 
friends though but for a time, and for neteliary arid good occafl- 
ons do now oft-times occation tears, and at pining at/death, or 
by fomc heavy outward judgment, very fad ones* when one is 
tafyn , and the other left, Lul^e ij- .34. though they be taken 
away to heaven, whither we have, hppe to follow after them. But 


7 2 The Sixth S F R M O N 

fach a fad parting as this is, when we (hall go away into everlafling 
Maitk. 2$. 4$. punijhment, ardour godly P ar en's into life eternal , never, never, 

never to enjoy or fee them more, unlefs it fhould be, as the Ricb 
Lu^e \6. 23. wa n that jaw Abraham afar off, he himfclf being in torment. The 

thoughts of this mould link into our hearts now, elfe it will fink 

us into the very lowtft dtprhs of dtfpair and Hell then. Unlets, 
And die clofc 3. Thk prove yet a lower, that thofc Godty Parents of thine, 
of all, liddc.t w ^ w ' n p iL ^ t u e y jjj not iy 0W xchtther God would have mercy on 

thee, as David for his lick Child, 2 Sam, 12. 22. fafted and pray- 
ed, and $vept over thee : when they fee the ilTue, and the good v\ 
of God accompLfrK upon thee, they will then quietly acquiefee 
Prov. 1. 2$. in it. Nay as then God w\\\ laugh at thy dejlruclion. and moc\whtn 
thy fears then are come s fo that godly Woman when uV j had ufed 
all means to reclaim her rebellious Son, out of angu.fh of fpirit 
broke out into this deep expreflion, fmful wretch, I have ufed all 
means for thy good in vain : but lool^ to it, I that have done all this 
forrowing, if thou doft not amende Jhall rejoice one day to fee thee 
frying in helL A haifh word you will fay, and it may be, not fo 
fately imitable : but yet (they fay) was blelTcd to bring home that 
Prodigal ; and it may be to do as much to thee. This only I 
will fay, that as David's fear of Abfaloms fad Efiate made him 
fo fad at bis death ', fo it was fomething yet that he diedlamen- 
%Sam. 18.33. tedy and that he had a Father to fay, my Sou Abfalom, my Son> 
my Son Abfalcm. But this is yet more (ad, that it thou beelt once 
lodged in Hell, thou muft not then exped from raoft tender-heart- 
ed Godly Parents their Prayers, no not fo much as their pity for 
thee in that everlafting undoing mifery. I dare not fay they will 
or can rejoice in it : but their wills being wholly melted into Gods, 
1 am fure they will fully acquiefee in it, yea and rejoice in that 
glory which he mall gain by thy mifery, from which not their 
Covenant, but Chrift and the free mercy of God in him only can 
deliver thee. And therefore even that (as the Apoftle here doth) 
is to be accounted lofs and dung in comparifonof him. 
Uf CI ; For Application. From what hath been fpoken on this argu- 

ment , Let fuch as are born of Godly Parents, and fo have the 
excellent advantage ofthisBirth-right-Privilege, Firft, very much 
blefs God for it, as having thereby an intereli in thofe many fore- 
named Bleflings wrapped up in it. And if Plato thanked Nature 
that he was born an Athen'un and not a Iheban, how much 
more caufe have we to blefs the God of Nature and Grace too, that 
we are born Cbrijlians, not Pagans, especially if of true and godly 


en Philtppians 3. 8. 73 

Cbriftian Parents, from whofe Covenant we have right to and in* 
tereitin fo many happy privileges > that the Patent was granted 
not only to our Parents perfons, but to defcend to their poflerify > 
for a great while to come* which VavidCpezks of as an unparaU 
JePd mercy, 2 Sam* 7. 18, ip. 
Firft, I fay, Blefs Cod fir it. 

2. Take heed of negk&ing, rejecting, and fo forfeiting it , as it's 
faid of them, 2 Kitfg. 17. 15. that they rejetted the Covenant 

which God made with their fathers , as Efau fold his birth right for Gtn. a$, 3 j, 

a tntfs of pottage, which the Holy Ghoti calls a dtjpifwgoiit , and 34» 

the Apoitle counts him a profane -pet-fan for doing it, Htbr 1 2. 

16. and we (hall be as profane if upon lefs (traits than he was then 

in,for the fatisfying of our vainer finful lulls we part with fuch a < 

bUffing* for he that fold the birth right loft alfo the bleffing. But 

Naboth was more natural, who upon no terms, no not to graiirie 

a King, would give away the inheritance of his fathers* And So- 1 &*£• tl.$. 

lomon would have us more ingenuous when he gives this in charge, 

7 hy own friend, and thy fathers friend forfakgnot, Prov* 27.10. 

much lefs our own God, and the God of out Fathers, and our Fa m 

thers Covenant forfakg not, re)eU not* 

3. But as a very precious talent let us make much ufe of it and 
improve it, as a portion and (lock left us by our Parents, which, 
if we be good husbands with, we may grow rich of. 

The Ordinances which by their Covenant we have right to, 
fhould not fail to be improved to our greater '.edification, which 
it's expected we that have the advantage of godly Parents, pri- 
vate Catechifing, inftrudion and Prayers fhould the more 
thrive by. 

And the more fas we (hewed) it fetteth us in ChrijVs walk^y 
the nearer we (hould be to the faving touch of CbrifPs garment » 
and therefore even whilft we are not as yet converted, wc (hould 
be lefs diforderly, nor fo far run away from Chrift in finful cour- 
fes, as others are, but nearer to the Kingdom of God. 

And when brought home and converted , God expects fuch 
(hould be more eminent in grace and ferviceablenefs, as having 
befides their own care and endeavour, and the immediate work- 
ings of God* Spirit upon their own hearts, the happy advantage 
of their godly Parents Faith, Prayer, direction, encouragement 
and Covenant » as the Boat or VelTd, which befides the wind fil- 
ling its fail, is helped on with the Rowers Oars, ufeth to go muck 
the fafter. Godly Eunice her Son , and Lois hei Grand Child* 

L (hould 


John S»ifr 

The Sixth SERMON 

fhould prove a timothy, a grown man when young. If thy father 
were good, thou fhouldlt be better: but if thy Grandfather too, 
it'sexpedted that thou ftiouldftbe eminently godly. He that can fay 
not only, Lord, truly I am thy frvunt, but alio the Son of thy 
Hand maid, fhould more fully pay his vow is and the vows of his 
Parents, Pfal. 1 1 <5. 1 6, 18. and ever, when tempted to fin.fliould 
think he beareth his godly Mother dying to him, as Sathjheba to 
her Son Solomon > nhat my Son, and what the Son of my vjws ! 
Give not thou thyjirength unto women, &c. Prov. ^ 1 . 2, 3. It if not 
for Kings, Lemuel, to drinkJVine,&c. What thou, a Son of 
fuch a Parents fon off many Vows and Prayers for thee to devote 
thy felftofin and de(iruftion f Sure whatever others may do, or will 
do, it*s not for thee to be wicked and prof in e. nay it's not for thee to 
come lagging behind, but to outgo others whj h.*\l fuch helps and fur- 
therances to mahg greater fpeed andprogrefs in the ways of godlinefs* 
It's not for thee to ma\e it thy aim and pitth, only to be and do as 
others, which would be not only ungracious, but even unnatural, to 
defire rather to be Mkcyour neighbours, than your Pamvs, whofe 
examples and other helps fliould advance you to a more eminent 
degree of holinefs. In thefe and the Hke kinds our godly Parents 
Covenant (hould he improved. But 

Fourthly, ( Which is more to my prefect purpofe^) ThisCove- 
nant is not wholly and only to be relied on, and refted in* Indeed 
Ifrael was brought low, becaufe they relied not on the Lord God of 
their Fathers, 2 Cbrom 13. 18. we are to rely on the God of our 
Fathers, but not only on out fathers, and their Covenant (to think, 
that becaufe oui Parents were good, therefore we fhall dowell^ 
for this without further care of our felves will fail us* as the 
Jews who built upon this, that they had Abraham to their father, 
notwithstanding they were funk into the depths of fin, whilft our 
Saviour faid, they were of their father theVevilh as the rich man 
was funk into the depths of Hell, though he had Father Abraham 
much in his mouth, as you have him thrice repeating it. Lubg\6»- 
24, 27,30. And therefore it was that our Saviour (to prevent 
or meet with this fallacy and deluflon) exprcfly faith, Matth. 3. 
9. Ihinh^not to fay within your felves, we have Abraham to our Fa- 
ther, as though that would be able to bear them out, for he adds, 
that God even of thefe ftones could raife up children unto Abraham : 
fo that he had no need of them to maintain an holy feed or Church 
upon the Earth, as was afterward made evident in the Jews re- 
jection, God taking the out-cafl Gentiles into their room, as God 


on Ph ilipp i ans 3. o. -75 

to this day upon their rejecting of him, cafts off the pofterity of 
many godly Parents, and yet proves not Childlefs, adopting other 
Families into that relation which otherwife were mod unlikely. 
Indeed the Child whilft an infant is carried in the Parents or 
Nurfes Arms, but yet when grown up mull go on its own legs : 
and Co whatever the faith of Parents may do for the benefit and 
falvation of their Children that die infants ', yet if they live to ri- 
per Age, every onemuft live by bis own faith, Hab* 2. 4. Other- 
wife to live, and to be Children of difobedience, and yet for our 
juftirication to fay, we have Abraham to our father, is but a piece 
of ridiculous and blafphemous non-fenfe; which fooliffi Plea, 
when the Jews made ufe of to our Saviour, he fully anfwers and 
refutes by replying, if ye were Abraham's Children^ yon would do 
the workj of Abraham : but now you fee\ to hjllmeS this did not 
Abraham, John 8. $p, 40. and the like may be Hill faid to fuch 
vain pretenders, you bear your felves much upon this, that you are 
fuch godly Parents Children: but if you be their right bom Chil- 
dren, where are their graces ? as he faid, — ***' «Vc? e* yivv&i®-, Sophtcl. 
enpcttv' «t*T £ x) t&9*v, if you are of the holy feed, Jhewfo much by 
your holy lives. You drink and drab, live vainly and fcandaloufly, 
and even hate the ways of God (for fuch often prove bittereft 
Enemies of Godlinefs.) "But this did not Abrahams this did not 
your godly Father or Mother, as God faid to Jebojakjm, Jeu 22. 
i5> i^i 1 7? thy Father Jofiah did judgment andjuflice, he judged 
the caufe of the poor and needy : but thine eyes and thine heart are 
■not but for thy Covet oufnejs, &c* 

At non tile fatum quo te mentiris Achilles, 
*lalis in hofie fuit Priamo, &c. 

You that bear the Name, and plead the Covenant of fuch a Fa- 
ther, are proud, and filthy, and profane » but remember, he your 
Father whom youfo boaft of, and rely on, was not fo : he loved 
thofe ways and people which you hate , and abhorred thofe 
courfes which you delight in. And then as the Prophet Ezehjel 
faid, Cap* 33. 25, 26* ye lift up your eyes to your Idols, andjhed 
blood, andjhallyepoffefsthe land? ye fiand upon your [word and 
work^abomination, andjhall ye pojfef the land? fo here. Youfra- 
faw and rejett the Covenant of your Fathers, and (hall you poffefs 
and enjoy the benefit and bleffing of it ? No, as the fame Prophet 
faid to the fame degenerated people, that God would bring the 

L 2 worjjt 

j6' The Sixth SERMON 

tro^dof the heathen, and they front d pojfefj tb.ir Houfes, TLzekj 7* 
24. (u even he *orlt of o her Families and Kinreds (hall ut her 
be brought into the bond and bkfling of (he Covenant, than 
you that have lb wickedly „nd p'rvcrfl ' broken if. 

And therefore take and follow 'hefc tew other directions if ever 
you would come to have the bench' and bleifing of it, 

I. Labour to follow them in all their holy walkings and to 
b more like them in thar gr ices , than in faces and perfons. If you 
wou'd have their blfjpngs wali^ in (heir bteffed wayess that as 
th< y lurvive in you 9 10 their griccsm<iy in yours, and Hand up 
in their (leads to do their deeds, as to enjy their tllates and inheri- 
tances as God promilcd to David , *Ihere jhall not fail thee a 

Si tamen, J**. mjn t o fit on the throne » but it is E 8p^, Only if or So th it thy 

u ^ iamn * Vlil ^ Children tal^ heed ta their way, and walk, hi fore me, as thou hjji 
willed before me, 1 King. 8. 25. It is with an // and an Only, If 

Cap. 9. 41 6. as it was (a'd to Solomon Mo in th> following Chapter. A^d 
therefore, a* David in his (olemn blefling and charge given to So- 
lomon (aid , And thou Solomon my Son, tyow the God ef thy Fa- 
thers and ferve him, i Chron. 28. 9 fh let it befaid to the Chil trm 
of a'lGodl' Parents, Oh know and firve the God of your Fathers 
as they did , as ever you would enjoy the blefling that they 

Indeed to imitate our Parents we are naturally prone, and in 
fome c afes eipecially in their tins, perverfly fet upon. As is the 
moth r, f is the daughter^ Ezek^ 16.44. anc * ^ Vzziah will go 
into th? temple, 2 Chron. 26* \6. Ahaz his Grand child will jhut 
up th? doors of it, Chap. 28. 24. Here we account it a piece of 
our piety to our Parents to imitate their imp.etiis S as they Jer. 
44. 17. ref f >lvedly faid, we will certainly do as we hive done, we 
and our fathers » and how foolijh foever AnccHors have been, the 
Flaimift faith , their pojkrity will approve their Jayings , FfaU 

*F\ra. 9. 7. Wnich continuing, * and repeating, and perpetuating of f heir 

Jer, 44- 9. fins, is but Cham like to uncover their nakgdnefr* to deface our An- 
celtors Statues, and min&ere in pitrios eineresh and difhonours 
them whom the law of God commands us »o honour* 

But withall i> the readi if way to bring down the hcavitfi judg- 
mrnr on our ft Ives, whdil we Hand up in their Heads to fill up the 

M*tth* 23. 3 u meifute <f their fins, and fo to aupn. ntthe perce anger ft he I <>rd y 
Numb. 3 /.. 14. whilft he vifits on us hoth our own a*-' onrfjtherj 

9*r<3'33« fins together , as our Saviour laid, that on y$u may Lome >U ihe 

ri^hi tout 

tfff P H ! L I P P I A N S 3 8* 77 

righteous blood (bed upon the earthy from tht blood of righteous Abel 
to the blood of Zechiri*s> Matth.2$.%%. or a* Ntbtmiab Jaid to 
the N«bles ofjudab., Did Hit your Fathers thus ? and did not our 
O dbtit-g a\i this evil upon ust and upon this City, and yet ye bring 
more wrath upon Ifrael, Cap* 13. 1 8. 

And therefore as in this worle kind of imitation, the Scripture 
foibids us tobc like them (be not likg your fathers, 2 Cbron. 30. p/aLtf, 9, 
7, 8. Zecbar. 1. 4. Ezek* 20. 1 8.) asm provcth and conJemneth 
us when we be, Are ye polluted after the manner of your fathers ? 
and commit ye whoredoms after tbdr abominations ? Ezel{, 20. 30^ 
and therefore if we would not idd tewel to the fiie, and more 
enkindle and increafe the heat o* Gods wrath, we mould imitate 
their graces, but not their ins, us it's ftgn inter faid of Jotbam, 
2 Cbron. 27. 2. that he did rhh^ in the fi^ht of the Lord according 
as bis father Uzz ah did : Horvbdt be entnd not into the lunple of 
the Lord, as he did. He followed him in a fair way, but bauik'd 
fum in afoul.) we mould what wee n (as it were J revoke aiid 
reform their fins, by a q lire other, yea con? raiy courfe, *s th-" fin 
that fh til [urely live, feetb alibis fathers fins and confiderttb m<l 
doetb not the likf, Ezek* 18. 14, 17. So goad /.fa removtd all the 1 Kv%* 15.12. 
Idols tb it his j ither had made s and Nebtmiah could lay, chat his 
PrcdeaiTors the frrner G ■ vtmours, had done evil fo and lb > But 
he adds, hutfo did not 1 btcjufi of tht far of God, Nt,han* 5. 15. 
It's not in their fins that we ihould imitate them* as the- bens of 
Koraby not joining with their father in his fin efcaptd that woful 
fit fall (Numb* J*. 32,33. with Numb, 26. 10, 1 1 ) and wee 
Levites in Gods fciv ce. But in their Graces and well doings,and 
herein la oui ro expiefs them to the life, that whtn they are dead, 
they may yet live in thee- Here above all things, take heed of de- 
generating. T «at the Heathens mould complain, 

JttaS Parent urn pejor avis tulit nos netjuiores, &c. that of the 
Egyptians i* (h >uld be faid, another King arof^tbat kvurv not Ja- 
feph Exod. 1. 8. is a lefs wonder ; but rha' of the ft pie .-j \ God 
it ihould be (aid, Jndg. 2. 10, 17. their fathers obey d tht Com- 
mandments of the Lord, but their Children did not fo 1 how lad! 
if after godly Parents and Anccitors tit may be, in iome luc- 
cellionsare gone to their r:it, luch prodigal* mould arife as not 
only to wait all that eitate which they had gathered, but alio quite 
ex'inguih all that lultreof hoi me is which rhey had fo long con- 
tinued » to have the head of ^fd. and the feet of clay >, although 
ic cxpjeiTed wnat degcn^ious iutceaTions (hcieaiein the Wo*<d, 


7 8 

Mai. 4. 6. 

Auiuftin de 
Civ, D, L. 20. 
c. 29. 

1 5*07.14. $0. 

Dorf r/i /3cm 

J<rV*« in Pro- 
verb, 5. 

Mf^fan^tfi 0- 
rat. 20.^.322. 

The Sixth SERMON 

and as at this day we may fee in many, both greater and meaner fa- 
milies amongftus, yet we muft needs judge that they are very fad 
changes ; when pofterity proves fo degenerate, that God may 
jufily disinherit them, and Godly Pirents not own theni j as the 
Prophet fpeaks of Abrahams not knowing his degenerous pofte- 
rity, If1.63.16> as Augullus would not acknowledge Julia for 
his daughter, but accounted her rather as an Impojibume broken 
out of him* as on the contrary we read the effect of John Bap* 
tiffs Miniftry was to turn the hearts of the fathers ( to whom he 
yet preached not) unto the Children (fo as to own them as yv». 
cm, legitimate and not fpuiious J when it was withalWo turn the 
hearts of the children to their fathers \ viz. in following them in 
their godly ways j dum in id quod fen ferunt Mi* confentiunt & ijlu 
Which therefore Luk$ rendreth by turning the difobedienttothe 
rvifdom oftbejuft, Luke 1. 17. 

Thus Godly Parents and Children (hould mutually reflect a lu- 
flre upon one another, as Twer's name may be taken both ways, 
either Pater Lucerna, or Lucerna Patris, either the father was the 
lamp or brightnefs of the Son, or the Son the brightnefs of the Fa- 
ther. Indeed both (hould be mutually according to that of Solo- 
mon, Prov. 1 7. 6. Children* Children are the Crown of old men. and 
iht glory of Children are their Fathers : but that is, if both be vir- 
tuous and gracious, for elfe Bleffed Hezekjah was in no fort dig- 
nified by his wicked father %/ihaz, nor Ahaz any whit graced 
by his godly Son Hezekjah. But therefore it fin partj was (as 
fome obferve) that Abraham, Ifaac, and Jacob, are ufually na- 
med together as mutually reflecting a lultre on each other, the 
Root giving life and fap and verdure to the branches, and therlour- 
ifhing branches back again, commending the lively root, that it 
may be faid they are the feed of the bleffed of the Lord, and their 
off-fpring with them, or, as it is Ifi. 59.21. the word and fpirit 
of God may not depart out of thy mouth, nor out of the mouth of thy 
feed, nor out of the mouth of thy feeds feed from henceforth and for 
ever. What a glorious refplendency is it when fuch bright beams 
from Father to Son, (as of BjfiFs Parents, that they were fuch, 
that if they had not had fuch bkffed Children of themfelves, they 
had been renowned, and their Children fuch, that if their Parents 
had not of themfelves been fo famous, yet they would have been 
moft happy in fo bleiTed an orT-fpring) what a glorious refplen- 
dency, I fay, is it, when fuch bright beams from Father to Son 
and back again are thus mutually reflected ! and when both are 


on Philippians 3.0. j2 

confpicuous and eminent. How comely and glorious a fight is 
it to fee Abraham, Ifaac, and Jacob, hand in hand, going up to 
the Mount of God, itrivmg which fhould be formoft ! 

At lead: when there is a failure on the one part, greater care 
fhould be taken that the ftipply may be made up of the other, as 
that when the Child is bad, the Parent may be good, ut ramorum 
fterilitatem radix foecunda compenfet, as Hierom ad Vemetriadem, 
or as he dfe where exprelTeth it, ut quod invirganon poterat in ra- Ad Ocunnnu 
dicibus demonjiraret : as in fome plants in which the branches are 
ufelefs, the root is ofSoveraign uie. 

Or (which is nearer to my prefent purpofe) when Parents ate 
%ad, the Children need be good to keep up the Family, ut radieis 
amariiudinem dulcedo fruUuum compenfet^s the fame Hierom fpeaks 
in his Epiftle to Lata, as in fome plants, when the root is good 
for nothing, the fruit is admirable, both for Meat and Medicine, 
and as he there (hews of Albinus Ltta's Father, that by reafon 
of his ChildrensandKirrreds Piety, was himfelf a Candidate of 
Heaven, and adds, that he thought even Jupiter ( the father of all E£o putsetidm 
Idolatries and impietiesj might have believed in Cbrifi if he had ip/*m Jovem 
had fuck Children and relations i as our happy experience hath^* 4 MT« /*•' 
fometimes found finful Parents brought home to God by the Pray- ne^mu^e'in 
ersand helps of their godly Children, and fo they proved means chriftumcre-i 
of their fpiritml birth, which were caules of their natural, at tot* 
Jeaft have been a means to keep off judgment from them, and fo 
bring honour to them, though they continued bad. 

But if good, did double, yea multiply it, whilft they were 
multiplied Copies and Portraitures of their Parents Beauties, as 
fully faid of Sextus Sulpicius : Nullum unquam monumentum Philippic. 9; 
clarius S. Sulpitius relinquere potuit quam effigiem morum fuorum y 
virtutif,conftanti£t pietatisy ingenii filium, the happinefsof the 
Son being one great part of the bleiTednefs of the Fathei,they being 
a part of their Parents, and as dear, nay often dearer to thecal 
than themfelves. And therefore it is, that in Scripture as we find 
God curfed Cham in curling his Son Canaan, Gen. ?. 2 5. fo he is 
faid to blefs Jofeph in bleffiog his Sons M anaffeb ,znd Efbraimfien* See A'mfwortb 
48. 15, 16. as elfewhcre he is faid topromife to give that to the in locum. 
Fathers, which hepromifed the Fathers fhould be received* only 
by their Children, Veut. 19. 9. as Gen* 46. 4. God promifeth to 
bring up Jacob again into Canaan from Egypt , which he never 
was alive, and only when he was dead, but fully made good to Grotius in h* 
his Pofterity, And thus Children may blefs their Parents, who CMm * 


go The Sixth SERMON 

are wont to atk^tbeir bteftng, and r hough I do not fay fully rt* 

quite them who wtre aumoisof rhtir beings, yet they maypjy this 
tribute ot honour to them in imitating, and exprtfling, and equal- 
ing their virtues and goodnefs. 

2. N3y they (hould labour, not only to imitate and equal them y 
but if it may be to exceed them. 

Not \nfin, as it's not only faid of Antiochus, that he (Tiould do 
that which his father j h id not done, Van. 1 1 . 24. but alfo of Ifrael, 
that they did worfethjn their fathers, Jer. 7.26. corrupted them- 
felves more than their fathers, Judg. 2- ip- and above all that 
their fathers had done, as in the ftory both of Ifrael and Judah^ 
and their Kings, as Omri, worfe tbsn all that were before him % 
1 King. 16. 25. and yet s.bab that came after warje than he, v. 30, 
33. as drawing down more to the dregs and like winter-ways 
growing deeper and deeper. 

But thus to add mere fin is only to increafc wore wrath t Nehem* 
13. 18. 

But I mean exceeding them in grace and goodnefs, as Nazianzen 
(Orat. 20) faith o* St. haftfs father, ir&vlli >*? Kynmr df*7* 
in^««//^ KaKvtlai (j/ov* t» tfori^f %x&v, that however he ex- 
ceeded all others, his Son only hindred him from being chief of all* 
Nor is thi« precedency and going before the father contrary to the 
duty and fubjetlion of a Child* We are not wont to be angry 
with our felves or others for defiringthat our Son may be a better 
man than his father , as when Vavid's Servants in hisprefence 
prayed that God would make Solomon s Name better than hit 
Name, and his throne greater than his, we do not find he was dif- 
pleafed at the Prayer, but (it's (aid) he bowedhimfelf upon the bed, 
1 King. 1. 37, 47. as faying Amen to if. Indeed Elijah (whethei 
in humility I cannot fay but I am fure he was in a paiTion when 
he faid itj Non fummelierpatribus, I am not better than my fa- 
Epiji. 9$. thers, 1 King* i p. 4. But I remember too that Bernard lairh Re- 
cedant a me & hvobis qui dicunt.Nolumus effe meliores quampatres. 
It's but a profane modefty and llothful humility, more negketof 
God than refpecSr: to our Parents, that when we have grearcr ad- 
vantages* we make not greater progrelTes, and being fet on their 
Jhonlders we do not fee and reach further, if we labour not 10 be 
more godly, that we may be more blciTed , as Jacob faith, his 
bleflings exceeded the blefpngs of his Progenitors, Gen. 49. 26* and 
as God proraifed his pottuity, that in cafe they obeyed him he 
would dj them good, and multiply them abov* their fathers, Veut. 


on Philippians %• 8. 81 

30. 5. Your Parents that lay up and get Eftates for you, and 
envy you not if you prove richer than they, will not take it as 
any mdutifulnefs in you, nor difhonour, but a glory to them, if you 
p rove better than they j and therefore in this at leaft labour to ex- 
ceed them. 

3. However make fure of Chrift and intereft in him, which the 
Text tells you is a tJ uVif^o?, infinitely better in it felf, and far 
more advantageous to you than all the relations you can bear to 
them > for if Children have this benefit by Godly Parents, that in 
a federal way, if the firfl fruits be holy, the lump is alfo holy, and 
iftherootbeholy^foalfo are the branches, Rom. 11. i6* then how 
much rather, and that in a favingway, if Chrift be to us f by our 
implanting into him ) both Firfl fruits and Rooty as he is (aid to 
be., 1 Cor* I'y* 20, 23. and Revel* 22. 16. and the whole Covenant, 
Jjfo.42. 6. And therefore if we muft leave father and mother to Pfal.^%. 10. 
come to Chrift, then who or what (hould keep us from Chrift when Mmh. 4. 22. 
we may with advantage enjoy both him and them, the benefit 19. 29. 
both of his Covenant and theirs too, as the Prophet fpeaks, of 
receiving their fifters, Ezek: ii- 6u if they be godly, or in Cafe 
they be not, yet Chrift will be able tofupply that defect, that 
when father and mother in this refpeft fail thee and caji thee offset 
then GodinChrifl may takf thee up, as Vivid fpeaks, Pfal. 27. 
io« And fo either ways, every way there is a bleiling and matter 
of comfort to godly Children, whatever their Parents are* 

If godly, they have all the former bleffings of their Covenant, 
and Chrift above all to fweeten and heighten them, without whom 
the Text tells us fuch birth- right-privileges as to Salvation profit 

Or in Cafe Parents (hould be ungodly, yet if their Children be 
godly, one Chrift may be more than all Parents , and prove all 
when they are or do nothing, but it may be what rather might 
hinder than further them, as when the father was an Amorite, 
and mother an Hittite, when in our bltth-bloud, he may fay unto 
us live, Ezek; 16- 3, 4, 5,6, 

And when thou art deprived of any benefit by their Covenant, 
thou maift uke hold of Gods Covenant, as upon this ground God 
opmforteth the Sons of the flrangers that feared they were utterly 
feparaarl from his people, Ifa. 56. 3, 4, 5.6,7. And this may 
further conrorr fuch, that (as the very H athens have obferved) 
It is mor paife- worthy fo be good when born of bad Parents, 

M %?*¥ 

81 The Sixth SERMON 

Ifocrar. Epifl, 7tffi»v wfoxiphlaf yiyoyoTas us 7*t \k rap JWxoAay ^ ^aXfi-jray, 
ad Tim* ivjri$ yct'iya/leti p*£iv opotoi 7olt ywivffiv ovla, and that although 

they want the benefit of a godly Parents Covenant, yet if they be 
the tirft godly of that line, they may in feme fenfe be the head of 
the Covenant i and although they ("all (hort'of that happ;ne(s of 
continuing the holy line from their Anceflors, yet they may have 
the both happinefs and honour to begin it to their poflerity, as So- 
ftratus and Iphicrates when upbraided by their mean d client and 
obfeure Parentage, they return'd anfwer, they fhould rather be 
honoured and admired that they were the firfl raifers of their Hou- 
fes, on *V if** r3 y%vQ- a&t7Ai) as one of them faid , and a^ 
<& >*m> as the other, that they fhould firft begin to ennoble their 
Kinred and Families, as Abraham born of idolatrous Parents, fhould 
himfelf prove the father of the faithful* 

And indeed what matter both of honour, comfort, and thankf- 
giving is it to fuch ! that 
Eiretia eft fo- Not only for themfelves they (hould tuft be fo good when Pj- 
botes feelcrato rents before them were fo bad, fo beautiful when Children of fuch 
nataparente. black Moors. 

Thou (fure) hadft a watchful Eye, and a bleffed helping-hand of 
an Heavenly Father, when thy natural Parents dealt with thee as 
J°l& »4>*$> the Oflrich with her young ones,(againft which Jhe is hardned as 
l ** though they were not hers, leaving her Eggs in the Earth, and for- 

getting that the foot may crujh them, and the wild beafl brea\them :) 
did nothing to help thee, but (it may be) much to hinder thee : 
If thou thriveftj Heaven fent thee a good Nurfe and Benefactor, 
when Father or Mother did not bear thee up in their arms, but it 
may be did what they could to caft thee down to Hell. 

But fecondly matter of further comfort and praife, that it's 1 
not only fo well with themfelves, but that alfo by their means it 
may be better for others, even all their in(mn% pofterity: that God 
fhould of all their Lineage firft own them , and then wrap up 
their pofterity in their Covenant, and fo znlfaacbe hewed out of 
Abraham, as an hardroc}^, Ifa* 51. 1,2. and a David fpring up 
out of Jeffe's dry root, lfa. 11.1,10. efpecially if a Chrill arife 
from both > that they who of themfelves were fo unworthy fhould 
be fo accepted as to convey their Covenant-bleffing to their IfTue, 
and Cbrifl be formed in their and their Childrens hearts, without 
whom fas we have now at large fhewn) all birth-right-privi- 
leges fignifie and effect little as to falvation. 

And thus much of this fecond fort of things which the Apoftle 


en Philippians 3. 8. 83 

compares Chrift with, and prefers him before them, viz* All 

Birth-right- Advantages, 

TH E Third fort is, All outward Church Privileges and enjoy- $z,Maries t SQ* 
tnent of Ordinances* This the Apoftle couched in that h c f<w*5. a$. 
faid he was l6 59- 

Of the fiocl^ of Ifrael who was a wrefller and prevailer with 
God in prayer* And this was the Jews t$ meiajov* or advantage^ 
that to them were committed the Oracles oj God* Rom*3* 1,2. 

Of the tribe ofBenjsmin, in which the Temple and Aik flood, 
where God's worlhip was folemmzed, and in that he was 

An Hebrew of the Hebrews or of the feed oj Abraham^ who 
was a Prophet^ Gen, 20 7. and taught his fanily, Gen* 18. 19. 
and fo they wanted no' that Ordinance. Tnis may be poflibly 
couched in theie expreifions. But however it is plainly expreflfed 
in that of his being 

Circumcifed the eighth djy* Now CircumcifwH was an Ordi Vitus a RelU 
nance, theit initiating Oidinance, from which there tore the teftff*"* { } i ) tit 
of their pedagogy is, and they thcmfclves are denominated,when ^ c "JJa« /n te '~ 
they are called the CircumHfwn^ bv which they werediftinguiftud Hyperiuj in la- 
from others, and which they very much gloried in (An uncircum- cum. 
cifedP hiliftine&t erm of reproach,butCf rcumcifwn a title or honour.) 
So that it was a choice, and chier, and piime Ordinance, and there- 
fore here fet in the head of all his excellencies, as being the prime* 
and being to him adminiftred on the eighth day* (o it was adraini- 
(hed in the moft regular and purcit way , and fo it holds out and 
llgnifieth chiefeft and choiceft Ordinances, and them moft regu- 
larly and purely adminiftred and enjoyed. And yet even this in 
point of juftiheation and acceptance with God to Salvation,to Paul 
was but lojs and dungy and fo in the like cafe fhould be to us alio. 

Chiefeft, choicelt Oidinances, and moft purely and regularly ad- Doff, 
miniftred and enjoyed, however in themfelves of eminent holinefs 
and worth, and in their due improvement and ufe to us of un- 
fpeakable advantage, yet for our acceptance with God they are 
not to be relied on, or refted in, but Chrift and his Righteoufnefs 
only. Paul counts them lofs and dung for any Confidence in them, 
and to willingly fuffers their lofs that he may gain Chrift. 

A truth (may fome perhaps think) in it felt wholfome but fcarce obj. 
feafonable now to be urged, when Ordinances are by fomanyfo 
much viliried , when the Socinian fo much blancheth both the 

M 2 Minifiery 

8 4 

a Ghron* i9< 


The Seventh SERMON 

hfiniftery and Sacr amcnts, and fo mznyEntbufiafls think themfelves 
afowtf Ordinances- Are they now at leaft to be lower'd by us when 
fo unworthily trampled upon by others? Is not this on the one 
2# hand to help the ungodly? which was reproved in JeboJhaphat> 
and on the other, to add afflittion to the afflifted > which God ex- 
prtfleth himlelffo highly difpleafcd v.' 1 ' 1 , pfti. 69* 26,27. 

I anfwer,God forbid that I (hould undervalue them at any time, 
efpecially when others fo much Height them: But I take it to be 
no difparagement to the beft perfons or things to be placed in 
their own rank, or for beft Ordinances to be fet under Chrift. 
And for the*iwe, although (bme now pull them down too W, 
yet others wind them up too high > as the Socinian do&rinally 
takes too much from them, fo the Papift, (whom at prefent we 
are as much in danger of) in his opus operation gives too much 
to them : Nor doth the Enthufiaft more vilifie them, than the ig- 
norant carnal^ both Proteftant and Papift> reft in them, and the out- 
ward enjoyment of them. All I (hall here add, is, that this Truth 
(by Providence^ lieth in my way, and therefore I may not well 
balk ir,efpecially feeing the Text gives me occafion to treat as well 
of their pofitive worth in themfelves and to us, as of their under* 
value in comparifon with Chrift > for it being the Apoftles inten- 
tion to advance the worth and efteem of Chrift by preferring him 
before other things, it was congruous to that deiign to compare 
him with, and prefer him before fuch as were of fome, nay of 
greateft worth. For elfe, for him to have faid that Chrift was 
better than fome of the meaneft things, had been a very mean and 
low commendation, indeed a difparagement rather than a com- 
mendation > for that which is but a little bigger than the leaft, is 
almoft next to nothing. They are therefore great things and 
greatly efteemed, which Chrift is here preferred to, and amongft 
the reft before the beft Ordinances \ and therefore according to 
the true fenfe and feries of the Apoftles arguing here, if we would 
make it to be rational, and honourable for Chrift. 

I have two things incumbent on me. 

i. To (hew the true worth of Ordinances, and what anfwer- 
able efteem we (hould have of them. 

2» How much Chrift exceeds them in true value, and (hould fo 
much in our valuation, as that however otherwife we ought to 
value them, yet fo as to account them lofs and dung in point of ju- 
dication, in compare with him* 

i* Thefirft, becaufc they arc here made but as a foil, the better 


on Philippians 3. 8. 85 

to fet off the tranfcending beauty of Chrift > I (hall the Jefs in- 
fill on. 

However Ordinances are here fuppofed fo be in themfelves of 
great wovth, and therefore by us to be highly valued, and that 

1. Becaufe they are Gods Inftitutions, and therefore called Or- 
dinances* as ordained by him : and therefore alfo it was that when 
our Saviour had inftituted them, Mattb. 28. 19. go and teach and 
baptize, he addeth, v. 20. that he would, and that to tbe end of 
the world, have all obferved that he had commanded, &c. becaufe he 
had commanded them. And if the Rechabites did fo adhere to Jet* %i*6 % <fyc* 
their fathers commands, the feveral Se&s of Pnilofophers to their 
Matters Vitiates , and others to their In;iitutes, (hould it not 
(hanoe us Chriftians to Height our Fathers, Out Lord God and Sa- 
viours Inftitutions? Khcwho refiftetb a civil Ordinance of God 
receivetb damnation, Rom* 13. 2. then he who Heights a Jpiritual 
and more Divine Ordinance will not go fcot-free. Were we not 
too proud in over- valuing our own fancies and conceits, and too 
disingenuous and undutiful to fleight that which we ought moft 
highly to reverences This only,that they are the Inftittttions and Or- 
dinances of our Soveraign Lord and dear Saviour* might make way 
for their beft eAeem and welcome without any Letters of recom-> 
mendation, becaufe his Ordinances* 

2. Becaufe ordained for all, for the beft, to be brought on and 
to be carried on to everlafting life by. No, faith the Entbufiaft, 
either only for the Non- Age of the Law, in which they were to 
be takgn heed to as w a light jhining in a dark^place* until the day 
dawn and the day-ftar arife in our hearts, 2 Pet. 1* 19. then they 
Jhall no more teach every one his neighbour, &c* Jer* 31. 34. nor 
need they that any man {hould teach them? when they have an 
anointing which teacheth them all things, &c* 1 John 2. 27* Or, 
if for any under the Gofpel, only for Babes and Punics who have 
need of mil)^, of fuch feftukes in their hands, that live by faith, 
which muft have the hand-hold of a word, or for daiker times, 
or at moft (as # Swenkfield and * Saltmarjh fay) for the fiefh, * E p]fl t ^ nn9 
the outward and old man of a Cbriftian; which is to be dealt with 1529. 
by Preaching and Symbols: But to the inward and new man, all* **** Orace t 
means and ordinances are annihilated, and he feeth God without P a & tl $°\ 
means > whatever faith may require, yet under the Regimen of the & r ubfStar % 
Spirit no fuch need, as no need of Star-light when the Sun is up i as 
in the New Jerufalem no lempk found, Rev* 21.22. nor need of 


85 The Seventh SERMON 

Sun or Moon to fly ine ; >t it, when the Glory of God dot h lighten it, 

and the Lamb is the light thereof^ 1/ 23. 
In Commit This in a more full audience lately hath been difcufled and de- 

l *59* termined, and therefore needeth lefs now to be fa id to it. Only 

(if youpleafe) this 

1. As to the difference between the time of the Law and the 
Gofpel : It was indeed then darker than when under the Gofpel 
the dayftarwasrifn: But, I pray, Remember, It arofe in the 
Minijlry of the Gofpel, and therefore did not difannul it. And al- 
though not fo great need of teaching now as they then had, and fo 
in that comparative fenfe only the Prophet (aid tbeyfhould Mot 
teach one another > yet (I hope) Chiift under the Goiptl appoin- 
ted Pallors and Teachers, and them to continue teaching to the 
end of the world, till we all come to aperfeU nun, Matth* 28. 20 
Epbef.4.. 11, 12. 

2. Although fome Gofpel- Times may be more illuminate and 
perfect than others, yet the Scripture Word and Ordinances are 
for the moft perfect i as long as we live by faith, it mult be by a 
word\ and the Apoftle intimates to us we (hall live here by faith 
till in heaven we do by vifwn, 2 Cor* 5 7. And if by the new Je- 
rufalem be meant Heaven, it's true there will be as no lemple, fo 
no Ordinances, But if a more glorious Conftitution of the Church 
upon Earth , No 'Temple fignifieth no humane Conftitution^ nor 
legal Ceremonies, no Jewijh Temple, which they yet expeft, but 
pure Divine Worftiip and Ordinances, which Ezekjel (according 

Chapters 40, to the times he prophefied in) foretold and expreiTed by Tem- 
41, grc ple-woifhip and Ordinances. 

3. And forPerfons. Although in Gofpel-times fome may at- 
tain to a greater comparative perfeUion than others, yet when I 

a Tim, 3. 1 6, read that the Scriptures are able to makg even the Man of God per' 
fell, I (hall not afpire here to any higher perfection, I hope the 
moft fublimare and perfedt here will not (i am fure they (hould 
not) he wife above what is written, 1 Cor* 4. 6. And whatever 
men talk of the Regimen of the fpirit > the fpirit of God himfclf 
hath fore-told and fore- pro phc lied (and that of belt Goipel- 
Times) that the Word and Spirit fh all go together, Ifa. 59. 21. 
and although they that have received the Spirits Un&ion, need 

1 John a* 27. not that any jhould teach them, ihh »*, but as that anointing teach' 
eth (that is) they by the Spirit being enlightned and eilablifhed 
in the Gofpel- Truth (which they had heard from the beginning, 
v» 24.) that had been preached to them , they were antidored 


on Philippians i 3. 8. 87 

agalnCt the poifonous Doctrines of Anti-Chrifts and Seducers, of 
whicn the Apollle there fpeaks (v. 18, 1 9, 22, 2 6. J So that they 
needed not theirs (no more than we that are by the Spirit rooted 
in written and preached Gofpel-Truths, (land in need of Enthu* 
fiafts) contrary Dodtrines or infpirations, yet not but that they 
lull needed further illumination and confirmation by the Gofpels 
difpenfations. Elfe why mould the Apofile in that very Epiftle So Bellarmm 
Hill further preach to them and inftrudt them ? And (as Beza ^verboDei 
well obferveth) He is fo far from by thofe words annulling either • *' Qa * % 3°' 
Miniihy or Minifters, that he could not well more highly com- 
mend them* in that he fhews by the affiftance of the Spirit and 
theBlefling of God upon them, their hearers were fecured againft 
all the Stratagems of Seducers, which we alfo might be if wc 
kept dole to fuch Ordinances. 

4. Which have their operation not only on the outward and 
old man of a Chriflian, but (as the Apoftle faith, and Gods people 
by frequent and happy experience feelj reach the Soul and Spirit^ 
Hebr, 4. 1 2. and build the whole man up to an everlafting inheri- 
tance, A8* 20.32; It's well they will acknowledge an old man 
in them, foitieems.thereis (omeflefh, and they are not allfyirlu 
But however it's by the word that we are fanttified, John 1 7. 17. 
and fan&itication reacheth/?«/ and ffirit as well as body, 1 Ihejf. 
5. 23. This is and hath been the good old way in which the mod 
eminent fober-hearted Chriftians have gone before us to heaven, 
far exceeding our high-flown fublimates in real godlinefs, who 
ever acknowledged Gods Word and Ordinances, not only mil \ for 
Babes, but firong meat for ftrongeft Chriftians, and therefore fhould 
be highly prized, as being firlt of Gods own appointment, and 
that fecondly for all, for the beft, and 

3. Thirdly, for their good and bettering. This God faid of his 
Commandments, Veut. 10. 12. and it's true of all His Ordinan- 
ces ; whatever our fins make them, yet in themfelves and Gods 
primary intention, they are Soveraignly ufeful for our good every 
way, whether as to all temporal or fpiritual blejjings in Chrift 
Jefus , conveyed to us in the right uic and improvement of 

1. Firft as to temporal profperity and fecurity. The Ark going 
before led Ifrael into Canaan at firft, Jejh. 3. e>, 1 3. and it brought 
a blejfing with it to Obed-Edoms Houfe afterward, 2 Sam, 6* 1 1. 
and David hearing of fuch a blefiingby it, refted not till by bring- 
ing U nearer *o him he might have a part in it, v» 1 2. which he 


88 the Seventh SERMON 

failed not of j for PfaU 132. fpeakingof if, after the feeling of if 
(in the beginning of the Pfalmj you find al) bleiTed and fetled in 
the State (in the latter part of it) which telleth us that the right 
fettlementof Gods Worfliip and Ordinances, is both full in-let 
into and after-eflablifhment of our outward peace and fecurity : as 
on the contrary, the unfettlement or removal of them fets open 
theSluce, and pierceth the Bank that all outward judgments may 
come flowing in upon us, as Jordans waters did as foon as the 
Pritfis feet were lifted up out of it, Jofh.^%. fo when Gods 
Houfe lay waft) ^!?^, the word \s,Hagg* i.p. it prefently follow- 

eth in a conjugate word of the fame root, 31H fcOpfcO, that God 
called for a drought and defolation upon tbe land, 2?. 1 1. David 
confidered this well, and therefore to prevent it you read thus of 
"W *\®l\ him, 2 Sam* 6. 1, 2. Again David gathered lfrael together to 
bring up the Ark of God to its place. That word Again relates to 
a former firft gathering of them in the former Chapter to make 
him King, and fo to fettle the State, and thereby to fallen his Scaf- 
fold > but you fee the very next meeting was to fettle the Ark that 
he might be at his work, as it was afterward the very flrft work 
2 Cbron. 29.5. both of Hezekjab and Jofiab Co order the Temple, as the bell 
W34. a. means to fettle the Kingdom. And therefore Senacberib cook 
a very unfit time for his purpofe to invade Judab in the days of 
Hezekjab, when it was (as it's remarkably expreffed, 2 Cbron* 
32. !•) after tbe eftablijbment of Gods boufe, for that fo faftned 
the State, that he could not unfectle it. I confefs it's very fad 
that we read of a quite contrary event of the like care of Jofiab, 
2Cbron*$<). 20. that after be bad prepared tbe Temple, Pbaraob 
Nccbo came up, and when Jofiab would needs figbt with bim, he 
was flain by bim : But this weakneth not the Truth I am now 
upon, for that was from his own wilfulnefs, and if a man will 
frowardly poifon his wound, it nothing impairs the healing effi- 
cacy of the plaifter, fo that, That inftance only holds forth this to 
us, that Gods Ordinances will not fecure us from the danger of 
our own fins and frowardnefs, though they will from other mens 
malice : and therefore although a bloody Joab may be flain whilff 
1 Kingi a. s8. he tahgs bold of tbe boms of tbe Altar, yet a more innocent David, 
34* even when Hojis of Enemies encamp againji bim, Pfal. 27. 2, 3. 

Exod. 11.14. ta k es Sanctuary in Gods Temple, v* 4. and ihtre you find him as 
in afecret and fate Pavilion, v* 5. And if legal Oidinances pro- 
ved fo beneficial, it would be ftrange if Gofpel-Oidinances mould 
come behind them, and prove a lefs bkffing when the Apoftle 



Philippians 3* 8. 8p 

calls it *Awf*fi* iv\oyia,t , /fe fulnefs of the bkjpngof the Gofpelof 
Chrifl, Rom* 15. 29* He could appeal (o his Corinthians , that 
/fey ^^ received dammage by him in nothing* But when he com- 2 Car. 7, 9; 
eth to the Romans with a /«// hleffing, he makes account that he 
fhould be beneficial to them in all things, in temporals as well as 
fpirituals. For although it fuits beft with the adult age of the Gof- 
pel to have our chief portion by it in fpirituals \ yet fuch is the 
bounty of our Saviour as to encourage and reward the kind en- 
tertainment of it with temporals: To that although very heavy 
outward judgments have often followed the preaching of it, 
which Heathens have obferved and were wont to object againft it, 
yet both Auflinh\mk\£ and Orofius his S:holar (whom he fet on DeCfoit. /.i. 
work to aniwer that Cavil and Blafphemy) have fully (hewn that 
thole outward judgments came not by mens having and enjoy- 
ing, but their neglecting and abufing of fuch mercies i for other- 
wife it was an experienced truth, that vaVes florent cum Evangelio, 
and the Gofpel of Peace, which holds forth the riches of Gods , 
grace and bounty, were it but anfwerably received, would bring 
along with ic (if we would but try God in this as Mai. 3 . 1 o.J the 
increafe and continuance of outward peace and plenty. But that 
is but wifdoms left-hand largefs in outward mercies. 

2. But her Right Hand reacheth out better, even fpiritual and 
eternal BlelTings. And how mould the Wording other Ordinances 
upon this account be valued, when they are the Golden Pipes that 
convey the Golden Oyl of light and life to the Church, the fandi- Zecb. 4,* 12* 
ficd ordinary means and inftruments of grace and falvation, the 
immortal feed that begets us, 1 Pet* 1* 23. James 1. 18. and 
faith in us, Rom* 10. 17. the milK and bread of life which feeds 
and ftrengthens us, He&r. 5. 12. the higheft cordial to revive us, 
Pfal* up. 92, in, 143. in our firft converfion, as God works 
in us in a moral way, the afiive infirument by which he perfwades 
us, 2 Cot* 5. 20. and as a Phyfical agent he infufeth a principle 
of grace into us, wpafftve injlrument (if I may fo call it) adprt- 
fentiam cujus, he puts a new life into us, as he quichped Lazarus 
whileft he bad him come out of his grave, John 11 . 43, 44. as in 
the beginning there was light when God fat d , Let their be light, 
Gen* 1.3. or as whilft Peter wasfpeaking, the Holy Ghoji fell on all 
them that heard the word, Aft* 10. 44. and afterward it proves 
the word of his grace, which is able to build us up, and to give us 
an inheritance among all them that are fdnclified, t/4ft> 20. 32* ii\ 
a word, the power of God to falvation-, Rom* x. 16* 

N And 





Numb, 21. $. 
i Cor. i . 21,13. 

Hoornbech fa 
lib, 6.^.429, 

430.* £rc ^r 

in Apologia pro 
Ecclefta Chri- 
ftiana, fyc. 

The Seventh SERMON 

And mud then the Childrens bread fthefe dainties J be caft to 
Vogs, whilft they are here called <tkv@oi*a ? Mufl we, nay May we 
account the(e Ordinances as lofj and dung, which we have feen 
are fo foveraignly and every way ufeful and beneficial ? 

Not as in themfelves ; not, as they are the happy means of fo 
much good to us, or the rich gifts of Gods diilirguifhing bounty, 
Non fecit taliter omni Nationi, Ffal. 147. 20. It was the U^rov 
oC that Ho\i k<l\a irAvla t&*qv Teeiarov, the chief of that much 
every way advantage which the Jew had, that to them were com- 
mitted the Oracles of God, Rom^ 3. I, 2. a prime llgn of Gods 
love, and therefore fet fir ft, Vent. 33.3. he loved his people, and 
then it follow?, they fat (as Scholars J at his feet to receive of his 
word, and his law was their inheritance, v* 4. and therefore thiy 
are heavily diltempered Souls which call this Heavenly Manna 
light food: right out mad that judicially account and call it the 
foolijhnefs of preachings Were thefe Ordinances of fo little worth, 
ungodly men fhould not pay fo dear for their neglect and abufe 
of them, as the Aft an and other Eaftern Churches in their prcfent 
defolation, and Capernaum of whom Chrift upon this account 
faid, that it will be more tolerable in the day of 'judgment for Sodom 
and Gomorrah, than for them, Matth. 11. 24. Now it doth not 
confift with the Juftice, at leaft with the fweetnefs of God, to 
take great forfeitures, or to inflid great punifhments for fmall 

And were V reaching fuch Foolijhnefs, why then are they who fo 
much declaim againft it fuch fools as fo frequently after their fa- 
fhion to prattife it ? By that it feemeth they have fo much wit as 
to underftand the ufefulnefs of it, at leaf! to uphold and increase 
their party, as the Seekers for that purpofe will have their Eccle- 
fiam Comiventia, as they call it. It's not preaching therefore, but 
the preachers that they are fo much againft, whom they would 
have to be none but themfelves, who in this further moil foully 
miftake, that they take their Curfing and railing to be the only 
Gofpel-Preaching , than which nothing is more contrary to the 
fpirit of the Gofpel-Ordinances, therefore are not to be fleighted, 
even our Enemies being Judges. 

But on the contrary, to be defired, loved, attended upon, de- 
lighted in, improved and profited by. It will be a very guilty 
takjng of Gods Name in vain, it when there is fo much in them 
>ve gain nothing by them > carry away empty veffeli from thefe 
full wtlls of falvation * as 1 might (hew at large. 


on Phtlippians 3. 8. pi 

But that which fuits moft with my prefenC purpofe, and which Ufc. 
I (hall make the Application of this part of my Difcourfe is, that 
they ftvould be highly valued and honoured : Firft, Both in our 
efteem of them s And fecondly, In our expectation of much 
bkfling and benefit from them in our dueufe of them. 

The firft is our very high efteem and valuation of them , next i. 
under Chrift and his Grace, (which thefe are means to intereft us 
in) to be fet in the higheft rank of bleffings. 

i. For the enjoying of which we (hould part with the choiceft 
outward Conveniences ("the hunger- ftarved man will give gold 
for bread) as the Priefts and Levites, and others, who fet their tGbron. n. 
hearts to feek^ God> left all they had to come to the Temple at Jerufa- M> 1 4+ 
lew, like k im *b<tt fdhth all to buy the field , in which was the 
treafttrei Matth. 1 3. 44. 

2. The enjoyment of which mould counter- vail the greafeft 
wants and loffeSj as the keeping of my treafure may bear out the 
cafting- over-board my timber in a tempeft, as bread of adverfity 
and water of affliction was good fare as long as their eyes f aw their 
teachers. If a* 30. 20. brown bread and the Go/pel goodcbear* 

5. The lofs of which (hould be the greateft and moft puniming 
lofs, as ftarving, hunger, the greateft torment. This of the Soul 
more than that of the body. It was not only an Idolatrous Mi- 
cah that cried he was undone when he had loft his Pritfi, and his 
Teraphim, Judg. 18. 24. but an holy David, that when in a 
barren wildernefs cried out of a dry and thirfty land, efpecially in 
regard of his fpiritual thirft , becaufe he could not there fee the 
power and glory of God as he had feen him in the fanUuary, TfaU 
63. 1, 2. and there envieth the fp arrow and the fwallow for ha- 
ving a nearer approach than he could have to Gods Altar, TfaU 84. 
3. In other refpe&s it was very fad with Ifrael : but amongft and 
above all, the takjng of the Ar\ brake Elies nech^, and his good 
daughter in laws heart, 1 Sam* 4. 17, 18, &c. 

4. The want of which mould imbitter our fweeteft other con- 
tentments, as David though he had a Falacet yet whilft he had no 
Temple to go to, he had no heart to come into his houfe, nor go up 
into his bed, TfaU 132. 3, 4, 5. Haud grata unquam futura man- Mm in locum. 
fw in domo, vel dormitatio in leclo, his Palace could not content 
him, nor his Couch eafe him > as they ftory it of R. Jofcph, when 
for his great advantage he was urged to go to a place where there 
was no Synagogue, refufed and excufed himfdf, returning that of 
the Pfalmiii, 7 he Law of thy mouth is better to me than thoufands py 4 /, 1 jp, 7a . 
of [gold and filver. N 2 5' ^ or 

p 3 The Seventh SERMON 

«$. For fo (in the laft place) the enjoyment of them mould like. 

Oil fwim aloft, be accounted the higheft and fwceteft of all our 

other enjoyments, as the PfalmiftexpreiTcth ir. For proffer and 

tBQI 5H1D advantage, more tobedefired than gold, than fine gold-, and much 

3H of it s and fo with the Apoftle he faith, 2v//pM/ai , he gives his vote 

Rom. 7. 16. 'or the value of it, faeetcr aJjo. than honey and the honey-comb* 

J12J] W?7P Two words, and either of them fingly in the Proverbs are uled to 
'r—MPtti exprefs the Honey- comb, but both here put together by the Tfah 

Ainfwmb. M*fi t0 ^ x P rel ^ s a double fwectnefs as of the live-honey flowing 
from the dropping Honey-comb, which of all is the fweeteft \ 

Rom 7. 22. And fo with the fame Apoftle lie adds to his ct^a///, his mw/a- 
pai, whilit he accounts it his choiceft pleafure and delight as well 
as hisgreateft profit and advantage, even the very end why he 
defired to live, that he might vacate "Deo, to behold the beauty of 

Mdjs in locum, the Lord, and to enquire in his temple-, Pfal. 27.4. and therefore 
it was that he accounted a day in his Courts better than a thoufand, 
Tfal. 84. 10. Etiam en lege ut poflridie moriar, as Muis very weir" 
notethupon the place, to be the Pfalmifts meaning, that but one 
days enjoying Communion with God in his Ordinances, though 
it were but one day and he (hould die the next, was more to him 
than a whole life without fach a blefling. So highly mould and 
do Gods people value Gods Ordinances in the enjoying of them 
and other mercies together.. Efpecially upon the reftoring of them 
after that their fins had deprived them of them. The men of Beth- 
fhemejh were at their Wheat-barvefa and. that of it felf was a merry 
time: but it was their chief Harveft-joy when they farv the arl^ 
of God brought back^to them, 1 Sam.6»i^> though through their 
undue entertainment of it (as I fhall (hew hereafter^) their mirth 
was turned into mournings and their harvefi Tas the Prophet 
fpeaketbj became a heap in the day of grief and of defperate fort 

#4*17.11: row* And fo afterward you may obferve, how the Jews having 
in their Captivity learnt to know the worth of Ordinances by the 
want of them, as feveral Nations make their account of years 
from fome high prized matter and occurrence, as the Jfraelites 
from Abraham, or their deliverance from Egypt, the Gree kj from 
their Olympiads, the Romans ah urbe eondita: So they from the 

Enk 1. 1. reftoring of Gods Ordinances. And fo Ezekjel begins his Prophecy,. 
Now it came topafs in the thirtieth year, &c. which vety good 

Junius Grotiut* Interpreters expound of the thirtieth year fince the boo\of the law 
was fund, and the Covenant thereupon renewed, and Gods wor- 
ship reftored by Jofitb after the fad vacation, which had been 


Mac 4 $ p. 

on Philtppiahs 3. 8. yj 

made by fore- going Kings, and efpecially by his Father Mjnajftb. 
Such a price did they then fet on fuch a prime mercy* as after- 
ward in Judas Ahccabeushis time , upon the dedication of the 
altar, which Antiochus had profaned they inftituted their tyUf i 
via ("which Caftellio (qui ex Scripurk Ciceronem facit, as # Aij/- John 10. 22. 
A»j* faith of him) affectedly tranfhtes Renovalia~] and which * In J^n\9. 
our Saviour feems not to difiike bat by his prefence to approve of. 2a * 
It was an anniverfary feaft kept eight days with great gladnefs, as 2 Mace. 10. 4 9 
in the fiaft of tabernacles (and of the fblemmties of that feaft, 7. 
Authors write great martets.) The Author of the fecond of the 
Maccabees tells us of this, that (as in the feaft of Tabernacles J they 
bare branches and fair boughs and palms alfo, and fang Pfalms, 
&c. which feaft fas Jofephus tells us; they called qot* light, bc- 
cauCr of their burning lights all thofe whole eighth days to exprefs 
their greater joy » and fo he faith of Judar, idfjA^i pili rap to Jfcph. Amiq. 

MjSV} [JLVlfii/ ATOKtTrap nfotltt «/©*♦ tLXKcL TTQKVTiKlft fJLiP «J hap W.12,Wf u. 

it&as Tats Qvjiais Ka}iua>%a)v avtv^ v(jlvoi< ts % ^oAftoiV rhp hop piy, 
7/pw, *vl*s di-7ifwtt$Li that in this feftival entertainment of his 
Citizens he omitted no kind of pleating delight, but with joyful 
Hymns and Pfalms and coftly Sacrifices he honoured God, and de~ 
lighted them. So highly did they efteem of the reftoring and en- 
joying fuch a mercy : and oh that once we of this Nation might 
upon the purging .of the Temple and reforming of Gods now. 
wofully profaned Ordinances, have the occafion and opportunity 
of fuch Enctnia, of fuch a joyful thankfgiving- feftival ! Mean-» 
while in our want of it let us be learning to take out this firftpart. 
of our klTon and duty : which is highly to value and efteem olGod*. -• 

2. And the fecond is, when and while we enjoy them, in our 2, < 
dueufe of them to exped much good and blefling in and by the. 
enjoying, of them \ By faith in obedience to Gods command and 
confidence, in his promife of being with his Minifters to the end of Maith. 28. 20. 
the world to apply our fclvesto him in his Ordinances is, as our 
duty, fo a promifing pledge and crTe&ual means of a bit fling by 
diem. Here, as well as in other Cafes, according to thy faith be it Matth $. 2$, . 
unto thee* In an humble dependance on God, and good thoughts 
of him hope much and have much. Open thy mouth wide, and God 
will fill it. Thou canft not out-think Gods infinite goodnefs, or 
the power of his good word, which hath done very great things ; 
whereas on the contrary like them, jV/jr\c». 5. we weaken fas it 
were) Chrifts power and hinder the efficacy of his Ordinances by ( 

94 The Eighth SERMON 

our unbelief* Becaufe we have but little faith, we receive little, 
and it none, we get nothing. But the Patients good hopes and 
perfwafions help much to his Cure. It would certainly do very 
much to ours if we had better thoughts and perfwafions of God 
and his Ordinances when we apply our felvesto either, whilit 
infidelity applies the Medicine cool, and fo rendrethit lefs ufefuli 
and it's but jult that whilit through defpondency or ncgledfc we 
cannot or will not give God the praife of his being able or wil- 
ling to help us, he (hould be as unwilling to make them able to 
blcfs us. But therefore as it's faid of Jebofljjpbat, that his heart 
was lifted up in the ways of the Lord, and accordingly he prof- 
pered, iCbron. 17. 6- to in our ufeof Ordinances, we mould la- 
bour by faith to get our hearts railed up to high expectations of 
bltlTing by them ; for great expirations are great obligations with 
God as well as with ingenuous men, as when the Creeple gave earn- 

Aft.%, 4,5)6. e (i heed and looked on Peter as expeding to receive fomething from 

& c > him, though he had not fiver or gold for him, yet he got an Alms 

much more precious and ufeful. When therefore we go to hear, 
think and lay in faith wich them, Ifa. 2. 3. Let us go up to the 
boufe of tbe Lord, and be will teach us bis ways .* and lo in Prayer 
fay with them, Micab 7.7. I will loo\ unto the Lord, Iwillwait 
for ihe God of my falvation, my God will bear me* I will go to the 
Sacrament and hope, that I (as well as other hungring Souls have) 

Ifa. 2§". 6* (hill find there zfeaji of fat things and of wine on tbe lees, at leaft 
fome Crumbs, feme drops, as God (hall fee it beft for me to refrefh 
me. And this is the both eafieft and fureft way to come by them. 

Ffah 147. 11. God delighting, not to difcourage by difappointing the faith and 
expectation of his people, but to honour them that honour him > 
and therefore it is that (upon this ground) he honours faith 
above all other graces, and believers above all other men. And 
thusasthey are inftitutions of God, and means of our bell good 
in fubordination to Chrilt, it is our advantage and duty highly 
to value Gods Ordinances , which was the firft part of my 

St. Maries, 
Jan* 29. 

BUT how then did t?*ul, and may we fo undervalue them as 
to account and call them ^n^Uv, <rM$&^&, lofs and dung f Is 
not this Blafphemy to call the bread of life 2*u/2*Aet (as fome ex- 
pound the word ) Vogs-meat ? and that lofs, which is the means 
of the fating of our fuls ? Yes, if they be fo deemed and called 
as confidered according to the former particulars. For which fas 


on Phtlippians 3.8. pe 

we have feen) they are to be fo highly prized and valued. But Paul 
was no blafpbemer y though he fo judged and fpakei but fet a 
Copy for us to write after him, and therefore there is a fenfe, in 
which we (hould fo judge of them alfo : and that is double. 

1. It upon any terms efpecially in point of juftification and 
acceptance with God they be equalled with Chrift, or preferred 
before him. 

2. It in a way of oppofition they be fet againft Chrift, as Cir- 
cwncifion was by the Jews , who in comparifon of it and their 
other Jewifh Ordinances did fo undervalue him, that rather than 
they would let him go or their confidence in them, they proved 
profeifed Enemies and Perfecutors of him and of his Gofpel '•> for 
which oppofition and in oppofition to them whom he called dogs 
in the fecond verfe, he calls their Ordinances which they defpe- 
rately adhered to 0-*v/2*A<t here in the Text, for fuch dogs to feed 
en j who did fo fnari and grin, and tread under- foot the Children* 
bread, even Chrift the Bread of life* 

Now in the profecution of this we are 
, 1. To fhew wherein we come to be guilty of their fin. 

2. Theunreafonablenefs of it > where, on the contrary > we (hall 
fee what reafon we have with the Apoftle here to account the en- 
joyment of Ordinances but lofs and dung for Chrift, 

3. To prefsall home by a word of application. 

i« Forthefuft, we then with the Jews equal Ordinances with j« 
Chrift, and indeed fet them up in oppofition to him, when 

1. Firftj we fet or hold up Ordinances of our own, inftead of, 
or in Cori)untiion with Chrift and his Institutions. Such were now 
Circumcifion>zr)d the other Jewifh Ceremoniesjchough before ( un- 
der theLawJ they were Gods Holy Inftitwtions, and fuch as led 
to Chrift, yet now that he was come being yet by the J:ws retain- 
ed inftead of accepting him, and by the Judai2:ng Gentiles taken 
up in Conjunction with him, became their own devices, and made 
Chriii unprofitable to them, Gal. 5. 2. Yea they cried, Not Chrift^ 
but Barabbas ■> and for them they rejected and perfecuted Chrift 
and his Gofpel 3 and fo they made them their own in oppofition 
to Chrift, fo that the Apoftle might well call them lofs, that occa- 
sioned them to lofe Chrift, and dung, when they proved but beg- Gal 4. 9. 

gerly Elements^ and no better than very dunghill Idols. And the 

like now may truly be faid of all Heatheniflh, Popifli, humane 
Worfhip and Ordinances, which men take or hold up in Conjun- 
ction with Chrift) but indeed (as in the Event they prove) againft 


$>5 The Eighth SERMON 

Chrift » and in this refped: the worfc, becaufe of Satans or mans 
invention, not at all, never of Gods Inftitution, as Circumcifw* 
and the other Jewifh fervices fometimes were : which yet men 

2 Tim. a,, 2. lovers of tbemfelves and of what is their own, hug and hold fa/1, 
will needs join with Chrift, and prefer before the Inftitutions of 
Chrift : for here alfo that of the Apoftle holdeth, All menfeek^ 
their own, not the things which are Jefus Cbrifls, Philip. 2. 21. 
more zealoully and eagerly prefs them than the Ordinances of 
Chiifr, fo as (or them fiercely to perfecute the Servants and grace 
of Chrift, becaufe they cannot comply with them •> witnels Po- 
pifh Inquiluions, MaiTacres, and other Fanaticks out-rages. But 
is not this the very fame with the Jews (in ? And may we not 
with the Apoftle well call fuch excrementitious fuperfluities, dung 
and lofs ? By which the furTering Church hath in all ages loft (o 
much reft and peace, and the impoiing fask-mafters have gained 
nothing but more guilt and wrath : But leave we thefe Ordinan- 
ces of men* 

2. In thefecond place we repeat this (in of the Jews whiltl we 
pervert Gods own beft Ordinances \ when in point of Juftification 
and acceptance with God (for that was the point which the 
Apoftle here fpake to) we put them in the place of Chrift, and reft 
in them, and the outward enjoyment of them without Chrift. 
This the Jews did, which we are the more to take heed of, be* 
caufe naturally and generally we are very prone to be guilty of it. 
So Ifraelof old, whatever their danger was, might but the Ark^bt 
brought into their Camp, accounted themfelves (hot-free, 1 Sam* 
4. 5. though their being fmitten and the Ar\s being tak$n> foon 
and fadly confuted that vain confidence, though ("as the firft verfe 
of that Chapter tells us) they pitched in Eben-Ezer, which by the 
fignification of it's name feem'd to promife them better help and 
fuccefs, and fo afterward, Jer. 7. 4. the temple of the Lord, the 

*?3'n Z3^S temple %f the Lord, the temple 'of the Lord are thefe. They made 
"PDl account that the three parts of the Temple (which the Prophet 

L. de Pieu flood in the gate of, p. 2. and here pointed at when he faid thefe 

GrottttiGalvm. worc |s) were as a threefold Wall or Moat about an impregnable 
fortrefs, which kept God in from leaving them,and judgments out 
from rufhing in upon them : and fo they reftcd fecure in it and 
their coftly devotions, which they tendred in if. So the fame Pro- 
phet tellcth us, that Bethel was their confidence, Chap. 48. v. iy 

J*d£. 17. 1 3. And Micah when he had once got a Levite for bis frieji^ thinks 
himfelf as fafe as a Church-Moufc (as you fay in your Proverb) 


00'PH'iirppiANs 3. 8. py 

and at the very day of judgment fome are brought in ftying, tve 
have eaten and drunks in thy prefence 3 and thou hajl taught in our 
ftrcets-) Lukg 13.26. as it in the fecurity of that they both lived 
and died , and hoped at the laft day to appear before God 
with it. 

This beca*fe natural is very ufual with us, fomething we 
would have to quiet our felves and Confciences with, but we 
would not be at any great coft for it, nor trouble our felves with 
the inward and vigorous a&ings of faith and grace, in mortifi- 
cation of luft, and the ftrcnuou? exerting of the power of God- 
linefsi and therefore are ready to take up with what's next at 
hand and will leaftdifturbourfpiritual (loth or beloved lufts; and 
therefore becaufe in Ordinances is the outward face of Religion, 
we are willing to put on that vifard , and becaufe it may cover 
our bofom- fins which we mean not to part with (as they Ezek- 3. 
33.31.) on them we will diligently attend, and in our outward 
geftures and poftures be as formal and punctual as the mod de- 
vout, as you may have feen the moll debauched Drunkard and 
uncleaneft Adulterer in a whole Congregation > and then ftroke 
our own head, as having done God fair fervice, which he cannot 
fure but accept of and of us for i as the Harlot, when (he hath 
prefented her ?e ace- offerings ^ and made her vows, ?rov. 7. 14. Pr*. 30. 20. 
wipes her mouthy andjhe hath done no wickgdnefs > but rather as ha- 
ving thus befriended God (he makes account (he hath obtained a 
Licenfe to purfue her dalliance, as your devout-profane Papift after 
he hath been at Mafsor fhrift, thinks all fo well with him that 
he may fairly ftep out of the Church to the next Brothel- Hou(e, 
at leaft reft in of ere operato 5 a fin which many better men are iti 
part too often overtaken with, whilft they too much reft in the 
duty of praying, hearing, receiving, though they meet but little 
with Chrift in them. The very fin of the Jews, in 1. taking up 
Ordinances of our own, and 2. taking up with the outward en- 
joyment even of Chrift's Ordinances. 

2. Which ('for the fecond thing propounded, to the w theun- a. 
rcafonablenefs of it) the Apoftle here calls lofs and dung* And 
well he might upon thefe following Confiderations , it they be 
equalled with, preferred before, or fet in oppofition to Chrift. 

1. And the firftis taken from the uncertainty of their continu- i. 

ing or abiding by us, or we by them. It's true indeed, in the 
blelTed erTe& and fruit of them (if whilft enjoyed we have gained 
Cbrifi by them) they will abide with us for ever, as the Cordial 

O will 

pS The Eighth SERM OH 

will be to chcar us when it may be the Cup is taken away from us, 
and that is only becaufe Chriit lives and abides by us. But they 
will not To always. 

Not in Heaven, no Ordinances there, where it will be our 
happinefs mod fully to enj^y hispitfence to Eternity. Thouwilft 
fay no need of them there, but rhere will here. 

And art thou fure thou (halt enjoy them here always ? May not 
the Ark be taken from thee as once from Ifrael, 1 Sam. 4. ? or 
thou from the Ark, as David was often ? 

the Priefts were not fuffercd to continue by reafon of death, H:br* 
7. 23. Tour fathers where are they? and do the Prophets live for 
ever ? Zcch. 1 . 5. That M inifter under whofe Miniftry thou fome- 
times fateft with great delight, and, it may be, reftedft too much 
in, may die, or be taken away. 'The Shepherd may befmitten, and 
the Jheep fcattered, and then whither wilt thou caufe thy forrow 
to go, to rind fuftenance to live on } when thy life Cas Jacob's in 
Benjamin's) is wrapped up in his life, how fad will the cries of the 
famifhed infant be when pluckt from the dead Nurfes Breau?which 
fometimesit fucked fo fweetly, and in this famine of the word as 
Ca$» 2.. 1 1 4.4. in that of Jeremiah, in his Lamentation, the tongue of the fueling 
Child cleaveth to the roof of his mouth, and the fuellings fwoon in the 
tnidji of the flreets of the City ? 

Or mould the Minifter live, and thou too, the arl^ not tafyn, 
2 King. 20. 1, yet thou taken from the Ark by fickyefs with Htzel{iab,imprifbn- 
8 * men* with Jeremiah, Cap. 36. .5. by banijhment as David, and then 

if he then envieth the fp arrows that might Neft by the Altar % 
Pfal 84. whilft himfelf (its alone as a ff arrow on the houfe-top, or like a Pe- 

Pfah 102.6. lican in the Wildernefs, or an Owl in the defert, pants like the Hart 
F/4/,42,1, 2, after the Water brooks , whilft his tears are his drink^, and he 
3> 4« poureth out his foul when he thinks how fometimes he had gone 

with the multitude to the houfe of God from which he is nowba- 
riifhed, and in that diftance with a long look looketh toward it 
from the Mount Her men and the Hill Mizzar, i. e. from every 
higher Mountain and little lower Hillock, that he might get a 
look thitherward from, and this only for want of the Ordinan- 
ces, when yet by his former improving of them he had with him 
the God of Ordinances : How (ad and finking will thy moan be in 
the like for indeed far worfe) Cafe when through thy former 
negligent non-improvement of them thou wanted both them and 
him too? Will they not then be lofs when they are now loft and 
with them Chiift alfo, who (othetwife than beft Minifter) never 


on P h r l r p p i a n s 3.8. 09 

dieth but ever liveth, Heb. 7. 24,25. otherwife than beft Ordi- 
' nance, would never have left thee, or differ thee to be pluckt from 
him i vvho would in the moil barren Wilderness (as he did Ifrael) 
have fed thee with bidden Manna, Revel* 22. 17. and ("as to Da- pf a l, 42, 
vid) made ei/e» thy tears thy bread to comfort thee, in the dark- 
eft Pr'ifon (hone into thee, as to Paul and Barnabas, Aft. 16.25, 
16. in Banifhment have more than preach'd to thee, as to St. J^/* 
in Paimos, Revel. 1. 9- and cvn thy Death- Bed inftead of the Sa- 
crament been thy viaticum* 

2. But fecondly fuppofe Ordinances mould be continued f thee 2; 

and thou to them, they will be lofs becaufe at leaft at belt thou 
wilft be no true gainer by them, if (as the Apoftle here fpeaksj 
thou doftnot gain Chri{i with them. 

At beft they are in themfelves but means , and media habent 
amabilitatem a fine, they have all their deilreablenefs and good- 
nefs from the end, without the enjoyment of which by them fru- 
fira omnia, they are wholly vain, ufelefs, idle, or rather theuie of 
them is a trouble and not a benefit » for what is Paul and what is 
Apollos, but Miniflers by whom you believed? 1 Cor. 3. 5. and if 
but Ministers, it was but to minijhr Chrifl to you, and what was 
John Baptifi, than whom there was none greater that was bom of a 
woman, faith our Saviour, but a friend only ot the Bridegroom ? 
John 3. 2 9. Not to wooe for himfelf, but to bring Chiift and thy 
Soul as his'Spoufe together ? And what are beft Ordinances at beft 
but the Bed of loves ? (as fome expound that in the Canticles.) Camh>\ t \$ t 
But what is the Bed of loves, if the Spoufe find not her beloved h h 
there ? For all that (he goeth up and down as a defolate Widow, 
faying, But faw you him whom my foul loveth ? Cant. 3. 1,3. It is 
Chrift in a word, in a Sacrament^ in any Ordinance that the chah\ 
Spoufe deGrcth to meet with and leeks after, whom if (he flndeth 
not, though (he enjoy them, (he hath but the Casket without the 
Jewel, the Field but not the Pearl, and if he be all in all, then Col. 3.11. 
all thefe and all elfe without him are nothing, mitn^ is but **- Philip. 3. 2/ 
T*Tofx$ Circumcifwn, but a cutting and mangling of the h\(h, and 
that's all. Prayer without Communion with Chriit in it but a 
meer lip-labour > Sacraments but empty Ceremonies, and hearing, 
lijining to as empty a found. The lek is Grace beholden to Pela- See Dr. Wards 
gian and Arminian Divinity which placeth all the efficacy of it in Clerum. 
the bare propofal of Do&rine, which without the Spirits inward 
teachings will prove wholly ineffectual, to* Vs not the breads 
touching of tbeskjrtoftbe Priefts Garment) that will makfit holy, 

O 2 but 

,oo the Eighth S E R M O N 

but on the contrary any unclean bodies touching it makes it unholy y 
Hagg. 2. 12,13. an d fo any un&ndlihed Souls converting with 
holy Ordinances, rather pollutes them than receives (a notification 
or other blcffing by them. t Without Chrift they are lofs, becaufe 
thou lofeft that which thou (houldft efpecially defire and. expect 
from them. iCs no good thou gaineft by them. But on the 
3, 3. Much hurt and dammage, for if not for the letter, it will 

certainly be for the rvorfe, 1 Cor* 11 • 17. and that every way \ 
both in point, 1. Of lin. 2. Of mifery. 

1. Of Sin: and hence it is that we often find tvorft men under 
heft Ordinances. Sowr eft grapes brought forth where moft coft hath 
been fpent, Ifa. 5. 2, 7. ftrong Phyllck if it do not Cure, ftrengfh- 
ning and enraging the Difeafe, and fo 

i. For more jpiritual or rather devilj/h fins, feldom (hall you 
meet with more keen anger and rage, or more invenomed malice 
and hatred againft God and Godlinefs than in fnch men, who ha- 
ving enjoyed means of Salvation, not being by all Chrifts intrea- 
ties prevailed with to be reconciled friends*, prove mod: inveterate 
Enemies. So we find the mtn of Penuel, Judg. 8. 8. yea the 
young Children in Bethel, 2 King. 2. 23. to have been virulent 
(coffers', and from the Scribes and Pharifees downward, greateft 
pretenders to Godswprfhip, moft malicious perfecutors. 

2. Nor are fenfual lufls (though 2 Sam. 12. 4. expreiTed under 
the notion of a traveller) wont to be ftrangers to thofe whom 
we now fpeak of. Paul writes of fuch fornication to have been 

. among the Corinthians (with whom he had. flayed and preached 

1 Cor, <, j. longer than ln mo ^ other placesj as was not fo much as named 

a Pet. 2. ro, among the Gtntiles : And Peter and Jude fpeak of falfe Prophets 

32,' is, 14, and ProfifTors in the Church, as in this kind abominably guilty, 

18, » 9, 20. whom we mould never havefo well underftooJ if our Libertines 

^6**8* 8> "°" an( * R aHters ln the former and prefent age, had not imitated and 

B ** * '*' out-aevted in their loathfome pra&ifes", to the moft impiousdtfi- 

ling of the Church, and fcandal of the GofpeU God in his juft 

judgment revenging their rejecting of Chriftand his Holy Spirit 

by fuffering them as the Gentiles of old, to give themf elves ever to 

Epbef. 4 19. lafcivioufmfs, to worj^ all uncleamtcfs with greedintps yea with 

the blafphemous pretences of Gofpel-liberty and holinefs. 

I do not now infift on all that either open or fecret uncle an' 
fiefs, either of profane llnners, or clofe Hypocrites amongft us, 
which God and their own Conferences, and it may be other men 



on Philip p i ans 3.8. loi 

are privy (0. This that I have faid is fuffieient to have (hewed 
that dead Trees grow the more corrupt and rotten by being often 
rained upon. 

3. I only add a third fin, which they who gain not Cbrifi by the 
enjoyment of his Ordinances take occafion to lull themfelves 
•fleep in, and that is carnal fecurity, and prefumption and obdw 
ratenefs, that they are not only Sermon and Ordinance- proof, 
(can rebel againft the lights Job 24. 1 3.J but think they have by 
them gotten a protection, and plea which will hold at the laft Judg- 
ment-Bar to fecure them againft the accufations of all their other 
abominations, that Chrift hath preached, in their flrects, as you 
heard out of Lufy 13.26. and thofe other fore- mentioned in- 
(hnces : and fo it cometh to pafs that thefe blelTed helps prove 
their greateft hindrances and diverfions in the way to life, whilft 
taking up with outward attendance on Ordinances as the way, 
they lit down and reft in it, and To never come to their intended 
journeys end, or rather molt dangeroufly miftaking the way to 
Hell for that to Heaven, before they be aware come to a fadder 
erdof it, than they ever thought of, and fo, as I faid, they find 
beji helps to prove greateft hindrances of their peace and falva* 

And heavieft aggravations both of their fin and condemnation* * 
Of their yiVj, when at an higher rate, becaufe againft greater 

And of their Condemnation, which will be exceeding heavy ' 
when Gofpd-Grace negle&ed pronounceth the fentence, and the 
wrath of the meek Lamb proves heavier than rockj and mountain^ 
Revel. 6.16. But this leads me to 

2. The (econd thing propounded, that by Ordinances without 
Chtift gained by. them, we come to be worfe, as in point of fin, fo 
©f judgment, and this temporal, Spiritual, and eternal. 

I confefs the Cafe is very fad when our Ybyfic\ proves poyfon. 
It was one of the faddeft Curfes that David could imprecate 
againft his worft Enemies, that their table (hould become a fnare, 
and what Jhould have been for their welfare, a trap, Pfal. 69. 22- 
and yet that's fadder which the Prophet exprelTefh, that the ac- 
ceptable year of the Lord mould become the day of vengeance of our 
God, lfa*6i. 2. and yet another Prophet fore-tells it will fo be, 
that very day in which the Sun of Righteoufnefs would (hine upon 
fome, (hould burn Uk$ an Oven to others, Mai. 4. 1, 2. and a third 
affureihus, thatxhe Lord God is a mtneft againft Sinners, even 




The Eighth SERMON 

Calvin in he* out of bis boly Temple? Micab i. ? not only from Mvunt SiriaU 

but cvtnSion too. GoJ thunders in judgment aga. : mt fuch that 

make not fure of Ghrifi forthei: ihcltcri And thr E artb is neareji 

to a Curje y and its end is mod fure t be burnt? that dr'mk^tb in tbe 

Heh. 6. 7/ rain from beavenfind yet brings fort b nothing but briars and thorns? 

which make jewel for tbe fire? even ihc favour cf life, proves to 

fuch the favour of death? 2 Cor* 2. 1 6* A furfcit of Bread, fome 

fay, is tnvft dangerous? bur how deadly will it be, if a furfiit 01 

ibis Bread of life ! The Cure is defperate, when, as Aufiin ipeaks, 

Ve Temp Serm, it>fa medicament a convertuntur in vulnera? if my Medicine wound 

$5* me, and the word of lifekjllme. And yet fo it doth, if Chrilt 

be nor gain'd but rcji&cd, Ordinances though enjoyed will be fo 

far from proving means of Salvation, that they or rather our 

abule of them will be the inlet and means of 

1. Heavieit temporal judgments both to perfons and nations. 
Scripture for this is pregnant and inftances too frequent. In the 
giving and inftituting of Ordinances, Fafsover? Law, Gofpel? Lords 
Supper Promifes are joined with Threats. Tbe burden of tbe 
valley of Vifwn? If a* 22.1.' Ibe Contr over fie ofZion, If a. 34. 8^ tbe 
quarrel of God?* Covenant? Levit* 26. 2$. and tbe vengeance of bis 
temple, Jer* 50. 28. are very reverend and terrible, and ipeak 
loud to thispurpofe. Holy Ordinances are {harp- edged tools? and 
we had need of great care how we bandle them j as being in great 
danger to wound our felves with them if we do it not dextroufly. 
( Such fhowrs that (hould quench the fire prove Oil to kindle if. j 
This in part made the Elders of Betblebem tremble at the Prophet 
1 $»w. 16.4. Samuels coming to tbem, and the Widow of Sarepta in a paffion to 
1 King, 17.18. fay to thePiophet Elijab? wbat bave I to do witb tbee? Otbou man 
of God? Art tbou come unto me to call my fins to remembrance? and 
fljy my Son ? This the men of God by accident often do, as the 
Prophet Jercmiab was fet over Nations and Kingdoms? as well to 
J*r. 1. 10. root up and pull down as to build andtoplanu As foon as ever 
Maul). 3, 10. the Gofpel began to be preached to the Jews, then was tbe axe laid 
to tbe root of tbeir tree> iftbey brought not fortb fruit? to hew tbem 
down? and the (harper the Axe, the fooner it cuts the barren tree 
down, and the more powerful the Miniftry is, the fpeedfer it doth 
the fame to an unfruitful and rebellious people, as the purer the 
air, the fooner fometimes it difpatcheth a corrupt Confumptive 
body. This was fadly exemplified in the defirudtion of the Jews, 
their City and Temple, when, as Nazianzen faith, *■% aMoletop 
^ ffoM^oK) rt/^jtT®- irnlaplf dvTt t2 wiv irvyf & *///*t©-, their de- 

Crat. il 

0# PHILIPP I ANS 3.8. lOJ 

filed Altars, firft burnt their City, and their blood was (not only 
mixed with their Sacrifices, but; (hed inftead of the blood of their 
Sacrifices The prefent ilate of that forlorn people in this kind is 
mod fad i and fo of the other Eaftern Churches. The death of 
feventy thoufandof the Bethjh emit ess for their rude entertainment 1 Sam. 6. 19; 
or the Ark. That Bethel became Beih-Aven, that Shilo was forfa> Ho/. 4. 15, $> 
h#n, that a Wo wis proclaimed to Arid, to Ariel the City where |r 
David dwelt , Tnat that peoples abufe of Ordinances brought {f^g^u 
them to fuch a pafs, that they mud perifh without Remedy, 2 Chron* 
36. id. and without pity, for fo (v. 15.) when God o«* of com* 
paffion had afforded Ordinances and they abufed them, he (vi 17.) 
fends Enemies which would [hew them no mercy, nor hive any com~ 
paffion* Thefe are fad inftances of this Truth, and tfrong proofs, 
that (as the Prophet faith) Gods fire is in Zion and his furnace in If*, 31.9.' 
Jerufalem, to confume Enemies as well Domeftick as Strangers, 
though the latter there efpecially meant. For although the ufual Pfal. 128.$; . 
word was, the Lord hlefs thee put of Zion, yet it hath proved as 
true, the Lord curfe thee out of Zion too : for in the Revelation we 
(hall find, the feven Angels that \ave the feven Plagues, and pour 
out the feven vials of the wrath of God, upon the Antichriftian 
State, came out of thetemple : and that the Angel took^ coals of Revel. 15.& 
fire from the Altar, and cafi them upon the Earth, from which came **• l - 
fuch thundrings and lightnings , and Earth qualms in the World* &«tf/.8. 5. j 
Temple-Ordinances if profaned and defpiied, nay if not walked 
worthy of, bring down heavy judgments > and it weie well if it 
were fadly confidered, whether this amongft and above other 
fins of ours, did not caufe our prefent Earth-quakes and unfet- 
tlements, and fo repented of as to prevent future and now impen- 
dent heavier judgments, which fo forely threaten us : for fo we 
find it of old, when Ifrael was fo ftupid and obftinafe. that like to 
dull and froward Scholars, line muji he upon line, and precept upon tf a *8. 9, ro, 
precept to them, that G6d laid judgment to the line, and right eouf l3 > ! 7» 
nefs to the plummet h and becaufe he was fain tolifp (as it were) 
and ftammcr and fpea\to them with anothtr tongue, and they yet 
would notundtrihnd and obey,therefore he would bringStrangas 
and Enemies upon them of a deep fpeech and a hammering tongue, 
which they fhould not underitand. A moft heavy judgment ! which #4.33. 19, > 
theLord keep us from,that fuch vexation do not make fuch froward 
dullards as we are underhand do&rine as fome read and interpret Margin. Eng* 
that \$th verfe of the 28^ of Ifaiah* To conclude this, W Q li JhAnmn 
may certainly conclude upon it, that (as in the former part of this 

1 04 The Eighth SERMON 

point we (hewed) as God's Ordinances duly entertained ™d 
walked worthy of,ufc to bring in outward mercies with them, fe 3 
if abufed, they will as certainly pour in upon us heavieil outward 
judgments •, for as Gods way is in the Sancluary, Pfa^yj- 13. ib 
in the fea too-, v. 19. as to condudfr ' Ijr ael into Canaan ib to 
overwhelm Egyptians, even with he avieft temporal mileries. 

2. But with more heavy fpiritual judgments ( they are judg- 
ments, xaTlgo^jfj/, Jude v. 4.) and fuch are the permitting and 
giving over to itupid fenflefnefs, mod enormous, ourragious fins, 
obftinate obduratenefs and -final impenitency in them. But of 
thefe we fpake before. Only confider them here in genere pan*, 
as judicially, but mod, judly inflicted as the recompenfe of mens 
ingrate and impious neglect and deipifing of God in the profane 
abufe of his holy and blclTed Ordinances. Sion finners ufually are 
the grcatelt Sinners, and Ordinance-dtfpifers, as of all mod ob- 
ftinate, Co their cafe mod deiperate, and it*s a righteous thing with 
Cod to leave them fo. The very Remonflrants who will not allow 
God the liberty and freedom of his Decrees, do yet freely fubferibe 
to the equity and jujlice of this difpenfation, that when means of 
Salvation have been non improved and defpifed, men may by God 
be judicially and irrecoverably hardned > that he may by his Pro- 
phets juftly fay, we would have healed Babylon, but Jhe is not healed, 
therefore forfake her, jFer. 5 1- 9. Nay we read him faying it 
even to Jerufalem, Becanfe I have purged thee, and thou waji not 
purged, thou Jhalt not be purged from thy filthinefs any more, Ezek* 
24. 13. Nay it is a Gofpel- Sanction, and we read it in the very 
end and clofe of the New Tedament, in the two and twentieth of 
the Revelation, after all the fore-going Revelation in that Book, 
yea after the full manifedation of the will of God in the whole 
Scripture, when he now comes to feal the Canon of it, p. 18,19. 
if any, notwithstanding all this, will dill continue ignorant and 
obdinate, he feals him up under this mod heavy doom , He that 
is unjufl let him be unjuft ftill. He that is filthy let him be filthy ftill, 
v* 11. God with iuch hath as a Phyfician gone through all his 
methods of Phyfick, and if by none of them the Cure be wrought, 
it's given over as dtfperate (as in that place of Jeremy, 51. 9.) 
Or ( is in Ifaiah) as an Husbandman he hath been planting and 
dreffing, and watering his Vineyard, if after all, nothing but four 
grapes i Hiy JTOy *7 nQ> what could I have done more, or rather 
fas fome otherwife, and (*it may be) better, render itj what 
is now mneto be done } in io dtfperate a Cafe? (ijfi. 5. 4 >) but 


on Philippians i 3. 8. 105 

what he adds and anfwers ( v* 5.) but to take away the hedg that it 
mjy be eaten tip and trodden down. 

Or as a founder of metal he hath been about melting and refi- 
ning, and purging their drofs from diem, but the bellows are burnt 
and the lead is conjumed, and the drofs not t aken away Reprobate 
fuvtr then call them, for the Lord hath re)dhd them. Jer, 6. 29,50, EKih 22 » *%> 
The faddeft judgment that in this lite can befal a man, and no fad- l 9> 20 * 
der fight in the World than to behold fuch a trijh bidental, fuch 
an Heaven -ihuck forlorn- Sinners grown blind by feeing the light, 
and deaf fas they that dwell near the out falls of NilusJ by hear- 
ing a more pleafing found, even the word of life, more filthy 
for w-fhing, more barren (or rather fruitful of poyfonous weeds]) 
for watering, and more defperately and irrecoverably fick, by the 
belt Phyficians greater care of the Cure, fo that it cannot be writ- 
ten on his door, Ihe Lord be merciful to him> It's pity, you fay, 
that fair weather Jhould do any hurt : but a thoufand pities to fee a 
miferably blinded (inner to go into everlafting darknefs by the 
light of the Sun (nine of the GofpeU to fee an unruly (Iray Sheep 
that would not be kept in the Shepherds Fold, in the Wolfs or Li- 
ons mouth, dragged through all mire and dirt into his Den, and 
there to be devoured. Seeii thou this > thou feeft a miferable for- 
lorn Sinner, whom the good Shepherds Rod and Staff could not 
keep in to be fed in green pajiures, and led byjiill waters , now 
forfaken of God like another Cain or Judas, made fenilcfs and 
obdurate in fin, and dragged into the pit fall of Hell to his evcr- 
lafting deftru&ion. 

2. Which is the third and laft particular before mentioned, 
that eternal wrath and judgment, that irrecoverable lofs which 
fuch Sinners in another World procure to themfelves by their 
abufe of Ordinances, when they have not gain°dChri(l by them. 
Of all others the Sinners in Sion (hall be mojl afraid, when it (hall 
once come to dwelling with devouringfire and everlafting burnings. 
If a 33. 14' Then Capernaum, that in enjoyment of Ordinances 
was once hftedup as high as heaven, (hall betbrewnas low as hell, Matth* 11.25, 
nay to the loweit depths of it, where Sodorn and Gomorrha.s fire *4- 
(hall be more tolerable > this furnace being heated f even times hotter 
wh'vlft the breath of the Lord as a (ire am of brimftonejhjll kjndle it : r f a ' * 0, 33« 
that Topbet intolerable, that fire unquenchable, when ihe fome Afat k 9. 45. 
times Tweet breathings of the Gofpel-Spiut, and Word and Mi- 4 ** 
niltry (hall blow it up, and keep it burning to Eternity. Oh! No 
Condemnation to Gotpcl Condemnation. No wrath fo fierce as 

P that, 

, o5 The Eighth SERMON 

that, when after grace turned into rvantonnefss. patience (hall be 
turned into fury. How low low will that for-ever-lotf Soul be 
funk,that in thofe unfuppoitable torments (hall everlaftingly have 
time and caufe to think and fay, How (hall I ever ef:ape that have 
Mgledtd, abufed , defpifed, fo great Salvation ! That of all other 
aggravates and perpetuates fuch fnens damnation. Gofpel Grace 
and Ordinances, which are the Key to open Heaven to Believers, 
lock up negltdters and defpifers in the P^ifon of Hell » and roul 
the heavier! (tone upon the mouth of the bottomlefs pit : the un- 
fupportable weight whereof will not only prevent all removal or 
elcape, but above all things will pinch, and prefs, and fink them 
down to Eternity. Then they will be fully convinced of the 
truth of the point in hand, that all things are lofs and dung in . 
comparifon of Chntt, when they fhall fadly but unproruably and . 
defpairingly fay, Oh of how much greater worth is Chrill above 
all other comforts, even beft Ordinances, when notwithstanding 
them for want of him, we are now everlaftingly lodged and tor- 
mtnted'm Hell, whereas had we by the enjoyment of them come 
to have gained and enjoyed him, we had with him in Heaven been 
happy for ever. 
Uk Which in the Application of it (hould moft ferioufly advife and 

perfwade us in our due both eflimate and abearance both to Chrift t 
and his Ordinances refpe&i vely. 

i. And firft for Ordinances, as the former part of the point cal- 
led upon us highly to prize them and diligently and confhntly 
to attend upon them, fo whit hath been faid in this latter (hould 
with all fadnefs warn us 
f . They may i« Not to rely on, or to reft in the bare enjoyment of them* 
do as no for, (as we have heard) as they may be, fo, (hould we thus do, cer- 
? 00(3 ' la CTC " tainly they will be empty,and at bell we (hall get no good by them, 
■in then. Circurncifion is nothing, i Cor* 7. 19. The Letter without the 

Spirit fignifieth little, and the beft Ordinances without Chrift, as 
to our Salvation, will prove juft nothing. They are indeed in 
themfelves, and by God's Inftitution, Wills of Salvations but 
to us in the ilTue they will prove but dry empty Cijl ems , if this wa- 
ter of life be not conveyed to us by them ; and therefore in this 
our journeying to Heaven, let us not take up and dwell in our 
Inne '•» and although the way of Ordinances lead thither, yet if we 
fit down in our way we fhall never come to out journeys end* In 
this therefore follow the Pfalmifts example, Pfil. 121. who, 
when in the tirft veife he had faid, J will lift up mine eyts to the 

0# Phil ipp ian s 3*$' '07 

Hill j 1 (of Zion and Moriah the feat of God's Ordinances, as In- 
terpreters expound it J from whence cometh my help > as though he 
had faid too much of them or any Ordinances that his btlp fhould 
come from them, as it were correcting himfelf in the fecond verfe, 
he prefently adds, my help cometh from the Lord which hath made v ^ e AuiuflU 
Heaven and Earth. L's God and Chrift only who made Heaven * up h Tra &' f 
and Earth, that can create tht fruit of the beji Mimflers lips to be mcxablnUto* 
peace to his people, lfa> 57. 19. and therefore fome Expofifors 
read that firft verfe of the Pialm interrogatorily, fhould I lift up 
mine eyes to the Hills, as though from them (hoitld come my help ? 
The lifting up of eyes and foul in Scriprure-Phrafc expreiTeth not 
only delight and dtfire^ but expaance and dependance, and then 
C although we mould come to O.dmances with encouraging expe , 
crationsof help from God in them, yet) mould we thus lift up our 
Eyes to the Hills themfelves, fo the higheft towring Eloquence, or 
moftraifed abilities, or moll fubiime piety of theMinifters that 
we molt admire, fo as to expect favinghelp from them ? No. 
Alas, Either They, or at lealt the Event will tell thee, that they 
are but empty Cijhrns and dry Breafts, which cannot afford the 
leaft drop, but what Chrilt the fountain hath put into them : and 
it may be out of thy experience thou maift be able to fay to thy fclf, 
that thou never wenteit away more empty and lefs facisfied than 
when (not making out after Chrift^) in way of a Carnal-Creature- 
confidence thou expe dtedft molt from them. Though thou beefi 
therefore on the Mount of *fr an j •figuration (where Chrift was Matth. 1 7. 4, 
transfigured, bur they were not J Do not tit down with Peter and 
fay, It's good to be here, unlefs Chrift be there, and in (ueh pure 
glaffes thou feelt the face of Chrift, and art chimed from glory to i€w. 5.18, 
glory into the image of Chrift by the fpirit of Chrift, tit not down 
Iktisried, That's the rirft. Reft not fecure in the bare outward 
enjoyment of Ordinances, for fo they may prove empty, and at 
belt do thee no good. 

2. Nay fecondly, Rejoice with trembling. Chearfully and thank- 2. Thcy( with? 
fully receive and entertain them, yet with much awful reverence out Crmit) 
and folici toufnefs, for we may fo handle the matter, that fas JJJj^ h j? us 
hath been (hewnj by them we may come by much hurt and cttf therefore w'ith 
advantage » as the Ifraelites and Bethjhemites received the Ar\with all holy care 
much joy, 1 Sam. 4. 5. and Chap. 6. 1 3. but by their Carnal con- and "** con- 
fidence in it fin the former place) and their too bold, and rude ^ * w - 
ufage of it fin the latterj their joy was loon damp'd and extin- 
guished with their tears and bloud, Precious Ordinances being 

P 2 like 

John i$. 27. 

108 The Eighth S E R M ON 

like great chear and high fare in an Inm which though it pleafe 
whiflcit eating, yet at lail it brings in a great and heavy reckon- 
ing: and fome have paid very dear for their abu(e of God's 
bounty and coft in thcie fpiritual entertainments. The Devil en- 
tredinto Judas with the fop, as many take their Bine in the Sa- 
crament, are blah\d by the breath of the word (Never fruit grow 
on thee hereafter) and by their guilt and frowardntts make the 

2 Cor. 3.7. very Gofpel, though it be not the Minijiry of Condemnation to 
pronounce the fuitence of their Condemnation, like the mad man 
that ftrangleth himfelf with the Cord that is let down to hirn to 
draw him out of the Dungeon, as if Jeremi th had put that Cord 

7^58.12. about his neck , and not under bis • armbnlej. How foliicitous 
therefore mould we be inftcad of rufhing into God's prefence, ac- 
cording to Solomon's advice, 'Ecc'lef. 5. 1. to take heed to our foot 
when we go to the houfe ef God> left we tread awry, and wrench it, 
to be of the number and temper of thofe who tremble at his 
word, If a* 66- 5. not to weaken faith, but to quicken our care 
and fuch awful thoughts as thefe are : God now though upon a 
throne of grace, is yet upon a Judgment- feat , fo that when I go 
to his word I go upon my tiial, and it I look not better to it, 
this Letter that I read, if it be only a lett-er without fpirit^ may 

a Cor. 3. 6, kjU* this word that I hear may be the matter of my guilt, and 
(entence me to death : This Sacrament that I receive is a feal, but 
may feal to me my damnation. I had need therefore pray, and 
read, and hear and receive for my life, draw near to God as an 
holy God, who will be finflified in all them that come nigh blm % . 
Levit* 10. 3. entertain and converfe in holy Ordinances with all 
care and reverential fears as by which, through my neglcdfr and 
abufe of them, I may make them lofs and dammage by procuring 
to my felf much hurt, but (hall be no gainer at my \\i\ account, 
unkfs (with the Apoftle herej I win and gain Cb'iijl with them 
and by them. 

2. Which leadeth to the fecond part of the InHrudfron which 
this point tcacheth us in reference to Chriii, and fo it calleth upon 
us for two things. 

1. To prize Chrift above all Ordinances the choiceft, and 
when mod purely and regularly difpenfed, fuch was Circumcifwn 
on the eighth day- And yet that with Paul was but lofs in compare 
withChrift. And fo they fhould withu?. Honour we our Mi- 
nifters as the Mint Hers of God, and as the Galatians lometimes 
did Fail) even as Angels of God^ even as Cbrijt Jefus\ but that 


on Philip pians 3. 8. 109 

As muft be only ot S imilitude. not of Equality. It muft be under 
Ghrift. Their atfc&ion was (o great to Paul, that he faith, they 
were r^^y *j have piuckgd out their own eyes, and have given them V* '$• 
to bint, but not thereupon to prove fo blind, as not to give their 
hearts to Chriit. Prize alio all God's Ordinances, Word, Sacra- 
ments, and the reft very much, and you cannot over-prize them 
if it be kept in a fubordination to Chrift and his Grace, which 
they are instituted as means to adminifterand convey and lead to, 
as the great end of our endeavours and their appointment. Let 
him therefore be ever (after Pauls example j prized above Ordi. 

2. IXfired, made after and made fure of in and by Ordi- 
nances. This alfo the Apoftles fenfe and expredions fully 
holdout, <Pja7op ypsh, v. 7. and tya ^e/rop KSfMrct), v- 8« Alt 
was ForCbrijl,and That he might gain Ch rift, as the main end he 
aimed at, and the chief good which eitner with them or without 
them he looked after, and fo Go thou and do likewife- In the ufe 
of Ordinances it is thy duty, as Zacheus did, to fet thyfelfin Lu%e \$. 4. 
Chrifts way and walk, but on purpofe that thou maift meet with 
him in it, and fo receive him into thy heart as he entertain'd him 
in his boufe, into which falvation that day came with the Saviour, y Q 
fo that he loft nothing by his invitation and entertainment. So 
it was the One thing which Vavid defiredof the Lord, and which 
he would ftill fet\ after , that he might dwell in the boufe of the 
Lord all the days of his life : But that was, that he might fo behold 
the beau'y of the Lord, and enquire in his Temple, PfaU 27. 4. And 
elfe where when now an exile in the Wildernefs, his Soul thirjhth, 
and his flejh longetb for God to fee his power and his glory as he 
had feen him in the fanUuary, PfaU 63. 1,2. It's a choice mercy 
highly to be prized and earneftly to be thirfted after all our days 
to dwell in Gods boup, and peaceably to enjoy his Ordinances in 
the fandtuary. But that's not all that a Vavid or any of his Spirit 
feeks after and takes up with. He defires to go into, yea to dwell 
in theTemple, but it is to enquire after God, and to m^et with 
Chriit there (as God was wont to meet with Iftael at the door of 
the Tabernacle, and at the mercy- feat) to fee his power and ejory in g x ,^ 
the fauftuary, not wkh the Difaples to gaze on the goodly out- 25. 22. ' 
ward (Irufture and Ornaments of the lemple, no nor fo much to Mkik.i%\ x, , 
be taken with the folemn and (lately outward wotlhipand iervice 
of it (which in its coftly and precious VclTels, and other Uteniils, 
she luftre of the. Priefts Veftments, and the royal found of fo 

many . 

no TheNintb SERMON 

many Trumpets over their Sacrifices was very magnificent, and a 
part of the Beauty of Holinefs which the Scripture often fpeaksof 
(which yet the more fimplt but more fpiritual foim and order of 
a Cor. 3. 9. Gofpcl-woimip tar txceeds in glory) but it's (he power and pre- 
sence of Chnit in them that exceeds both that and this and all 
wiih a true Gofpd Spirit. The Gold glittered, but it was the Al- 
tir that Janflified the Gold, and it was Chrift that fan&ified the 
Altar, that fanC/tirieih and bkiTeth all, and which in all and above 
all moft precious Ordinances a fan&ificd heart moft highly pri- 
zeth and molt earneitly looks and fecks after, and in companion 
of which fas the Apo(ile here) accounts all as loft and dung* 

1. All outward Excellencies. 2. All Birth-nght-Privileges. 
3. The enjoyment of all Church- Ordinances. And fourthly, 
All Perfonal moral qualifications which the Apofile cxpreiTeth in 
thofe words : 

V. 5. 6. 
Ktt7<t vofxov QdeircuQ-, xa!<* {nAor ftuKav ih 'Exxawo-Up, x*7«t //xa/o- 

A> touching the Law, \jr the order and Religion of my ft if] a 
Pharifee : Concerning zeal, perfecuting the Church 3 touching the 
righteoujnefs which is in the law, blamelefs* 

Sr. Maries T N which three cxpreflions the Apofile proceeds further, and ri< 
May\$.\66o. J[ foh higher in his comparing of all things with Chriji, and 
Ikmva >*e P r eferring him before them all. The foregoing Privileges, that 
Tat^flt «tT£?- he was circumcifed, an IfraelftCi a Benjamite^ an Hebrew were 
*'ffl**j>4p 1. More common to him with others. 2. More external, as 
to **&*%*- p j n( j n 2 at his relation to others, and what he had from others. 
&c. Chryloft. 3 - Or it more inward and innate* yet more natural, and having 
in locum. lefs of his will and choice in them. But thefe of his being by his 
Poftquam de chofen Prof. (lion a Pharifee, and fo zealous and unblamable, were 
generis now- C(mtrar Hy I# More proper and peculiar, and perlonal to him- 
nunc defcen* ' ^' 2 * More inward and expreiting the frame of his mind. And 
die ad dores Thirdly, More voluntary and of his own choice, to. t»* Uvl* 
perfona? pecu- nyiifautt, as C^rv/^/teexprclTeth if, qua funt proprU eltdionis^ 
FfU y C < ' tdeoq; plus habere videntur commend ationis, of his own more free 
laudaritfel E^dion, and therefore matter of greater Commendation, 
generc, v. 6. a And in thefe you may obierve this gradation, 
proprioitodio j. i n thefe words as touchingthe law,a Pbarifee,znd it being fas 

da"fmo Corn hec,fewhere telle,h us > A & 26 ' 5^ ******* */fs<r/*, the ac- 
aLapidc. ° rn * curatertand Qiic^cfl Se& of the Jewifh Religion : he telleth you 


0tf Ph ILIPP I ANS g. «f> 6. Ill 

that for the particular Order and Se& of his profeffion and Religion 
which he had made choice of fas the word Sifarif Ggniricthj it 
was molt choice, ftri&, and exa<$, the Pbarifees of all ptherjew- 
i(h Se&s being reputed by themfelve5 and others the molt learned, 
ftrid, and religious*, being therefore called Pbarijees^ becaufe 
either by reafon of their greater knowledge and ability, they were 
the chief Interpreters of Scripture, or becaufe of their greater pro- 
feflfed fanftity (or pride rather,) they fepaiated themfclvcs trom 
others as more profane. 

2. Bat yet although this might be the Character of Pbarifuifm 
in general, yet becaufe fomePharifees in particular might be more 
dull and cool in their Religion, to (hew that he was none of tbcm % 
he adds, Concerning zeal-, Perfecting tbeCburcb. He was a Zdot y 
fo fiery hot in it, as to burn up all (tvzu the Church ofCnriitJ , 
that he thought did any way in the leaf! oppofe it. 

3. But yet thirdly, becaufe a man may in his way be zealous^ 
and yet withal fcandalous, %yt pt^oKiv^vpov «W/, « <pt\*fyjat &f 
xt p- flrojoV, «iaa* i tJ vbpp ^NAvcldt, laith Chryfojiom* He migftc have 
becn*fo hot and tunoufly zealous out of that fervidum ingenium^ 
that natural quick fpirit that is obferved to have been in him •» or 
from a mad brain-fickboldnefs and venturelomencfs, or from an 
ambitious afpiring thereby to rule and greatnefs* Therefore to 
(hew that his both profeffion and zeal were not hypocritical but 
according to his light really honeft and ferious \ He adds, tombing 
the rigbteoufneft oftbelaxv, blamehfs. All which we may have 
occafion more particularly to explain as we go along. Ar pre- 
fent we are only in general to take notice, that all tbefe he ac- 
counts lofs anddung for Chrift, and the fpecial particulars herein » 
contained, and to which Chrift is and fhould be preferred, are, 
1. The being of any particular Seel: or ProfeiTIon in Religion. 
2v Though never fo learned. 3. Or feemingly fui&, pious, and 
devout. 4. Or zealous, or 5. Though in reality never fo mo- 
rally nnblameable> and virtuous* If without Chrift or contrary to 
him. All thefe are contained in thefe expreffions of the Apo- 
ftlg, and all of them by him called and accounted lofs and dung 
in comparifon of Chrift. We (hall briefly run over thefe pani- - 

And the firft is of being or maintaining of any particular 
Se& and Profeffion of Religion, betides or without Chrift, 01 in 
oppofition to him. 

This .- 

I 12 

Leg's Scitunii 
Calv. Aquin. 
Fftius, <xtf.i<rtv 
Nojtxoi/ hie 
ijocar free i a' is 
inftttuti @~<r- 
(u«f. Grotms. 

Ve hello Ju- 
da'xo lib. 1. 
cap. 4. 

Jofeph. /. 1?. 
cap 18. & lib. 
18. c. 2. 
ScH/^f. Exer. 
Evang. I. 1. 
c. 20. />. $7. 


1 Car. 4. 7, 

77* N/»rfc SERMON 

This is held out in the fird expreflion, k&I* vopw 9*etf&7&» 
Touching the Law. He meaneth nor the Law ot God, buy fpecijlis 
ihftituti <E)i<r[j.fo, or pr^fcriptum Keligionis ivfiitutum, the fpccial 
iftJttfitUd and affumed form, order, rule, or fit! of his religion, and 
tombing that he iaith, that he was a Phirifce. And that the Phari- 
fees were one of the chief Seels ot the ]ewifl» Religion in our Sa- 
viours 1 ime is fo commonly (aid and known by all, that I need not 
miipend time, or miiufe your patience to clear it to this Auditory. 
Their very name betrayeth them, which in the true Etymon of it 
figmfie'h etp^oY^K^Separatids. Bat Paul puts it out of doubt, 
when Ad. 26. 5. he calleth it lKex$i?<L1viv alfuriv, exquifuifftmam 
btrefin, the mod exquifite. exact fedt of their Religion, which Jo- 
fepbus thus cxprtiTeth, 7<Lyp.& 71 'ivfeLtay Jokhv ivai&s'iyv 3v*t 
7a>v gcKKw j£ 7*s vo(jlvs ejteA@tr*&¥ *9»yii&dis, an Order among the 
jews that was accounted the mod godly, and bed Interpreters of 
the Law of all others, mod gracious to the multitude, although 
the Sadducees were more favoured by the great ones: and the 
Ejjlru in truth exceeded them in virtuous converfation, Htjfenorum 
*Kex@is-i&: fl-oA/7«d.,as my Author exprelTeth it. However thef ha- 
rijxes were the Jtwiflj Jtfuits, who both in their own and the or- 
dinary peoples account exceeded all ■> fo that when Paul in the 
Council, All* 23. 6. faid, that he was aPharifee and the Son of a 
Pharifee, he could not more takingly commend himfelf to that 
Auditory. Andfoif Paul herein the Text accounts his being a 
Pbarijee as lofs and dung, as to acceptance with God in companion 
ofChrid: it will be a iufricient ground-work of what I (hall ob- 
ferve from it. 

1. That it is not the being of any/15, party, oxfaclion, though 
never (o feemingly holy and exadfcj that can commend us to God, 
but it is fo b^ accounted lofs and dung in compurifon of Cbriji and 
bis right eoufriifs. For if there be neither Greeks nor Jew, Circumci* 
fi on nor Vncircumcificn, Bond nor Free (Differences ot Gods own 
making) but Cbriji is all inall, Col. 3. 1 1. then (Ture) there is 
not this or that StU or Order of our own devifmg in this cafe con- 
iidcrablej but it is Cbriji that mud be All in All, in this Cad cfpe- 
c-ially. And it mud be his difcriminaring Grace only that mud 
make us innocently to differ from others, and not our frying. lam 
of Paul, and I of Apollo, and I of Cephas i that fhoula make us 
imhilly divide our (elves, and fo make us more highly diipltafing 
to God than any ways commend us to him. Such iintul Diviiions 
and^ fra&ions are far from judifying us that fadeeply condemn us. 


en Philippians 3* 5> 6. 115 

And it would be a ftrange means of reconciling u§ to God, which 
makes us at odds one with another. 

But for the better difpatch of this point, Khali endeavour to 


1 . what Se&$ they are that fo little commend us to God. 

2. That we are very fubjed to think otherwife. 

3. That yet in truth they do not fo commend us, nor (hoUd 
we them, but rather judge them lofs and dung (or Cbrijl. 

1. For the firft I lay down thefe particulars. 

i. That it is not always a Sett in this bad fen fe, which the 
World often calls fo : for Paul could find a great difference which 
he intimated,/^?. 24. 14. whenhefaid, ofhnv KdKttfftv&ititftv^nd 
thereby (hews, that there maybe a way f even the way of Faith, 
Grace, and Chriftianity^) which the Jews then called, and many 
now call-Herefie: but they only call it fo in their corrupt Nomen- 
clature , which is far from being fo in truth and reality. And fo 
Chriftians by Mtbumetans, and Proteftants by Papijis are called 
SeClaries > and fome amongft us are bold to jumble Lutherans^ 
Calvinifts, Atminians-, and Socinians together, and to make Secta- 
ries of them all : and fo indeed they may be as they may handle 
the matter, as we (hall fee by and by. But yet if the truth be with 
any of them, it's not a Se8> nor they Sttlaries for maintaining it. 
The Reformed Churches are no Schifmaticks for breaking off from 
Communion with Papifts in their Idolatries, nor thofe that are 
found in the faith, and holy in practice, for declining or decrying 
other mens errors or impieties. It's neither Sedition in the State 
to difown factions, nor Schifm in the Church to keep the whole 
Cloth from others patches. We muft adhere to Chriftand his 
Truth and Grace, though we be called Sectaries for it : and Paul 
. after the way that they called Herefe-, worshipped the God of bis Fa- 
thers » and he was never the worfe man (or their calling him (b, 
but the better for his doing fo. They are guilty of the Schifm 
which hold and do that, in which others according to the word 
in Confcience cannot join with them, and they that depart from 
the truth are they that in truth mah$ parties* Not they that tak$ 
fart with Chrift } and manage it according to Cbrijl. I fay both, 

2. On the contrary we may indeed make a Fatlion of our Pro- 
feflion, and our way a by-way , not tending to Chrift , but from 
him, and that two ways : 

1. When the ground, aim, and very materials of our Seel and 

C^ Religion 

ii 4 

* In Dial, cum 


f Lib.i.c, 4. 

2 Cor. 11.3. 

E^fcfc 43. 8. 
5 5*w, 5. 3. 

,V4r. 28. 20. 

3 Dr. 1. 24. 

1 Or. 4. 6. 

The Ninth SERMON 

Religion is nothing of Chrift, but indeed contrary to him. Whither 
we may refer the various Seas of the Heathen Philofopbers as well * 
the more moral Stoickj , and fHc more refined contemplative P/j-, 
tonickj, and the more rational Perifatctickj , as the more briuilh » 
Epicureans. Hith L r alio the oppoiitc Factions of Hillel and Sham- 
mat among the Jews , their three more famous Se&s in our Savi- 
our's time, or the feven which * fnftin Martyr , t Euftbiut , and 
Epiphanius varioutly reckon up. 

As, alfo. the numberlefs number and rabble of Poplfh Seculars 
and Regulars Votaries : thai fa arm of Locufts in their feveral Or- 
ders and. Religious (as they call themj of their Monks and Fryers, 
and other Ecclefiamcks, from the nrft to the laft of the Jefuits and 
Oratorians fet up on purpofe to invent and hold up their feveral 
Idolatries, Superftirions, and Will-worfliip , not according to 
Chrift, or the Simplicity that U in Cbrifi , but to vitiate and corrupt 
ic with their unclean mixtures. Thefe and fuch like are properly 
Sects, whilft of their own heads they divide themfelves , and that 
oft-times to great enmities and alienations from others and from 
God himfelf, whilft they fet their tbnfh olds, (as the Prophet fpeak- 
ethj by hti thnfhold, and their poji by his poll , whofe Ar\ cannot 
endure to have a Dagonfand by it. Thefe Vivifions are indeed 
Sells and fractions , whofe materials and cfcntials are finfuland 
aga'inll Chrill. 

2. Nay it may be a Se&, when the ground-work is good, and 
the part we take tojn the main right > but all fpoited by our ill . 
managing of it. 

Thus 1 Cor. j. 12. Chriji himfelf is perverfly made the matter 
of a Selt » nor were they more Sectaries that faid , I am of Paul? 
and, I of Apollo, and, I of Cephas, than they that added, and I am 
of Chriji, which (as too many now do) pretending Chrift, and yet 
rejecting the Minifhy, parted Cbri(l from his Minijlers (mth whom 
he promifed to be te the end of the world) and fo made a Party* 

And that place affords another way of StU-mahjng, and that is 
when inftead of making Minifters or others helpers of our joy, we 
fet them up as Mafters and Lords of our faith, when one is as much 
for Paul, and another for Cephas , as a third for Chriji , when men 
are idolized, and perfons had in admiration, an owtoj 'ipn of any of 
them is fufficient to make an Article of our Faith , and becaufe all 
men will never be of one mind, we come to what the Apoftle faith 
of the Corinthians v tip rk ivos $vei*St t*!* t» sT4f«, to bzpuffed up 
for or.e agrinfl another* For thatMafter which we follow, and 


vn Phil ip pi ans 3. $, 6. 113 

plenis buccis extol and admire, againft another whom we u)t& Chryfoflom.in 
and vilirie, as in a diftafd body Tome parts are fwollen up, whereas ^um 9 
in a />»«;/ all parts keep their due lite and proportion , as in all 
Setts ufually they make their Leaders the Cynofute of their judg- 
ments and prattice, and fo Calvin ( whom I muft needs ever ho- 
noui) may be (It up as the head of a Se6t, and Paul himfelf again!: 
his will may be made a chief Sed-mailer. But one U our Mjjier, 
even Cbrifl, and we all fhould be as Brethren, Mat. 23. 8. 

And this further in the third place is advanced, when thefe di- 
vifions and following of parties are managed with flrife and conten~ 
tion, hatred, rage, calumnies, and evil fptakings and doings again/r 
oppoilte parties, as it was in that place of the Corimbs i when it 
was/or one, it was againfl another. So betwixt HiUel and Shjmmai> 
Pbari/ees and S adductes, Guelfs and Gibellittes^Vdminicans and Je~ 
jttits, Seculars and Regular s amonglt the Papiits,and too much and 
too often between feveral dilTcnting parties among!] our felves. So 
Cbryfojhm on that place to tl e Cotintbians joyns wypeuvw and 
ft/$7tf^@K inflammations and tumors ufually go together as well 
in corrupted Churches as difeafed bodies. Thefe are Setts indeed, 
when there are fuch cuttings and ilafhings, and mutual woundings 
of other mens elieems. It hath too ofren'gone further to their 
eftates and lives too. God heal the one, and in thefe exulcerated 
times prevent the other. But is this according to Chrift ? or any 
thing like his meeknefs ? let the Apolile herein better inftrud us, 
when he faith, If you bave bitter envying and flrife in your hearts 
( much more il in our mouths and hands ) glory not and lye not 
agnnfl the truth* This wifdom defcendetb not from above , but is 
eartbtyfenfual^divilifh : though fet off with the Title of New light 
and Revelation, is but the fmothei\i glowing of Hull-fire 3 the 
fnol\e that afc ends from the bottomlefspity For the ivifdom rvbicb is 
from above is indeed firft pure, but then peaceable, gentle, and eajie 
to be intreated) &c. Jam* 3. 14, 15, Sec. Here are oppofnes, Heaven 
and Hill ; But you may difcern Heaven by its ftrene light , and 
Hell by its fie re en eft and davkntfs — Thefe and fuch like are the 
Setts I nowfpeakofi ot which PauliVifty maintained one, when 
for his Rule , Religion , and Order he was a Pharifee. And this 
was the rirtt thing propounded in this point to our Coniidera- 

2. The fecond was, That men are very apt to reft in thefe, as 
fuch high matters which commend us to God : which the Text 
alio proveth j iotPaul reckons his being a Tharifte amongft thofe 

Q_2 other 



iPtt. 2. IJ. 

Aosi. ;6. 1 8. 
i fa (. }> 

The Wnth SERMON 

other things, which fometimes he accounted gain > by which he 
purchafed Gods favour, as thePopith Votaries, by being of their 
Religious CWcr/,conceit themfelves gotten into an Eftate of greater 
Merit and Perfeclion^ as too many amongft us by being of this or, 
that party or perfwafion, will needs pretend to, and fo monopo- 
lize Saintjhip to themfelves and their fraternity, the others with 
them are but ftrange and without, if not wirhout intereft in Sal- 
vation, yet at leali fo as that they .(hall go without their Brother- 
hood and Communion' 

I am of Paul, and I of .4pollo> and I of Cephas, began very early 
in the Church, and hath continued ever fence, but never more pre- 
vailed than now. An ill Weed (it feemethj that is too natural to 
our Soil, that of it felf fprouted out fo foon, and grew fo fad, 
and fpread fo far as we now find if. And this for the ground 
of it. 

i. In fome (I cannot but in Charity believe) out of abetter , 
mind. I mean divers of their deluded, more tingle- heai ted 
Scholars and Novices , who in a pious zeal driving after that 
which Paul, i Cor, 12. 3 1. calls, xct9' ii%% #oA&r ofhy, a more excel- 
lent way, which their M afters promife to teach them, and not ha- v 
ving found and felt comfort, and fealing, and fetling, and liberty, 
in their former couife and way, are very ready to catch at any v 
other ihat is new » as a lick man in pain would fain have prefent 
eafe, and therefore hath not patience to wait for his Cure by at- 
tending upon that courfe which his able Phyfecian prefer ibes him, 
and fo makes trial of every Medicine that every Empiric}^ will 
give him, till having gone through all, and at laft rinding them 
Phyficians of no value, at length through the Indulgence of God, 
with the Prodigal return and come home to God, and their more 
fober minds and care together •, as the woman that had /pent all 
on Phyficians, came at lalt toChrift* 

2. But others, efpecially their Std Mailers upon defign, and 
from worfe Principles. 

Sometimes out of a bjfe ftlflove, and fear, to bear witnefs to 
the truth, which it may be dangerous to profe(s, as thofe Gal» 
6.12. who becaufe they would iu*&<ra>*nea.i \v <rd§Kl } and not 
fuffer perfection hom the jews, fided with them againit Chriftand . 
his Apofiles. 

Sometimes out of Covet oufnefs , which the Scripture, often 
notes in factious Seducers, that they teach things which they ought 
not for filthy lucres / ike \ lit* 1% n« that through Covet oufnefs they 


on Philip p i ans 3. $, 6. 117 

mak$ merchandice of their followers, 2 Fet. 2.3. and have an 

foeart exercifed with covetous praUifs, v. 1 4. and in Jude, v. \ 1 . 
moti emphatically expreiTeth it by yu&Z 1%%-xyfam, like Balaam 
with a full and violent (tream they poured out themfelves for a re- 
wards which Cyprian afterwards coraplaineth of in Novatus, who, 
he faith, was, AvaritU inexplebili rapacitate furibundus, too vi- 
able in our modern Sectaries. 

Generally from vanity and emptinefs, and wanting of true foli- 

dity, and therefore the Apoftle itileth them, *<rM£i*7«*, 2 Ptt> 2. 

14. to which (Chap. 3. 16O he joineth ap*QHs, unlearned and 

vnjiable fouls \ for parts, and age, and fex, uiualfy of the weakeft , 

as we fee in mod of the (educed in our days > and fo, whilit the 

folidgrjtfe abides on the floor , fuch light chaff \s blown away with 

every wind of doUrine. And like themfelves is ufually what they 

trade in. Pharifee- like, whilit they omit, t*^u'7«^, the weigh Matth. 23.23. 

tier things, like Children that blow and follow after feathers,they 

eagerly purfue, t* \\d.<p&]t&, fome one or two, or a few things of 

lefs moment, and fofluttus in fimpulo, make a blaze in the (haw, 

by the light whereot they make their own folly too viiible, but 

withal fet the places they come to in a combuftion. It's made the 

great Diana of the - Ephefians, which puts the whole City into an 

nproar, Atts 1 9* 

But always out of Pride : in affettation of Novelty, and fin* 
gularityi as the Pharifee, Lukg 18. 1 1. otivk &pu ujmfoi hoirtli, 
that they may not he lik* other men* Bat as Palfy-members have an 
Ecftaticf^ motion different, from that of their fellow members : 
fo to be of the more remark who othcrwife for any true worth - 
would otherwife not be taken notice of but with Saul lie bid in 
the fluffs they in obfeurity, when by this means they arTed: and 
hope to prove like him, higher by head and Jhoulders than their 
Neighbours, Optains, and Leaders of their Maniples, whom elfe 
you might have looked for, and found inter Calones & caculas. 
To be a piydLs t/*, was the aim of their rirlt Ring- Leader, Simon 
Magus, Aft. 8. 9, 10. as ambition hath been the brand of Novatus, 
Arius, Aeriut, and many of the former Hereticks; andisappa-v 
rently viiible in chief Seft-Mafters to this day. . 

But in all, both Matters and Scholars whether of worfe or bet- 
ter minds, in all it fprings originally from the bitter root of our 
firji fin and fall, whereby after God had created us upright*, we 
came to find out many inventions, Ecclef 7. 29. falling from ve- 
rity and unity together, and now gotten into a wild Wildeineft, 



nS TheNinth SERMON 

and having loft the right path we irrecoverably lofe our felves\and 
are ready to (educe others in numberlefs by-crcls-ways, and like 
to many crooked lines drawn off the Center crols and cut one 
another, or a routed Army, run either fingly or in fome (mall par- 
ties this way and that way, juftling and treading down each other 
as well as others who come in their way : but yet think that the 
couife which they take is the only way to their own and others 

And thus from thefe and other fuch like grounds too many do, 
and we are all too apt to betake our (elves to fuch Sifts, and to 
think to commend our (elves to God in To doing. Which was the 
(econd thing I propounded. Paul fometimes counted this to be 
gain* But now that he is grown wikr, he reckons it as well as other 
things but lofs, yea and dung, that be might gain Chriji. 
3. 3. Which was the third thing propounded and chicrly intended 

in the Text and Point. That this being of or adhering to any 
Sat or Party, is not that which we mould take up with, or reft 
in. Whatever vain men lay or think, it's not the being wrapt in 
a t liars Cowl that will either Cure the tick mans Body, or fave 
his Soul, not being of this or that Sea or Party, that will dub or 
Canonize thee a Sainf, or make thee meet to be partaker of the in- 
Col r. 12. heritance of the faints in light : that we muii be beholding to 
Chi Ji only tor : in compare with whom this eipecially had need 
be accounted lofs and dung, and indeed it's no lefs than a difhonour 
to Chnii that fuch dung (hould come into companion with him. 
And therefore I mutt fay lefs in this kind of this particular than. of 
all that hitherto I have compared with Chriit, or hereafter (hail 
compare with him : for in thofe other particulars there is ocher- 
wile much, at leail iome good ; but in this of following ard 
maintaining of Sects, nothing that is pleafing to God, and that 
therefore (hould plcate us. And what companion mould we then 
make of Light with Va m rknejs ? of Chriji with Belial ? will this 
f ft following juitifie and commend us to God, or may it be com- 
pared with Chriit ? which 

i. Is fo directly oppolife to Chriit the Prince of Peace, and the 
fpiritofChiiit, and the Gofpel of Peace i one body, one ft ir it, one 
bfe> one Lord, one Faith, one Baptifn, one God and Father of ally 
who is above all, and through all, and in y<>u all* So many unities, 
and yet wriverfals,jhzi it comes to one and all, makes a Catholic^ 
Union, wbieh therefore the Apoiilc calls tor in the fame place, 
whiles he cohorts us to l'$e]> the unity oftbefpirit in the bond vfP* ace , 


on Philippt ans 3» $,$- ui 

*Epb' 4» 3> 4j $5 £• More in fo few words could not be (aid , tier 
more Emphatically.- And mull C&rj/? then be divided mm Par- i Cor. 1. 15. 
ties? and hi-, feamlefs Coat rent into pieces ? 'Ai%&* Ayctfnlot £ 
h\&» cuytgy. tyTrtf or Xe<r^ ^^^rff dv*£>iA^ Z&Giem 8 yKmm f»i« Cant. 6. 8* 
oully Deinoaneth i however wt may pride our fel . in it, yet it's 
truly ftkhy and unworthy of Chriii and a trueChr.ttun converfa- 
tion.* Though there be fourfcore Concubines of fach as do not fo 
ilncerely protefs Cftnft , and Virgins without number r that make no C<anf. 5. 8. 
prdfeffion of love to him, yet his Beloved is but one . Ann that one 
fhould not prove many- Straight lines drawn from the centre to 
the circumference never cut one another : and therefore if we fo 
part as to crofs and cla(h, the caufe mult needs be, that either we do 
not truly centre in Cbrift, or that there is fome leffer or greater ebli- 
9iu/y,that we are notr*g&* either in heart or life, judgment or pra- 
ctice. Such felling (I may without aifedation by) is a differing 
and mangling the body of Chrift > and therefore veiy much againit 
Chrift and the Spirit of Chrift. 

2. Contrary alfo to God and his Law, and that many ways* 
for if where ftrife and division is, there be m&v <pcw\w tg/ypcty every 
evilworh^-)** the Apoftle faith, Jam. 3. 16. in this one otic nee (as 
it's ufually faid of the firft Adam's) there's at once a violation and 
breach of Gods whole Law. I mfift not in particular, as idoli- 
zing our felves, or others againft the firft Commandment , and 
letting alt are juxia alt are , our threjholdby God's againft the fe- 
cond, &c. In general I fay , If love be the fulfilling of the whole 
Law, this isfodeftrucYtvely oppofite to love, that it's a perfect 
evacuating of it. By which we are at odds , not only witn God 
and our brethren, but oft-times even with our felves and our own 
judgments and confeiences : which men often crofs, that they may 
comply with a party to which they are captivated , as LaUantius 
faid of 'fully, Verkm b£c non Ciceronis culpa eft, fed feft<e - — TftuS Lib, 2. cafcQ. 
fuch breaches at once fnap all afunder. 

And whilft they cry up their own opinion and way , if that be ^ m 5 j e x £m 
but believed and followed by themfelves and their followers, a r <:/. <w/$4« 
broad way is fet open, and liberty indulged to tiample upon alf w aff(v£raret $ 
other Commandments, as Eunomius mAuftin gave out , That the 1* £nih lcwq\ 
commijftonof or perjeverance in any Jin, could not hurt that man tb*t ^ x p ? ype[ra „ 
would but entertain the faith which he taught : as our latex Liber- tio frptrfeve- 
tines zwi^lntinomians make the worft tins none , but only the fcnfl rantiaptccaio- 
of them, and furrow for them. Hence AidvHcreficks (though fum .* \fPV 
fome few, as FelagM } (efpecially at the firft; were more fober and fj^* r *j^ °" 

kzimn&ypartkepxffit? ■ 



See Socrates 
I. 5. c. 21, 23, 
24. Gr&c 

See Watftns 
Jud£. 7.12. 
1 Sam. 14.20. 
E^ech. 38. 21. 

A/4f^. 24. 

fit pun foment 
for dividers. 
See Bojje. in 

1 Cor. 1. 

T/>e N/»/fc SERMON 

feemingly religious, yet have been obferved ufually (0 be very abo- 
minable and fcandalous in their pra&ices, exemplified, if not ex- 
ceeded in our Ranters, and other Sectaries railings, curfvtgs, (lark- 
naked obfeenities, which Grace could not name, and even Nature 
would cover and b!u(h at. A manifeft heavy judgment of God up- 
on them, written with a Sun-beam, had they not unmann'd them- 
felves, pitting out their own eyes, and debauched their very natu- 
ral consciences. But, Lord, whither do we not run , when thou 
leaved us ! 

As this is another manifeft Judgment of God upon them, that as 
by thefeSe&r they cut themfelves off from others^ very often they 
cannot keep long together amongft themfelves. Lord,divide thdr 
tongues, prayeth David againit his enemies : and it's that which 
God moft juftly inHi&tth on thefe Babel builders. What diviilons 
and fubdiviiions are they mouldred into ? and what deadly irre- 
concileable feuds and animofuies amongit themfelves do they of- 
ten fall to > Tbomifts with Scotijis&nd Jefuits againlt Dominicans^ 
Seculars and Regulars , and one Sed: againlt another, till at laft 
(when others could not do it) they deftroy each other, whilft Mi- 
dian likg, every mans [word is (hear hed in the bowels of his brother. 
So in the Pfalm before-cited, Divide, Lord, and deftroy, Divifi- 
on and defkudtion go together, or one followeth upon the other. 
Brethren in evil , Gen. 49. 5. are (battered afunder, v. 7. on which 
Grotius well noteth, Mala coitio divifione punitur by Gods hand, 
or the Magiflrate's, or rather than fail by their own. 

Or whatever they do to one another , I am fure the Church and 
people of God deeply fuffer by them, as by thefe their impieties, fu« 
lies, and divifions partly grieved and offended in themielves, and 
reproached by others. Th ^iV^a vu%jto\\*( f/irfipt, jtoaa** «\ cl$w 
iMtfjs 2/3<AA«, woAAtf* £c fifty ply > vr&vl&f riyZs &c ai/Vhf 5 faith the for- 
mer Clemens to the Corinthians, whom Paul had before much bla- 
med for their divifions^ and it feemeth they yet continued in them, 
that Clemens after him upon a new breach faw caufe to take up the 
fame complaint* and we now as much as he, that our Scdb and 
diviiions give Papiiis,Atheifts,and Infidels too much caufe to laugh 
and blafpheme, that either our Chrift is not that Chriil which the 
Gofpel holds forth, or that we are not true Christians, and fo make 
fome to tall off, others to doubt, and therefore cannot but make all 
that arc truly grounded grieve and mourn in fecret. And good 
reafon : 

For ualcfs God pleafe timely to heal thefe breaches , they will 


on Ph ilippVans ^, ©• '121 

not ftay here j but divifion will end in diilblution, A Church as 

well as a Kingdom divided againft it felf cannot ftand. Planks Mat', ill 2$, } 

joyned together make a (hip > but if once dif joyned, they make a 

(hipwrack. Julian knew this too well i and therefore that he 

might theeafier undo Chriftianity,he not only tolerated,butfomen- A™w**:M*u 

fed the differences of Chriftians. Thefe * Eufb'w obferveth were * j$ 3 J."' 

the inlet of Perfecution upon the former flourifhing Primitive 

Churches from enemies without. God keep fuch from us without, 

whilft we are fo bickering within amongft our felves i and fo dam 

fingulipugnant, omnts vincwnur* The. pevil and his Inftruments 

are not grown fo drowfie as not- to watch fuch advantages 

But (hould they fleep, thefe inteliine Convulfions and Ruptures 

within our own bowels may be likely to prove deadly. For Fa- 

cl:ion ufeth to be fierce, and enmities and (cuffies upon the account 

ofReligion mod bloody, and the Scripture joyneth fuch ugly pairs 

as thefe are together: Whofe months are full of curfing and bitternefs 

(as you know whofe now are) that feet arcfaift to Jbed blood, and 

dejiruclion and mifery are in their ways , and the way of peace they 

have not tytown . Rom.%* 14, i 5, 16, 17. The Jews after their 

Captivity in Babylon were much cured of their former Idolatry i 

but then efpecially fprung up their feveral Setts oiSadducees, Pba- 

rifces, and their feveral Schifms and Parties, and fo at hit it was 

the Setlary, not the Idolatrous Jews that crucified our Saviour. God 

grant that whilft we are , or have been reforming Popilh Idolatry, 

Chrift and his Church do not fuifer by our Schifms : -and that 

whilft all Parties are tolerated, all at laft come not to be utterly 


Oh therefore that once we might be taken off from that which Vfe* 
keeps usfo off from one another, and that we might be effectually 
diifwaded from reding in that which fo much dilfettles all •> from 
thinking to commend our felves to God by Seels and Parties, 
which make usfo ridiculous to Enemies , fo difpleaiing to God, KunyJ)'* yS 
and all that are truly Godly, fo unlike, yea contrary to Chrift, and £•#* e^S^is 
the Spirit of the Gofpel , and the holy and happy Communion of « s /*" T OT*>- 
the Saints, the true Profeffors of it : that once there might be no rtn.Or^T^ 
divifions amongft us, but that we may perfeclly be joyned together inpag. 2i$i 
the fame mind and in the famt judgment. This is that which Chrift 
begged of God in hismoft divine prayer before his Paffion , Job. 
17. and on which he fo much, in lifts, i/- 1 1,21, 22, 23. Paul for 
thtRomans, Rom. 1 5. 5, d. and molt paffionafely befeeches the 
Corinthians for in the beginning of his firft Epiftle to them, 

R Chap. 


Cbip'i'V. 10. and calls upon f hem- and God for in the clofeof- 
his fecond Epiftle to them , Chip, \-.\.v. i i, 12, 14. as the both 
Alpha and Omega of his d< fires and their happinefs. That which 
he in joyns and commands with molt conjuring perfwafives. If 
there be any c on f elation in Chriji, (Oh how fweet ! j If any comfort 
of love, (how great ! ) Ifanyfi'liorrfhip of the Spirit, (how intimate 
and obliging! ) If any bowels and mercies, ( how large and tender 
is Chriit to us ! ; ana mould be in us one towards another ) Phil* 
2* 1,2,3. That which he chides for the want of, 1 Cor. 

1. 1 1, 1 2- &c. which he takes pains to heal between a Majhr and 
a fugitive flrvant in the Epifile to Philemon, and between Euodias 
and Syntycbe , two weak women , who were fallen out ci'hei be- 
tween themklves, or both of them with the Church , Phil. 4. 2. 
and was the breach between two fuch forry women, or a mailer 
And his untoward fervant, fo great a matter as the great Apoftle 
thought it not below him, and that when he was writing the Ca- 
nonical Scripture, to take pains to compofe ? as it were on pur- 
pofe to leave it upon record , that it might lye before us as the Ca- 
non and Rule of our practice, and that the moil jf jriraj/amongft 
us might not think it unworthy of them to rejiore fuch diflmated 
&aL6,il )oynts in the fyirit of meeknefs : And (hall the belt of us then think 
our felves too good to ftoop to fuch a fervice ? Oh remember, that 
whereas we have but two Sacraments, they are both ttjfer* & vin- 
cula unitatis, and therefore the Apoftle puts both together in one 
verfe. Whatever we are, or however otherwife differenced, whe- 
ther Jew or Gentile, (and they were at odds enough) Bond or Free, 
fand they are at a fufficient distance) yet hin mvpAi n^ vlv- 

are aU baptized into one body , and all made to drink^into one fpi- 
rit, 1 Cor* 1 2* 1 3« "Baptized and made to drink^, there are the two 
Sacraments, and when once and again he faith, We all, he tells us, 
that by both we all ate but one,, yea made one, «* %v sapa jy &i %v 
twnviAAjConGorporated into one body , and as it were identified into 
ene fpirit by an happy unto anim arum \ and (hall we be dividcd,bc- 
tween whom there is fo inward and fo firm an union of the 
fame fpirit that animates and enadtaall? Oh no,let it never be > or 
if it have been too long, let it never be more* But as in the body 
of the Univerfe , though there be various multiplicities of ciea- 
&*c id. 6, tures, yet becaufe fpiritw intus alit & magno fe corpore mifcet , all 
Smn.3cipM\, are ^ C P C m a P a ^^ harmony , and as Macrobius out of Plato ob- , 
sa$.<i* fervcth , though the four Elements be divers } and have oppofitc 


on Philip pi ans 3. 5, 6. ~ ■ 123 

Equalities, and fo are at odds one with another, yet God in his wif» 
dom hath fo order'd it, that every one of the four Elements have 
two qualities, and fo although with one they fight againft each 
other, yet by the other they are linked together to a likenefs and 
confirtency : as water being cold and moilt, and the Earth cold 
and dry, though in moijinre and drinefs they are oppofite,yet both 
agree in coldnefs, and to ;n the reft ol the Elements, nt per tarn 
jugabilem competentiam & tvtyyi&v feeder aripo flint : fo and much 
rather in the Body of Cbriji, though there be much variety in the 
members, and that if not better looked to may be occafionof too 
much oppofition, yet in that they are by one fpirit united unto one 
beady and by reafon of many other ties and ligaments, they have 
much more to unite and keep them together than there can be to 
difunite, and pluck and keep them alunder : It (hould make us 
do our utmoft to endeavour to %ep the ttnity of the fpirit in the bond 
of peace* But becaule it's the God of Peace and Love y who only 
can make us to endeavour, and then make our endeavours fuccefs- 
ful to fo glorious an end \ and becaufe he may be fooner intreated 
than froward man be perfwaded, I end this particular with Noabs 
wiftiand prayer, Gen* 9. 27. The Lord perfvade Japbet to dwell 
intbe tents of Sbem, that our many S:<fband Schifms being aban* 
doned,and all our rents and breaches made up, once at laft our Je- 
rufalem may be builded as a City that is compared together, even a FfaL 122." g; 
quiet habitation, a Tabernacle that neither Jkall be takgn down % not #*• 33« 2S i 
any of the Cords thereof broken* 

,j. ■ 1 ■ - ■« .umm 

R 2 SER 







L I P P I A N S 

3- 5; 6 - 

hello 7«- 
ttaico, /. i.e. 4, 

In fyd&'c&Re- 
iigionis nctitia, 
five legisfiu- 
dio. Grotiui. 
* AUs 22. 5. 

5' 54* 

Acl. 9. I, 2, 
3, 14. 22. $ 

25, 10, 12. 

THIS is the firfi Particular, which from the fe word?, As 
Touching the Law Cor rhe Sid: I was of> a Pbarifee : That 
it is not the being of any Sett or Party that commend? us to God, • 
or is to be refted in > no J not though never fo learrcd, for fuch 
was that of the Pbarifees, who had their name of Pharifecs from 
their greater skill in explaining the Law, 7** vo^ ttKti@i?i&y £$»• 
j*£*j, as Jefipbus exprcflith it> and therefore were accounted 
amonglt their chief Dcclors , and oppofed to the rude ignorant 
multitude, as John 7. 49. Have any of the Rulers or of the Pbari* 
fees believed on him? But this people, who kpowetb not the Law t • 
arccurfed. The Jewifb Jefuits I called them, as for their pre- 
tence of greater fan&ity, fo for their either real or pretended 
knowledge and learning above others. And Paul had been one 
of thefe : and if you coniider what is faid of him in Scripture, 
or what even Porpbyrie thought of him, or what he fpeaks 01 
himfelt, Gal. I. 14. x) rr^piu'Trlov Iv t&S 'ivfaurpu Cnl* toAAk* cvf* 
HMKiulas, that be profited in the Jews Religion, that is, as fome 
expound it, in the ltudy and knowledge of the Law, and Jewifli 
Religion, above marry bis equals in bis own Nations that he was 
* brought up at the feet of Gamaliel, the great Vo&oroftbe Law, 
TSTca/sv^i©- *&T ay.ei.£H&p, injiittttus accurate (as the TigHrine 
rendreth ifj moli exa&ly inftrudfced in the Law of his Fathers, 
yea and in other humane literature above all the reft of the Apo- 
iilcs, as hisdifputes and writings feitlfie. I fay, If youconfider all 
this, you will conclude, that as he was a Pbarifee, fo one of the 
highcii foimamongft them for parts and fufficiencies. And there- 
fore when he was but a young man : made ufe of by them as a fit 
and choice inftrument for their purpofe. And yet though he was 
a Pbarifee, and fuch a Pbarifee both for his Order and his perfonal 
accomphthmcntSjfo knowing and eminently learned, yet this he 
valueth not himfelf by,nor re(h in, but counts it alfo lofs and dung* 
\t bi might gain Qbrijl. Whence 


on Pfm'rppiANs 3«$>6- 125 

This Note arifeth, That it is not our greatcft parts or leamingyNotc 2, 
either natural or acquired abilities that can fo commend us to God, 
that we may reft in them : but they alfo are lofs and dung in com- 
panion of Chrift > and are fo to be accounted by us that we may 
gain Chrift. 

And of this now I cannot fay, as I did of the former, that it is? 
of little or no worth* No. Next under Chrift and his Grace-* 
above all things in the World of greateft Excellency. Solomon 
who had moil of it can beft tell us the true worth of it, and he 
faith, that Fools indeed defpife wifdom, and hate knowledge, hut Pro. r. 7, 22* 
he calls them fools for if. But for his own judgment, it's poii- 
tive that Wifdom excelleth folly as far as light excells darknefs, both SuJefi 2. 13, 
in its own nature, and for the admirable ufefulnefs of it > which 
the ignorant fool whileft in the dark perceiveth not » but when he ' 

once cometh into the light is rnade-ferrlible of, as the frantickor- 
deadly tick man, as long as fuch feels not his malady (ill he begin » 
to recover^out of iicknefs and madnefs, and then he begins to dif- 
eern the difference. Scientia Veorum vita. They accounted ic 
the life of their Godsend it's indeed a bright beam of heaven. This 
tranfeendent worth of knowledge and learning, learned men , 
usually know too well, whilft they little know themfclves, and- 
therefore (as the Apoftles word is) ftvell in pride- , and are pi 1 Cor, B. r. 
tip with the conceit of it, that like Saul they are higher by the 
head than all their Neighbours, and fo do tanquam ex alto defpi- , Saw. 10.23; 
cere, all others as their underlings, nay lift up themfclves againu 
Chrift himfelf, his Truth, ways, and Ordinances as poor low 
things, too inferior. for their Altitudes to ftoop to. A V film of 
David, a dull piece to an Ode of Pindsr. A Believer an halt- 
witted, crackt brain Simplician. To fuch, Preachers fas to the 
Athenians) are but vain bablers, AU. 1.7. iS« it's \'tb* fivlity mfs of 
preaching, and therefore they think they more wiiely fpend their r ^ r ; I§ 2K 
time in reading of a Book than in hearing of a Ssmion. Yea 
Chrift himfclf, though the JVifdom of God, to the learned Gree l \s • 
is no better than foolijhnefs, 1 Cor. 1-23. as to the Jews he was ^, 

a ftumbling block. And therefore they thought their faying, 
Have any of the wife Rulers, or the learned Pharifee* belkvcdw 
him ? laid a diffident block in the way for any that had in 
their heads ever to have a purpofe in their hearts to cu 
And fuch thoughts it's likely enough our learned Paul ■■■ 
Chrift, whilft he continued a Ibarifet, Which not only 
off from embracing him, but fet him on more fiercely toe 




Atlsi6> 2 4* 

iTim.$. i j. 

and perfecufe both him and all that believed in him, as ever fince 
none either more hardly broughr on to Chriji than fuch tvurldly 
wife men, or more forward to malign, hate,oppofe and perfecute 
his truth and people than Porphyries, J nlians^nd fuch other learned 
Ad verfaries,tluir acntemfs fetting a keener edg on their malice^d 
their greater knowledge furnifhing them with greater abilities to 
cavil and inveigh and to find out ways to do them more mifchief. 
But Paul after that once a brighter light from Heaven hadjhofte 
roundabout him, though- he forgot not his learning ffor Fejlus 
thought he had fomttch of it that it made him mad) yet by it he 
law that he had caufeto lay afide fuch thoughts, and became of 
another fof a quite contrary) mind and judgment. Chriji was 
now no longer to h\mfoolifhnefs, but 7he Wifdom ofGod,iCor*i.2$* 
And if the Preaching of Chriji were accounted foolifhnefs, he was 16 
vrife as to become fuch a fool himfelf, and to call upon every other 
man ihitfeemethto be n>ife,to become a fool that he may be rvife,iCor. 
3. 1 8. even made wife to falvation : and accordingly here in the Text 
as all other his great excellencies,fo amongfl them this of his being 
a learned Pharifee he accounts lofs and dung, fti t3 Jmft^cr tm* ^r«- 
ffWf , for the more tranicendently excellent lytottledge of Chriji 
J e fus his Lord' For as blfs when fet oh the rock^ came to fee 
Gods backup art s, Exod. 35. 21, 22323. fo by our being fet upon 
this rock^of falvation, it is that we come to behold the Counte- 
Ecclef. 1. 18. nance of God in the face of Chrift, without which, he that in- 
creafth knowledge doth but increafeforrotv\ partly here in weary- 
ing himfelf in oftentimes fruitlets itudies of other matters, as he 
compared the Schoolmcns pains about knotty queitions, to a man 
gnawing and breaking his teeth on an hard (lone, whillt he had 
bread by him to have fed on. But the greateit grief will beat 
laft, ( if with all our learning we have not favingly learnt Chrilt) 
our Books and we (hall burn together > and all our learning will 
tjfgperitum (y ^ e fo far from teaching us how to efcape everhfling wrath, that it 
^ ' will much increafe it, and ferve only to enlarge and widen our fa- 

culties that they may be made capable of greater torment. Aa^- 
ctf&t *%Kh*.i, laifh our Saviour, Lukg 12. 47. and fo Clemens^ 

v*0KHps9a >uy<NYQ' ^More . -ht DOW may then meet with more 
heat in thole evcrlafiing burnings* 

Br this particular, rfw g 1 tit to be further preiTcd in thisAu- 
dhory of Learned men, hith been already handled in the firii part 

qI the Text, when we fp3ke of that, t3 vVijt^er 7rif yrMtw, of 


R. G alius. 

£uid prodefl 

on Philippians 3. $> 6* 12^ 

the fuper*excellency of the knowledge of Cbrijl above all other know- 
ledge and learning whatfeever* And therefore leaving it I (hall 
proceed to another excellency which Pattl as he was a Pbarifie 
fometimes gloried of, and refted in, which now he accounts lofs 
and dung in companion with Chrift, and that was a glittering out- 
fide of a glorious ProfeOion, and outward appea»ance of greatefi 
Piety and Devotion, in which the Pbarifees, which fas fome fay) * 
came of the Hafid£i Saints^ would fain out-ftrp all, and be mo it 
confpicuous and remarkable > from which (as belt Hebrew Gram- 
marians conceive,) they had their names of Pbarifies, quafi apm 
e/*juW, a< fiparated from others by their greater fan&ity, and 
therefore laid toothers, Stand by thy felf, Come not near me, for 
I am boiler than thou, lfa.6^.^ To which time (and not nrft 
to the time of Ezra) fome refer the firlt out-looking of Pha- V&tfo* ffc* 
riftifme. And for after-times, J fpbus tells us, their Sell Wx% T * ******** * r * 
<rdyp* 71 % Uf*iop £ok*v Xvaigksiyv *v*.t rvv eeAA»y, that it was 
an Order of men among the Jews that feemed and was efteemed m>re 
gadly and religious than all the reft. And if you will meafure Re- 
ligion by exa& Tithings, frequent Almf 'dads, Failings and Waff?* 
ings-i long Prayers, and Broad PhylaUaies and the like, and fake 
notice what our Saviour fpake of them in his lime, Mattb 6. < 
i 5. 23. and other places, they might be Canonized for the bolnll 
Saints, for their trumpet founded very loud, the outfide of the Cup 
and Platter was made very clean, thofe Sepulchres were curiouily 
whited and gamifhed , their Countenances demurely mif figured^ 
the antick garbs, gates, pofiures, of their fven Orders f which 
others write of) exactly or rather ridiculoufly compofed, they 
were perfectly drelTed Stage*Players, or Hypocrites, as our Saviour 
very often calls them, and almoft as often faith, Wo to them for *■ 
it. Well therefore might our Apoftle account this Sepulchre Pain- 
ting, and out fide varnifh lofs and dung that he might gain Chrift. 
And fo mould we. And fo hence 

, The Note is, that no bare outward Profeflions, or outfide ap- Notc h 
pearances of Piety and Religion can fo commend us to God as to 
be relied upon or refted in for acceptance with him, but to be ac- 
counted lofs and dung that we may gain Chrift* It's not a fair (lamp 
on a flip that will make it current. 

Not that fimply and in themfelves as in the former particular 
SeQs and Fattions, fo all outward appearances and Profeflions of - 
Religion and Godlinefs are to be reproved or under- valued. 
Indeed fome are fuch as are of our own devifing, efpecially in 

Gods * 

ic3 SERMON X. 

Gods worfbip, as moft of the Pbarifes Gayes were, and the Papifti 
are. Let all fuch be at the fame rate with the fore- mentioned 
Setlsznd Factions, which they help either to make or uphold, and 
are alike finful breaches of the fecond Commandment. And the like 
we may fay of all, either (uperltition, or affectation, in all even 
the moil lawful, yea necefTary outward appearances and profelTi- 
oris of godlinefs j they are not only lofs in the want of true piety, 
but in their own natures dung indeed \ the drefling up or rather 
the foul dawbing of a Dunghill-Idol : a Whoriffo hearts gariiTk, 
but withal fluttiih drefs, not covering, butfetting out its inward 
filthinefs by fuch outward, open, bare-faced , ill-complexioned 
appearances, though looked at by us as gay brouches, yet for the 
very materials and ingredients being made up of Supeiftition, Hy- 
pocrifie, and Vain-glorious affectation. They are but like dirty 
colours laid on a rotten Poft or Mud- Wall j or an ugly vizard put 
on a foul face, according to the moil proper fenfe of the Apoftles 
ilheff $li2% words they are, «TcT@- -frornf*, fpeciesmali, an appearance of that 
which in its kind is «/*/, a roul skin of a more foul body, and the 
bad outward Complexion of an inward diftempered Soul. Such 
-were the Pbarifees mif figured faces, which they accounted Beau- 
ties h and fuch are not only the ridiculous antiques in the Popifh 
Mafs, with all the reft of their fine trinkets in their Idolatious fer- 
vice, coftly Proceffions,afftcl:edmock penances and mortifications, 
with their feveral Orders, Habits, Garbs, Modes ^ but alfo,allour 
©wn felf-invented will-wor(hip-finery in Gods fervice, and our 
affedted niceties in our ordinary Carriages. Such ugly outward 
(hews and out-ildes of Religion, fo little pleaiing to men, are 
more dilplealing to God, and are fo unworthy of Chrifl, that it 
were blasphemy to compare them with him. Let all fuch there- 
fore go for lofs and dung. And what lofs can it be to part with fuch 

But let us come to confider fuch outward appearances and Pro- 
feffions of Godlinefs, which in themfelves for their kind, arc holy 
and genuine, approved by God, yea and required in his Word : 
And for them according to my former method I am to do two 

• i. To (hew their true worth in themfelves, that they may well 
Come into Pauls Inventory hereof his choicell moveables. 

2. But fecondly, that they are but lofs and dung if compared 
with Chriit, efpecially if reikd in and fo fet in oppofition to 
him. . 


on PhIlippians 3*<>>& iap ' 

For the firft, The outward profeflion and appearance of Godli- r. 
nefs is not to be under- valued, much lefs defpifed and hated as too 
often it is by the profane World , for 

I. It is under Commmd. Let your light fhine before men that 
they miyfee, &c* Matth. 5. »6. not to be (een our (elves, bur 
to (hew forth God's Grace, and give light toothers. So tpstivi^ 
*<; ^«??ff£<, ?biUz» 15. Wc mull appear, yczflj'we as lights in the 
H'orld, as the luminaries in Heaven s nor mult Sun or M>wn al- 
ways muffle themfelves up in a Cloud, but fhine forth, though 
Dogs buk at them. We muft not be aftiamed here to look out. The like 
but with them, Jer. 50. 5. have our faces Zion ward % * &WW.17. «'• 
as it's (aid of our Saviour, I«% 9. 53. rl v&cwjrov iuli h <ro?ey$- S^f^ '^ 
{juvov, whether you read it, his face was Proficifentis with Beza> 
or more near to the words with the Arabick, Proficifiens, it comes 
all to one, I fay as Chriits face was of one going, or it ft If going 
to Jerufalem, fo ouis to heaven : pent oculi loqui dicuntur ) qui in* 
nuunt quod ditlum velis : it a fades ire dicitur, que preflferat iter 
aliquod dejUnatum.effe, as Erafmus well notes upon the place, our 
eyes (hould fpea^ and our faces go, and not be afhamed to tell all 
that look on us that we are going thither. It's not to be neg- 
lected, becaufe under command. 

2. And that as of fuch moment, that it's as much as cur Sal- 
vation is worth. With the mouth Confejfion is to be made to falva- 
tion, Rom* 10. 10. And whofotver fhall be afhamed of me and my 
words-, though in the midjiof an adulterous and finful Generation, of 
-him. fhall the f on of man be afhamed , faith our Saviour, Marl^ 

3. And therefore much lefs are we to value our efteem, liberty, 
yea or life for if. The Lions Ven (hall not make Daniel put his Dan. 6. 3 
window', and although David will hide Gods word in his hearty 
PfaU 1 10. 1 1. yet fo as not to be aftiamed or afraid to declare it 
openly with his lips, v* 13. and that hi f re Kings (v. 46. ) by 
whom he might be (hent for it. And although Nicodemus at firft 
for fear came to Jefus by night i yet both he and Jofeph of Arima- 7°^ n %• *• 
tbea, grew up to more boldnefs in the faith* Nicodemus cap* 7. 
50. begins a little to recover himfelf, and though timid yet fome- 
thing appeared for Chriit, cum adhuc faperet mollis tenebras, as 
Calvin upon the place, but at laft both of them in a more dark and 
difmal night in that hour and power ofdarkvtefs, more openly and 
boldly appear for him, cap* 19. 38, 39. ut qui vivo debitum bono- 
nm propter metum nott detttlerant.qttafi mutau in novos homines ac- 

S currant 



currant ad cadaver tnortui, they which before through bafe fea r 
durft not openly own him whilft alive, with an heroick courage 
and fortitude do appear for him now that he was dead. How 
much more mould we in worft times and in greatest dangers, now 
that he is rifen and is at the right band of bis father in glory ? and 
therefore however fuch fearful ones fwho with the Gnoflicks and 
other ancient Hereticty, and with David George , and the Silcn- 
Uarii, lacerttes, and Fratres Liberty amongft the Anahaftifls of 
late, hold it not necelTary to profefs ChriilJ plead Niccdemus his 
example for their fubterfuge, yet it would be well if as they imi- 
tate him in his former llnful daftardlinefs, fo they would in his 
aftxrr-courage and boldnefs. To whom in one thing Cas Calvin 
well obferves) they are like, quod Chriflum quantum in fe eft fepul~ 
turn cur ant, that with him they take care to bury Chriftj he to 
bury his body, thefe his truth and grace : but Chrift is to be buried 
now no more, now that he is rifen and reigns in glory, that we 
fhould be ajhamed of him ; and truly if they adventured to bury 
his body when dead, then turf is & pudenda ignavia eft (as he 
faithj fi regnant em in cxlefti gloria fide & conftflione fraudemus* If 
the Primitive Martyrs and Confcflors had been of this mind, where 
had been our Chriltian Religion ? No. They figned themfelves 
Ve verbis A- with his matk, in parte ttbi fignum pudoriseft, as Auftinexpt& 
pop. Scrm. 8. feth it : and when Knox his Corps was put into the Grave, Earl 
Morton by way of Epitaph faid, There lieth the body of him who in 
his life-time never feared the face of mm- It was the great Cn of 
the Jews confetfed by the Prophet, If a. 53.3. that they hid their 
faces from Chrift as ajhamed of him , and ours is like to it^ when 
: with Vaiid now got into Abimelcchs Court, we change our be- 
haviour > when got into bad Company, we fay with him, Amos 6. 
10. bold thy tongue, for we may not rnakg mention of the Name of 
the Lord'-, like Snails that put out the horn to try if the way be 
clear, and pluck it in at every touch *, and in nights to ring the 
. j \ Curfew. But we mould think of the fad doom of fuch fearful 
ones, Revel. 21. 8. and therefore when fin and profanefs is fo 
bare-faced and impudent, Grace and Godlinefs (which hath fare 
a more amiable Countenance, and if managed with modefty 
and wifdom, fuch a Majefly as is able to daunt the mod obftinatej 
fhould not (beak, but dare to look out in open view, confeflion v 
yea and profeflion of Chrift and his ways, as the efflnefcentia and 
the out-beamings of inward light and life, fincerity and reality j 
fqr although aliis not gold that gtifters 7 yet all gold fhould glifter % 


on Phil \p pi a ns 3. $, (5. Igl 

and the more byJiow much the more it's rubbed upon by the pro- 
fane Worlds Calumnies and Oppofitions. The word 1£J which 
in Hebrew (ignirieth to cover and conceal, in the Chaldee and £y- -//*»//** «w 
riacl^ is t0 deny i and to deny is to betray, as Ambrofe makes it his e j*' ' Sa fy on 
Title, Ve proditione Petri, cum de negation agitur* Peter became u ^ 821 ' * * 
an half Judas, the dttfier little better than the betrayer of Cfo//?. 
But the chaft Spoufe makes if the matter of her grief and com- 
print, that (he fhould be «"P py? as one ffojt i/ vailed, Cant. i. 7. TO?? D !^ 
(the garb of an Harlot, Cen. 3b. I4> 1 5.^ but would Jy/} for fo- *py HHl 
lovzdin the open dreet, Cant. %. 1. you would almoft think beyond 
a Womans modefty. And of the true Ifrael which God hath 
cbofen, Ifa. 44. I. one Jhall (het\y and openly) /ry, J j W /fo 
Lords, and another Jhall call himfelf by the name of Jacob, and 
another Jh all fubferibe with his hand unto the Lord, and firnamc 
himfelf by the name of Ifrael, v. 5. as not aftiamed of their beft 
Parentage and Kinred, but with their own hand enrolling them- 
ielves in their chief Captains Mutters, not only in word and open 
profeflion with thePrimitiveChriftians ptcchimingCbriftianusfum, 
butalfo in their practice and converfation^en?i;/g forth the venues * '?**• *»9* 
of him that hath called them, Co that they may thereby be known 
to all they convert withal, and all that fee them may acknowledge 
them that they are the feed which the Lord hath bleffed, Ifa. 61*9, 
Thus in there and the like refpedts, outward appearances and pro* 
fefiions of holinefs are not to be undervalued, which was the firft 
thing propounded. 

2. But the fecond more near to my prefent purpofe is, that there a| 

are not to be refted in, as able in themfelves to commend us to 
God, but are to be accounted I off forChri(l. For notwithstanding 
the Pharifees were herein confpicuous and indeed over-glaring>our 
Saviour for all that even when- he fpeaks of thefe their outward 
formalities, Matth. 23. doth again and again cry Wo to them, Wo 
to you ye Scribes and Pharifees^ Hypocrites : and when God and 
Chrilt in Scripture pronounceth a W^againft any, it fpeaks them 
in a mod deplorable loil condition. I do not remember any one 
inilance, where it was not irrecoverable. It's Wo even to Scribes Matth. 3. 7.' 
and Pharifees, if they be Hypocrites, if a generation of vipers , as 2 3 # 33« 
John Baptili,znd our Saviour calls them forts pitta, intus venenofe, 
as he glolTwth it. If it be but a bare/brw, it's but a thin lank thing, 
and may well be counted hfs in comparifon of Chriii who isfub* 
fiance: as 

1. Thefe bare forms and mews are only outward* But 

S 2 ' Cbrijt 




Sodoms ap- Chrifl is within us* Cbrijl in you, the hope of glory , Col* i. 27. 
plei.SreChry> when it is called Aformof Godlinefs, 2 Tim*$. 5. thatexpref- 
{^jtT' 8, * fionnolc3s forth two things. Fiift,that nor! litigj is wanting on the 
out-fide, but fecondly, that there is jufi nothing within. Should 
there beany thing wanting without, it would not be a compleat, 
but a defective form. And therefore Pharifees, Hypocrites, herein 
ufe to be elaborate and accurate to compleat the pageant, ^< 7$ 
See Hammond Qi*ffiv&ty Mattb. 6* 1. as on a StJge in a Theatrical oftentation. 
Anaot. 6. oira>i <pctvu<ns, v* 16* that they may appear* And for that purpofe, 

the put fide of the Cup and V latter is made very tlean, and the Se* 
fntcbre very fairly wbited and painted, Mattb- 23. 25, 27. ■ But 
now a je w if net one that is outwardly j but is one that is inwardly, 
rrhofe praife is not of men but of God, Rom. 2* 28, 29. Now the 
Lord fletb not as manfeeth, for man lookg'h on the outward appear- 
ance, but the Lord loohjtb on the heart, 1 Sam* *6.y* and there- 
foie is not fo taken with out- fides, as to be impofed upon by them. 
H s Spoufe as her outward raiment, is of needle work^, fo (he is 
Ff*b 45- 'li all-glorious within, and . infide of Gods Temple was all Gold and 
14- Cedar materials, precious and incorruptible. True worth is mo* 

1 King. 6. 18, <Jeh\ and like the Windows of the lempU, is narroweji outwafd^ 
takes up with privacy and retirement from the World, and de- 
lights not to make too great anoife and glaring in the World : 
think it er.ough that oftentimes God feeth it in fecret now, 
and tor rewarding it openly, is content to ftay till the latt pay-day ; 
and therefore looks at the Pharifees open praying in the jheets^ 
as a trivial devotion: and efteems him who fets out all on the 
bulker , without any thing in the Wa-re-boufe within, a very 
poor man, and next door to a Bankrupt * is fo wife as to fet a due 
price and value on Cbrij, who is the treafure bid in the field, 
Mattb* IS* 44« and therefore eiteems all thefe gayes but lojs and 
flung incomparifon of him, becaufe firit but bare wt- fides, and 
therefore at the very beft 

2. Empty of all fubftantial reality as in themfelves, fo in any 
comfort and fupport we can have by them. Of all others fearful' 
nefsis ready firfr to furprize Hypocrites in a day of evil, Ifa. 33. 
14. when men hate them becauiethey have a insw of Godlinefs, 
and God more abhors them becaufe they have but a fhew, who 
will not be put ofT with words though they fwear to them, Jcr, 
**2. But his eyes are on the truth and reality, z/. 3. And muft 
this then come in competition wi:h Chrift, in whom God is well 
t>ie*Gd? How great foever the found was, yet how hollow, when 


on Philip i ans 3. ■ $, 6. 133 

nothing within but emptinefs ? How faint will that poor mans 

heart be, who hath indeed a rich and coftly fute on, but is within 

deadly fic(* and wounded ? Like your Flowers which fpindle up 

all into Flowers ufually die at the root > fo thefe out-fide men 

that are all lor the Gay-Flower, with Nabal, then have their i^am. 25. %f* 

hearts die within them for want of an inward fubftantial fuppott. 

Suh unfavoury fait, though it retain its whitenefs , is good for 

nought^ hut to be caft to the dunghil^ and therefore may well be 

accounted dung. But then how infinitely more worth is Chrifr, 

who is fubftance> Prov. 8. 2i« And the Comforts of his fpirit real 

and fubltantial. It's 


Compofitumjusfafq', animi, fanUiq't receffus, 

and incoftum generofo pectus honefto. 

firm intereft in Chiift and folid fubftantial fincerity and reality of 
his grace only that will then fupport them j when fuch neat wo- 
ven cobwebs will fail us: and fuch Jhadows fly away, 

3. Especially, if they be not only thus hollow and empty, but 
(as often they prove) Covers of a great deal of under-hidden 
impiety and all other abomination, as the Pharifees painted Se- Mattb, 23.145 
pulcbre was within full of uncleannefs and rottennefs. And their 27. 
longPrayer was but a pretence the more cleanly to devour Widows 
Houfis. In lertullians Language, Impietatis fecreta fuperficiali- 
bns officiis obumbrant. 

We delight in the artificial refemblance of the thing which we 
hate and fly from, as in the imitation of the hiding ot a Serpent, 
and the lively pourtrait of a venomous Toad >* and fo too oft in • 
the Counterfeit of Grace and Holinefs, which from our Souls we 
inwardly loath. And how oft may we find- a fair glove put ou 
a very fowl, hand ? a hoary whitenefs covering blackeft ink? 
whileli .Religion is made a (talking Horfe to mens dcfigns and 
luffs* a very Stdjn in which they may be carried covertly to their 
moil filthy or mifchievous pracTifes, like the royal found of a 
Trumpet which you may fometimes hear made before the fight of 
fome Monfter or a Puppet-play. g» 

— §htotiesvis fall ere plebem 

FlngeVeum . — — The ancient guife or difgu'fe rather of Hypo- 
crites, as Ambroje of the 'Manichees, which did aliud agere, alittd /„ 2 -tfm* 2, 
profiterij fanCiimoniam defmdunt, & lege fun turf nter vivunt\ which 
of all is molt abominable to God, and in fome refptdh worfe 
than Pagan Idolatry* they lifted upth; Demi into the throne of 
Cod : but thcfe put Cod down to the Vails drudgery > which there- 

134 SERMON X. 

fore Bernard might very well account to be that Vttnoniurn men* 

dimuni, a Devil in the (hape of an Angel of light '•) which by the 

light of Nature the very Heathens difcovered to be the higheft 

Fublins: anc l groffcrt impiety. Mains, ubi bomtm fe fimulat, tunc pejjimus 

Officior. i. € ^ f a i t h one j and Tally is exprefs and ferious. Totias autem inju- 

ftiti£ nulla capitalior eft quam eorum , qui turn cam maxima faVunt 

id agunt ttt viri boni effe videantur* But he faid well who fa id 

Te*rj« that Religion is the beft armour intheV/orld, but the worft Cloak** 

i Tbejf.2. 5- cfpccially if it be a Cloal^oi Covet oufnefs or maUcnufttfs, as the 

iPet. 2* \6« Scripture phrafethit, when to fuch ^ewWariiAoi fas Lhryfftom 

elegantly calls them,) God may fay as Solomon once to Sbimei 

(though he had thruil himfclf into the Company of David's 

Friends, and wasamongit the foremoit of them) thou know eft all 

2 Sam. j$. i6 t %be wickgdnrfs which thy heart is privy to, j King* 2« 44. But 

a °* what think we? when God either in this life or at the laftday 

1 Cor. 4. 5. ft a i] y r ' lfl g i0 Hgb t th e (e hidden things of darkpefs and difhonefly, 

2 Cor. 4. 2. anc j (h a n j lave unca f ec | theie Cloaked Hypocrites ; will not all thefe 

vain (hews prove /a/} . ? when, as Solomon faith, they mall Iofe all 
F/cv. 2Jo8. that fweet words, and all thehr care and pains to palliate their 
wicked devices with fpecious pretences. Will they not then in- 
deed appear to be dung in comparifon of Chrift, when they will 
then make them more abominable before him, men, and angels ? 
which leads to the lad particular, which is that, 
4* Fouithly, Thefe vain (hews (becaufe fuch) will not laft not 

1 Cor. 7. 31. hold our. For *Hv vr&rvroinlfo (jlon^ov* The Scheme of this 
World paffeth away, faith the Apoftle, and fo will the Scheme 
of Religion too if it be but a Scheme* It will fooner or later dis- 
cover it felf, or be difcovered by others. 

1. Of it felf, for fruits forcibly foon ripe, areasfoon rotten : 
the bLze in the lamp of it felf will go our, if not fed with oil in 
thevejfel* The Stony ground though it fprings up faft, yet is by 
Matth. r?. ?> and by offended : and although the thorny ground holds out Ion- 
6, 7, 20, 21, , ger, yet it at laft withers : when either they fall fhort of what 
they aimed at in taking up th2,tf>rofefion : they lay it alide as unfer- 
viceable to their ends, or have once gained that which they made 
life of it for i when thefifh is caught, the net is laid by* They that 
made ufe of Religion for a ftalkjng horfe, are wont to deal with it 
as with a Pojh horfe, fwitch and fpur till they come- to their Stage, 
but then turn him up, and never more look after him. Rufty Iron 
maybegilf, but the rule will at length work through. All fuch 
gilt and paint, in time at leaft, will of it felf wear off. 

2. Or 

0# Philippians %• 5> ^* / I 35 

2. Or at leaft will be tubbed off. If they do not difcover them* 
felves, they will be difcovered by others. Every breath will dim 
fuch paint, and fuch chaff (ft ccie religionit nitidi, inanes virtu- Mattb 3.12. 
tibus, as Brugenfis paraphrafeth it; will eafily be blown awsy with 
every puff of deftrine, or blaft ofperfecution, as white ice is brittle 
and foon breaks , fo moft glittering Hypocrites fooneft prove 
Apoftates, Z,»i^8. 13. and then their fair mews vanifli, and end 
oftentimes in greateft heights of fin, and depths of miferyi . For 
fin, they often end, 

1. In open and fierceft malice and oppofition of what they 
before profeffed. Such Wells without water proving, clouds that 
are carried with atempeft, 2 Pet. 2. 17. none more fierce and 
tempeituous : as none keener Enemies to Chriil, than the feem- 
ingly devout Fharifeesh renegade Julians and Porphyries, the bit- 
tereit Perfccutors, 

2. In down-right Atbeifm : and fo they that in Mattb. 24. 

51 . are Hypocrites, Luk$ 1 2. 46. are called Unbelievers or Infidels \ ti*oKe/iw 
have dallied fo long with God, as though he had not feen them, m'itcov* 
till at length they come to think there is no Gsd that can fee them. 
I wi(h our dayes did not afford us too many inftances of fuch pro- 
digies of men that have gone through fo many Religions, thai 
they have out-gone all and fo at laft fit down in none. 

3. Andfoof all men prove mod impenitent and irrecoverable. 
You read of a k*$M* «?/k« , w6ii7©v a heart thai cannot repent, but 
it's to be found in thebofomof fuch cenfoiious pretenders, v. 1,3. 
Publicans and Harlots get into the Kingdom of heaven before fuch 
diffemblers, Matth.21.31> having fo profanely impofed on God, 
is his jufi judgment they are more hardned by him, and taking 
Sanctuary under fuch Coverts they think themfelves fafe, and of 
fuch Fig-leaves make fhields to beat off fuch blows, which other- 
wife might have driven them into a better way, as the Jews, be- 
caufe Children pf Abraham could not be brought to accept of 
Chriit, John 8. And therefore of all forts of Sinners yon read or 
hear of Jewell Hypocrites converted , fitly compared to Foxes as 
for their craft and other tricks, fo alfo that mtnqtum cicurantur, 
never made fo gentle as to take upon them the Tokf ofCbrifl. Thus 
in point of (in here is a foul end of fuch fair (hews. 

And it's but fit that in the punifhment of it it be as much noto- 
rious j God delighting to afTert his allfeeing jujiice and holinefs^ 
to draw fuch out of their holes to open execution. 

Oft- times in this life, when an over flowing fhower doth warn 


'3 5 

%qb. i. 12. 

Ifa. 53. 14. 

Vignum hyps- 
critis fkpplici' 
urn, up. qui du- 
plict funrxorde 
in duo dijfecen- 
tur. B»Jws in 



down fuch mtempered morterfo that the very foundations are dif- 
covered, that ye may k^tow that Cod is the Lord , as the Prophet 
iptaketh, Ezek. 13.13, 14. 

Or lliould the Hypocrite make a fhift to (ruffle and ruffle it all 
his life by that day light, yet God IcmLtimes fpcaks of fe arching 
rr'nh Candles. And truly oft-times the warch-light by a Dcath- 
Bwd inakcth great dilcoveries of him ro others, tipecially to him- 
klf, when his h>pe proves then like the Spiders Web, Job 8. 14^ 
15. It and he give up the ghoji together, Job 1 1. 20. 

Or iTiould he even then be aflctp, yet at the laft bright morning 
he will be awakened and' difcovered to himfclf and all the World 
too, for as thong-hearted as any of them can be, yet fearfulnefs 
willfurprize and (hake the Hypocrites, when it once comes to ever" 
lajiing burnings. And our Saviour (terns to make Hill fire the Hy- 
pocrites free bold, and other . iinners but as Inmates and Under- 
tenants to them, Mjtth.24* 51. Where he faith, £ ^xoto^yich 
dvTQVy And be fhall cut or divide him afunder (a he punilTiment 
for a double divided heart) and give him his portion with Hypo- 

; And may then all Pharifaical fhews and profeffions of Reli- 
gion conre to this at laft ? io vanifh and come to nothing unlefs if 
be to greater fin and heavier punifliment ? Then well may they 
be lofs and dung to me ( may the believing Soul fay) in compari- 
fon of Chriji, who is the fame yefterday, and to day, and for ever* 
Hebr* 1 3. 8. who lives ever and is able to fave me to the end, to the 
utter mofi. Whofe both giace and peace like folid gold retain their 
luftre,and the more and longer rubbed or worn, Chine the brighter. 
I llrall be nolofer, if I lofe all thefe, at leaft all confidence in tbefe, 
ha x&rfo M^H(sa>, that 1 may gain Cbrijl. 

And fo much for that Particular. Only inftead of further Ap- 
plication , let what hath been faid be a double warning or 

Firft, Is outward appearance and profedion of grace and Re- 
ligion of fuch ufe and worth, and neceflity ? as was faid on the 
one part. 

1. Then fie on that profane foul mouth that will fpitinthe 
face of it. I mean fuch profane Sinners that from their Souls hate, 
with their mouths revile, and with an hand of violence to their 
utmoft might lay at any out- looking appearance of Jefus Chrift 
in his people. No greater eye-fore to an ungodly man than to fe© 
the fal) eye- lids of the morning, moft of all if a noon- day. bright" 

nefs % 

on Philip plan's 3« $ 5 £• 137 

ftefiy anylefler, efpecially any greater appearances of Jefus ChrSft 
and his grace in his fervants hearts and lives, which if they can- 
not fmitt with their fift of wic\ednefs, yet (hey will be lure to 
malign in their heart, and as Jeremiah's enemies would do him, 
to fmiteit with their tongues, calumniating it to be nothing but Jet* 18.18. 
bate defTembling and hypecrify. And no wonder if thefe men 
Iikefome, curfe the Sun, when the dog will ha)\ at the Moon* 
If the greater luftre of Chriftian graces trouble fuch fore eyes 
which were offended at the dimmer light of the Heathens moral 
venues, for foyou may know whom you rind complaining. 

virtutes ipfas invertimus, atq*, j/ ar . 

Sincernm cupimm vas incruftare.' No wonder I fay if Chri- 

fiian Graces which are more diitaftful to a carnal heart meet with 
the like or worfe meafure, as Hierom complains of the Heathens, AdFurtam. 
asfoon as ever they fawaChriftian, then ft atim illttd de trivio 5 
f&.info l*iQiT«s Behold! a Greel\Impo(lor, which Nazianzen alfo 
much complained of in his time, ©77 ^.»/«? Ut ms'ivncu mi^ ° 2 ra *' I4 '^ 
Ziveuy ymfl tfo apihv ars^ros xj <swJtu \K\ihiyt, that Grace was . * 
counted but an artifice, and zChriftian mud needs bean Hypocrite, 
and every profelTor a masked Stage-phyer, which how unreafon- 
ableitishe there (hews. And let all fuch know, that as it is the 
Panthers hatred ©f the Man that makes it tear his piflure, fo it's 
their Enmity to Chrift that makes them fo^ at his image look- 
ing out in his people. In fo doing they Jew*likffpif in the face of 
Chrift* And how will they be able to look him in the face one 
day } Outward appearances and Profeffions of Religion are not 
fuch things as foul mouths mould fpit at* 

2* Nor fecondly that holy hearts (hould be afhamed of, though 
they do, but (hould with our Saviour be able to fay , I hid not my 
face from fhame and fpitting, Ifa. 50. 6. And David will be 
more vile, though Michal fay he Jhamelejly uncovers himfelf as a 
vain fellow, 2 Sam. 6* 20, 21. Although the infide of the Taber- 
nacle and Temple was moft glorious, yet the very outfide was 
a goodly fight. The form of godlinefs is no fuch deformed thing, 
•that we need blufh at it, nor true Christianity fo defpieable a 
thing but that in worft times and companies we mould dare, nay 
we (hould glory in our both words and carriages to call and 
proclaim our felves to be Chrifiians. This on the one iide, be- 
caufe (as we have (hewnj the outward appearance and profefli- 
on of Godlinefs is of fuch worth and neceffrty. 

But fecondly on the other fide, Is it (as we have feed) in it 

T iclf, 



felf, if without inward reality and in comparison of Chrift offb 
little value ? then be we adviled, 

In all our (hews and appearances of Piety and Religion take 
we care that they be of the right ftamp; of Gods own image 
and fuperfcription and not our own invention. There was much 
of the Pbirifces devotion of their own deviling, and more of 
the Popijh holy Churches Idolatrous, fupcrtiitious will-worlriip 
of their own pageantry, and too much it may be of falfe- hearted 
weaker Chriftians additions, or MimickarTe&ations j which in So- 
Bccltff, 17. famous account is to be righteous over-much iwhichfceQauCe not from 
the word, Chrift will not own, nor thank you for any thing you 
fufTer for it, and the very Devil will be ready to fay to fuch Exor- 
A8. 19. 1 5. ci/f j, Jefa IkpotVy and Paul I hyow, hut who are ye, or whofe are 
thefe ? 

Though they be of the right (tamp, and have Gods own i- 
mage and fuperjcriptionyzt take heed of a toe timely precocity* The 
Manh. 1 j. 5. Stony ground's lu9*<»$ fcf«rtT«A« immediately fpringing up was a bad 
v. 21. Omen, and fore-runner of its *u0j« CK<t¥f*\i£i7tu of its as hafty 

after- withering. Such (hould have firft made fure of depth of 
earth, and Hayed for fafter rooring before their fudden flou- 
riQSing. So Elizabeth upon her Conception bid her felf five months*. 
LuJ{e 1. 24. not out of diftruft and doubting in herfelf whether 
the thing were real, for that (he was fure of v> 25. but partly 
out of a (hame-faced modefty that an aged woman mould be 
Calvin. with child, and partly that (he might by her concealing her felf 

prevent mean-while profane mens cavils, when now at the five 
months end the thing proved manifelt, and there might be the 
lefs wonder at an old womans conception when (which was 
Maldonat ex more ftrange) by this time a Virgin had conceived* And this her 
Orig. Beda. Sod John Bap tijl (it may be ) learnt of her, who we rind in the 
^thLaS * laft verfe of the fame Chapter whilit he was young kept himfelf 
private in the deferts till the day of bti (hewing bimfilf to Ijrael. 
Budding and blolToming in fuch early (piings are plcaiant and 
promifing : but full blown tlourifhing will be afterward, when, 
they are more confirmed, more feaionable. And although we do 
not confine Chriftians to a Pythagorean rive years i^g/xtvQU or any 
fet time (which according to feveral more or lets growth and con- 
firmation of grace is various) yet a modeli young limothy is an 
amiable light, and on the contrary an over bold opining, and a 
coo hafty putting ofpuniesinto higher forms is neither to teem- 
ly nor ufeful 3 oftentimes hurtful and pajudicial in the School of 
Chrift. 3. Even 

on P h i l i p p r k .V; 5 ?• 5"> &' '3? 

3, Even when more rooted and confirmed \ as ro uui^, m 
fliews and appearances, our ferving of God, ^{f di^vf $ «va«- 
$ma*, Hebr* 12. 28. fhould not be out of fafliion with us, not as 
being afhamed of Chrift or his Grace, in which, Nil turpe, nil in* 
decorum, nothing is filthy or unfeemly * yet fometimes times may 
be foperillous that they may perfwade in fome things and Cafes a 
more circumfpeft retirement,' that the prudent man kgep filence, 
Amos «y 13. and the family of the houfe of David mourn apart^ and 
their Wives ap art \the family of the howje of Nathan apart , and 
their Wives apart, &c. Zech, 12. 12, 13. Enemies malice and 
readinefsto catch, and Hypocrites falfenefs, yea and the moft fin- 
cere Christians weaknefs (of which he is confcious) fo apt to 
give offence may well make him cautious not to betray Chrift by 
unworthy di (Emulation*, pr ilmulations and outward complian- 
ces, yet to be circumfped arid wary of both time when, and com- 
pany and place where, and manner how he expreiTeth himfelf in 
regard of outward manifeihtions. Higheft Stars make the leaft 
ihadows, and in the day time though their influences are ufeful 
and felt, yet they are not feen. 

4. But however in all our outfide-appearance make fure there 
be not more (hew than fubftance, that men do not fee more 
openly than Goddotbin ficret, that (as Painters ufe) let there be 
a good ground to the colour you lay on : and oil in tbevefj'el at 
leaft proportionable o th? light in the lamp. Be fure to be as 
good as you ieem to be : * yl% JV« *e/r©-, *kk Xvai 6U«, when 
it was pronounced on the Stage, Plutarch faith, all the Company 
looked onAri(tidef, as the man, and that man be every Chriftian. 
For of fuch titer om well faid, venhntium ad nos nonora content- Injer,$.t6. 
f lemur fed manns. It's not our lookj and fher*s, (but the reality 
of our hearts and anions) that God and his Servants look after » 
nor mould we reft in. 

No nor in our greateft zed in fuch a way which leadeth to the 
next particular, which the Apoftle here reckons up. 

T 2 SER- 





Philippians 3. 6. 

K*T« £ttA8C, JWk»P 7&T 'S-KH,K»tl*t> 

Concerning Zeal y Perfecuting the Church, 


A8s 26.11, 

N which Claufe the Apoffle rifeth higher than he did in the for-" 
mer > for although in that he was a Pharifee, he was very high 
Zanchyin loc. and hot, for in hoc pr£celluerunt Pharifei, the Pharifees above all 
Matth. 13. 1$, other Secfts were moil zealous, as appears in their ftridfr obfervan- 
23. ces, their bufie compaffing of Sea and Land to make Profelytes, and 

Luke 18. 12; their hot bouts and bickerings with Chrift and his Difciples, yet 
all of them were not of the like hot temper > Gamaliel one of 
them, and Nicodemus another, we read to be of a more cool and 
moderate temper, John 3. 1. with 7. 50,51. Atls 5. 34,35,^. 
But our fometimes Saul was an hot-fpur, *ee*aro7fcf»* {n*a>T$j, a 
fiery zelot, exceedingly zealous \Gal. 1. 14. even to madnefs, *■«- 
exosui l^aipo^ipQ-^ being exceedingly mad againji them I persecuted 
them even to jirange Cities, as here in the Text, his zeal was (hewn 
in perfecuting the Church, as not being able better or more fully to 
exprefs his burning zeal for the Law, than by breathing out threat- 
nings andfliughtcr againft the ProftlTors of the Gofpel, who (he 
thought^ would deihoy and abrogate it. Neque zelus legis me- 
lius ojiendi pojfit quhm perfequmdo Ecclefiam, qua legem jam irritam 
voluit. And this no doubt but as it got him great glory with 
others, fo hehimfelf then much gloried in. Yet now (it feemeth) 
he is become of another mind, and gives us an example to account 
even this alio, as well as the reft, lofs and dung in comparifon of 

In the handling of which parficular according to the true fenfe 
and intent of the Apoftle in this place, I mall endeavour to make 
out theie three things. 

1. That this zeal limply in it felf is very valuable. 

2. So 

ABt 9. 1. 


Note 4, 

on Phil:??!**?? 2. & ,^i 

2. So that we naturally are very apt to applaud our felves and 
to reft in it. 

3. That yet in point of our acceptance with God, it's to be 

accounted lojs and dung that t»e may win Cbrift* 

Firii, That zeal in Religion in the General is very valuable. So r; 
the Apoftle here rates it, when he puts it into the Inventory of his 
chiefeft Tharifaical excellencies, and clfewhere he poficively 
makes this appraifement of it, kakIv <N t3 £«*«£*/, It is good to 
be zealoufly ajfe&ed, Gal. 4. 1 8# 

I. Zeal, and zeal for Religion are two very great words, and 
very considerable, as frigidum in Religione peclus fas Cualthet 
in Apologia fpeaks^) is naufeous and abominable* 

For Zeal in its own nature , it's not either a fingle, or weak 
faint affection. No. It is a compound of more, partaking both Lud, Vives de 
of concupifcible and irafcible : made upefpecially of love and an- animal. $.cap. 
ger, as Luther vciy happily expreffeth it by amor iratus, Love ^ * ncit & nat * mi 
made angry. And chey are two very a&ive pailions. 

Indeed (according to the fenfe and notation of the word Zial) £fa®- a ?i*> 
it is the heat and fervour of them both : nay the top, and cream, fervegjntenjli 
and vigour of all the aff.&ions boil'd up to their full height, the amris * A 9 U J^ 
1XQ *?D of the whole Soul, VeuU 6\ 5. WT^ 

Thus vigorous is zeal in it felf, but if it become once Religious 
zeal, a zeal fur Religion, which fas fome thinkj is formally cha- 
raclerijiical of a man, much more of a Cbrijlianh how much 
more fpriteful and fublimate ! 

If not rightly guided, proves an inflammation in the fpirits h if 
pro aris& focis, lets all on fire. Vbi de Religione, ibi quoq\ de 
vitb agitur, faith Pbilo Judtus. Men ad for life. Our meek Jefus 
never fpake more angerly, nor dealt more roughly than in this 
Cafe, John 2. But if it be fas it was always in him) rightly 
guided, it proveth fFrOTVW Cant. 3. 7. the flame of God, in 
which the Soul like Elijah mounts up to heaven in a flay chariot^ 2 K \ng. 2. n, 
or the Angel that appeared to U^fanoah, in the flame of the Altar* j^ , - 20t 
It's the fire on the Altar, a live coil whereof we find the glorious 
Seraphim, having in his hand t Ifa* 6* 6. all the holy Angels being 
aflamihgfire, Hebr. 1.7. but thofe Serafhims have in afpecial 
mariner their Name from Burning, and are thereby in the upper 
rank of thofe Celeflial Hierarchies, and piopOTtionably zeal makes 
us Godlikj, Angelical, fets fuch divinely inflamed Souls far above 
th: ordinary forms of Chriftians, as the fiie is above the dull earth 
and other inferior Elements. 

2. And 



2. Andyet(asctfemial to a Chrillianjisinkindled in the breaft 
of the weaker! and youngcit Chriltian : for there is warmth even in 
conception ^?P£J Pfal* 51* 5« my mother did conceive m*, or 
as the word is,did warm me » and in the vciy Hilt kindlings of our 
fpi ritual conception and new birth in our riiit convcrfion, when 
there was otherwife fo much fmoak, there was (ome of this Di- 
vine tire, y<=a very much of if, yta and then ufually more lively 
felt glowing and working tor God and againlt (In than (it may 
be)afcerwaids. What afire did it m<ikc ot thole new converteds 
conjuring bookj, Aft. ip. 19. Had it then been a dilute flame and 
not more than ordinarily hot, it would never have fo burnt a- 
funder thofe fhong cords of fin and Satan, which till then we 
were bound with, as while frigus doth congregate homjgenea & 
hcterogenea, calor doth congregare homogenea & fegregare hcterc- 
genea : So necefTary is this natural radical beat> and to unfepara- 
bleare/i/eand warmth, that we cannot rii it afcmd to the higheft 
pitch, no nor fecondly reach the loweit degree of true fpiritual 
life, without fome greater or lefTer meafure of it. 

3. At leaft not to any degree oi lively activity. How nimble and 
a&ive is the fire, whilit the torpid dull earth either finks down 
or abides ftill and ftirs not ? How liitlefs are we to move, and urn 
able to do any thing to purpofe, whileft frozen and benummed 
with cold? but when well warmed how pliable and active? The 
warm wax then works and the melted metal runs. And when the 
Prophet had his lips once touched with a live coal from the altar, 
then inftead of his former wo is me v. 5. you hear him prefently 
faying here am I, fend me, v. 8« like the Seraphim that touched 
him with it, who had Sixmngs z/. 2. toexprefs the greater rea- 
dinefs and fwiftnefs of thofe heavenly Minifters, as in Ez*ekjels 
vifion we find their appearance to be like lamps and burning 
coals, Chap* i. 13. and accordingly we find they had wings to 
their hands % and their feet fparkjed for heat and hail, v 7, 8« 
They ran and returned is the appearance of a flijh of lightnings v» 
14. and fo we muft be fervent infpirit, if we would fervetbe Lord 
to purpofe, Rom. 12. 11. bezealoiu it you would repent or amend, 
Rev* 3. ip. as John Baptifi the Preacher of repentance was a 
burning and Jhining light John 5. 35. And hence it is that God 
ufeth to inkindle this Divine flame in the hearts of thofe of his 
Servants whom he raifeth up to any more extraordinary and he- 
roick fervice and employment. We read of Baruch as a fpecial 


0# Philippians 3* &• 142 

repairer of Jerufalems wall, but we read then withal that 
SMHH ninn flagrante ammo inftauravit he did much, but he was 
warm at bis work and hot upon it, Kbem* 3. 20 Apollos, AUt 
18.25. was fervent in fpirit, and then be fp.tkg and taught dili- 
gently the things of the Lord* Fervet opus* Pbineas, Elijah, Jere- mmb. 2$. 7* 
miab, John Baptiji, Luther> Knox, all noted to have been very 8. 
attive in their generations, and that they were very zealous too. l &U *9 *4# 
In Scripture, when (bme great thing to be done is fpoken of, it's «*" 
faid the zeal of the Lord Jhall do this* and it is the zeal which he £,„£<, I# * \l 
inkindleth in the hearts of his more eminent fervants, that mutt a/C/^19. V* 
go through with any fuch more noble achievements, whilft it V*- 9« 7- 37* 
cither breaks or burns through all difficulties and oppoficions, M* 
as whileft the man that creeps or flowly goeth up the hill is wea- 
ried before he goes to the top of it, another that putting to his 
rlrengthrunsup, with more eafe afcends it j or as whililacold 
blunt-pointed iron cannot enter, if fharpned, efpecially if made red 
hot, makes its way eaile. In the cold winter and cool night we 
freeze and fkep. It's the warm day and fummer when we are 
abroad at our work, and the heat of harveji that ripens and Jjfa.18.4e 
brings in the crop. The Palm trees which are the eniignes of 
vi&ory delight to grow in hot foiles* on the contrary Bernard 
well obferves that Adami voluntas mn habuit forthudimm, quia 
non hahuit fervorem- Great is the proportion of activity in the 
hotter Elements above that which is in the more cool and hea- 
vy. And proportionably there is a far greater riddance made of 
Gods work by them that are warm, than by them that freeze at 
it. When God wafheth away the filth of the daughters of Zion 
and Jtrufalem, it's by the Jpirit of burning, Ifa. 4. 4. It's hot water 
that wafheth out fuch fouler jiains and defilements. 

And accordingly it adds much to the valuablenefsof^e^/that 
God fo highly valueth and efteemeth of it, that as he makes te 
the end he aims at in mercies beftowed (he redeems us to make 
us z people zealous of good rvorkj. Jit* 2. 14.) So when angry he 
is pacifi d by it. So he proftiTth that the heat oiPbineat his zeal 
had quenched the fire of his wrath againft Ifrael, Numb* 25- 11. 
that he accepts it, and is prevailed with by it. 'The effe&ual fer- 
vent prayer of the righteous man availeth mucb> James 5. 16* and 
without fome meafure of this lively warmth belt duties avail no- 
thing. The iichtft facrifices if not burnt with this altar-fire, and *?'«»*«/&»* 
the finefl flwr and faeeteft oyl if not baked in this frying p an (as Torn 2 *+L- 
fome of the Ancients apply itj have no xeli(h, make no foeetfa- $ §0 j 551/ 
vourinGodsttoJlrils. No,$$2, 

cap. $c. 

i 44 SERMON XI. 

No, are very diftaftful. He thar vs afpirit therefore will be fer» 
John'4, 24. ved in ffirit and in truths had rather you would let his work a- 
lonethan that you mould freeze at it. He will have the dull affes 
mck* rather broken than offered to him in facrifice, and the 
(low creeping [nail is among the unclean creatures. His infinite 
tranfeending excellency he makes account may challenge the ut- 
moft extent 'and height of our endeavours, and his 2eal for his 
f.rvants good ( which the Scripture often mentioneth and we 
more often reap the benefit of) hetxpedfc fhould warm our hearts 
andfet 'hem on a fL me for him, and therefore cannot endure 
that this pre fhould go out upon the altar, nay that it mould but 
cool: and therefore it is that hefo loathes luk^rvarmmfs : that 
the Church of Laodicea to whom, if (he prove zealous and repent, 
Rtt/. 3. 19. he will come in and fup with, v* 20. if (he continue 
lukeiearm, Re w ^ even fp ue out °f ^ mouth v» \6* (as tepida 
arevomitoria) and that fignifieth both a loathing averfation and 
Valtfii Philo. an utter rc j t aion, for God forbid that the Holy one oflfrad fhould 
cL'on'™' return to his vomit. No he had rather have them quite cold than 
thus lukgwarm, v. 15. it being more difhonourabletohim > the 
key-cold never having been made partakers or fenilble of his Di- 
vine Rayes, which it feems had been darted on thefe lukewarm 
ones, and had in fome meafure warmed them, but yet fo as 

Either they never rofe higher to be warm at heart indeed \ but 
flayed at an indifTerency like Ifrael halting between two opinions^ 
and fo never came up fully to him: 

Or iffometimes more heated, yet now grown cool again in 
their affedtions to him, like the man in the law, who after mar- 
riage found fome blemifh in his wife, for which he lefs loved her. 
Either, Both, of which are blafphemoufly derogatory and difho- 
nourable to his infinite Divine excellency: as though either he 

Were not incomparably good,(o as any thing elfe might come 
in competitionwith him *, and fo they were in doubt whether they 
fhould not wrong themfelves by accepting him — Or that either 
fince they knew him he was grown worfe than he was or than 
they fome times thought \ and therefore their affections grow 
cooler to him, which is the next ftep to the going far from him, 
and rejecting him as unworthy of them, Jer* 2.5, 31. 

So juftly provoking and therefore fo highly difpleafing is the 
wantofzej/ to God, which inferreth the prefenceof it the more 
highly grateful to hi m and this the more, in that it is fo un- 


on Philippians 3. 6. 145 

ungrateful to ungodly men, nimis vehementes imptitts odefe elves- 
Dogs will be lure to bark at thofe that pa(s by them with more 
fpeed than ordinary : nor can wild be aft s more indure the fire than 
a profane heart zeal in proteflbrs. Their fervour doth inflame the 
others rage, as much as the red cloath doth the Elephant* At the 
firft appearance of fuch a fire kindling, tanquam ad commune in* 
cendium extinguendum, they prefently cry out with them, A€ts 21. 
28. A/e« of IJrael, Hdp. The whole Parifh is called out as it 
were to quench a common fcare-fiiC But by its being fo dif- 
pleafing to them you may well underftand how pleafing it is to 
God *, for it cannot be bad that Nero diilikes, and it's beft which 
he diflikes moil:. And fo from this and the former Confedera- 
tions we may gather how truly valuable zeal in it felf is, that Paul 
might well put it into his inventory of thofe things which made 
him lomebody in the World. 

2. Which leads to the fecond particular propounded, that zeal 
in matters of Religion being of chis remark, we a"re naturally 
very fubjed: fo to pleaie our felves in it as to think we are pleafing 
to God by it> and fo to r< ft in it ; and like me Idolater, lfa. 44. 
16. merrily to fay, Aha, I am tvirm, Ihavefeen the fir e* So our 
Paul fome while plea fed an J latisfkd himfelf in his fiery perfec- 
tion of the Church, when he verily thought that he ought to do A8u6,9* 
many things 'gainfi the Name of Jefus, as they who lulled his fer- 
vanes thought that in fo doing they did God fervid John 16. 2. 
Where there is warmth we conclude there \s life, and every fev cr- 
ip* heat we take to be natural and kjndly, nay oftentimes the fire 
of hell for heavens warmth and influence* And fo not only wi(h 
the Pj lefts of Cybele and mher 05oamtt7o/ amongft the Heathens, the 
Sibyls*, the Jewifh Zealots, and many of our Enthuftaftsi but it 
may be many a hot-headed phanfie, yea or inflamed luft fome- 
times, if but pretending to Religion is that which many pleafe 
themfelves in as the Corufcations of fome Divine Flame » and 
whilft in their curlings and blafphemings, their tongues are fet on James 3. 6. 
fire from hell, they account them as reprefentations of the Apofiles 
fiery cloven tongues \ and as fome place the element of fire next to Acts 2. 5, 
heaven* fo they in thefe fiery raptures conceit themfelves with 
Elijah to be caught up to heaven in a fiery Chariot* Some fuch felf 2 King, 2. 11. 
pleating dream I doubt our Paul formerly had, when he was in 
the Paroxyfm of his high fever and heats againft the Church of 
Chrift, and that he merited much of his Countrymen the Jews, 
yea of God himfelf for his great zeal of that Religion which he 
knew he had fometimes inftituted. V But 



Aftftft, 23»2?< 

I Cor. 8. 8. 
Rom, 14. 17. 

Jofepb, x\aff 
lib. 4. c/ip. 11 
Hammond on 
Matth. 10. An' 


But after he was once converted, humbled, and caught up into 
the third heaven, he there learnc another leflbn, fo that we find 
him here in the Text of another mind. His zeal indeed was yet 
continued, but now fo turned out of the former Channel, that 
That his former zeal he now finds inftead of commending him to 
God had very much provoked him, fo that he accounts it Ufi and 
dung that he might gain Cbrij}> whom by it he had fo fiercely per- 
fected, which leads to 

The third thing propounded and principally intended; That 
it is not even a Religious zeal that (as to our acceptance with 
God) we fhould plea(e our felves with, fo as to reft in, but we 
muii renounce all confidence in it, that we may win Chrifl : and that 
upon feveral accounts. For this zeal may be, and often is 

1. Ill pitched as to the obje<S, and fo it's fire, but befidestbe 
hearth, and foinftead of promoting our peace and falvation may 
do a great deal of mifchief both toour felves and others. As 

1. If it be about trifles or matfeis of lefs moment, and fo 
prove a blaze in the firaw, which oft fets the houfe on fire. Such 
was the Pharifeeszeal>the heat whereof was fpent and evapoiated 
in tithingoi mint, anife and cumin, the Pafijisin the quifqnilia, 
and trafh of their Ceremonies > and much of many of ours in forry 
minims and pundtilioes, in which we break our arm in throwing 
a feather with our whole ftrengfh , as ufually it falls out that 
what is wanting of the fubftantialntfs of the matter, is made up 
by the impetuoufnefs of our paflion. But would a wife man lay 
his whole weight on a rujh . ? or (foould the furnace be heated fever* 
times hotter to burn aftraw ? or dare we think God to be as un- 
wife as we are,to be taken with fuch tnfles > Our Apoftle telleth 
us No * that Meat commendeth us not to Gr.d, nor doth bis Kingdom 
confift in meat and drinl{, but in thole fafvli&i) Right eoufnefs, 
and Peace, and Joy in the Holy Gboft* It is Chriii who is fubjianct 
that muft make us fubftantially happy, noi zeal for trifles , that 
can afford folid comfort. 

2. Sometimes our zeal is pitched upon that which is intrinfe- 
cally and fometimes notorioufly bad and finful. So the fmith 
fweats with makjng an Idol, Ifa* 44. 12. So the Jewijh Zclots 

under that name committing all riots and bloudineis imaginable. 
And you will think Paul's zeal htie was not very well placed 
when it was fo hot upon inn perfecting the Church* Oh the 
hellifli heat of many Sinners in their hoc puifuits ot revenge, ma- 
lice, luft, &c, But will zeal (not againlt fin but ) for fm commend 


on Philipptans 3. ۥ 147 

us to God who hateth it perfe&ly, and punifheth it in Hell-fire 

Eternally ? No, they muft be the fweetfpices burnt that make the Exact. %6l 34, 

holy fweet perfume in his noftrils. Ka\ov H <rh tyhSfy h *&*£* It's 3 5» &c* 

good to be zealoufly affe&ed always, if it be in a good thing. Gal. 4. 

1 8 . £ha«ts t* K^eirlovct^ Zealottjly affett the beft gifts, 1 Cor. 1 2 . 3 It 

and it we would be a peculiar people to God, we muft £e zealous^ 

but then it muft b? of good workj, Tit* 2.14. It was not for fin 

but. .againft fin, that Lot, David and Paul were fo zealous, that 2 Pet. 2.7I 

gained Gods approbation. And when it's only fin that condemns Pfaf.t I9.i39« 

us, furdy zeal for fin cannot J74J}ifie us. 2 Cor. 11.29. 

3 . Our zeal may be againft iin,and yet not rightly pitched, when 
it's only againft othtl it ens fins,and not our own. So Judah was all 
fire and tow 3gainft7tfm*r for playing theHarlot(&ri#g her forth and 
itt her be burnt, Gen* 38. 24. J till by iheflajf,fignet and bracelet he 
came to know that it was himfelf by whomjhe was with Child, and 
then we hear no more of it,the fire was quenched prefently.And it's 
faid, that Davids anger was greatly handled againft the man, whileft 
he knew not that he was the man, 2 Sam.i 2,5,7. and our ^«/asf«- Gal.i* 14.' 
ceedingly zealous (as he faith he was) yet it was againft Chrifiians 
and their tins (as often it falleth out, that what we are fozelous 
againft in others is not fin, but what we conceit and make to be 
fo) whereas there was enough in himfelf , and rather than fail 
even that his mifguided fiery zeal for him to have been zealous 
againft, which he rather applauded himfelf in. But this makes 
fuch fire of our zeal to be like fome fcare- fires in which the fire 
leapeth over the next Houfcs, and feizeth on thofe that are fur- 
ther off** whereas in nature fire warms and burns that firft and 
mod which is neareft> and fo in Grace* God over-heareth Ephraim 
bemoaning himfelf moft bitterly, Jer. 3 1. 1 8. And David when 
mote awakened, cries out of himfelf, Is it not I? even I it is 2 Sam. 24, ty. 
that have finned, let thy hand be againfi me, and againfi my fathers 1 Chfon.it. 
houfe. And Levi, when he was zealous for God, acknowledged not 17* 
his brethren, nor kpew his own Children- The righteous man, who Pent* 33. 9. 
is accepted by God, as he is juftified and liveth by his own faith, 
fo he hath moft indignation againft his own fins, not as fome, who 
(as the LamU) have their eyes in their pocket while they are at 
home, and only put them on when they go abroad to fee and to 
be hot and angry againft other mens fins ; and (as I faidj inch 
often as they will make to be fins, but indeed are not,--- and let me 
add, though they be indeed fins, yet out of a natural proud and 
pettifh frowardnefs in our felves, and want of love to others, that 

V 2 which 

4 8 


which makes us fo angry (and as wc think zealous) in other mens 
fins, is becaufe it difpleaftth rather us than -God, and rather 
thwarts our touchy humour or it may be outward dtfign or in- 
tereit than Gods hoJy Nifure and will. But this is a diikmpered 
heat and no true zeal * faflion without Companion which our 
Saviours zeal was ever happily tempered with, as we read, Marl^ 
3. 5. when he looked upon the Jewes with moit anger, that he' 
was withal grieved and that for the hardnefs of their hearts* And 
thus in thefe and the like reipt&s our evui Religious zeal may 
be far fromcoinmeuding us to God, i{ firft thus mifplaccd, and 
mil pitched upon wrong objects. 

Secondly, if ill grounded tor the inward caufe and principle. 
To which let me add, and as ill guided in the undue manage - 
menc of it » if not principled and managed with knowledge,- lia- 
ceriry and love. 

Firft, If principled and managed without knowledge. For 
this (harp knife need be in a wary hand and wifely handled. So 
,4tf. 11. 20. our Apoitle tells us, the Jews had ^kqv 0*5, a zeal, and that of 
A3. 22. 3. God, a religious 2eal, but it was not according to knowledge h as alfo 
he himfelf had and afted acordmgly, but he faith he did it igno- 
rantly,\ Tim* 1. 13. but therefore oftentimes the more head ily and 
furiouily, as the mettled blind hoife runs headlong. Sedulius on 
Rom* 1 ©.-did minus dicer e when he fiid, Not* multum prodeji habere 
zelum& non habere fcientiam, that zeal without knowledge did 
little good. No, rather knowledge without zeal doth little good » 
but zeal without knowledge is in danger to do a great deal of 
hurt. The one is like a Ship that hath a good Card and Pilot, but 
without Sail and fo ftirs not, the other hath a large fail, but 
wants Compafs and Pilot to Iteer it aright, and fo foon runs up- 
on the Rock * and here oftentimes the more blindihe more bold* 
and the Ufs light the more heat : more ignorant men are ufually 
the more zealous. This fometimes hittcth right, as it hath been 
obferved of the Martyrs in Queen Miries dayes, the more unlear- 
ned men, and the weaker women were more couragious in the 
caufe of Chrift than the greater Scholars, the fpirirs of the one 
being more in their heads, but of the other morr in their hearts. 
«™ « •- And here we may ufe Bernards words, Bwww erat tibifi ioni\er ma- 
Jfaiam, gis effes quam lucifr. But molt commonly it talis out otherwife, 

that zeal without knowledge (as in the Bores wars in Germany, 
and our combuftions at homej proves mod tumultuous and per- 
nicious, when he is mod cried up, as Calvin faith, fometimes he 


on Ph ilipp r ans 3. £• 145? 

was chofen as the beft Preacher, «* quifq\ clamofifftmm erat & fto- 
lido furore pt&ditus^ qttem iUi zelnm vacant quo nunquam arfit 


To this ignorant zeal referr r*fh zeal, when without due con- 
federation or particulars on the iudden men engage and ru(h up- 
on action. 'Mofel anger we read waxed hot when upon his coming Ewd. 32. 19, 
down from the NLunt he (aw the golden calf and the people dancings 
and though his fudden breakjng of the tables uponh was ordered 
by God to convey a good Moral to us, yet that pjfjionate bafti- 
nefs, it, may be, had a touch of this Rajhncfs, or if not, as fome See Calvin in 
conceive it had not, yet that of Ifraeh fudden refolution of going locum, 
to war again]} the two Tribes and half Jejh. 2 ?. 12. and againit Ch'ypftm, 
the Eenjamites, Judg. 20. 8. had in it too much precipitancy. m r \T ' 

Hitherto retcr alio all indifcrete zeal when not managed with 
fobri'ery and wifdom (asP/j/. 112. with zeal v> 1. is joined di- 
scretion v. 5. J but fo weakly and indifcreetly, with fuch an- 
tique looks and geltures, fuch foolifh attempts and a&lons, as 
makes all ridiculous. And can that which is fo juitly uniTghtly to 
men, be in'it felf, or make us pleating in the fight of God ? No, 
remember the four beafis, Revel. 4. 8. had alas octtUtas, their 
wings full of eyes, which zdum cumfcientia acfidcconjunaumde- ,< 1 
fignavit, as one well upon that place. The wings exprdTed z.eal, 
but the eyes in them wifdom and knowledge to guide if, as 
John Baptiji was not only a burnings but alio AJhining lights John 
5. 35. But yet more burning ih&njlnning. Fervor ei qmdammodo 
fubjiamialior videtur, as Bernard faith othim: and this withal, Serm, 2. de 
Lucet Joannes, tantoutiq't clarius quanio amplhtsfirvet, tantove* verbo Ifaix.p, 
rius quanto minus appetit lucere > as when ~Duvid> heart was hot, ^3. 
yet his tongue was filent, Pfal. '39.2, 3. there had need be light 
as well as heat : elfe there will be more of the fmothered heat 
of belly than of the kindly warmth oi heaven in itj efpecially 


Secondly, It wmtsfincerity as well as knowledge for the ground- 
work) and carrying on ot ir : as when in hypocrify and out of 
dellgn it's wholly or in part counterfeit* for our own finifter ends, 
worldly advantage, vain-glory and applaufe, and accordingly 
managed with pride and oltenjation. In all which Jihus zeal 
was grofly faulty, when pretending God his eye was on a King- 
dom, and yet would have mens eyes on him as a great zealot, Come 
and fee my zeal for the Lord, 2 Kings 10. i6> This the Pharifees 
zeal was alio deeply guilty of, that they might be feen of mtn, and Manh. 6. 9 r 

have 5, 10, 


have glory of them: of which alfo Luther accufed the Monkj and 
Friars of his time that were very loud and feerned to be exceeding 
zealous : but it was rather for their Paunch than the Tope > whilit 
he faid of himfelf, At non eramlthglacies & frigus ipjum in de- 
fendendo Papam, his zeal for his then-Religion was more plain and 
honeft hearted, whilft theirs was felfifh and counterfeit. — which 
is fo far from commending us to God, as it juftly makes us abomi- 
nable both to. God and Man. Too coftly a paint to be laid on fo 
rotten a Sepulchre: that zeal) that noble fpark which is the flower, 
vigour, (pint and qiijn telle, nee- of ail the afTe&ions (hould befo 
debafed as to be pro/Htuted and- made a flalking-Horfe to fuch 
poor and low projects : that divine flame to be only a torch to 
give them light more fpecioufly to go about their tforkj of dirh^ 
nefs. The Apofrl; gave it too good a Name, w 7 hen he here called 
it dung, not only to be loft, but with detection to be caftaway, 
that we may win Cbrift. 

3. And the like we may fay of cur zeal if it be not principled 
and guided with love, pity, meeknefs, and moderation* For how 
mould love be abfent from our zeal, which is the chief ingredient 
of it? It being intenjelove of God and our Brethren that (hould 
make us zealous for him, and againil any pra&ice or perfon \ fo 
that it mould not burn up our compaffion and meeknefs, even to- 
wards them againfx whom we are fo zealous. The fine flower of 
the meat- off eringin the law w T as to bebakgd, we heard, in the fry- 
ing-pan, which the Ancients (I told you) faid typed outset/, but 
it was to be mingled with oil, Levit* 2. 7. by which the fame Au- 
thors would have us underftand meeknefs and gentlenefs, which 
mould always go with our zeal the better to temper it, as the hot 
heart (in nature) hangs in water the better to cool and moiften it. 
And as our Saviour fent forth his difciples by pares, fo he futed 
them when he joined a zealous Luther and a meek^ Melanchthou 
together » and fo the hard jione, and the foft morter built up the 
wall the fooner, as before a zealous Elijah, and a meel{ Mofes 
were fpeakjng with Chriji in the Mount. It's into the Mount (to a 
Mtttb, 17. $. g reat height) that we then get when fuch a Mofes and an Elijah 
meet, if we be meekly zealous, efpecially if they meet and Jpeak^ 
with ChrijU if they be truly Religious and Chri/lian, not only 
with whom but in whom a Mofes and Elijah fully and tranfeen- 
dently met. Highefl zeal (you'J fay ) when you fee it eating him 
up whilfl he whips the buyers and fellers out of the lemple, John 2. 
15, 17. But you mutt fay too, and mod companionate pity and 


on Philip p i ans 3. 6. i*\ 

meetyefs at the fame time, when you read , Mark* 3. 5. that 
whileithe was moft angry > (and you never exprefly read him an- Exod. $2. 19; 
gry but there) yet even then and there you read too that out of Levh. 10. 1$. 
companion he was grieved for the bardnefs of their hearts, as Mo- Numb. 12. g. 
fes we fometimes find very angry in the caufe of God, and yet Berengofiusin 
the meekgfl man upon earth, as the fame fpirit which appeared upon E,b * Patrum; 
the Apofiles in the refemblance of fire, Acls 2. 3. defcended upon Tm% 2t ^ * 5 ^ 
Chrift in the likenefs of the meek dove, Mattb. 3. 16* 

If therefore on the contrary our zeal inftead of love be imbit- 
tered with hatred and malice, it's £n\o*wt)c&s, bitter zeal, as the 
Apoftle calls it, James 3. 14. zelus amaritudinis non amoris , as 
Divines fpeak, the one of which is to be blown up, but the other 
to be put our, and quite extinguifhed. . 

Or if it be inflamed into difcontcnt (a touch whereof David 
had when his heart was hot and glowed, PfaU 19. 3. and Ezekjel 
when he went on God's errand but in the biitermfs and heat of his 
fpirit, Ezel{- 3. 14.^) or Rage and Fury, that like Solomons mad Prov, 2$. 18. 
man if cafis fire brands, arrows, and death, Boanerges thunderclaps, 
all devouring words and actions, as zealous Jebu ufed to drive 2 K it>i'9**o, 
furioufiy : and thofe whom we read of in the Gofpel, and the Atls Lu k? 1 $. 14. 
that were filled with indignation againft Chrifi and his Apofiles, A &'$* *7, 3h 
were cut to the heart, gnajhed with their teeth, contradicted, blaf 22 ai, ^° 
gbemed, laid bands on them, and perfected them. ■ — - In this cafe 
we muft fay, that as Moderation without zeal is but abenummed 
cold pallie , fo zeal without moderation is but a diftemper'd 
frenzy, a feverifh diftemper, the glowings of Hell fire, hot poy- 
fon, which is more quick and deadly, as the Scripture's compari- 
fon is, a clear beat upon herbs, that fcorclleth and burns them up : Ifa, 18. 4^ 
as SauPs zeal did to the Gibeonites, 2 Sam* 21.2. and our Sauls 
here in the Text to the Church of Chrift, meer Wild-fire, that 
fuch hot-fpurs prove Ardeliones, the Worlds Phaetons, fee all on 
acombuftion, as the Zelots did in Jerufalem, and their Succeffors See Hammmd 
in Germany. And the Lord cool fuch fpirjts among us, that it on Matth. 10, 
come not to an univerfal conflagration. And (hall this then that Amuc i 
thus defimysmen lives be compared with Chrift that faves them ? 
I pray let us be willing to fujfer the lofs of this, that we be not all 
loft.We may well account it worfe than dung that we may win Cbrift* 
Yea and of all more fubftantial, civil, or moral virtues and per- 
formances. For thefe alfo Fattl puts into his Inventory. 

S E R=» 





Philippians 3. 6. 

K*Ttf ftKntoatlvtiy 7$p if pipy yitopiWi afxi^lof* 

Tcucbingtbc Right eonftiefs which is in the 

Larv^ Blamelefs. 

N which words our Apollle rifeth yet higher to a more defin- 
able qualification than thofe that went before : for he might 
have been a Tharifie and yet a fcandalous hypocrite, as molt of 
them were, and he might have been zealous too, and yet he 
might have been &<i.oKipfvm (as Chryfolhm noteth) rajh, and all 
that might be p/Aaf^r** lnx.iv out of an ambitious afpirmg to 
rule and dominion, as it was with the Prietls, and other of their 
zealots, but he was more fit.gle-hearted and in his carriage in- 
nocent, As touching the rigbttoujnefs rvhvb is of the law , blame- 
Calvin, Z4H» /?/}, i. e. que ad ext imam coram bominibus converfationtm, for his 
chy % fyperitit. outward carriage before men., he was (as jt is fa d of Zacbary 
Auina's ' anc * ^ iz >abetb) fine querela , not blamed or complained of by his 
neighbours, and fo not guihy of any thing, for which, ac- 
cording to the courfe of their law then in ufe, he might juftly 
and legally be accufed before the Judgment ieat, and ientenced 
by the Judge, as Grotius expounds.. [Women Ugis bic accipit pro 
illispr£ceptis fecundum qv.& judkia exerctbantur \ d'uittrgofe ni- 
Grotint. bil fecijfe ob quod tribunali fijii debet~] So that his zeal in persecu- 

ting the Church W3S net upon an humane and lelhili, bat a Di- 
vine in cei eft, asTbeophylaclobCcr\£iK Nor was it ftaincd with 
C. d lapide a vicious life, but (quod pr£cipuum erat, as he faith) this was 
in he. the top and crown of all his other excellencies, thit he was a 

fober, virtuous (in a word ) a compleat moral Man, zealous in 
his mi/taken Religion, and a juit civil, fair man in his outward 
converfation, not only of the moft txall ftil, Ads 26* 5. but alfo 
of a jnoft exadt life > which in real worth was more than all his 


on Philip pi ans 3. 6. 1.53 

foremen tioned priviledges, which he fometimes thought he 
naight well efteem gain, feeing that thereby he gained fo much 
repute from abroad with others, and fo much inward content 
and fatisfa&ion in his own mind, And yet upon his converfion, 
even this as well as all thofe other things that were before gain. 
he now counts lofs for Cbrift, v* 7. And fo mould we. And fo the 
Note hence is 

That it is not Morality nor the the moft unblameably verfuous Note - 
either inward habits, or outward performances in an eitate of 
irregeneracy, which can fo commend us to God as that we may 
fafely rely on, or reft in them for our acceptance with him, but 
even thefe alfo fas to that J are to be accounted lofs and dung that 
we may win CbrijK In handling of which I (hall follow the fame 
method that I did in the former particulars. 

1. Shew the true value and infrinfick worth of this vertuous 
unblameable frame and outward carnage. 

2. That it is fo great, efpecially in many mens eftecm , that 
they think it fafe, and beft quietly to reft in it. 

3. That yet fo it mould not be, but that in companion of 
Chrift it (hould be accounted lofs and dung for him and bisrigb- 
teoufnefs, by which only we are jutiified and accepted. 

For the firft, That a moral, civil, veituous, and unblameable 1. 

life and carriage is of great worth, and very highly to be valued, 
the Apoitle fully intimates in that he doth not only reckon it up 
amongft his former choice excellencies, but alfo fets it on the 
top and head of them all, as chief and molt eminent, as Inter- 
preters obferve, whillt dumfttrgit, crefcit orstio, in this his heap- 
ing his excellencies one upon another, this is fet inter *.%&Mvist t 
becaufe laft named, it is to be understood to be firlt in place and . 
dignity, and that mod defervedly. 

And therefore I defire that no mans quicknefs, as foon as he 
hath heard the Doctrine, may either prevent my future difcourfe, 
or prejudge my prefent meaning, as though I intended to decry 
morality-, as I have heard from this place fome pretty (huply in- 
veighed againftfor it with reflections as though they were defe- 
ctive in that which they fo fpeak againft. For our carriages, it's 
belt that every one would look to his own. For the Doclrine that 
now I am upon, I defire that I may not be fo mittaken, as though 
I meant to un-man him, whom I would have to be a Chriftisn, or 
that I forbad him to get up the lower ft ep> to whom I fay, Friend 
* you mujl afcend higher^ or elfe you will never reach heaven* He that 

X defireth 


defireth you to add toyour vertue faith, doth not eithei bidox per- 
mit you to be vicious i but when the Apofllc Peter in a contrl^ 
a Pet, i. 5. method commands you to add to your faith vertue (if by vertue 
there be meant that which we now fpeak of) he feemeth to me to 
hint that 

1. As fjith mould not be without venue, fo 

2. Thzt vertue fhould not be without faith: when he would 
have them fo joined together. 

3. And this further, that faith fhould not be an additament 
and fuperftrudure to vertue, but rather the foundation of it, that fo 

Contra Julian, it may be true vertue, for (zsAuftin faith) Abfit ut in aliquofit 
lib, 4. cap, a. V era virtus, nifi fuerit jujius : abfit ut fit)uftus> nifi vivat ex fide : 
jufius enim ex fide vivit» And fo indeed 1 defire that Chrift (and 
faith in him) fhould belaid as the foundation-, (for no other foun- 
1 Cor. a* 11. da t ion did Paul know that any man can lay) of all our moral 
qualifications and performances, but fo as to be the Comer-flone 
too to go up to the top of the building, that fo our foundation 
maybe laid furer, and our building raifed up higher. For fine 
Hkron. in 2 ad Chrifto omnis virtus in vitio eft, and fo in getting up to heaven by 
Galat» this Jacob's Ladder, let the foot tread the rounds, let us work and 

walk in Gods way : but withal let the hand before I ay hold, (as it 
ufually doth in going up a LadderJ the hand of raith, I mean, 
withal tuft lay hold of Chrift and his Righteoufnefs for our jufti- 
fication. That the principle may be more noble, not the Spirit of 
a man, but of Chrift \ as a man feet h and heareth as a bruit doth, 
but not from a briue but a rarional Soul, which rifeth higher than 
a bare fenfitive Creature can attain to,fo I would have a Chriftian 
befober, jun, temperate, as the moft compleat Moralift can be, 
but this from the fpirit of Chrift, and not only from a bare fpirif- 
lefs dull morality, and fo fas according to his higher well-head 
and principle^ to rife higher to thofe more noble fpiritual ope- 
rations of Goipd-faith and love, which fuch a pure moralift is fo 
far from attaining ro, that he doth not fo much as think fit to de- 
fire or endeavour aft er, but rather to dtfpife and hate. 

This prcmifeci, I come more particulaily to fhew the true va- 
lue and worth of morality in a vertuous and blamelefs Conver- 

I. It's the honour of humane Nature, a chief part of our hu- 
manity, whereby we are men, yea ( though not the chief yet) the 
more vifible part of the image of God wherein at fuft wc were 
created, and what of this kind is in any of us ilnce our fall are 


en Philipp ians 3. <5. 155 

fas ufually they are takenj iome of the rudera and broken pieces 

of that firfr goodly building. Which were they wholly demo- 

liflied and quite rafed out of us, we mould ceale fo be our (elves, 

to be men, and degenerate into the fenfuality and ferity of brute 

Wild-beafts, immanitate ommrn bumanitatem refellente> as "fully OjficJlK\. 

fpeaks : for humanity in the true fenle and common ufe fpeaks NotandaeftDei 

fomething of erudition, gentlenefs, virtuoufnefs, and that not fa"***'**** 

only in Heathen, but even in Scrpturc Language, in w »ich. IOi| * 

O^ttfJK ®yij virga bominum & flag* humane the rod of mm-, and 

tbeftripes of tbeCbildren of men, 2 Sam* 7».*4* nave Something 

ot gentlentfs and moderation, i e» of humanity, in the true ft nfe 

of thatphrafe. Premunt ita ut non comprint ant* And therefore I Sanfifot in Us. 

muff needs fay to you, be fober, chaft, julf, vertuous, if you would 

be men, not Beafb, not Devils. 

2. But fecondly, there is more than humanity, fomcthing 
Divine in it , as being the product of a more common and in- 
feriour working of the fpirit oi Cbriji, forne dimmer and cooler 
rayes of the fun of right eoufnefs as he is the light which enlightnetb 
every mm that cometb into the world, John f. 9, as he faid, nee Himn*inGat 
quenquamfive Cbrifto nafci. How often doth Attjlin call thefe low- *. 
er workings the gifts of God} and if Poieman by hearing of Xe* 
mcr ates of a drunkard piove feber, ne id ipfum quodmdius in eo 
fa&umeji* bumano operi tribuerim*. fed Vivino: He accounts it 
a Divine tvork^ to make only a moral change and reformation* 
It's a fpecial gift of God, qui dona fua, front iffe judicaverit, ho- 
minibus & magna magnis & paw a largitur parvulis, as Bede In 1 Canth. 
fpeakech. Gods largefs. Some kind of fruit of the death of Chriff. 
ytjpEnK'TT? to refrain fin as the word fignirieth 5 Van. 9. 24. 
part of the preventing retraining grace of the fpirit of Chrilt. 
And therefore fuch a gift of God is not be ileighted. Nay fuch a 
part of the purchafe of the bloud of Chriil, and the work of his 
fpirit is duly to be valued. 

3. Thirdly, As being abfolutely neceifary for humane Society, 
and oui quiet and orderly living and converting in the world : 
for were not men hereby civilized, and the rage and violence of 
lull retrained, takeaway once juftice and temperance, morality, 
indeed humanity from humane Society, how would it come to 
homo homini lupus, and in ftead of a Society of men, what herds 
of brutes and wild beafts, even of Devils in an hell let loofe 
mould we fee in the world > What fome Romanifts unhappily *• Thmfm. 
made the Emblem of Beliarmine, a Tieer held in a chain with E(emh - ca h *> 

X 2 this****' 1 * 

i 5 6 SERMON XII. 

this motto, Solve we, & videbis qui fern : Let me but loofe and 
you ftiallXte what an one lam, would be too fadly verified of 
us all it once by God or Man lctloofe, and it (hould be faid of us 
as once of Epbraim, Efbraim is joyned to idols lei bim alone, Hef. 
4. 17. it would not come to lb good as was laid of Napbtali x 

Gen, 49. 11. that he was a bind Ut loofetbjt give goodly words i there would 
but few good words and fewer good deeds proceed fiom us, no 
nor fo good as what was faid oiEpbraim that hewasa'j^i/J ajfe 
alone by bimfelf, Hof 8- 9. ^though that would be wild enough, 
Jtr. 2. 24O but yet with Ids hurt and mifchief to others and 
our fcives than when we (hould fee what horrid metamorpbofes 
of creatures in the (hapes of men into brutes for fenfuality, rave- 
nous bean's of prey for bloud and violence, yea incarnate devils 
for pride, malice and blafphemy, partly of our felves and partly 
from Satans temptations this would come to > and as in our 
dayes we fee cur Ranters and other Entbufiajh develling them- 
felves of all morality, civility, yea even humanity, are faft pofiing 
to. For the preventing of which, God the moll holy and wile 
Governour of the world, as fometimesin a way of outward af- 
flictions he bedgetb our way witb tborns^ Hef. 2. 6* to keep us 

Ephef, 4. 19. fxom treading down all bounds and running into allexccfs ofrit 
with greedinefs, fo alfo by inward common workings of his 
fpirit he doth not only lay checks and restraints upon our un- 
bridled fpirits and lu(ls,butalfo compofes and regulates our tempers 
and carriages, that we may live atleali like men, civilly and or- 
derly one with another. 

Epifl. $. ThisAuiiin in fcveral places, efpecially in his books contra Jw 

lib. 4.C 2,. Hanum obferveth in the vermes of the Heathens, the Romans 

buju$ tantum anc i others, that they attained to a moral and vertuous deport- 
temporti vitam ' ' . / ,. , , r 

fierWter or- ment, ad mores civitatum, concordiamque pofulorum, Cr tempo* 

navit.de voc. talis vit<e [octet atem, prdfentis viitfboneflafem, as he and Prujper 

gent. c. 7. exprefs it, to maintain and promote peaceable and civil con- 

Epijt 130. vtr f e and humane fociety in the world, which he that doth not 
Profp. contra \ s ' . r ,. 7 . . 

collatorem cap. value deterves not to live in it. 

?.2. 26. 4. And which yet is more valuable in Cbriftians as being a 

Fnlgent. de in- choice ornament of the Gofpel and credit oftbuir Religion^ when 

carnat.c-.26. t }-, e y cjo n0 t only far exceed them in fpintuals, but eve.; out-go 

them in morals which is heir highefi perfection, in which they 

therefore ule to excel, 2s becaufe fenfe is the highest perfection 

oibiutes therefore initially they xcel mrn In it \ But it fhould 

. not be To here, thatbecaufe morality is the highelt attainment of 


on Philippians 3. 6. 157 

zn Heathen, therefore they (hould exceed a Chriftian in it. But on 
the contrary, if Chriflians out-Jhoot them in their own bow, if a 
Vaul with his at otiat ^ £ikcug>s ^ &[/iy.'/laf 1 Te are witneffes, 
and God alfo how holily, andjujily, and unblameably we behaved our 
felves, 1 Ibeff. 2. 10. can our- vie the Greek's Socrates or Arifii- 
des, and all the Fabii, Reguli, atfd Fabricii, fo famous amongft 
the Romans, oh ! this is to walk, a%ias 7$ IvctyfiiAv, fo as is wor- 
thy of the Gofpel, fo as becometh it, and is an honour to it, when 
Clement writing to the Corinthians, can congratulate, rfo truQ&ya, pag. 2. 
*} twHKn lv X^Q iveifady, their fober and gentle piety, when 
Christians are fober and juft, godly men, godly, but righteous^ mee\, 
merciful, and every way vertuout withal, that whileft the Hea- 
then, the Hypocrite, the natural man doth but tur kefs an old fuit, 
which makes it only look handfomely, with the true Cbrijiian, All 2 Cor. $, 17, 
is made new, and fois more comely i the one is like him that by 
ointment drives in the itch, the Chriftian takes inward phyfick 
and purges it out* the one rubs in the fpot, the other wafhes it 
out, but fo that as we exceed them for inwards, fo we fhould 
more than equal them in an outward, feemly, vertuous carriage. 
This, This would much redound to the honour of Chrift and the 
Gofpel , and therefore if his Glory be to be efteemed, this that 
makes fo much for it is truly valuable* 

5. And latlly yet the more, becaufc as it fo much conducech to 
the glory of Chriji , fo alio to our own inward fatisfa&ion and 
peace. So the Apoftles takes notice of the Heathens thoughts ex- % m 2 ,- 
cufingofthem when innocent, and {[Epicurus his placing happinefs in 
pleafure meant only that joy and fatisfa&ion of mind which fol- 
lows a vertuous temper and adtion as a fwect air after the ftroke of 
a well tuned and touched instrument, it was not fo much amif , as 
his Scholars afterward perverted it. Surely a fober, efpecially a 
Chriflian, fober, juft, and unblameable temper and carriage pre- 
vents , as many unquiet difturbing brabbles and Cornells with 
others, fo, many tumultuous hurries of unruly pallions within 
our felves, and the many fad reflexions even of a natural Confci- 
ence, when the blufter of the paflion is over ; as Abigail faid to 
David, 1 Sam* 25.31. that it would be no grief, nor offence of 
heart to him afterward that he had not caujl.flyjhedbloud, or aven- 
ged himfelf: foit will at the laft be no for row of heart or inward 
wounding, nay much fitisfaViion and joy of heart, for which we 
fliall (as David there did, v» 33, 34. X. blcfs God that wc*were kept 
jrom fuch out-rages, which alter we (hould have dearly paid for ; 



and faved thofe many fad (Tghs and groans for the pains and 
fmart of thofe brumes and wounds, which our former mifcarria- 
ges gave us, and then rejoice in reflecting upon that fober and 
orderly deportment which we at lcaft by regaining grace were 
trained up to. Now thefe and the like particulars fully (hew that 


are very apt fo to over-prize it, as 

(Which is the fecond thing) Even as to our Acceptance wi'h 
Gcci to build our hopes on it, and ro red in it. 77? t be was no 
extortioner, unjuft, no Adulterer, or like the profane Publican, was 
that which the proud Pbarifee.Lukf 18. 1 1. gloried of and looked 
to be juftified by, for there jujiification isfpokenof, v* 14. And 
to be juftified and faved for our good works is that which not 
only the moll ignorant people, but our moit compleat Moralip 
build upon, and thefe latter more than the former, becauie more 
out of judgment, from a (elf flattering intuition of their vertuous 
qualifications and performances* their juftice, fobriety, tempe- 
rance and good neighbourhood, fo glider and glare in their eyes* 
and are fuch realities, that Chriji and faith in him they look at as 
Notions » and being whole in themfelves, they need not the Pby- 
ln prafatione. fician, Matth. p. 12. And fo Auflin on PfaU 31. meweth that 
many of the moral Pagans would therefore not become Cbrifiians, 
as being by their good life felf fufficient, and therefore bring-- them 
in thus fpcaking, What would Chriji enjoin and command me? to 
live well ? wby> I do that already, and why then is he necejjary ? 
Nullum homicidium, nullum furtum, nullam rapinam facio, &c> 
I neither murder, norfieal, nor commit Adultery* Let any of thefe 
be found in my life, & qui reprebenderit, faciet me ChrijUanum, 
and he that finds it fh all mak$ me a Chrijiian. And the like are, if 
not the words, yet the thoughts of our exa& Moralifts. They are, 
they think, got high enough, that they need nor afcend higher, 
nay fo high in themfelves that they look at faith, at leaft at true 
believers, as much under them* But however their Morality they 
reft in, 

I. As tirft more fuiting with the Law of Nature, and fo with 
their natural light, whiltt Cbriji and Faith in him is only and 
wholly from Divine and Supernatural Revelation, an hidden my* 
Hery, which they therefore neither aie, nor dtiireto be much ac- 
quainted with; and efpecially for this caule that this diviner 


on Philippians 3. 6. I^o 

light difcovas motes in their brighteft fun-beams \ many defedh 
and blemiihes in their mod refined purgative venues, pride, and 
yP//and many fpiritual lufts, which fuch Moralifts pleafe and 
pride themfelves in, and fo they rather bate the light than come 
to it, left tbeir deeds fhould be reproved, John 3. 20. 

2. Secondly, They yet the rather fute and clofe with it be* 
caufethat hereupon it's more within the reach and fphere of their 
activity. Which upon a double account works in them a compla- 
cency and acquiescence in it. 

1. Becaufe it is more eafy, far more eafy to forbear a vice 
from a feliim or moral conl1deration,than upon a fpiritual,to deal 
juftly, and give an alms, and carry it fairly, than to deny car- 
nal, natural,morai felf,ro repent Evangelically,in cafe of [traits and 
temptation to believe favingly. It's indeed a very eafy thing to 
opine, and prefume, but nothing harder, than when heart and Pfal. 7$. 26* 
flcjh failetb to make God the Rock the flrength of our heart, when 
fenfeisata ftand, and carnal reafon contradicts, for faith to de- 
pend and cut theie knots which they could not untie, and 
with Abraham inhope to believe againji hope, Rom. 4. 18. It'sea- 
fier to be vtrtuous than truly gracisus, and we naturally fo love 
our eafe, that if the one we think will ferve, we have no mind 
needlefly to trouble our felves in advancing further to the o- 

2. Being within outreach, as thereby it is more eafy, which 
pleafeth us well, fo there is more of felf in it, and felf is that 
which we hug and love mod of all. To have only an empty 
hand of faith to receive all from Chrift is naturally and to a car* 
nal heart too poor and beggerly, we would herein be fome body, 
and do fomething, as Pharaeh faidhe made him felf Ezek: 29. 3. Ego fed memei 
So we would fain be able to fay I havefaved my J elf. Something iifHm-Vulg, 
it is that we would bring to God by which to commend our 
felves to him, which too often the true penitent iinner hath an 
hankering after,and therefore fufficiently fmarts for > but the mo- 
ral felf jujiitiary is chitfly for, and therefore for that moft 
which gives him a hand in it. And therefore becaufe in thefe mo- 
rals he hath anav7g|«07oi>, and a libera m arbitrium^ and io can 
fee in them much of a felf- efficiency, he hath from what to ap- 
plaud himfclf, and with hand on his fide to fay with Nebucbad- 
nezzit) Din. 4. 30. Is not this great Babel which I have built by 
t&efinngti 6) my power t than which nothing is mere pleailng to 
pr.-ud Nature, or a felf fufficient Moraliji) which therefore he 
fcioryethofandtefteth in. 3. And 




• 3. And yet the rather, becaufc this outward Civil deportment 
is more viiible, and fo more taken notice of and taking with other 
men, with whom he converfeth * which, as the Fbarijees ot old, 
Mjttb. 6. 2, 5. he is carried away with, whi'eft faith, which is 
kated in the heart, and grace being of a more fpiritual nature 
and lcfs outward garifti luftre , is by him not at all looked 

Upon thefe and the like grounds bare morality is too often rcfted 

in, which was the (econd particular. 

3- But the third and lalt is, that fo it (hould not be ', but that after 

Fauf* example here in the Text, this as well as the former as to 

our acceptance with God (hould be accounted lofs and dung, that 

we may gain Cbriih To a Soul wounded with fenie of iin, and 

languiffung and dying away for want of Chrifr, it will be no 

avafuiov, much lcfs any healing Medicine to (ay, But why arc you 

fo trou 1 led that have lived fo vertuoujly and unblamcably, that have 

been Jo fober i-i y ur carriage, fojujiin your dialing, f fair in your 

conv&rfe? lor this will be but a taint cordial, and you prove but 

a miferabk comforter, when it can look on all this but as a fair fait 

Ifa. 64. 6. put on a dead Carca(e : nay on all this k:nd of right, wfufs, as 

fo many menfi ruotts r ags : And wo to him. if he have nothing 

better than fuch Fig-leaveJ to cover his nakgdnejjy and wo to 

me, if when it comes to trial, and I (hall be fetat theEirof Ju- 

Fhilip.% 9. ihee, I be found in my own tigbtc r ujnefs •> and therefore pafljpg by 

alltheie^ Rut fan? ye him whom my foul lov.tb, fai'h the Sfoufe 

now fici^rf love-* Cant. 3. 3. 

Aod there is great rejfon for if. 

i. Becaufe this Morality may be found in them who never fa- 

vingly kjicw Cbrijl, and (o are far enough from Salvation , for as 

Aujlin obierves : defp.& lit. c 28.) you (hall hardly find the life 

of the word without lom; j good works, fo in fuch as are not fo 

bad you may fometimes hud many. So it was in many of the 

Heathens that kpetP not God, in our Faut when he was a ilranger, 

nay an Enemy to Chrift, and how hopeful and fafe we may think 

our felves or others to be whileli in that Srare, yet he now by 

grace brought into a better, would not for a thoufand Worlds be 

in the former. A-^d hence it is that Aujlin gives it fuch homely 

Elogies, fometimes of a tcrrcna^ camalifq\ jujiitia, and fome- 

G*/ 2' contra ^ mes Babylonica dilefiio* of an earthly carnal right eoufnefs, of a 

Julian, 1. 4. Babylonifh Love y fuch as may proceed from nature (fed aliud tji 

c 3. quod 

on Philippians 5. 6. \6l 

■quod impenditur natur£, &c. faith Gregory*. It's one thing that * Homih 97. 
Nature yield?, and far another which Grace worketh: Or if not '" Evangel. 
only from Nature for the Can ft, yet (nch as meer natural men m 9tus*fecfrba» 
may be capable of for the fubjeft. But as trim as Nature may mmt nonprop- 
look in fome mens eyes, yet fordet Natura fine Gratis in Prof- ter Deum. 
per** judgment, that which is highly ejieemed among men may be Chrrfoft. horn, 
abomination in the fight of 'God, Lu\e 16.15. and if by nat ure we J-^ p0 ^ Anm 
be children of wraths Epbef-2*^ that lure cannot pacitie God's 
anger, which we may have, whilftwe are in ameer natural con- 

2. Which alfo may confifl: with the full power and dominion of 
diverSitfpechUy Spiritual tufts, wholly inconiiftent withChrift and 
his Grace, and inttead of giving check may give fuck to them, an<| 
feed them. 

!• One is Domineering Pride, which arifeth from nothing more 
than a conceited feiffulnefs, an tft/JajjtMa, which of all others our 
compleat ^Moralifts are moft full of. So you find the Stokkj the 
moft moral of all the Philofophers, molt turgid and fwoln with 
pride and felf-conceit of all others. How full and felf-fufficient 
their wife man was, let but one Seneca inform you, who equals 
him vpkh God , and in many things prefers him, Epift. 73. And 
with little lefs haughtinefs and pride do our compleat Moraliils 
applaud and almoft adore themfelves, and with greatest fcorn and 
difdain, either overlook or fet their eyes on the poor puling peni- 
tent^ that mourns for fin, and the crack- brain'd Phantaftick £e- 
lievtr-, as he efteemeth him, who is looking out of himfelf for 
tighteoufnejs by another^ whilett he doth domi habitare, hath a 
better and nearer at hand at home of his own : which Plethora 
and proud feiffulnefs 

As intks exiftens, leaves no room for Chrift, who as upon con- 
ceit of their freedom was not accepted by the Jews, John 8. fo 
from this proud conceit is reje&ed by thefe our felfjujiitiaries y 
the full foul loathing the honey comb, Prov* 27. 7. 1 fay it admit* 
teth not of Chrift. 

Directly croiTeth the main dellgn of the Gofpel, which is to 
exalt Free-Grace, which our Free-will-vertuous ones think would ' 
difpmge their better defervings. 

\& And laftly, is diametrically oppofite to the true notion and na- 
ture of faith, which as to Nullification is only on the receiving 
hand, John u 1 2. takes all, givcth or brings nothing to God, but 
faults to pardon, and debts to difcharge, and an empty hand to 

Y receive 


receive all of Gods free largefs. Chiift (hall be All in All, faith 
faith. Nay, faith Pride, it I be not all, I mull: at kail be (ome- 
thing. Pride fiilttb us with our felves : but faith wholly emptieth 
OS ot our felves. Pride which at firlt afpired to make us lik$ God> 
Exod. 5.14, would have u< fpeakhk; him, lam tbtt I am, i- e. in and of my 
(elf* but although raitti nay iav too, Iamthjt lam, yet ever re- 
members to ad i, by the grace of God I am that lam 3 1 Cor. 15. 
10. And can any chings then be more conrrary ? 

2. Another fin inconfilteni with Chriu\ which yet ex^dr/eft (if 
it be but bare) morality breeds, at leait beareth with, yea ufually 
runneth out in, is a contemptuous diflike, hatred and oppeftion, 
yea oftentimes (as occafion feivesj perfecution of the grace, and 
ways of Chrilt, and the fpiiituat ProlciTors of both, for fuch 
. thinking goodly of themfelves as beft and higheft, cannot endure 
to be overtop'd, out-vied, eclipfed by any, and therefore cannot 
fo far deny themfelves, as- not to malign and oppofe that way s 
and thofe perfons that do or feem to exceed them. So the Pha- 
t ifee s did Chrifc Simon Magus^ that rh ^yeti, Peter* And (ome 
think that Stevens eminency, and his face fhining li\e an Angel*j> 
was an eye fore to our Saul, heated his hoi young bloud, and na- 
tural fervid fpirit into an inflammation againft him, and proved 
fuch Wild-fire, that catched as it went, and bred a further com- 
bjftion in the whole Church, which he here con feffeth that out of 
his ztal he perfecuted. So the grave vcrtttous Philofophers proved 
the greateft oppofers and perfecutors of Chriftianity, fo that what 
was faid of him , fobrius ad evertendam Rempublicam , may be 
faid of them and others, f brii ad evertendam Ecchfiam^ fo we 
find Paul at Athens encountred with by their Philofophers : but it's 
worth confidering by which Sc&s of themefpccially : and for 
that it's faid, Ads 17. 18. that they were the Epicureans and Sto- 
ickjj , duo genera Philofophorum maximc alicmrum a Chriftiana 
Religione, as Grotius well noteth upon the place, two forts of 
Philofophers that were mod averfe from the Chriftian Religion, 
5<e Gat afar s ailc ^ what Were they ? not only the more loofe Epicure an s^but alfo 
pr&loquium ad the molt ibber Stoickj^ whofe dilcipline fome conceive camenear- 
M.Antoninum, e ft to ChriPtianity , and Hierom feemeth to be of that mind when 
*Com.inIfa, he faith, * Stuici nojiro dogmati in plcrifqi concord.znt. But by 
BJ» this appears the truth of that laying, <*W minimi 1 differmt maxi- 

ma opponuntur. The lefs they differed, the more they oppofedjtor 
fo we do not only find here^he Epicureans oppoting Paul, and af- 
terward Crefcens the Gjwic^pcrfecuting Jujtin Martyr to the death 5 


on Philip-pi ans 3* &• l &3 

Porpbyrie the Pythagorean a profeftbi'ter Enemy fo Chriftianify, 
but the grave Stoickj alfo here in a paffion, as your fo famed Hie- See pufat. in 
rocles of that Se&, a cruel perfecutor. It teems this Enmity to Hieroclern* 
Chrift and his Gofpel was an Epidemical Difeate of all the Tribes 
of the Philofophers, and that the moft moft fober and difpaflto- 
nate Stoickj efcaped it not » It were well if they were not moft 
deeply tufc&ed with it, as to this very day many of our moft fo- 
ber tnoralijis are the moft bitter Enemies to the power of Godli- 
nefs. And can that then make us pleaiing to God which enter- 
taineth and nounmeth fuch difpleafure againft his grace, wayes 
and fervants? 

3. And as fuch bitter Enmity againft the, ways of grace fel- 
dom goeth alone, but by God's juft judgment is ufually accompa- 
nied with fome outwardly foul and filthy miscarriages i fo the 
more accurate morality if refted in (God delighting to flain the 
glory of all that we think fo goodly of ) is by him permitted to 
be oftentimes foully blemifhed with fome filthy vices and pr£H- 
fes ♦ for fo it is observed , that thofe that lifted up themfehes fas . 
Miriam, Vzziab, and Gebezi) were wont for their greater de~ Numb. 12. 10. 
bafement to be fmitten with the filthy and loathfome plague of 2 Chron. 26. 
Leprofie. So the more todebafe the pride of th&fe felf-admiring, 19*20, 21. 
and (clf-ex^lting Moralifis , God fuffereth them oft-times to be *#"?£• $.27. 
loathfomely defiled with fome more filthy leprous blemitfies. It 
feems our Saul* J unblameablcnefs could coniift with his perfecu- 
ting the Church, and however his being befmeared with the blood 
of Saints made him feem beautiful in his own and fome others 
eyes, yet furely it looked ugly in the light of God and all good 
men > and as grave and demure as the Philolophers looked, yet 
they are belied by their own (and why (hould they ?J if the 
very beft of them, their very Socrates and Seneca were not foul 
enough, the one for unnatural defilements, and the other for un- 
jjft pra&'fcs. 

I mail not inilft on or now inquire after the like mifcarriages of 
the like perfons in after-times, or in our days. Which yet may be 
found out without ficret jearcb , as the Prophet fpeaketh of the 
blood that was openly to be Jeen in the skjrts of Judah i and the Jer. 23. 4. 
Jikc without any ftridt or prying obfervation may be ealily taken 
notice of in the lives and pra&tles of the men we (peak of, ana if 
fo, then «ts the fame Prophet in the words immediate!; going 
before, faid to Adulterous Judah.«>j£?j/ trimmeji tbouthy way to fee\l sr - 2 « 33* , 
love ? for though thou vpafh tbee with nitre and take thee much V. 22. 

Y 2 fojp: 



foap, yet thy iniquity it mar\ed before me, faith the Lord. So I may* 
fay to fuch, why think you by your outward modes and compo- 
fures to impofe upoji God, when you cannot fo delude men } But 1 

i Sam. 15. jq.forw f uo indicio petit* For what tncatteib this lowing of the Oxen, 
and bleating of the Jhecp ? If you b; fo imirely blamelefs and ver- 
tuous, as vou pretend, what mean thefe ugly bleaches and defor* 

Pfov. 30. 20. mities? Think not by wiping of your mouth with the Harlot to 
wooeGod,wben your inward abominable pride and enmify againil: 
the ways of God, (hew that your purgative vermes have been 
fo far from making you clean in his ey s, that they could not keep 
your inwaid corruption from breaking out intoloathfomepradfrt- 
fesinthe light of men, andiffo, yrur other fober compofed de- 
portment will not fo much cover rhofe defilements with a Robe of 
honour, asthofefoul blemiihes render both you and your garifh 
beauties deformed and ridiculous, as the more neat the man is, 
and his cloaths are, the more confpicuous are foul blafhes upon 
him, and the more unfightly do they make him. 

■ r Bat oh then how much more glorious and defireable is that to- 

**' eT«f»K, that Garment ofjefus Chrift f the Lamb without fpot) which 

reachethdownto the foot, covereth us all over, and hath not one 

Jfa. 50. 1. (peck in it. Wo to all fuch as cover with a covering-, but not of my 

fpirit, faith the Lord* Betides the Robe of Chrifis Kighieoufncfs, all 

other coverings of the bsftfuits of your m>ral venues have fpots 

Jfa. 28. 20. an ^ rents, at beft are more narrow than that a man can wrap him- 
felf in them, fo as perfectly to cover his nakednefs. Oh therefore 

PhU*%* 9. that we might be all found in him, not having our own right eouf- 
ntfii but that which is through the faith of Chrift, 

And feeing that now at laft we have gone through all the fore- 
mentioned particulars, and feen the comparative nothingnefsof 
them all in comparifon of Chrift j what remains but that we 
mould with our Apoflle fo tfleem of them, and labour for our 
justification and acceptance with God,fo to be found in Chrift. as 
to be able to fay with him, Chrift Jcfus my Lord Vominus meus, 
Deus meus, Cbriftusmeus, Amor mcus & omnia* He may well be 
All, when as by an induction of particulars we have proved all 
elfe beildes him as to this are nothing, nay left and worfe than no- 
thing, when but lofs and dung* Nor need we be pialed with Pbo- 
tius his queftion s if they be (fipulofs, how could he add. Ifypid- 

%,, 7(lt Bnv* omnibus iftis meipfum multavi, I hive fuffcrd the mulcl of alt 

thefe* Could it be a Punifhment, or Mnl& toefcape a lofs ? The 
anfwei is cafy. To natural and carnal felf they were gain > v.j. 



on Ph ilipp i ans 3. 6. 165 

and therefore the lofing of them was lofs \ which flefh and blond 
counted an heavy mulcl and puniflirnenf. But to Paul now better 
informed, confidence in them would bea/o/} indeed in the lofs of 
Ghrift and our felves together, and fo according to thephrafe, AH. 
27. 2 U we may M%^<sAith fypictpygain a loft, be gainers by fuch See Gwhs in 
lofings if by a IciTer and only a conceited lofs we efcape a greater ^«w. 
and that a real one. Though we lofe much for Chrift, yetfum 
up all, and we (hall not be lofers by him, by renouncing all confi- 
dence in every thing cKe which will either make or at leafi leave 
usmiferable, to lay hold of Chrilt , and bis rigbteoufnefs, which 
alone can juftifie us and make us happy. And therefore what ac^ 
cording to the fenfe of flefh and blond was e£w^/a9«K, he prefent- 
ly checks and turns into a x*f /«?». By fuffcxiug the lofs of other 
things he proved a great gainer by winning of C hrift. Oh ! had 
we but Paul's eyes we mould difcern this incomparable beauty and 
excellency, in Cbrift. Had we but his fenfe of Chrifts fulnefsand 
Alfufficicncy, we (hould fee a tJ ws^or, a tranfeendent Excel* 
lency in the faving knowledge of Cbrift Jefus our Lord, above all 
other knowledge, and with a free and joyful heart (hould readily 
and roundly come off with his JV op mlA* i£n(jiiufap> For wbom Tu fatis esn<n 
I.bavefuffared tbe lofs of all tbings-, and do count them but dung &[*& finete - 
that I may win, or gain Cbrift. nihihfl. 

1o God by Jefus Cbrift be all glory, Amen.. 





P R O V. -S. 21. 

That I may canfe ibofe that love me to inherit fub- 
ftauce, and I tvi/l fit their Ireajuref. 

At St. Ma- r 1 '* H ^y a ^e the words of Wifdom v. i. and that by Wifdom 
ries Jan. 6* in the beginning of this Book of the Proverbs, cipeci- 

i6*j. At St. Ml ally in this Chapter is meant Jefus Chrift the ElTtntia! 
Pauls Apr*6* Wifdom of the Father is fo plain, and the Arguments to prove 
1656. it are fo pregnant, that we need not to doubt of it, whatever the 

Socinians plead to the contrary. But it will ferve my purpofe(in 
See Arnoldui w hat I intend in my handling of this TtxtJ to fake ir comple- 
Raccfw 22. x J vel y^ or Chrift: and his Grace, which is true favkig Wifdom., as 
tag. 2i?, 213: lin anc ^ iniquity in this whole Book is commonly called folly, and 
^•c. Sinners fools. And fo the Text (without further Prefaced com- 

mendeth Chrift and his Gra/:e to us by a fourfold excellency,which 

in all other things that we Recount good, we are wont to be won- 
, derfully taken wif h,and y.ny (hould we not be more taken with in 

Chrilt,in whom they are to be found in greateA£minency?They are 

1. Reality, and therefore cz\kd fubjiance, 

2. Perpetuity* No fuch things as we ufe fo call Moveables , 
but a lading, everlafting inheritance. 'That I may caufe to inbe- 
rity Sec. 

3. Ful fiefs. I will fill their Ireafures* 

4. Freenefs of the conveyance, for heirs and inheritors are not 
wont to bepurchafus of what they inherit All this in Chrift, and 
all promi fed to thofe which love him* That's rhe qual ; fication of 
the perfons to whom all this is promifed, which 1 (hall take no- 
tice and make ufe of in the application. 

Doff. The rirft particular afTordeth us this inftru&ion, That there isa 

true, folid iubfiantial reality in Chrift and his grace, in himfelf 
and to thera that love him > for fo the words are W ^njiT? 


on Prov. 8. 2 1. \$j 

that Imaycaufe to inherit* But what > Is it to inherit the wind ? 
(for fuch a kind of inheritance fome come to, cap* 11. 2Q.J fome 
empty airy vanity? 

No (you may fay) it's here meant of outward riches* which ob;.; 
in that'Non-age oftheChurch God ufed to promife to his chil- 
dren, and by them to train thera up to obedience. 

And fo not only in our ordinary fpeech Rich menace called 
Jubfiantial men, but alfo in Scripture phrafe (at leaft as we tran- 
ilate itj our polTeffions, riches of treafures are called our fub* 
fiance, Jer. i j. 13. and otherwhere very frequently. Nay fas 
fome concetvej this Hebrew word t£p tranilated here fubjiance 
is given to Gold and Rubies, Pro* 20. 15. and therefore accord- 
ingly herein the Text by fubjiance in the beginning of the verfe 
is meant nothing but that which is exprelTed by treafures in the 
end of it, and by neither of them any other thing meant, but 
outward wealth and riches, which in thofe dayes God frequent- 
ly promifed to his people, and they whilii they walked with him 
more ufually enjoyed. 

In anfwer to which I only hint thefe few particulars. Sol. 

1. That if Godlincfs then have the promife of this life as well 
as of that which is to come, it will be the more deGrable. And 
if Chilli the wifdomof the Father include outward riches in this 
his promife, I hope he will be more valuable, when he is as an 
aple oj gold thus fet in a pitlure of filver . 

2. I add that although God in that non age of the Church 
did more frequently promife and bellow on his people outward 
mercies and riches, yet never fo as to be their true inheritance 
and fubllance > but only fo as Chrift and his grace and Salvati- 
on was typed out by them and wrapt up in them. 

3. I do not find that in any place of the old Teftament this 
Hebrew word W\ is necelTarily to be under/food ot outward riches 
or fubjiance '•> or ihey called by this Hebrew name, fure I am they 
are noc in that pi ice mentioned, Prov. 20. 15. 2HI W doth 
not fay that ^11 is ID* that gold is fubjt^nce* but the word tf/v 
there iszverb fehjantive in the ordinary fenfe of it, Eji aurum-, 
there is gold> as out rranilitors render if. 

4. Should outward riches any where elfe be called by that or 
any like name wivch may fignify fubjiance, we mud n.e ifavily 
coiiC'.ive and grant that it is (according to the Apoftles phr^fe) 
Jpol^tn ifttr the manner of men, according as they are wont to 
ju t) and (pcik of them, which manner of fpeakmg the Holy 
GnoftinS;*ipvuredifdaineth not fometimes to ftoop to, and to 



Gen. i. make ufe of, as when he calls the Moan one of the two great 

lights becaufe common people ordinarily think fo, and the hea- 
Tit. i. then Focts Fropbcts becaufe they cfteemed them fo. An ufage 

not to be condemned in Scripture, when ufually pra&ifcd in o- 
ther molt approved Authors, with whom loqui cum vuigo was no 
Solecifme, nor did they think they abufed their hearer or reader 
if they made ufe of the common Nomenclature and of words 
4sfJW/uw* if but ordinarily though abuiively taken. 

5. But it outward riches (ometimes in Scripture be called fub- 

fiance in the worlds finfe, yet fro be furej it's never in Gods and 

the Scriptures own fnfe, for according to that it fjxaks of them 

at a quite other rate, and makes adircdr confraiy eilimate of them, 

and mitead of judging them to be folid (ubftance, or as (as our 

Lul>e \6. n. Saviour calls itj the true treafure and our chief lubftance, efteems 

v. 10. and calls them -Ttf 6Aer£/sA the lejft things, and infread of ma- 

•y. 12. king them our own pioper inheritance, AKKblettt another nuns. 

And therefore when JefusChrilt here promifeth to them that 
love him to make ihem inherit fuhjiance } we mould much wrong 
both him and ourfelves if we mould interpret it only or chiefly 
of theie poor little Nothings and Non-entities. No, whether with 
them or without them he meanith iomethiug infinitely better 
and moiefub(hntial) though more jpirituah in and horn himfclf, 
which mult be included and is chiefly intended in this his pro* 
mife, and which fuch of his fervants as do indeed love him, do 
as really and fubllantially And made good to them in his per- 
formance. That there is a fubltantial reality in Chrifi and his 
Grace, inhimfelfand to them that love him, that's the point. 

And io feveral Interpreters render the word W* in the Text 
by vTAf|« EJfentia, fubfiamia, id quod eft, and efe ferpctuum and 
the like, by all endeavouring to exprefs that true folid permanent 
reality, which is in and by Chrifi, that real fubflance that is in. 
Him, and that folid aUufficient fubfiiience, which his fervants 
have or may have by him. 

And therefore in Scripture up and down, and frequently in 
this book of the Proverbs compared to feveral things, but espe- 
cially to fuch as are moll folid and fubfiantiaL 
Prov. 3. 1$. To pearls and precious ftones, fuch as are not more precious 

than folid and durable* 

Of metals, tofilver and the fine/l gold. My fruit is better than 
gold, yea than fine gold y v. 19. of this chapter. ISQl^HHQ the 
latter of which words hath flrength and folidity in its ilgnificatiom 


on Pro v. 8. li. t6p 

(b folid and compact js fire it felf can very hardly work upon and Job 22. 25; 
not at all waftc:fometinics compared to food: but to bread^not toGrotius. 
frothy kickfhaws, but to bread, which is fol.d nounfhment and lf a * *$• 2 « 
the ftaffof mans life* nor that bread which perijhetb, but which F f ait i°4«i£ 
endure*, h to everlajiixg life, John 6. 27* fometiriies "o Clothing, 
but it's pTlJJ HDDQ not a Cobweb Tiffany but durable and fub- 
ftantial clothings If a* 23 18. 

And in the i%th veric of this Chapter this Wifdom faith, that 
with her is pT^y \\tl Durable Riches* The word tranflated 
Riches figmfeih fubjiameh but as though that were not enough to 
exprefs how fubjiantial this wifdom was, theEpi'het pTUJ is ad- 
ded, which fignifieth durablemfs and ftrengtb, btcaufe things that 
are folid and ftrong are durable. So here, as though the word 
fubjlance were not enough to exprefs the (ubftantia:nefs that is to 
be found in Chrift and his G*ace, the wo,<i *?TUrt is added, 
which rendreth it hereditary and fo moie durable. Durable Riches 
there, and here fubftance, but durable arid hereditary as the Apo- 
file calls it, k$&t1ova 2 , 7rci^tvlvi^vo f ii «J \Av*gm, Hrbr* 10. 34. 
a better and enduring fubjlance. In the beg-uuuig ot that verf ou 
read that thofe Hebrews for Chriftsfake had mJured rhv *?*a.yfo 
7a9 vfditxQvlaV) the lofs of their goods, and thty are tn^ «.*lied 
vnizxov]*.) as though they had (bme fubfiftcnu bv thcm» agamft 
which xiirifyovldL, he fets this vircL&iVi this real ! <b\iance, which 
they have in and by Chrift, which he calleth k^tIova ^/ai***?, 
afar better fubjlance , becaufe induring to everlasting life The 
durablenefs of it we (hall confider in the third point, and only the 
fubftantialnefs of it in this. 

And (for more particular proof,) that muft needs be account- 
ed fuch, which is fo, 

1. In it felf and its being. 

2. In its effedfo and operations. 

But thus both ways is Chrift, and that grace and blifs which he 
bringeth with him. 

Firft in himfelf and his own being and elf nee. He is Jehova* Rcaf. 1. 
That's his Name and Kt.mo.ial which he will be kuown by, Hof 
12. 5. Exod. 3. 1$ a word which fignifieth his bang in and of 
himfelf and whj gives being to alibis w rds and worktf A Noun 
Subltantivi* which hath pan of all the Tenfh Ot the Verb Sub- 
ftar> 'e i.. it, Prefent,Prefrr, future, and fo is in thfe New Tefla- 
ihent fpoken our n-oic at large by $9 j£3 m $ l?x<>t*M& , He 
tbatiS) and was, and is to come> Revel* 1.8. which, as ittelleth 

Z you 


you that he reacbeth to and infinitely exceedcth all times, fo that 
he is fubftantial in all. The Hebrews will have that name to be 
ayiK<pwn%Vi they dare not, they cannot utter it, I am Cure none of 
us can comprehend it and rife up to that tranfcendent Entity 
which* that name points at. It was Chrilt the fecond perfon or the 
facred Trinity that appeared and fpake to the Fathers of old, and 
when he was asked his Name , he anfwered, I am that I am, 
Exod. 3. 14. many blelTed and Divine Truths that exprcflion may 
hold out unto us. 

Jam hath fent me unto you* But what is that I am ? or what 
art thou ? why he as it were fubferibes a blank, and bids you write 
what you by faith and according to the promife would have him 
to be, or what you (land in need of him to be to you. He is 
*w7*> Col. 3. 1 1. He is All to your faith and wants. 

And yet nothing, or Hands in need or noihing out of himfclf. 
I am that lam- Logicj^Kuhs do not circumfcribeGod,nor fliould 
our Rtafon. An Identical predication is not hereablufd,buf moft 
Dwine. Nothing is in Goo out of his Eflknce. Tatm Veusejt tota 
Ejfentia- All in Gud is only FlTence, and All Eifence : lb that 
have we bin Him, in Him we have all things. 

But to pais by thefe and fuch other as may be added , to my 
Col 3. 11. om- prefem purpoie from thence I obferve what 1 am now treating of, 
mbtti ittfar That in Chrift (w ho there fpake ro Mofei) there is a fubit urial 
ImniT* ^^ realri yf° r thelupply, and that in fo^idnm of all the warns*?/ the 
Ijrael of God. lam* The Verb Subttaivivc expufl th how tub- 
iiantial and real he is, that as God he is iavioov to avto'ov What 
difference there is between Entity and Kealtty let the Aletaphyji- 
cians difpute 9 but our more Divine Metaphy licks allure us, that 
both meet in our Saviour, that there is a real tubfhntial Being in 
him, and ihat as he gave all things at firii their natural being, fa 
he is the fountain of all fpirirual being to his people, and that is 
no lefs but more real becaufc fpintual, as we (hall fee hereafrer* 
Here Ens, Vnum verum, bonum convertuntur. There is a real true 
being and goodnejs, and all in oneCbrijl, and all this infinitely cran- 
fcending whatever is in the Creature. He is and had been in him- 
ffcH God blejfed for ever, although he had never by any operation 
or other maniuftarfon of himfcll made it known to the Creature- 
In Himlelf He is a mod Heal and [ub\\an\ial Being* 
Rcaf. 2. And the more real, becaufe ipiriiual ; in this I fpeak Reafon 

and Oiviniry, which every rational, but efpecially every fpiii ual 
man fully alTcnts to, but quite crofs and contrary to the grofs ap- 


on Pr ov. 8. 21* i^i 

prehenfions and carnal lufts of dull, ignorant, fenfual, brutifh 
men, who are of the Sadducees Religion, who held that there is 
neither Angel nor Spirit becaufe they can fee neither, Aftsi^.Z. 
and of Thomas his belief, who unlefs he might fee in Chris's 
bands the print of the nails, andthrujihis band into his fide, .tvould 
notbelieve, Jobnio.2^* nor can they any thing (no not of God 
and Chriuj but what lenfe can fee, or fenfualify relilli* Like lips 
YikgLettice, as grolTcr bodies feed heartilieft on grolTcr food, and 
would be pined with dainties^ and relifh that drink bell, that is 
thick, and itrong, and heady. Of thefe I (hall again fpeak a little 
in the Application, But for the prefent on the contrary to thofe 
that are drawn off from thefe more gtofs Lees and dregs, either 
by more refined natural fpeculation or fpiritualizing grace, this 
grofs corporeity harh more of matter and fo of Potentiality, and 
lefs of Entity, But the more fpiritual any thing is, the more of 
form it hath and fo more of ejfence and a&ivity, nay a more like- 
■nefs and nearer approximation to God who is a fpirit* John 4* 
24. and therefore the more fpiritual any thing is, the more 
Reality and Being there is in it, becaufe more likenefs to God, 
who is the mod perfect andfupreme being, and therefore the Ex- 
emplar of all others. I fay the more fpiritual the more real, and 
therefore whatloever groiTer heads and hearts think, yet the two 
molt fpiritual things that we as men and as Chriftians are capable 
of (and they are learning and grace) are the greateft realities, and 
therefore the word JT&m which properly fignifietfo fubfiance, 
Ejftnce, or Being, is in the Old Teftament often put for Wifdorp. 7 ob6 ' '*• ll 
Micab 6. 9. fTOin in the Hebrew our Translations render the *J* ' *" ; 
man of tvifdom : and therefore well may JefusCbriil the Ejjemial g™,^' 2 * 5 
Wif djm oi the Father and that faving Wifiocn which we have by 
him be here called W^fubfiance, or idquodefl,zs Junius mandates it, 
becaufe fo much the more fubjiantial, as it is jpiritual* And this 
firlHn themfelves. 

2. But fo alfo in their erTe&s and operations, for fo your rule is. 
Trout fe res bahet in cjfe> ita in operari, and e converjo : fuch as 
the tffeel is,fucb is the caufe alfo when it workgtb per fe, and from 
its own nature \ fo that if rjre really beatcth other things, we may 
fafely conclude, that it is hot in it felf and accordingly if Chrift 
and his Grace put forth real operations on and in us, they muft 
be greater realities in themfelves. 

y rlth is no fancy, but an uVora*/*, Hebr. 1 r. 1. gives a real 
fpiritual fubllfttnce to things that are not, a fubfiitence and firm 
footing to a believer, who as to all other props and fupports is 
utterly finking. Z 2 Nor 

I 7 2 

Job 8. 14. 
11. 20. 


Nor are his hopes m*1cu th*ift< not as a Spiders Web, or gi- 
ving up theGhojU as fome others are called ; poor thin concepts 
and notions. No. They areas an Anchor Jure and ftedfaft, Hebr* 
6. 15?. at which he rideth fafcly when others are over- whelmed. 

Nor is his Love an empty Complement with a Depart in peace, 
he yon warmed and filled, &c J antes 2* 16. hut that km®- «nat 
labour of it which the Scripture (peaks of, 1 Tbtf. 1. 3. Hebr. 6. 
10. that hb$yH* of it by which faith is alluated, GaU 5. 6* 
(heweth that it is in deed and in truth, 1 John 3. 1 8. 

The Imputation of Cbriji's righteoufnefs to us in J unification, is 
nor putative, or putatitious, as fome of us lifp, and the Papifts 
fpeak it out. But an Imprifon'd Dcbtour would not fo judge of 
the imputation of his friends payment made over to him. It's no 
dream when (with Peter, Alls 12. e», 10. now fully arvakg) he 
feeth the prifn doon opened, and himfelffet at liberty. He will 
fay (becaufe he rinds it) to be a happy reality. And fo doth e- 
very paidoned firmer ', when he findeth fin pardoned, perfon ac- 
cepted, a reconciled Father fniling, and the Comforter rvitneffing 
his peice, he cannot but with much comfort and thanktuhiefs 
fay that thefe are greateft realities* Indeed Juflification\s a 2te- 
lathh Grace, and we are wont to fay that Relationesfunt minim* 
Emit at is » but where both termini and Fundamentum are real, 
as Chemnitim (heweth it to be fo here, though Bellarmine laugh 
at it vvifh (corn, yet a true Believer that feeleth ;he benefit of it 
lejoiccch in it with humble thankful nefs. There is greateit reali- 
ty in Gods giving, and in faiths receiving* Chrift hath really fi- 
tisfied for us, and this is really conveyed and applied to us. In 
this firft (rep (o( jttftification) we are brought to be pofTeffed of 
Chrift, and then fure we are made to inherit fubllance* 

And if fuch reality in Juftification, then it's much more evi- 
dent even to reafon and fenfe in fanUification, and what followes 
it, till we come at laft to Glory* As for inftance. 

1. They work very real changes in the hearts and lives of men, 
fo that it cometh to the Apoftles /t/sftf^opp«£t tJ" iv^mdxsn <& 
vol;, Rom. 12.2- to a transformation and renewal, or new mold- 
ing, and that not only of the outfide looks and geftures and car- 
riages in an outward form of goodnefs, but even of the mind, yea 
of the vcryfpirit of the mind, Ephef 4. 23. of the very inmoft 
and chitfeit of the inward man : fo that although the convert be 
no fuch changling as not to be the fame man in his natural indivi- 
duality , and fo the change in that fenfe is not fub{iantial 7 yet in a 


on Prov. 8. 21. 172 

(rue moral and fpirituil fenfeit is eminently re*/* Though it be 
the fame firing, yet it is quite otherwife new tuned, all old things 
beittgpaft away, and all things become new in this new creature^ 
2 Cor, 5. 17. When the fpirit of the Lord ("which was only a 
fpirit of Government) came upon Saul, it is faid he was turn- 
ed into another man % 1 Sam* io. 6. But when another kind of fpirit 
fa fpirit of real fan&ificationj came upon another Saul (or Paul) 
he was much farther from being the former man he was, and 
therefore faith, £aH, uk'Hs kyu, GaU 2. 20. which Beza and 
Grotius paraphrale, Is qui fmram non fum, Hive, hut not the 
fame man I was, or if you fay that be not the fenfe of the Apo- 
llle in that place, and indeed I doubt it, yet I am fure it's that 
which many happy converts find in their hearts and lives, fo that 
they may fay with that convert in Ambrofe, Ego nonfumego, lam 
not my felf, not my former ilnful felf, I am not more the fame 
man that I was, than the new man is the old man, Epbefq* 22, 24. 
or light is dartyiefs, Aft. 26. 18. when the Lion is become a 
Lamb, Ifi. 1 1. 6. and Ephraim, who was bid Ut alone as in(e- 
puMy joined to Idols, thf 4. 17* faith, what have I to do with 
Idols . ? Hof 14. 8. when?***/ of a perfecutor is become a Preach- 
er, and Luther a zealous Prcttjlant otzmonachus infaniffimus fas 
he calleth himfelQ of a madmon\ ready (as he confeiTetoJ to kill Pr<efat.inTom. 
any that in unafyllaba (huuld detract from the Popes obedience* i*fnorumcpe- i 
when the proud are made humble, the froward, meek^ the cruel, mm% 
merciful : yea and fuch as by their natural tempers and accu- 
ftomed practice were fometimes mod unclean, fenfual and pro- 
fane, afterwards become eminently holy and fpiritual and hea- 
venly. Such great changes Laftantiut undertakes by the word of 
Chrift to make : and fuch, Chnft and His Grace hath made in all 
ages : indeed fo great that none elfe could make them, and fo 
vifibly appearing not only to themfelves and friends, but to the 
eyes and confeiences of their woift enemies, that they could not 
be only notions and phanlles, juggles or outfide hypocritical 
(hews and vifards, but greateft realities, and fo cleareft evidences 
that Jefus Cbrift is the Amen, the faithful and true witnefs, and Rtvel. 3.14. 
thefe are the real and atftual putting of his fervants into polTelfion 
of part of that inheritance, which he here in the Text bequeathes 
them i where he promifeth them that he will caufe them to inhe- 
rit fitbjtance. 

2. A Second great work which Chrift and his Grace work, 
and thereby fully manifeft their true and eminent reality, is the 



This is all my 


2 Sam. 23. $1 

Jfi. 29. 8. 


In Athendtis. 

Ve mido I at, 
hq, p. ip. 

John 6.52, 


quieting of Believers hearts^ and this triple. I. In fatisfying their 
dcllres. 2. In comforting them in their griefs and anguilhes in 
this life. 3. In molt tully and eminently perfe&ing all in 

1. In fatisfying tbedcfires of our Souls, and they as we are men 
are very large, but a? Believers, and lb far rr ore enlarged by the 
Divine fp'uits breathings, are in a manner infinite. Now fain- 
ted viands will not fatisfie a real appetite, nor will a man that is 
hungry indeed, though he dream of eating when he is aflcep, be 
fatisfied with it when he is awake* 

Indeed corporal food may fatisfy bodily hunger : a bea-ft may 
have a belly full* but that mud be folid not frothy trafh, elle 
you willfopn again be hungry, as fome of late have told us of the 
lufcious fruits in America i or they are very much dilkmpered 
bodies and appetites, which luch fruffcan firisfy. 

Thanfie may be fatisfied with pbantafms as children may be 
quieted with toyes and rattles, but the intelltflual appetite is more 
both curious and feiious, and in fome things is not quieted with- 
out folid demonfhations , and yet in fome other things rakes up 
in very thin and empty notions, efpecially ( luch is our felt loveJ 
if they be our own, as Cafaubon fome where profeiTeth that he 
was tully apaid for all his labours in his fludies with the content 
he took by one poor Criticifm > and Hadrian the Cardinal 
when he meets with an Alind^ or Alitcr or fuch like particle well 
fet, he thinks he hath found a Jewel. 

But thofe more divine hungrings and thirilings, which the 
fpirit of God really raileth in the hearts of his people, are not 
fatisfied with fuch husks and puff palls, which do rather teed 
efuriem anim£ than efurientem animam. Whenfore do yon fpend 
monty for that which is not bread, and your labour for that which 
fatisfieth not? faith the Prophet, Ifj. 55. 2. 1» mult be btvad 
the jiajf of man s life, which upholdeth the bodily life, an J it 
mult be the true bread of life which came down from he*v*n<> 
which only can fatisfie the truly hungring foul and feed it to 
everlafting life. And that Chrifi and his grace both is and doth. 
His fit fh is meat indeed, and his bloud drinl^ indeed, John 6. 55. 
«tAw0& $za>o-n, nay «j to* 4*/«<r;o$ pams fuperjubil antialis \ as fome 
tianilate and expound that in Matth. 6. 11. Cht:i\ is fubjlantial> 
fuperfubjiantial bread, that really and more than fubliamially 
feeds and fatufiztb the hungry foul, his grace, his peace and the 
light of his countenance do abundantly till and fcaft its longing 


on Prov. 8. 21. 175 

defires and appetite. As for me 1 will behold thy face in righteouf 
nefs, IJhall be fatisfied when Iawal^ with thy lihgnefs, faith Da- 
vid, Pfal. 17. 15. I have all and abound, I am full , faith Paul,Pbil. 
4. 18. when he had tailed of Chrht's fweetnefs in a fmall prefent 
which they had lent him : and therefore he appears to bcfubftance 
whileit hethusfubftantially fatisfieth our vafteft defires. But of 
this more in the fecond point j in which we (hall confider of his 
fulnefs, which in the latter part of the verfe he promifeth (hall fill, 
our i'rejjurej* 

2. By affording folid comfort in our moft prefling, pinching, 
fmam./g griefs and anguifhes of inward or outward man. He is 
a fubitantial real friend indeed who can and will help at a dead, 
lift. The true God purs counterfeit Idols upon this trial of their 
being Go db\ doing good or evil, Ifa. 41.23. and bids their wor- 
fhippers go to them to deliver them in the time of their tribulation, 
Judg. io. 14* It's but an hollow reed which breaks , and rather lfa.%6.6. 
wouuds than iupports when fuch weight is laid on it : but it's a 
folid foundation that then will be able to keep us up from finking. 
Such is Chrift and his Grace, cureth Peter* s wives mother in the Matth.Q.t$l 
height of a fever : and when Peter himfeli was now linking, im* 
mediately firetcheth out his hand and faveth him, eafefh and quiet- Mattb* r4.§o, 
cth the heart in outward iufferings fhe '-hen laid \yd «'/*] egofum, V, 27. 
when in a ftormhe laid (M<po$&&%) and reviveth the Soul now 
dying away in ienfe of God'b auger, and other inward anguifh- 
es, .ob 33. 18. to 2C». Theie real fck Cures plainly evidence 
how able and tubitantial a Phytlcian Chuit is, (not as they Job 13* 
4. ^^S^*: Fbyficians of no valu^J and how foveraign phy- 
fick his ^racc and peace are. And withal it preventeth or an- 
fwereth an Objection which a profane heart may be ready to make 
againft all this that hath been fad, viz* 

That the(e we fpeak of are filly, frantick, or at beft moping Obj< 
roelanchohck men, their troubles are but fond and weak imagina- 
tions , and therefore their both deliverances and deliverers may 
be anfwerable, not real, but only imaginary, and fo the Chiids 
pin-prick becaufe he is filly and it is nothing may be blown whole, 
and the melancholick man's Incubus whileft he is drowfing may 
feel very heavy and fecm dreadtul, which as foon as he openeth 
his eyes vaniflieth. Like to thefe fome may conceive all the 
wounds and burdens of Christians troubled Consciences but me«* 
lancholick fancies, and gloomy fhadows, and as lit le fubttan- 
tialncfs in their Cure, tudwith aftraw and loofed with a feather > 



Exod. 8. 19. 
A8s 8. 10. 

Job 6* 4. 

Pfal 88. 7, 


and therefore may look at Minifters as fo many jogling Mounte- 
banks who to gain more repute 01 to make a living of it with 
flcighr of band, tie luch falfc kno's, which are a> eafily untied 
and lcofH,and then cry our, T)ig.itss ^ct hie, or asthtv of Simon 
Magus, *t'o< Iriv w <Tv'i^/j to 0«* fi ^lydhn , 'This is the great 
porrtr of God. 

To which I anfwer, 

That it is too true, that too often the maladies of many of 
God's people do arile frc m \gu< ranee and from melancf Uick 
miilakcs, and like imaginary caules, which with Gods bkffing 
fometimes by a very little light and help may be cured, as the Bug- 
bears which the frighted man thought he (avv in the dark,by a lit- 
tle candle-light brought in are driven away. 

1. But yet fometimes the efT<dh of thefe weak and imaginary 
car fe s may prove very real and itrong: fueh as fbinetjmespofc 
the ableft Phyllcian's skill to Cure what they work in the Body, as 
in fome real Difeafes and diltradtionsfrom trighrccauftd by tome 
vain Bugbears. And none but Jelus Ghriftour Phoebus, and only 
Thyficiau, can remove the fad effect ot rhem in fome mens Souls, 
fo that he (hibes out to be the true fun of Right eoufnefs, in that he 
can bring healing to them in his wings, Mai, 4. 2. 

2. Nor are all their maladies melancholick fanciest When theAr- 
rows of the Almighty iluck faft in Jobs heart , and the poyfon 
thereof drun\up his fpirit, they were more than the Child's pin- 
prick^ that was before fpoken of: not to be blown whole, but on- 
ly by the fpirit's breathing. And when God's wrath lay heavy up- 
on the Pfalmift, and his hand prcfled him fore, it was more than 
the melamholic\man s conceited night-mare* 

Nor was Ananias a Jugler fent by Chrift to play tricks with 
Faul, when he was fent to fupport and comfort him in that agony 
he then was in. The wounds of many a poor Sinner's Confid- 
ence have been real and very deep, nor were they painted fires that 
the Martyrs have been broiled in. Real tranfeendent anguillies in 
both kinds they have been, that many of God's people have been 
exercifed with, when nothing but realities could fatisfle or com- 
fort, and both Scripture and Church-itory all along, and the ma- 
nifold experiences of God's people in all ages have abundantly 
teltifled, that in the worft of them Ghrift hath ftood by them and 
fupported them, and thereby proved himfelf a real friend. His 
Grace, and Peace, and Joy, have been real Cordials to their fad 
hearts, fo as to inable them to indure thofe torments, not only 


'0»"Pfcov. 8 ii. 177 

with patience, but with joy and glorying. Sure faith was the 
fubftance of things n t feen, and when the wind or breathing of the 
ipirit did blow them on and lift them up fo (hongly, it was foroe- 
thing fully felt by them, when not feeu by others, 

g. Nor laftly let us conceive them as fo many irantick or iilly 
dull men, more obftinate than honeft, like Heretkkj that will ra- 
ther part with their life than their opinion, Of mor< hone{t than wife 
to harden themfelves againft fufTerings, and prodigally to have 
thrown away their lives which they might have Cdvcd and have 
been no lofers. David in Scripture-account was a wif man, and 1 Sam. 18 .14; 
Hernan is there reckoned up a mongft the wiftji, who underwent 1 Kings 4. ^u 
thefe anguifhes, and the Martyrs (whatever the wife men of the 
world think) were no fools, ueedleily tocaft away their precious 
lives that they might fave their more preciou* fouls » No dull thick- 
skinned fools as not really to feel thole torture*, nor fuch filly 
fools as to conceit themfelves into a fools paradife of fancied 
comforts and joyes. No, as their fujferings for Chriji abounded, fo 
their Confolations abounded by Chriji, iCor. 1. 5 both were very 
real and eminent, and thereby Chrilt really and eminently ma- 
nifefted to them and to all the world how folid and fubftancial 
that comfort Is which he, his grace and prefence brings, and 
that in the eitimafe of wifeitmen, and that when they are fit to 
judge moil wilely, and that is in trial of afflictions, for vexaiio 
dat inteiUCtum, in death it fclf, and hora mortis is hora veritatis* 
then the very Heathens (as fome difputej were wont to divine, 
and therefore there is more hope that true Chrirtians might bet- 
ter then underftand what is truth* the night the Greeks ~a'! 
WQ&t* as int htteittime for men to apprehend and judge a, 
of things, and in this late evening of a Chriftians life, he (as well 
as fome other worfe nienj fee truth more clearly than in all the 
former br-igh reft day of their lift. Then it is that wifeft Chriiti- 
ans when they have had their beft wits molt about them, have 
molt fully found, feen and felt molt real comforts and joyes from 
Chrilt and his Grace in the midft of molt really fek anguifhes, 
fo that when with Job they are made to pojjefs months of vanity, Job*, 2. 
and wearifome nights on fuch fick death bed , even then from 
what realities they rind in Chrilt and his grace and peace they 
can feelingly md joytully fay in the words of the Text, that 
they inherit fubftance* This bread of life is the (iajf of life in a 
weak' mans hand, when he is fainting, and jirengthenetb his heart ■ 
when now dying. 

A a 3. And 

1 7 8 


3. And if Chrift be found to be thus real and fubftantial to us 
in this our vain life and in the worft of it, then doubt no* but 
that when he hath once gotten us into Heaven, wc (hall then 
find that he hath there cauled us to inherit fubftance. Whilft we 
are here, we are all the while but incur non*agc, and the beft 
that we polTefs here, is but the eartteft of our inheritance wh-ch 
we are there to enter upon, Epbef. 1.14* and then if the earneft 
be fo great, what will be the inheritance* The Apoltle iaith that 

1 Pet 1 lils incorruptible^ undefiled, that jadeth not away, but rejewed 

in heaven for us* And all that, (peaks ft to be folid and iubftniti -.1. 
And fo we read that the New Jerufalem Htth fourfquare, Revel. 
21. 16. and the wall hath twelve foundations^ v» 14. and the 
building of it of Jafper,v* 18. all the gates fo many pearls^ and 
the jbiet) pure gold, v» 21. all fo fohd, thar they plainly (hew 
how fubftantially there Chrift provideth for us. Oh how nrafly 

a Cor. 4. 17. will »hat Crown of Glory be? what will not that Jitumr &*&t 
M!;«t weigh down ? Here I may fpeak much, but -never enough 
fully to fet out the reality and tranfeendency ok that blils, which 
Heaven affords, and what Chrift and his prefence will be there 
to us to eternity. Veus& coslum nonpatiuntur Hyperbolen: and 
therefore I forbear, and only fay, make us but fure of Chrift 
whilft we live, and of Heaven when we die, and fo both now 
and then we (hall be able to let our feal to this truth, and to the 
truth of Chrift in it, that this his promife in the Text is yea and 
Amen> faithfully promifed, and both here and efptctally in Hea- 
ven fully and fubftantially made good i when Chr.ft (hall at the 
laft day fay, Come ye bleffed, inherit the Kingdom- His hand will 
perform what his mouth here in the Text promifeth, that he will 
make them that love him to inherit fubftance. 

yr e u And then happy art thou Ijrael^ who is lif^e unto thee? as 

Mofes fpake, Deut. 33. 2p. For ever and thrice happy are they 
who fas the Text deicribes them) love J tfus Chrift and that re- 
ally and in fincerity, for whom this fubjiance, the(e fubftantial 
fure mercies of David are provided for an inheritance Whilft o- 
theis in the worlds vain Vialeft are called the fubjtantia I men, be 
you well fatisfied with this fubftance, and although others de- 
ride you for fatisfyingyour lelves with thin empty notions fas 
they count themj of fpiritual joyes and comtorts f which they 
cannot fee) in a crucified Chrift which they cannot skill of, yet if 
the covetous mail (one of the words fubft ant ial men; when o* 

Wopklutmfi- then hifs at him can yet applaud bimfelf when he lookj on his 

klUt, fcC. mmt y 

on Pkov. 8. 2T. 

money in his Cbe/i, how much more may they who only covet 
Jefus Cbrid and his grace, bkfs tbemfehes or God rather, when 
they find this foiid true creature in their hearts ? He that (hould 
fill his barns with the gayes and flowers of the field, would 
have but a pining crop of it, whilft he that is ftored with folid 
granewill have wherewith to fubfilt when all that chafTis blown 
away in a windy day. Give me therefore theOak^, which when 
the winter froft or the violent ftorm hath made it cafi its leaves, 
hath yet its fubftanct in it, Ifa* 6* 13. And whatever other mat- 
ters the men of this world may have and I want, yet let Jefus 
Chrift ^according to the former particulars^ make a bleffed and 
real change in my heart and life, in my greateft wants fatisfie my 
defiref? which their fulnefs increafeth, and quiet my heart in my 
inward or outward anguijhes, which the thought of their former 
plenty aggravateth: will he pleafe to be but my comfort in 
death, and my portion in heaven, thefe will be true folid realities, 
and I will both here and fo\ ever in h aven with humble and 
cheaiful thankfulnefs fay, that whatever circumjlantialslfavc 
wanted, yet he hath made good this his word to me, that he 
hathcaufed me ta inherit fubfiance, There is fubftance and reality 
in Guilt, and therefore if thou loveft and enjoyeft him, as £0- 
hmon faith, Go thy rvay^ eat thy bread with joy, and drinks thy 
wine with a merry heart, for thou ait really a molt fubftantial 
happy, blclTed man. 

But yet more bleffed, if thou beeft and carrieft thy felf aufwer- 


A a 2 SER- 





Prov. 8. 2 1,. 

At St. Ma- A ^Dt'nisleadeth to 

ties April, J_\ The* fecond Application of this point,which difcovereth to 
27. 1656. us a double mifcarriage, and prefllth upon us a double con-rary 
Vfi, 2. duty. For if in Chnft there be fuch real and fub/tantial worth 

andtminency, our finis 1. not making him in this refpefl the ob- 
jv.& and matter o! our choice, 2. the pattern of our imita- 
1 s^. Our Tuft and great mifcarriage is in our cl>oice, that it is riot of 

Cbri\Hn& bis .grace, in whom there is fuch real and fubjiantial 
worth > but ot (in, and the content of the creature, in which 
there is af the be/i lb much vanity and emptinefs. 

1. toi (in. It's a very painted harlot without the lead true 
IheDcvi! pro- and real beauty. Indeed it looks and fp^aksbig, arid promifeth 
nnfethand very fair, ev«n all precious Jubftance.Prov* 1. 13. What ! fitbft a tic e ! 
give Gold precious fukjiime /.. and all precious fubjiance! they are very great 
which proves words and proirfiies, as great as Chrifthimfclf could make ; as 
but leaves the foolifi woman in the latter end of Vrov* 9. inviteth follow- 
- an ^» rra h ers w * 1 ^ * ne *~" me wor ^ stnat wifdom did in the beginning of it. . 
promiVed And as G riti call^rh himfelf I am, Exod. 3. 14. fo the talfe • 
fTcontentJ Chrifts they (ay %j§ iyj> ilpi, Luke 21. 8. But they are herein 
but real only falfe PropUers, tor the Scripture of truth (peaks far otherwife of 

in whit he them, and calls them by other truer names, as deceitful lufls* 

concealed ind -fl , , . J . . n 7 cere 

that's mifery. Epl 7C f 4* 22- *nd lying vanities, Jonah z» 5. bo tar trom any 

fitbftatuia} gondii, fs in them, of which they are fuch privations, as 
that they Jail (hon ofany true real entity. For certainly/j« is no 


2- And for alL Creature-contents how unfubftantial they 
all arc we may learn from the Names, which the Scripture gives 

1- 072 Pp/. 3$>« t Images, pitlures, which ufe to flatter 
and at bed fas b are calledjj are but counterfeits, have only 


on Prov. 8* 21. i3 r 

a resemblance, but no reality, if fas you call it) to the life, yet 
not to truth* 

2* Schemes and Fajhions, i Cor* j. 31. though in fafhion, 
yet vain, fickle, and which Coon pafs- away. 

3. Shadows, 1 CbrotU2p» 15. which indeed oft (hew greater 
than the body, but are only from the intercepting of heaven's 
light, and fo have nothing of fublisnce in them, fly as we move, 
yea and decline, though we fiandjtiU. 

4. Fumi umbra the fhadow (not of a great roc\, as Chrift is, 
Ifu yu. 2. but J of a fleeting cloud, and of fmoah^ prefently 

5. Nay <riu*f ova? % not only a (hadow, but which is more vain, 
the very dream ofjfhadow. 

6. And (o the Scripture oft exprciTeth our content in them by 
dreams. Job 20. 8. PfaU 73. 20. than which (though fome- 
times pleaiing, yet) nothing is more confufed and empty, and at 
the firft opening of our eyes quite vanifh. 

7. To this purpofe alfo it is, that they are called Phanfies^ 
AU. 25.23. as indeed of all our needlefs fuperfluities, what is 
more than for fupply of neceflities and moderate delight, is it any 
thing but mere phanfie ? And is any thing more vain ancfempty ? 
Is there any fubltantial reality in that which is only fanraiheal 
and merely imaginary ? 

8. The Scripture goeth yet further, and calls them nullities, 
Non-entities, 'Nothings "OT K*? ye rejoice in a thing of nought, 
Amos 6. 13. UPH Ibat which is not, Prov. 23. $. that are 
either nothing'in themfelves, or in. cafe we lay our iirefs on them, 
to us will'prove nothing, or woirfe, a "very fpiders web, Job 8. 
14, .15. which ii laid hold on will be fure not to uphold, but 
it may be will poyfon the hand that grafps it, {in < titulo phar- 
macum, in pixide ventnum^) 

. 9. A very lie that hath no reality and truth in it, PfaU 62. 9. 
belie their Names, as in thofe elegant Antonomafies in which 
the Prophet much delighted, Micah 1. If they fpeakevil, they 
will make them good. Aphrah in the duit v. io» and Achzib 
will in this tpeaktrue, it will be a lie, v. 14. but if they pro* 
mife good, they will lie to purpofe and perform the quite con- 
trary. S apher beauty nakgd and ajhamed. Zjanan will not go forth 
though it oe Bethczela next neighbour, v. u« This is Pharaoh 
and all his multitude, £zek. 31, i_. but a mife, Jer. 46. 17. 
that makes an hubbub in the world, but ends in filence. Oquan- 



ttwt efi in rebus inane ! How much vanity is there in all fuch 
things! And yet how much more in our vainer hearts > light 
flia to be (ocatcht in fuch cobwebs, to build all our prtfent com- 
forts and all our hopes for eternity upon nomorelubftanri.il but 
upon thefe fandy foundations or iinful or bare outward plea- 
fures, profits, and fuch like enjoyments, that we mould be (uch 
fools as to exchange x^ 9ttt X* KMlav > t0 part with that maiTy 
tried gold which oui Saviour proter*, as the rude Savages do for 
gtals beads, or (uch gay nothings. Mittamus animum ad ilia qu* 

Seneca Epift. sterna funt, com emnamus omnia qu* adto pretiofa non fuut> ttt an 

* ? * fwt omnino dubiumfit. 

Are they but (hews, pictures, and counterfeits ? then as we 
laugh at children for taking pi&jres for live men, foeven chil- 
dren may pitty us for thefe more child i(h miftakes, even fenfe- 
lefs Idolatries > for (o Idolaters are condemned in the Scriptures 
for worftnpping painted Idols, Ezek. 23. 14, 15. Alas ! ihe 
whole world is now like their Chambers of imagery, EzeK' 8 12. 
hung round about with fuch painted Idols, Nothings WV!tH 9 
which all forts from all quarters fall down to and worftvp, 
and have not fo much knowledge and conilderation as 
to fay, Is there not a very lie at our ri^ht hand, Ifa*^* 18. to 

Are thty Jbadows, and how hard do fuch deluded fools as we 
are grafp them ? Pro Junone nubem 2k«« h*f the dream ofajha* 
don>* They afford the Jbadotv, and our vain hearts bring the 
dream, as Ffal. 39. 6. the vain world was a vain jhew, and the 
vain man •pnTV conftantly inftantly walkftb and trudgeth oh 

That what we ufe to fay of a man dreaming, that be is got- 
ten into another world, a world of fancies, may be too truly af- 
firmed of a world ofmenmoft waking, if we do but think of 
our phantaftical garbs, faQiions, behaviours, our whimfkal opi- 
v N nions and practices, and ( which isworfej in the things of God, 

v \ and ("which is word of all J whilft we place our Religion and the 

power of Godhimfelf in them, do we not live in a world of pban* 

fus? like men that look through, a triangular glafs, what plea. 

ling orient colours do they lee? and whilft we look through 

I thefe falfe glalTes, what gayesand brouches do we fancy ? And 

^^55 thus with the foolifh woman Akfo talk to long to our felves 

in the glafs that we prove Fairy-^utensy or inchanted Knights : 
and then whatever Iragelapbi, Chimeras 01 the moft prodigi- 

on Pro v. 8, 21. l8 ^ 

ou« crack-braind Fancies aregreateft Realities and moft Divine 
myfteries; but no part at this fubjiance in the Text, which Chrift 
the wifdom of the Father promifeth to make them that love him 
po(T (Tors of. 

Tims are we deluded and gulled with vain (hadows and fancies, 
and as fometimes all Egypt was fcattered over with Ijraelites ga- 
thering nf ftraws, Exod. 5. 1 2. fo the whole World is now fpread 
over with fuch as are no better imployed , with Boys running 
amain after Bees or painted Butter-flies, that have either a wing 
Co fly away from him, or a fling if caught to wound him. And 
thus whilett they truft in vanity (zsElipbaz iaithj vanity is their 
recompence, Job 15. 31- and vexation to boot. 

B it that's not all. B fides this vanity there is this further vex- 
ation, that whiles thefe fuperficial vanities are thus purfued, that 
which is jubjiantial and real, Chrift and his Grace and Peace ait 
undervalued, negledLd, it may beoppofed and hated, as thofe 
fick of the Pica whileft they feed on tralh, forfeke more folid and 
wholfome food, and the Prodigal when he came to his husks had 
run away from his father's huufe , where there was bread enough 
to fatisrie him. 

And theKeafon isbecaufe they that are after thefiejh mind or 
favour only the things of thefltjh, Rom. 8. 5. but skill not of the 
things of the fpirit, becaufe they are fpiritually difcerned, 1 Cor. 
2. 14. Chriit and his Grace are of (uch a fpiritual Nature, and 
therefore are net fit provifion for fenfual luils, which are taken 
with grofi, corporal, fenfible objedte. To fuch eyes Chrift had n<y 
beauty in him to be defired, If** & 2« As the hungry Plovman 
muii have fomething that hath cut W it 5 you pine him with dain- 
ties, fo here thefe fpi ritual dainties that we par tike of by feeding 
m Chrift by faith, living on G"d by hope , loobjng up to heaven in 
prayer, efpecially if joined with repentance for thole things which 
a carnal heart rejoiceth in, and reformation and mortification, and 
denial of thnfe lujis, which all the comfort of his lite is wrapt up 
in, and if the Kingdom of God coniift in righteoufnefs, and peace, 
and joy in the Holy Ghoft, thefe are fas to Gallio ) but words and A&* i3.i$» 
names > too thin notions for fuch crofs grofs appreheniions. A 
heart that is /w/kf/ and carnal, cannot skill of things that are fo 

But are they therefore the lefs fuhftantial ? was Chrift's, and 
(hall our Bodies after their Refurre&ion be lefs >WBodiesbecaufe 
more fpiritml ? 1 Cor* 1 5*44. Are Angels and our own Souls 



no real Beings, becaufe they cannot be Teen with bodily eyes? A 
fuhfiantive may be fuch, if underllood, though not felt or beard. 
Is there nothing to be had in Heaven, becaute no bodily meat and 
drink, flcepor fuch like pleafures that we here delight in ? God is 
moil bkiTed without all thefe. And our Saviour fpeaks of drinkjng 

Mat. 26.29. of the fruit of the Vine neve in his Fathers Kingdom-, and he told 
hi* Diiciples that he bad meat which they kyewnot of J hn 4. 32. 

Job, 14. 27. anc l he hath fuch even here tor his, that iuch ftrangers think nor of. 
(Things maxim* Etnitatis are lead compreheniible.) 

And therefore feeing there is no defedl in Chrift, let us be the 
more fenilble of and humbled for this woful finful defect in our 
(elves, in thus wronging and undervaluing him, whileft we thus 
piefer thefe empty vanities and fine nothings before him, com- 
mitting thfetwo great evils, which God is doubly and bitterly 

Jer. 2. i§. difpleafcd with, in forfakjng the living fount ain, and fitting down 
by the broken Ciftern, graiping (hadows, and letting hold goof 
that fubjiance, which the Text here fpeaks of. In which dan- 
gerous miftake let us fadly take notice 

1. Of our original mifcarriage which hath begotten this in its 
Gen, 2,. £. own image* Our tirii flip in that great Fall began here. Eve was 

taken with the Teeming beauty of the forbidden fruit, and with an 
imaginary conceit of becoming likg God in the eating of it > and 
To turningaway (xomihc God of Truth, both (he and we have been 
natural iy puriuing vain Jhews and lying vanities ever iince, like 
the Prodigal in the Goffel, who leaving his Father s houfe where 
was bread enough, was brought to his empty hushj, and we that 
were created QMnS CD 1 ?^ in the imagt of God, Gen. 1. 27. 
to have kept cloTe with him in an uninterrupted union and com- 
munion, are now the men that do CD^S "pnnn walk in a 
vainfhew, as the Pialmiit fpeaks, PjaL 39. 6. and fas the Pro- 
Jfau <o. 1 1. P net hi [ h) in the light of our own fire and the fparks which we have 
kindled, which like ignes fatui, in thefe wild vagaries lead us into 
precipices, end indarknels, and fo we lie down in for row* Which 
leadeth to the fecond thing it mould put us in mind of, as of our 
firil fall, to be humbled for it, fo 

2. Of our laft irrecoverable ruin- unlefs we take the better care 
to prevent it, without wl ich taken, this pidling with thefe toyes 
and trifles will be a fad foregoing ilgn and means of it. 

The fick man draweth faft on to death when he beginneth *,&- 
xocf !£«? floccos vellere to be picking and plucking the flocks of his 
covering, and no furer way to drown the man that is fallen in- 

on Pro v. 8. 2f. i%^ 

to the River than foi him to lay fa ft hold on the weeds or fuch 
like trafli that are at the bottom ofir. By catching at ihcjbadow thou 
lofeft the fubflaitce, and by building on the fand thoufallcft (hort of 
the City which hath foundations* 

This therefore being our great fin, and the inlet of all our mi- i. Duty, 
fery, our contrary duty is, ieeing man thus wal\eth in a vain 
Jhewy feriouily and heartily with the Pfalmift to fay and pray, 
And now Lord what wait I for ? my hope is in thee, VfaU 39* 6 % 
7. nay hope is in thee, my dtfire is after thee, thou art my choice 
and portion. I have none in heaven but thee, and there is none on 
earth thatldtfire bcfides thee: My fltlli and heart faileth (as all p f^ ??• 2$, 
vain outllde comforts will;) but thou art the ftrengtb, the foiid 
fock of my heart, and and my portion for ever. Count Goidasduft, 
and then God will be nisyin ^DD fiver of jlrength to tbee,SccGrotinsin 
Job 22.24, 25. hewn. 

And therefore to all poor deluded fouls, that are gulled and 
cheated with thefe mining (hells, thefe painted Sepulchres that Matth. 23.27, 
feem to be what they are not, but what they are Cas our Saviour * 8 - 
faid of them) they appear not i bt that mcflage fent which Eli- Lu k e lI - 44> 
jah did to Abaziab> Is it hecaufe there is no God in Ifrael, that thou 2 Kings i.$>6. 
haft fent to Baalzebmb the God of EI{ron ? Is there not that in the 
true God which can really and fubftantially fatisfy you, that you 
betake your felves to Baalzebub, fuch Gods of flies, fuch vain no- 
things > oh knock at the head of fuch empty veffels, and hear 
how hollow they found > fet down cyphers at the foot of the Ac- 
count under all fuch Items. Leave orfto feed on wind, and to fiH^f- 12 « '• 
our bellies with the eaftwind, which will rather gripe and wring Job 1 $. 2. 
than feed and fatisfy us, and for any fubftantial real good to be 
had by them they are but Tanquams-, are but as z/they were what 
they feem to be. 

And therefore let our carriage to them be accordingly, Ktjoict 
in them as if we rejoiced not^ and ufe themfo as though we ufed them 
not) forelfe we (hall abufe them, 1 Cor. 7. 30, 31. 

But on the contrary, really and in good earneit betake we our 
felves to Jefus Chrift, that what others have in thejhadow we 
may have in the fubfiance t as what Nebuchadnezzar faw in a 
dream^ Van* 2* Daniel faw in avifion^ Dan. 8. 1, 2 } 3. And 
therefore as you may obferve when other Countries traded 
with Tyrus in other commodities and many of them fuperflui- £^.27. 
tieSj Judab and iheland oflfraels trade with them was in the 
il pie commodities of Minnith and ?annag* honey and oyl and 

B b balm^ 


balm, in the fubftantial neceffaries for man's life. So whileft others 
feck (hells and cockles on the Sea-fhoie, let the wife merchant feck 
KetKvt (idL$yct.e)-TdL< goodly f earls, Mutth 13. 45, and when he hath 
found Ivct ToAvl^oy, that one of great efl price, v* 46. even Jefus 
Chrilt, let him deal for That, and rather fell af/than not buy it. 
Sohehimfelf counflleth the Church of Laodicea, which was ta- 
ken too much with glittering outlides, to buy of him gold tried in 
the fire, Revel. 3. 18. that is to be had in him, which is folid in 
it felf, and which we may fubftantially live of. Oh when (hall we 
be To wife as to lay alide our falfe fick appetites to other fli(hy 
poyioned Gates, and once to hunger affer and to feed heartily on 

7/4,55. 2. the bread of lifes on that which is really good, that fo our fouls 
may delight themfelves infatnefs > to be no longer flitting from one 
temporary empty contentment to another, bur by fully clofing 
once with Chrift we may fas it is in the Text; inherit fub- 

Vfe 2. Bur this is not all ; there is a further fin and contraiy duty. 

2. Sin and whici this Truth calls upon us as fadly to take norice of. For if 

Dut y« in Chrilt there be fuch real and fubft ant ia I worth and excellency, 

our fin and mifcarriage will not only be \1\0urmi\lake. of the ob- 
, jett, in our making choice of other empty vanities before him or 
inileadof him, but alio in our not anfwering this his fubjiantial 
reality in our heart and life, though wc (hould have pitched upon 
him, and made our choice of him. 

And the contrary Duty in the General is, that as Chrift is fub- 
ftance, fo we look to it that we anfwerably be fubjiantial Chrifii- 
ans, i. e. really, feriouily, and in good carneli godly : not con- 
tenting our felves with a form of godlimfs, and mean while want- 
ing, or denyingthe power of it, 2 Tim, 3. 5. that we be as folid 
grane, and not light empty chaff on Chriit's floor, nor bare No- 

*Jobn$,id. minals, but Reals, that what the Apoftle faith of Love> may be 
be faid and made good of our whole Chriftianity, that it be not 
in word and in tongue, but indeed and in truth. Again I fay it, that 
our care muft be that as Chrift here promifeth to makg us inherit 
fubfiance, fo we prove real, folid, fubjiantial Chrijiians* And for 
further difcovery and direction herein, I (hall briefly touch upon 
fome particulars in reference to 

1. Our underfiandings and Judgments. 

2. Our hearts and affections. 

3. Our outward Conversations in our words and profeffions, 

behaviours and adHons* 


on Prov. 8. ai. 1S7 

And firft as to our Vnderfiandings and Judgments, I name only 
two particulars, which come crofs to that folid reality which 
(hould be in a fubltantialChriftian, and is really in Chrift. 

1. A weak doubtful hefitancy, andefpecially a more Ioofe and 
profane Scepticifm in the things of God and Chrift. The former 
is to be more pitied in weak or young Chriftians, upon whom the 
fun of Rigbteoufnefs is not yet rifen to any conilderable height, or 
not (hined out in more full brightnefs, and then it is the early 
dawning or darker day : tanquam in re crepera, they are doubt- 
ful and (tumbling in the dark, have not their fenfes exercifed to Heir. $, 12, 
difcern, fo clearly to apprehend, or fo folidly and refolvedly to l h *4« 
judge and conclude, and foare fubjed to waver and doubt with 
thofe two Difciples, ^c«< ^ rihTri^opiv, we trujiedtbat it bad been Lu%e 24. 21. 
be : Thefe, I fay, are to be pit tied and helped. 

But as for Pyrrboes Scholars who abound every where in this 
loofe age, thofe <rM*ltKol, anoznltKo}, who will refolvedly affirm 
or determine nothing but to doubt, and query, and queftion all, 
not only in Fb lofphy, but in Divinity, and that in the moll folid 
and fubftantial points of it, as the Soveraignty of God inbis De- 
crees and Providence, God's free grace if it feem in the lea(i to in- 
trench on our free will tbt imputJtion of thefirfl Adam s fin to our 
guilt, and of tbefcond Adam's rigbteoufnefs to our Jujlification^nd 
the like, in which the tru^ Believer hath the molt tolid foundation 
of his moll eftablifheci puce, *nd therefore with him are amongft 
thofe •jrgfAM^ipofw/xii'cc, moji furely believed-, and moft firmly built Lu^ei»u 
upons for iueri i lay, as do thus, aw*]*. Ktvtty. and queftion and 
difpute all into uncertaintits,and lb draw raft down to foxAtheifm, 
we (hould rtjedfc them and abhor their attempt, which would 
fever Ens and verum> and defpoil Chrift, in whom the Text faith, 
there is jUbjl ant id Entity ot his infallible verity. 

And therefore on the contrary our duty is , if we would be an- 
fwerable to hitiyo ftand faft on fo firm a ground- work j and as he 
1D1Q "flpiCi OK a founded founded jhne.Lapis fundatifjtmus,* moft#*<*3* i^» 
founded Corner- ftone, and a moft firm foundation, io he experts 
that we (hould grow up to that ^Aw<£?poei« both yv^icai ) Col* 2. 2. 
and nfeias, Hebr. 10. 22. and e^ri^©-, Hebr. 6. 1 1. the full affu- 
rance of knowledge as well as hope, and faitb % that we be not carried E P^ e f 4* "4* 
away with every wind of Dodci'mc j or be led away with the errour 
of the wicked, falling from ourfiedjafinefs't but be firmly built on 2 Pet, 5. 17. 
fo fubftantial a foundation, and efpecially in fundamentals to be 
confirmed, refoived, folid Divines as well as Chriftians. 

Bb 2 2. A 


2. A Secood particular as to our underftandings which fuits 
not with this Jubflance in the Text, nor that anfwerable fub- 
jlantialncfs that fhould be in every true Chrijiian^ is when the 
whole or main fubftanceof all our Religion is in taking up and 
maintaining Tome Notions and Opinions, and it may be iome new 
lights and high fpeculations, concerning which we are not (as 
the Scepticks were, in the former particular) at an indifTerency, 
but prefs tbemxcitb utmojl intention, as if in them were the mar- 
row, kernel, the very heart and fubftance of allgodlinefs, as in 
truth it is the whole of many ofthofe who now mo ft pretend 
to godiinefs, who by being of fuch or fuch a Seel, opinion or 
perfuaiion do meafurc jheir own and others Saintlhips, like 
them, i Tim. i« 4. who gave heed to fables and endUfs genea- 
bgies 9 doubting about queftions, and oppositions of fcience falfly fo 
calUd) 1 Tim. 6. 4, 20. which is far enough froii that laying 
up a good f)lid fubftantijl foundation, which the Apoftle exhorted 
to in the verfe foregoing. Were the bare knowledge and con- 
fcffioil ofmoft folid truths fiiificient, Satan may go for a Saint* 
But if the whimfies, and airy or fiery fancies of weak or hot 
heads may go for found and folid Religion, it would be a very 
thin empty frothy thing, not this fubjiance which the Textfpeaks 
of. The Aflronomers Vbtnomena in heaven may be of fome good 
ufe, but fuch in our brains will never light us thither. Let therefore 
Cafaubon En- f uc h Spanifh Alumbradoes or Englifti Illuminates pleafe them- 
ib*fi4fmefk f e lvesin fuch fantaftical attainments. On the contrary let it be 
the care of every one that would prove a fubftantial Chriftian, by 
all good means to attain to a folid judgment of faving truth, 
and not reft there neither, but becaule Tbeologia is not fc lent i a 
fpcculativa but praftica, aud becaufe in Scxipture-ufe verba fen fits 
affettum & effeUum connotant, words of knowledge and fenfe im- 
ply arTedion, and Divinity is an art of living, and not only of 
bare knowing, as many or us as would be folid Divines and fub- 
ftantial Chriftians, (as the lamenting Churches eye affefted her 
heart, Lament. 3. 54. fo) let our knowledge effectually prefs 
onto earncft afTedtion, and real action, which leadeth on to 
the other two Heads before mentioned. 
a> 2. And as concerning our hearts and afte&ions, two things 

alfo either fall fhort of or come crofs to that fubftantialnefs which 
is to be expected from them, whom Chrift caufeth to inherit 

1. The fl*ft is a weak faint liftlefnefs and deadnefs in the out- 


on Prov. 8. 21. ■ i8p 

goings of out fouls to Chrift, an heartlefs velleity, a wifhing and a 
woulding,rather than any true and hearty willing: Balaam's tvijhes, Numb. 23. 10. 
the (laggards defires, half defires, which in Gods account are p^. 21. 25. 
none i as Gods people when with a weaned remifnels they clofe 
with the things of this world, they rejoice as though they re- 
joiced not, 1 Cor* 7. 30. So when our defires and arfe&ions to 
Chrift do fo freeze in our bofoms, they come fhort of this #1 this 
Eji in the Text i they are, and they are not. When we fay and 
profels that Chrift is fuch folid food, his flejh, a*n0<& £{&/£ 
meat indeed, and we bring fucbflafhy defires and fuch faint ap- 
petites to him, what do we but make men believe that either he 
is not found food, or at leaft that we have but lick ftomachs > He 
not fubftance, or we not fubftamial Chriftians ? 

2. But Secondly, There is another diitemper in this kind, 
which wanteth not for ftrength, but yet in fubftance. The wind 
no folid fubflantial body, yet may be very violent and impetu- 
ous ; fuch a flatulency there is in many mens fpir its, which makes a 
(hew of a great deal of real zeal and ftrength of affection for 
God and Chrift, and yet is nothing but an empty fwelling tym- 
pany, an impetuous violence to profecute our own defires, opi- 
nions and wayes, and to bear down whatfoever rather difplea- 
feth us than what ofTendeth God. Such was Jehus zeal, ^nd 2 Khgi l&i \ 
the Ruler of the Synagogue his indignation-) and the more to difc 16. 
cover the unfubrtantialnefs of it, it's ufually not about the £4 . 1«t M 3 f M* 
fvliecuT* top* the weightier things, of the law, and fuch as concern 
the fubftance and power of godlinefs > but about circumftances 
and externals, or other lefs and lighter matters, as it was with 
the Fharifees about their Mint and Anife and Phylatkries, and 
fo now is with the Papifts about their Ceremonies and Tradi- 
tions, and with many amongft us about fome niceties in Church 
government and outward forms and other curious Pun&ilioes, 
which are at a great diftance from the heart and foul and fub- 
ftance of Religion. Here we have heat enough and too much, a 
feverifh heat but not kindly and natural, fire, but fuch as proves 
wild-fire,makingablaze in lighter ftraw,butiuch asputtethallinto 
a combuftton. Oh beware of fuch. a dangerous miftake, as to 
take the violence of an unmortified paifion -for ■ the power and 
fubftance oifaving grace* 

And therefore if ever we would attain, to folid and fub- 
(kntial evidence of it, our contrary care and effectual indeavour 
muft be 

1. Con-* 


i. Contrary to that coolnefs and indifTerency of our afTe&ions 
toChiiltto rife up to more ftrong and carneft cufgojngs of our 
Souls after him, iuch as the Scripture exprelTcth by h an grings and 
tbirjlings, and longings, breathings breakings, panting*, and faint- 
ings after God \ not a faint nefs of indifferency , but a fainting 
upon our being fpent in eagereit purfuits of what we cannot fully 
overtake, that it cometh not to I am and lam not, but as Chrift 
Exod. 3. 14. named himfelf I am, fo with truth and reality I can eccho back 
again and fay, Lord lam, I ami really and in good earneft with 
ftrongelt bunt of my Sou), I urn for thee, and fo indechnably and 
earnclily move towards thee, that I (hall not be quiet till I reft in 
thee. I do not meafure fubftauce by quantity, nor judge of truth 
of grace by the degree i though fome now will needs wholly 
place it in it. There is the true elTence and tubltance of a man in 
a weak Child, and weak delires after Chriir may be true and fe- 
rious, if this weaknels be occafioned from other hmderances, and 
not from an indifTerency, but iiill giving Chrift the Sovereignty. 
But yet fuch weakntfs fhould nor be refkd in, bur over-grown, 
and more ftrong and carneft workings of the heart to be grown up 
to, if we would have more real and fubftatttlal , at lealt more 
fenfible evidences of the life and power of godlimfs. 

2. Nor mull we fatishe our felvcs with this. There was flrengtb 
enough and in fome refpe<5b too much in that impetuousy?jfw/t'tfry 
of fome men's fpirits, which was the fecond mifcarriage before 
noted. But therefore contrary to it our care mutt be, if we would 
have evidence of true,folid, fubttantial godiinefs,thar this ilrength 
of padion do not only blufter towards others, but that it produ- 
ceth real and fubftantial efTe&s in our own hearts, and that we 
find and feel it fo doing, for as they are wont to fay, that 1 alius 
eft fund amentum vit£ fenfuiv£, fo real felt inward efTc&s in the 
Soul, are furefl evidences of a true fpiritual life alfo > fuch as 
were before-mentioned in the dodtrinal part of this point as fub- 
ftantial and real effects and operations of Chrift in us, are to this 
purpole to be really felt and exprelTed by us. 

A ferious and hearty making out after Chrift, indeed and in 
good earnefH working that really in us which Nature cannot 
erTed, and hypocrifte but ill favouredly counterfeit: which may 
evidence to others, at leailtoour felves, that Cod is in us, crta* 
of a truth, as the Apoiile fpeaks, 1 Cor. 14. 25. really changing 
our hearts, and powerfully mortifying our lufts, that we may be 
f not as that eylus, 2 Pet. 2. 18. but J oy%s ImvUch, free indeed, 


on Paov* 8. 2f. rpt 

as it is JobnS. $6> fubftantially fatisfying the vaft defiresof our 
Souls, and thereby evidencing that Cbrijth to us dAH0«; #?«*/*, 
not only fawce (as he is to Hypocrites, and many Politicians]) but 
meat indeed* 

Andasfubftantially fupporting and comforting us in greateft 
exercifes and faintings, either in life or death j a friend in fucb 
ftraits, as we are wont ro fay, k a friendindeed* And fuch we ex- 
prefs and proclaim Chrift to be,when we can experimentally know 
him by his Name I am, and find him to be All, when all elfe is no- 
thing* though with them, Hebr* 10. 34. we be fpoiled of all 
other goods, yet then Cbrift makes good this his word, To thole 
who lo love hint, be m^ketb them to inberit fubfiance* 

3. For our outward carriage and Converfation, contrary to 
this fubftance, is empty outiide formal Ceremonioufnefs and fuper- 
ficial Hypocritle. 

1. For the rirlt, What a glaring fhew did the Pbarifee make in 
his Pbyla&eries and Tepbilims, the Pope in his Pontificalibus? What 
a Pageant and Puppet-play is their Mafs* and what an heap of 
light chaff is their Corpus Juris Canonici i And yet as of old, The 
Temple oftbe Lord, tbe Temple of tbe Lord, tbe Temple of tbe Lord 
are tbeft , in thefe and fuch like outward Cervices and circumftan- 
ces fuch weight laid as though they had been the very heart, and 
life, and fubliance of godlinefs, whileft thofe who raoft preft them 
were the moil real and bitter Enemies of the power of grace, and 
many of the people who moil doated on them were moft debauch* 
ed and furtheit or! from the Itali (hew of it, but (that I may ufe 
Tertullian's wordsj did imputatis fecrtta fuperficialibus officii* 
abumbrare, and although they did drink and drab, and live in all 
abominable filthineis, yet if they could take Sanctuary in fuch 
Church Formalities, which could let them alone in their lufts 
(miffa non mordet) if they could bow and cringe, and be ready 
at their poftures in the Church, and on their Death Bed receive 
their Maker and be ablolved, and when dead be buried in a Fry- 
ers Cowl, all was fale enough. All this only the Wbores garifb 
drefs, far from the Spoufcs fubftantial and durable clotbing as it's 
called, JjQ. 23. 18. 

But I forbear now to fpeak further of this, becaufe although 
little do we know how foon our giddinefs and Komes Emijfaries, 
through God's juit judgment may again bring us to fuch vanities, 
for the prefent we are gotten to a quite contrary extream of all 
ludenefs and irreverence in God's outward fervke, as though there 




were no mean between arTtdred finicalnefs and right down fordid- 
i Cor. 14. 40. nefs. The Apoftles iv%Yi[j.ivvs $ kclIo, ra^iv might make up this 
fj.iya, ylay.&, this great gttl.fr and keep us from finking either into 
Idolatry >«and fuperflition en the one hand, or frofanenefs on tile 
other. But again I mult fay, Now no more of that fuperficial Cc- 
remonioufnefs in God's fcr vice. 

2. And rather let me fpeak a little of the vizard of hypocrifie in 
our outward proftffion and carriage, dire&iy ojrpofite to fnbftan- 
tial Cbrijlianity: a iin which (as he faithj is tbeworflofalltobe 
accufed of by God, but the bc(i by men, who too often would pin 
it on the ileeve-of all profelTion and moft odiouily of llncerepro- 
Mttttk. 27.6$. feiTors. So Job with his friends is an hypocrite^ and Cbrifl with 
the Jews but a Deceiver, and as foon as ever a Cbriftian was ef- 
pkd^ftatim illudde trivio, T&iKhs l^*8»7»j, and I wifh we might 
not have not only in the itreets and other places, but too often alfo 
in the Pulpit, the power of godlinefs wounded through the fides* 
and under the name of hypocrifie* But yet this falfe (In may be too 
truly charged on too many by better men, and I fear never on 
more than now in this falfe age, in which there are not more flips 
minted in our Coin than in Religion > and none cry out more of 
Forms than thofe that are greater! Formalifis. If not totus mttn- 
dus exercet biflrioniam , yet in our little World too too mtny 
prove Stage-Players, that a& parts in Masks and Vifards with a 
great deal of the form but a very little of the power of godlinefs » 
all fhew, and no fublfance; fuch fhadows ufing to be molt in 
Sem.6, in Pf. brighter! Sun-Chine, and in Bernard's judgment make up that T>£- 
91. moniummeridianttm. But I muff not here enlarge on the many 

ugly deformities of fuch mens fins, and how monttrous fuch vi- 
fards make them. All that I have occafion from the matter in 
hand to touch on, is, what contrariety they bear to this fubjlan- 
tial reality which is in Chriji^ and mould be in all the true folid 
members of his Body > whereas on the contrary thefe men may be 
Horn. 8. in 1. fitly compared to Sodom s trees and fruit, which Cbryfojiom faith, 
adThejJal. are Trees and no Trees, fruit and yet no fruit : all in fhew, but 
nothing in fubftance. And therefore would we write according 
tothe Copy in the Text, and according to the exemplar which we 
there have in Chriit, our care and endeavour (hould be in our 
whole courfe and carriage inftead of thefe vain (hews and non-fig- 
nificant overtures, really to exprefs fo much of Chrift as may de- 
clare him tobefiibftance, and our felves fubjlantial Cbriftians > that 
Religion and Grace is not an Ide* or a vain frothy Notion 5 but a 


on Pro v. 8. 21. ipg 

real, vital, energetical principle : and therefore to every one that 
tiameth the name ofCbrijl, and makes profefllon of his grace, I muft 
fay, Loqttere ut videam, ut fentiam* Say and do s appear and be* 
as Chriit faid to his Difciples, Luke 24. 39. Behold my bands and 
feet that it is I, handle me andfteme, fir afpirit bath notflc(h and 
bones as you fee me have : fo the true Difciples of Chrili may be 
able to fay to all beholders, and to molt quick- lighted and molt 
fufpicious Enemies. Come near and look, and mark diligently 
that it is I, that I am really my felf and what I feem for, that 
I am not a Ghoft or a Phantafm, or a Counterfeit, which hath 
not fuch real Evidences, and folid demonlhations of Chrift and 
his Grace, which you fee I have. 

That my heart is right, when my life exprelTeth right eoufnefs 
and true bolinefs, Ephefi 4. 24. 

That my profejfion is fincere, when my Converfation really ma" 
hgtb it good , and fo the Gnomon and the Clocks go both toge- 

That in my words and promifes (with the Apoitle^) I do not 
life ligbtnefS) that with me there (hould be Tea and Nay: but ac- 2 Cor. 1. 17,] 
cording to my Saviour's Precept, my Communication is Ej}>EjhMatth. 5. $7. 
That although I do not fwear, yet I am a fitbftantial man of my ^ ee troths in 
word, that upon it any man may know where to have me. ocm ' 

And in the conftant tenour of my life and carriage lam afquare 
man, a folid Chriltian, that notwithstanding fome lelTer varia- 
tions (which the belt Load-ftone hath) I in the general point 
rights pretend to no more than my life makes good in a liable 
frame, and way of down-right-godlinefs. 

Whileft I can really, vitally, vigoroully a<S for God in general 
and particular calling. 

And if hepleafe to call to it, am enabled as couragiouily to 
fuifer for him, and (tedfaftly to hold fafc, tw st?%«r t??« vVoraVe^ 
the beginning of my confidence for fubjiance, as the word is, and 
Ambrofe renders it J and that unto the end y Heb. 3. 14. 

This, This is to be a Chriftian indeed and in good earneu\which 
really and actually inftateth us in this bequeft in the Text, in 
which Guilt promifeth to cauje them who love him to inherit fub- 

Cc SER- 





Prov. 8. 21. 

Trun 1 ?. 

That I may caufe to inherit. 

At St. M4r;V< 
•i4»£>(/J io. 


E have hitherto in the firft particular treated of what 
Chrift is in himfelf, and to them that love him. And 
that is $1 fubftantial reality. 
In the fecond we are now come to confider the Tenun and Title 
in which they are promifed to be feized and poiTeiTed of him, and 
this that other word ^njrfrexprciTeth. It is by way of free and 
perpetual inheritance : fo that what Solomon elfewhere faith, that 
Ecclef. 7. 1 1, j&ifdom is good with an inherit ancejhzx he avoucheth to be found in 
the wifdom here fpoken of, both fub'iance , and Inheritance^ 
W I^Fmh, that I may caufe them to inherit fubjiance. And that 
holdcth forth to us, as I even now hinted, 

i. The freenefs of it, our claim to it not being merit, or put- 
chafe, or felf-procurement , but only free gift and inheritance » 
for however to inherit often ilgnirieth in general to pcjftfs, and fo 
H£res and Uominus, or Herus are the fame, and an inheritance 
may be faid to be gotten ('by .the father) Prov* 20. 2l« yet the 
Child that cometh to enjoy it, neither purchafed it by his penny, 
nor procured it by his labour. Inheritances were wont to be di- 
vided by lot , Ezel^ 47. 22. which fpeaks God's allotment, and 
are now ufually either born to or by favour adapted to, and fo are 
Ravenellad °f the Fathers, Prov> 19. 14. not of the Child's procurement. In 
vocem H&redi aAvord both from Scripture, and common ufe an inheritance is in 
tas.Scbindler part defcribed to be that, quod gratis cedit in poflcfjionetn- 

And fo it is here. Chrift and that Grace and Glory which 
cometh to us by him are only and altogether of mere "grace, by 
none of our merit or prrchafe, and therefore in this fenfeareall 


in ^nj. 


on Prov. 8. 21. iptf 

faid in Scripture to be conveyed to us by way of inheritance. He 
that over cometb jh all inherit all things, Rev* 21. 7. 

To have all things is a great poiTeflion, but yet all by Inheri- 
tance* So we are faid to be heirs of God and joint-heirs with Chrift, GaU 3. 29} 
Rom. 8. 17. to inherit promifis, Heb. 6. 12. to be heirs of 
right eoufnefs, Heb n. 7. of Salvation, Heb. 1. 14. of the King-* 
dom, James 2* 5. which the Ele& (hall at laft inherit, Matth. 
25. 34. Come ye blejjed of the Father, Inherit the Kingdom* That 
word inherit (ells us by what Title we come by it, asalfothofe 
that follow, prepared for you from the foundation of the world, that 
if fo early provided torus before we were, it was not of our 
purchafing, but of God's preparing, as here in the Text , 7^run , 7 
that I may caufe them to inherit fubftance* If it be an heritage, 
it's God's caufing us to inherit it, not any thing in us that may 
procure or merit it. 

Away then with the proud docSrine of Merit : and let every Vfe* 
humble foul be glad and thankful that he may have all or free gift 
and inheritance* And if you fay that, CoU^2\. we read thofe words 
«ToAii4td* T *v aiTdLTQfojtv rni Kto&vouicLs, as though this inheri- 
tance were a reward, I only fay that they are Grangers in the Scri- 
ptures, that know not that there may be. a reward of % grace and 
not of merit, and that the Pfalmift fpake not contradictions when 
he faid, Pfal. 62. 12. Vntothe Lord belongeth mercy, for thou 
rewar deft every man according to his wnrk^, non quod mereantur,jed 
quia "Deus mifereatur, as Auftin fpeaks, and therefore fas Bafil 
obfervesj that this ctj>T*ToJV/$ is cTosvs, Ketributio, Vonum. Gods to Pf a l> 7- 
reward is his free gift. So in other places and in that mentioned 
the Apoftle fpeaking of Chrijiian fervants, he telleth them for 
their comfort that fuch fervants are by adoption made Sons, and See B:^a,Pi' 
fo inllead of the reward or the wages of fervants they (hall tz-fcatarin locum, 
ceive an inheritance of Sons, fo that their inheritance is not fo much 
a reward, as their reward an inheritance : and therefore as the 
word reward doth not imply merit, fo that other word inheri- 
tance doth exclude it. Our reward is our inheritance, and our 
inheritance is from our Birth and Sonjhip, and that is merely on- 
ly from our Father and his love* We never made our felves heirs, 7°&* *• *3» 
but (as the word in the Text is) He cavfeth us to inherit* Here is Ep M' *' $ " 
no free will, outjree-grace, no merit, but mere mercy. 

Indeed David often in his prayers pleads both God's right coup 
nefs and his own righteoufnefs* But when Gods, it's either tor 
his righteous taking vengeance on his enemies, or his righteous 

C c 2 fulfil* 



fulfilling of his promife, and both thefe fpeak free mercy. 

Vide Cotitare- When he pleads bis own rigbteoufnefs, it's either the rigbtzouf 

mmdtjnflr* nefs of bis caufe in reference to unjuft men, or the integrity of bis 
fcati<m*, pae . hcaft before Godi 

r )r ' ' * But there's no merit in all this, for our rigbtemfnefs is our 
duty, and it's but righteous for us to perform u ? and in that re- 
Ipcctour very mercy \sjttjiice : \hir)^<sv\v\ is cT/xa/omw as fome read 
that, Mattb* 6. i. 

And on the contrary God's right eoufnefs in thofe places is all 

Muii in one with his Benignity and Mercy, unlcfs you will (with fomej 

Ffal* $6,12, thus diftinguifh them, that bis rigbteoufnefs is in vouebfafing a§ 
much as bepromifetb, and his mercy, in giving more, and iuch it is 
even to them who may feem to be molt deferving. So David, 
when he had thankfully acknowledged that God had recompenfed 
bim according to bis rigbteoufnefs, Pfal. 18. 24. immediately in 
the 25. verfeheadds, with the merciful tbou wilt jhew tby felf 
merciful* He doth not fay juft in giving him what he deferveth v 
but even with the merciful, who might bid the finreit for merit, 
thou wilt frier? thy felf merciful, i.e. in giving what thy mercy 
freely vouchiafeth, not what even his mercy can julily challenge. 
And therefore (to put an end to this particular J let us ail, the 

Pfal. 85. 7. beft of us all pray and fay with the fame Pfalmilt, fhiw us thy 

mercy Lord, and grant us tby Salvation* Whatever we are, God 

fheweth us his free and great mercy if he grant us his falvation, 

fo here in the Text> this caufmg of us to inherit holdeth iorth to 

1 us firft xht fretnefs rf the conveyance* 

2* The perpetuity of the ettjoyment*Thzt was fufficiently implyed in 
the former particular, for the more fubflantial things are, the more 
lading they ule to be. But if wi;hal it come by way of inheri- 
tance, that fpeaks it to be more than an ordinary gift, or the 
portion of the fons of the Concubines, more than fpending-money, 
or what perijbetb in the ttfe of it; more than a moveable or an 
Annuity, it's a perpetuity, an Inherit ancebdng that which de- 

Firmap-jftffio. fcendeth fiom Father to Son, from one generation to another, 
that which a man liveth on, abides by, of all elfe can leait in- 
dure to be thruft out of, as we lee in Nabottfs example, 1 Kings 
21.3. and find by our own experience. So the law was Ifraels 
inheritance, which they fhould always obferve, Veut. 33. 4. and 
io was the land of Canaan, out of which they fhould not remove, 

Levit. 18. 28. 2 Sam- 7. 10. Indeed by reafon of their fins thatgood land hath 

20,22. fpcmd tbem ant, fo that according to that threat. Jer* 17- 4. 


on Pro v. 8. 2 r. 197 

they now difcontinue from their, heritage, fuch prodigals were 
they, and fo are many more like them, and fo vain and unusa- 
ble are all outward enjoyments that even inheritances prove not/ 
perpetuities* But this in the Text doth : And therefore Mercer 
thus rendreth the words, Vt htreditarefaciam effepcrpetuum. This 
fubjlance here promifed is an enduring fubjlance, tithr- i.o. 34. 
This Inheritance is forever, Pfal.^j. 18. is kkh^voijlU a<p§d§r&, 
eft'iayl®-, dy.d&.vlQ', incorruptible, undented, and that fadeth not 
away, that which cannot be corrupted from without, nor decay 
from within, and fo every way incorruptible, and moreover is re- 
ftrved in heaven for us, and we by the power of God through faith 
prefer ved and fypt to it, 1 Pet* 1. 4, 5. More could not be faid 
for its liability in it felf, and for our fure and indefeizible eftate 
and intereft in it. An inheritance fetled upon us by God the Fa- 
ther's Eternal Decree, Matth. 25. 34. 

Purchafed for us at a very high rate by Chrift, whohimfelf is 
Heir of all things, Hebr. u 2. and therefore if we claim under 
him, our Title to it is ftrong and fure. 

And we kgpt in pofiflion by the fpirit of God, and this as he is 
the Power of God, 1 l } et. 1. 5. and therefore no fear of an Ejeclio 
Firm** No caufe of a diftruflful defponding fear, either ot the 
decay of what is fo fubftantial, or of being caft out of this inhe- 
ritance fo purchafed, fetled, and maintained with all thefecurity 
of H.aven, and the diftind and ye^ joint care and work of all ths 
Perfons in the BleiTed Trinity. 

Away then with that uncomfortable Dodhine of the Sainfs Vfe r» 
Apoftafie which would make their Inheritance moveables, and dis- 
inherit the heirs of life* But BlciTed be God, who (according to 
the former particulars) hath fo fetled this inheritance, that the 
intaiJ can by no craft of man or Devil be cut off. Though the fer~ 
vant abideth not in the houfe for ever ', yet the Son ("the heirj abi- 
dab ever, ^0^8.35. what's ours (as duties and performances) 
may be intercepted ; what is of God's common bounty fas good 
things of this life, and common graces) may be loll ; what are 
his fpecial largeiTes as accelTories, (as feelings and enlargements) 
may fail ; but the fubjlance and inheritance abides and remains 
inviolable. When leaves fade or are blown off, yet the fubjhnce, 
I\a* 6. 13. the root, Job 19.28. remained). Bat not to go out 
of the Text, to. inherit fubjlance, are two very great and throng 
words. Subjlana and inheritance fpeak Perfeverance* 

But it were well if our lives did fpeak as much too, and that on fyfe 2 . 



the contrary the defperate ApoAafies (after profeffionj of fome 
that were never found, and the woful decays of others that were 
more fincere, did not aftord men of corrupt minds a Topick head of 
arguments to impugn and (hake the fetled liability of God's Peo- 
2 Sam. 2. 23. pits Inheritance. Such AfaheVs and Amafa^s, wallowing in their 
20. 12. blood, makf m any ft and ftill> not knowing what to fay. Wo to 

them by whom fuch offences come-> which (hould make us the more 
watchtul and careful to maintain this our belt inheritance. Young 
Heirs want not ufually fuch as would either gull or thruft them 
out of their inheritance. We live in fuch times of .eirour and dan- 
ger that the heirs of life had never more need than now to look 
to it that they be not wiped of theirs*, whofe care therefore 
Pfal. i5. 6. (hould be to take view of their goodly inheritance: and if it be 
Chrift and his Truth, and Grace ; and Heaven, then to look to it, 
that neither by fair means nor foul they be either cheated or more 
Ephef.4. 14. violently thruft out of their freehold , or any part of it. Ihe 
Col. 1. 1 8. Lord forbid it me } that I Jhould give the inheritance of my fatbi rs 
2 $ohn 7. 8. mtQ j/^was Nabotb'j anlwer to Ahab } who fpake and offered fair 
e * 5 ' "• to get it from him, 1 King. 21. 2, 3. And let it be ours to any 
(whofoever they bej that with faireft words, promifes, or pre- 
tentions, would cheat and bribe us out of this our Intereft. Now 
the Lord forbid it to us to fell our birthright with profane Lfau % to 
part with that inheritance which our Heavenly Father hath pur- 
chafed for us with the blood of his char Son. - 

And for outward violence our times are not fo fecure, but that 
although this our inheritance cofi; us nothing in one kind for the 
■furcbafe, yet it may coft as much to kfep pojfcjjion. And what Con- 
tends, Suits, yea riots and tumults, often are there to fyep pojfcjjion 
of earthly freeholds and inheritances? I am far from endeavouring 
to raife or foment outward ftirs and tumults, but yet I am fure this 
inheritance I now fpeakof is of infinite more value, and challeng- 
ed"! proportionably more ftanding for in a way of God, and there- 
fore I^o^.sf, Heb. 12.28. K&li%v[j.c V , Hebr. 10, 23. nay ifliya- 
(j.ivy lit. 1. 9. if we have, let us bold, and that fa\\, and mat 
againit all violence that would wrelr out of our hands fuch a 
treafure. Whatever elle we lofe, be it efrate, liberty, life it felf, 
which are but circumilances, accciTories, yet let us not part with 
Chriit,his Grace and Truth, which is fubftance> and Inheritance* 
De Faradif* And therefore fas Ambrofe obferves out of Gen. 2'. 15.) Adam had 
^^.4. a double task in Paradife, operari & cujlodire, to work and keep : 

£0 let it be ours in managing this our inheritance to which we have 

t a better 


on Prov. 8. 2T. ipp 

a better Title upon better promifes, that we both get and kgep pof 
fiffion. Let no man beguile you of your reward, faith Paul to his 
Colojftam, Cap* 2. 18. Hold fafi (Taith Chrift to the Church of 
Philadelphia) that which thou haft, let no man tak$ thy Crown, 
Revel. 3. 1 1. Let no man gull or thruft thee out of thy inheri- 
tance fay I. It is God in Chrift. And therefore refolve with Afaph 
•when heart and flejh fail, that Hejhall be the firength of thy heart, pf a i tt $, ** 
and thy portion x and that/jr ever,?faU 73. 26. It is his word and 
"Truth, and therefore Contend for it, Judev. 3. with David tah^ 
it an heritage, and that for ever., Pfal. up. 11 1. 

It's his Grace, and therefore (land to it, perfevere in it, aaxo- 
*!**«* x) « x'wiJMK&i, Revel. 2. 3. how elegant the expreflion ! 
But how much more pleafing to God is the thing ! In vindica- 
ting and fecuring this inheritance to labour without fainting : 
to continue the fuir, and to hold on the conflict without ceatiog. 
So two of the belt of Gods fervants in either Teftament expreft 
their practice and refolution by their, I have done, and I do, I 
have and I will. I have fuffered the lofs of all things f&r Chrift, 
and I do count them dung, faith Paul, Phil. 3. 8. and one thing 
I have defiredof the Lord, zndtkat which Iwillfcek^ after> faith 2 Sam.6, 21, 
David, Pfal. 27. 4. Oh that our goodnefs were not as the morn- 22. 
ing-cloud, but as the morning-jun, that, asCEiriftand his Grace is ****• 6t 4* 
inheritance, aneverlajling inheritance, fo we might cleave faft Pro » 4* l ®» 
to him,and enjoy him everlatfingly. An Inheritance, when had, do 
not part with him. 

And upon the fame ground, as fuch, let us prize and chufe him. Vfe 3. 
Let other things have their due value as they are Gods gifts : 
But let Chriit alone be efteemed and defired as our inheritance, 
Job 17. 1 1. 

The thoughts and defires of the heart are called ^ rWiniQ 
the poffejftons of the heart, u e. that which the heart is poiTcfled 
with. Such pojfejjions Job there tells us may be broken off, and we 
from them. Such thoughts (though mjHW gay, glittering ones y 
as the word iignifiethj may perifh, Pfal.- 146. 4. and fuch *fe- 
fires (though impetuous ones) may fail, Ecclef 12. 5. And all 
fuch things which we have fo firmly rixt our thoughts and de- 
fires on, rnay either fade of themfelves or be taken away by the 
violence of others. Su.clcilnheritanc.es we may eafily be caji out of, 
as the Prophet {peaks of fome who opprefs a man and his heri- 
tage, Micah 2. 2. and the lamenting Church complains that 
their inheritance was turned unto ftrangers, and their houfes to 



a Cor. §. r. 
fiebr. ii, 2$. 

Hebr. 6. 18. 
iThef.i. \6. 

Pro. ii. 29. 

Prp. 2g. $. 
See Carf. 
wriibt inlj' 


aliens, Lam. 5. 2. The mo A ancient Mannor houfes may not 
prove Manfions \ but time or violence may rwitfe them. Tfo 
Houfes of Ivory jh all per ijh, and the great houfes (h all b ave an end, 
faith the Lord, Amos 3. 1 5. We have need therefore of fome 
btttQi foundations t of a building not made with hands ) eternal in the 
heavens* y 

Tie a fur es, cfpecially of/Itf, are but *&**&&§. laft but for a fea- 
fin: flowers that foon wither in our hand. And although in our 
vain wanton youth whilft we enjoy them, we promife our (elves 
ver perpctuum. and if we might but continue to enjoy them, fo 
brutifh are we that we could be content to have no other, no 
better inheritance > yet zfummers fcorching beat of many inflamed 
lulls ofyouth often on the fudden burns them up, or an Aw 
iumns decay in after- times withers them, or to be fur e old ages 
winter froji will at laft quite kill them. We had need therefore of 
fomcthingthat is more folid and lafting, and which will afford 
us ftrong and everlafting conflation* 

Should honour and efteem and applaufe in the world be that 
which we would make a portion of, this were but to inherit the 
wind, as Solomorfs phrafe is, the wind of anothers breath or 
applaufe, and fuch wind continueth not to blow from the fame 
quarter always. Unliable would that houfe be which is turned 
about like the fan or weather-cock on the top of it, as feveTal 
•nay contrary blalls of wind blow it. Indeed Solomon fpeaks of 
the wife mans inheriting glory », Prov* 3. 35. and the honour and 
fame of fome prudent pious men continueth longer than them- 
felves, and defcendeth as an inheritance fometimes to their po- 
iierity. But how often is it buried with them or before them ? 
or afterwards obfeured by their orf-fprings bafenefs ? Such an 
inheritance is loon fpent, unlefs by taking hold of Chriftand 
Gods Covenant we fo gain an evert ajling Name that fljall not be 
cut off, If a* 56. 4, 5. 

Riches alfo are not for ever* but makg to them fives wings to fly 
away lik$ Eagles, fo that either we never with all our ha lie over- 
take them, or when once had and enjoyed and afterward rlown 
away, we are never able to recover them, fo that we havenorea- 
fon tocrufe our eyes to fly on them (is the word there isj which fo 
fiyfrom us* 

And doth the Crown endure to every generation^ Prov* 27* 24/ 
Remove the Diadem and take off the Crown, 31^1 8*7 H&t this 
ft alt not be the fame?, I will overturn; overturn, overturn it, and it 


on Prov. b, 21. 2oc 

#*// be m more, faichGod by his Prophet, Eze\. 2r. 2<5, 27. 
Our knowledge and experience hath told us that even hcredita- 
ty Crowns and Kingdoms may be removed and alienated. 

And how mould this therefore alienate our affections from fuch 
moveables, and make us lay more fure hold on Chrift, upon whom 
His Crown flourijheth , ?fal* 132. 18* is not a withering gar- 
land \ is j '\d fiance, and an inheritance that will abide by us, will 
live, and on which we may live for even As therefore he is 
faid locbufe the inheritance of bis people for them, FfaL 47. 4. 
O that he would once teach us all to chufe right by making 
choice of hims that we had fixed everlafting thoughts and de- 
fires of this everlafting inheritance, as it's called^ Hebr. $. 1 5. 
Thefe are the fure mercies of David. We that are wont to be ib if a , $ , - 
careful to make fure other eftates and inheritances to ourfelves 
and children and friends ', O that we were fo good friends to 
our felves and them, as to take more care to afcertain this which 
is incorruptible, undefiled, and which fadeth not away* 

Which if once fecured, Happy, for ever happy we becaufe we yfi 4. 
are made for ever* Subftance and inheritance (as I faidj are two 
great words, which may prove very (hong fupporters of the 
mod broken arms. How well and comfortably dofomeliveon 
Annuities' tint laft but for a time .' but how much more conten- 
tedly and joyfully doth the heir on his inheritance, which if 
he do not prodigally wafte but husband, will prove a perpe- 
tuity * 

But what abundant fatisfa&ion may this be to the heirs of life, 
that whereas all other earthly inheritances will be certainly con- 
fumed if not before, yet at the laft day, when the whole earth and 
all the work/ that are therein Jh all be burnt up : yet in this their 2 p f t. z, ro. 
everlafting inheritance they are provided for to eternity. Eternity, 
whether you look on the black or bright fide of it, is a matter of 
faddeft confederation. To go at laft either into everlafting p«- 
mjhment, or life Eternal, Mattb. 25. 46. On the one fide the 
worm that never dieth, and the fire that never goetb out, may 
ftartle and affright the moll fenfelefs and obdurate (inner > but 
the fure poifeflion and everlafting inheritance of everlafting 
righteoufnefs here and everlafting life hereafter, is that which can- 
not but adminifter ftrong and everlafting confolation to the pooreft 
weakeft believer. In this vaft wide common of eternity which 
they can find no end of, they may be loll as to their thoughts, but * 

it's well that they are favetf ( though) becaufe it's in their own 

D d inheritance* 


inheritance. Well may they fay with David, the lines an fallen to 
we in pie a f ant places, I have a goodly heritage, Pfal. 16. 6. What 
content do men ufe to take in their inheritances , continued to 
them in fo many and fo many dtfecnts from their great Ancefiors ! 

Anfcnius. Salve b£tedi)lum tnijomm regna meorum ^uod pro avus, quod avus, 

quod pater cxcoluit. Though not Regna, but btrediola, though 
not Kingdoms, but farlelsmatteTS, yet if our fore- father's inhe- 
ritance, it's that which as we much let by, fo we take very great 
content in. And how much more may every heir of life in his } 
whether continued in his earthly Progenitors feveral defcents or 
no , jet an inheritance provided for him by his heavenly Father 
from eternity, Mattb* 25. 34. and continued to him to eternity, 
v.4.6. that he (hall never out-live his means as the Prodigal did, 

Hd. iz. 8. nor out- lair his inheritance : becaufe it is Chrift, who is ycfterday 
and to day and the fame for ever. Subftance ! there is (olid com- 
fort. Inheritance] There is everlajting confutation* He may now 
add and fay with the young man in the Gofpel, What lacl^ I yet ? 
Is there, Can there be yet any thing wanting ? when the Commo- 
dity is fo 1. fubliantial, 2. fo lading ? No. If you add but a third 
to thofe two, That there be enough of it V and that the follow- 
ing part of the Text adds. In Chrift there was (we have 

1. Solid Reality. He is »?. fubjhnce. 

2. Perpetuity. It's^.l l ?VQn'7, In him we inherit fubilance. 
To both which is added in the dole of the veife. 

• 3. Perfect ful ne is and plenty. 

And I will fill their Treafures. 

Two very full words. Ireafures fpeak Flenty,znd Fulnefs fills up 
to the Brim,and leaveth no vacuity : and therefore well might the 
Apoftle fay, fe'ji iv aVnj ^i^K^a^vot, Col* 2. ic. that wcarecflj*- 
fleat in Cbrijl. If this here in part be meant of the fupply of out- 
ward mercies, it's that [jiil^pvv^iKxvvo^ivovy Luke 6. 38. the over- 

2 Cor, 9. 8. meafure running over, that by him we may have always aU-fuff.ci- 
ency in all things, as the A pottle fpeaks : but that which abundantly 
furTiceth a godly heart, and is here chiefly intended, tfiall fuffice 

Efbef. 1,3. me now to treat of, and that is, that mZta. iuhoyia, Kvivp&lm) h 

'TQiiw&yUtslvx&s'Vi * uat All of Spiritual blejpngs in heavenly 


on Prov. 8. 2F, 203 

places, which are in Chrifl : which he mod plentifully imparts to 
them that love him* Concerning which he doth not here fpeak 
over when he faith, he will fill their treafures* The more full 
clearing whereof will be too great a task for rue to difpatch in the 
remnant of the hour. Suffice it therefore for the prefent, Vigitum 
adfontem, to (hew you in how full a current the itream is likely 
to run : or how full the Ciftcrn will be, (hewing you how full the 
fountain is. And fo it will be a Vemonjiration, a priori, of Chrift's 
being able perfectly to fill us , by declaring that he is abfolutely, 
compleatly above meafure, full in himfelf, there is no doubt but 
that he will be able to fill our treafures', In whom are hid all the 
treafures of wifdom and knowledge, as the Apoftlc from his own 
experience bears witnefs , CoL 2. 3. In Chrift are hid (Trom * 
Strangers) but mod fafely laid up (for believers) Treafures, and 
that's a great deal, but all treafures is as much as can be, especi- 
ally if it be not only of wifdom and knowledge , but of all grace, 
and whatever may fill and enrich us. For that the Apofile had 
faid in the foregoing Chapter, v* 1 9. \v *utJ ivMrnai ma-v to ^Kn- 
{up*, KofloiMfat. It pleaftd the Father that in him all fulnefs Jhould 
dwell* And more could not be faid, nor more fully to make our 
joy full. 

1. Here is Thfyap*, Fullnefs, no emptinefs > nothing wan- 

2* An indwelling fullnefs. Not irct£pi)ui<rcu but KolotKn^cu, not 
as fojottrning in a moveable tent, but ever abiding as in an everla- 
fting manfion : not as the Prophets who in thofe extraordinary 
illapfes were full of power by the fpirit of the Lord, as Micah 
fpeaketh, cap* 3.8. which yet lafted not always, but like the 
fea, which is now up in a full fpring-tide, and ere long finks 
down into a dead low water. But this fons perennis, this ever- 
living fpring retainer. h its conusant fulnefs in the dryeft fummers. 
This following Koc\ £oeth along with the Ifrael of God in the tCor.io'.q. 
droughtieft wilderncis. Hagais bottU now full, ere long may 
bcempty^ Gen* 21.15. Elijah's brook now overflowing may af- 
ter a while dryup^. 1 Kings 17. 7. 

The Creature like Naomi (and that name fignifleth. pleafant- 
nefs) the moil pleafmg and promifing creature (like herj may 
gooutfnlli and return r.mpty, Rmh* . 1. 21. But as in Chri(ts/?re- 
fencvth.ere isfulmfs of joy So at his right hand there are rfiJ HlQ'yj Pfal*i6> 11. 
pleafkres, for evermore* 1, Fulnefs* 2. an indwelling, an eveila- 
11 fttlwjfu 

D d 2 3. And 

ao 4 SERMON XV. 

g. And this from an luJW* from the good pkafure of God the 
Father, which never faileth in what it deiigneth. 

4. And to make all compleat, There is a Note of univerfa- 
lity added, «r*y ^Ki^^^M fulnefs dwells in him. AlUioi kind, 
and All for degree. Nothing wanting, no meafure defective in 
him to whom the fpirit was not given by meafure, John 3. 34. 
It's other vfife in* the moft complete creatures, The head may be 
full of notions, and the heart empty of grace, and the (ame 
Chriftian who is eminent in one grace may be very defective in 
another. In nature, cminency in one kind is but to compenfate 
Col. a. 11. the defeU in another. But in Chrift, who is All in All^ is All ful- 

Flenitudo fontis, thefulmfs of a fountain, which notwithstand- 
ing alt the water it poureth out, is (till always full, though not of 
the fame individual water, but of what flowes in a continual 

Flenitudo folis, the fulnefs of the fun, in which the fame light 
abideth always, which though it may be over-clouded and e- 
clipfed, yet not extinguifhed ; but fo as after fuch overfhadow- 
ings fhines out in more full brightnefs : as Mr. Feacoc\ after a 
fad hour ofdarknefs that had been upon his fpirit broke out in- 
to that Divine expreffion, thefea is not fo full of water , or the fun 
of light, as God is of goodness in Chrift* 

Nay, Flenitudo Veitatij, thefulmfs of the God-head, Col* 2. 9. 
of the whole Divine nature and all its properties and Attributes, 
which being infinite cannot but infinitely more than fill up our 
greateft vacuities and emptinefs. 

But this leads me to a more particular view of this fulnefs of 
Chrifi : which may be confidered either, i. in regard of his pcr- 
fon, or, 2. of his offices* 

1. For his Perfon, if we conilder it either quoad gratiam uni- 
onis, or gratiam hahitualem, either the Divine Nature aiTuming 
the Humane into the fame perfonal fubliftence, or that Grace, 
which thereupon is from that Divine Nature communicated to 
the Humane for its complcat accomplifhmenf, there can be no 
kfs in one Chriji than All fulnefs and perfection, in himfelfand 
for all fuch as are united to him* 

1. For his Nature, The fulnefs of the Godhead dwells in him, 
and that Bodily, CoU 2. 9. i« e. not as in the more empty fha- 
dows of the law, but fubftantially, perfonally, that the fame 
Perfon who is Mani> God alfo, and that Manhood affumsd into 


on Prov. 8. 11. 205 

the fubfiflence of the Godhead, John 1 . 1 4. the word was made 
flefh, and then we beheld his glory as the only begotten of the Fa* 
ther full of Grace and Truth i that it's God who laid down his 
own blond as a price, of redemption for us, Ails 20. 28. and that 
evety way makes a fupply to us. And then, how full mult that 
needs be? He would have us hungry: But he is too greedy, 
whom an Alfufficient Cbrift cannot fatisfy. That want is more 
than infinite, which an infinite God cannot make up* Do not I 
fill heaven and earth ? faith the Lord, Jer. 23. 24. And cannot 
he fill thy heart > For certain Jefus Chrift, who is God over all, 
Rom. 9. 5. All in All, Col. 3. 11. is able to fill all in all,Epbef. 
1. 23. 

2. And this leads to that Fulnefs of habitual Grace which from 
the Divine nature flowed into the Humane : Not as though the 
effential properties of one Nature were communicated to the o- 
ther, and fo his Humanity were infinite, omnipotent, or omni- 
prefent (as the Vbiquitaries would have it) but that the fpirit was 
given tohimfo above meafure, John 3. 34. that he became fuch 
a Fountain of Grace, as was not only full in himfelf, but over- 
flowing to the full fupply of all believers. And this Grace in him 
(though but a created quality and therefore not properly infinite, 
yet) foasnot limited to any kind, or degree, and in that fenfe 
in a manner infinite. 

And this grace was/a// not only in reference to Him, and His 
fiate and condition : for in that fenfe Mary is faid to have been m 

full of grace, Lukg 1. 28. and Stephen and Barnabas, fall of the 
Holy Ghojl, Act. 7. 55. 11. 24. namely as they were filled fo 
far as was requiflfe to that condition and fervice, to which God 
called them. 

But Chrift who is faid to be full of the Holy Ghojl, Luke 4* *• 
and full of grace and truth, John i. 14, was full alfo in reference 
to the Grace it felf, in that it was in him in the greateft exten- 
fion both for Kind and Degree, which the Bleffed Virgin, and 
the pirfeUeft Saint fell (hoit of, as not necejfary to their place and 
employment^ as it wa$ to Chrifij > who as he was in himfelf, God- 
Man, fo he was to be Head to all Believers, and Fountain and 
common principle of all Grace in them all\ which neceflarily re- 
quired it to be a compleat over-flowing fulnefs. And this leads me 
off from this fulnefs ofChiift in reference to his Perfon, to 

2. That fin the fecond place) which concerneth his Offices* 
To which> as God called him>, fo he fully furnifhed him, that he 


20 6 


might as fully execute them, and fo fulfill all righteoufnefs, Maith. 
Exol 31. J, 3« 3. i$- a-s Bczaleel when called by Nan e was filled with tbefpirit 
to prepare all the worl^ of the fantlu try : and amongft the refl this 
V. 5. was one, in cutting of ft ones y nfc7p7 t f t t them , or fill with 

them, as the word figmfieth : which were therefore called D'nVq 
^nx Lapides impletionum , Exed. 25. 7. becaufe fuch precious 
jiones fo let by him did fill up the Pales and Ouches which they 
were fet in. Even fuch a Bizaleel was our Etwwj««e/,compleatly 
filled with all grace for the rearing up and perfecting of God's 
Sanctuary : and his fo many offices were as fo many Vales or Ouches 
of gold, in which were fet all thofe mod precious graces and abili- 
ties of the fpirit, as fo many QWQ ^DS moll precious filling 
•Jiones : by which he mod compleatly fulfilled the whole work of 
his Mediatorfhip and of all his Offices. 

They, you know, were three, of Prophet, Pried and King : 
and he abundantly furnifhed with futeable Grace perfectly to 
fulfill them all. 

1. As Prophet. In him are hid all the treafures of wifdom and 
knowledge, Col. 2. 3. whereby he is mod fully able t© enrich our 
empty Heads and Hearts with that faving wifdom which is able 
to tnakg us wife unto falvatioiu And if limothy by being much in 
Paul's Company, came thereby fully to kjiovv his Voarine, 2 tint. 
3. jc. how much infinitely more muft the Son by beinginto 
J?fc/ii.i8. father s bofom come to know his will? And as by a faithful 
Treafurer what in this kind was laid up by him, though hid from 
others, yet is brought forth and imparted by him to his Servants, 
Matth. 13. 11. This (w\\ fountain is difperfed abroad, as his peo- 
Rom. 15. 19. pies occaiions require. And if Paul could fay that he had fully 
preached the Gofpel, how much more fully doth Chrilt both in his 
own Miniitry, and in his Servants, both commiflionated and en- 
abled by him ? Oh ! None teacheth li\e him, Job 36. 22. None 
fo convincingly, clearly, inwardly, f&vingly. There is an abun- 
dant over-flowing fulnefs in him as our Prophet,to fill us, even the 
moii empty and ignorant, with the faving knowledge of his will. 
How eminently wonderfully have Idiots, men of weaker parts and 
women of the weaker Sex, not only been made wife to Salvation^ 
!»!l r?i 1 but alfo to iilence and confound fubtleft and molt profound op- 
Ails 6. jo. polers, which have not been able to nfiji the wijdom and Jpirit by 
which they fpake , both Scripture and Church Story fully evi- 
4 dence. 

2. As Priejii according to the Hebrew Phrafe bis bands were 



Rom. 1$. 14. 
Pfal. 19. 7. 

on Prov. 8. a i. 207 

filled in his full confecration to that office : which he as fully ex- 
ecuted, as is fully cleared in the Epiftle to the Hebrews. 

In his Cenfer we find Qupidpw* atoa**. It's full of much fweet 
tncenfe of his IntercelTion to be offered up with the Prayers of all 
Saints, to make them accepted as they go up out of bis band-Revel* 


And his Sacrifice moft fully expiatory of all our fins. Solomon's 
Sacrifice of two and twenty thousand Oxen, and an hundred and i Chron.f, $; 
twenty thoufand Sheep-* was but an imperfect type and Epitome of 
the infinitenefs of our true Solomons one all-fufficient oblation. 
And the Prieft's fprinkjing of the blood feven times before the Lord, See Ainfmrth 
Levit-^6. but a dark Shadow of that full ablution and perfe'd ™ locum* 
cleanllng, which our High Pried made by bis own blood. 

By which alfo he hath fully quenched the flaming Fire of his Fa- 
thers wrath. To which purpofe you find him with a Rainbow on 
his head, Revel. 10. 1. to ailure and fecure us from that over- 
flowing deluge: which (it may be) was (hadowed out by Jo- 
jhuaes building an Altar, and offering Peace-offerings even upon 
Mount Ebal, (Jojh* 8. 30,31. J upon which the Curfe was wont to 
be denounced. By our Jofhua, our Jefus^ even where a Curfe 
might have been expected, we meet with the Blefpng of Peace. 
The Pfalmift calls it the great and wide Sea, in which- are creeping PfaL 104- 2$^ 
things innumerable, both fmall and great beajis. And may not we 
fay it's a deep full Sea of Chriu"s Blood, in which are drown'd 
fuch an innumerable Company of leiTer and greater fins, even 
Mountains as well as Mole-hills. It's nVT2 rain Plentiful 
( Multiplied) Redemption, as it's called, PfiL 130.7,8. which 
redeems Ifrael, even all the Ifrael of God from all their iniquities > 
and- that fo fully, that as fome Pictures although they look upon 
all in the room, yet feem to every particular man as though they 
eyed him only i even fo, although the extent of Chrift's Merit See Aqum 
reacheth to all Believers in common, yet fo fully to every Belie- parte $. q,i,a, 
ver in particulars though it had been defigned tojiimonly.How 4« 3- is ad 
full is this well-head which doth fo fully ferve'both common Urmnk 
Conduit and every private Cittern > 

3. As King* The Apofile tells us he is- now afieitdedupfar above 
all heavens that he might fill all things, Ephef 4. 10. full of pow- 
er, and glory, fully able to overcome all our fpiritual and bodi- 
ly enemies, and to fupply us with Grace and Peace, with all in* 
ward and outward mercies*, In a word, and in the words of, 
the Text, every way able to fjlojtr l!reafures* 



Jobnil t6. 


For being both as tohisPerfon and Oifices fo fully furnifhed 
with all furficiencies, as Solomon faith of the Clouds, if they be full 
of rain, they empty tbemfelvcs on the earth, Eeclef n. 3. So 
Chrift being thus every way full in himfelf, he is of God made un- 
to us a full fountain of nrifdom and righteoufntjs, and fantlifica- 
tion, and redemption, 1 Cor- 1. 30. all on purpofe laid up in him, 
that he might iupply us, and that out ofhisfulnefs we all might 
receive grace for grace* And fo we read of him, Revel. 8. 3. 
4^661) avtS w*fv9*- All was given to him, that he might give 
to all his. And therefore it is that what the Ffalmiji calleth his 
receiving of gifts, ?faU6V.\%* the Apoflle, Epb. 4. 8. tianllates 
his giving of gifts to mens becaufe as Mediator he received that 
he might give, he was filled that he might fill. As in an inex- 
hault treafury all was laid up in him, that as a good houfholder 
he might upon all occafions bring forth out of his treafure things 
new and old, (Matth. 13. 52 J and fill ours. 



i» 1 « M MWWWB 

on Prov. 8. 21. 

2 op 



Prov. 8. 21. 

AN D he is as good as his word. He bids us open our mouths ^ g t ™ m 
n?i^,and aflureth us he will fill tbem,Ffal. $1.10. And never . *J J \ 
did any hungry foul go from him empty. I have fatiated the TUS °?*? * 
weary foul, and I have replenijhed every for rowful foul ♦ Jer. 3l«™!,t. 
25. That double exprellion of a »?^ryanda forrowful ioul fig-njissn . 
nirleth a very great want and emptinels, but thofe other to words 
T^7P T^.7 ^H Abunde irrigavi, potavi'* explevi^ I have ahun* 
dantly refrejhed, nay completely filled, exprefs a moft full fupply. 
And when this is to WSJ *7D not only to one or two, or (bine 
few, but to every fuch empty foul, it fpeaks an over-flowing juU 

it Firft in that it can fill fo many. Every forrowful foul there > 
and their treafures in the plural number here in the Text. There 
can never be (o many of them that Chriit (hould not be able to 
fill them all, who filleth all in all, Epbef 1. 23. And therefore 
as Elijh a bad the widow go and borrow vejfels of all her neigh- 
bours even empty veffels, and not a few ^ and there was more oyl 
than vejfels to receive it, 2 Kings 4. 3, 6. fo bring we to J efts 
our Etijha, our own vejfels, yea go abroad and bring our children, 
friends and neighbour /, be they never fo many, and never fo empty 9 
yet as long as there is a veffel to receive, there will be oyl to fill 
it. What Arijhtle h\&oivertue, is mod eminently true of Cbrift, Rb ' , 

he is IvifytfltKot ray irohhcov ^ ptyihtoVi xj irdvray me). Wft<*« Ct 9< ^ tt £ ' 
He doth good to many i as it is the great nefs and magnificent Gulfon. 
munificence of great men to have many to depend upon them, 
and receive from them, fo of Jefus Chiift the great God to have 
infinite numbers to be fed and rilled by him, who giveth liberal- 
/y, and that to all, James 1. 5. and is afcended fo high above 
ajlheavenj, that herein he infinitely tranfeends. the greatell fuf- 
ficiency and bounty of the hi^heft here on earth, in that l.e is 
Me to fill all things , Epbef 4. 10. and yet himielf not emptied. 

E e Xerxes 


Xerxes army may be fo numerous that it might drink up great 
rivers, and as Senacherib boafted, dry them up with the files of 
their feet, Ifa* 37. 25. But Jacobs well then is very full and 
deep, of which he himfelf drank^aud all his children and cattle^ 

j>faL 6d. 16. John 4. 1 2. But how incxhauft is this fountain of Ifrael^ of which 
all the Ifrael of God have all drun\ and that abundantly, and 
that in all ages from the firft Adam^ and fo (hall to the laft Saint 
on earth > Truly that laft Yl&wyv&i and general ajfembly of the 
firft botn^hen they (hall appear before Chrift at the laft day and be 

Reveli. 9, w * m *" m m heaven for ever, will be a goodly company » fo great 
a multitude as none can number* It will be a Royal found which 
that whole Chorus mail then make, when they fhall ling and 
aloud proclaim this truth, that one Chriji hath abundantly filled 
them alU Them all } when there were but four thoufand men to 
entertain, his difciples asked the queftion, and knew not how 
to anfwer it, whence Jh all we have bread in the wildernefs to fill fo 
great a multitude ? Matth. 15. 33. Now blcfled be God that our 
Chrift is no fuch barren wildernefs i but that in other greateft 
wildernefTes he can and doth and will feed far greater compa- 

And not one of them, not the leaft, meaneft, pooreft 'negle- 
cted or fent away empty* Such in other crowds are often over- 
looked. But our good Honjholder comes in to fie his Guefts, takes 
notice of all, that none may be without tht4r dimenfum. You 
heard that hefilletb every forrowful foul >a little Benjamins mefi 
may be the greatejh Tube fure, whatever the man be, he will 
have thebeftand fuller! mear that feelech himfelf moft empty, 
and therefore hungreth moil, and feedeth heartilieft. The poor- 
e(i Chriftian that knoweth not what other treafures mean, in 
Chrift hath them, and filled too, and that with thefullejh In 
that entertainment of Chrift even now mentioned, his gueits 
hefidesfour thoufand men were women and little children* HisPro- 
vifions therefore muft needs be full which could welcome To 

But it may be yon will fay, though they were many, yet it 
was not much that they received. Philip indeed then fpake of 
every one of them takjng a little* John. 6. 7. But I am fure It was 
as much as thty would, v* it* and the next virfc faith c*€?rA«- 

Matth. 15.37. Stray tky were filled; and that's the word in my Text;, oiher 

Mark^B. 8. Evangeiiits fay t^o/lateiirajr* and that word figiiifieth a more 
full repletion. 

2. Which 

on Prov. 8. 11. 2il 

2. whichisafecondproofof the Point \ that there is full pro- 
vifion in Cbrift, in that as he gives to many* fo that it is f> much. 
Not only to <*//,but to all liber ally, James i. 5. The fame Lord over 
all is rich unto all, Rom. 10. 12. which argues infinite, both Ef- 
ficiency and Bounty* For man's, that is bounded : The more it 
gives to, the lefs it is that every one of them receives i but this 
heap is fo great that one man hath not the lefs becaufe another 
carrieth away the more from it. This Ocean fo vaft and full that 
one VefTel is never (he emptier becaufe another is hIPd by it, whileft 
both are full. O the bottomlefs abyfs of God's Bounty in Chrift ! 
that notwithstanding the vaft multitudes of perfons and capaci- 
ties, however fome receive more than others, yet all fo much as 
they are all filled^and that fo fully,as if it were for them only. In 
Chrift there mult needs be a full fupply, when fo much for fo ma- 
ny. Much > very much. 

1. Becaufe indeed all things. So the Apoftle ftyles him, All 
in Ally CoU%. 11. And therefore might Well fay, All are yours* 
when he could add, And ye are Cbrift's> 1 Cor. 3. 22, 23, And 
elfewhere, Ibave all, faith Jacob, Gen. 33. 11. and I have all faith 
Paul, Pbih 4. 18. Mark what Bills of Receipts his Servants bring 
in. And truly if by knowledge the Chambers be filled with all pre- 
cious and pleafant Riches, Prov* 24. 4. then it's no wonder'if the 
Eternal and EJfetitial Wifdomof God here in the Text be able to 
fill our Ireafures with all varieties and fulnefs of whatever is more 
Jltbflantijl. To him that overcometh , he promifeth that heJhaU 
inherit all things, Revel 21.7. It's very much, when in the ge- 
neral firft it's All* 

2. More particularly \ fully able to fupply aU our wants, and 
that mthe greatejl extremities of them h as Bcthfaidi's Pool cured 
every patient, $f frivols *al«x«To votrhfjialt, of whatever dife a fe be 
bad. John 5. 4. fo truly in Chrift there is a falve for every fore. 
He is Tee'rl* x) \vxlvw, All and in All, both perfons and wants. 
And ours are very great and many. Our Souls and felvts without 
Chrift are a very Tobn and Bcbu, wholly empty and void, a vaft em- 
ptinefs* and every Creature though in its kind never fo ufeful and 
helpful,though never fo full, as we think, of comfort is but empty \ 
And emptinefs put to emptinefs will not make up any fulnefs. At 
beft is but bonum particulare, helps but in part. Oar meat fatif- 
fietb our hunger , but doth not cover our nakgdnefs : andourg^r- 
mentscloath us, but do. not feed us. But Chrift as God is Bonum 
Vniverfale, is All, doth All. There is no pit of deftrudrion fo 

. v £e 2 deep 


deep which he cannot fill, nor sny want To great, which he can- 
not Tupply. And that in their greateft Extremity. 

3. So full as to fatisfie all our defires, and that in their utmoft 
capacity. You heard of a mouth promifed to be- filled when wide 
epen, TfaL 81. Io, And this is more than the former. Your or- 
dinary plain faying is, that you may better fill a wantons belly than, 
his eye. Truly fuch wantons often are many foolifh men. The. 
Pfalmift fpeaks of their bellies being filled, Ffal. ij. 14. when yet 
the Preacher faith, the eye is not fat h fie d, Ecclefi 1. 8. So naturally 
capacious are the rational Souls of men, and fo linfully and un- 
reafonably greedy are their defires and lufts, that nothing in the 
World can fill them. But it's well that God and Chrift can. As. 
God, He fatisfieth the deftre of every living thing, TfaU 145. 16. 
and as Mediatour he faith, Drinl^, yea drink^abundantly, beloved, . 
Cant. 5. 1. Spare not my coft but enlarge your appetite. Man's 
defires may be large : but God's Goodnefs and Bounty in Chrift is 
infinite, able to fupply all our wants in their extremity, and all 
the defires of our Souls in their utmoft capacity. Bat of this I 
(pake fomething in the firft Point, and therefore here forbear. 

4. Yet let me add this in the fourth place, as an Wipvr&v, not 
Tons efi qui only goodmeafure, preffed down and Jhakgn together, but alfo run- 
vincit Jjt'ttn- ningover, that Chrift doth not only fully anfwer our wants and 
tern. defires, but abundantly infinitely exceeds them, fas a full well- 
head doth not only feed the Conduit, but hath a flaker.J When 
he is the Entertainer, though his Guefts be never fo many or hun- 

Matth- 14.20. gry, there will be a to T«e^£ov* when all are filled, and have re- 

J$«37« ceived as much as they will, there will be fo many baskets of what 

John 6. 11, remained, more of the fragments than the firft provifions came to. 

He being able uirlf *x&v\& *otn<r&t vTifiicxtetosv, to do abundantly 

above all we can ask, or thinks Ephef 3. 20. David* s Cup is fo full 

that it runs over, PfaL 23^5. 

Some of his Servants have been fo filled with fpiritual joys, 
that they have deiired him to hold his hand, as not being able to 
leceive or hold, or bear any more. 

„ Yea fo full and exuberant is this fountain of life, that it runs 
over in many common bounties even to Strangers and Enemies,'* 
fo that not only the Children are fed, but even the Dogs gather up 
the crumbs that fall from this full table* O full-handed Father ! 
O bountiful Houfe-keeper / Here's GocPs Plenty, Enough and to 
Ruth, 2, 4, fpare* Ruth found it in Buazs field. But the truly hungring Soul 
i8« more abundantly inChrift's. Tafts,Pkdges 3 earneft-pennieshere 


en Prov. 8. ai. 213 

are very fatisfying. What then will the full meal, and payment, 
and portion in Heaven be ? If he fo fatisfie us here, he will there 
for certain fill our treafures* They fo fatisfie, that they would 
not have any thing elfe : but only are unfatisfied, that they have 
no more of them. 

5. Add hereto, if youpleafe, in the fifth place that this filling 
over-flowing fulnefs of Cbrift appears yet further, in that he can 
thus compleatly fill m by himfelf alone when there is fo little (it 
may be nothing) elfe to beftead us. A little fpring, if it have 
many rivolcts falling into it as it runs along, may at laft fwell 
into a great ftream, and all Rivers meeting may make a full Sea 
and vaft Ocean : but it's a full fountain indeed that of it felf alone 
fills all the Cocks, and fets all the Mills a going. No great matte* 
for a confluence of all outward comforts to fill a man , and 
that rather with pride and fclf, than any folid fatisfadtion. 

Either when we have but little elfe, to have fully enough whilft when they 
we have the more of Chrift j when fo many thoufand are fed to the ^ CVfcd him 
full? andfo much to Jpare? when the Provifion was but five barly h^faid it was 
loaves (that was but fparing and courfe) and two fm ill fifties ? (but enough. 
two and they little ones too) made the miracle the greater, and Lu\e aa. 38. 
tells us that Cbriji was the entertainer. 

Or when there is nothing elfe, and yet nothing wanting-, when. 
Chrift is not* To have nothings andyet to poffefs all things? 2 Cor, 6* 
10. as it hath been with Chrift's Martyrs and other his deftitute 
and perfecuted Servants, when deftitute? yet nor defolate* This feifainu 
is only from that little ftone cut out without hands? that became a Mbr* 11.37. 
mount ain and filled the whole earth? Van* 2.34,35. As it's the 
Air which is not feen that fills up that vaft fpace betwixt Heaven 
and Earth : fo it's nothing elfe but an hidden, unfeen, unknown, 
unconceiveable Fulmfs of Chrift that fills fuch Souls with Grace, 
Feace, and Joy, when all elfe is nothing, or nothing but vacuity 
and vanity , and that the Prophet faith is hfs and worfe than 

In a word Chrift here in the Text when fpeaking of Juhftance, 
faith it emphatically and excluiively, I will fill their Treafures,' I ' 
and none, nothing but I. A folid and fatisfying Repletion is from 
this Bread of life only. All befides it fatisfieth not? Ifa. 55. 2. 
It fwells rather than fills. Or if it fills, it's with emptinefs? with gob 15.4* 
wind and eaft-wind? with Pride, or Pain rather than with any 
folid and fubftantialfatisfa&ion. That's Chrifl's Royalty which 




he here appropriates to himfclf, when he faith that He will make 
thofe that love him to inherit fubftance, and that He will fill their 

yjfe. In the Application of which, that which in the general I 

would mod ferioufly prefs and call for. is, that we would en- 
deavour to be more fully and feelingly poiTeiTed with the be- 
lief of this truth. For did we firmly believe in the general, and 
confrantly carry along with us actual thoughts and perfuafions 
that Godis Alfufficient, and that Chrift alone is able and willing 
and ready to fill our treafures, it would be of admirable u(c to 
us in our whole courfe for our inftru&ion and direction and 
eftabliuSnlent in matter both of doctrine and practice. As in 

yfe i. It would cut off all thofc Affumenta, or Tatcbes with which 

the Papifis would eh^ out Cbriji, to make him compleat, or us in 
bim't ash'isPropbetical office, in their Traditions , or Kingly, iri 
the Popes Head-Jhip, or Priiftly, in their own merits, or Pcpes 
Pardons and Indulgences. That Ireafureof tbe Cburcb ^asthey 
call it) is exhaufted, and their Purgatory (or purfes rather) quite 
emptied by this o{ Cbriji s filling of bis peoples treafures. It was 
in this fenfe that the Apoftle faid that we are complejt in bim % 
Col. 2. 10. And whereas cap. i. 19. he had faid that hufUnrz 
It pleafed tbe Fatber tbat inbim all f ulnefs fhould dwell, it cannot 
but much difpleafe, that quite crofs to the ©uJWa the good plea- 
fure and defign of tbe Fatber, and the Glory of Cbriji, any thing 
£hould be tafyn away from his file jurifdiilion, or added to help 
to fill up his pi en ary fat isfatlion and full redemption. Indeed the 
Apoftle in the 24. vtrie of that chapter fpeaks of rd u7sfjf/a*- 
ta rvbat was bebind (which the vulgir too boldly rendreth ea 
qu£ defunt , what was wanting) of tbe afflictions of Cbriji for bis 
bodies fake tbe Cburcb. But that is meant of Cbriji Myflical, not 
PerfonaU and for the edifying of the Saints, not for the fatis- 
fying for their fins, which Chrift had done fully, and by one of- 
fering forever pet fccledtbemtb at are fantlified, Htb. jo. 14. So 
that in it alone is the Churches treafury, to be freely taken out 
by the alone hand of faith, and not fold by the Popes merchants 
to fill their purfes, not Gods peoples confeiences with peace 
and joy. Ii's Chriit alone that fills thofe treafures- The Popes 
Bulls (whether Plumber or Aurc*) are Bullitt Kug£ Bubbles 
full of wind, which will leave the foul full of anguiGi and deipair, 
but empty of all (olid and true fatisfadion. But we leave them, 
• and come to our (elves. A 

on Prov. 8. 2f. it* 

As to our pra&ice it condemns our Muffing and filling our Vje2. 
fdveswith other rrafh, astheApoflle faith, After the tradition col. 2. 8. 
of men, after the rudiments of the worlds and not after Chriji. Vain 
man would he wife \ and empty man,fuil> fo vain empty fouls ! Fall 
we would fain be. But it's with the world, with felf, with fin 
but not with Chrift; full otpoyfon, oxtrajh. Such kind of fillings 
the Scripture often fpeaks of, Either with what is fimply and 
finfully evil, and will certainly undo us, and fill us at laft with 
the wrath of God, and finking grief and horrour. So the wanton 
fills himfelf with unchafl love, Prov* 7. 18. the drunkard with 
drink, Ifa* 56. 12. the violent oppreffour (as the Lion doth his 
den ) with prey, Nahum 2. 12. their houfes with fpoil, Prov. 1. 
13. their eyes with adultery, 2 Pet. 2. 14. their mouths with 
curfing, PfaU 10. 7. and their hands with bribes, PfaL 26* 10. 
and bloud, Ifa. 1. 15. their hearts full of wrath and fury, Efther 
3. 5. Van. 3. ip. But where is Chrifl in all this > Hedothnot 
fo ufeto fill his fervants treafures. This is the filling up gf the 
meafure of our fins, Matth. 23. 32. not the growing up to the 
meafure of the Mature of the fulnefs of Chrift, Ephef 4. 13. Sat am 
filling our hearts, as Ads 5. 3. and not Chrifts filling our Trea- 
fures. Thetreafuringup of wrath againft the day of wrath, Rom* 
2. 5. and not the laying up in ftore sf a good foundation, that we 
may lay hold of eternal life, 1 Tim. 6.19. What James faith of 
the tongue, that it's full of deadly poyfon, will at length prove true fames z. 8. 5 
of all thofe kind of filling*. Such a Plethorie will be fure to end 
in fome deadly ficknefs. Like a foolifh Mariner that oveiladeshis 
Ship with thatftowage that will be fure to fink her; or the un- 
wife husbandman that fills his barns with fuch fluff, which will 
certainly kt them on fire if not better looked to. 

Or if not fobad, yet at beft and molt ordinarily we fill our 
felves if not with that which is poifin and fimply evil, which 
will certainly deflroy us, yet with that which is not bread, 
this fub/iance in the Text. No fubftantial lading Treafure, 
which we may live on in a dear day. Such are all outward pro- 
fits, pleafures, honours, and fuch like enjoyments, as the Phi- 
liftin's filled up Abrahams wells with earth : fo it's earth and earth- Gen,i6> i§ 3 
ly contentments that we ufually flop and fill up our hearts with. 
Bdly treafures (as they are called) which God fills worldlings 
withjP/i/. 1 7. 1 4, Not like thefe in the Text which he fills for thofe 
that love him. The Body full fed, and the Soul ttarved. The 
belly filled with meat, and the purfeand coffers with coin, and 



it may be the head with notions, and the heart empty of grace 
Pelion 0$e. all the while. We treafure and heap up honour and wealth, and 
learning, and are here infatiable, as the Prophet faith, Ihere urn 
end of their treafures, Ifa. 2. 7. nor of our dcfire of them. In 
the multitude of our thoughts and deep ftudies thefe do utram- 
que paginam iwp/ere, whilft God not in all our thoughts, PfaL 10. 
4. No room for Chrift, whiift the Inn is filled with other (hangers. 
No hungring after the Bread of life, when thus filled with other 
Cates. Nay, the full foul loatheth the hony*comb, Prov. 27. 7. 
None more fully loathing Chrift than fuch as are thus filled with 
other dainties. And yet what do all thefe Tympanies fill us with, 
but windznd the e aft- wind, with anguifh, or at bell withempn- 
nefs ? To have our barns filled with fuch gayes and fine no- 
thing?, when a dear day cometb, will prove but a pining crop, and 
leave fuch a ftorer but a very poor empty man. 

Which therefore on the contrary calls upon us to reft fully fatis- 
fied with nothing that falls (hort of Chrift, that we be fure that 
it's he that fills our treafures. Let nothing fill us but Chrift, no' 
nor in part conduce to it further than Chrift is in if, ©r with if. 
Chrift, his Spirit, his Prefence, Grace* and Peace only fhould ful- 
fil our joy. The belt duty or ordinance fo far as Chrift in it ; elfe 
it will be but empty and leave us fo. Word, Sacrament, Prayer, 
Chriftian Communion, fofar as this water of life is confeined in 
them and conveyed by them, are full wells of Salvation, Ifa. 1 2. 
3. Otherwife wc too often find them but dry empty Ciflems. If 
the fpoufe find nothtx Beloved in thefe Beds of love, (he is wholly 
atalofs, and in the midft of other crowds like a loncfom defo- 
lare widow crieth out, Saw ye him whom my foul loveth ? Cant* 
3. 1, 2. And fo Paul, in enjoying Communion with the Saints 
at Rome fpeaks of being filled with their company, Rom. 15. 24. 
yet his word is d*h //*?«*. ICs only inpart, or as our Englifh 
render it fomewh at filled, and this fo far as Chrift according to 
his promife, Matth. 18. 20. is in the midft of them* The fulleft 
ordinances can only fo far fill our hearts with joy and gladncfs, 
as Chrift is m them. 

And therefore fo much more for the moft delightful outward 
contentments. Poor broken empty ciftefns indeed they are, un- 
lefs we have Chrift with them. The Egyptians take meafure of 
the fruitfulnefs of their land by the rife and over-flow of their 
River Nilus : and fo may we of our joy and comfort in any 
thing by the more full communications of Chiift in and with 


on Pro v. 8. a i. 217 

all. So far as he fills, all is full. E)fe it founds hollow, and we 
find it empty. To this purpofeitis that he in Scripture is wont 
to be compared to all forts v>f things that are ufeful and con- 
tentful. He is Husband, Father, Friend^ Bread, Light, Life^ 
&c. to (hew that the fatisfyingfulnefs of all thefe is in and from 
him, and that without him if he be not in and with all thoff, they 
are but empty, He is Ail in All thefe , and therefore without 
him all thefe and allelic are nothing. Unlefs we enjoy Chrid in 
afriend 3 our friendftiipsnot every way/a//. Till we taftfome- 
thing of Cbrifi in our food, an hungring foul rifeth up from the 
greateft feaft empty. Till he dwell- in our hearts, Ephef. 3. ij* 
the Houfe is but empty, and till he take more full poflllfion of it 
and more fully manifeft himfelf, it will not be full. Ic was by de~ 
claringChriJi to them) 1 John 1. r, 2, 3. whereby their joy might 
be full) v. 4. v 

And therefore , as our Saviour, when he fent his Vijcipks 
abroad, he bad them where they came, to enquire whether the fon Matth. 10. nl 
of Peace were there : fo, the like enquiry after the Trittce of Peace tu\e 10. $ 6. 
we fhould make in all perfons, Companies, Ordinances, Providen- 
ces, Mercies, Enjoyments. But is Chrift in them > Have IChrifi ? 
or fomething of Chrift with them > Lefs than Naphtalts bleffing 
will not be to me a full portion, Naphtali,fatisfied with favour 
and full with the Bleffing of the Lord, Veut. 33.23. It's nothing 
but Chrift that can, that muft fill up my treasures* 

2. And doth this Text afTure us that he is both able and willing 
to do it? It doth then fuggeft further matter of Complaint and 
Duty. For is Chrift in himfelf fo full, and fo able and willing fo 
abundantly to fupply us, as to fill even our Treafures, then how is 
it that we are fo poor and empty ? that as pofuively y we are full 
of other matters, fo privatively, fo empty of Chrift ? curv£ in 
terras anim&, & cxlejiium inane s ! What ! The fountain fo full, 
and runs with fo full a ft ream, and yet runs 1. either wholly waft- 
to the moft, and 2. to the no more full watering and inrichlng of 
thofe that makeufeof it ! 

I (hall not infift on thofe who either carelefly or wilfully do al- 
together negledfr or refufe all faving participations of Chrift's ful- 
nefs. He diidains to feed fuch full ftomachs with the hread of 
life > and therefore although fuch deferve to be ileighted that fo 
fleight Chrift and his fulnefs, yet this out of pity let me fay to 
them : If you be poor for the outward man, and poor for the jh- 
tvard too, how miferably poor you.* want daily food, and the 

Ff " bread 


bread of life too, how hunger-ftarved > what \ full of wealthy and 
honour, and ^jyj> and yet wholly empty of Chrift ! How wofully 
empty of peace and comfort will you be at (he lair, when you 
will be emptied of all thefe, and Chrift, who only can then fill 
you with joy,be wholly (hen to feck, becaufe never before ferioufly 

and favingly looked afte 


Epbef. s. 17. Nay, which is worfe, Areyouinfread of being filled with Chrifr, 
and by him with all the fulnefs of God, Are you full of the World, 
of fin, of felf, of pride, of malice, &c. unlefs you be fpecdily 
empty of fuch Stowage as this, it will be like that of a Finjhip, 
which when the train once takes, befides what mifchicf (he doth 
to others, will molt certainly lhatfer and fink hei (erf. This will 
end with being filled with wrath and curfes. Thefe Treafures will 

Ifa. 17. ii. prove Treafures of wrath. Such full Harvefts will be an heap in 
the day of grief and of defter ate forrow. This may confound fash : 
But may very much Jhame others, even rhofc of us who have 
been it may be for many years filling out of Chrifr, and yet to this 
day are fo empty* What narrow -mouthed viffels we, that fill fo 
Jlowly? that when the fountain is fo fully the Cifiern is fo emptyy 

John 1. 16. wnat fl°P f { hcpipe ? that when there is fuch fulmfs inCbrij}, we do 
not receive Grace for Grace? Grace in us anfwerable to that in him? 

V, 14. when he fo full of grace and truth, we fhould be fo emptyoi both > 

of all that which Chiitt is fo above me afure full of, and (b ready 
according to our meafure to fill us with ? Which therefore methinks 
mould naturally put, even force, us upon our duty. And that 
is, feeing Chrift is fo fully and we fo empty, 

i. That the empty pitcher be carried to the full well * that by 
faith we go toChiift, that (2s the Apoftle faid of the Saints mu- 
tual fupliesj IP* t$ iKHvav ^iel^yiv^A u< 70 t5f/£V vrifM/uA, that the 
abundance of one (hould be a.fupply for the want of the other, 2 
Cor. 8. 14. fo ( much more) that our emptinefs may be made up 
by h'\s fulnefs. As Creatures, we depend upon the opening of Gods 

QuicquM mihl hand lor the filling of our defire, Pfiil. 145. 1$. As Chrifiians, 

deeft ufurpo we are dire&ed to Chriji as the hand by which God gives all » the 

rnibi ex vifce- -jy 00T at which all good comes to us. he ad Jofeph, Go to Jfifph, 

wrf'iuguftin. was p ^ arao ^ s worc * t0 c ^ e Egyptians when they cried to him for 
' bread, Gen. 41. 55. Ite ad Jefum, Go to Jeius is God's direction 
to us when we come to' him for a fupply of our wants, in whom 
alone as in the Well- Head are laid al) thofe Pipes which mutt con- 
vey all that muft fill our empty Cifterns. And therefore as Boaz 
would not have Ruth glean in any other field but bis, Ruth 2. 8. 


on Prov. 8. at. 2x9 

So it's the will of God that there (hould be no other Nameundtr 
Heaven^ which we (hould betake our felves to for falvation^ but 
££»£/?# only, A8. 4. 12. And therefore out of this full-ftored 
Magazine let us fill our Treafures. And to this end, 

1. Let us be very ftrifible of our ownemptinefs, whilft full of 5 *"' tff ms > 
felf we axe emp ty of O0r^i. Yea the full foul loatbetb even the CM ^ vacHIU * 
honey comb, Prov* 27. 7. whileit they are the poor in fpirit , and Mim/n $. ?t& 
fuch as hunger and thirft, that make the full meal j and who are 
promifed to be filled and fatisfied, according to that, Luke 1.53. 

He bath filled the hungry with good things ', but the rich-he hath fint 
empty away. If welly whit wed of the Phyfician? If 2uc£,whaC 
need of further treafure . ? or of fillings \$ full already ? 

2. Take heed of being full as of felf, fo of fin, the World or 
whatever elfe it may be that intus exiftens may keep out Chrift, 
and obftrucft the paiTage, and hinder all conveyance from his ful- 
nefs. What that is in every one of us, experience may beft inform 
us. But what ever it is, that rubbijh muft be call out if we would 
make room for thefe treafures* And for this purpofe mark the 
coherence of the Text with the Verfe fore-going. There Wrfdom 
faith, I lead in the way of righteoufnefs, and adds in the Text ,* hat 
I may caufe them that love me to inherit fubftance^ and fill their 
treafures* That righteoufnefs is the way that leads to this fulnefs* 

As the Pfalmift in a Parallel place faith, I will behold thy face in p f aL ! 7« *$• 
righteoufnefs , and then I fhall be fatisfied with thy likgnefs* 

3. B; fure to get a Veffel to draw with* For this Well of Jacobs 
(thouge /W/,yetitJ is deep, and therefore requires fuch a Vtflll, 
and that is Faith, and the prayer of Faith* Faith is the hand, and 
Prayer the Bucket that fctcheth up all from this full well of falvi- 

tion. We havenot-i becaufe we asl{,not> and we ask^ and receive James 4. 2,3, 

not-) becaufe we as\ amifs, becaufe not in Faith , and fo come to 

receive nothing. It's little it may be that we pray, and leis that James 1. 6, 7. 

we believe that Chrift will and in feme Cafes can till us, and fo 

we go away empty. But were we full of faith , and *were a 

fpirit of fuppl'ication more fully poured out upon us, furely vfrfth if %*&* **• >°» 

and by it fuller meafures of the fulnefs of the ble fling of theGfpel Rom * **• *?• 

of Chrift would be poured on us. So we read of Stepbzn, that 

he was full of faith and of the Holy Gbofi , A8. 6. 7. and 

again v. 7. fuU of faith and of power* And fo may we 

be of grace, and peace, and joy in the Holy Ghoft, which is un- 

fpeakable and full of glory. Thus in the rirft place our duty is, in lPet - l '%* , 

this way to go to Chrift and his Fulnefs to makeup ours: that 

Ff 2 as - 


as the Egyptians drew Trenches from Nilus fo wafer their 
Ffal 84 6. grounds, (owe only from Cbrift to fill our pooh. He takes it as 

a difhonour to him if we feek it any where elfe. He will be All 
2 King. 1. 3. or Nothing* Is there not a God in Jfrael, that we go to Baalzebub £ 

And therefore to him in all our poverty and emptinefs let us go, 

and fo none elfe, to God in and by Him, and to none other. 

2. But fecondly, feeing it is for no lefs than for filling of 'trea- 
fares, fee we to it that it be with enlarged defines, and full and 
great expectations, that our fulnefs in that kind may infome pro- 
portion anfwer his. We (hould here labour for an enlarged heart, 
and when others enlarge theirs as Hell, Hah. 2. 5. we mould ours 
as the expanfum of Heaven, Cbrift and Heaven ward* The more 
we move towards the Earth, the more we are (Iraitned. He that 
here promifeth to fill our 'freafures, would not haveusfpare his 
coir, but bids us open our mouth wide, Pfal. 81. 10. even widen 
and enlarge our hearts to their utmofi extent and capacity, that 
we may not only tafte of his Goodnefs, but take in as much of it 
as we can j As the Prophet bad the Widow borrow Vejfels and not a 
feW) 2 King. 4. 4. and the water^pots were to be filled up to the 
brim* when Chrift was to work the miracle, John 2. 7. Let the 
everlafting doors of our Souls be fet wide open, when it is this King 

SJaU 243 of Glory who is to come in. He that hath received moft of Cbrifty 
hath not enough, and he who here thinks he hath received enough^ 
hath as yet received nothing. Our largeji draughts arc but tajsh 
and thole tails mould but quicken the appetite. Indeed our Savi- 
our faith that he that drinks of the water that be will give him Jhall 
never thirft, John^.i^. But that is, Not after other things, but 
yet the more after more of himfelf: not with zfeverifh hellijb 
thirft, as the rich man in thofe flames, and as fome Souls here in an 
hellijh anguijh : but yet with an heavenly enlargement of defire 
after that which he finds fo fweet, and hath not yet enough of. 
After fulleft in-flows here our 'emptinefs is not perfectly filled,not- 
his fulnefs exhaufted : but after fulleft communications the thirfty 
Soul faith, Lord one drop, one draught more: and Chrift, as the 
Widow, 2 King. 4.6. faith, Bring me yet a Veffel , and prove me if 
I will not open the windows of heaven, and pour you out fuch a blef- 
fmgthjt there Jhall not be room to receive it, Mai. 3. 10. Let not 
the thirfty Earth ceafe gaping, the thirfty Soul craving yet more 

SpbeC 2. 10. anc * y et more > ( ill it be filled with all the fulnefs of God, till that 
(as it is in theTextJ ht hath filled our treafures. 

3. How fully (hould we reft fatisfied with Chrift alone! Will 


on Pro v. 8, 2f. 2ai 

he fill us ? And would we have any more > Doth he fill our Trea- 
fures ? and that with himfelf I and can we defire any thing bet- 
ter or more precious ? Naphtali fatisfied with favour , and full 
with the Blejjj'ig of the Lord) laid Mofesin his blefling of that Tribe, 
Vent. 33. 23. and O bkiTed Soul (Tay I) though thou beefl: a 
Naphtali, a Wreftler, and in never fo great conflict (as that name 
iignifiethj how full may thy joy be > How full of comfort, if full j ^ n ,$ ta4 \ 
of Chiift > Though never fo empty of other comforts, nay, though ifohn 1.4* ' 
never fo full of outward miferies, though (as it was with the 
Pfalmift) thy body be filled with loathfome Vifeafej, PfaL 38. 7; 
and thy foul exceedingly filled with the fcarn and contempt of the 
proud) PfaL 123. 4. yet if thou beeft 0sopo^* (as the old word 
wasj PlenusVeoy Full of God and his Spirit, if Chrifl do but fill 
thy treafures, how (houldft thou rejoice in the Lord) and jay in the Hab^» 17,18; 
God of thy falvation? though there be no herd in the jiall \ nor 
meal left in the empty barrel) no nor oyl in the crufe\ yet what' 
a feaji of fat things full of marrow art thou entertain'd with /fit. 25.6. 
whilit thou feedeft on Chrift? How doth thy Cup with David's 
run over when he fills it ?' When God had faid, I havereplemfhed' 
every for row ful foul) Jer* 31.25. the Prophet in v. 26. imme-~ 
diately adds, Vpon this I awaked, and behold myjletpwasfweet to 
mt* If God pleafe but to undertake from himlelf in Chrift to fiir 
up whatever our dijb, cup>purfe % or heart wants of full, fhould' 
it be in thedarkeft night of all wants and miferies fand we know 
not how dark ours may yet prove) yet truly our Jleep in < then?- 
might be fweet) and our Souls brim-full of comfort. 

And therefore it is our duty as well for oar own comfort as for 
the more full manifestation of his Glory,to make up all our wants' 
out of him * our emptinefs with his fulnefu Whileft led by fenfe 
and not fupported by faiths this is a very hard LefTon, as it'was* 
for Mbfes to believe that lfrae?i whole Gamp mould be victualled 
and filled withfitff) for a whole month in a Wildernifs, and for Phi- Numb. if. 21 J 
lip to conceive how fo many thoufands mould be ted in a defert 22. 
place with five barly loaves and two fmallfifbesAn fuch ftraits, wants, fohn 6* $, 7^ 
defertions we cannot believe thatChrift will,that he can relieve and 
fopply us.ButO fools and flow of 'heart to believe^heie is our faith.Is 
it Chrift theJVifdom and Power of GodjheAmenjbe faithful and true 
wttnefsjxho here promifes that he will fill our Treafures^nd can he 
not,or will he not fulfil his word ?'Though we wrong out fe Ives Jet 
us not wrong Chrifl too. If thou canit not believe that he can fil!^ 
thee, thoumakelt him an empty Saviour. If not to fill thy trea- 

<n 2 SERMON XVI. &c. 

fure, thou fayft he is but a poor Cbrift. If not a friend in the want 
of a friend,, an habitation when-thou art thruft out of Doors, if 
not all in the want of all', thou indeed makeft him nothing, and 
be will be nothing, Gal, 5.4. at leaft not what he truly is, and 
what he here truly promifeth thee, and that is to fill thy trea- 

4. This might call upon us to follow Gad fully. Numb. 14. 24. 
Numb. 31. 11. and to ft and per fitt andcompleat in all the will of God, CoL\* \ 2. 
1 King 11. 6. that our duty and his mercy may hold fome proportion. 

5. But I end all with that <vhich the Text affords, And in it 
we rind that all this of Chrift's making us to inherit fub(lance, and 
to fill our treafrres, is promifed only to them that love him. 

The love ot Chrift 

As it is the condition of the thing promifed, or rather of the 
perfons to whom it is promifed \ fo it is and (hould be the erTd: 
of it when enjoyed. For if Chrift do all this for us, then to love 
him for it is a very eafie demand > I am (ure but a very poor re- 
PerfeRa bea- quital. The things promifed fall nothing ihort of perfed: hap- 
wV«^.Cartwr. pj ne f s . They were folid fubftantial reality, an everlafting perpe- 
tuity, and over-flowing fulnefs and plenty. And what is Heaven 
more ? Did they all meet in any earthly commodity, that it were 
a folid ftaple commodity, and fuch as would laft, and were there 
enough of it, we mould not wifh more, it would not want high 
prizers and many buyers. Chrift (we have heard ) is all this. And 
therefore (methinks) it would be very hard if he may not be very 
highly prized and much loved for it. I pray let our love be real 
to him , who is fubftance y conjiant to hirn who if an everlafting 
inheritance^ and full to him who here undertakes to fill our Trea- 

Evenfo AmenLordJefus, 




bridgtfttmh 8» 


ON I<5 5 

ET. I. 



That by thefe you * might be partakers of the* E $ cUmhl > 

' Divine Natnre. cai*. 

* Should, Gc- 

THis Verfe mod Interpreters take to be part of the Apo- tGW(r». Prior 
flies Preface to his Epiftle, wherein, according to the ^y&T 
old Rule, etf^o/alya <T Sf^« v&ravrov %$ Wtyw TMetvyi^ Eftiui contra. 
as a skilful architect prefaceth a magnificent Palace with a ftately Pindar. Olym$, 
Porch and Front,fo he his after- difcouife with a glorious Entrance. °^ * w 
It being the manner of ihe Apoftlesin the Proems of their Epiftles 
to put together a Summary of the Gofpels Myfteries, fo Paul ufu- 
ally in his, and fo our Apoftle Peter in the entrance into his former 
Epiitle, and the fame courfe he takes in the' four firft Verfes of this ; 
in which the various readings are fo many, and both the words 
and connexions of fentences fo dubious, that it makes the fenfe 
difficult, which Camerarius obferves to be more in thisEpifile 
than in mod other Apofblical Writings. However it's plain, that 
being in the fequel of the Epiftle to' exhort to true piety and a Vt neq-, brevi- 
gracious converfition> he doth in this Preface lay down ("and Beza *' n " *™™$*' % 
faith it could not be mere briefly and divinely ) as a foundation Iffillllf"^ 
of it, tnetruecaaiesof our Salvation } and [zsBeza notethj ef- noftra fain per 
pecially of Salification. partei explica- 

As in particular. r 'j in ^crf. ? 

i. For the cauja ^^ny^kvn, the firft original caufe,it's free grace 
by loty Ktyjiet) v. i, andgi/>, «P*^af h^Ifa* , v. 3. and to make fure 
of it the lame word Md§nla.t is again repeated, p. 4. 

2. Theprocuring meriting caufe is made the rigbteoufnefi of 
J ejus Chrijl. as our God and Saviour, v. 1. 

3. The immediate working caufe is affigned to be §<**Mv*y.i5 
a divine former, v. $♦ working in us a communication 0«V; 
fvVeoj of an anfwerable Divine nature, v* 4. namely in our effe- 


dlual vocation, wherein wc are called to glory and virtue, or ra« 
Camtm'm. ther fbecaufe the words in the original are «/W/6£h$ ?£ *ftT>?^ 
by glory and vertue, that is, ipfo%as $ im^iraf moil glorioufly 
and powerfully, fo that it is i<Ti<jc «To^, or JW i<M«* «P6£w* as 
the vulgar it's likely found it, and therefore rcndred it by his own 
proper glory and vertue, v> 3. 

4. For the iniirumental caufe, we have it twice exprelTed fo 

be Myvafftt the knowledge, or acknowledgment of Jefus Chrift, 

v. 2, 3* which is nothing elfe but that precious faith v» 1. which 

layeth hold on precious promifes inthisverfe, or the word being 

lirayft^fxttla., which here fignirieth promijfa rather than promijjio- 

nes, the benefits or -things promised rather than promifes, and 

therefore are fa id here to be given, whereas promifes are rather 

¥rmtijjk, vel faid to be made (To, 1 John 2. 25. This is the pro mi fe which he 

-promi0ienet,i.e. hath promifid, even eternal life) though with reference to the pro- 

pretiofa & m jf e s, the promifes as moral caufes alluring and attracting us to 

ficia, qutper all Divine Purity [Dr. Hammond~] and the things promifed, faith, 

Prophetnso- repentance, holincfs, grace, glory, mean by thefe mlv<t& iWthoft 

Hmfe daturum flings which pertain to life and godlinefs in the beginning of the 

promiferaty&c. ^^ ver f ej anc j as (bme conceive *i_Pifcator, Beza and our Tran- 

Scc a'lfo Bel- " flat ours] that g/ory and vertue in the end of it. All thefe great 
larm'm deju- and precious things promifed, as proper and Phyfical caufes do 
ftif. ]ib.2.cap. f or mally make us partakers of the Divine Nature* And that is the 
$. fcft. £j<o- Truth exprefly laid down in the words of the Text, and more 
&c# particularly to b e made out in our handling of them. 

Do ft That they who are effe&ually called, are by the divine power 

made part akgrs of the Divine Nature* 

The fubjedfcperfonsarefuch as are called to the faith and ac- 
knowledgement of Jefus Chrift, v» 3. 

The effecting caufe is §«* Hv&pts a mod divine power, in the 
fame third vcrfe. 

And the mod happy and bleiTed efTed: is anfwerably a ®*& fita 
a divine nature , inthisverfe. 

It's neither what nature in its utmoft energy can produce, nor 
what any mere natural man, or Philofopher as fuch (whatever 
they talk of their 0«oeiJV?$ and ©tornccAo/) in the higheft Apo- 
g£um of their moft lublime attainments can arife up to. It's only 
a Divine Tower that can produce this Divine Nature., and pre- 
cious faith in Chrift, which alone inflates the Chriftian believer 
in this moft precious promife^ or promifed mercy of being made 
rpar.tafor ofic. 


on 2 Pet. 1.4. 225 

In the handling whereof two things I (hall efpecially in* 

1. Explication, by endeavouring to fhew what is meant by it 
and contained in it. 

2. Application, and what improvement we are to make of 

For the firft, what is meant by this Divine Nature, and our com- Explication, 
municating, or being made km&vqI partakers of it, diverfe men 
according to their different apprehenfions and perfwafions de- 
termine divedly. They may be reduced to thefe three. They in- 
terpret it either, i. to God (imply, 2. or toChrift, 3, or to the 
Holy Ghoft. 

i. They who are mod corrupt underftandit of a real partici- 
pation of the Divine EfTence, as Ofiander will have us justified by 
Gods and Chrifts efTential juftice, and Scruetus to his very death Be^a in Text: 
maintained that the efTential Godhead is transfufed into the Epift. ad Bar- 
Godly, as the Soul is into the body by which it is animated and tho J[' Cmhufi* 
ina&ed, and Gerfotfs Contempt ativi and fome high flown Plato- en ' m * 
nifts of our times take but a little lower flight, whilftthey fwith 
their v*i&yK& (jLolcuoTtiTot 2 Pet. 2. 18.) fay that by their di- 
vine contemplations they are abftra&ed from their own dark 
perfonality, their humanity annihilated , and they fwallowed up Mir o& incog* 
in the profound abyfs of the Divinity into which they are wholly ^ ™°f° * 
tranfported. Which alfo the even Ranting Enthufiaft-Gnofticks ;„ Dnflfdfr 
of this and former ages, who of all men by reafon of their abo- tur, tota Veo 
minable filthinefs partake leaft ofGodandmoft of the beaft and ?'*"*#» w * 
the Devil, make yet greatelt pretentions to, whileft they pvcJJ^J?^ 
out that they are Godded with God, and Cbrijied with Cbrifi, fuch Ht ejjentiaVei 
is their blafphemous gibberifh. Whatever either Fantaflical or ejus eflentUfa 
Diabolical trances fuch may have, and divine illapfes, unions fak/fonti* fall* 
and communications they may vainly boaft of, yet I am fure uUo%odocr\ - 
that no evil dwells with an holy God, PfaL 5. 4. and that Chrift at0 unlaw .Vi- 
is feparate from fuch finners, Heb. 7. 2<5. de Cafaub, En- 

What diviner raptures and heavenly ravi&ments (I do not *knfiafm. pag. 
fay a Platonick Philofopher in his fpeculations, butj an holy j^' ^ 
humble believing Soul may fometimes have in its holy meditati- f Alazon. 
ons and devotions I neither envy, nor now difpute > only fay pag. 43. 
with the Pfalmift that it is good for me to draw near to God, and pfal 73. 28. 
that they are happieft, who in a fpiritual union and communion 
can get and keep neareft > but to pretend to get fo near as pro- 
perly to participate of the ejfence of God, flieth higher than Lu- 

G g cj/er's 


cifer's pride, Ifa* 14. 14. and is Antichriftian Blafpheniy, 2 Hbef 

2. 4* 

I acknowledge, fomc of the Fathers, efpccially the Greek, in 

their Rhetorical Hyperboles and dcilring to exprt(s that lively 

image of God which his children have inflamped upon them, do 

* Orat. 4. in indulge themselves a iufrkient liberty, as * Athanafus in his 

Arrhm. QioToti^ct, and f Nuzianzen in his7>T<T£p$ Giiy vivte* Ota^eyoj/, 

f 0/-4f. 41. p, b ut not as though they ever meant any fuch abolition ot our 

« °*. . nature, and transformation of ic into God's, or parricipa- 

»?>//>. Santt. tl0n °» nis tfl^nce, which being in it felt infinite, is therefore to 

the finite creature incommunicable* it Chriftshypoftatical union 

did not confound the natures and their properties, much lefs 

will this mytiical union of God and the foul work any commix- 

tion, or transfufion of it into the Godhead. 

1. The three confbbftantial perfons of the Sacred Trinity only 
in common partakings (it I may fo call it) of the Divine nature 
tflentially *jia>fa$ 

2. Chritls humane nature, fnot only ird&isttlMos and hifyn- 
n jKas as Neftorius blafphemed, tor fo we partake of it, but) virow 
Tinas and perfonally, which is his alone prerogative. 

3. It's our highelt honoui and happinefs that we may be made 
partakers of it by a participation of Divine Grace and image, 
which is wrought in us by him, and by which we are made con- 
formable to him, fo far as the image of his infinite, holinefs is 
exprelfible in a limited and reftraincd being, as the wax re- 
ceives the imprcflion of the Seal, not the elTcnce, and that in a 
picture is called a/^ce, othand % which hath the likenefsof it, as 

Dr. Spurftm ne we ^ exprelTeth it, and as truly addetb, that he who raifeth it 

wponthcTtxr, any bigber mujl have fuelling andlofty thoughts of the creature-) and 

low and moft unworthy and dijbonourable thoughts of God* ("Thus 

Divines fayj we partakg of the Divine nature accident aliter per 

donum grati* fanftific ant is, as we have Divine Grace wrought in 

us by the fpirit of God, which makes us like God. But as for Cor- 

InX<xwm. nel. a LapidSs fubitantialiter which he adds, as we are partakers of 

the fpirit of God himfelf, we (hall fpeak of that by and by, we 

are now dealing with Enthufiafts, who (as the Manichees of 

Andfo fas old held that by nature we are ex traduce Dei orti, drops, and 

Cdeftiksfod) beams and particles ot" the Deity, fo they) conceit that in the 

without Sin; as wav f t j le ' r j^g^ attainments they are partakers of the very 

Augufiin. de Godhead, Codded with God-> and Cbrified with Cbrift, as their 

teftu PclaiU blafphemous gibberifli blunders it. But how much more foberly 

tap, ult. and 

on 2 Pet. i. 4. 227 

and pioufly doth Cyprian exprefs it ! Noflra & ipfius conjundio me 
mifcet perfonas, nee unit fubjlantias, fedaffeUus cenfociat & confx- 
derat voluntatis* This (Ma puV/* in the Text is not 0so?w$, This 
Divine nature is not the Divine Effence as they conceit it. 

I acknowledge that * Clopenburgh and de t Vieu after him con- * Tractat. de , 
ceive otherwife, and that as, ^/». 3. 7. pvV/$ QwetW the na-^ 6 ™**?™ 
tureofbeafts figniheth Beatts, and $uV/$ «i>9f<y?ww the nature of c trh& ^Anl- 
ntan>, a man, fo here 8«* pu«7* the Divine nature, or nature of baptjfticde, 
God may Oxthodoxaily enough be taken to Signify God, as t InTextum. 
coniidered in his own nature and being > but then that by koivqvqi 
or partakers is nor here meant a transition or communication of They under- 
the Divine Ejfence, that in that fenfe we mould be * 0/W o2 ^^XT*' 
Q*oln%< partakers of the Deity, but only as Heathen Idolaters, t h an Com- 
1 Cor* 10. 20. arefaidtobe Kotvayoi fatpoviav to have fellow- munication. 
Jbip with Devils, fo true believers have not only a real commu- 
nication of Divine Grace infufed into them, but alfo a true and 
blefled Communion with God himfelf, and truly our fellowfhip is 
with the Father and the Son, as the Apoftle afTerts it, John 1. 3. 
Nor hath this exposition any thing in it which, is contrary to 
piety or found dohrine, but yet this KoivwoHelctf <pv<rzas feemeth Kj/iwyoJis 
ro found a more inward and inherent communication of fome- ^ e ' X w * 
thing, and not only a bare communion and fellowship, as one 
friend hath with another, though that be included, and of it 
fome good Interpreters expound it. 

2. Others therefore interpret thefe words in reference toChrift, 
as Ambtofe, and Oecwnenm of his incarnation in which his hu- ?'"' * 
mane nature was made partaker of the Divine, becaufe hypoStati- 
cally united to it •> But 

1. Therein the Son of God did more properly take part of 
our humane nature, as is expreily faid he did, Heb* 2* 1 4« than we 
of the Divine* 

2. Beiides, that partaking was already in ad:, ever fince our Sa- ty)*)** **'&> 
viour's birth and conception, whereas this which the ApoStle here cmmmhamt» 
fpeaksof was in part yet to be accomplished to believers, in their perfpiritum i & 
feveral fucceflionsand further participation. hnmana per 

3. And withall, Thus all that have inhumane nature might be C0 V' ^,^. a f 
faid to be partakers of the divine, which the Apoftle here reiirains a t ( cctt 

to believers only* 

4. And therefore Cyril although he interpret it alfo with refe- Gatechif. 
rence to Chrift, yet of our Symbolical partaking of him, and fo 

of God in the Eucharilt. This thePapifts greedily fwallow down, 

Gg 2 as 


as making f they think) for their Tranfubftantiation , by which 
(as they fay) they come to eat the very material Body of Chrift, 
and fo become Cbriftiferi, and Cbrifto conccrporti* Chrift being con- 
corporated with them, as the food is with the body, for fo they 
will expound thofe words of our Saviru:, John 6. 56. He that 
eatetb myfltjb, and drinkftb my bloody drvetetb in me, and I'm him* 
But although in the due receiving of that Sacrament, we fpi- 
ritually by faith are made partakers c» whole Chrift, and fo far 
asfaving grace is conveyed to us in the ufc of it we may be truly 
faid by it fas by other Ordinances) to be made partakers of that 
which the Apoitle here calleth the Divine Nature, yet 

1. He ipeaketh more generally ot it here, than to be retrained 
to the trTc&only of that Sacrament. 

2. And morefpirituallv than to underftand any fuch grofs, ab- 
furd, and blafphemoi^ con -.mixture and concorporation of ChrilVs 
Body with ours, fo as to be this partakjngof the Divine nature* 

3. Others therefore more rightly and properly interpret it in 
reference to the HolyGhoft, and fo C*aLapide faith, we are 
made partakers of the Divine nature, not only accident aliter, as 
we are by the fplrit of God and the work of his grace indued 
with Divine Qualities and Graces, wherein efpecially the image ef 
God conflfts, and fo by thofe Divine Lineaments drawn by the 
finger of God f which areafhadowy representation of his glori- 
ous being and holinefs) we are made conformable to him, and, 
as Children, like unto our Heavenly Father : 

Bonavent. t. But he would have it alfo underftood fttbftantialiter , that we 
Sent.dift. 14. are fubftantially alfo made partakers of the Divine nature, in that 
Thorn lli. q> t ^ lever y perfon of the Holy Ghoft is united to us, and dwelleth 
43. ar.$. 6. * in us a§ i n his Temple, fubftantially and perfonally novo modo, and 
Vafquez , Va- fo in a manner deifietb us. This he proveth out of others of their 
lent. Suarezt Authors. Nor do I deny but that fome of our own * Divines 
12 c\ n 11" Chough I know none of them that expounds this Text of it) do 
12 [ ' yet hold that not only the grace, but even the perfon of the Holy 

* Mr. Down- Gbofi is in an efpecial manner in Believers who is therefore (as 
ham, tne y conceive) faid tobc given to them, 1 Jobn 3. 24. 4. 13. Rom* 

Vth wfeZtif* 5* 5* t0 be. and to A*>e//,and to abide in tbem,Jobn 14.16,17. iCor. 
Jima am'wtiA d. ip. and fuch like. But although I fully believe thefe Scriptures, 
neceffa-ia eft and therefore fubferibe to what Lombard lib. 1.^.14. proveth 
smut psfen- out f Antiquity, that the Holy Ghoft himfelf is given to and 
dwelletb in believers, yet as concerning that novus modus which 
they fpeak of, I muftconfefs my own ignorance, as not know- 

on 2 Pet. i. 4. 229 

ing haw the Holy Gboft being God, and fo in his Eflence, fub- 
fiance and perfon: alike every where, fhould in that refpect be 
more prelent in believers than elfewhere, but only in a more gra- 
cious and glorious pretence of manifestation of himfelf to them, 
and operation in them, unlefs they would have the third perfon 
hypoftatically united to believers, as Chrift's humanity was to 
the fecond perfon,which Lapide's words feem fomething to found 
like to, when he faith, that the Holy Ghoft perfonally dwells in 
the righteous Soul, which I fuppofe he meant not of a perfonal 
union, but only an union of perfons , of the perfon of the Holy 
Ghoft dwelling there, not as though it were fo perfonally that 
the fpirit and f he believing Soul were one perfon, as it was with 
Chrift's humanity in its hypoftatical union with thefecond perfon 
of the BleiTed Trinity, which yet he there compareth this to, and 
to my apprehenfion doth but nicely diftinguifh it from it, whilft in 
that perfonal Union in Chrift of the fecond perfon with the hu- 
manity he makes the bond and tye to be modus jubjxantialis, but 
in this perfonal Union of the third perfon with a believer the tie rs 
grace as a quality. But I leave thele niceties which many a graci- 
ous Soul, in which the Holy Ghoft dwells by his grace, cannot 
conceive, and therefore troubleth not it felf with. It's fufficient 
for my prefent purpofe that he confeffeth this grace of the fpirit 
to be the medium, vinculum & caufa of this perfonal indwelling 
of the fpirit in us : and therefore it is, that as the fpirit by bis 
grace dwelleth in us, we are made partakers of diz Divine natute, 
And this fitly leads me to that which undoubtedly (and if not 
only, yetj is mod fully and properly intended and held out by 
this Expreflion. Fartakers therefore we are of the Divine Nature^ See Forbes of 

1. In and by the grace of Adoption and Sonfhip, for by Adop- justification, 
tion being called to the fehvefbip of Cbrifi in his Sonfhip, what Ca P' *- P-n> 
he is by nature, we are made by grace, viz* the Sons of God,and 2 jd\rlhant 
fo Chtlfts father is our father ', and his fpirit our fpirit, and confe- cbrifti benefi- 
quently the nature of all three (being but one) is in this relative cja } iUudmax- 
fenfe communicated to us, we as Sons having our fubfiftence from ' m **W?'jf?'- 
the Son, who is one with the Eather, and we in our manner and See BeIIarm5n2 
meafure one with them both, even the Children of God, and fo dejuftific 1,2. 
partakers of the Divine Nature* So Atbanafius, * &v<fv y*$ wqS c « 5- Q»omoda 
tMViX'vlu, to eel? ptoixM MySpiOa* by being partakers of the Son T^t^icon* 
of God (members of bis body, of bis flcjh, and of his bones, *$tr.Arrium> 
the Apoftle exprelTeth it, Epbef 5. 30.^ we become thereby par- 
takers of God> and of this he addeth this Text is to be under- 
flood, But; 


But as we are the Sons of God upon a double Title, both of 
Adoption and Regencration(for whom he adopts to be Sons, John 
I. 12. he begets as Sons, v. 13O fo we are made partakers of 
the Divine nature upon a double intercft, as relative in adop- 
tion, fo 

2. Pofitive and inherent in Regeneration, and it carried on in 
fandi'ficatiou, and this I conceive here efpechlly underftood. So 
Orat. 45. T>ei- NaziaKZen, Ket9rt£9P Oso«cf6f l^yd^leti- ytvopiQa. /* Ge/as kqivuvq) 
formes l i) ectu Qveiai 7a kqucdha w &yiu ^viv^etlQ-* We are made partakers of 
eid'aeric. Ve'h tne ^ ivinL ' Piiuic by partaking of the Holy Spirit ; as Atbanafius 
form} convsrfa in another place exprtilcrh it [de S. Irinit. dialog* 'torn. 2. p. i 64.]] 
tione, Idem <fc,whileir by the operation ot the Divine Spiiit in heart and life we 
untitone Chnj * are ma de like God, in the one bearing his imace* Epb^C 4. 24. 

math S.2 Vet- ^ . j- i u n • c 1 1 • r i 

Hco Radio Idem ^°'" 3* I0 * a ln { le otner fhtwwg forth his vertues and graces, 

de aleatoribus.i Pet. 2. p. made one fpirit with him, 1 Cor. 6. 17. not by any 
S. 10. Tiiy <ra Partnerlhip of his EfTence and fubltance, but of excellent graces, 

liVarbhrhVt *^ 1 ^ aJ ^ H u metcl f u ^ Luh$6. 36. perfect as he isperfttt, Mattb. 

in his ms filics 5* 48. grjee for gr^ce, jW>* I. 16. as the Child to the Father, 

ejujyVeteq^Ve- member for member 3 or in the Wax to the Seal, (lamp for (lamp, 

03 pr aft emus. or j n tne glafs,face to face, being changed from glory to glory as by 

iX-wiUM 2 C'T. 3. 18. This likenefsto God and imi- 

120. * tation of him in hatred of iin, in holinefs, righteoufnefs, and all 

Calvin, Beza, other graces, h as a tranfeript of what is in God originally and 

p J rcator > La * infinitely. A new Creature is this Divine nature, when from an 

pidc,Amcflus - inward Divine Principle and energy fas in the GUffary tpitti is 

rendred Ingenium) in word and deed we do yvn<ria>s exprefsGod 

as well as our felves, and in many things God and not our felves,or 

Veopkni. God more than our felves, we are Qioipb&t (as Ignatius and others 

So gratia ha- f old were ftiled) ©sow^, ©eoefagAoi, like God j and as Adam 

itualu eft D/. at ^ nav j n p God's image in holinefs and riehteoufnefs ftampt 

participata. u P on mm was ED7T7fcQ asGod^ Gen. 3. fo a true Saint having 
Aquin. 12. q. this image renewed in him is as God, vir Divinus, which is even 

yivi^ as Hierocks expreiteth it, or as Calvin, quantum 
dulus nojhr fcrct,fumus unum cum Deo, as far as our mcafure 
reacheth we are like God, cue with God, we are here faid to be 
partakers of the Divine nature. 

Which is evident from the words foregoing and following. 

1. The Text, that you might be partakers of the Divine Nature, 


on 2 P £ t. 1.4. 231 

and immediately follows Jiropvyivlif having efcaped the corruption ' 
that isintbe world through tuft, added on purpofe by way of ex- 
pedition to tell us what it is, in and by which we are made par- 
takers of the divine nature , not of God's divine eiTence, fo as to Hocipfitmin* 
be Godded with his Godhead, for whofoever (hould afcribeto it dtc t * x cum de~ 
theefcaping of pollution would thereby moil unworthily andb!af-^ ,; ' n * fKr */'" 
phemouily difparage his infinite and tiTential holinefs j but only plmfaUd'em 
a participation of his heavenly grace, whereby in a way and frame ejjeac mundi 
of fan&itication we efcape worldly pollutions. corruptionem 

2. Again immediately before the words of the Text, it's faid, e ff u vSf*'Ktz%, 
there are given to us exceeding great and precious promifes whereby 

we are made part. ik$rs of the Divine nature. It feemeth therefore 
we have it by promife, fo hath not God, it being his eiTcnce and 
nature, nor (hould we if we had his very nature, of which there 
is no one promife made us in the whole book of God, unlefs that 
of the Devils, yejhal! he likf God 3 Gen* 5. but of Divine grace and 
fan&ification very many. 

3. And laftly that which in the Text is called ^giving to us 
that whereby we are made pirtahgrs of the divine nature ■> in the 
foregoing verfe is called the divine powers giving to us all things 
that pertain to life and Godntfs, and fas many expound that 
which foilowethj a calling of us to glory and venue* The divine 
nature then is in that which pertains to godlinefs and vertue here 
in an eftate and way of grace, and to life and glory in the other 
world, which leads to the 

3. Third and laft particular of our being partakers of the Divine 
Nature, and that is the perfecting of grace in glory, when God Be^a, DhdaL 
(hewing himfelf face to face (hall fo fill us with his light and life, £fiiuj,L#pide 9l , 
thai then we fhall be moft fully Deofleni, mod perfectly likgbim, ^cun^wh^ 
when we {hall fee him as he is, 1 John 3. 2. And if by beho'ding place. M/>. 
him in the glafs of the Gojpd iutbeface of Chrifi we are here tranf- lib. 3. cap, u, 
formed from glory to glory as by the fpirit of the Lord into a rooliM ic. 
divine and heavenly conformity, 2 Gr, 3. 18. what a far greater 
transfiguration will it at lad be, when we fhall be once got up 
into the holy mount, and there fee God and Chrift face to face ? 
Oh how (hall we then be changed from glory to glory when made 2 7ft?/* 2. 1 4* , 
partakers of the glory of Cbriji, John 17. 22, 24. and the glory of 
God> Rom, 5. 2. when we (hall (fas much as we are capable of) % omt ,* „,. 
tranfirein Deum, be transformed into his likenefs in the immedi- 
ate fruition of himfdf, there where all old things and whatever See CaM»fa 
we were before more unlike to God in (hall pfs away> and Gad Pfyc'mpanmsbo 
only (hall be all in all, 1 Cor* 15* 28. Thu3j>*i< 5**.- 



Vfe i. 
On bended 
knees with 
hands and 
hearts lifted 
up to God let 
us fay, now 
thankj he to 
God for this 

Aft. g. 6* 
FfaU 50. 

Gen, 2, 20. 

Croc'u Anti- 
wcigel. fartt 
1. c. a. q. I, J 
c* 17. 5. 4. 


Thusatlatt inthefe particulars we have feen what it is to b« 
made partakers of the divine nature, and in the explication of 
them there hath gone along with it a furficient proof that true 
believers are fo, and by truly being God-like, do make good their 
name, while they are called Godly. And becaufe the main thing I 
intended in the choice of this argument was the due improvement 
of it in heart and life, 

Let us firtt with all humble reverence and thankfulnefs fo God 
in Chritt admire and adore itiv dviK^tftytilov dvH fapi&v this his 
unfpeakable gift, inenarrable, that cannot be urcered or declared 
fufHciently. The Apoftle 2 Cor. 9. 15. ufed thatphrafe of God's 
making the Corinthians willing and ready to communicate of 
their outward and temporal goods fo the SaintSj but by how much 
greater right may we apply it to Gods giving himielf, and fin 
the fenfe before explained,) communicating of his own nature to 
llnners > The poor Scholar when he had nothing elfe, he gave 
himfelf to his matter i and the great God, as having nothing 
greater, fweareth by himfelf, Heb< 6* 13. fo having nothing bet- 
ter, hegiveth himfelf to his fervants. It was Feters poverty that 
made him fay to the Cripple, filver and gold have I none, but fuch 
as I have give I thee* But it is the unfearchable unvaluable riches 
of Gods grace, who though he could fay the filver and gold is 
mine, Hag. 2. 8. when all the filver and gold in the world is 
his to beitow upon the heirs of life \ yet as when among all the 
other creatures there was not a fit help for Adam, he gave him 
a wife, fo when all the world and the riches and glory of it (the 
greateft boon that the Devil could offer to Chritt) are not worth 
giving or taking to be a Chriftians portion, the great God giveth 
himfelf to be that to his children. It was the high honour that 
God put upon Adam that in regard of his rational being and 
dominion over his creatures (which was one part of his image 
ttampt upon himjhe made him like him,and this was asthe ground 
upon which that other part of his image was drawn, which fas 
the honour of our nature) is in part yet continued, in which 
fenfe the Apoitle approved the Poets ftya? a) >*rc* g;r//«j/ for we 
are his offspring, AU* 17. 28. (not as though we were his na- 
tural fons and as creatures made of his eiTence, as the Manichees 
and other Hereticks of old, and Weigelius and other Fanatick 
Enthufiatts of late have blafphemcd, forfoweare by way of cre- 
ation, not of generation, which is his elTential fons property^ 
this prerogative of cur nature I acknowledge is our great honour 


on 2 Pet. i. 4. 233 

and privilege, as we are reafonable men, and of this St, Ambrofe 
fometimes expounds my Text, Deditenimde cognjtione fid, ra- 
tionabilis fcilicet natw£ : but were this all, we might be b*(e and 
miferable enough, for of fuch as were in this fenfe Godfsofffpring, 
our Saviour faid they were the Children of the Devil, John 8» 44. 
Adam in innocency toad an higher honour put upon him, and a 
far nobler part of God's image ftampt on him, which was in righ' 
teoufnefs and true holinefs: this by our fin and fall in him we have Ephef 4. 24. 
defaced and lolL But oh the Infinite condtfeending Philanthropy 
and love of God to manhjnd, especially to Believers, that to re- 
cover it and us, he hath fent his only begotten Son into the World, Cogitandum e- 
for him to be made partakers of our humane nature and (^which ntm € fl ^ e 
next to it is the greateft gift that he would bellow J his own fpirit ™* Veli31nt * n ' 
into our hearts, that we thereby might be made partakers of the cuimenevehat. 
Divide Nature. What cannot omnipotent mercy do that makes Samus qntm 
thefe meet I* Consider we but ferioufly how infinitely glorious and <*bje#a fit na- 
holy God is, and how wofully bafe and iinful we are, and we *™ wfi ^ n ' 
(hall not be able but in an holy ccftafle with the Apoftle to cry out, er g beus ithfe 
a &t0©-, height and depth ! ("well might Arminius fay, that nojlr urn fach % 
it's Relatio difquiparantig, cujus fundamentum Chriftus nulla re in- & Ct Calvin 
digens, terminus f delis omnium egens) that on God's part it is the p-P* **™' 
loweft condefceniion, and on our part the higheft exaltation ima- xhef 45. «. 8. 
ginable, truly above all that rve could ask^ or can think^, adeo fubli- C. h Lxpide. 
mis efi ut omnium Angelorum naturam fuperet nee altius affurgere 
potejihomo, ask fpeaks of it, Man can be railed no higher, and 
the Angelical nature of it felf cannot rife fo high. Well might 
they (in the words foregoing the Text) be called ra yxyisa. xj 
?\pia. IvctfyiKfjictla,, exceeding great, fuperlatively great and molt 
precious pro wife's, if by them we may be made partakers of the 
Divine Nature* We fo vile and filthy, by nature Children of wrath, 
Ephef* 2. 3, to be made partakers of that Divine nature, which is Hebr.7. 26. 
fo glorious and jfw/y, and feparate from Sinners'. If the Centu- Matth.%,8, 
rion thought himfelf unworthy for Chrifi in his eftate of humi- 
liation to come under his roof, how infinitely more unworthy we 
that the God of Glory mould come into our Souls > Thar he mould 
ever draw fo nigh to us, and take us fo near to himfelf, to be 
Friends, Sons, Heirs, not only to be made meet to be partakers of 
the inheritance of the Saints, but alfo of himfelf and his oven na- 
ture, is as much as God could give, and infinitely more than the 
heart of man could think that he mould ever receive : and can we 
then do left than adore and blefs him, ( nay give up our felves 

Hh to 


Vft 2. 


to him, who hath given his Son himfelf to us, and be willing to 
be partakers of his fufferings, i Pet. 4. 13. who hath made us 
partakers of his nature and happinefsj if we find it in our 
felves ? 

But what (hall we do then when we meet with it in others ? but 
take heed that 

1. We do not malign, hate, oppofe and wrong it, /uw-jtot* xj 

etoftaxo/ ivfiQapiv, left haply we be found to fight againji Gad, as 

Gamaliel warned the Council, Ail. 5. 39. It's not haply but moft 

certainly we (hall fo do in fo doing ; tor we hear thai the faithful 

axe partakers of the Divine nature-, and therefore bate them as fuch, 

and you are QiQsvynsibjters of God, Rom. 1.30. right againft 

them, and you are ©sc^ct^o/, fighters againji God, you perfecute 

not them (b much as Chriji, Ail. 9. 5. you touch the apple of Gods 

eye, Zecb* 2. 8. whatever good or evil we have done unto them, 

he takes as done unto himfelf, Matth. 25.40, 45. As at that hR 

day he will be glorified in his Saints, 2 ihejf 1 . 10. fo now he 

is oppofed and perfecuted in his Saints^ and this not only confe- 

quenter, 6c interpretative^ but proprie & formaliter. It is the face 

and appearance of God in the Saints, which the malice of ungodly 

Enemies directly (hikes at, and would wound him through their 

fides, as Daz;u/faid, the reproaches of themthat reproached thee have 

fallen upon me, PfaU 69. 9. Their natures are oftentimes fo fweet 

and amiable, that otherwife they could not but love them, but it's 

the Divine nature in them, the bright luftre whereof angers their 

fore eyes, and fhames their filthy nakednefs, and that's thereafon 

why they fo hate them. Cajus Sejus was otherwife a good man, 

but only evil in evil mens eyes becaufe he was a Christian. 

Had only an auftere John Baptiji loft his head , or were they 
only haifhly dealt with, whofe natural tempers and conveife 
were more rigid and harfh, we might think the caufe of it were 
only in them y but when Paul lofeth his head too, who even in 
Porphyries eyes was a man fo full of worth and deilreable > when 
"David was fo cruelly perfecuted, who was fo amiablei when Chrift 
himfelf who was fweetnefsit felf was fo bitterly hated and at laft 
crucified i and to this day when we (hall fee that Chriftians though 
otheiwife in their carriage and temper never fo fweet and pleafing, 
yet if zealous and eminent in holding forth Gods truth and grace 
againft other mens errors and lulls*, are therefore cried out againft 
as auftere, and rigid, and fowr, and accordingly fowrly dealt 
with (as fometimes the froft is very (harp when the day isftilland 


on 2 Pet. f. 4. 235 

ferene) the cafe is plain, that (whatever is pretended) perfection 

is raifed for the words fakg, Matth* 13. 21. For thy fakg are we 

flain all the day long, could they fay, Pfal. 44. 22. and to this day 

may others fay, it's for Gods truth and holinefs fake that tome are 

fo maligned and oppofed by Strangers and Enemies, whofe diflike 

of them is truly grounded on this,that they are more God -like than 

they would have them. It would therefore be very well that fuch 

would think what they do, and what at laft will be the iflue of if, 

for certainly he that will fpit againft the wind will fpit in hisown 

face, and he that dafheth againit the Rock, will be dajhed in pie- Matth. 21.44. 

ces. If it be the Divine nature in them which thou oppofeft, it's 

but Devilifh malice that proves the Satan, the adverfary. It will 

be wifdom therefore here to forbear. ¥ak$ heed thou fyeak^ not to Gen, 2,1. 2 42 

them good nor bad* Refrain fromtbefe men and let tbem alone* Have £&*$• 3 8 » 

nothing to do with thofe jttfl men. For, zsjoafh faid to Amaziah, ^hron % l\ 19 * 

Why fbottldjl thou meddle to thy hurt ? Iron of it felf may be ^ 

handled, and if you will, roughly , but if it have fire in it, touch 

it and it will burn your Fingers. In themfelves they are poor 

men and you may do your pleafure with them, but if God be in 

them, take heed, touch not mine anointed, Pfal* 105. 15. as (Eftber 

6. 13O Hamans Wife told him that if Mordecai were of the 

feed of the Jews, he fhould not prevail againjl him , fo if they 

be the feed of God, infighting againjl God, either in himfelf or 

his Children, thou wilt never profper. If it be the Divine nature 

that is in them, be never fo either unnatural or ungracious, as to 

hate, defpife, or oppofeit. But 

2. On the contrary let us own,love and honour it whereever wc 
findit. Let us own God and his image in his pooreft fervants. 
Let it be evident to us that we our feives are partakers of the di- 
vine nature> when yv»<ria>t even naturally and from a divine na- 
tural infiind: and ?o^y» and fympathy we clofeand clafp with it, 
love and honour and cheiim it in others, both it and them for 
it, how mean and abjecl: and defpifed foever they may be other- 
wife. That the dunghill-cock mould prefer the barly -corn before 
the Gem, that a Granger mould ask the fpoufe what is her he' 
loved above another beloved, is no wonder , no moie is it for an ig- Cant. 5.9; 
norant carnal worldling who kyowetb not the fpirituil worth of 
the things of God to undervalue the children of God, or to jc- l ^or. 2.14, 
count them the filth of the world and the off scouring of all things* Cor r 
But for profefled ChritUans to think goodly of him th.it hath 
a gold ring on, andgay apparel, and mean while to tread undtr James 2.3,3, 

H h 2 their 4t$* 



the ir foot-ftuol a Saint rich in faiths as a child of God partafyr 
of the divine nature, and heir of the Kingdom becaufe of his poor 
raiment and mean owfide, is mod unworthy. Let me ever value a 
diamond though in the dirt above a pibble or clott of earth though 
fet in gold h a poor Christian all gloriom within^ though with 
th^m, Hcb> ii. 37. clad with fictp shins and goat shjns, above 
all the Sattins and Velvets and ruffling gayeties of other bug 
men who have little or nothing of God in them. Introite nam hie 
Dii font. Any appearance of God is glorious, but this of faving 
grace in his Saints (which rendreth them moft precious and ho- 
nourable) next after that which appeared in Chnh\ is mon; glo- 
rious as Chri/t of JohnBaptift, What went you out to fee-, a man 
Matth. 1 1. 8, cloathed in fft raiment^ or a Prophet ? Tta Ifjy unto you more than 
9. a Prophet, more than a bare man, one that hath much of God in 

In IgnatU mar' him, a Qio<po&( as Ignatius explained it to Trajan, rhv TiejtTov It 
*l m ' 7*^X1 «fe*pfc?»r> ox as we read ofthofe Chriltians in Juftin Mar- 

tyr which had ?lv Qilvhr^ ownfiwH UTa^iayLivov, even God 
himfelf (may I fay }) informed in their fouls and confeiences, 
and wnat is then due to them > 

No divine woifhip, as would be if Weigeliut and other En- 
thufiafts conceiptsof our being of the very eflence of God were 
true, and which fome of our Blafphemers have of late given and 
received, which an Angel refufed, and therefore it is Luciferian 
Revel. 19.10. Tjgyilifl, pride to entertain i though the godly be partakers of the 
divine nature, yet they may not be of divine worjhip. 
But yet upon this ground there isdueto them 

1. Great Honour and reverence, for if we ought fo to reve- 
rence the image of God looking out in Magiftrates and Superi- 
ors (who are therefore called Gods, Pfal. 82. 6. ) in regard of 
their greatnefs, is there none due to the Saints who refemble him 
in his holinefs and goodnefs ? The hollow of a Papbnut'w eye 
put out for Chrifts fake is worthy of the kifs of an Empe- 

2. Singular and tranfeendent love, and this in the fruits and 
efTe&s of it, in bounty if they need ; for if they be partakers of the 
divine nature, what we give to them we lend to the Lord, How- 
ever in moft ardent affection, let this divine nature inkindle this 
divine flame, and more to them than to other men, and to 
them mod, in whom nioft of God appears. Good is fo be done 
unto all •* h&xka £l but efpecially unto them which are of the bouf- 
fold of faith, Gal* 6. 10. Be reconciled (as your phrafe \s) to 


on sPet, 1.4. 23 

the whole creation) and let your love be as univerfal as you can 
to all mankind * to brotherly bjudnefs we muft add love, 2 Pet* 
1. 7. Be we not fo prodigal of our love to the Saints that we 
prove To niggardly that we have none for others > but yet 00 
the contrary, although our love Ihould be univeifa), yet it mould 
not be equal j> extended to all, but yet fo as more intenfely fee 
on fuch whom he beftows his peculiar love upon, and ours (hould 
imitate his, be difcriminant as his is. The Arminians in their 
do&rinefo enlarge Gods faving love to all, that they letfen it to 
thole whom. God will have the greateit (harers in it, and fo 
whilft they divide the river into more channels make it more (hal- 
low, where he will have it run in a more full firearm Let not us 
be Arminians in our practice, fo to love all as in a manner to 
love all alike. Let a <pihAvfyvm* a love of mankind go always a~ 
longwirhus, but fo as this p/AacPsApja may ever have the upper 
hand. Prefer J erufalem above our chief joy, PfaU 137. 6. Love 
all men as men (as the Prophet faith, Hide not thy felf from 
thine ownflcjh, Ifa- 58. 7.) but yet fo as to love them moft, with 
whom we have one and the fame fpirii, 1 Cor. 12. 13. Honour 
all men , but cfpecially Love the brotherhood, 1 Pet* 2. 17. Let at 
lead; humanity prevail with us to efteem and love all that 
with us partake of humane nature, for fo far we love our felves, 
but fo as to put more abundant honour on them who are made 
fartakgrs of the divine nature^ for fo we mall love God in them. 




2 Pe T. I. 4. 

Preacht at St. ' ~^ 11 T that iFernay have this honour and love, it will be 
Mariei, June r^L required that we examine our felves whether we have at- 
Vfr\ * 7 ' JL^ tained to this true ground of it, this truly honourable 
U; flate of being made partakers of the divine nature* 

Wherein that coniiils, hath already in the general been decla- 
red in the former dodfrinal explication s the main of it was, ihat 
divine grace was this divine nature* 

Pelagius heretically called humane nature grace i we may pi- 
oufly and truly call faving grace divine nature \ to be Godly is 
to bcGodlikg. God is holy, jull, wife, good, fpiritual, heaven- 
ly, and it is his very nature to be fo. And he that is offuch an 
heavenly fpirit and carriage, although nil humani a fe alienum 
■putat) yet totus divinitatem fpirat, though otherwife he be a poor 
weak man fubjeft to humane infirmities, yet by this his confor- 
mity to God he is raifed to divine perfection. As the eye of faith 
under all that bloud and fpittle (aw on our Saviours face his 
glory as the glory of the only begotten Son of God full of grace and 
truths John 1. 14. fo the fame eye under the mean outiide of 
him who hath filled out of Chrilts fnlmfs his meafure oT grace 
and holinefs, even grace for grace, beholdeth with awful reve- 
rence and complacential love bright rayes and reflexions of divi- 
nity. In his heavenly difcourfe, u faith Non vox hominem (onat, 
In eJHs vita, there is more than a man > God fpeaks in him, as Junius thought 
of that poor godly man, who was one means of turning him 
from his Atheifm. And when it beholds his holy and heavenly 
converfation, though it do not fay with the Lycaonians, Atis 
14. 11. that Gods are come down to us in the likjnefs of men> yet 
though but an Idiot, he will report that God is in him of a truth, 

1 Cor, 14. 25* 

But enough of this in general: Let us rather for our better 
direction confidcr (ome particular properties of this Divine Na- 

on i Pet. i. 4. 229 

ture by which it may be difcovered and manifested \ fome from 
that it's called Nature , and fome from that it's ftiled a Divine 


j. Nature is an inward inbred principle. In natural bodies it's 
ordinarily defined to be principium motns & quietis, and fo this Prindpfom 
divine nature in a gracious fpirit is an inward principle of power mot *' i** r j*fi- 
and ad, the fpring that in this divine avto^atov fets all the ^a^o!'*. il " 
wheezes a going lify the fpirit of the living creatures in the wheels, C0 L t ' 
Ezekc 1. 20. In this fenfe our Saviour faith that the water 
which be giveth to the thirfty yevnnleti Iv dvrtjiiniyh mall be in 
him. If at/70 it mall be in him i but what ? a well of water firing* 
ing up to everlafling life, John 4. 14. notaCifrern, which hath *-" 

all its water from without put into it. It is fo indeed as it hath 
all from God, but in regard of outward fupplies fuch a well it is 
that hath fuch a fpring in it, as from it felfis continually bub- 
bling and fpringing up to everlajlinglife* It's no artificial engine 
to fpoutout that water which it had not of its own, but a true 
natural fountain that poureth out of whatfpringethup in it felf, 
Jer. d. 7. as in the creation the herb brought forth fee d an d the 
me fruit after its kjnd, Gen. 1. 12. from its innate feminal vertue, 
its inward natural, temperament and constitution, and the (tone 
moveth dowojo the center and the fparkj fly upward from their j^ - # -., 
natural propenfion, nature being that ingenita. ni vis&potentia, * 
quh ipfa afeipfimoveturh fo in this new creation, where there is 
a Divine Nature, there isfomething within, not only a blaze in 
the lamp, but alfo oyl in the vejfel, Matth. 25. 4. an inward 
principle, which fets the foul in motion to God and heaven, 
thefe divine fparks naturally fly upward, as it'sfaid of Timothy^ 
Thilip* 2. 20. that yvnfflat he did genuinely and naturally care 
for the things of God and his Church: and Job fald of himfelf that 
the root of the matter was in him, Job 19. 28. contrary to what 
is faid of the (tony -ground hearer, that he had not root in himfelf 
«i*U'r£,Mtftt&.i3>2i.which is the broad difference between a true 
born child of God and a formal hypocrite .* the one flutters and 
makes a great ftir in the things of God, but God knows and he 
himfelf knows and feels there is no inward vital principle that 
fets him on work, nothing from within, unlefs vain-glory or o*> 
ther fmifter crimes and intentions, which* are only corrrpt na- 
ture, but ufually all is from without, either the applaufe or 
frowns of men i and the one as the wind drives about the mill- 
(ails which elfc would (land Hill, and the other as thofe trocUers 


a - 4 o SERMON XVIII. 

or wafer-work? force the water upwards which elfe would lie 
Plntartht below or fall do wnward.But O friend «T« 7/ hfot *lvai( as he (aid of 
the dead flame which he could nor make ftand by it felQ there 
mull befomething within thutgoes to a divine nature, an inward 
principle of Divine life and love, which without thefe pullies 
and plummets fets the wheels of the foul on going Gcd-ward. 
Doth not even nature it fel ft each you ? faith the Apojlle in that cafe, 
1 Cor* II- 14* and doth not the Divine nature it (elf, where- 
-evcritisin truth, from an inward principle and ponduJ an\m& 
prompt and incite and carry you out towards God in communi- 
on with him, and obedience to him? as, Aci. 18. 5. it's faid 
of Paul <riWx«To 7<* wivpali he was prejfed in fyirit, occafioned 
by the Jews obiiinacy, but there was affirit within him that pref- 
Ctd him to it. 

Bat here take a double caution, when I fpeak of this inward 
principle, it is not with our Enthuiiafts fo to cry up a Chriit 
within them as to cry down a Chiift without thtm, indeed with- 
out them, becaufe never truly in them. Chrift indeed dwtUs in 
our hearts, but it is by faith, Efhef 3. 17. and that is both bred 
and fed by his word and ordinances, Row. 10. 17. 1 Pet* 2. 
2. 2. Nor is it to (trike down fuch poor Chrimans as are already 
(inking by reafon of inward faintnefs. I acknowledge that- in the 
new-born babe through weaknefs of nature this puife may be 
weak, and in the grown Chriitian through accidental corruptions 
and temptations there may be obftru&ions and interruptions* but 
then the man is the more (ick for it, and nature thi •• opprclTed 
("if it be Divine) ftruggles and groans the more under i « -':en 
the man of God cannot do the good that he would, he 
of himfelf as a wretched miferable man (or it, Rom* 7. 18, 1 * 
though the root of the matter be in bim> as it was in r Jb, yet 
fometimes it may be under-ground, and as feed iown under a 
great weight of earth that keeps it under, but it works and works 
and at lait peeps out, and then fprours and fprings apace, fuch 
an inward principle there is in uiture, and fuch alio in the foul 
that is madefartaker of the divine nature in its outgoings to that 
which grace hath made connatural to it. 

2. Hence in the fecond place from this inward principle na- 
tural motion of it felf is ready and free, not forced or violent. 
With what inward freedom doth my heart go out to him whom 
1 naturally love? and with what a free fource doth the fountain 
call out, or (as the Hebrew word "Vj?J1 in the adttve form fig* 


en i Pet. i. 4; 241 

nifieth) empty her wafers that naturally flow from it? And A free fpirit $ 
how willing ^people are God's in the day of bis power, VfaU i iq. $• F f a * $*• "• 
and our Saviour fheweth that a* free a current floweth 
from this fountain of life, when in the place before quoted, he 7°^ n 4« *4« 
faith that his Spirit and Grace (hall be as w^n a well of water, fo 
vJatQ- *AAe^« aqu£ falientis of water fpringing , freely fully 
(pouting, yea leaping up to everlafiing life* No need of pumping 
and pulling. How naturally doth fuch a Soul fall into thoughts 
of God and defires after him ! O ! never more free than when it 
can run in this Channel moft freely ! Or if at any time (as too 
often it is) this current be hindred or dammed up, what a com- 
plaining murmur may you hear , though without murmuring 
againft God ? and how may you fee it, though not rifing and 
fwelling in difcontent and pride, yet running over in tears of » 
true repentance ? And therefore for trial know, that a conflant Ai ffof u.>: 
and total averfenefs from God and the things of God fpeaks j*nt to back* 
plainly, either a Devilifti temper, or (at beft) corrupt nature. And ^ ng fr0Ql 
although, as in fome cafes in a mans body, there may be liftlefnefs s 
where there is life, fo an auk backwardnefs may and often doth 
cbnfift with the Divine Nature, yet it's but as life in fuch a weak 
fick body, in which nature is opprelTed ; Grace is but weak or 
weakned : the man of God in fuch a cafe ftands in great need of 
cure and relief that his Soul may freely breath, and go out to God, 
as Vavidj did naturally to his Son Ahfalom, 2 Sam* 13. 39. 

3. As natural actions and motions are free, fo thereupon they 
are not irkfome and grievous, but pleafing and delightful. How 
merrily doth the wheel run down the Hill, from its natural pro- 
penfion? And with what delight doth the Scholar plod even on 
thofe harder ftudies to which he is naturally arTt&ed > The gene- 
rous Wine with a kind of jollity and tripudium, mantles and 
fparkles upward , when , in Solomon's phrafe , it moves it f elf pro. 23. jr.- 
aright, and the Sun in its natural courfe rejoicetb as a mighty man Pfal. 19. 5. 
to run his race : but not fo much as the man of God when bis PfaU 119. 32* 
heart is enlarged to run the ways of Gods Commandments. The gene- 
rous fpiritual Chiiftian never thinks he mounts fo right or with 
more delight than when he fparkleth and moveth upward. How 
merrily doth this fweet Bird fing when it moves upward, and 
foars aloft in Divine Meditations, Prayers, praifes, and fuch like 
more pleafing uninterrupted outgoings of the Soul to God ! yea 
what melody in the heart doth it make both to God and it felf, in 
i*s fweet fad notes, whileft it is tugging in the fnare below 1 Iv- 

li JWtT . 


/ckw iv i&iiddM) I have a complacency and ta\e pleafure in infir- 
unities, reproaches, perfections, diftrcffes for Cbriftsfakf, faith Paul, 
2 Cor. 1 2. io. it's thefame^vord that God the Father faidof his 
Son. when he faid he was well pleafid in him, Mattb. 3. 17. as 
though with the like natural complacency that the Father embra- 
ced Chrift, the fame doth his fervant from the intiindtof this Di- 
vine nature welcom even heaviefl CurTerings for Chriit. With what 
delight doth this Scholar in Guiiis School (who is Gso/iJVkI©-) 
read thefe hard Chapters with which he is fo naturally taken ? for 
all delight and pleafure arifeth from the futablenefs of the faculty 
and the object, and therefore where a law of commands without 
doth fo naturally fuit with a law of love within us, how doth it 
hug and embrace ? Then ju/k^/, I confent and approve for my 
judgment, Rom. 7. 16. and for my affections, cvvifoptt, v» 22. 
I delight in the Ian? of the Lord after the inward man : and when 
it is fo within the heart, then I delight to do thy will my God, 
Matt k. u. $0. VfaU 40. 8. then it's meat and drink to do the will of Gad, 
1 Jqkn j. 3. John 4. 34- tbeyo\e is eafie and the burden light, and no command 
grievous : no task but a recreation ; no diitaftful Medicine but 
pleating food, which the palate reliflieth, and the ftomach natu- 
rally clofeth with. 

I confefs the Child is weak and may net be fo well able for the 
time todigeftfo firongmeat > and the man of God may be lick, 
and then it may not go down with fo much delight. Weaknefs 
or diftemper may fometimes weaken and hinder this actual com- 
placential rejoicing, as tlcknefs or a cut finger may take off the 
Muflcian from actual playing on his initrument, wherein yet he 
habitually much delighteth, but then that ficknefs maketh him 
morefick to think of it. Where there is habitual delight, fuch 
actual indifpoiition caufeth actual and hearty grief for it •, and fo 
this grief for theprefence of the contrary impediment proclaims 
aloud what love he bears and what delight he hath in that from 
which he is hindred. 

And this fufficiently enough difiinguifheth in this Cafe the true 
Divine Nature from a counterfeit form cf Godlinefs : the one faith 
with them, Mai. 1. 13. Behold what a wcarinefs is it? But 
the other cryeth out, oh how weary am I? A genuine Child of 
God crieth out of himfelf and his own uncomfortable wearinefs 
in that which he fo naturally loveth and delighteth in, bewails 
his being fo weakned and hindred as the fweet Bird mourns when 
it hath fuch a ftone hung at its leg, which keeps it from being 
upon the wing to which it hath fuch a natural propenfity, But 

on 2 Pet. r. 4. 243 

But the hireling thinks much at the work it felf, which he hath 
no inward delight or complacency in, and that when not other- 
wife hindred, but by his own wilful averfenefs* and hence it is, 
and from want of an heaven-born inward principle which might 
naturally mount him thitherward, whil/t for fear or fhame or 
natural confeience or the like extrinfecal motive he is forced to 
it, all is up the hill, and then as weak and unfound bodies climbing 
up the mountain yXy& p.h nviwt, ptxyvH \%&*<ri, as they, fohe 
pants and bjows fait but gets up very (lowly and untowardly, 
till at laft he tumbles down headlong into deepeft gulfs of (In, 
which naturally he delights to fwim in, and fo with Judas goes 
into bis own place, A&s i. 25. 

4. From this freedom and delight, in natural agents proceeds 
frequency in their operations. That which I delight to do, I do 
often, and what is natural, is frequent. How reiteratedly dotf* 
the heart and pulfq beat ? the fountain bubble, and one wave 
in the Sea come on in the neck of another ? Nature is no (lug, 
but like the good houiewife is up every morning and afrem re- 
fumes her task, and perpetuis vicibus turns about her wheel riv 
vesxw 7 »* ysvifftui as S. James calls it. So the fun doth not, like J^m, 3. 6* 
the Perfian King or great Mogul to keep (late appear abroad but 
feldom on fomehighdayes, or great Feftivals, but every morn- 
ing as the bridegroome cometb out of his chamber, and every day P/i. 19. $. 

repeats his race, and for the wind ^.n-HH "| # 7 n 2UO 231D 
nnn 3ttf rotlrap as Solomon, Ecckf i. d, moft elegantly ex- 
preffeth it, it whirleth about continually and returneth again ac* 
cordingto his circuits, or (as Broughton xendieth it J the wind whirl- 
eth whirleth, walkgth, and into his circuits returneth the wind* Nor 
are the breathings of the Divine fpirit lefs reftlefs and unceffant 
where he breaths freely. God in his own nature is a pure all, 
and therefore continually acting. My Father worfyth hitherto, 
andlwork^, faith our Saviour, John 5, 17. and fo doth his fpirit 
too. The Divine Nature is continually acting in the government 
of the world, nor is it lefs operative in the believers heart, be- 
ing (in the place before citedj a well of water &K\opiv* in the 
prefent tenfe expreiling a continued ad of fpringing and bub- 
bling up, and fo working out (in as the troubled fountain doth 
defilement. The Divine Nature is continually offering up a juge 
facrificittm a daily facrifice to God, David morning, and evening 
and at noon, Pfal. 55. 17. even feven times a day, Pfal. 119. 
164. Paul had *$ip\w fatm no reft or relaxation, or inter- 

I i 2 million 


million cither in his flefti or ffirit , 2 Cor. 2. 13. but would 
As of Baruch, jp^j anc j be [pent in the fervice of God and his people, 2 Cor. 1 2. 
2£^ 5 '* ' 15. There was much of God, and of an heavenly Vivint Na- 
l^n'-i ture inthofe worthies who (as the heavens) were in a perpetual 

r .v.'v motion. And altnough this height and degree many that are 

truly godly according to their lower attainments and tefs parti- 
cipation do not fit may be (hall not) here rife up to till they 
arrive there where they r$ not day andnight^ faying Holy, Holy^ 
Rev, 4. 8. Holy, &x. yet whereever this Divine life is, the man is breathing, 
and the pulfe beating , though in fome ilck fits fometimes too 
tianfl$ f *. flowly and very weakly > -ven when ajleep the heart U wakjng and 
filently working. But if on the contrary, infkad of this frequency 
fuch intermitting pulfes and Syncope's be frequent, the cafe is very 
dangerous : but if always ftone-rtill, or but very feldom, and only 
in fome few good moods at a Sacrament, or a fearching Judgment 
on our felves or others , we faintly move Goiward , here is dead 
nature, no quickning fpirits an ominous Comet, that fometimes in 
an Ageappeareth to be gazed on , and forebodes fome evil : no 
S*n of Right eonfttept here which arifeth every morning to run his 
daily courfe like a mighty man that faints not. Which leads to 

5. The fifth Particular* For Nature, as it is frequent and i#- 
ftoHt in its work, fo it is alfo conflant , nay groweth ihenger and 
quicker towards the end of its motion. The fione in its natural 
motion downward, if not hindred , fiayethnot till it come to its 
centre, and the nearer it coineth to it, it moveth the farter. This 
Divine Nature is heavenly, and therefore moves amain heaven- 
ward up the hill , and yet finally rtops not , is a fpring of water 
KKKQ/nfa fpringing or leaping up , and that w< £mw tu&rw even to 
evert afling life 3 in the place now fo often mentioned . and which 
hath helped us in mort of thefe Particulars. I deny not but this 
well by earthly cares and other occalions may for a time be flopped, 
that it floweth not fo fully out, as the Philiftims flopped Abrahams 
wells with earth : but that it did not fo dry them up, but when 
aac digged them , again they gave out their water as formerly, 
Gen. 26. 18. Hindrances and rtops from within and without the 
man of God may have in the way of God , but no total intercift- 
" >\?> 3*' ons > n0 fi Iia ^ Aportaile? -, but when at liberty , he mounts up with 
wings a$. an Eagle s runneth) and 2 not weary \ walkj, and doth not 
faint. And therefore (for trial) as the clock which for a while 
gocth right, but when weights are taken off, Hands dill and moves 
r aor, fheweth that it's not natural, but an artificial piece of work- 
manship : 

on i P et. 1.4. 245 

manftip : fo, feem we to move never fo faft in the ways of God, 
if when outward compulfion and motives ceafe , we (land (till or 
go backward, it plainly flieweth that all was but an artifice, and 
nothing of this Divine Nature, which as in God is eternal and un- 
changeable, fo as it is in his Children (as the feed it U begotten 0/, 
1 Pet. 1. 23.J is incorruptible and immortal. 

But yet in us it may have its (tops for a while and partial iriter- 
miflions, as when there is life, yet in ficknefs and fainting fits the 
puife may be very weak and fometimes intermitted. But even in 
that Cafe 

6. In Nature there is a principle of recovery, as Eutychus though Prtnciptm n 
taken up dead, yet becaufe life was in him, came again to him-* 3B ^''*{'™/**- 
felf.Aft. 20. 9, 10, 1 1. The Seed though corrupted under- ground, ^ m ' 
yet at laft fprouts out again, 'and the live-fpring though for the 
prefent defied with filth caft into it, yet by little and little is mil 
working out that pollution, and refts not till it hath wrought it 
felfinto its former clearnefs. Such falls and defilements may a 
live Chriftian, a Saint fometimes fail info, as David, Peter, and 
others, but as you read of their falls fo of their recoveries. The 
Sheep may fall in the dirt, but it's the unclean Swine that continu- 
eth to lie and mallow in it. The fetd of God may fometimes be f j f }i g-~ r, 
under-ground v but if it abide in us ("as the Apoftle fpeaksj it 
will at lad get up and out again. As there is hope of a * iwthough 
when cut down the root thereof wax oldin the earth, and the ftoc\ 
thereof die in the ground, that through the feent of water it will 
fprout again and bud, and bring forth boughs as a plant, as Job 
fpeaks cap- 14. 7, 8, 9. So, even a plant of right eoufnefs may fome- 
times be fo nipt and blafted that all may feem to be dead, but being 
planted by the rwr,implanted into Chrift by the fcent of water from 
this Divine nature and fupply of the fpirit of Jtfus Chrifl , after 
fuch a nipping Winter doth recover again its verdure in the 
fpring. «tpe9*A«T6 faith the Apoftle of his philippians, Cap. 4. 10. 
I rejoiced in the Lord greatly that now at laftyour care hath flow 
rifhed again. Not Yikejudes trees, twice dead, and plucky up by farf. t%l y 
the roots, and fo even dead without podibility of after-growth. 
Till Nature be quite fpent and extind (which the Divine Nature 
never can bejftt hath an inward natural Balfam in it, which 
helps on its cure and recovery : and as long as there is any breath- 
ing of the Divine Spirit, it will at laft ava^v^v, ftir up thataTOrri.^ 
grace which fecmed to be raked up under the dead afhes, and blow 
it.up into a. brighter flame. And. therefore after fuch falls and 




As corrupt Humbles, labour we to exprefs this Divine, nature by thcfe happy 
nature breeds a f fcr KCO veiies. 

S e i« ?hf$ a Di' Nor doth k on] y P h V fuch after-games, but is much difcover- 
ihe nature ed by its forehand quicknefs. Grace is preventing as well as fib- 
work thcfe re- fequent* And this adds 

co?enes. ^ ^ feventh particular. Nature hath its o^ai, sof>«J, fympa- 
?/.3?^!!L«L tnies > antipathies, its hints, inftintts and impetus, which amevert 
*v*Vg *"£?* the ^ s °* R calon > prevent dilcouile and deliberation. At the 
to QztvofjLzvo? firft blufh the heart clofeth with this thing or perfon before it can 
ctvMov* Pi**- think why, and rifeth up in abhorrency and loathing of that 

aiverf. Coht. , , ' it l r ° 

-as Cy/n<™ £/>. ot " er w " cn K cannor te " wherefore. 
a. adD:natum, Non amo fe, Vulufi, nee pojfum dicere quire, 

Quod fentitttr It's fo with the Divine Nature. It doth abjijin, and on the fud« 
antequam dif- den ftart back, a™ W/o* «JV *or«f*. from the very fir ft appear- 
ance of evil, i Ibeff. 5. 22* quicquid male fuerit color atum, as 
VeConfiderat. -$ zrnaT( \ phrafeth it. Some expound it of matters of Dodtrine, 
and fo the good Womans Spiiit rofe againft falfe Do&rine preach- 
ed, though (he could not (ay it was to : fome underftand it of 
practice, and (b the chaft Soul bates even the garment ftctted with 
tbefltjb. Judev* 23. is troubled, fweatsand faints at the firft ap- 
pearance of it as fome naturally do at the prefence of that againft 
which they have a fecret Antipatby : On the contrary at firft fight 
or fpeech (by an unio animarum) clofeth with perfons of the 
fame fpirit, and things that are as it were connatural,before it hath 
time or leifure to give a rational account of it. I know the word 
of God muft be the Handing rule both of our Faith and practice, 
and am far from indulging the wild phanfies and the fudden vio- 
lent impetus of ra(h inconfiderate men \ and yet in fome cafes give 
much to the povh and propendency, as alfo to the averfation of the 
fpiritsof fober godly men, efpeciallyif of all or moil, as having 
in them eHovn, fomething of the workings of this Div ine Na- 
John 20, 4. ture in them, which anticipates their difcourfe , and (as John out- 
ran Peter ) is got out before they can come to any deliberate refo- 
lution. By its nature the Lamb dreads the Wolf> when fo young, 
that it cannot difcern him : and we fhould difcover more of this 
Divine Nature, if by the divine infticd of it we canjoarh fin, when 
Nature doth we are otherwife fo weak or furprized , that we h*e not time or 
act. always as ability to make a deliberate judgment of it. 
high as it can, 8. As Nature fomefimes anticipates Reafon, fo this Divine Na- 
? nd h th /f n k? w 'ture always exceeds and goeth beyond that which is only humane, 
this DivineKa. Divinity is above Humanity , Grace above Nature, A Chriftian is 
t*re carry us? net 

on 2 Pet. r. 4< 247 

not 4ikls &£?«*©- a bare man , but more than a man* And 
therefore to have or exprefs no more than what Nature can work, 
or natural men by other helps can attain to, yp apfyanoy ^TawV, 
to wallas men with the Apoftle, i Cor- 3. 3. terminus minuens, or 
fas C^p. 6. 7. he calls the like) it Y>Tt7hj/«4 a Aftfl, in which we 
fall much iliortof, and below that which a man ox lioa tnacis 
made partaker of the Divine Nature^ mould arrive at , and come up 
to. For as man by nature and kind is and ads above other crea- 
tures, Co a Chriftian man (hould even above himfelf, as a man, and 
above other men that want that Divine Principle. The wid wives 
once faid, that the Hebrew women were not as the Egyptian women, 
Exod. 1. ]£. And truly the men of God (hould not be as other 
men, I mean not more proud, and froward, and worldly, but more 
holy, and humble, and unblameable than other men. Samfon the 
Nazarite became then only likg another mm when his locks were 
jhavedoff) and the Spirit ef God departed from him , Judg. 16, 17, 
20. But as long as the landifying Spirit ads and abides in u<?, 
wearetrueNazmtes , as by our holy Vows feparated to God, To 
we (hould be (though not wholly feparated, yet) very much diliin- 
gui(hed from other ordinary men. Ghriit expeds from us a 7$ inhere much fa 
tfaash, Mat. 5. 47. fomethingfingular, eminent, and tranfeendent, i* ven m * ^ Hch ** 
a proportionable diftance from others in our lives , which may an- more ? than" a 
fwer that ^a'ay/a [Ayct which we exped to be fixed between them Divine Nature 
and us after our deaths, Luc. 16.26. Contarenus (de Juilifcat.) c °uld not be 
makes thecomparifon of the manners of aRudickand of a Citizen 8 Ivcn >& there- 
or Courtier : and a like difference he faith there is between the car- rcqu j rcs e [^ ft* 
riage of an earth-born finner and a Saint made partaker of the Ui~ 
vine Nature* The Sons of Princes (hould not be in the garb of 
Peafants children » but that comparifon is too low. Between Na- 
ture and Grace there (hould be a more vaft diitance. A Child of 
God (hould be as much above a natural man as heaven is above the 
earthy and as much above a fouler finner, as heaven is above hello 
But how then cometh it topafs , that the roof of hell (hould be fo 
nigh (as I may fo fpeakj to the floor of heaven : that there (hould 
be fo little difference between the Apogaum and higheft of mora! 
Heathens, or other natural men , and the Epig£um or loweft of a 
collapfed or go-by-ground Chriftian ? Doth not this puff up proud 1 
Nature, and if not debafe the Divine y yet make our Philosophical * 
Chriftians think low and meanly of u?Make it in thefe mens efteem 
but a name, a thin fine notion , and them that are partakers of if*, 
fome Eutopian fancies which Preachers talk of D but the world feeth 
little of?. SERMON^ 

•34 8 




Treacht at 
St. Maries, 
Jan. 17. 

Vfe 4. 

Pet. 1. 4. 



N D therefore that we may either prevent or refute thefe 
their mifprifionsand blafphemies^nd convince them that 
this we (peak of is a very reality j be we exhorted to 3. 

John 1. i*« 

cent. 1 . cap. 

66. Eunomiks 
cum impeditA 
hngu& erat 9 
hoe facundiam 
fuiffi dixit 
fhiloflor gifts 
cap. 29. 
Epifl. ad La- 

As Lafiantiui 
obfcrvcs, lib. 
5.C. 6. mores 
ac vitia regis 
r.mitari) gems 
obfequii jadi- 

1. To afpire and indeavour really to attain to this high dig- 
nity of being indeed partakers of this divine nsture. 

2. Then to walk^ anfwerably to it and worthy of it. 

3. Becaufe both will be here imperfect, to long for heaven 
where both will be in their fullperfe&ion. 

1. Firft (T fay) let us with our whole might afpire to this 
higheft dignity, and not reft till we arrive at this Divine Pre- 
rogative ot being the Sons of God, and fo partakers of the divine 
nature. And toquickenus hereto, confider, 

1. Howftudious and ambitious men have alwayes been of 
nearnefs to great Princes, and (for that purpofe) of an imitation 
and likeneis of their deportment, fafhions, geftures, and often- 
times even of their both moral, yea and natural vices and defor- 
mities. Poppea's yellow locks a beauty in the Court, Leonides 
his gate and manners Alexander could not forbear to imitate, as 
his Courtiers d#J many things in him. A wry neck or a long 
hooked nofe much doted on becaufe it looked like an Empe- 
rours. And for the minds complexion Hicrom from experience 
could fay Quorum virtutcs ajjlqui ncqueas ciib imitaris vitia, 
when we cannot reach their vertues, we are very prone to take 
up in imitating their vices, like foolifh wanton children when 
we cannot (hide their iteps in fair way, we will follow them 
through the dirty puddle. Exempla exemplaria, (b that the imi- 
tation of their manners and vices their fubje&s account to be a 
piece of the homage they owe to them, which therefore made 
fully fay thatp/#j exemplo quam peccato nocent [3 dc hgibus~] they 
do more miichief by their example than by their tin. , Great 


on 2 Pet. i. 4. 24c? 

mens examples (I fay) are Laws, and holy mens tempers and car- 
riages have a kind ofnecejjitating cogency in them to imitation , i\ 
tIl g8j>« dv(LyKcl£&{' > Ufau^HV) faid Paul to Petery Why compelleji thou 
the Gentiles to Judaize ¥ GaU 2. 14. So like do we dciire <o be to 
good at leaft to great men \ but how much rather fhould we afpire 
and endeavour to be like to him who is Optimu Maximus , to the 
great King and moft holy God , even God blefied for ever ? whole 
nature is moft holy, whofe works are truths and his ways judgment, 
Van* 4. 37. in whofe Divine Beauty is no deformity. And therefore 
as our Saviour faid to his D fciples , Te believe in God, believe alfo j^ 14, 1( 
in me : I may well fay to all, Do you imitate man > £hall we not . 
imitate God and Chrift rather > If foolifh men glory in an Apifti 
fymbolizing with men likethemfelves, and that in their humane 
infirmities, how glorious, and therefore defirable mould it be to us 
to partake with God in his Divine Nature and perfections ? 

2. And this the rather, becaufe this high honour and happinefs Oh). But you 
is attainable. The happy event puts it out of queftion. Many will fry hca- 
in all Ages of the Church have arrived at this height , who have V€ " ,s h '8 h 
(hewn forth the vertues of God who hath called them, 1 Pet. 2* 9. reach it^God 
who by emanations of Divine Grace in heart and life, have expref- infinitely 
fed a participation of the Divine Nature, and what in this kind hath higher; and 
been in fome by the fame Grace, may be in others [_Ab ejfe & poffe, th %t*?- rc n ° f 
&c,~] did we but put forth the ftrength and activity of i^#k imitation! ° 
faith, who could be and do all things through Chrift ftrengthning 
him,p&i/.4.i 3. The Text in hand (had we nothing elfejdoth fuffi- 
ciently clear this poffibility > for it doth not only fay that precious 
promifes wer e given to them, that they may be partakers of the Divine 
Nature fand Gofpel-promifes do at leaft afTure us of a poflibility, 
and when by faith laid hold on, of a certainty of their accomplish- 
ment) but withal adds the happy event in their having efcaptd the 
corruption that is in the world through luft. In which this actual 
participation of this Divine Nature in partconfifteth, and by which 
(according to the true fenfe and intention of the Apoftle in his add- 
ing of thofe words) it is evidenced. Well then , it's hence plain, 
that fuch a participation of the Divine Nature may be had, and tru- 
ly then , fuch a may-be of fuch a mercy (hould be enough to any 
awaekned fpirit to imploy and improve its utmoftenieavours for 
the attaining of it. It encouraged the Widow of lety^b to make 
a great petition to David, becaufe the faid in her felf, It may be the 
King will grant it , 2 Sam. 14. 15. And , It may be the Lord will 
fook^on mine afflidion , faid David himfelf , and upon that ground 

K k patiently 


patiently endured it, 2 Sam. 16*12* Who kyowetb ? faith the Pro- 
phet Joel 2. 14. and, Who can tell? faid the people of Nineveh t 
Jonah 3. <?, whether G^d will turn and repent , and fo the more fe- 
lioufly they fet upon their duty , that he might.Truly Gods may- 
fo\r arebetter than mzusfhaH-be's. A may be of falvation is one 
of the firft cafts of faiths eye to justification. In matters of out- 
ward eftate we much value even our pofllbilities \ and they fet 
the whole world upon bufie action. What crowds of poor, where 
a doal may be had ? What trudging over fea and land for a may-be 
of profit? And if fuch an height of honour or place may be got 
1 Sam. 14. 4, U P t0 > v/hntcreepingup-, though upon hands and fiet^ as Jonathan 
1%. between Jbarp rockj to come at it, upon this very ground, it may 

V t 6. be the Lord will work, for us ? As it was enough for Jacob to he or 

that there was corn in Egypt to be had (though he was not allured 
to have any of it) to fay to hisfonsfVhy do you lool^one upon another ? 
get you down and buy for w, that we may live and not dye , Gen. 42. 
1, 2. And why then mould we look here and there, and like fools 
Pro. 1 7. 24. have our eyes in the ends of the earth to find out other vanities, when 
did we but lift up our eyes and hearts to heaven , we might both 
fee and get that which will make us like the God of heaven. I 
fay not therefore as Jacob there of Egypt, Get you down thither^ but 
get we up hither , though it be with Jonathan and his Armour* 
bearer on our hands and fyens> with humbleft prayers and earnefteft 
endeavours, though (as with them upfharpeft rockj) through great- 
eft difficulties and dangers. But is it poffible, that a child of wrath 
by nature may become a Son of God, and by Grace be partaker of 
the Divine Nature ? One in himfelf fo much the Beaft and the 
Devil : be made like the bleffedGod ? And fo I that am fo vileand 
finful, may I become holy as he is holy ? perfect as my heavenly Fa- 
ther is perfett? Then lure the bappineis of it would not be more 
inconceivable, than our nefiieft of it unexcufable. Let us there- 
^ ■ tore up and be doing. 

3. And this yet the rather upon confederation of. what others, 
even Heathens, have attempted in this kind, and when they have 
b;en fo mantling the wing this way, let them fharae us if we take 
not a further and an higher flight. How doth Flato up and down 
define thechiefeit good of man to confift in a full conformity to 
God! and what a noife do they make with their ©€oh/£V and 
aVo8e«0Ww ? of their being God-like whileft they lived, and Dei- 
fied when dead ? Oh that what we read in their Books we might 
find in our hearts, and others may fee in our lives, that we might 



on 2 Pet. *. 4. 251 

really be and do what they talked of. At leaft for fhame let us 
exceed .what they did or could attain to : whilft we do fo much 
Exceed them both for pattern and principle. 

1. Our pattern is more fair, and our Copy far more clearly and 
legibly written before us in the word of truth, than theirs in the 
dim light of nature. It did more darkly difcdfrer to them the 
footftepsof God, that by following him therein they might grape 
after an VnknownGod> and fo they fumbled about a poor confor- AH. 17. a$, \ 
mity to him. But upon us the day hath dawned, and the day-jiar 2 7» 
is tifen in qut hearts, and the Sun of righteoujnefs fhineth forth, * P*f. *? , 9« 
which hath more fully difcovered to us the image and nature of 
God in the face of Jeftts Chrijl, unvailed and clearly difcovered 
to us in the glafs and bright beams of the Gofpel > the Deity in 
its nature, perfons and properties evidently manifefted, nor ever 
could the holinefs, juftice, power, truth and mercy of God be 
more fully declared than they are by Chrift, and as they are held 
fonh in the Gofpel. In Chrift God is manifefted in tbeflejb> He be- 1 tint. $. 16. 
ing the Brightnefs of His Father's glory, and the exprefs Image ofHeb: TV %.- 
bis ferjon, in whom the fulnefs of the Godhead dwelt bodily, and f 0/. 2. 9. 
all grace (which is this Divine nature in the Text) eminently 
and without me afttre for our participation 8c imitation. So that our 
better Abimelech(out Kin% and Fatherjin his grace and life faith to 
us all, as the other Ahimelech did to his followers, Judg. p. 48. 
What ye have feen me do, make hafie and do like me. The word 
was made flejh and dwelt among us, that we might at a nearer John 1. 14, 
view behold his gtory full of grace and truth, and walkt among 
us on purpofe that we fhould follow bisfteps. In a word, he be- 1 Pet. 2. 21,* 
ing God, took upon him the nature, and was made in the like* 
nefs of man, that the lik$ mind might be in us, and that whilft Phil. 2. 7. $1 
we have fuch a perfect pattern fo near our eye, according to our 
meafure Cinlikenefs and conformity) we might, be made par m 
takers of the divine nature* And if the rich man thought that one 
coming from the dead would work fo great matters with his bre- luf^e \6. go. 
thren, what a transformation in our hearts and lives mould 
Chrift make who for this very purpofe came down from heaven? 
Our pattern in Chrift is very fair. 

And it very openly and clearly held out to us in* the Gofpel. 
Whether by thrifts own miniftry \ he being the only begotten Son 
in his Fathers bofom could beft declare him, John 1. 18. And 
fhould we only confider hisfermon on the Mount in the 5, 6, 7. 
Chapters of S. Mattbevr> we may underftand fo much oi God's 

K k 2 nature 

' . / 



nature and will, that were our hearts and lives anfwerable, we 
fhould therein very much partake of the Divine nature, and in 
our meafure be perfett as our Father who is in heaven is perfecl, as 
our Saviour there (peaks, Matth. 5. 48. Or (hould we confidcr 
the Gofpel of Chrift as difpenfed in the writings or preachings 
of his Apoftles §t other fervants •> Paul in the general fpcaks ve- 
ry full to our purpofe, 2 Cor. 3. 18. that we all with of en fact 
as in aglafs beholding the glory of the Lord are changed into the 
fame image from glory to glory as by the fpirit of the Lord* 
In which Text every claufe is very ftrong and emphatical. We 
all not only Apoftles and Miriifters, (as force would expound it ) 
but all true Chiiftians j for they are not only fuch as we call ~Di» 
.vines-, that are made partakers of the Divine nature. 

With open face ttvctKiKuchv^ivo) f&fdirp, not through Mofes 
his darker veils. 

K*Toflr7e«£6/atroi beholding the glory of Gods that is, the glo- 
rious nature, wifdom, juftice and meicy of God, moft fully and 
perfectly expreffed, and expofed and manifested in Chrift, 

And accordingly moft clearly refueled and held forth in the 
glafs and moft clear mirrour of the Gofpel. This ex parte cb- 
jedi & medi'u 

But what ex parte futycUi is or (hould be the efftcS of it I 

MsT«tytofpfyi«(U we are or at leaft God expe&eth (hat we (hould 
be changed into t he very fame image ^ not only there to fee and be- 
hold him, but fo as to reprefent him, in fpecnlo repraftntantes, 
as Erafmus tranilateth it, and fo are transri^red into the fame 
likeneis tanquamfecundaria qutdam imagine j> as Beza well ex- 
preiTeth it. 

And that from glory to glory , that is, not only from one de- 

Be^a } Laptde. g ree of glorious grace to another, as molt interpreters expound 

it, but as fome add from the glory that is in God and Chrift, from 

this reflexion of if, to a proportionable glory according to our 

manner and meafure communicated tous by it. 

And all this as by the fpirit of the Lord > that is 3 fo really and 
glorioufly that nothing but the all powerful (piiit of God could 
cried: if, for fo that particle a^jd^^ As by the fpirit of the Lord 
figniheth cS%fam congruam & dignam t ant £ transformationist as 
C.aLjpide rightly obferveth. 

Alicomethto this, and all fully fo my prefent purpofe, That 
now when God is in Chrift fo fully fas I may fay J exhibited and 
expofed to our view, and in the Gofpel fa clearly raanifefted 



on 2 P e t. I. 4. 253 

and held forth fo us : Heexpedteth, and where grace prevailed 
he thereby eflft&eth fuch achange and transformation, that we 
are not like our former felves, but are molded into his iikenefs, 
andhaving laid afide our corrupt nature we are made partakers 
of his Divine Nature* This is (or (hould be) according to Paul's 
do&rine there, the erfe&of tbeGofpel, and fas Calvin obferveth 
upon my Text) according to Peter's doctrine here, when he 
faith that the exceeding great and precious Gofpel-promifes are 
given to us fan <T/a 7^7av that by them we (hould be partakers 
of the Divine Nature, He telleth us thisis the end of the Gofpel 
(Nat emus bunc effe Evangelii finem, ' ut aliquando Deo conformcs 
reddamur, id verb eft quafi Deificari) that at la ft we may be 
conformable to God, which is, as it were, to be Dei tied , or, as 
our Apoftle phrafeth it, to be made partakers of the Divine Na- 
ture* Which whilft we arc fo plentifully partakers of the Gofpef, 
we ihould be exceedingly afhamed of, that wefo far fall (hore 
of it, which yet the very Heathens fo much afpired to, who fell fo 
(hortofus: as thus in pattern, fo 

2. In principles for as our pattern is more clear, fo our prin- 
ciple is more high. This conformity to God in true Christians 
("you heard from 2 Cor. 3. iS) is from the fpirit ef the Lord^ 
whilft by the fpirit of Chriitinlightning and regenerating we are 
renewed after the Image of God, CoU 3. 10. 

As alfo from faith in Chrift laying hold of thtie exceeding 
great and precious promifes of the Gofpel, and on Chrift in then), 
from whole fulnejs alone God would have us receive grace fr 
grace&rzce in us anfwerable and conformable to grace in him, and 
io to be partakers of the Divine Nature* Now this faith, thefb 
promifes, this Chrift, and this fpirit of Chrift thofe Heathens and 
their moft fubiimate Philofophers were utter (hangers to, him 
they knew not, to him by faith they went not, nay out ofthenv 
felves they went not s but to their Philofophieal moral conlkle- 
xations, and their purgative vertues, to which they ever joyned 
their heathenifh idolatries and fuperftitious luftrations and facri- ^Y u ^ JwP- 
fices, andfometimes to their yoMeu and 0iv$yicu charms and q n * ' 
forceries, as utterly inconfiftent with the Divine nature as the true 
God is contrary to a vain idol, and therefore it is no wonder 
that it was fo wofully deformed adciformity which they ar- 
rived at, how trimly foever their admirers do trim it up and tur- 
kefs it. 

And therefore when there is fo much more light and power in 


,a$4 SERMON XIX. &c. 

the GofpeJ, 1 when our both pattern and principle fo far every 
way exceed theirs. Surely God cannot but expect that it mould 
be another-kinslikenefs to him that we mould attain to, than 
what they arrived at. And on the contrary, let us fadly think 
what a fhame it is to us and to the Gofpel too that when there is 
fo much of God in it, there mould be fo little in us who profefs 

That when we read David's Pfalms, and the other Prophets 
writings in the old Teflament, we fhould find fo much light and 
life, that they both breath andexprefs fomuch of God in them, 
and we fo little, fo that in truth although (as Eufibius obferveth) 
they were not called, yet indeed they were the true Chriftians, 
and many of us are really as much without God as we are grangers 
from that Commonwealth oflfrael. 

Efpecially that even Heathens mould herein exceed us, that they 
(hould fo honourably fpeak of that God whom we fo blafpheme > 
that they fhould expiefs more of God by the twilight of nature, 
than we in the fun-mine oftheGofpel, that Etafmus (hould fo 
hardly forbear to pray to Socrates as a Saint, whtlft many who 
are named Chriftians may ^without breach of charity J be called 
Atheifij '■> that any of us mould have upon us fuch black marks 
of the Devil, when on many of them we may difcover (though 
ruder, yet) very lovely characters and lineaments (by the help only 
of their natural Divinity) of the Divine nature^ which we who 
have better means in all reafon mould be more poiTeiTed of* 




2 Pet. i. 4. 

AND ftioulditbe here asked what thofe means are which Qutfc 
we mould make afe of whereby to attain to this high ho- 
nour and happinefs > 

I mud anfwer, that all that we of our felves can do as to any AnfL 
inward worth or efficacy operative of fo great an erTecl", is juft 
nothing. We that can do nothing to make our felves men, fure- 
lycan do as little to make our felves mm of Gods can lefs con- 
cur to the producing of this Divine nature, than we did to our 
humane: both are a Creation, and therefore the work of God 
only ; but yet fo as we are to make our addrdles to him for the 
one now that we have a natural being, which we could not foe 
the other when he had none. 

And here as the Divine nature tffentially confidered in God 
is common to all the three perfons, fo this communicated fym- 
bolical Divine nature in us is the common work of them all,, 
and therefore to them all we are to make our applications for 

1 . To God the Father, who as he is Tons Deitatis, and commu- MeansS . 
nicates that Divine nature to the Son and the fpirit, fo he is Fons 
GratUy and through the Son by the Spirit imparts this Divine 
nature to all his children. It was his breath that breathed into 
Adam at firft that foul in which cfpecially was his image, and 
it muft be his breathing ftill that mult breath into our hearts that 
divine grace in which confifrs that his image renewed and this 
Divine nature. God our Creatour is the Author of this new 

And here the means of it on our parts is by humble and ear« 
neft prayer to breath after him for it, as the dying man gafpeth 
for breath that is going away, or rather as the dry earth gapeth 
for heavens rain and influence which it wanteth, and fo in this 
fyfiole and diafiole upon the out-breathing of our fouls and defires • 




followeth in God's way the breathing in of this Divine breath 
of life, the (juickrivigfpirit by which we are made fpiritual /i- 
ving fouls. In thiscafe it was faid of Saul, Biboldbeprayetb, Ads 
9. 11. 

For, although it be true, that the prayers of the wicked, whilft 
Prov. 28, 0. they purpofe togo on in fin, are an abominationto the Lords 

And as true that the prayer of any in an eftate of corrupt na- 
ture, as it co*meth from iuch is fo dtiilcd, that in regard of any 
worth in it intfead of meriting an anfwer it jufrly deiaveth a 
denial Whereupon our Aminomians and others do wickedly 
forbid fuch to pray : 

Yet in fuch tinners that lie under the burden of fin and mifery 
and are looking out for help and mercy j to look up to God in 
prayer for ir, 

As it is the homage which is due from the creature to its-Cre- 
atour, and fo to be tendred to liiin » 

So it is the way ordained by God, in and by which the crea- 
ture in want and mifery may come to receive mercy. Which 
therefore God commanjds, and that to a Simon Magus, and that 
upon only zFerbaps to receive mercy, Atl> 8. 22. prtoy God if 
perhaps the thought of thy heart may \>c forgiven thee. 

And which therefore in obedience to fuch a command to per- 
form* is ("both in God's intention and ordination on his parr, 
and as to the happy fuccefs and event on our parts) the direcl: 
futable and fuccefsful means of our obtaining as all other mer- 
cies, fo of this which is one of the chief of all, of being made 
partakers of the Divine nature, and that upon a double ac- 

1. As in a way of moral caufality it prevaileth with God, 
and through his indulgence procureth of him the grant of this in « 
eftimable gift of the new creature, this divine nature, as Manajfch 
in thiscaie by his prayer prevailed with God for his return both 
from his fin and captivity together, 2 Cbron* 33. 12, i3«andfo 
full, the child is born crying : 

2. So alfo in a kind of phy Ileal efficiency (as I may call it) In 
the very act of praying we fo nearly converfe with God that by 
looking up to him we are made like him; as the Hung Ifraelite 
by looking to the Brazen Serpent was healed, and Mofes by near 
approaches to God and communing with him on the Mount had 
irradiations of his glory reflected on him* fo in near and fre- 
quent adchefTes to God by prayei there is much communication 


on a Pet. 1.4. 257 

of God by fuch clofe communion with him, Papifls are wont to 
pidure their Saints praying with a Glory on their head * but true 
Saints that are much with God have much of God and his glori- 
ous grace on their hearts, arid none more than thofe that come 
into his prefence oftneft, get ncareft and keep clofeft. Our Saviour 
when he was fraying in the Mount was transfigured, Lukg p. 29. 
Nor are we ever more transformed into the image of God and 
Chrift, than when we have got up our hearts higheft and near- 
eft in that duty. Be much therefore with God our Father in prayer 
for this mercy. 

2. Make neareft applications to Chrift the Son and our Sa- 
viour by faith in his promifes, for 

By the promifes (we read in the Text) we come to be partakers 
of the divine nature : which when fealed to us, there is an im- 
prefs of Chrift ftamped onus. And Chrift is wrapt up in thofe 
promifes, who as in his Incarnation was made partaker of our 
nature* fo by him and his grace alone we are made partakers of 

And faith is the eye and hand which feeth and taketh hold of 
Chrift in the promifes, and fo by beholding him in thatg/*/}, as in* 
telletlusfit idem cum objetlo* we come to be changed (as we heard) 
into the fame image from glory to glory* There is an image of the 
thing feen in the eye that looks on it, and we by faith wiftly 
eying of Chrift have his image fo imprinted on us, that we 
prove no longer like our felves. As the wife men, Matth. 2. when 
they had feen him, turn z d bac\ another way* v* 12. So they that 
by him are made wife to Salvation* never favingly faw him, but 
went away with another heart* not their former felves, but chan- 
ged into another, that is to fay, this divine nature* 

To thefe promifes and Chrift in them apply we our felves * for 
it's from his julnefs fas before we heard) that we muft only re- 
ceive grace for grace* grace in us anfwerable to the grace in 

And content we not our felves with moral and Philofophical 
confiderations as able to work fuch a change. Gehazi may lay »#;*£. 4. gi, 
theftarTon the child's face, and no life come: the water will 
not rife higher than from whence it defcended. Nature in its 
higheft elevations will not be able of it felf to rife up to faving 
grace, nor will any moral fpeculations or qualifications lift us up 
to a divine nature* Chrift is the fountain-head. He came down 
from heaven to work it, and therefore to him in heaven by faith 

L 1 muft 



rnuft we rife up, if ever we would have it wrought in us. 

3. And *o thefpiritof Chrift, fos <his changing into the fame 
image fas wealfo hcard^) is ^y the ff hit of the Lord, 2 Cor. 3, 

Gen. 2. 7. 18. It was this fpirit that breathed the image of God into us in 
our firft creation, and it mult be the famefpuit that muft breath 
into us this new life, the finger of this fpirit, that only can draw 
upon us thefe fail and lovely chara&ers and lineaments of this 
Divine image > the fpirit of regeneration that muft beget us to this 
new nature* 

And therefore here again reft not in higheft either natural or 
moral conilderations \ tbey are but airy, and their birth will be 
anfwerable, prove abortions, or like that of the Spanifh mares 
which (they fay; conceive by breathing in the South^wind, but 
their Foals fthey fay too^) prefently languifh and die, and 
fo (at laft to be fure^) will all fuch births of our own beget- 

Efpecially take heed of grieving and refilling the fpirit in thefe 
his Divine workings. If the child would be born, if it cannot 
futfhef its own birth, let it not hinder it by working backward » 

Phil. *? i», becaufe it is God that wor\ethin us both to will and to da, let us 

3 3* not marr his work , but in and by hisftrength wor]\ oh* our own 

falvation, by not being flints to God, but as wax to yield to, 
and to receive his Divine impreffions. Thus applying our felves 
to God this happy work may and will be wrought,and rather thaa 
fail, God can make even affliction* a means to erTe<S it, that what 

1 Cm* 10.13. are in themfelves avfyuTiy* common to men may further this Di- 
vine nature, and (as the ballj) ftruck down to the earth in the re- 
bound rife as high as heaven. So by them we are made partaker* 
of his holinefs, Heb. 12. 10. ( and that is no lefs than to be par- 
takers of the divine nature) and whilft we fo fuffer, Fetir faith, 
the fpirit ef glory, yea and of God reftetb upon us\ and fo moft 
happy participations of the divine glory and nature are communi- 
cated to us. Never was more of God feen in any, than in the Mar- 
tyrs by the light of the fires they were conlumed in. 

Thus upon thefe conilderations and in the ufe of thefe and 
the like means, our firft duty is to endeavour to come to be par- 
tahgrs of this divine nature* 

2. And then fecondly wal\ worthy of it, and anfwerable to 
if, that we Jhew forth the vertues of God, as our Apoftle exhorted 
chap. 2. v* p. oftfie former Epiftle, that in cur fpirits and car- 
riages more of God may appear than of our felves j as in red- 

on 2 Pet. i. 4. 3** 9 

hot iron there is more fire feen thaw iron. Otherwife whilft the Ascvcry thing 
Sons of God walk like other children of men, exprefs as much cot- ir * th ? firft 
ruption, and as little grace, whilft (acccording to the Text) Mtr™bt forth 
fay and preach that they arc partakers of the divine nature, men fruit according 
will be ready to think that the Citizens of Zion, and of Plato's to its %W, 
Commonwealth are much a-kin if not thefame, but Ideas and f en ; »<.«*»**• 
fancies, and like as the Painters pi&ure* of Angels, and the Papifts chiton Ik* 
of the Virgin Mary, in which they intend not to make them us in%ur kind; 
like, but only brave and beautiful: fowefay rather what, they And as thorns 
fhouldbe than what they are, but fit may be J the quite contra- ^ in 8 noc 
ry, as Folydor Virgil obferves that their Popes had ufually names ^ r r cluftto 
given them which were quite contrary to their temper and pra* figs, corrupt 
dice : but although Arc may paint, yet Nature is real, and there- naturenothing 
fore if thou fayeft that thou art partaker of this divine Nature if 1 ™ IS 8°°d> 
loquere ut videam, fay, and. then do and be what may really and g ° dfig-Vree 
fubfiantially prove and manifefl it, otherwife an Ape will be an bring forth 
Ape though with a childs coat put upon it, and fas it is in the bad figs, or 
Gory) will (hew as much when almonds are cafl before it. Natu- the v,ne , foure 
um expellasfuna licet, &c. Nature may be difguifed and dilTcm- {j,"]^ be! 
bled for a while and for ends, and upon deiign thou maifl mask comes its 
and keep it in, but it will outi fo will corrupt nature, and fo will kind and 
the Divine too, which we (hould labour what we can to exert 9* ds Pl ant f 
and manifeft, and that fo evidently and fully that both our felves ,ng * 
and others may be convinced that what we are or do can proceed 
from no lower a principle. By wallowing in fenfual lulls and 
pleafures we take part with the beaft: to be proud, envious, blaf- 
phemous and malicious, is to partake of the Devil » that is bru- 
tijh, this devilijh > to be kind and courteous is indeed humanity , 
but if there be no more , it falleth exceeding (hort of the Divine 
Nature and our walking up to it and worthy of ir. 

That in general is a more full imitation of God and Chrift, and Imitaiores T)U 
of his more peculiar properties. When the fame mind is in us as vtn< * bonitnth, 
teas in Chriji, Philip. 2. 5. When humble and meek, * s he was, ^ a f^ r0m 
when fpirirual and holy as God who hath called us is holy, Chriftia- p Y ietat expert i- 
nifmuseft imitatio Divin£ Nature (Nyjfen adv. Eunomium) Chri- net h Grotius in 
ftianity in its proper formality is Nothing but the imitation of the T **tnm. 
Divine Nature, and fully to imitate God and Chrift is in the gene- 
ral both to be partakers of it and to wall^wortby of it. In par- 
ticular I name only three things. 

1. Abound in^thofe fruits of the fpirit, Love, peace, long-fujfer- 
ing,gemknefs,goodnefs^meeknefs,&c. Gal. 5. 22,23. for whereas 

L 1 2 the 


the Apoftle, i John 4. 16. faith that God is love, it felleth usthaf 
Jove is of his nature, and that therefore he that abounds in love 
doth abundantly partake of it, even dwelleth in God, and God 
in him. What they ufe to fay of forma, augufla, of a goodly Ma- 
jeilick Perfonage, is much more true of a loving heart and carri- 
age^ multum de cotlo trabit * it hath much of Heaven in it, and 
partakes much of God's Divine Nature and Majtfiy, whereas oa 
the contrary, wraths ftrife, envy and malice, though fometimes 
mifcalled ingenious^ the Apoflle James alTureth us if it be vpifdom, 
it is earthly, fenfual^ and devilifb, Chap. 3. 14, 15, 16. inftead of 
Heavens (erene light, hath much of Hells fmothered fire in if, much 
of the Devil, who flnce4)is fall is of all other of Gods Creatures 
the molt troubled and difcontented himfelf, and is fo mifchievous 
thereupon, that his main endeavour is to make others like him, 
and in nothing more than in thefe hellifh heats, and thefe devil- 
ifh four diftempers. Hive therefore, and exprefs much of this 
grace of love if we would evidence that we partake of the nature 
of God, the God of love- 

2. Labour to get and keep above the World, for Heaven is high 
above the Earth, and God above the Creature : were we aloft in 
H a ven what a poor litrle point would the Earth be in our eye ? To 
God it's lefs than nothing and vanity, Jjfj. 40. 17. and were we 
more like God, the World would have lefs both room and efteem 
in our heart, and the gr areit and goodlieft enjoyments or it (es- 
pecially in cowp*re with God in ChriftJ would be exilia, vilia^ 

<$. aUpde. poor little worthlefs nothings, as he tairh upon the Text, ®ui 
femel fe in Vivinitatem immerfu animus , non nip Veo & Divinis 
pafcitur* Were we once as it were lwallowed t.p in God we fhould 
not be fo immerfed in thefe miry puddles below : if fed with 
this Heavenly Manna, we fhould not furteit on thefe Leeks and 
Onions of Egypt. This one Meditation | faith Calvin on the Text) 
would abundantly luffice, ut mund or enunci antes tot i in cesium ft* 
ramur, to make us overlook and defpife the World, and to have 
eye and heart up to God and Heaven. Were we partakers of the 
Vivine Nature, and fo up in Heaven with God, we fhould be far 
above the Earth and Worldly contentments. 

3. But far higher above Hell in finful defilements, which is the 
third particular of our worthy deportment, anfwerable to fo high 
a grandeur and exaltation. This the words immediately follow^ 
ing the Text hold out to us, when having faid that we are made 
partakers of the Vivine Nature^ presently teHing you wherein th»t 


on 2 Pet. i. 4. 261 

confifts and appears, he adds, ano$uyop%t, &c* Cum aufugeritis, 
or, as Pagnin rendreth it, fi refugeritis, when you have efiaped, or 
if you jhAl flie (torn the corruption that is in the World through 
l-uji, wuh the like fpeed and earneftnek tha; you would fly from 
fire,fword\ or pejiilence, as the word imports if, and fome inter- 
pret if. Sin isltrongaud we are weak, and therefore our fafety is 
by flying. Thaf is one (trong argument for us to fly, but this we fugunio W~ 
now fpeak of is ftronger. Are we made partakfrj of the Divine ctoria. Eftinn 
Njture ? and what Communion then hath light with darkpefs f or 2 Gor, 6. 14, 
Chtiji with Belial? or God, or thofe that are godly with the 15. 
Devil ? Sin makes us like the Beafl or Devil, and I would not that 
you Jhould have fell>wjhip with Devils filth the Apoftle, 1 Cor. 10. 
20. Sinful lufts are fenfual, low, bife, filthy, but God is a molt 
pure and holy fpirit : and truly therefore thofe that profefs them- 
(elves to be p makers of his fpirit and nature^ mould in this la? 
bour to be like him. 

Either with Enthnfiajls to pretend not only to Divinity but- 
even to a Deity, and yet fo wallow in all loathfome hlthinefs 
with the Bof/3<?ei7«e/ Gnojlickj, and our abominable Ranters, what 
is it elfe but a piece of Atheiitical non-fenfe and blafphemous- 
contradiction i to make Gods of incarnate Devils, and men be- 
lieve ("what he PfaU 50. 21. thought) that God. is likg us whorr> 
in fuch a way we fo far pretend to I 

Or as others fometimes do, when they have no mind to leave 
their iins, to plead that they are but fltjb and bloody not Saints and 
Angels to be able to abjiain from fuch lufts, or tobefo holy as you. 
would have them be j is alfo in a proportionable meafure alike. 
vain and. fenfelefv and to fuch I only (ay, that if they be bur flrJb.Ex oretu^ fer* 
and blood, they are not as yet partakers of the Divine nature^ iot ve neqttam,0Qi 
that is not carnal, and if they continue fuch, the Apoitle tells of th ^ ne °™* 1 
them they (hall not inherit the Kingdom of Heaven (1 Cor* 1 5. condemn 
50.J where the holy God is. It thou beeit fo tu from the grace thee, 
of an holy- San i% thou art much farther off from the nature of an 
holy God: and if thou canft contentedly fay, that thou canlt not 
perform fuch duties or abftain (1 om iuch fins, it's but little, it's no- 
thingthat rhou partakeft of thb honour and happinefs : for where* 
there is a 0«a fveif, a Divine Nature as in the Text, there is <dd* 
fvyctfjui, as it is in the foregoing verfe,a Divine Power whereby 
through Chriji with Paul thou wilt be ablejo do all things, Philip. 
4. 13. in his ftrength to. grapple with Sin, and Satan, and the 



Rm. 8.57. World, and through hiai fo p?nve at lad: more than Conquer eur* 

Ve Nat. Serm. And therefore here let me make cue o( I t Vs wore!;. Agnofce digni- 

y.Vepotamui t.ttctn tnam (0 Ariftiane) & Divix* covfirs f alius naturx noliin 

vftenm b mi- vciefsm v Mtjt L m deieneri comeftione reckre* Heaven-born 
nem cum alls- , M • , v L , ° . , • J 1 , r . _. . x „ 

bus fait & ^-hnluan, but art thou indtad made pirtakcr of the Divine Na- 

adQti plmcu Cure ? walk then anfwerable to thy birth and breeding, and belt 

patiwmgene- nature, and by a fkful Brfe do not degenerate into thy former 

rationJsCbrijli, J,ifcxicfi- 

ctVtomj cperi- When tempted to fin, Divine Nature fhould look at the fir ft 
ft«#. Leo ilpid. bluQiot it as (rem a nauiral intifnd, with an holy Antipathy and 
Confideren: abhorrency, 

ptccatoret ^ ^ j^ w hen thou thinkeft of it, reafon it out of countenance 

V\Tblmm*o'b W1( ^ mcn thoughts as thefe, fiall fucb a man as I do this 1 with 
vilem vo'upta- Nebemub y 6ajh 6.1 1. Shall I that in my kind and mea(ure/Mr**i^e 
tern am'tferint. c f the nature of God, do the Devils work > Shall I takg the mem- 
Chryfoftom. y ifJ Q j Q[ Jr ij^ an d ma i^ themihe members of an harlot 9 1 Cor* 6. 
1 5. Nay this Nature of God in me formally forbids it. Doth net 
even nature it felf teach you . ? So Paul argued againft mens wear- 
ing of long hair, 1 Cor* II. 14. and doth not this Divine Nature 
much rather teach men to abftain from more foul deformities ? 
Sins againft common nature were the abominations of the Hea- 
thens, Rom* 1.26. and therefore fins a gain ft this Divine Nature 
mould be efteemed more unnatural and abominable to Chrifiians. 
Thus let the confideration of this Divine Nature antidote and 
prevent fin that it infedfr not. 

But if through our carelefnefs it have, letlt however ftrengthen 
the heart to expel and ejedt it, that it kill not. How will nature 
(till it be overcome) befickof bad humours, and thruft out cor- 
ruption as a fountain works out pollution ? Nature (I faidj is 
a principle of recovery ; and fo will this Divine Nature be alfo 
from thofe peccant humours which it's fometimes opprelled 
3; But becaufe, as long as we live here, that will be too much and 

Vide Catvini too often, th^s mould make us weary of the World, and iigh and 
Jnftit. L 3. cap. breath after Heaven, for it will not be till we get thither, that 

Vi fanT'ut in this wil1 be ma( * e pe*fe&. BlciTed be God, that we have any 
hacvhl quan- talis and beginnings of it here, that in any degree and meafuro 
tufcunque pro- we partake of God in grace and bolmefs, are any whit Lke to 
/ : tctus fit i/onge Q d± but alas all that's done here isbutiirit rud^ draughty poor 
perfection ft. imperfed lineaments of that Divine Image, 3nd they too often 
militttdms and too too much blotted out by oar lips, i<'s not till wc come in 


on 1 Pet. t. 4, 26% 

Heaven to fee God as be is, that we (hall be moft fully lik$ hlm> q»* idonea e-; 
1 John 3.2. it will not be to the life, till we live with him in r j tat * **&**• 
glory. How ugly in our own eye.* mean while (hould our prefent "ladk^Atl' 
difconformities to God be } How weary (hould we be of them?j? / ffi y- rff/ ' ? a £ 
oh how happy will that day be,and howearneftly (hould we breath faciem. Au- 
after it, when we (hall be fully transformed into Chrifts Image, gu^'n.Epift.d* 
moft perfectly be made like God, and as far as our finire nature is um^'mul~ 
capable of, become partakers of the Divine Nature , when God tern acctpere 
(hall be all in all ? Lord Jefus come quickfy . potertt adopts 

Amen. iu '« u * m "'fl' 
xbzeft amtcids? 

non diquaffs fa» 

fitti Divtnita- 

Solus non aliter confiftere poteft, nifi itli qui falutem confe* tt t fedconfecia- 
quuntur, Dei fianh Deificatio autem eft Dei quoad ejus *"' *ternitati. 
fieri poteft, imitatio i & cum eocommixtio, &(ut itadi- &Jt™< ih To" 
cam) unitio. Dionyf. de cceleft. hierarch. Cap, i« han! id\p[vm 

innuh Petrus» 



Philip, i. 27. 

Only let your Conversation be as become th the Go foe I of 

MInifters of the Gofpel Gregot. Nyjftn corapareth to fyj arc b i<p, 
Schoolmafters, who as they have different natures 162^ ' 
and tempers to deal with, fo They mould have Wif- 
dome to obferve it,and accommodate themfelves ac- 
cordingly. Sure our blefled Apottle had, and therefore knew 
when to comfort and encourage, and on the contrary, when he 
had juft occaflon durft both chide and ftrike. So he had a Rod 
tor the unruly Corinthians, 1 Cor, 4. 21. and if the Gal at tans 
will play the Truants in Chrift's School, ilide back from the 
Truth of the Gofpel, he will not be Tongue-tied* foolift) 
Galatians,who hath bewitched you ? Chap. 3.1. But let the tbef- 
falonians receive the W«rd with ]oy, and praclife it fo as they be- 
come Examples to others, 1 Tbef 1 . 6,7. Then inftead of chi* 
ding, you (hall hear him boafting of them. What h our hope and 
joy, orCrownof rejoycing^ Are not yet dec- I'jthejf. 2. i£>. And 
for our Fhilippians, let them at the hrft entertairi'the Gofpel,^. 
16* and continue ftedfaft in that Felhwjhip, Philip. 1. 5. at the" 
firft when he parted from Macedonia, let them communicate to bis 
n>ants,Chap t 4. 15. and once and again, when he was at 7 'heffa- 
lonica-i x>. 16* and now again, when he is Prifoner at Rome-^kt 
their love flourijb again(v. 10. )'m fending to him by Epapbroditiif, 
(v. 18, ipO f heir ^tstviPjcol, fomething to fuftain their Ghoftly 
Father, who could not now provide for himfelf f which was the 
occaiionof his writing this Spittle) and then he cannot mention 
or remember them, but he muft than\ God for them, Chap. 1.3. 
Yea then they are his clyoc&yTo) fc72r/ , srd6nToi,Chap.4. r. Hti dear- 
ly beloved,and longed for\b'w Joy and Crown. And therefore though 
he cannot for the prefent come and bring his thanks, yet he hopes 
he mall ere-long, and -mean- while from Prifon( which the Church 
of God is beho.ldetp to for molt of his Epiitles, as Bezz well ob- 
ferves) he writes and fends this as an acknowledgment of their love, 

Aaa and 

374 SERM* XXi: 

and as a toikgn of bU own* Eut left any fhould fay Bas \iti yKZr- 
lav, or think that their Gift was like a School-boys Nofegay 
which he giveth to his Matter to fave him from a whipping, and 
his Gain the Caufe why he was fo indulgent, as in particular he 
profcfTeth againft \t->Chap.^ So the general carriage of this Chap- 
ter plainly (heweth, that for all their bounty he would not make 
them wantons, and therefore after the Infcription and Congra- 
tulation in the ii firft Verfes of this Chapter, which is the firft 
part of it, and a Narration of the fuccefs and event of his af- 
fections from the 12th to the 27th, which is the fecond part h 
there is a third part begun in the Text, and continued in the fe- 
quel of the EpHtle j therein he calleth for fomething elfe,which 
would be far more acceptable to him than their former benefi- 
cence,in general fet down in the words I have read.Movov oil'wfe 
ivocyyihix tS XC/^** •sroArreucde. Only let your Converfation be 
fucb, as it becometh the Gofpel of Cbrifi* 

The firft word mo'vov being a corrective, and a tranfitive Par- 
ticle, may accordingly have a double referenced either to his 
coming again to them immediately before fpoken of, which whe- 
ther it did afterward come to pafs I fay not, becaufe I find the 
Judgments of Interpreters different aboul it. His own words 
are 7T£7rojQ6)s o/cAa, v. 25. and they found a confident aifurancci 
and yet here, as correcting himfelf, or rather as palling it by, as 
though he had faid, verum de me viderit D^minus, 8cc- as Calvin, 
expreffeth it, What-ever becomes of me, I leave that to God, 
only do you your duty, Only let your Conversation be fucb as be- 
cometh the Gofpel : or if we take it tranfitively, whereby hepaf- 
feth from the Preface of his Epiftle to the Body of it, as divers 
Interpreters think, and refer it to all that went before, then it 
would plainly mean thus much, That whereas God hath done 
great things for youf which are f^ct down in the former part of the 
Chapter^ hath brought you to the fellowjhip of the Gofpel, and fo 
hath begun a good rvorkjn you^and willperftcl it to the day ofChriji, 
hath turned my afflictions fwhich otherwife you might have 
ftumbled at) to the furtherance of the Gofpel, and hath pmpofed 
to free me from my Bonds for the furtherance of your Edification 
and Comfort i feeing, I fay,that God hath done fo much for his 
part, §hiodreliquumejl-> &c that which is now wanting lieth 
upon you to look to, and that, only that you have your Conver- 
fation fo as may become the Gofpel of Cbrijl. 


on Philip, 1.27. yj^ 

But to leave that relative confederation of the words \ in them 
abfolutely confidered we have thefe particulars. 

1. Something to be ruled > That's their Convention, ttoKi- 

2. The Rule, and that's the Gofpel of Cbrijl. 

2, And thirdly the Agreement, which mulr be betwixt their 
Converfation and this Rule, in that word ctf fas only let your 
Converfation be as beccmes the Gofpel of Chritf. 

Forthefirit, the thing to be ruled, their Converfation* The 
word -&oKi7z{)0(Acti here ufed properly fignirieth to govern a City 
or Common-wealth, and thence cometh to ilgnity a man's go- 
verning himfelf, whether in publick or private. And though I 
conrefs the word 7roKmix in the Greek Fathers commonly figni- 
fies aMans behaviour and carriage in general. as likewife this Verb 
•zj-oAmuo^uai, AUs 23. 1. Where Faul lakh, Men and Brethren, 
\yco iv txolgvi <ruv«cNfl"« otyceby txittoXitzv^oli tzS ee£,and there- 
fore tranflated, I have lived in all good Confcience before God » yet 
I cannot fay,but that both here and in other places it hath fome 
reference to Men we converfe with, and therefore though not ex- 
cluding our inward and fpiritual fervice to God ward, yet efpeci- 
ally intending our carnage towards others, our Converfation (as 
ours tranflate it) in civil and Chriftian Society. 

z.Now the Gofpel of Cbrift U the Rule our Converfation muft be 
fquared by,that lecond & better Covenant, \vhkh Chrijl is both the 
Treacher and Subjett of > and therefore here called Htf GojpeL 

3. Which they and we all mult walk worthy of So the words 
found af i&s -&ohni\ji<3i t Nor would fome proud Juftitiary 
itick perhaps hence co ground the worth and merit 01 his goo*/ 
worlds and meanings* Nor do I deny but this word fignifieth 10 
much in fome other cafes,but not in this. No, Beloved : In this 
fence we are not worthy of the Crums that fall from God's 'table 
fas our Church confelfeth) and therefore much lefs of thefe dain- 
ties, which, we have before prophefied of> If a. 25,6. 'A^fas, 
then, is as much as ut convenit, as Beza } quemadmodum decet-> ac- 
cording to the Syriach Interpreter, convenienter & cempetenter^s 
Mufculus-, or pro dignitatc-, as others have if, that is, as is con- 
venient, and fitting, as becometh and will be for the honour of 
the GofpeH that our lives and the Gofpel fhould belike two 
Tallies agreeing in every thing, or (as the word af fas as it com- 
eth of ctyti (i^nifieth^ as though our lives and the Gofpel being 
put into two Ballances were in <equilibrio not for equality of 

A a a 2 worth 

$7* SERM. XXL 

worth or weight, but for fitnefs and correfpondency. And To I 
take it includes thefe two, both which our Englifh word becom- 
eth here ufed includeth. 

i. That our lives (hould be anfwerable and agreeable. 

2. And thence (in the fecond place) fuch as will not difgrace 
ar.d dishonour, but become and adorn the Gofpel of Cbrift, which 
we profefs,And that's the duty which the Apoftle here commends 
to his Philippians,a'nd I now to your confideration and pra&ife. 

A duty,we might think,which every ingenuous temper would 
be foon moulded to, that calls on him for no more, than that he 
would walk, worthy of himfelfand his Profcflion \ efpccially our 
complete Moralifts,who olten ftrive more for good carriage than 
a good Confcience, and we above all, who labour (perhaps fome 
times too earneftly) to be dignified Men '<> I wi(h it were always in 
the Apoftles fence, when he calleth on- us to wal]^ worthy of the 
Crfpel. Eut fomething fure there is in it that he fourgeth it, 
makes it his only thing here*, and elfewhere becometh earneft fuiter 
for it, tt<x^lk.<xA£Sv iru<x$ afftos zsi^nrc^viccci, I befeech you that 
you would walk^ worthy of the Vocation wherewith you are called) 
Ephcf. 4, i. is {0 earneft for it,that he ufeth all means to effect it 
by Exhortations, Confolations, Obteftations, 7roc^9cn<xASyTfcs, 
7nx.^[A.vbi{m'oi , {jLafivpifJLivoi , that they would * walk^ wor~ 
thy not only of the Gofpel^ but of God himfelfw4w had called 
them to hit Kingdom and Glory, 1 ThefT, 2. n, 12. And there- 
fore for the further opening of it, give me leave briefly to mew, 

1. Wherein this worthy behaviour efpecially coniifts, and then, 

2. The Arguments couched in the Text, which may move all to 
endeavour after- it, that fo we may better urge it in the Applica- 

For the firft therefore in general The Scripture often makes 
mention of a certain (re/^voTMS and eu^H/Uocruvn, which is ordi- 
narily t ran Hated Honefty-, but llgnifieth < v generally)that li -srctTrot', 
that decent and holy carriage of aChriiiiar,,- which* the Apoftle 
not only here, but again in the fourth Chapter of this Epiftle 
points at in his oart <xp t uvoc,6W. cq/v<x,oW^££<r#/Atf,oW i&u<pH/Ufle 
&c. Wbztfoever things are honeft : whatfoever things are pure, whatf^ 
ever things are lovely^ whatfoever things are of gned report->if there be 
any Venue, and if there be any Ptaijijbink ontheje things* A fuf- 
ficicnt commentary upon this x%ias TroMlfci/e<&e. 

Eut yet more particularly > As the Spoufe hath both an Eye and 
Qhjitu, wherewith (he raiifoetb the Heart of he* Saviour, 


on Phillip, i. z?l 377 

Cant' 4. S> To I conceive one part of this Converjation confifls in 
that. outward grave (bber and amiable behaviour, which becom- 
eth all, but efpecially a Chriffian, which the Apoftle brings the 
Corinthians to Epift. 1. Chap.- 11. 13, 'jttdg in your felves > is it 
comely, Sec- which goeth through all both Vertues and Graces, 
and giveth a fplendor to all ; nor yet only that which Ethicks 
help the Moraliit to, but a Christian decency made up of gra- 
vity and amiablenefs v the one arifing from a ferious and fetled 
courfeof Godlinefs, and the other from inward peace of Con- 
ference, there being a Calm within, and therefore there mull 
needs be a Serenity without. And truly why fhould the Gofpel 
only make Men untoward? or why mould profciTors of it be efpe- 
cially blamed for bad natures and harfh carriages? Seeing Plato's 
Divinity was,that Tuhhrum & Bonum were the fame, and the 
lame word fignirieth both i why mould they be fevered in us 
that profefs more Divine Philofophy ? Not that I doubted that 
many fuch imputations are falfe of many Men 5 accounting it 
unmannerlinefs and frowardnefs, when the Godly will not run 
with them into the fame excefs of Ridt •> Nor that I condemned all, 
whofe. natural difpolitions are more rough, and fo their carri- 
age in this refped: lefs amiable.- No, I know the Lord had ujfc 
of John Baptiji's more retired and auftere.as well as of our Savi- 
our's more amiable and pleaiing behaviour » Nor did he that rirft 
preached in that regard at fir 11 b!emi(h the Gofpel. 

And yet I mud needs fay that the Lacedemsnians prayed well, 
when they defired of God,»t pulchra cum bonii iis tribueret \ and 
it would be well if Christians now would joyn both. For if it be 
that, by which an Animal exceeds that which is Inanimate, that 
together with bonum it can appetere pulchrum, which the Inani- 
mate skills not of 5 let it never be that, in which a Chriftian 
mall be inferiour"to another, that whatever care he hath for the. 
lawfulness \ yet he mould have none for the decency of his beha- 
viour. If AriJhtW s happy Man is always attended upon wnh. 
his Pulchritudo and Gratia, It's pity that ourblejfed Man mould 
want either. Eut this is only the Chain about the SpoufesNeckj*- 
the Fringe of tha: Garment that makes a Chriftians Profeffion and 
behaviour comly 5c glorious. And indeed were this all the Grace 
that could commend him or the Gofpel,we might well fay of it,as- 
iome of them did of theirs, that it were eburneum deirimentum '* 
the painting only of (perhaps.) a foul Face, noxavitalfulgor, by 
which they ufe to define true Beauty. 

A a a 3; 2. And 


z Cor- 4. 2. 


2. And thireture, as they ufe to fay, that Gratia efi vhale,qnod 
& fpirituale > fo(in the fecond place^thcre is a more fpiritual and 
live Beauty, which addeth lufhe to a Chriftian's both Life and 
Profeifion.I mean true fandtifying Grace, which makes both him- 
felf,8c whatfoeverproceedethfrom him in this fence ttvi\\Gracious* 
And that this becometh the Gofpel of Grace, we may be alTured 
it's not the Pope's triple-Croivn, nor the Cardinal's Scarlet, nor 
the Papift'sexceffive pomp in their fervice,no nor their fpeaking 
and writing for the honour of it, that commends it tothe World 
fo much as the faithful exprcfling the Life and Power of it in 
our Lives and Carriage \ for, before moft of thefe where heard of, 
what was the reafon that a few mean Fifhermen and others of the 
like condition could ever have been able to lead the whole World 
Captive, even compel all to come in, and to fubjett themfelves to 
the profefted obedience of the Gofpel? Was it not, becaufe that 
Chrifi and his Spirit fas he had promifed them) was with them? 
not only in their Preaching, but alto in their Carriage and Beha- 
viour, fo that they who otherwife were contemned asbafe, and 
accufed as deceivers, could yet commend themfelves to Mens Confci- 
ences though not to their lufts j that they could appeal both to 
God and Man in this cafe \ Te are Witneffes,and God dlfo,how holi- 
ly andjuftly and unblameably xve have behaved our [elves among yon 
that believe, 1 TheiT. 2. 10. So that though in other reipt&s 
men looked at them as the filth and off-foouring of the Worlds 
yet in this they were the Glory of Chrifi, 2 Cor. 8. 23. 
In a word, fo many Graces are as fo many jewels that 
adorn the Gofpel-, and make the Spoufe of Chriit glorious. So there 
is a Beauty of Holimfs, Pf J. 29. 2. yea, a Ma jeh:y,and that's 
more. Thus by Faith the Elders received a good Report, Heb. 1 r. 
2. And by truefavin^ VVifdome, Solomon affureth us, we (hall 
receive zlcpocxov xci&tTCdV, as the Septuagint, a Crown of Glery^ 
as ours read it, Prov-^p. Every particular Grace is part of aChriiti- 
ans Beauty. But 2s they ufe to fay Pulchritudo nonefi partis,fedcom- 
pofiti; fo the perfection of Beauty arifeth from all Graces, and a 
PerfCtion in all. Which, though we cannot here attain to, yet 
if we /hive after it what we can, we (hall furely procure cither 
love or reverence. If the Amiiblenefs of Hnlinefs will not allure^ 
the Majefty of it will daunt the proudelf Scomer •, and why 
may it not allure the molt obilinate, feeing it wins Grace in 
God's Eyes, and therefore may jultl v challenge it in ours? And 
here now I might open fuch a Cabinet of precious Jewels, I 


on Philip, i. vf. yj<$ 

mean fomany (everal Graces, as were they put on, and worn by 
us, would Co beautify every part of a Chriftian, that you mould 
not fee aMordecai riding on AhafuerusHorfe with his Imperial 
Robes and Crown, or another Jofeph with Pharaoh's Ring on 
his Hand, and a Chain of Gold about his Nech^, with the People 
bowing the Knee, and crying AbreJ^'y but a Man of God, par- 
taker of the Divine Nature, and well-nigh already glorified, and 
fo bothhimfelf and his profeffion glorious in the Eyes of God, 
and Angels. But all thefe curious pieces I have not now leifure 
to view 9 many of them you may in the following Chapters of 
this Epiftle. I (hall content my fclf with two-, which the Apo- 
ftle unfolds in the latter part of this Verfe, in which he ufeth a 
Metaphor taken from an Army, in which two things are requi- 
red for the comelinefs and fafeguard of it* Unity amongft them- 
felves , and Valour in beating back the ad verfary. Proportiona- 
ble to which,tvvo things he telkth us will become us in our war- 

i. Mutual Love, that you ft and faji in one Spirit with one 

2. Conftancy and perfeverance in the Profelfion of the Truthi 
firiving together for the Faith of the Gofpel. 

In the firfi place therefore for Love and Unity. How well it 
futes with the Gofpel we may conceive, in that it's called the 
Cofpel of Peace* Ephef. 6. i 5. And therefore agreeth not with 
our Heart-burnings and DifTenfions : Erings us glad tidings of 
our reconciliation with God, and therefore, as Jofeph to his 
Brethren, bids us taty heed we fall not out by the way* Thus we 
lee, it fits welh and would it not be as comely as fitting } Yes, 
fureiy. And therefore our Saviour makes one part of his Spou- 
fes Beauty, that her Teeth are like a Flock^ of Sheep, whereof every 
one beareth Twins, as well to exprefs Love as Fruitfulnefs, And 
was it not this true-hearted Love,in having all things common, in 
continuing' 6fA.obv(AOi$6v)tpith one accord in the Temple, in eating 
their Meat with gladnefs and in finglenefs of Heart, and the like, 
which made thofe firfr Chrifiians (Adt> 2. $6, 47) have favour 
with all the people s that, becaufe the multitude of them that be- 
lieved were of one Heart and one Soul, therefore great Grace was up" 
on them ^,A(frs 4. 32, 33 ? And the fame, believe it, would be 
upon us all, if we, as they, according to the Apoftle's Exhor- 
tation here, would now fland iv ivi -smujuoh, /xioc ^vyyi in one 
Spirit* that is, having one and the fame fpirit of Grace dwel- 

• ling 

3 8o SERM. XXI. 

ling in ns,an J thence with one Mind y Will and AfTecJion > or, in 
one Spirit, (as fome expound it) in one Judgment: not one Paul^ 
and another Apollos, not fome Lutherans, and others Calvlnifls, 
not fome Remonftrants, and others Co/rtr a-Re mo nft rants i but all 
of one mind in Chrirt : for as they ufe to fay of an unnatural 
Birth that hath two Heads, if it have but one Heait, though it be 
to be taken for one Man>yet it is a Monfter:So as long as we have 
me Hearty and agreeing in the main we may grow up into one 
Man: yet, if as many Heads, there be Co many Opinions and 
Judgment /, it will be, if not unnatural and monftrous, yet, I am 
furcuangracious and unfeemly. For we mould jland Iv vii •srvev- 
^ocT/, and withal vj [xicl \ivyv) with one Soul and loving affecti- 
on to each other,without hatred and variance; and ftrife and fe- 
ditions, in the Bowels of Mercy and meeknefs, and tender af- 
fection, forbearing and forgiving one another, as Gcd.forChrijYs 
Jake hath forgiven us > which if we did, and were thus knit to- 
gether in judgment and Atfedtion, how much it would adorn 
and advantage the Gofpcl, I fay not, becaufe I cannot fufficient- 
ly. Yet this I can, that however bodily and outward comlineis 
may be called (as it is) Coucors difcordia, & arnica inimicitia, yet 
in this inward and fpiritual Beauty Plato's Divinity is again 
-true, that makes Vnum and Pukhrum the fame \ a chief part of 
it condoling in this Holy Unity and Uniformity. 

2. Which adds ftrength like wife to that other Grace of con- 
stancy and Perfeverance in the Profcflion of the Truth, when we 
do not only ftand together,but ftandfaft, and fight for the Faith of 
the Gofpel, as our ApouMeaddeth. Which how anfwerable it is 
Jikewifeto the Gofpel, this only were fufKcient to manifest, in 
that it (hews what Chrift endured for us, and therefore may jult- 
ly call on us to indurefomething for him*, and truly if it brin* 
to us the fure mercies of David, we.fhould not be anfwerable to 
it, if we mould prove Funchers. If it be an everlafling Gofpel, 
Revel. 14. 5. It would be very unfit that we mould be like thofe 
^ -G>&<riioci(VQt t Matth. 13. 21. which for a while believe, and in 

time of ttntatln fall away. Nor can we more dishonour ♦ the 
Gofpcl, than if by falling off in harder times we proclaim to 
the World, that we rind not fo much good in ir, as at rirft we 
thought for > as on the contrary, we cannot otherwiie bring more 
credit to it, than whilit we do cvynaKQvrcc^&v -nS ivayj/tiKtol 
tampan (and happy aillidtions, in which we havefuch ableiTed 
Partner.) with the Gofpel in its afflictions (as the ApoRlc's phrafe 


on Philip, i. 27. 381 

is 2 Tim. 1. 8.) wc let all Men know, that we indeed account 
it ivocjylKiov, good News, which we will willingly dye for. This 
is that for which Jujlin Martyr and Eufebius tor the honour of 
Chrift fet him before the chideit of the Heathen Philofophers, 
that he had fo many thousands ambitious of (bedding their B!ood 
in the defence of his Caufeand Gofpel : which none of them 
could fay of their followers. Yea this Glory uflecls upon our 
("elves likewife. So Peter allures us,that if we he reproached for the 
Name of Cbriji, a Spirit of Glory remains upon us> i Pet. 4. 
14. yea, though we dye (or it, }tt Stephens Face will even then 
ftrine as an Angel* s : So that however (bme indeed, like our nice 
Dames that would iv7r£cez*)7rvio?ti iv artpm, cannot endure Perfe- 
ction, Galat. 6* 12. would not have their Heads cut off in 
Chrift's Caufe, for fpoiling their Eeards , would profefs 
the Gofpel, but it mud be olvoci^lccti <xtcovm y as thinking Blood 
and Duft would fpoil their effeminate Beauty * yet, believe it, a 
noble Chriftian-Souldier is mod: glorious (as the Scripture faith 
of his Saviour, If a* 6s* 1.) in bis Clothes died red, in his own 
and Enemies Blood. Such refplendent Stars (bine brighteft in 
fuch Frofty Winter- Nights. There he three things,[mh Solomon, 
which go well, yea. there are four which are comely in going (and 
that comelinefs for kind, is that which we now fpeak of) a Lion> 
which isjirongeft amongst Beafts> and turneth not away for anys a 
Grey-Hound, anHee-Goat alfo, and a King, againjl whom there is 
no rifing up, Prov. 30. 2p, 30,31. I may add one more to tho(e 
four > and yet add nothing to Scripture, viz. a refolved and Cct^ 
led Chriftian, which indeed in this kind exceeds them all. For 
if a valiant Knight bravely mounted be one of the three moft 
glorious fights in the World, how glorious a fpe&acle will it be 
to fee the Man of God armed with that Heavenly Panoply, riding 
in triumph, more than conquering, trampling under foot both 
frowns and favours of either flattering or perfecuting World, and 
all the Enemies of his Salvation fo gloriouily, as that Death, 
which takes away his Life, addeth to his Glory ! Thus thofe no- 
ble Heroes, thofe Chriftian- Worthies , I mean thofe bltiTed 
Martyrs,lienow in honour, not or\y with Swords under their 
Heads, which was the Heathen Worthies honour, Ezek* 32. 27. 
but, as they fay at the Head of Mahomet s Tomb there is fuch 
a Carbuncle that lightens all the Room f though otherwife darkj 
where it is \ fo truly this Crown of Martyrdom, is lb befet with 
fuch fparkhng Rubies, that ftill they Jhine like Stars in the Fir- 

B b b mammt i . 



moment \ their conftancy lightens their Graces, and the red dye 
of their Blond was the beft Vermilion to adorn their Tombs : 
the Blood of them long flnce dead yet fpeaketh, as condemning 
the ungrateful World, who fo ufed them > fo to the Eternal 
Renown both of them *nd the Gofpel. 

And thus we have feen the way how we may wa\ worthy of 
the Gofpel. If now we enquire after Arguments to perfwade us 
to endeavour after it, the Text affords us three. The firft in 
the word TroAifeueofre, becaufe our Life is a Converfathn. And fe- 
condly, becaufe it's the Gofpel. And thirdly, the Gofpel of 
Ckrift, which we mu(i labour thus to adorn* 

Firft, our life is a Converjation, we live amongft others, and 
they either good or bad : and in regard of both, we have need, 
what we can,to be careful, 

As, firft, wefhould confider,that we live in the Bofomeoftbe 
Church amongft the faithful, are Citizens of the City of God, 
the Heavenly Jerujalem', and therefore it ftands us in hand that 
ui Cselorum municipes nos geramus (as fome read the twentieth 
Verfe of the third Chapter of this Epiftle) fo as may be for the 
honour of our felves and Country. For let Rome be h 7roA/s h 
'?C U S^ 3 Revel* 1 8. 10. & ^.ly&K^ Revel. 14. 8. Let Venice 
pride itfelf in being called theRich^nd Milain the Famous, and 
Bononia the Learned, Sec* Yet Jerufalem is ambitious of no 
greater Title, than to be ftiled ocyicc 7tdA/s, Mattb.4. . 5. to tell 
us that are true Denifons there,what we mould be> that,however, 
if we lived in the Land of Cabul (as Hiram called the Cities that 
1 Ki"S* 9* * 3* Solomon gave him) I mean, in Sinks of Superftition and Profane- 
nefs,we might have fome pretence for putting in practice that Di- 
velilh Proverb* Cum lupti ululandum^s if in the oldXacedemo- 
nian Common-wealth Theft might have befeemed us, or if in 
Plato's Polity , fhamelefs Community , or if in Epicurus 
his School, brutifh Luxury and the like, yet that the 
Church of God will be no Pander for our Lufts : and therefore 
whofbever by his bad Life fhall ftain its Beauty, however he 
may be reckoned in the outward number, yet in truth is but a 
Stranger from the Common-wealth of Ifrael* 

2. But btfides the Faithful, there are others worfe arfedred : 
which, as long as we are here below, we muft fometime converfe 
with. Wicked and unreafonable Men more than enough, that at 
our Ieaft flips will be ready to fay,asthey, Uze\. $6* 20. Tbeje 
are the people of the Lord, thefe are the devout Profeflbrs of our 


m Philip.i.2;. 3% 

times, and the like or worfe. If the kindred of Chrift will fay 
He k mad, the Pharifces will be animated to fay he hath a Devil, C4rt » ri Z ht - 
Mark 3. 21, 22. And therefore we have good caufe to be wa- 
ry. Some Michals there will be, that will deride David^vhen 
he behaveth himfelf molt feemly \ but will be lure to lay on load 
when they find him tripping. It's with a Chriftian, as with a 
Man in the Sun-fhine ', which way foever he turneth himfelf, he 
will have a black fhadow either go before him, or follow him v as 
TertHilian complained in his time, were he a Sober Wife Man be- 
fore that he was converted to be a Chriftian,then he turned Fool, 
and his former worth added to his prefent bafenefs : but if be- 
fore-time he had been lafcivious and vicious, no better Argument 
againft the Chrift ians, that they all were but a company of fuch 
like perfons ; fo that if they could not find a fault, yet malice 
would make one. And then, how circumfpe&ly had we need to 
converfe, that, whereas this way vs every where fpoken againft, our 
lives may fpeak for us 5 when neither we nor others cam and that 
whereas we may be fure that there will ever be fome that will 
fpeaj^ all manner of evil of us ', our carriage may (hew that it's 
falfly, and for Chrift s fake rather than our own, and fo either 
win fuch as fpeak^again/l us as evildoers (i Pet. 2. 12.) or at leaft 
not harden them in their evil courfes, but put to filence the igno- 
rance of foolifh Men, ( v* 15, of that Chapter, ) yea and make 
fuch ajbamedjbat falfly accufe our good Converfation in Chrift^m the 
1 (5th. verfe ot the following.) 

A fecond Argument to perfwade us is,That it is the Gofpel that 
we fhould thus adorn *, which truly may challenge fo much at 
our hands .• for if we look at it in it felf, it's the Glorious Gofpel 
of our hleffed God, 1 Tim. 1. n. yea Glory i exceeding Glory in 
the Abffradt, 2 Cor- 3. 10. Pitty therefore that it (hould be (lain- 
ed by our foul Converfation, which fhould be kfpt without j pot , 
unrebuhgble, as Paul exhorts Timothy, i.Tim. 6* 14. Or if we 
confider what it is to us, it will require no lefsat our hands > for 
it is no other than the King of Heaven's Pardon, fent to us Con- 
demned Wretches, that brings glad tidings to us of Freedom 
and Salvation. And how unfitting then would it be for us to 
take it and trample it under foot, or anyways flight andabufe 
it. And yet no better do wicked Men deal with it, who, as 
they are faid (in this fence) to do violence to the Law, Ezek. 22.25. 
So in a manner by their foul lives they put both Chrift and his 
Gofpel to an openfbame. Well: but fure fo good Newsdefer- 

B b b 2 veth 

384 SERM. xxr. 

veth a better welcome, and what can fuch Men expect, which do 
not only neglefi, but in a manner defpife fo great Salvation? Fear- 
ful it will be when our Phylick proves our Poyfon •. and the Gof- 
pel, that mould fpeak Peace to our Comfort, Hull witnefs a- 
gainit us t o 0'ir Condemnation. How much better would it be- 
feem and profit us, that whereas God hath betruited us all with 
the Gofpei, that w T e would now itand out ev jy, oarAoyia iy 
iGcuobsu TX 'Lvxy/iKix, as the Apoltle exhorts in the 7th verie 
of this Chapter, in the Apology oi it, that whereas k is accufed 
for a Do&rineof Licentioufnefs, our lives might Chew that die 
Gofpe] doth not abrogate the Law, but that that part of this 
fecond Covenant is true, that indeed God put s his fear into our 
Hearts, that xve depart not from him : and again iv pjfc€ai<Ar«,in 
the confirmation of it, that whereas the Devil and his Inftruments 
labour by all means to fubvert both it and the ProfeiTors of it, we 
would now, as the Apoftle's word is, <nna6Avifl-<xj, firive together 
for the Faith of the Gofpel > in all our Enterprifes have this laid 
down beforehand, ne quidRefp. detrimenti, Sec that the Gof- 
fpel be not prejudiced, that our weaknelTes redound not to the 
weakningof the common caufe, yea, with Paul, 1 Cor. 9. 12. 
fuffer any thing, fuffer all things, rather than hinder the Gafpel of 

3 . Eut if all this yet will not, yet, feeing, as the Apoftle adds 3 
k's the Gofpel of Chriji , let him at leaft prevail with us to give 
due refpeci to him in the Gofpel : For him we acknowledge to 
be our King. And would not our bad lives make Grangers ac- 
cufe his Laws and Government ? He is our glorious Head, and 
would not our deformed behaviours make his m> ttical Body like 
fome Hippocentaure or Monltcr, as the Fathers ufe to urge this 
againft their fern>Chriftians> In a word ; we proftfs our felves 
Chrijiians, io that though we have riches, and honours, and o 
cher fuch outward dignities, yet we will do Chrift fo much ho- 
nour, as to be named (from none of thefe, but) only from him 
Cbrmians- And doth it not then itand us in hand to take heed, 
left we only in truth get the honour by having fuch a glorious 
Name called upon us, and Chrift rather the dishonour by having 
his Name put upon them that are altogether unworthy ? as 
though our Bleffed Saviour had not endured flume enough for us 
already, that wc need now again calt more upon him, and fo in 
a manner again Crucify the Lard of Glory > No : Beloved, he in- 
dured fhame enough in that (humcful Dwath, and therefore we 


on Phillip, j. 27> ■ 38? 

had need live Co his praife^fhame in wearing thatCmr^f Thorns, 
but it was, that we mould he made tS MovcyevSs eeS flepoLVosfzs 
Nyjlen fpeaks) the Crown of Chriftof precious (tones, initead of 
that of Thorns. And therefore we need look to itjeft whilir we re- 
main ungodly in the Bofcme of the Church,we be no better than 
Briers and 7 horns 2 gain platted into this glorious Crown, and 
at laft he fay to us.Friend.Jjorv camefi thou hither ? For be we allu- 
red, that however He is our Mediator to reconcile us to God, 
yet he will never unite thofe that are and (till remain in their til- 
thinefs to fuch a Sacred Majeily; and though he be pleafed to ad- 
mit us into his fervice, yet God forbid it mould ever be faid of us 
in this cafe.as it was ofSbebna in another, that we (hould be the 
Jhame of our Lrrds Houfe, Ifa. 22.21. 

More (hame then for our carnal Gofpellers, that by their foul Vfe. 1, 
lives caft (hame on the Gofpel of Chrift, thatfwear,and lye, and 
drink, and drab, and yet forfooth muft needs be goodChrifti- 
ans, that are lawlejs and profane, and commit the reft of the fins 
reckoned up, 1 Tim* 1. 9, 10. which the Apoftle there calls <xv- 
TiK.e[^.£V<x ; fl3t contraries to the found VoUrine of the glorious Gof- 
pel of the Blejfed God, and yet would fpit in that Man's Face,that 
would deny them to be as good Profeflbrs of the Gofpel as any. 
It was part of the Primitive Churches Apology, to evo/xot cos 
ihiyyov Aot/xj&aveTe. The Name of a Chriftian only was their 
accufation, quia nomim e\\ pr&lium : but for other matters they 
were proceeded againft pr&fumptti^non probatU criminibus* as 7Vr- 
tullian fpeaks : And I would to God it were no more now, that 
in thefe happier days, when through God's infinite Mercy we 
need not be afhamed of the profeflion of Chriftianity, we were 
not now a (hame to it by our bad behaviours. I confefsChrifti- 
ans in thofe former times were thought badly enough of. Cbrijii- 
anum omnium feeler urn reum* &c others thought fo> and it tvas 
well they did but think and fufpeel: what they could not prove. 
Now Turks and Infidels think we are loofe and licentious, and 
it werewell they did but think fo.ProfaneWretches fay that many 
profelTors of the ways of Grace are Hypocrites, and it were 
well they did but fay fo. They fay, the beft of us anfwer not 
our Profeflion > and it were very well if it were their faying on- 
ly, and that we could anfwer all their accufations, as Paul did 
Tertullus his (landers. ^tf/ 24.1 ^.Neither can they prove the things* 
whereof they novo accufe me. Nay, rather are there not many 
thatinftead of living as it beccmnh the Gofpel* (as the Prophet 

Bbb 3 fpeak- 



fpeaketh of the Jews) cvenfeparate themfelves to that fharne, Hof. 
p. 10: that betake themfelves to fuch (hameful and bafe practices, 
as a barbarous Pagan would blufh, a Socrates or Arifiides would 
fwoon to behold ? ar.d fo even teach Men wkkednefs, as God corn- 
plainethof the Jews, Jcr. 2. 33. or rather oftentimes do that 
which they are a(hamed to commit, and fo juftifie them in all 
their abominations, Jer. 2. 11. I fpeak not this to difgrace my 
Religion, or my Brother that beareth the Name of Chrift as 
well as my felfs as though the Turk/ live like Men, and we like 
Dogs, as they are pleafed to call us > or that there were more 
Atheifm and Prophanenefs in England, than in Italy* or that 
there were more Villany committed in our Churches, than in 
thofe Popifh Cages of unclean Birds > or as though Camparis 
Brag were true, Catholicos ejfe qui argentum refolvant quod de» 
bent, &c. Nor yet favouring thofe rigid Cenfurers, (however 
other Men hear that blame) that for any unfeemly carriage of 
Proftffors cry out prefently of Hypocrifie, which in another 
Man would be more charitably imputed to Humane frailty ; 
Yet we cannot but conceive how diftionourable it is to Chrift 
and the Gofpel, for the Daughters of the Philijiines to be a(ba- 
medof the lewd ways of Gods People, Ezek. 16.27. for Turks and 
Pagans (as we know Amurath the fecond at the Battle at Varna 
did) to pray to Chrift to revenge the Chriftians Perfidy. Little 
do we confider what Difhonour God hath amongft them by our 
finful carriage, nor how many bad turns we do, not only to 
'Turks and Pagans, in keeping them off from embracing the 
Gofpel, which we Co difgrace, but likewife to many poor Chri- 
ftians under their Tyranny, whilft through the Chriftians 
wicked behaivour they t hin\ they do God fervice* and a great 
benefit to poor Soul $ jwhilft they conftrain them to Abjure their 
Faith and Baptifm : And fo we kill two at one ftroke, namely, 
we harden the Perfecutor, and hazard the Chriftian's either 
temporal Life, or Faith and Salvation. Thus we are an occa- 
fion of their denving Chrift, and in fo doing do little better our 
felves. For Tertullian, and thofe firfi Chriftians thought that 
there was another way, than by open denying of Chrift, to be 
excluded from the Name of a Chriftian, Si faciamus qua fad* 
unt non Chrijiiani, excludimur , faith he. And therefore let 
us look to our felves in this refpedt : for the Jew blafphemes 
Chrift, the Turl^ prefers Mahomet before Him, and the poor 
Indian and barbarous Pagan lives like a Beaft in a Man's fhape. 


on Philip, i. 27. 3S7 

Thefe things, and the like, they do: Take we heed therefore 
left, whilft we equalize or exceed them in thefe or the like, we 
hazard not the Benefit of our Christendom. 

And therefore, to conclude with Exhorution, we are all to Vfe. 
be intreated, that whereas we ail (however fome do injurioully 
impropriate the Nime, I fay, whereas we all) would be ac- 
counted Evangelici, ProfefTors of the Gofpel ', that we would 
not now deal with the Gofpel, as the Jews did with the Law, 
who carried it along with them in their Clothes, but not in their 
Hearts: So we have it only in outward Profeilion, but exprefs 
it neither in Heart nor Life : But as we have a worthy Profeflion, 
£0 let us walk^wortky of it, and let us ever account it as our Duty 
(with Paul, Rom. i. itf.) Not to be ajhamed of the Gofpel of 
Chrijiy fo our happinefs, if we be not ajhame to it, but rather ' 
adwn it by an holy converfation, that our Lives and the Gofpel, 
like twoGlarTes reflecting one upon another, may give mutu- 
al luftre to each other •, that (on the one fidej the Gofpel may 
be an Argument of our praife, as Paul faith 2 Cor. 8. 18. of a 
Brother, that his praife was in the Gofpel : And (on the other) 
we may add fomething to its Beauty > That what Paul faid of 
the Law, Rom. 7.12. all Men that look on our Lives, may 
confefs of the Gofpel, that it's Holy, Juft, and Good, when they 
fee it makes us fo. Efpccially this concerns us that live in thefe 
Places and Times : For, if the Apoftle, Rom* 13. 13. when this 
Son of Righteoufnefs was in a manner but new rifen, called up- 
on them to wa\ eu^Wy<xov&s & ev w^e'pa, we may well think 
what the Lord expects of us, upon whom this glorious Light 
hath fo long fhone in its full Brightnefs. However the darj^night 
of Ignorance draweth a Vail over the Pagans (hame, yet fure the 
leaft mote will be feen in our Sun-jhine \ fo that, as what is but 
ft*?&ri) i* e. Folly for fomewhat unfavory) in the Prophets of 
Samaria, Jer. 23.13. In the Prophets of Jerufalem, (Ver. 14.) 
is HI*) "iy^, a Matter fo horrible as might make a Mans hair 
ftand up an end (as the word Ggnifieth) : So what in a Pagan's 
mouth is but an idle word, in a Chriftians (in a Minister's efpc- 
cially, as Bernard obferves) is well nigh a Blafphemy. Yea, 
that very ivrpxTriKict (as fome expound it) which in their 
opinion and behaviour is a Virtue, we muft look at as the thing 
not fittings Ephef. 5. 4. Take we heed therefore that we do 
not now Contra Jolem mingere, (as the Proverb is) that We re- 
bel not againfi the Light, as Job phrafeth it, Chap* 2^ 13. Eut 


3 88 SERM. XXI. 

when we are about the commitfion of any Sin, let us bethink our 
felves where w e are,it's holy Ground we ftandon > in Gods Houfe 
and Temple : And therefore HHnefs becometbit fr ever: And 
therefore would be very unfeemly, if we deal with it as Jehu 
did with the Houfe of Baal ( 2 Kings 10.27.) ma ^S n a Drwght- 
Houje, a Sink and Dung-hill for all the Filth of our foul Courfes: 
For if a fin committed in a material Temple adds to the Abo- 
mination, fure the Holinefs of this Spiritual Temple makes fin 
committed in it, out of meafure fwfuL Confider, I fay, where 
we are. Our Life is a Converfation, and therefore we had need 
look how we behave our felves in the Hufe of God, (as Paul 
fpeaks to Timothy) and that we have Preaching lives, by which 
we may fpeak a word of Comfort and Encouragement to the 
Godly, of Reproof to the conviction and converfion of the 
Wicked, and may be Examples to all, as Paul faid of the Theft 
falonians, I. Epift* Chap. 1. v* 7. 6&l y<.vlc$cci i)/>t£s 'h/t^s in the 
plural Number, to fignifie, as Beza fitly notes upon the place, 
Tot fuiffe veluti conftantig Typos , quot erant Thejfalonicenfium 

Confider like wife what it is we profefs > It's a pure Religion > 
and therefore, as a pure Virgin, cannot but blufh at the unfeemly 
behaviour of her followers. It's an high Calling we are called 
to, Phil. 3* 14.. and therefore we (hould rvalk^ worthy of it y 
Ephef. 4. 1. It's a Glorious Gofpel, 2 Cor. 4. 4. and therefore 
more fhame for us any ways to blemifh the Glory of it. Un- 
worthy we, if we walk not anfwerable i unworthy of Chrift, 
if viz trample under foot bti Bloods unworthy of the Gofpel, if 
we difhonour it, and therefore worthy to be condemned for 
that, which we will not be faved by. 

Confider, Laftly, What we our felves are, that I may not 
(becaufe indeed I cannot J fay more, we are Chrifiians. And 
then (as Nehemiah faid ) Shall fuch Men as we do this great fin, 
both againji God and our Profeflion } Chiftians were wont to be 
able to challenge all thdr Accufers, and clear themfelves of all 
falfe Accufations, with a Famafola confeia eji fcelerum Cbriftia- 
nrirum. Yea, Eufbius makes a Chriftian, and one that excels in 
Grace, to be Terms convertible : Ey which Argument he proves, 
that Abraham, and the Faithful before him, ipyoo ei £, fjw ovo- 
\uxm (though not fo called, yet) in erfeft were true Chrifii* 
is. And we may obferve in Pauls Epiftks, that when he 
(peaks of thofe (ins which other Men are ordinarily defiled by, 


m Phil ip. i. iji 389 

he Aill excepts the Cfrrimari, As, whereas others w?r^ at! un- 
cle anne ft with greedinefs , yet you have not fi learned Chrift, 
Ephef. 4. 20. And, Such were fume of you, but ye are wajhed y 
Sec, 1 Cor. 6- ir. And others are like Ground which beareth 
thorns and Briers, which is nigh to Curfwg, Sec. But, Beloved-, we 
are perfwaded better things of you, and things that accompany Sal- 
vation^ Heb. 6. p. All this to teach us, that whatever other 
Men be, or do, yet that we mould think thofe fins, which will 
Hand with another Man's Profcilion, are notwithstanding un- 
worthy of us that profefs the Gofpel > who (hould mine 6)$ ' (£&- 
S'vipzs \v K0Q-[ACi>> Phil. 2.15. Providing for things honeji in 
the fight of all UM en, Rom. 12.17. That they feeing our holy 
Demeanour, may glorifie our Saviour, whom we partly adore 
and partly imitate \ and reverence His Gofpel, which we pro- 
fefs and adorn. And left any mould think, that thus to live 
belongs to them that need mind nothing elfe, and thus to adorn 
the Gofpel is for fuch only, whom God hath adorned with greater 
Gifts, and fet in more eminent ^Places, and fbput upon greater 
Occations and Employments, Give me leave to add this, that> 
as I faid before^every faving Grace is part of a Chriftians bea«uty> 
€ven the Feet are beautifnU Rom. 10. 15. And the Gofpel may 
not only be adorned by exacl looking to the great things of the 
Law, but even in the ufe of things in themfelves indilfercnt. 
So Paul fpeaks of Apparel becoming Women profiling Godlinefs, 
I., fim. 2, 10. And to we may of the ufe of Meat and Drink, 
and Recreations \ in all, in the lea/t we may, we mult labour 
to have our Converfatiun as becometh the Gofpel, And for the 
Perfons whom this concerns, they are all, none excepted. For 
though (Iconfefs) by how. much a Man's Place and Gifts arc 
more eminent, he be further engaged in this Duty •> and fo the 
Magi (Irate efpecially is bound to look to it, that both private 
Carriage and publjck Government be for the credit and advan- 
tage of the Gofpel} and above all, we the Miuiikrs of the 
Gofpel are in a efpecial manner betrutkd with it, as Paul fpeaks 
of himfclf, 1 THxf.2, 4. And therefore as it is molt fearful, when 
our lives are fo Scandalous, that with Eli's Sons we make Men 
abhor the Offering of the Lord } even defpife that, which they fee 
we fo abide: So on the contrary, it would be more feemly for 
us to magnifie the Gofptl as well by our Living, a^ by our Preach- 
ing i fothat whiiit by the one we labour to beget Men to God, 
by the other* (I mean a Godly life,) we mi^ht as it were hang 

C c c good- 

'390 SERM. XXI. 

goodly Pi&ures before them, as they ufe to do before Women 
conceiving, that the Birth may be mare beautiful > fo that they 
may conctiv* (as Jacob's Sheep did whilft they looked upon the 
Rods) whilft they look upon us for Examples of decent and 
god'y Behaviour. But though we efpecially, yet not we only, 
but every Chrifiian of what rank and condition focver, is be- 
trufted with the credit of the Gofpel. For proof of which, I 
refer ycu only to the fecond of the Epiltle to jfi/K/, where in- 
deed he begins with him as the Minifter, and for his Dodhine, 
hemuft fpeak fuch things which become found Dollrine, vcr. r* 
and for his Life, he would have him in all things (hew himfdf 
a Fatern if good Works, that he that U of the contrary part may he 
ajhamed, having no evil thing to fpeak of him, ver. 7, 8. But 
yet withal he calleth for a Behaviour becoming Godlimfs in old 
Women, for they mult be iv >c^ r ras~ii/x<xT/ h^czrpizri'is, ver. 3. 
And for young Women, whofe more wanton Behaviour, might 
have expected fome exemption,yet he tells them that it belongs to 
them alio to look to their Behaviour, that the Word of God be not 
blafpbemed,vci^* And Servants laftly, which perhaps might have 
thought, they had enough to look to, if they could procure only 
their Matter's profit and credit > yet in fo doing, he tells them, 
there is another thing they mud look after, iv* thv h$tx<ryuxK[wi 
tS crwTM^pS M/*5v eeS Koo-<u<£<nv iv zr<kavj[bjt they adorn the Do- 
Urine of God our Saviour in all things, ver. 10. So that the 
meaneft VelTels in God's Houfe, are Vefiels of Honour, and none 
in the Church fo low, but that as his fins may difhonour , fo 
his holy and decent Behaviour in his rank and condition may 
bring fome Credit to the Gofpel. 

Now what an happy thing would it be, if we would from 
the higheft to theloweft, fet our felves in good earneft to the 
Pra&ice of this Duty ? What a glorious fight would it be to 
fee the Magiftrate governing, and the Subject obeying, the 
Minifter preaching, and all of us in fome meafure living fo as 
becometh the. Gofpel? Such a well-ordered Army, where every 
one did fo keep his Place and Rank, would be a Spectacle fit for 
an Angel's fight and admiration. Sure they would not be afha- 
med then to behold us, (as now oftentimes they are at our 
Abominations) but might well look at us as in a manner emu- 
lating their Divine Hierarchies, and pradtiling that here, which 
at la ft together with them we (hall be taken up with in Heaven 
tor ever. 


on Philip, i. vf. 391 

Which I may add as a further Motive to this Duty, and with 
which in a word I will conclude. 

Beloved, This life of oursfhould be but a Vrtludium to Hea- 
ven, which we all look after. Now there is no finful or unbe- 
feeming Behaviour of any, but all are and do that which becomes 
their glorious Condition, and therefore it would be well, if w* 
would in this refpedi begin our Heaven betimes hereon Earth, 
and labour to adorn our felvesand the Goffel, with thofe Graces 
here, which will be the greateft part of our Glory there. In- 
deed, as the Romans were wont to hang their Bull* about the 
Necks of their Free-born children, which, when they came to 
Man's Eftate and Age, were laid atlde : So Chryfofiome, in his 
Preface to this Epiltle obferves, that fome Graces, that adorn us 
here, we (hall not need there i not Faith, becaufe the Promiie 
is fulfilled , not Repentance^ becaufe no Sin to caufe it } nor 
Rountifulnefs, becaufe no Poor to receive it (which yet in this 
our Non-age we muft in part be adorned with). But beildes 
there are others, asHolinels and Purity, Love of God and our 
Brethren, and the like common to both Eftates i here defe&ive, 
but there made fully perfed. And in regard of all, even whilfl 
we are here below, we mud labour to have our Converfation in 
Heaven, Phil. 3. 20. Begin to do that now, which we inal'i do 
there for ever : Begin to Tune and Sing that new Song (in the 
Revelation) here , which will be turned into thofe Heavenly 
Hallelujahs, there to be Sounded out by us with the whole Quire 
of Heaven to our everlafling comfort?. 

Cccz SER- 




PSAL, II9. 96* 

/ hxve feen an end of all 'Perfection : But thy Com 
mandment is exceeding broad. 


Onceming this Yfalnt in general, Imnfi not fay much: 
Yet this, That if St. Auline had it presented to him 
lleeping, in the likentfs of the Tree of Lift ■> in the 
miuit of theParadife fas Tome fay he had) I think 

jim*-ifi. it was a Vifi «#, and no Dream: And if another compare it fct 
amongft thc-Yfilrnes to the Sun in the midft of the reft of the 
Planets, in fbme refpeel: the Comparifon will fuit well. Or if 

ui.iu a x\\\x& tell us that it contains in it all thePrecept> of Faith and 
Obedience, I think he faid true. §hianto aperticr, tanto profun* 
dun it was Auftins Judgment of it \ and if we will believe 
him that faid it, if we mould fpend our whole lives in ftudying 
it (though we mould not lofe our labours, yet) we mould not 
fully underftand it, for it (as our Text faith the reft of God's 
Wok! is) is exceeding broad* If nothing elfe, yet the Author's 
Alphabetical difpofing of it telleth us, there is fomething in it 
more than ordinary, as being worth his more artificial Penning, 
and our more diligent Endeavour to have it as ready in cur Me- 
mory's the very Letters of cur Alphabet. The Author is either 
altogether unknown, or at leaft as Calvin thinks uncertain. 
Y e t me thinks , their Opinion is very probable, who think, that 
it fuits well with the {train of the/ipiif Singer of IfraeJ^ as be- 
ing one of the fweetett Songs of Lion. But upon what occa- 
fion it was framed, and with what coherence of parts Interpre- 
ters generally fay not, nor lift 1 to conj.dture. Only this we 
may obferve for both, that as his chief aim through the whole 
is to magnife God's IFord zn&Liw (which therefore he maketh 
honourable mention of under different Titles in every Verfe 
fave one,as fome obfervctneu :h I think four more may be excep- 
ted . And for Coherence, what-ever reference one Ogdoad hath 
to another, that in every one of them he fpcaks to lime one 


on P s a t. 119." 69I 393 

thing in general* which is particularly fet out in the feveral 
Verles of it : A fade of both which we may have in this, cut 
of which the Text is taken : In which the Author, whofoever 
he was, 'fanquam ttdtret eum mntabilitatis bominum, (as he 
fpeaks) as it were now wearied with the Mutability of outward 
Occurrences, cafts the Anchor of his Sou! in the. unchangeable 
Truth, and Word of. God* which he found fettled in Heaven, 
jter. r. and in Earth, wr, 2. in all things, ver, 3. in his own Perfon 
and Occafions, (in the four following) and therefore with an 
heavenly Epiphonema he makes the nrft and lad Verfe found 
both the fame Note. There he begins, For ever-, Lord^ thy 
Word is fettled in Heaven: And he here ends with the fame, / 
have fen an end of all c Terfeftion> but thy Commandment i* ex* 
seeding broad* 

In which words the large Extent, and eternal Duration of 
God's Word is fet out : by comparing.it with the narrow fcantnefs 
and fhort continuance of all other Contentments. He hzdfeen an 
end of all fuch Perfections : But none of God's Word, 'thy Com- 
mandment vs exceeding broad* 

For the rirft words, (in which (though contrary to my firft 
purpofe) my prefent Difcourfe mud be bounded) this end of 
PerjeViion, fome make Martyrdome > many of the Latine Fa- 
thers, Chriil. The Greeks whom our later Divines in this 
ufually follow, by this all Perfi&ion underftand either all this 
in-feriour and vifible World, containing in it the divers Degrees 
and Perfections of things, and therefore called all PerfUion\ 
Or Metonymically by Perfection is meant, whatever particular 
thing either for. Nature or Quality is molt per fed and confum- 
mate, the fight of all which Satan thought would have dazlcd 
our Saviour's, and therefore we might have thought would have 
eatily blinded David's eyes : But by his wife Obfervation, and 
piercing Eye of Faith, he faith, he hath fen : If you ask, what ? 
The words of the Text anfwer, but having a doub ! e Empha- 
fis : 1. Not any meaner or ordinary Contentments, but the 
topandchoife of all Perfections* And, 2. Not one of them, or 
fome, or few-, but alis arA yet through them all femething 
feefide: He had feen an end of all Perfection* As though what- 
soever he could fee,' he could fee an end of it , and that end, as 
I take *t, doub'e v of length, of breadth? of length and con- 
tinuance, that whereas. God's Word is for ever fettled in Heaven, 
ver., 1 . He feeth an end, a Period of thofe lower and fading Per- 



3 9 4 SERM, XXII. 

fictions \ and of breadth and extent (as we may gather from the 
O- pofition in the end of the Verfe) they are* too (cant and nar- 
row to cover all our Nakednefsaud Defeats j but God's Word 
as for continuance* can reach to all Times, fo for breadth and 
extent to all Per ions and Wants. But thy Commandment n 
exceeding broad. 
Doft. The Truth then, which from the fe firfi words I am now to 

handle, in full fenfe is plainly thus much: 

That not any, not all the belt of thefe things below will lad, 
or can help always. 

The fir il Vanity is, That they laft not. I have feen an end of 
all Perfitiion, faith David* And fure, what he by the Spirit 
faith he faw, we may believe is true, for he was a Prophet of 
God, and they were called Seers , and whatever ours do in other 
Matters, certainly their Eye-fight in fuch things as thefe never 
failed them. This our Seer therefore, having as it were got to 
the Top of fome high Mountain (as Augujiine expreiTcth it) 
from thence, as our Saviour, Mat* 4. 8. had a view of all the 
Kingdoms of the World, and the Glory, the Perfection of them. 
He law all this, but withal fomething befide , and therefore as 
that Watchman, Ifa. 21. 11, 12. being asked what he faw, an- 
fwercd, Advenerat mane, fed etiam nox venit, (as Junius reaaeth 
it) : There had been a lightfome Morning, but ended in a dark- 
fome Night. So our Watchman here being asked what he faw, 
anfwers, he had feen much, even all PerfeclUn, but withal an 
end of all : I have feen an end of all Perfection, but thy Command'- 
went is exceeding broad* Juft the fame with a part of the Yfjfion 
of another of God's Seers, Ifa. 40. 6-> 8. 'the Voice faid cry. 
And he faid, What Jh all I cry ? All flejh is grafs, and all the goodli- 
ntfs thereof as the Flower of the Field, 'the Grafs wit beret h, and 
the Flower fadeth : But the Word of our God abideth for ever. In 
which words, I have a fufheient Draught of what I need fpeak 
in this particular. For hence we fee, 1. That all things are but 
as Grafs* 2. That all the Glory and Perfection of them, but as 
the Flower of Grafs, and therefore both fubjedl to decay , either 
to wither or themfelves, or to be cut down, or pluckt up by 

Firit, For all things in general, I only fay this, that the round 
World is but like a round Ball wrapt up of broken Threads, 
amongft which there may be fome ends ot Gold and Silver : So 
that w hi Jit Men oftentimes (as they thinkj are fpinning a 


on Psal. 119. 96. 395T 

fair Thread, either it comes to the end, or fas £]"! (the word 
in the Text) comes of WJT\, which ngnifieth to cut off,) the 
Hind of God cats either It or us cff\ as Hezekjab complains, 
Ifa 38. 10, 12. and fo we are left in the Labyrinth, contrary to 
our former Expectation, and without hope of future recovery. 
All things in the Earth, as the Earth it felf, are founded on 

Secondly. But the Text calls me to view rather the PerfeUhn 
of things, whch is like ffo Flower of the Grafs, and hath (his 
above it, that as it is more beautiful, Co more fubjed: to fpeedy Al- 
teration : For how often have we feen Wifdorn, and Strength, 
and Beauty, and Riches, and the like Perfections, «gone before 
the M:;n that had them ? How often have we feen Wifdom de- 
caied, and the old Man left indeed, but left childithly doting > 
Riches flown away, as Solomon freaketh, but leaving a Begger 
behind them? Strength and Eeauty gone too, but fo as leaving 
Weaknefs and Deformity in their room ? So that if you (hould 
diftil the Quinteflcnce and Perfection of all things here y as it would 
be contained in a narrow room, fo a fhort time will put a period 
to it's continuance. His fubaance fhall not continue, neither 
Shall he prolong the Perfifthn thereof up:n the Earth, faith Elipbaz-, 
Job 1 5. 29. The word n 7J/D thercyand only there ufld in Scrip- - 
ture, i^ by the Hebrew Writers, as by us generally, expounded 
Perfection: But the Septuagint there exprefs it by cmcCy a Sha- 
dow : It may be thereby to fet forth what kind of Perfections 
arifc from outward things- We and they -both, like Sha- 
dow s^ may (hew greater than we are, and yet jhadows frill, that 
lafrnot. And the word n?Dn ufed in the Text, and no where 
elfe, feemeth alfo to imitate fome fuch thing as coming from 
T\t2. that fignirieth Dtfcere, as well as Perficere. Such defe 
drive Perfections, and fuch fpending and decaying Felicities are- 
all fuch > as he that fees and finds the mod, can find in outward 
Contentments. Or if a third word "U"P which is ufed in this 
kind, feem in its fignification to promife longer Continuance > 
yet E'liphaz cuts it fhort too, Job±.uh* Votb not the excellency 
(jQIJTV the word is) Doth not the excellency, which is in them, go 
away? And truly often fo, as never to return more. But not 
to trouble you with Grammatical Speculations \ in a word, if 
you would take the full length and breadth of all thefe Perfecti- 
ons, ufe no better Inftrument than that of David, Pfal. ^p. 

222 >D-i*r?D TOTTED ~\K } Every Man U all vanity^ and that in 





his beHlof mod /m /** cftatcas the word figmfieth; So that when 
heS Co fettle** with J>«* he think* fa ><" never he ren^ 
KV5*o oftentimes then he falls down head-long. For how of- 
ten fter many dangers part at Sea doth a Stnp now fairly fraugh- 
■ ted fink in Havens mouth ? How'often have you fcen Men (o long 
in cutting out their Fortune, that at length they marr all wind- 
ing up themfelves to the higheft Peg, and then click? And 
labouring to fra*c I know not what Gaftles in the Air, and 
when the whole Fabri.k is well nigh reared up, and they on the 
top of it, then one Pin Hips, or one Pillar, on which it (tands, 
is fuddenly taken away, and fo all prove : Caltlc-come-downs. 
Thus finis Lfummationps, and Interim, often take one another 
by the Heel i or at the belt, it is with outward Eihtcs as it is 
with our High-ways in Summer-time, they are then fo fair and 
firm that we think it well nigh impoiTible, that ever they flv > u ld 
prove fo fowl and deep, as in Winter we find them- It's Co in 
our SawiH^weathct of Piofperity. Our PafeVnm Co high 
(we think) as above all Winter- ftowres and Tempefts: The 
Kinis of the Earth, and all the Inhabitants of the World, would 
not' hive bclieved^that the Adverfary jhould have emend into the 
Gates of Jerusalem, Lamen, 4- 12. They would not believe if, 
nor (which wis word) would (he. She remembredmt her la- 
t+r end. Bat mark what follows : Therefore Jhe came dsmt won- 
derfully, Lamen. u 9 . Such and Co brittle are the be/1 of thefe 
-lower Pcrfedions, likeGUT.s (bine bright, but even then are 
broken i like* flames, give fome light lor the time, but are 
foon out i or like fo many Bubbles that are higher indeed, than 
the reft of the Water , and fome remain a (horrer,- and fome a 
longer time : But yet it's not long before they ail vaniQi. tor 
I havefeen, faith David, the end (fall Perftcum. 

But this univnjil (AH) fetms to require an Induction, to 
prove it by particulars* In which, that I may not fetch too 
iargeaCorrpifs, I follow only that ordinary divifion of Per- 
fettion, of Mitd, or Body., of outward Eftate, and but glance 
at fome of the chief, without troubling you with a full view 

of any. . 

Now for the Ferfefihns of the Mind, let them (m grols) be 
Underitanding, and Wifdom: Which, though I confefs, have 
the (tart of all that follow, as being feated in an cvejrbftipg Sub- 
ject i yet, Wefte that Wife Men die as n\ll as Fools, Pfal. 49. 10. 
and ibmetimes their Wifdom before then* David had fi 


on PSAL 119. 9<$. 397 

AhitopheVs Wifdom ending in Foolifonefs. And we have read of 
Nebuchadnezzar's Vnderftanding changed into Bruujhnefs. God 
can make the Judges fools, Job 12. 17. Difufe can make the moil 
expert forgetful. The Plague at Athens, and many Difeafcs 
iince could deprive the Wifeit of Undcrihnding and Memory 
at once. And if all fail, yet Old-age (as they tain of Saturn) 
moft commonly devours that W-fdom, which it begets: Or ra- 
ther, like an Unthrift, in a fhort time fpends what his Predc- 
ceiTors were a long time in getting. So that the Ancients that 
teach Wifdom, as Elihu fpeaks, -Job 32. 7. fomctimes prove 
childifh : Old Men often dote before they die, and though their 
Soul be ready to take its flight, yet the ftrength of Uaderftanding 
takes leave firft, and prevents it. In a word* if it be no more 
than the Wifdom ef the World, or of the primes of the World, it 
(as the Apoftle, r Cor. 2. 6- telleth us they do) will come to 
nought, and fo you fee an end of that Perfetlion* 

And if it fare fo with the Soul, we cannot think that the Per- 
fell ion of the Body, which comes fo (hort of it in worth, can 
exceed it in continuance, for it's but an Houfe of Clays and 
therefore all the Paint and Varnifh it can have mull: decay cither 
with it, or before it- See it in the particulars, which efpecially 
are three, Health, Strength, and Eeauty. 

For Health, I need fay no more, than what St, Aufline faid 
before me, Qu&nam eji ifia Jalus Corporis, cju£ morte premitur^ 
qu£ £gritudine debilitatur , frivol a , mortalis , fluxa ? In a 
word, let him that never hath been lick* and is lure never fhill 
be, fay that Health will laft always. But our Experience teach- 
eth us, that the Phyfician who often reftores our Health, can- 
not always maintain his own ? that there is fuch contrariety of 
Humours, fuch well-nigh Infinitnefs of imbred Difeafes, io ma- 
ny outward occafions of Diftcmper, that few or none in our 
well days are perfectly free ; However, Old-age comes lim; ing 
on a-pace, which will bring more Difeafes, than we can before- 
hand provide Remedies. Or it may be before that, as it was 
obfeived, that grievous Plague at Athens followed upon a mod 
healthful fore- going year ^ fo our moffc healthful years may be 
overtaken with untimely Deaths. And thus one dieth ( faith 
Job) in his full \\rength,being wholly at eafe and quiet, Chap. 21. 
23. And fo an end of that Perfection. And when Health is 
gone, we cannot think that Strength will flay behind i for they 
always ftay and go together. The fame D'.fcafe, that hinders the 

D d d oue, 


one, weakens the o;her. And fo the lufty young Man often 
comes to fay with the PfJmitt, Pfal. 102. 23. He hath weakened 
my Jirength in tbs n\iy. But if not (o, be furc it will begin to 
faint in the end of the Journey. If Plinies Miracle were true, 
that one Xenopbilus lived one hundred and five years without 
any Difeafe, yet I cannot believe that he was another Mofct± 
that Ins natural force was not abated > for in ordinary courfe that 
part of Solomons defcription of Old-age is true, Ecclef 12. 3. 
The time will come when the ftrong Men (ball bow: When old 
Milo may look on his withered Arms, and weep and fay, at hi 
quidem morlui jjnt Junt. 

Thus the ftrong Mountains fall and come to nought, Tob. 14. 
18. &c. Huzzab, for that which is molt eftablijhedj is led away 
Captive, Nahum. 2. 7* And (to add no morej in the third 
Chapter of the fame Prophecy, at the ninth V^rfe, Ethiopia and 
Egypt were kr ft tngth, and it was infinite, HiT) f'NI (that is) 
and there was no end : The fame word almoit both there and here, 
fo that you might begin to think of a Contradiction,, but if we 
(hall read on, we fha'l find none y and therefore it's added, for 
all her infin te ftrength, fhe was carried away i She went into Cap- 
tiviy- ver. 10. And there we fee an end of that Perfection. 

And if thefe more fubftantial perfections Co foon vanifh, we 
may well think, the lealt Breath will blow off all the Paint of 
Beauty, which fo many pride themfelves in j and therefore if 
an r (hall truft in it, ^as fhe did, TLzek* 16. 15O they (hall cer- 
tainly find that true, Prov. 31. 30. Favour is a lie, and Beauty is 
vain: Anv licknefs can fpoil it for the time, and fomc for alto- 
gether. Or it it mifs them, be fure it will confume in the Grave, 
Pfal. 45?. 14. 'thou change/} his Countenance, and ftndejt him away, 
faith Job, Chap. 14. v. 20. And David had feen his ruddy 
Complexion and beautiful Countenance altered, and Co an end 
of that Perfection : A poor one, that's only in the outward Skin, 
which if rlea'd off, leaves a deformed Anatomy. 

Life is yet behind, a Perfection arifing from Body and Soul 
unitedj but yet this Shadow fi Chron. 29 15.) foon gone, this 
Toft, this Ship, Job 5?. 25, 2<5» foon p aft by. This Flower, Job 
14. 2. foon withered i this Vapour, James 4 14. foon vanijheth 
This Smoal^, Pfal. io2« 3. foon blown away , of it fclf it would 
be gone) and therefore we have thofe Ph rates of God's keeping 
our foul in Life, Pfal. 66. 9. And withholding it from Death, 
Pfal. 78. 50. But if we coniider all that continually either un- 

on P s A l # 119. f6. 399 

dermineor aflfault it, the livelieft Man in his bed Health may 
fay with David, 1 Sam. 20. 3. 'there is but a ftep between me and 
death. Or if He live longer, and it may be longer than he hath 
comfort, yet Methufelah, that went the faheil of any for Eter- 
nity, after he had lived 969 years, yet he died, Gen. 5. 27. And 
fo, as the Lord fpeaks, EzeJ^. 24. 16. with a Jfr"%, even with 
this one ftroke God takes away both Life and all besides, and fo 
with it an end of all Perfection. 

So that I need not now fpeak any thing of that third kind of 
Terfetiions without us, which, as they are of kfsJVurth. fo al- 
io of lefs Continuance* If Riches be the Perfection thou aimed 
at, let me tell thee, that as it is but low, Co it is not lafiing > for 
the Gofpel tells us, that The rich Man died, and was buried. 
And, Wilt thou caufe thine eyes to fie upon that vihich is not ? faith 
Solomon, Prov. 23.5. A tirange kind of Speech we would think, 
that ufe to call our Riches our Goods and Subjlance. He thinks 
them to be neither, but calls them plain Non-entiai or it they 
have any being, yet fo uncertain, that he would not have us 
fie fo eagerly upon them in our detires, as the Eagle upon the Prey y 
(in the beginning of the Verfe) which ufe to make them fives 
Wings-) and fie away as the Exgle towards Heaven > as he 
fhews in the end of it. It's not good therefore to have our 
Treafure in a Jewel, hanged about fuch an Eagle's neck, which 
may Coon fie a* ay, it may be never to return again. Flie away 
as the Eagle towards Heaven and that's moft fwiftly : Witneis 
that one Day, that faw Job both on the Throne, and on the 
Dang-hilU for God may blow, the Moth may fret, the Run: 
may canker, the Thief may break through, fo that a rich Man 
liethdovon, but either through Malice of feme, or CarcLfncfs of 
others, when he opens his eyes*, he is not , namely what he was. 
Or, there is nothing, as fome read that place. Job 27. ip. Thus 
the Golden City ceafetb, Ifa. 14. 4. and though in one fenfe, 
there be no end of thy Richest it is Ifa.i.j. Yet allured ly either 
they will vanifh , or, as St. James faith, 'Thou nilt vanijh in 
them. Only take heed- that the end of them bring not an end • 
to thy Comfort. Take heed of Simon Magus his Doom, Thy 
Money perifh with thee, both thou and it together. But it may 
be thou wilt fay, that Honour and Promotion will lift thee up, 
as upon Eagles wings, above all fuch Drifters. And I would 
believe thee, i t f I were not bound to believe God rather, who 
hath faid it in his Word, that Mm being in Honour abideth not, 

D d d 2 Pfal. 

400 serm. xxir. 

Pfal. 4p. 12. Or if the Prophet Daniel had not feen fuch Wings 

as thefe plucht, Dan. 7. 4. and the Prophet Hofea hid not fecn 

them flying away. As for Epbraim,their Glory jhjl'l file away as a 

Bird, Chi p. p. 1 1. If I had not heard that Voice from Heaven to 

Nebuchadnezzar, 'thy Kingdom is departed from thee; If I had 

not feen an Hand-writing before Beljhazzar on tbe Wall, Meneh, 

Meneh, &c- G<>d batb numbered tby Kingdom , and finijhed it. 

Thus the "Royal City U taken, 2 Sam. 12.26. Oftentimes thofe 

that have been in higheit places, after a while have been caft 

afide, asaVtJfl, in which there U no pleafure : Yea, even Princes 

breath goetb forth, he returns to the Earth, and then all his thoughts 

pcrifh, ifal. I4<5. 4. niJn^JJ) The word is, and according to 

the iignihcation of the Verb from whence it comes, fcems to 

fignirie all thofe goodly fine Thought*, that great Men pleafe 

themfclvcs in. Now all thefe perijh, and often their Glory with 

them. It (hall not defend after himfi'tth the Pfalmift. Only this 

you may find on his Grave- (tone, fand there the poor Man may 

tread on him, on whom before he durft not look) Thu U Pharaoh, 

and all bis multitude ,Ezek.3 1 . ] 8. Which if you would but take 

upland look into the Graves and Tombs of thofe Chief ones of the 

Earthy (as the Prophet calls them) when nothing elfe is left, 

their very Bones would fpeak and fay, We have been fomething s 

yea, all things, fas dying Satfr;tffaid of himfdf) but now are 

nothing : And fo you have an end likewife of that Perfection. 

What mould I now fpeak further of multitude of friends\ 
whofe Friend (hip ufually ends with oir Wealth, and themfclves 
often before? Where ever we come, either a Widdo* of Jehoah 
lamenting, that her Husband U dead j or a David bewailing the 
untimely death of a faithful Jonathan, or a beloved Abfalom > 
or a Centurion feeking for the Health of a Servant that U dear 
to him s but nova ready to die, do all cry aloud, that there is an 
end of that PerfeUion. 

If it be delicate Fare thou afFe&eft, thou muft know that it- 
could not keep Dives from Htll. Abafuerm nude a Eeaft, that 
lalted an hundred and four (core djys, Efib 1.3,4. yet at lait 
thofe many days were expired, ver. 5- 

If coitly Apparel, know that as thou cam eft in, fo thou muft 
go out of tbe World naked. Or if thy Friends will vainly fpend 
as much on thy Carcafe, when thcu art dead, as thou doit on it 
now when thou art alive, yet be fure (as Jupiter in Plato faid 
he would have M) thou (halt be Judged naked* 


on P SAL. 119. 96, '40I 

To add no more, If they be gsodly Buildings in which thou 
featefl thy Self and thy PerfeVxion, yet (as Luke 21. 5, 5} the 
left Ruines of fuch vaft Edifices do plainly wirnefs , that, if 
there were no Lightning to confume, nor Wind to overturn, 
nor Cannon to beat down , yet Time would undermine the 
llrongelL Iwillfmite the Winter-Houfe, and the Summer-Houfe, 
and tin Hufes cf Ivory Jhall perijh, and the great Houfes (hall have 
an end, faith the Lord, Amos 3.15. And fo an end of that Per- 

Thus we have feen fome of this Ally which (that I may re- 
turn to my firft Draught; are (we fee; but as Grafs, or the 
Flower of the Field i and, as they have a double end, which I 
mull now briefly point at , either wither of thcmfelves, or are 
pluckt up or cut down by others. 

Fiift, I fay, Of themfelves they will wither* compared to 
Summer-Fruits, Amos 8. 2. which are pleafant, but laft not, 
reprefented by Wheels in EzekiePs Vilion, and therefore ever 
turning, and by the Moon, Rev. 12 1. and therefore often de- 
caying. All that I would fiy in this particular,we have fumm'd 
up, I John 2.17. And the World pafleib away, and the Lufl thereof 
The whole World, that is now grown old, (hall fhortly have an 
end, (which is the end, as fome think , in the Text , which 
*David by Faith forefawj and the Luji thereof; whether you take 
it pajjively with Calvin , Concupifcentia for Quicquid concupi* 
fcitur, for that which is molt delirable, and fo the fame with 
PafefiioH in the Text : Or, actively with others for our Defire 
and AfTeclion after if, though the World (hould continue, yet 
both it's Defirablenefs, and our Defire of it, will pafs away. 
This Flower of the Field often lofeth its fweet Smell before its 
Beauty. The bell of the former Perfections often ceafe. to pleafe 
and content., before they ceafe to he ; and that eifher from a 
Satiety, which they bring, and fo often the young Man is weary 
of his Lu(t, and partly from a Weaknefs and lndifpofition in 
us, and fo the old- Man faith, (EccleJ 12. 1.) I have no plea- 
fure in them. And fo we fee, if left to themfelves, there will be 
this way an end of all Perfection. 

Secondly 5 But how often (in the fecond place) is this Flower- 
pluckt in the Bud, before it be fully blown? And the Grafs cut 
down, before it come to it's full height > How often are thefe 
outward Contentments taken away, before either they, or our 
defire, come to the Perfection I F»r before the Harvejt^ when the. 




Bud is per/eft^ and the forvre Grape is ripening in the Flower, he 
Jhall cut off the Sprigs with pruning- hooks , and take away the 
Branches, Ifa. 18. 5. Yea, How often, when tbefe Perfections 
and our Defires have grown up together, and are now married, 
they affording, and we receiving molt Contentment, are they 
violently pluckt afunder > Thus, Ifa. 339. Lebanon is afhamed 
and cut down, and Sharon is like a Wilder nefs, and Bajhan and 
Carmel /hake off their Fruit. When Babel is mod irately, and 
Nebuchadnezzar admiring, I know not whether it, or himfelf 
more, a.nd laying, Is not this great Babel ? Sec* Even while the 
word was in his Mouth, there fell a Voice from Heaven , faying 
King Nebuchadnezzar, To thee, even to thee it's Jpokjn > the 
Kingdom is now departed from thee- Thus the Pfalmilt law the 
Wicked ffurifiing : And that you may think is not much.becaufe 
Autumn might be at hand, and then fuch flour idling Trees left 
bare and naked \ but it's added as a green Bay tree. And that fcem- 
eth to promife Continuance, againft winch the Winter froirs cjo 
not ufually prevail. He favp if, but it was but once, for he looked 
again zn& { fought it, but it could not be found, Pfal. 37. 35. 3d. 
Ami- all that lie then faw, was this in the Text, An end of all 

And rims, in both thefe refpedts, we fee plainly, that all the 
fore-named and the like Perfections are indeed but like Puddles 
or (hallow Waters, in which you may, as you think, fee the 
Sun and Moon, and conceive them as deep as the Heaven is 
high, which if you (lull try, you (hall find far otherwife : And 
that, as a Shower made them, fo the next Sun-fhine will dry 
them up. Thefe outward Contentments nuke a (how of ha- 
ving more Depth and Solidity, than upon trial we (hall find in 
them. They are but Puddles for Swine to wallow in, impure, 
unconftanf j fo that what was faid of Elijah's, 1 Kings 17.7. 
After a while the Brool^ dried up, may be faid of all thefe broken 
Citterns, and deceitful Broo\r, as Job called his Friends, At the 
end of a few days (as the phrafe there is). We all that are pre- 
fent here, all that? are any where alive, (hall be laid low ; and at 
the end of fome few Years, there will come a lalt end of all, 
(take it as large as you will) an univerfal end of all FtrftCtion. 
And fo we have done with the firtt Vanity \ the end of Length 
and Continuance, they will not lalt always. 

Secondly, The other end, which David faw, is of Breadth 
and Extent. W hcreas God's Word is exceeding broad, (that is) 


on Ps A l. 1 19. 96. ; 403 

reaching to all Perforis, and all their Occafions and Wants \ thefe 
lower Perfections are but narrow and (caur, and therefore (as 
I faidj cannot help always : And that will appear in thefe two 

Firji, In the want of any one of them. For though' as I (hall 
fhew afterward) all together cannot perfectly cover us, yet the 
Want of any one of them wi ! l leave that part of a Man bare 
(as they feign of Achilles his Heel) in which a Man may be 
wounded, and that mortallv, though it be but between the joints 
of Abab s Harnefj > who though he had a Kingdom, if he have 
no Naboth's Vineyard) is heavy, and difemtented* And Haman, 
though he can make a Bufinefs of it to fend for, and tell bit Wife 
and Friends (I doubt not like a jolly Man; of the Glory of his 
Ricks, and the Multitude of his Children-) and all the things where- 
in the King bath promoted him, well-nigh as large as his all Per- 
fe&ion in the Texti yet, All this dnbnot avail him, as long as 
Mordecai fits in the King's Gate, and will not rife up to him, Efth. 
5. n, 13. So, if a Man have RAches, but with Difgrace, he is 
but like a Fool in a Velvet coat : Or if both without Health, 
but like a gouty Leg upon a Velvet Cufhion. If he have not 
all, he hath not enough > and to have all, is more than ever any 
could yet attain to. One of the Graces ever ufe to look from us. 
And therefore, as Ezekjel, Chap. 15. 5. fpeaks in a like cafe: 
Behold when it was whale , it was meet for no wor]^: How much 
lefs when the Fire hath devoured it, or any part of it? So let 
me here i If all Ferfetlions taken together will not cover all, 
much, lefs will they be able, when any one or more of them 
are wanting. 

2. But fuppofe any Man fo happy, that he thinks he can fay 
with the Church of Laodicea, I am Rich, and increafed in Goods, . 
and have need of nothing. Suppofe a Man fhould have fuch Skill, 
as to makeup a patcht Garment of all thefe outward Perfections i 
a goodly Suit, I confels, it would feem, and be as highly efteem- - 
ed by molt, as thofe party-coloured Coats were in former time ; 
Though* I think, none ever yet wore in yet fuppofe, I fay, 
that any fhould, yet I mud fay with the Prophet, If a. 28. 20. 
'that this Covering is narrower, than that a Man can wrap himfelf 
in it. His Soul is larger than all this can reach to. There is an 
inward Man, which all this while they fee not, that is yet all 
naked and' bare. There iszConfcience, which, it maybe, they 
now feel not, but which one day they will kd, and find fearfully 


404 SERM. XXII. 

wounded : And to a Man in fiich a cafe, thefe outward Co- 
verings will be but like a lilken Suit to a Body, that hath all the 
Eones out of joynt. There will one day come an Hour of 
Death, when all our Riches cannot purchafe either Delivery, or 
Reprieve » and at laft there will be a day of Arraignment and 
Judgment, which our greatelt (rate now, cannot then exempt 
from. Atfuch times all thefe Perfections oftentimes are as Lb 
many Daggers at our Hearts. Either they, or our bad ufe of 
them, wound then deep and deadly. Then Abfolorns Hair is his 
Halter^ and Sampfn's Strength his Ruine, Then Men's for- 
mer Glory their Shjme> and their Riches like a Horfe to a Tra- 
veller, which may help in the way ", but they now rind trouble- 
fome and chargeable at the Journy's end. Thrice happy then 
the mi^hteft Potentate, if he had but Authority then left him, 
as to command his Corifcicnce filence : And happy then the co- 
vetous Wretch, whofe only Perfection here is to be covered and 
buried in Gold and Silver •, if all the Shillings and Pound*, which 
he had got by Ufury and Extortion, laid all then together could 
but cover that one fin, or buy but One drop ef Water to cool bis 
Tongue, when be is tormented in t be flame* 

And thus at la(t we have fee* thefe All Perfections ,as for Length 
they la It not for all Times, fo for Breadth they reach not to our 
inward and greatelt Wants i and fo in both Senfes, an end of 
all Perfection. 
Vfi. The Application of all is, That we now would labour for 

David's Eyes, and ufe them as he did •, that as with one we fee 
thefe Perfections, fo with another we would look at the end of 
them : Or rather with the fame Eye of Faith, Icok through all 
this feeming Perfection to the end of all. Our Hearts and Eyes 
therefore fliould not be terminated in thefe Out-fides of things. 
We mould not itand gazing with Achm upon the Wedge of 
Gold, and goodly Babylonijh Garment, left, as it was with him, 
they fieal away our Hearts and Happinefs together. I confeis 
it is with many of our Worldly Men, as they fay, it is with fome 
of your devout Pilgrims to Mahomet's Tomb, w.ho after that 
goodly fi^ht ufe to pore fo long on hot Iron, till they lole 
their Eye-light. Ours (I do not fay, Pilgrims and Strangers, 
unlefs it be trom God and the Common- -wealth of Ifrael) do ufe to 
gaze fo long on the Lultre of outward Vanities, that they loie 
both tyes and Hearts, by which they might defire and find more 
divine and lai-ting Perfections. Thus did not Job, Chap. 31.26. 


on V s a L. 119. 96. 40^ 

He beheld not the Sun when it fhined, nor the Moon walking in 
brightnejf : (that is ) The Glory of his outward Happinefs , 
as lome from the Context expound it. And though David's 
Eyes had once a mill cad before them, when he thought his 
Mountain fo ftrovg that he jj.wuld never be moved ; yet here he is 
now gotten, as we heard, upon another Mountain, and from 
thence'feeth further than he did before, or others that lie gro- 
veling below can , even to an end of all this Perfection* He 
doth not now admire and adore this Glorious Light ', but,as they 
tell us> they can with their GlaiTes difcern Motes in the Sun : 
So he by Faith (the beft Profpedrive) feeth Motes in this Sun, 
to even an end of all Perfection* And happy fure were his 
Eyes, that faw fuch things, which many other Kings and great 
Ones (I do not (ay , defire to fee , but in truth) never faw, 
whofe inward thought fometimes is, that their Houjes Jhall conti~ 
uue for ever, and their Dwelling-places to all Generations, Pfal. 
49. 11 And it may be, as though they could either over- 
write, or out-laft the Almighty and Everlafting God, in their 
Hearts, fay with them, Jer. 12. 4. He Jhall not fee our lafl end. 
Or if God fometimes make them to fee it, either by others Ex- 
amples, or the inward light of their own Confcience, prefently 
they (hut their Eyes, and will not : They over- look it, at leaft 
they do not with David here Cct themklves ferioufly to mark 
and confiderit. They do not with him elie-where pray, that 
God would teach them to number their days, Pfal- 90. 12. And 
that he would make them to fytow their end, and how frail they 
are, Pfal- 39.4. Unlefs it be in a Paflion, (as fome think this 
later Speech of David was fpoken ) thoughts of their end never 
come welcome. You cannot do them a worfe turn, than by 
putting them in mind of their Mortality. But it would be well 
that we with David here would be continually thinking or 
ours. And that 

1. To keep us humble ', that when we are in this kind perfttt 
in our ways, as we have the Phrafe or the Prince of lyre, Ezek, 
28. 15. we be not like him, lift up, and fo grow contumelious 
to God or Man, left we come to his end, which in that Chapter 
is excellently defcribed » that with fefurun, when we are grown 
fat, we hjek, not againlr God , or with thofe Idol-Shepherds, 
ftamp upon and tread under Foot his Children ', that now in this 
joyful time, we do not revel it with Bcljhazzar, and with thofe 
drunken Prophets, JJa, 56. 12. fay, Come, I will fitch Wine, 

Eee and 

4 o6 SERM, XXII. 

and rvc will fill ourfclves with ftrong VrinJ^y to morrow jhall be as 
this day, and much rnwe abundant* For We kpow not what a 
day may bring forth. lam fure that very Night, a Hind wrote 
(omcthing on the Wall, that difht all Bsljhjzzir's Jollity, and 
made an end of his Mirth and Monarchy together. And there- 
fore when thou art the higheft, be not high minded, but fear , that 
thy Sun may go davtn at Noon, that even then may come an end of 
all that thy Perfedion. 

2. Labour to fee an end of all perfection i that fo thence thou 
mayft learn a fanclified Moderation in the enjoying, and patient 
Contentednefs in loofing any, or all of them: And here truly, 
we may admire God's Wifdom aud Mercy towards us, in fo Or- 
dering it, that thefe Perfections will not laft, or help alwa/s : 
For if they could, fuch is the Atheifm of our Hearts, that we 
fhould make Flejh our Arm \ be fo glued to thefe lower Con- 
tentments, as we fhould never look after more divine Perfecti- 
ons. But now that the Fafhion of this World paffeth away, i Cor. 
7. 2p, 30, 3 1. we are now to learn another Lcflbn, to rejoyce at 
though we rcjoyced not , and, to ufe this World, as though voq 
ttjed it net ; to Gt loofe m our Affections from thefe outward 
things, that fit fo loofe from us. Arid therefore let not our 
Affections be moreconftant than the things, and if they be fi- 
nite, let not our defires after them be infinite, let's not hold fall 
Spiders webs, Job 8. 14, 15. And truly, how incongruous is 
it for the covetous Worldling, to have no end of his Labour^ 
Ecclef. 4. 8. And, to enlarge his defires as Hell, for thefe Pe r- 
fetiions^ that are both (hort and narrow, that help not much nor 
long } And therefore their end fhould put an end to our longing 
defires, teach us an holy Weanednefs from them, when we have 

I added a contented Patience in their Lofs : For in this I con- 
ceive the Stoicks Rule is good, Always toconfider what thou 
admirefiand loveft, civ yjjrpxv, 077 \\jfpav. If it be God that 
thou loveft, think what God is, and that if thou lofeft Him, 
thou lofeft thy happinefs, thyfelfi and that will keep thy Soul 
clofetoHim. But if it be a Wife, a Child, a Friend, think what 
they are, and that thou canft not lofe more in their lofs, than 
they come to , and that is but a mortal Creature. Hence on the 
contrary it was that Micah's Mother did fo fret and curfe, when 
(he loft her Silver, Judg.ij. 2. And that we oftentimes in fuch 
cafes are fo difconfolate, and fometimes defperate, becaufe we 



on Psal, 119. 5>5. ^07 

Only gaze and dote on thefe Perfections, and never look through 

them to fto ?«*/: Whereas David (as Wife Men ufe to doj 

looking efpecially at IfTues and Events, is before-hand prepared 

for any, and can bid the worft welcome. And therefore when 

the dmalekjtes, 1 Sam. 30. had carried away Wives , and Sons* 

and Daughters, and all Captives, though he was greatly dijirejfed, , 

yet he could encourage hmfelf in God, ver. 6- kernel frf 

And therefore in the Third place, Let God's Children labour j„ Zt ad clltn, 
to fee an end of all Perfeftion for their own comfort ; And that in bom. a , i56f- 
a double refpecl:. kov. 

1. Againft the Infolency and Fury of all their Enemies, which, 
I confefs, may laft as long as themfelves, (and therefore we have 
EzeJ^ 21.25?. themfelves and their Iniquity ending together) .• 
And vet the Comfort is, that they themfeives will not laft long : 
And it may be their PerfeUton gone before them, and they re* 
main but like Bees that have loft their Stings, and fo would hurt, 
but cannot. Thus David comforted bimfelf, when he rejoyced 
over his Adverfaries, Pfal. 9. tf. thou Enemy, thy defiruUwm 
are come to a perpetual end. And if we would but obferve God's 
dealing now in this kind, we mould often fee fuch Lions teeth 
broken j either their Power weakned, or their Counfels difap- 
pointed, or themfelves taken away, o* if they continue and 
profper fome longer time, yet be fure, as God faith, Draf.32.35. 
'their foot Jhall flide in due time. And fo an end of their Perfe- 
ction often puts an end to the Church's Perfecution. Prefently 
upon Herod s being eaten, up of Worms* it's added, that the Word 
ef God grew and multiplied, Ac^s 12. 24. From which the 
Church of God in thefe troublefome Times, may have one Ar- 
gument of Comfort. 

2. Afecond from this Ground is, by comparing that Verfe* 
Uion, which God's Children in their loweit Ebb have, with all 
that which wicked Men can have, when their Comforts flow in 
to them in greateft abundance. The one we have heard hath 
an ends but againft their defire and expectation : But the end 
of the other's Faith is their Salva'ion \ and therefore called an 
ExpeCled end, Jer. 2p. 11. And there is hope in it, Jer. 31. 17. 
The one hath an end, and then as NabaPs, 1 Sam. 25. their 
hearts die within them- The other have no end,or at leaft an hap- 
py one - , and therefore Pfal. 2?.2tf. their hearts live for ever. 
Well fare therefore every true Chriftian, that in his worft ta- 
kings can yet fay thus much, My flejk and my heart faileth me ;, 

E e e 2 There's 


SERM. xxn. 

There's an end of all jout ward Perfection* But God U the ftreugtb 
of my heart, and my portion for ever, Pfal. 73. 2tf. e5 ti/\& 
eecs was that by which He encouraged his Souldiers to rhe 
Fight ', and you have heard of the patience of Job, and have feen 
what end the Lord made, faith the Apoftle lames. Chip. 5. n. 
fo happy, that it's as well worth our marking, as the end of 
other things was worth David's in the Text : For Mark^ the 
perfeft Man, and behold the V fright, for the end of that Man ii 
peace, Pfal. 37. 37. 

3. Labour to fee an end of all thefe Perfefiions, that thou mayft 
thereby be (lined up, to do as much good with them, as thou 
canft,whilft they ht\ > for we fee,if we do not fpend them, they 
will fpend of themfelves. 

And therefore it would be our Wifdom to take them in feafon, 
and to put them over to God, who ufeth to reitore them to us in 
a better kind. Let us therefore ufe our Authority, whilft we 
have i^ for the maintaining of good Men, and good Cau fes, 
our Riches in maintaining our Minifhy, and poor Brethren. 
Sell that you have, and give Alms to the Poor, and fo provide 
youtfelves Bags, which wax not old, a Treafure in the Heaven: that 
failethnot, Luke 12433. Such wife Merchants we inould be for 
our Souls thus now to improve thefe fading Perfections, that one 
day we may have a return made us in the things of a more 
durable Subftance. 

4. And that's the lait particular. Let us therefore labour to 
fee an end of thefe Perfections, that fo we may look out for 
fometbing, which is more perfeft, and which will abide with us 
for ever. If we indeed had our ends as foon, as thefe Perfedions 
have theirs, we might better terminate our Delires and Affecti- 
ons in them. But it's an ordinary faying, Homouon habet mlti- 
mum fincm in hac vita vel termini vel covfummationij. Man hath 
not his la\ end here: And therefore whatever elle we provide 
for, let us havefomc picy of our Souls, which will laft always* 
that, as the School-Men ufe to fay,that two things do concur to 
makeup the Perfection of an inferiour Being, Aliquid jecun- 
dum motum proprium, and, Aliquid ft cundum motum natura fu- 
-perioris 1 So let not all our Perfection be placed only in that, in 
which we do but equal other Men, or not exceed inferiour Crea- 
tures : But let us aicend fomewhat higher, that as we have in us 
aliquid nihil i, fo we may have aliquid Dei, fomething fo large 
and tailing , as may fully cverlaftingly content and (atisfie us. 


on F%al. 119. 96, ^,09 

Now if you ftiouldask, Where that's to be found? The Text 
makes anfwer, But thy Commandment U exceeding broad, God's 
Word is the Fields in which this Pearl is found, which will con- 
tinue for all Times, and fully comfort thee in thy greateft 
Wants. He is never very Poor, in whom the Word of God dwells 
richly. But of this in the fecond part of the Text. For the 
preient, that Perfetlion, which we (hall find in ir, and which 
will ^fr/ffl/v and everlaftinglv make us happy, is (as they ufe to 
diftinguifh it) either Objective, or Formal. 

Firlt, The Objective Perfection is God and Chrift, whofe 
Nature and Wor}^ U perfed, Deut. 32.4. to whom nothing is 
wanting, and therefore fully Perfect, and from whom all the 
Perfection of the Creature is derived, and in whom it is Emi- 
nently, Infinitely, and therefore Eternal y perfett. Jcfus Chrift 
the fame y eft erd ay, and to day and forever, H. b. 13. 8 He in- 
deed may well be called the End of all ptrfeftions as you heard, 
that.many Expounded thofe words of him. He is that Moun- 
tain, on which, I told you. Sr. A*$in placed David, when he 
fpakethefe words, Cbriftut mows eft, 3cc. Cbrifi is the Mountain, 
from which only we may with Vavid here defcry the end of all 
other Perfections'* for thoi» wilt never fee an EmptUefs'm them, 
till thou hjft found a Fielneff, and Ali-fufficicncy in Him, 2V 
this Hill ther sforc K t as lift ui> • ur Hearts and Ey°s, from whence 
comes our Help, ou\ full, our cvcrlamng Salva ion. And feeing 
it's lb; Ferfeetim of all things, that ire ordained to a further end 3 
whei. . )cy are brought to the Fruition of it, Nolih&erere invia, 
& nn ftrvmire ad jimm, as Au\\in fpeaks, Stay not below in 
theiw lhfenoui anu worfe Perfcdiiuns. Reft not till thou beeil 
made partaker of Chriit. And further, when (as the Philofo- 
pher tells us- that) finis quaritur in infinitum, media verocum 
modo; let our ArTe6tions towards this End of Perfection, be 
conHant 2nd enlarged, as much as we can, if we could, inn> 
nir , Eutfeeifeg 1 her perfections that have an end, are (omc 
tim c Hindrances, at the bn\ but \Helps\ and it's a part of our Im- 
petfeevtier that we Hand to mnch in need of them,letnot our de- 
fires be terminated in them. But whether with them, or without 
them ltt us make Hht< of rift, who hath an unchangeable Prieft- 
hood^nd therefore is al ; e to fave us. lis to -zrocvfeXls, Heh>j>2^, 
that is , evermore, (as you have it in the Margin) or to the 
utmoft, (in the New) or Perfectly, vin the former Tranflation) 
and indeed Perfectly, becaufe evermore ; and to the utmoft, and 



fo fupplics what we have feen other Perfections wanted, which 
did not always laft, and therefore did not fave always, and did 
not reach to our greateft Wants, and therefore could not fave 
to the uttermojh- Eut Chrift doth both. And therefore, to this 
purpofe, what David faid of the BkfTed Man , the Father ap- 
plieth to our BlefiTed Saviour, that he is the tree planted by the 
Waters fide* The Waters flow, but this Tree is rooted fure, on 
which if thou Uyeft fure hold, thou art out of danger of drown- 
ing. And therefore let me fpeak to thee in his words, Raperh 
in pr£ceps ? tene lignum. Voluit te amor Mundi ? tene Chri(lum. 
Lay firong hold on Chrift, and thou (halt have ftrong Confola- 
tion \ for he is a Pr'uft for ever. And fo no end that way : And 
for the other, whatever others tell us, what a duclile nature 
Gold is of, and how much Ground an ounce of it may be made 
to cover > yet we , that are bought with no fuch corruptible 
things as Silver and Gold, mutt believe that one drop of our dy- 
ing Saviours Blood can and will cover, and purge all ours and 
all Believers Souls : And fo it, as well as the Word, is exceed- 
ing broad. And that's the Objective Perfection we mutt aim at. 
The formal is double, Grace, and Glory. 

Secondly, For Grace : It's that, which fets the Soul in joynt 
again, and fo makes the Man of God perfect > and being once 
favingly wrought is fo firmly eftablifhed, that all the Popilh Ar- 
minian fubtilties, or the Gates of Hell, fhall never prevail againft 
it. And therefore it would be well, if we were fo wife as to reach 
out for this Perfection j and to know at laft, whatever perfection 
we may conceive to be in finful Courfes, yet that, in truth, it's 
Sin only that daftieth all our Perfection : thou waft perfect in thy 
way, till Iniquity was found in thee> Ezek. 28. 15. And for it 
felf, that how ever it may pleafe for the prefent, and promife 
more for the future, yet we fhall find them to be deceitful Lufts > 
that they deprive us of endlefs Happinefs fox the enjoyment 
of fhort and empty Contentments *, that there will be a Time, 
when we fhall hear, as in the Prophet, Jer. 51. 13. thine end 
if come, and the meafure of thy Covetoufnefs : The fame we may 
fay of other fins,there will one day be an endof all, and that none 
of the beft > for the end of thofe things is Death, Rom. 6> 21. 
And though, I confefs, (in and the punifhment of it. will never 
have end i and that's the finners woe, becaufe they are Sar- 
menta ad damnation m, non firmamenta ad filutem : Yet the con- 
tentment of fin is foon over ; and ends the (boner, that the pu- 


Ps/l. 1 19. 96. 411 

niihment thereof may Iaft for ever. Othcrvvife in Grace, which 
as it is that heavenly Panoply of Breadth and* Extent fufficienc 
to cover the whole Man j there being no want, but fame parti- 
cular Grace or other, can make a Supply : So for Continuance, 
it rcftmblcs the Eternal Fountain from which it fpiings, i* 
t\e t^Aos, sk, o/cAe 7ri^s,faith S. Chryfjhm, Love never fjil- 
eth,i Cor. 1 $.$. The Fear of the Lord endurethfor ever, Pfal.jp.p. 
This is that W ay ever laft ing, Pfal. 139. 24. Which either hath 
no end, or a very happy one. Rom. 6» 22. Ton have yonr fruit 
unto Holincfs, and the end- everlafting Life. 

Thirdly, And that's the la»i Pefett ion ^whlch is as Immortal as 
thy Soul, and as Large as thine Appetite : ' When the Sun Jball no 
more go dawn-, neither the Moon with draw her Light, hut the Lord 
Jhall be thine everlafting Light : And the days of thy Mourning Jhall 
he ended-, as the Prophet fpeakcth. This Perfection, Iconfffs, 
is nor here to be attained to. Paul acknowledged himielf not to 
he already perf eft, Phil. 3. 12. But yet it's good now to prepare 
our fdves for it, and to make fure of it i that when Death and 
Judgment (hall come, and we (tripped naked of all theie fading 
Perfections, may not then he found altegether naked, but be 
Cloathed upon with our Houfe from God, Eternal in the Heavers : 
That fo, when many a kicked Man, .that had hU goed things in 
this Life, will beconftrained to fay, I was, indeed, once rich, 
and honourable, and happy, as I my felf thought, and others 
took me. I was, as that perhaps was the Caufe of my prcfent 
Mifery, and the very thought of it now augments it. I had 
Wifdom, and Beauty, and Strength, and the reft h but now I 
fee a woful end of all fuch Perfections : We on the contrary to 
our eternal Comfort, may fay, fomething we have loft (tnough 
indeed no lofersj we were finfnl and mifcrable, but now wc fee 
an end of all that with Comfort : But withal,fomething we had, 
which we yet have and (hall for ever. We were holy, and 
humble, and thankful, &_c* And fo we are now, and fo (hall 
remain to all Eternity, never U fee an end of this Perfection. And 
therefore to conclude all in a word \ Let us all fo labour, with 
David here, to fee and end of all thefe Perfections , that we may 
have that begun here, which we may have at that day fully per » 
fetted, but never ended. 




At Bofton, at 
Mr. francis 

Ps A L. II9. 9^ 

But thy Commandment is exceeding broad. 

N this Verfe we have the exceeding Perfection of God's 
Word fet out, by comparing it with the fading Shortnefs 
and narrow Scantnefs of all other outward Perfefiions. I 
have feen an end of all Perfection : But thy Commandment is 
exceeding broad. Upon a like Occafion I have fpoken of the 
Shortnefs and Scantnefs of other Perfections out of the Firft 
words, 7 bavefeen an end of all Perfection* 

I come now to fpeak to that, which is efpecially intended in 
the Text > The large Extent and never- ended Length of God's 
Word : Tby Commandment U exceeding broad. 
Dot*. The Point is : That in the end of all other Perfections God's 

Commandment is, and a Child of God may find it exceeding broad* 
In whkh two things to be explained. 1. What is meant 
by God's Commandment* 2. What by it's Exceeding breadth. 

Firfi, For the firft , What's meant by Commandment : You 
mud remember, that God's Word in this TJalm (in which the 
Ffalmift intended to fet out the Glory of it to the full,) is called 
VsdeCah.nu- by diverfe Names i all which in themfelves have their diftincl: 
cer.Htresback^ Significations, as either ilgnifying fome diftindt. parts of the 
& alios in pr*- Word, or the fame Word under different Notions and Confi- 
bnnt ' PfaT derations. So fometimes it's called his Law, Word, truths Way, 
mum. tte.Tho. Rigbteoufnefs i his Precepts, TeftimonieS) Judgments, and here 
Cartwrighr. in Commandment. 

Prov. 19. 20. j| ie djitm^ Opening of every which word would now be 
too long > and though ufeful even to you, yet fo as would hin* 
der Speech about that, which, at Jeall at this time, may be more 
feafonable. It will be fufficient for our prefent Satisfaction that 
molt agree, that all thtfe Words in the main fignifie the fame 
thing, namely, the Word of God in the Extent of it, whe- 
ther Commands, or Promifes, or Threats : And fo in this Text, 
though called by the Name of a Commandment, yet he means the 


on P s a l , 119. 96. 413 

whole word, or any part of it, whether a Commandment, as 
the word here ufed properly fignitieth, or a Threat, or a Prc- 
mife, for both are Virtual Commands: God's Threats virtually 
command us to Fear, and his Promifes virtually command us to 
Believe. And fo God's Word, his Commandments, his Threats 
(efpecially in reference to the Pfalmifts prefent Meaning and Oc- 
cation) h is. Promifes are exceeding broad. 

Secondly, What's then meant by this exceeding Breadth > 
What we tranilate exceeding broad, the Vulgar and the Antients 
according to their ufual Translation of this wo^ and not in- 
elegant, read hat urn mmk t Too broad* And indeed it's too broad 
for us poor (hallow weak Creatures, fully either to comprehend, 
or fulhl j And fo the Hebrew word 1KB Ggnifieth an Excefs 
in whatever thing it ! s added to > and accordingly our Tranfla- 
tors, as in the Comparative, read it exceeding Broad > indeed, 
exceeding all length and breadth of other Perfections. But withal 
we mult know, that this fame word in Hebrew Language, which 
hath no fuch degrees of Comparifon (as other Languages have) 
expreiTeth not only the Comparative degrees as though God's 
Commandment were only exceeding broad? that is, much broader 
than other perfections : But it's one of the ways by which they 
cxrrefs their Superlative degree , fo that his meaning is, that it's vidtManim- 
not only exceeding broad, broader in the Comparative? but that it **». 3 tib- ->. 
is exceeding broad, broadeft of all, in the Superlative. C JTeaTo?£cii 

But ftill you will ask, But wherein conlills this Comparative, fuLrlaprum. 
Superlative exceeding ", yea, even Exceeding, exceeding breadth SchinUr m^o- 
of God's Word > cOK». . 

Some * have conceived, that God's Word is here faid to be * climacvs. 
exceeding broad, by reafon of the multiplicity of Senfes that it TalmttMct 
bears (as they fay, and as the Papifis urge) who make it not*****™* , 
only to have as many Senfes, as tncre are Differences in the He- C umpcfJ'e 1 o 
bnw, Gne\, and vulgar Latine readings : But (which is worfe modis inarr** 
a great deal, and no better than Blafphemy) as many (if you will *"/• Bucer. 
believe their Cardinal Cttfa) as the Church in ftveral Ages and g ee n ancro r ts 
upon feveral Occafions.,mallbe pleafed to put upon it,*, e- It (hall Sermon at />. 
have as many Senfes, as they Fancies and Fetches, and fo juititie Oofs. 
Pighiiis his Blafphemy, who called' it a Nofe of 'Wax , which 
they may draw out or put together, and alter and change as 
they think good. I abhor, and [o I know do you all, thtfe 
.Biafphemies. God's Word is not fo Broad. But yet I thus far 
yield, that it's a fafe way of interpreting Scripture, to take it 

F f f in 

4M . SERM. XXrL 

in as broad and large a S^nfe* as (all things confidered) it will 
bear. And if I do Co in expounding this place, it fclf will 
bear me out in iti for it faith, that God's Commandment ti ex- 
ceeding broad. 

Exceeding broad therefore, becaufe every way broad, reach- 
ing to all Pe.fons> in i:s Commands awing the greateit Kings, 
and in it's Promifts comforting the pooreft Be^ger. . 

Reaching all Conditions, Profperity, v. 14, 72. Advcrfity, 
v. 54. All Sexes, Times, Places, all parts of body, faculties of 
Soul, Adions of both , and Circumftances of thofe Actions. 
I cannot exemplirie them all. If you will go no further than 
this Pfalm, and but mark what's faid of it in the feveral Verfes, 
you (hall find more than I fay. 

It's Life, z*.p3« Comfort of Life, v* 50. End of Life, v ij. 
the Way, v. 35. Rule, v. 30. Ccunfeller, v 24. a chief Gift, 
v. 29. Better than thottfands of Gold and Silver? v 72. 

It's our Love, v* 47, 48. Joy, v. 14. Delight, v. i6« Choifey 
3*. 30. Defire, z>. 20, 40. Hope, v. 43. Tiuft, v. 42. Fear, 
v* 120,161. that which he longs for, v. 40, 82. feeks after, 
v. 45,94. cleaves to. v, 31. It's his AH. 

And if it be all this, and much more, then fure it's Exceeding 

But I cannot infift upon all thefe particulars : Only for more 
diftindr. Confideration of it, we muft remember, that God's 
Word is here compared wich all other perfections? and its Breadth 
with their End, 

Now therefore,as we heard before of all other beft Perfections? 
there was a double End of them : Of Length? they laned not 
a^wayes : 

And of Breadth? they reached not to all our Occafions and 
Wants : 

So now on the contrary, there is an exceeding Breadth of 
Gods Word, 

I. Becaufe it reacheth to all Tiraesi 

II. And to all our Wants in them, as able to be a Direction, 
arid to make a Supp-y in all. 

•1. For the firft, Therefore it is exceeding broad, becaufe reach- 
ing to all Times. The place parellel to the Text fully proves 
it, IJa, 40. 6, %• All fl'Jh ii Grafs, and all the goodlinefs of it as 
the Flower of the Field, The Grajs wither tfb? and the F 'lower fa- 
detb : But the Word of our God Jball Jiand for ever* For ever , 


on V s a L. 119. <)6. 41^ 

that's long ', but to ft and, Or to be eft obliged for ever, as the 
word lignirieth, is much more, and } et.no more, than is true of 
every Word of God. whether a Command. I pray you mark 
that Expreflion, Hb. 4. 11, 12. L* 5 * us labour to enter into that 
reft. For the Word of God it ffiv it, ' kvipyiis, quicksand powerful, 
or, as the words are, living and activz. Ic may be you'l a c k, 
What's the ftrength of the Apoftle's Reafon ? Strive to enter 
into this reft, for the Word of God vi quicl^, &c. Why ? Its from 
this Ground we are now upon. He had before fpoken of an 
Exhortation of David's, Pfal. 95. Of ftriving to enter into reft', 
which Exhortation the Apoitle urgeth upon them in his time, mndum, in- 
to whom he wrote. But now it might be fome would fay : q?ut , mot%#* 
But why trouble you us with a command of David, fo long time e ft y cx i '' ia . 
fince fpoken to the Men of his Generation, and now by i\\\s D£ '¥ I ca £ t 
time out or Date and antiquated ? Which iund or Objection & c . Pareus in 
the Apoftle takes away, as though he fliould fay ; Nay, but do loenm. 
not think that David's word is dead with hirn : For it was not 
his word, but God's* and therefore as God never dies, nor 
grows old, no more doth his Word: But it's quick^, or living 
flill : It's not dead, no nor grown old and weak* but it's as 
a&ive and powerful as ever : And therefore as much concerns you 
now,as it did them to whom David in Perfon fpake it. And fo we 
fee in this refpedt, God's Commandment is exceeding broad, reach- 
eth from David's time to Paul's. And fo are hi- Threats. One 
reached from Doeg to Judas , compare Pfal* 109. 8. with Alls 
1.20. Yea, one reached from Enoch the jth. from Adam to 
the Day of Judgment, Jude, ver. 14, 15. And fo are all his 
Promifes, which David (as I faid) in the Text principally in- 
tends. In the firft Verfe of this Ogdoad, he faith, For ever, 
Lord, thy Word is fettled in Heaven. A Word of a Promife is in 
Heaven, and fettledvDJO, there, and that for ever ', amollilrong 
and full Expreflion, that, whereas if a Man look to thefe out- 
ward Contentments, there's nothing fettled, or if fettled , yet 
it's but poorly, not for ever, according to that as (hong Exprefli- 
on, Pfal-3p. 5. Verily every Man at his beft eft ate ^ vs altogether 
vanity ', or, as the Hebrew is, ill Men are all vanity , even 3J3 
(the fame word in both placesj) when moft fettled and eftablijb- 
ed, yet he continues not fo long : But when full of Riches-, and 
happy in Children, and foin a feeming fettledncfs> yet it's foon 

F f f 2 Nay, 



Nay, further, whereas if a Man mould look at God's Wo. 
and frotnife, as it [sin our unfttled hearts, we are ready to think 
that its as ready to waver as our Hearts arc, as the fhadow of 
the Sun or Moon in the Wafer feems to fluke as much a»s the 
Water doth which it -(nines in. 

Yet for all this feeming making here below, the Sun and Moon 
go on in a ftedfaft Courfe in Heaven. So the Pfalmift tells us, 
that however our Hearts fttgger -at a Promife thmugh unbelief ■» 
'nay, and our Unbelief makes us believe, that the Promife of en 
is fhaken withal, and when we are at our Wits- end, we are 
ready to think that God's Promife comes to an end too, asP/j/. 
77. 8. Yet God's Word is fettled, though not in our Hearts, yet 
\\\Heaven\ yea, and there for ever, as fettled as Heaven it felf 
is i yea, more than fo, for Heaven and Earth may pafs, but not 
one jot or tittle of the haw (and therefore of theGofpelJ frail fail, 
Luke \6> 17. 

And thus we fee, that God* s Commandment and Promife, in 
this refpecr, is Exceeding broads reaching to all Times. Was 
a word of Command the Guide of thy youth? I affure thee, ic 
will be as good a Staff of thine age. And I affure you, a good 
Promife is a good Nurfe, both to the young Babe, and decrepit 
old Man. Your Apothecaries jaeft Cordials in time will lofe their 
Sririts, and fo me times the ftronger they are, the fooner. Eut 
hath a Promife cheared thee fay,twenty, thirty, forty years ago^ J 
Talk it but now afrefli, and thou (halt find it as frefh, and give 
thee as much Refrefhment as ever. If it hath been thy greateft 
Soy in thy joyful Youth, I tell thee, it hath as much Joy in it 
for thy fad O'd-age. That maybe.faidof God's Word, which 
the Pro; net faith of God himfelf, lfa.^6.\. And even to Old* 
age I am he, and even to hoare hairs 1 will carry you. Doth not the 
Piilmiir fay as much in the 160. Verfe of this P-falm, 'thy Word 
ii true from the Beginning. It's well, it begins well. But will 
it laic as well? Yes: He adds, ArJ every one of thy righteous- 
Judgment* enditretb fifr ever. Anfwerable to which, is that other 
MxprelTion, vtr. \ c /i. Concerning thy < Tcfimmies, I have kuoivn 
rf ild, that l }hou h.i ! i funded \hem for ever. For eve r,and founded 
r ever. O fweet Expreliion ! O grounded Comfort ! Bre- 
thren, get acquainted with God's Word and Promife asfoon 
•4s you can, and maintain- that Acquaintance everliflingly ; and 
»fii knowledg of ic (nail not either go before, or go beyond 
ks Truer.. Know it as fjon and as long as you will c.v can, and 


on P'sa'l. 119. 96. 417 

yt>u (hall never find ft tripping or failing : But you may after 
long Experience of God and it, fay, I have known of old, that 
thou haft founded it for ever. 

And fo I have done with the Firft Breadth of God's Word, 
reaching to all Times. 

If. There is a Second anfwerable to it, for God's Word and 
the New Jemfalem^ Rev. 21. 16. in this are alike: Both the 
Length and Breadth of them are equJ.God's Word and Promife as 
it reacheth to all Times, that's the firft Breadth > Co alfo to all Oc- 
cafions and Wants : That's thQ Second, Tuft like the Ifraelites ^, T „ ,, 
Garments in the Wildernefs, which waxed net Old for Forty jj ave fuij peacc 
years: There's Length and Continuance. But withal, they to entertain 
they muft grow too,as their Children did, or dCc they would not m ? f^aplea- 
ferve their turn. ' So truly here, a aracious Promife will be bet- 1 ltorcof 

1^ ii. * ••i'i 1 01 Ingredients to 

terthan a good Garment, that will keep a poor Soul warm at e r | ry Malady 

heart Forty years together, and much longer tha*n Co. And to quiet every 

which is the beft of all>we cannot out-grow it. It will ferve.to doubt, Qfr. as 

lap the tender Babe in, and yet not leave the talleftC^ 

any place bare, if he will but wear it. This is the Second theText. ' 

Breadth. It will reach to all Needs and Wants •, which may be 

further considered in two Particulars. 

1. Some Word and Promife of God> or other, is able to reach 
to all our outward. Wants and Evils, wh'ch no one outward 
Contentment can do. Health only cures Sicknefs, but as many 
a Man is healthful and poor together, it reacheth not to cure 
his Poverty : And Riches take away Poverty, but cannot fome- • 
times buy Health. Honour perfumes -a Man, and keeps him 
from (linking in Mans nojirils > but many a Man that is well 
efteemed of, may be poor enough. One Contentment helps 
ufually but one Want, and one Plainer ufeth not to cover many . 
Sores i and truly for outward Matters, fcarce any Man hath a 
Plafter for every Sore: Say thofe of you that have mod in this • 
kind t Have you Co much as you want nothing ? Now truly^ 
herein efpecially is fee n the Exceeding breadth of God's Word 
and Promifes. Had we but fo much Skill as to go to every Box 
of precious Oyntment in this Myr-otheke, we might find cer- 
tainly a Salve for every outward Sore : Aud had we but fo much 
Faith but as to apply it, we mould find it fovereign too. Here's a 
Promife that might heal that Wound, which a flanderous 
Tongue hath given me > there another, which might be my belt 
Cordial on my Sick-bcd:> iri another the poor Hungcr-ltarved 




Eody might thefe hard Times meet with" a good Meals-meat, 
yea, I aflure you, and Dainties too, I name not more particu- 
lars, nor have I time to'exemplihe any. But in general, con- 
ilderonly thcp2.ver. of this Pfalm, and think whether it fpeak 
not one word for all : VnUfs thy Law had been my delights, I 
bad perijhed in mine Affliction* Affliction is a lar$e word.and may 
contain under it many particular Evils. Now where's his 
Cure for all ? Truly he hath one Catholicon, one Receipt for all. 
nele&ttione* f, L . fa fi Iar num ber : But what of it > What can 

tn pluraLi. hg- J , . ., ° _^ ., . _, .. . , 

Mificans nul- one Law do to fo many Evils f He tells you its >y\&y&. We 

hum ejfe genus read lt^ Vnkfs it had been my delight : But the word in the Ori- 

daUr'ufui non g[ na ] j s wonderfully figniricant in a double refpe&> i(s both. i. In 

Jffn^V* numero pluralL 2. Forma duplicata : In plural number Delights* 

medium. and they doubled too. Is my Affliction nckneis ? In God s 

Mollems. Word, had I but Faith, I might ger Health and Health again. 

Is it Nakedriefs ? I might get Clothes, yea, and double Clothing: 

And fo of the reft. Brethren, did we but walk fo in Obedience 

to the Word, that we were fit for Mercies, and then had but 

Faith to rely upon thePromife for thermin this one Bible we might 

find many Delights-, and them doubled too. Health and Health 

by the Word, is double Health » Food and Food with and from 

a Promife, is double Food, both rirft and fecond Courfe too. 

So Gcd's Word reacheth to all Wants of the outward Man, and 

in that refpeel: is exceeding broad. 

2. Butfecondly, It can reach to cover all the Nakednels, and 
heal all the Wounds of the inward Man i and if fo, then fure 
it is exceeding , exceeding broad* In this refpect,' though a 
Man were fo outwardly happy, that he were clothed and har- 
neiTed Cap-a-pe, as you fay, irom top to toe in regard of out- 
ward Man i yet for all this, as the Prophet fpeaks in a like Cafe, 
If a. 28.20. This Covering may be narrower, than that a Man can 
wrap himfelf in it : Though harneffed from top to toe in this 
kind, yet truly this is not Armour of ^roof. Brethren, a 
Man may have a poor naked Soul under all our warm and gay 
Clothes, and truly the Arrow of GocTs Wrath can wound the 
Soul through all fuch Clothes and Armour. 

O BlefTed then be God , who hath given us his Word, which 
as it can clothe the Body, fo it can Cover the Soul too, that 
cannrat only keep offinany a heavy Stroke from the outward Man, 
but cm keep the Confcience from many a deadly Wound i yea, 
and can heal thofe which we had got,when carelefly we had not ic 


• on Psal II9 # 96* 419 

about us. I, Brethren, herein is feen the infinite Breadth of 
God's Word, that one Promife of it can quiet, and heal, and 
refrefli a weary wounded Confcience '•> which no finite Crea- 
ture, not all the Creatures joyned together can. Well are thofe 
two joyned together, The Law of the Lord U perfetl , converting 
the Soul* You read it Converting in the Text, 2nd in the Mar- 
gent Reftorihg : But the fame Phrafe in the Original is ufed, 
Lam. 1. i<5 'UMDJ D'DE DrDO> and it's taken for Comforting 
and Refrejhing : lbs Comforter that Jhould relieve, or refrefh, or 
bring back my Soul, U far from me. If you pleafe, you may take 
it in all thofe fenfes. 7 be Lav of tbe Lord if perfetl converting, and 
fo reftoring, and fo refrejhing the Soul. Yea , this is a perfect 4 

Law indeed, that can thus convert^ and refrefh the Soul. Its 
a Metaphor taken from one in a Swoon, to whom you give 
Hot- waters to recover them", and fo that fame Phrafe, is taken, 
Lam* 1. 1 1. which you may compare with Lam. 2. 11, 12. The 
poor famifhed Infants for Famine ftvoon in the ftreets, and pour 
eut their Souls in their Mothers bofom. Propotionable to which 
Lam 1. 11. it'sfaid, they gave their pleafant things to relieve, 
or, as the" word is, to bring baekjhe Soul i which the other place 
faid, was gone, and poured out* Juft fo is it fometimes with a 
poor hunger-ftarved Chriftian for his Soul , he Faints and 
Svpdons , and you would think he would never be recovered 
more* and all his other defirable pleafant things ? though he 
fhould give them all (with them, Lam* 1. 11.) will not reco- 
ver him and bring h'vs Soul back, again. Oh ! but God's Com- 
mandment is exceeding broad, his Law is perfect indeed, when 
its E?y2 jTQ'EflD' when with fome Promife or other, it can 
fetch again and refiefli a fainting 5oul, better than all your Hot- 
waters a fwooning Body. In this refpe& I cannot but again 
fay, 'the Law of the Lord is indeed perfetl, when it can thus 
convert, and bring back, and retrelh the wearied Soul* In 
this more than any thing God s Commandment appears to be 
exceeding broad. 

I have done with the Opening and Proof of the Point in the 
or? of it. For the Reafon of it: 

God's Commandment in the former Confiderations and Re- ***/• 
fpedts null needs be thus exceeding broad. 

i» Becaufe it's God's Commandment. If thy Commandment, 
then exceeding broad* So you f have the Reafon of it in the very 
Text : Were it a Man's Commandment, it would fail in both. 




thefe Breadths. Your beft Parliament-Statutes reach not to all 
Times, many antiquated, repealed, and now out of ufe : And 
whilft in force, yet they reach not to all Inconveniences, and 
fo fall fliort of the other Breadth alfo. And this from Man's 
weaknefs, who cannot fee all prefent Inconveniencics, much lefs 
fore- fee all that may afterward happen. Well, but God is Per- 
fed, Mat. 5.48. and fo his Worl^porfeU, Deut. 32.4. and Co 
his Word and Law perfitl, Pfal. ip.7. His both Jforkj and 
Word have a Tindture of himfelf. He an Incomprehenfible 
God, Job 1 1. 7, 8, p. Canfl thou by fe arching find out God? Canji 
thou find out the Almighty unto Perfection ? 'the meafure thereof is 
longer than the Earth, broader than the Sea* He without all Di- 
menlions, and a proportionable, or infinitly improportionable 
(mall I fuy?) Latitude he hath made in his Creature. Haft thou 
-perceived the breadth of the Earth I Declare if thjtt knoweji it all, 
Job 38. 18. And here for his Word, David knows not how 
broad h but he puts the greateft word he can to it, faith in the 
Superlative "1ND rDrH Exceeding , yea Exceeding, exceeding 
broady broader than either Earth or Sea, than any; Creature '-> be- 
caufe it is an Exprcflion of God himfelf (and fomctfmes called 
God, as fome have obfervedj and fo Infinite. God an Eternal 
God, that fore- fees what will be in all Times, and therefore 
his Word (hall reach to all Seafons. And God an All-fiifficient 
God^ and therefore his W r ord (hall reach to all Needs and Wants, 
and therefore his Commandment in both refpecis exceeding 

2. As the former Reafon was'taken from the Author of the 
Word, fo this from the End of it, expreiTed 2 Tim. 3. \6> All 
Scripture U given by Ixfpiration, and is profitable for Doctrine, OCc. 
That the Man of God may be Perfect, and throughly formfeed to 
every good W-r]^ ' I conceive that Man of God is especially to 
he meant ot the Mwijler of God, whom the Word of God fully 
fumifheth for Irs Work. But if if be able fo tofimtijh him, thew 
alfo other Men, becaufe they are fttrnifhed from him* Well 
then, this is the End of God's Word, perfe&ly to furuifh and 
fupply us all in our righteous, and cherrful Walking. Eat 
were it not novv thus exceeding broad in the former Par-tkubu 
this r^d would not be attained. 

Did no: a Promife reach to all Tim's, It might be that I 
dnteht out- live a Promife, and fo it fail me at the la ft in fbme 
Hi.dful time of tr n I fraud mod in need ot it. Should 


on P s 4 l. 119. 96. ^%l 

it fuflain me all my Life-time, and but fail me at my Death, my 
comfort might die with my Life, and fo I fhouldbe but poorly 
fumifhed, when I fail in the end of my Journey. 

Or again, Did it cover my outward Man, and leave my in- 
ward Man bare, I mould be but poorly clothed : And though it 
provided well for my Soul, but took no provifiou for my out- 
ward Man, I mould not think my fclf throughly furnifhed. Did 
it not reach to all my Needs and Wants, though it mould leave 
but one place bare, I might be as mortally wounded in it as in 
twenty. Should it arm me againft Coveioufnefc, and I be ftruck 
with the envenomed arrow of Pride \ Should it fence me from 
Luke-warmnefs, and I yet be enflamed with Anger and Fro- 
wardnefs, or the like > One wound if Deadly, may fpeed me. 
If it mould help me in many reipedts, and not fupply me in all, 
I mould not be fo throughly furnifhed, as the Apoltle there faith, 
the Word is able to do for me. And therefore that it might at- 
tain its end, it is (in the fecond place) that in both refpe&s 
Cods Commandment is exceeding Broad* 

Is it fo exceeding broad that it reacheth to all Times ? then fure ya % I# 
the Moral Law is not as yet abrogated: Which though it be not 
wholly meant, yet is a fpecial part of this Commandment* But 
againft their Error which hold the contrary, I have already 
fpoken upon another Occafion, and therefore now forbear. 

Is it again fo exceeding broad that it reacheth to all times ? then yr e 2< 
Tapifts like wife may be hence confuted", which enlarge our abi- 
lities unto Worlds of fupererrogation \ as though we could ex- 
ceed this Commandment , which is fo exceeding broad: And on 
the other fide they cut (hort and ftraiten the Law, in making 
fome fins no fins, or venial, and fome fins meritorious perfor- 
mances. Of Hell we grant, but of nothing elfe. But here alfo 
I forbear. 

Is it fo exceeding broad ? let it therefore call upon us to ftudy if, Vff* %• 
and fearch into it the more. Were I now to lpeak to Students, 
(as I do to fome) I would, and do tell them, that had they 
Solomon? s D? 2TX1 largenefs or broadnefs of heart, (as the word 
fignifies) 1 Kings 4. 2p. Had they large broad hearts, even as 
the fand on the Sea Jhore, as it's there faid, fo large and broad, 
as mult needs expatiate into humane and divine Writers, of 
either more late or ancient Handing, whofe van: apprchenfions 
and readings cannot be terminated in the large Volumns of Di- 
vinity, Phyfick, Law-(ludies, or the like '•> would they but hear 

G g g me, 

4*1 SER.M. XXIII, 

me, T mould now (hew them a Field broad and large enough.in 
which they might expatiate En latifundium\kSea broad and deep 
enough, in which even fuch Leviathans may fwim : it's no 
other than this Word of God, which the Text faith, is fo ex- 
ceeding Broad. 

I confefSjit would cut ofTa ^reat deal of that Babel's fuperfluous 
Learning, but this you mould be fure of, you mould in this Field 
meet with no poy fined Fountains, asyou do in theirs. 

The thing therefore I exhort all, efpecially fuch as are or may 
You that are be Students, is that of Paul to 'timothy, i Tim. 4. 13. To give 
Ltbrorum hcU attendance to Reading '•> even diligently and faithfully to read and 
lucnes, bote's ft uc j v tnc Scriptures, a thing which Men of great note in the 
°r^ youfas Church thought not too mean for them. They tell us of Bafil 
John did the and Nazianzen* that thirteen years together laying afide all other 
&oll. Studies, they fet themfelves to fludy the Scriptures j and Luther 

makes it one of the things, which he would require of a Mini- 
i>Bdlufepe ft erj often to turn over the Bible. Thefe (belike) looked at this 
tdvere. z. se- y roa £ Commandment, as new Planters would at a huge broad 
3. semper efo Continent* which would require a great deal of both time and 
KifctpaiHw. pains fully to difcover it > I afTure you Gods Word will. 

An Argument this is, which I mould think necefiary to en- 
large my fclf in, were I in another place, where other Eooks (and 
it may be bad ones too) are more read and fmdied, than the Scrip- 
ture. I read of Caroloftadius, that he was nine years a Doctor, 
"jn-la-l* b e f° re he had read the Scripture. I my felf have been prefect, 
when one anfwering his A& for the Degree next to a Dodror, 
could not find the Epiftle to the Coloflians \ and was fain to ex- 
cufe the matter by faying it was not in his Book : And knew 
of another, that had been feven years almoft in the Univerfity, 
and had not had all that while a Bible in his iludy i -but he after- 
ward turned Papiji > as indeed it well agrees with Popery, in 
which by their.good wills, Scripture mould be laid afide, and 
their Schoolmen and Decretals onlyftudied. A Popifh frame it 
is, to which I with we even in this particular were not too 
much warping. Papifls care not for Scripture > and Familiits 
make Scripture- Learned as a term of Reproach. But the Jews 
VrufiM, (force tell us) dividing their rime into three parts, would ipend 
one of them in reading. And another faith, that they fcarce 
read any other Book than the Scripture. I would not ftraiten 
AW/ Chriftians fo in either kind i but truly I mould defire you all to 


on V s a L. 119. 96* 423 

inlarge your felves in reading and (tudying this Commandment-, 
which is io exceeding Broad. Sure in this broad Field yo-u 
mould rindfomething worth getting. 

Oh then with other Books, Debt-Books , and Law-Books, 
and Phyfick-Books, and other good Books you are reading, let 
God's Book be one efpecially. Be reading here, and gathering 
there > here this word of Direction, and there that promife for 
Comfort. And if only one Promi'.e (as I have fhewedj may 
be of fo great and manifold \xCc, what encouragement have we to 
gather, when there are fo many > If that Field be worth going 
to, in which I may get but one ear of Corn to fatisfie the hun- 
ger of my Soul > Oh then it is very good glebing in a Boaz 
Field, where tve may glean even among the Sheaves, and have 
whole handful s let fall for us, Ruth 2,15,16. I mean in the 
Word of God, where we may not only pick by Corns, but 
gather by Handfuls, even get Bundles of Promifes to lay up 
againft an harder Time : and therefore (as poor Folks you know 
will ) let Us glean and gather hard, efpecially feeing God hinders 
us not to glean among the Sheaves. As God faid to Abraham in 
regard of Canaan his Inheritance, Gen. 13. 17. Go w alb^up and 
down in the length and breadth of it : So we, that are Heirs of the 
Promifes, let us walk up and down in the breadth of this goodly 
Inheritance of ours, of this exceeding broad Commandment. As 
it is Rich, fo let it dwell in us richly. 

Is the Commandment exceeding broad? then fearch into it, as for VQ t 4. 
Knowledg, fo for Practice. I befeech you let us make room for 
it in our Hearts : for it comes w ith a breadth. 

In this broad Commandment much to be done, and more to Motive. 1. 
be avoided. In it many particular Graces and Duties, &c. to 
be looked to. And as our Saviour in alike cafe faid, Ato.10.23. 
fo truly we (hall not have gone over all this broad Field, till the 
Son of Man be come. 

It's broad, and therefore not ftraitned:the way is narrow at firft Motive. 2. 
entrance, but the Commandment is broad when once entred, . 
that you may with enlarged Hearts walk in it. It was a com- 
plaint, which our Saviour took up againft the Jev>s> John 8- 37. 
that his Word i\cz(>& did not ta\e -place, or as the word is, 
could not find room there. Oh, Brethren, we have even ftrait 
hearts, God knows, for this broad Commandment. But oh that 
we were enlarged ! Are we ftraitned ? Sure it is not the Word's 
fault : It would enlarge us, did we but receive it, as Paul faith 

Ggg 2 in 

4>4 SERM. XXlir. 

in another cafe, 2 Cor* 6. 12. Weatcftraitnedhourorvn Bowels^ 
in our own Hearts. The more the pity, and the more our lofs, 
that fo much precious Liquour runs befide. And let me add 
that a!fo, and I pray you therefore take heed, and remember 
what hath been (aid, that as the Command and Promife is broad, 
lafting to all Times, and Cas Cbryfijhm expounds it) bringing 
the Obedient to- eternal Life : fb the Threat can reach as far to 
bring thee to endlefs Wo, if thou beelt difobedient. The Promife 
/wj^reaching to ; and fupplying of all our Wants : And the Curfe 
can be as broad too, tocrofs thee in all thy Contentments, to 
wound thee both in Body and Soul, in every Joynt of the one, 
and Faculty of the other. See Zecb. f. 2, 3. The flying roll of 
the Curfe was twenty Cubits long> and ten Cubits broad. Tru- 
ly, God's Threat and Curfe is as broad as all the miferies cf this 
Life, nay, as broad as Hell. And therefore get not a broad 
Conference., but a. broad enhrged Heart in love and obedience, to 
entertain this exceedingbro id Commandment. Elfe, as the Law- 
yers term extream Carelefnefs, it will be Lata negligentia. 
Vfe. 5. But in the next place, it's a word of both comfort and directi- 
on in the end of all other Perfections^ that God's Commandment is 
exceeding broad. 

I fay, fir ft-, Comfort, that whereas all other imperfect Con- 
tentments are but fhort and narrow, if Ihave but my (hare in 
Go3's Word and Promife-, I have that, which in the lofs of all 
them will reach me comfort to all Times, and in all Wants. 
Truly, Brethren, all outward Contentments, be they never fo 
glorious and comfortable, they will not laft long, nor reach far '•> 
not longer than Life, not fo far as Heaven, no not fo far as mine 
inw T ard Man. Babylon's broad Walls are thrown down, Jer. 
5-1.58. they are unftedfaft as Waters j and as it is faid in auo 
Job 37. 10. kmd<> the face of fuch Waters is foon ftraitned. Fair large 
Eflates foon brought into a narrow compaili great Families 
foon reduced to a fmall number. To (peak to the prefent occa- 
sion, pretty little Children are like pretty little Books, in which 
a Parent fometimes reads much that very well likes him: But 
it may be he cannot/read long for tears, when the Eook is taken 
away s and at beft he cannot read much becaufe it is but a little 
one. But blefted be God,may a Child of God fay, who is fure 
that he hath part in God and his Promife, that 1 have another 
Kook of a larger Vo!umn,of a far broader Page than all the(e out- 
ward comforts come to. They are but narrow Pavers at the beft, 


on Psa l. 1 19. 96. 425* 

and they foon dried up too : But God in his Word, in his King- 
dom, hath bread Rivers that \OJireadof, Ifa. 33. 21. and they 
deep ones too, in which I mav bathe, and not be itraitned, and out 
of which I may drink for ever, and yet they never dried up, but 
faring up to everlajling life. 

This is a Chri'tian's comfort in fuch cafes.and it mould be his 
direction too in them > that when lie fees an end come of this per- 
fefiion-, and of that,to be ftiii thinking that there will at laft come 
an end of all : and yet in the end of all even then to look unto this 
Commandment and word and promife of God, which the Text 
faith is fo exceeding broad. As , Hith God ftraitned me in my 
eirate > Take that out of the breadth of Gods Word, Huh he 
taken this pretty little child,this prettv little book,out of my hand, 
that I cannot read in it as formerly ? Truly let us get a better, a 
bigger, a broader book into our hands, God's book, and fee what 
we can read there j if not enough to make a full fugply of all fuch 
wants, that whereas other men fnuiikand (hi ft, have this fetch 
and that reach, and (as they ufeto fayj when the Lion's skin is 
not big enough to cover all, they lew the Fox skin to it to make 
it broad enough and yet all will not do, becaufe there will be 
an end of allperfeblicm i a Chriiiian is ( or at leaft mould be ) able 
out of God's Word and Promifes, as out of a rich Treafury, to 
make afupply of all fuch wants. Here he gets a promife for 
himfelf, and there another for his friend. Here one for a live- dead 
parent , and there another for himfelf, though his child be dead. 
In a word, that's it I call for * as much as we are ftraitned in 
outward comforts, let us -labour to be fo much enlarged in God : 
and as much as he takes from us of outward contentments,to get 
as much and more from him in this broad Commandment and large 
Tromifes, and then we (hall be no lofer's. 

This one word alfo,that Gods Commandment is exceeding broad, Vfe 6, 
is ground of great comfort to other of God's children in other 
cafes, as much fatisfying them in two main dcubts they ftick at. 

1. The rirft is, They arefoiinftil and fo unworthy, and fet 
fo far ofTand eftranged from God, that his mercy ( they think ) 
will never reach them. But let fuch think then of this exceeding 
broad C omma ^dment» There is breadth and length and heighth 
and depth ■'in Gods love faffing knowledge, Ephef. 3. i8> ip. And 
there is fuch a breadth and exent in bods promifes that they can 
cover our greateft fores, reach the furtheft out- Hers if they would 
but come in. Boaz hath a skirt to caft upon Ruth, though a poor 



Ne cogitemus handmaid, Ruth 3. 9. And much more hath Ch* ifr to cover the 
adnosnonper- nakednefs of his pooreft fervants. Mens bkflings and favours 

f r"Zm ? -°%u t are ftnit ' and when J acob iuth £ ot away the ble ^ n & #** mav 

emm fc r pctu)> cr >' bitterly, and fay ', £/^/} we, m# w? *//<?, (9 my father, and 7/jjc 

jurat ttperftfttt have it not for him. But God hath for all, that will unfeignedly 

*m ( ?w ask and beg of him. He hath a Welling for me, and another for 

Utmm^ei thce ' an( * a ^^ *° r a *"^ anC * CVtn ^° r t * iem thlt are a ^ JT °8* 

vl r / f ' f.e. «Jl das 2.38, 39. though never fo far off, yet if with the like bitter- 

. i-jue ad omnia, nefs^ but not the like prof aneffe that Efatt had, thou cryeft ifc^S 

tempo a, & £ . me> even me aljo, my father : If thou canft but call him Father* 

tates 'S at cm- th Father hath a blelling for thee alfo : for his Commandment is 

jide banc do- ^^ceeatng broad to reach to all thy needs and wants and tins. 

&rin*m am- 2. And to all times, and by that a fecond trouble is removed : 

?U&jtnttir, fi for a child of God, though he hath gotten beyond the former 

extendi*. M. doubt, t h at God hath had mercy for him to bring him at firft to 

him, yet he fees his weaknefs fuch, and his lufts foftrong* that 

he fears,he(hall never hold out in grace to heaven, but chat there 

will be as well an end of this, as of all other perfections : but lee 

fuch remember, that however their firength reacheth not far, is 

necogttem sfi- f cant ailc j f con f pe nt, yet that God's promife and truth and mer- 

in Jrdto cuxfo c y IS °* a * ar hroader extent, and longer continuance : tor God s 

deihtxawur. Word, thofe that have had longeft experience of it have yet caufe 

Moierus. to fay, as verf. 152. Concerning thy teftimonies, thy promifes, 

I have kttorvn of old, that thou baft founded them forever: and in 

the end of health and peace and itrcngth and life to end all with 

this word laii in his mouth, I have feen an end of all perfection) hni 

thy Commandment is exceeding broad. 




AugH$ I <). 

EXOD, 28. 36. BefwcSir^- 

thanael Brent 

Holinefs to the Lord. Arcfc-Bijk>po£ 

Cant eibury, 

Erbum Viet in die [no. A fie time ( had it been by an in his Metro. 

abler hand) to brine; forth the Prieits garments cut P?^l Vifita- 

of the Scripture's veftry, whilft the eye of Authority 
is prefent to fee them put on : and here the firft peece, 
that in the very forefront I light on, is Aarons Frontlet in the Text. 
tyou (halt makg a plate of fur e gold, and grave upon it like the in- 
graving of a fignet-, janftitasjebovti, or fan ft urn Domino, Holinefs 
to the Lord. 

For the literal fenfe^as meant otAaron,! find no difficulty : fome 
would, who doubt whether both words were ingraven on this 
golden plate, or the word Jehova only. But P. Fagius rightly 
concludes for both, nirvS £Hp> Holinefs to the Lord:" both in- 
graven, to let Aaron know what God was, and what he (hould be, 
efpecially in his holy Miniftrations. God was holy, and he would 
have bimfo, efpecially when he came before him. 

For the myftical bonification, as applied to Chriftthe High- 1 Pet. m 9 , 
Trieft of our profejJion,it agrees fully, Tbatfpotlefs Lamb took^away J ohn *• l 9« 
the fins of the world, who had none of his own : fo full of holi- 
nefs he, that on his very fore- head all might have read this t£HP 
HUT 7 Holinefs to the Lord. For, fuch an High Friefi it became us 
to have, who was holy and barmlefs and feparate from finners, 
Hebr. 7. 26* 

And therefore paffing by both thefe, the moral application of 
it efpecially to Minifters, and partly to all Chriftians will be the 
fubjecl: of my prefent difcourfe. Which that it may be more or- 
derly, give me leave in this Aarons Frontlet out of this and the 
adjacent verfes to obferve and handle thefe particulars. 

1. Quid, what's expreffed and required* and that's Holinefs. 

2. Vbi, where it's to be fought and feen , on his very fore- 
head and the forefront of his miter, verf. 37,38. 

3. Quomod*} how ingraven there > with the ingraving of a 

4. The 


4. The Tints cut, to whom *, Hi IT 7 all this to the Lord. 

5. The Finis cujus, for what caufe ; that the peoples bo ly gifts 
might be accepted, and the iniquity of them pardoned vcif. 38. And 
of thefe now briefly. 

1. The thing here ingraven on the Prieft in the Law, and required 
of the Preacher oft he Gofpel is efpecially and above all Holinefs. 
A Sanihts Vd- ^ ot outwai *d riches and greatnefs; they to us, but like wings 
leriusinthc to the 0/rric/:?, which (he cannot fly with, but only flutter, and 
Church of God get the tarter away. By thefe we only get to outgo other men, but 
is a better man £y themfelves they do not help us to fly up to heaven our fclves, 

\\\wy Valerius ' , \ • • r J r 

Maximttii or co carrv others along with us. 

No nor fo much inward gifts of Learning and fuch like abilities, 
though fuch policing neccflary to the Priett, yet it's not it, but 
Holinefs that's here ingraven in his Crown > Knowledge without 
Grace, Learning in the head, without Holinefs in the forehead is but 
like a precious ftone in a Toad's head, or like flowers /tuck about 
a dead body, which will not fully keep it from fmelling, the lefs 
half by much of a Minilter's accomplifhment. And therefore they 
that have it only, at bertare but like a fhip ballarted only on one 

iSam to fide,that thereby links the fooner.Or like David's melTengers,their 
priertly garment, which (hould be talaris M cut off by the middle to 
their greater fhame. And yet well were it, if many were not Teen 
daily go fo balfnakfd^nd yet not afhamedoi it.The Mathematici- 
ans obferve, that a man that compaflcth the earth, his head goeth 
many thoufand miles more than his feet, but in afcent to heaven 
the feet would have the greater journey. I,(o it is,whilrt we rather 
go about to compafs the earth, than to get up to heaven^ur heads 
outgo our feet, our knowledge our practice: but yet in the 
Church of God, although there be Jixty Queens andeighty Concu- 
bines, and Virgins without number : yet his Love and Dove is his 
undefi led one, and (he is but one. Cant. 6. 8. And therefore I en- 
vy you not your fixty Queens andeighty Concubines, and Virgins 
without number, your numerous numberlefs perfections of Arts 
and Torigufer, had you skill in as many Languages as ever Mithri- 
d3tes could fpeak.or in as many Authors as Ptolomy^s library could 
hold ^ had you the life and iirength of Faul, or the eloquence of 
Apollo's preaching > had you Cbryfnjhnis tongue,6r Auiiris pen s 
had you all the perfections that could be named or thought of, 
I fhould not be like profane Varpbyrie, who accounted it pity, that 
fuch an accompliuVd man as Tsui was fhould be can away upon 
our Religion, nor like profane parents in our days that think 


m Exod, 2%. 16. 429 

much to offer to the Lord a male, any that have flrength of body 
or mind, but the balt^ and the blinds the impotent of body, and Mai. r. 
it may be more in mind. Cripples and blocks, whom they know 
not what elle to do with are they, which they thick ritteft to be- 
llow on the Miniftry. Qbut curfed deceivtrs at length learn not to 
envy God your choifclt jewels for the ornament of his Sandtuary, 
for can they be better bellowed ? ] Much lefs, brethren and Go- 
fpel-Bezaleels, do I envy you your rarefl endowments and per- 
fections, if you will pleafe but with him to employ them in the 
helping up of Gods S3ndruary. I envy you not all your fuch 
like §hteens and Concubines and Virgins : only upon this double 
condition, rirft that you commit not folly with them i and Hill 
that your undefiled one be your love and dove\ that whatever other 
engravings you have otherwhere about you, yet that holinefs be, 
as here, engraven on your crown-, on your heart and fore-head in- 
graven TV) IT 7 t^lp Holinefs to the Lord. 

Holinefs ! But what is that ? In general a ftqueflring and ku 
ting either per Ton or thing apart for God, whether from common 
or profane ufe*, and in both refpe&s be we holy that bear the vejfeh 
of the Lord-, Ifa, 52. 11. 

1. We Minifters fhould be holy as feparated to the Lord from 
worldly employments, not as though I approved the ilow-bellicd 
Romifh Monkery of our dayes, or yet condemned the Monks of 
old for having honefl callings to be employed in, or leaf! of all 
found fault with St. Paul for tent-makjng,kd[S 18.3. and IVorhing 
rvitb his own handsel Cor.4.12. Idlenefs is unlawful in all : And. 
Pauls particular cafe to avoid fcandal made his courfe in that kind 
both holy and commendable. But yet this notwithstanding, this 
fi r ft part of holinefs required calls for, 1. a fequellration from 
fuch homely and fordid imployments, as will make our felves and 
Miniftry contemptible. St. Jerom faith, that facerdos in faro is as 
bad an eye- fore, as Mercator in 1 'ernplo, both to be whipt out* A 
Minilkr and a Market-man are not unifon c . It's not fpade or 
mattock, but the [word ofthefpirh that muft be feen in our hands, 
which is that we mould both work and fi;ht with. It had been 
(hameful, if true,that which Litprandus avouchethof the Bimops Apud Baron. 
of Greece in his time, Tpfi Agafones-, Caupones&c. that they were £"* \ 96 *' ^ 
their o«vn market-men, and ferving-men, yea and liable-grooms 
toos that they were huckfters, and kept Taverns and Victualling 
houfes. But the bafeneile was in the bafe flanderer, and nor in 
the Grecian Bimop, which other Hiiloriansof thofe times (hew CuropaUte$, 

Hh h 

430 SER.M. XXIV". 

was far from fucb fordidncfTe. But fhould fuch foyl ftick to any 
Miniitcrsnow adayes* (hould it be out of neceflity and want, I: 
pity them s but if from degenerous covetoufnefs, I loath it, and 
fo doth God too. I wifh, I confefs, that the former caufe too 
often held not, for whereas the Scripture fpeaks of giving to Mi- 
nifters, Frov* 3. 9. the vulgar renders it da pauperibns and not much 
amifs : for the Friejl and the poor man go often in the fame clothe*. 
It might indeed have been a lefTon,which thofe learned Clericks in 
Kc r e ll former times had taken out : In Ecclefa omnis immenfitas efi men- 
parr r. Mo- fura> as one of their Lawyers complaines : Butfure, if Wictyff 
na1ch.Cjp.70. were now alive, he would not have much caufe in many places 
to complain of the Church now, as he did then, that Cumulantur 
temporalia ufque ad putredinem* All Church- men's livings are not 
like his Lutterworth. liGod were not the tribe of Levi's inheri- 
tance, the Priefthood to many an one would be but a poor one. 
He had need look to be honefi : for fimoniacal Patrons, injurious 
ImpropriatourSjfacrilegious Minifter-Confeners will take a courfe 
to keep him poor \ and if fordid too, now curfed be they of the 
Lord in fo making him bafe and his Miniftry contemptible, in 
defiling this t^HpH "10 ( as Aarons miter is called Exod.2$.6* ) 
his holy crown, by carting it to the ground, and burying it in the 
earth. But if he himfelf fo fall a digging, as to bury his taleni 
there, now an evil fervantis he, and an heavier account will he 
one day without repentance have to make for it, which yet I wifh 
too many now ad a yes were not liable to. I have fometimes 
-thought how it comes to pafs? that Co many Mechanicks amongft 
us prove Minifters : and methinks I hear them return anfwer,that 
they therein do but agere de repel und'n \ according to lex talionii 
it is to cry quit, becaufe fo many Minifters incroach on their occu- 
pations, and prove Mechanicks r that fo as it were according to 
the fchooles d6dtrine in another point fo many men may be. 
brought in, to fill up the number of colkpfed Angels : but both 
are blemifhes to the Church : and well were it iffome aqua forth - 
did eat out fuch moles from orTrbe face of it : for on Aarons fore- - 
head is Holinejs to the Lor d r which (hould fever as common men 
from fuch an holy calling, fo thofe of fuch an holy calling from 
fuch common employment, 1. Fir ft if mean and fordid. . 

2. Though more ingenuous and liberal, fofar as it cometh to 
the Apoftle's I^-stAokw viz. fo fir as to intangle him in the n-srld-,- 
to hinder him in his holy fundHon, 2 I'm. 2.4. And here I wifh 
our Church were no; fometimes fick of Phyfick-divines, and Go- 


on E X o d. 28. $6l 4,31 

Tpel-Lawyers, that handle the Code, more than the Bible? arid'fludy 
the Statutes of the kingdom > more than the ten Commandments , 
or at leaft make account that a Plwtw his Nomo- canon makes the 
bell medly. 

Not that I condemn all Minifters intermedling ( if called to 
it ) in fecular occaiions, if not to the blemifti of the men, or hin- 
dring of their Miniftry. That it mould be unlawful for a Clergy- 
man to enter into a Prince's Court was a Canon of the fecond Ro- 
man Synods making, as foolift as the Synod it felf was forged. LVC. i° f% 

.1^1.,. 1 1 1 rr 1 1 • -r t ^ & defence of lok- 

With Gods leave and blelling let them be for the Common- (tamin. pag. 
wealth's advantage, if it be not with the Church's hindrance, iuu. 
But in cafe they (hould clafh, let all Chu.rch*men look rirft to the 
Church, whilft others look to the Senate-houfe, yea and let me 
add, to the Church in the country, that I have a charge of, ra- 
ther than the Colledge in the Univerfity that I would live idlely 
in, unlefs I would be like elementary fire, that fhineth not in its 
own place, or like Jonah? who, when fent by God to preach at 
Niniveh, flietb to Tarfliilb, ( which out of Strabo appears to have 
been an Univeriity, ) to be a ftudent, or to it as an Emporium to <, _ „ 
play, as fome think, the merchant. Sure both wayes he made a Rained °his 
bad voyage of it, which fhould make us fleer aright by fhaping Sermons' upon 
our courfe point-blank on Chrift's and his Church's fervice, and obadiah. 
snftead of Caflor and Pollux? Ads 28. 11. let thefetwo words be *2ht°on%a 
the ftgn of our (hip, nUT*? Wlp Hdinefs to the Lord in this kind n ah<M.u 
of feparation from ordinary employments. 

2. But much more from finful defi!ements:Thus 2 C^r^.35.3. 
Jofiah's Levits were not onely CD^ODH butalfo .CDWipn 
Holy as well as learned, fuch as did live as well as they preached, 
and whilft now adayes fome arTedr one method of preaching, and 
others another, fure 1 am Ezra followed the beft, cap.j. 10. he 
firft piep^nrlolsheart to feekjhe Law? and then to do it? and not 
till then to teach it? jult as Paul ? that matchlefs pattern for 
preachers, thatHv s^voTs <xv$(Wr(Gp in regard of his divine 
contemplations, and for his holy life izr) tvis yvis otyyiK&> as St* 
£hjfajhm calls him ) you (lull obftrve that he proves his own 
fidelity from his doctrines truth, 2 Cor. 1. 17-, 18. there was not 
in him and his promifes yea and nay? becaufe the word and pro~ 
mifes of God .which he preached? were not yea and nay : as though 
he had faid, my practice is honeft and true, becaule my dodtrine 
is truth : a good argument in a holy Pant's mouth : but would 
not. many a plain country man's logick fay it were a non fequitur 

Hhh 2 M 




( brjfojlom 
Lib. 1. de Sa- 
ctrdctto. . 


in many of ours : but fure, it (hould follow. Mlnifters holy 
do&rine and life (hould follow and prove and ftrcngthen each 
other mutually. Not a blemijh admitted in a Priijl of the old 
Tefhment,and Paul's defcription excepts againft the kaft blot of 
a Bijhop in the new : The Prieft was to view and to be amongft 
Lepers then, but was not wont to be infetled with their Leprofu. 
It is our calling to be dealing with fmners, but (hould be our care 
not to be defiled with their fins, ltour feet be beautiful, Rom. 
10. 15. fure clean wayes become them. If we do not cpOo-zrotAe/y, 
Gal. 2. 14.. as well as op8oTo<ue/v, 2 Tim. 2. 15. we (hall go but 
halting before the/Lc^. 

And here as Paul transferred all in a figure to bimfelf and Apol- 
los, 1 Car. 4. <5» fo will you plea(e to give rae leave to fpeak a 
little to my fclf > nor will it be time ill (pent, if you pleafe to (It 
and overhear me,whil(t I labour to quicken mine own dulncfle in 
this way of holinefs by thefe following confiderations. 

1. The firft is the nearnefs of thy calling to God, who will be 
fanfiified in aUthat draw near bim, Lev. 10. 3 . and therefore thou 
that ftandeji before God? and as it were benoldeft his face, half 
need oiholinep to the Lord on thy fore- bead. It's holy ground thoa 
ftandeft on, need therefore to havejhoes off, They are holy ordi- 
nances which thou handled, but what x*p °" IV av/*srTo/s ) It was 
an heavy charge laid upon Aaron, and which in part lights on 
thee, Numb. 18. I. you Jhall bear the iniquity oftheSanduary and 
of the Preili-bood. And may not that be a great deal > and hadit 
not thou therefore need the more look about thee > This very con- 
fideration amongit others made Nazianzens Bafil defer his en- 
trance on this calling , and Chryfoftom's Bafjl by all means labour- 
to avoid it,and made Chryfofiom himfelf cry out,miror fj poteft ali- 
qu'u TLettorum falvari (in Heb. 13. 17. HomiU^.) And therefore 
although thy perfnbt mean, yet thy calling is boly x Co that al- 
though thou beeii but as an earthen veffel, that is, but poor and 
homely in regard of outward refpcdrs,yet thou (houldft be too 
as an earthen ycflel, that is, very Jweet and clean in regard of in- 
ward holinefs : the treafure that is in thee, and the callingxhzt thou 
art in, calls for it. Sandluary-meafures were wont to be double 
toothers: and why not fancluary- men's holineffe too? And 
therefore however the children of lfrael may go aftray, yet even 
then the Priefts and the Levitts mult keep the charge of the SanUa* 
ary, E7.ck.44. 15. In a word the colour of thy cloth is fuch, as 
that the leati mote will be. thefooner feeniu it ; the holinefs of 


on E x o d. 28, 36. 433 

thy Catling, multiplies the unholinefs of thy fin , as the clear- 
nefs of the Glafs makes thick Liquour look the worfe in it. 
What's but an idle word in another's mouth, is in thine well-nigh 
a Blaff hemy. In fum, thy Calling fhculd fet thre far from 
fin, becaufe it fets thee fo near to God. 

2. And the rather, becaufe as by it thou art nearer to God : 
fo the Devil will go very near to be the nearer to thee, if thou 
beell not the more watchful. In the Hill of God, where the Pro- 
fbet* dwells there will be a Garifon of the Philiftines, as you 
read 1 Sam. 10. 5. As in other refpedb, fo in this, that if there 
be any mifchief done, the Devil will want of his will, if one ojf 
thy Cloth be not in it. Thus Datban and Abiram cannot rife up 
againft CMofes and Aaron, but Korah a Levite, muft be of the 
Confpiracy, and fet firit as a Ringleader in the bufinefs, Numb* 
i^» 1. As in Q^ Elizabeths days, fcarce a Treafon, but fome 
Prieft or Jefuite had a ringer in, if he were not chief ftickler. 
The Devil knows well, that the Priefts fin is of greater Guilty 
(and therefore in the Law had a greater Sacrifice, the Peoples a 
Goat, but his z Bullock^) of greater Scandal, and likewife of 
greater Confequence > a Goliah's Sword behind the Priefis Ephod, 
fuch a Weapon as none liks to that, 1 Sam. 21.?. If he go to 
Hell,he draweth it may be thoufands after him. The filly Sheep, 
though otherwife fearful and will fiand and drown, will yet 
after its leader, though in defp:rate leaps. People, when they- 
feeMinifkrs faults, take it for a principle, that they may Non 
modo cum venia, verum etiam cum ratione peccare. This the De- 
vil knoweth, and therefore watcheth, which mould make us the 
more watchful, with this walfch-word ever in Head and Heart, 
Holinefs to the Lord. 

3 .Thou preacbeft Holinefs to others,and haft thou not then great " 
reafon to praclife it? 'Thou that te ache ft another, teacheji thou not? 
thyfelf? Rom. 2. 21. The Coals of which Scripture are heap- 
ed upon that evil Servant , that's condemned out of his own 
mouth, Luke 1 p. 22. and goeth away with that doom, 1 Kings 
20.40. So (hall thy judgment be, thy fe If haft decided it* Bel- 
leropbontis, Vri<e liters are all the good Letters that bad Scholars 
have learnt, and all the good Sermons that ungodly Men have 
preached , v and fo they will prove another day. Minifters, as 
Stars, muft rawf as well as fhine . Be not therefore like the Re- 
cbabites, who were Scribes, iChron. 2. 55. to make evidences 
for other Mens. Lands, but hz&none of their own, Jer. 35.89?? 




434 SER.M. XXIV. 

But fol'ow the old Rule Per unumcuodque, &Cc. Mud magis. 
Ltvit. 16. ii. And therefore thou hadft need with the Priejl in the Law^ hrft 
wiihij. to offer {ox thine own clean fing, and then for the Peoples. He had 

a Sea to wafh bimfelf in, as havers to wafh the Peoples Sacri- 
fices in then > And (hall foul Souls be waftn with foul Hands 
now, which often make them worfe for handling? What? In 
this like AgricoU, Qui inculti colunt terram ? Like the Whet- 
(tone, "Dum alios acuit fu£ immemor bebetttdinis ? Nay> like the 
Plainer, Quod medetur vulneri^ ipjum vern cum pure traditur 
Vulcano ? Now he on fuch incongruous non-fence, folecifins in 
Qods Husbandry and Chrirurgery. 

4. Nay, in ordinary courfe look not for fo good a fuccefs > for 
as Holinefs adds firength : fo Vnholinefs weakens thy Miniftry. 

Mdtth.T'i?. An holy Chrift taught with Authority, and not as the Scribes^ 
who were obnoxious, and therefore feared to fpeak out, left, 
, when Sermon was ended, and ethers had leave to fpeak as well 
as they , they might have that replied to them, Pbyfician, heal 
thy felf: A good Item for all , for us Minifters, when our 
People are froward, not for us to grow impatient, but to (It 
down, and think a while, whether fome linful Mifcarriage in 
us hath not been the Obftru&ion in the body of our People : 

%$dm. 20.12. Whether an Amafa, wallowing in his Blood, a Leader, a Mini- 
fter in his fin, hath not made whole Troops ft and fiill : That 
fo we may mend, and they with us, and all together. 

5. It's Uolimfs that honours, as it's Sin that above all dif- 
graceth thy Miniftry. It was a piece of humble Paul's holy 
ambition to magnifie his Minijlry Rom. 11. 13. Eut how ? with 
what? Was it with effeminate aflected Words, or curious fpe- 
culations in his Preaching, or in a i>ocv r maicc of outward Pomp 
or State in living ? Was it with the breadth of a Caftbck ? Or 
the fat of a good Preferment ? No : Thcfe would have been to 
Paul, as Saul's Armour to David. Why, with what then was 
it ? He tells you, 2 Cor. 6. 4, 6, J* by Purenejs, by Knowledge 
by the Power of God. Te are Witncffes, and God alfo £>s coitos 

lit} &>cai6)S 'Z) CLf/£i/.T5?G& bowholily, andjuftly, and unblame ably 
vpe behaved our [elves, & 7 c. 1 Thef. 2. 10. I, this was the Cre- 
dit of the Gofpel, the Honour of their Perfons, the Crown of 
their Miniftry, through which, as mean as they feemed, yet 
2 Cor. 8. 2-. they were the very Glory of Chrift. This Plate with miT 7 V?1p 
H'Tinefs to the Lord, on the Prieils Fore.head is, UHpH 1U the 
holy Crown, which adds Majdty to Himfelf, and Miniftry. As 


on Exod, 28. 35. 435: 

on the contrary unholy and unworthy defilements difhonour 
this holy Crown^ and caft it to the Ground. When Ephr aim [peaks 
tremblings he exalts himflf in Jfrael , but when he offends in 
Baal, ho. dies, Hof. 13. j. The like may 1 fay of a Minifter, 
let him but hold up his Holinefs, and then he will be fure to 
exalt himfelf in the true Ifrael of God, and even to others in 
his Mini/hy, he may fpeaj^ trembling : But offend in Baal once, 
in fin, efpecially if foul, and that made a Lord and Idol of, 
(as Baal was all that) and then he dies for it ? and if he died on- 
ly, lefs weeping would ferve for that Funeral : But alack, the 
power and luftre of his Miniftry often dieth with him, yea, and 
too often is buried before him. Yea, fo Holy is God, and fo 
jealous of the purity of his Minifkrsand ordinances, that Repen- 
tance (which as it were annihilates fin in others) fcarce wipes 
off former foul fins fo far, as to leave the Man fit for the Mini- 
flry. Thu> the falfe Prophet's icars flick by him long, Zech. 
13. 6* And Levites once Idolatrous, prove after irregular, Ezeh^ calVm in loc. 
44. 10, ir, 12, 13. Ceteris quidem non imputatur quotes fuerunt 
amequam facro lavacro renafcerentur (as he in St. Auftins life) Erafmus. 
Its not imputed to others what they were before Baprifm, but 
of a Biuhop Paul requires, that he mould have a good Report of 1 Tim. 5.7, 
them that are without : And it was a part of St. Auflitfs com- 
mendation in the fame Author, that Talis erat quum ipfe [oris 
efiet, ut ab his qui intus erant vir bonus haberi poffet in fuo qui- 
dem genere. A foul (lain may not wholly make the Stuff unfit 
for ordinary ufe, but it will from its being ever fit for the PriefVs 
Epbod. A fometimcs-icandalous (inner may prove an emi- * Courterans 
nentChridian i but it's a queftion whether fuch an onemay in mayhegood 
ordinary courfe, though converted, be fit to be chofen for a p^xWirpc- 
Minifter. And therefore in all thefe refpe&s, on the Priefis fore- nitenti & con- 
headtet there be Holinefs to the Lord. And thus I have difpafch- veitite, See 
ed the firft particular Quid, what is exprefted and required, it's ' H r lfl "» CoUnc . 

tt r r of Trent./-. , 

Holinejs. 8o8# r 

2. The fecond is, Vbi, where this Holinefs is to be fought 
and found. And that's faid to be on the forefront of his Miter, 
ver. 37. and on his Forehead) ver. 38. That is, 1. In his out- 
ward holy Miniilrations, if without Superftition. And, 2. In 
his outward ordinary Carriage and Behaviour, if without Af» - 
fexftatiom Befides the inward feal and ftamp upon the Heart, 
the outward badg and imprefs even on ike Fore head mail be 
Holinefs te.the Lord, . 

1 .j In .- 

*43* , SERM. XXIV. 

i. In his holy outward Adminiftrations. Thus the Priefls 
had a haver to wajh in, when they went into the Tabernacle, that 
they died not, Exod.30. 18, .19,20. It was death to come to 
the Altar, if they did not rirlt go to the Laver of the Blood of 
Chrili to have themfclves and fervices eleanfed *, fo unlets they 
came in an outward cleaning ; Yes, you will fay, but that was 
Legal and therefore abolifhed. Yes, but fo as to hold out an 
Evangelical not only inward, but alfo outward Hdinefi in out 
Sacrifices and Services. 

Which as they are more Spiritual : (and therefore away with 
the Papifts theatrical, mimical Mafs, and that other Mafs of 
their fuperftitious idolatrous fervices and Ceremonies, as nume- 
rous and as carnal and by them made as mystical, as ever were 
Jewifh ordinances , as Durand's unreafonable Rationale mani- 

So it's pity they (hould be looked at as kfs Holy, or ufed with 
kfs inward intention or outward holy reverence and comlinefr. 
And therefore in the defcription of the Church of the Gofpel, 
it is forbidden the Evangelical Levite in his miniftration to wear 
Woollen, or to gird himfelf with any thing that caufehficeat, Ezek. 
44. 17, 18. Not as though a Miniiter's Coat mult needs be like 
* John Baptifi's of Camels hair, and not of Woolly nor that it 
were unlawful for him to five at at his work : But to hold out 
not only inward, but alfo outward purity and holinefs, that 
his Mini/tring, G ft ires, Garments, Actions mould be, though 
not Myftically or Sacramentally hph holy (as the Ceremonies 
of the Law were, but ours, as the Rev rend Prelates of our 
Church determine, are not) yet at lealt hpczsptzsitii that is, 
every way in a reverend and comely tuTaf /a and 'ivj^u/uucvvti be- 
coming the HoUnefs of God's Prefence and Ordinance. Holi- 
nefs becomes thy Houfie fir ever ^ Pfal. 93. 5. And if for ever, 
then even fince Jerufalem's Temple hath been down. God hath 
not been without his Houfe, though not {i\ch an one as that 
was j and wherever it be , Holinefs doth, and will become it fir 
ever. For this purpofe it was that in Jcrufalem of old the 
Dung g-tte was removed from the Temple as far as could be, as 
Junius hath well obllrvcd upon Nehe. 2. 13. I grant a great dif- 
ference between that Temple and ours s yet rux f > great, but 
that this will, ["conceive, be a good confequence. If the Jew- 
ifl; Temple mult not be near the Dung-gate, then fare it's no rea- 
ion Chat Cbriftian Temples (hou'd be made Vung-hills, unbe- 

on Ex ob. i8.3"£ 437 

coming the Prefence of God and his People. Ours at Jaft be- 
gins to be Repaired, which I have often both in publick and 
private defired, but now I further wi(h, that the Poor do not 
pay dear for it. God would have his Sacrifices brought,but not his 
Altar (through the Sacrificed oppreflion ) covered with the tears 
of the Ptf0r,Mal. 2.13. I defire that the Church may be repair- 
ed : But I mould be forry to fee the Tears of the Poor temper- 
ing the Morter of it * or Mofes to fave his purfe hindring Aaron 
in his holy Miniftrations on his Fore-head to have engraven Ho- 
linefs to the Lord. 

2. And on the Forehead too, in regard of his outward holy 
behaviour and carriage. If in better Times Holinefs mould be 
on the Souldier's Horfe- bridles ■> Zee. 14.20. then in the very 
worft, at leaft on Aaron* s Forehead there mould be Holinefs to 
the Lord. If a comely iv^vjjljuxtvvii be required in the outward 
behaviour of all Chriftians, much more a reverend &}4G><nJvH in 
Jviinifters carriages. Paul's Nn<paA/ov, o&xppova, Kdir/uov, /umid 
W(T«s GtyivoTHTOS, Vigilant ^ Sober ', of good Behaviour , with all \ 

Gravity, 1 Tim. 3. 2, 4. cometh up to this holy amiable Gravi- 
ty in a Minifter, which may either win Love, or command Re- 
verence. Thus our Saviour's Sweetnefs allured, and John Bap' 
tifts Gravity made even an Herod fear. A Minifter's care mould be 
to have a fit mixture of both, that others frowardnete may be 
fweetned by his amiablenefs, and yet that the leaft wantonnefs 
might blufh under iuch a Chriftian Catos eye. It was his ad- 
vice, Vt plebecuU afpetium fugiat, vel coram plebe fe tanquam 
myflerium adhibeat : He would have him either not feen, or at 
leaft that feen in him by the worft, which may either win them, 
or awe them. One required fuch a Sagacity in a Minifter, that Mr. M4yhurf> 
(hould make him pick^an ufe out of his hearersForeheadibut I mould 
think fuch Sanctity even in outward carriage were more neceflk- 
ry, that the beholder might read a Lecture of Holinefs in his 

In a word, this requireth and implieth fuch an holy Boldnefs, 
as not to be afhamed of an holy Way , but therein to have a Fore- 
heads long as Holinefs is engraven on it. As alfo a greater 
forwardnefs both with word and prefence to check fin in whom 
they fee it, more than others may, as having, befides a common 
Chriftian's boldnefs and zeal,the advantage of a Minifter'sCalling, 
to bear them out in it. And therefore to conclude this > It's 
for others to ftand aloft with Adultery, Drunkennefs, Blafphe- 

Iii my 



my pinned on their Fore-heads •, not for thofe that in thefe places 
(as the Prophets of old, 2 Cbron. 24. 20.) jland above God's ?eo* 
pie. Let Drunkennefs be read in other Men's misngured Cop- 
per-faces, but Aaron s Frmtlet mud be a plate of Gold with this 
irigravure, Holinefs to the Lord. 

3. There, but Ingraven there lif^e the graving of a Signet. 

Scrtptur* c'a- This is the third particular, which Ggnifieth not only the Clear- 

r*, dtfimtfa, ne f s f me Character, (To the Cbaldee) but alfo the depth of the 

Sculpture. And this for two Caufes, 1. To fink deep againft 

Hypocrifie. 2. To laftlong againit Ap< ftacy. 

1. Ingraven to fwk^deep, through the Fore-head into the Head, 
yea, and Heart too. The Holinefs which a Mmifter mutt ex- 

M*t+%& p r efs, mull not be a bare out-fide Fore-head-paint of Pharifaical 
hypocrifie, or Friar-like humility, or Pope's holinefs forfooth. 
F©r fo indeed Rome's high Prieit, when in his Pontiricalibus, 
would have that title like another Aaron on his Fore- head, Ho- 
linefs to the Lord* But St. John unmasks the Whore, and (hew- 
eth you her true Frontlet,R«>f/.i7-5'0» her Fore-head was a Name 
* written.Myftery f if Holinefs,yet in a Myftery) but in plain terms as 

followeth, Babylon the greaty the Mother of Hsrlots> and ^boml- 
nations of the Earth. But not fo with the genuine So^s of 
Aaron: His Garments were not only of Embroidered , which 
hath only a fair outfide, but alio of cunning »w\, o: ich, 
they fay, that both fides were alike: HAincjs on the Fore.be td y 
but fo ingraven, that it may reach even that which is :*itbw> 
nay, it mould begin there firn\ and iov-k out cn'y in ontv>- H 
holy demeanour. Thus ingraven to iirk deep, ag^nft Ii/po- 

2. And again Ingraven-, tolaft long, to be tlxayt ^1 his Fore- 
beady ver. 38. againft Apoftacy. Paint is foon rubbed orfj puc 
Ingravure is longer in wearing out, rhough i were longer, and 
it may be, brake Come Tools in gctthu ii. O^r-nan, preco- 
city in this kind hath ever been dangerous ro the Church, foon 
ripe, Jocn rotten* Some Preachers have Deeti Christian Htr,*- 
genes's-> Men when Children, but Children ever after. S r. j fo 
hafiy, that they cannot Hay the time of Engraving and PolTfli* 
ing. A little Painting or warning over with the Name, rathe* 
than the Leaning of a year or two's-continuance in the 17-ii- 
verfity, fits too many for the Country, which would haw been 
too deip, they think, if they had ftayed longer i like the plain 
Coumiy-man, that carried his Son to hlelanQbon to have him 


in Exod, z8. 3^ 4.39 

made 3 preacher, but if he might not carry him back again with 
him a day or two after fully accomplifhed, he couJd not (lay 
longer tuning of the infhrument. But what comes of it? too 
often difcords in the Church of Chrift. Ordinarily it comes to this, 
that either they make warn- way of preaching, and fo their &r- 
mons are as (hallow as themfelves, or elfe at firft get on fome 
SauVs armour ( in another's borrowed paines) which after fuch 
levis armature milites cannot go in, winding up the firing to fo 
high a peg, as it cracks ere long, as not long fince fomewhere fid 
experience hath teftified.To prevent this Paul puts by a Neo'cpuTgH 
a Novice* from holy orders, iTim.3.6. as for other things, fo 
fo r profeifion and grace efpecially. Not that I dare with them 
Micah ■!•*]. JiraitenGodsfpirit, or hinder him to breath, when 
and where he pleafeth,and fometimes to ripen fome extraordinari- 
ly : but onlv I add that every one is not a Cyprian, in whom 
tritura femetttem prtvtmty vindemia palmitem, poma radicem, as 
PdHtm his Deacon foeaks of him in his life, for he adds illefuit 
primtrs, & putoflus exemplo, plus fide pojfe quam tempore promo- 
vere. Sure I am, it's via tuta to itay a graving time for learning 
and godlinefs,and not to content our (elves with a paint of either. 
The one willlaft long, whilft the other ere long will wear oif. 
Time hath feen fome hot-fpurs run out of breath, and the world 
hath (hewn, whom preferments have choaked and taken off. It 
hath been no wonder to hear of the Vine and Olive-tree y when once 
they come to bear rule over other trees^to lofe their former fatnefs and 
fwetnefs : but the more to blame,they who, when they have bet- 
ter helps and tools, lefs work is done, or lefs exadtly. Good in- 
graving at rlrft would help all this, and when God's Law is .with- 
in Chrijis heart, Pfal. 40. 8. it was fuch a lading deep fountain 
there, as made him grow upon his work, and ( as Divines have cartwr. 
obferved out of the courfe of the Gofpel ) to have been more fre- norm, in 
querit in preaching toward the end of his* Miniftry : and well he Luke l 9* 4 ?' 
might, he being that \Jtone of which God faid, Zecb*$:p. Behold 
I will engrave the engraving thereof* On our blefled High-prieft's 
forehead was thus deeply ingraven, Holinejfe to the Lord* Thus 
in thefe- three particulars we have feen that holindle muft be gra- 
ven on Aaron's forehead. 

4. But the fourth mud needs be added 7Yl!T7 t2Hp Holinef}, 
and thus ingraven > but to the Lordand his glory, not feemifig 
hplinefs for my profit, like a Jefuitical holinefie, ?x\ excellent pa- 
geant, out of which they fuck no fmall advantage Nor for my 

Iii 2 credit, 

44o SERM. XXIV. 

Telagii) virt, credit, like Telagius, who they fay was a ftrid: feeming-holy 
ut audioifanttt man ^ t0 gj ve the better credit to his Doctrine, and Herefie. Such 
^roflatchrt- are but rightly called Idol-mepherds, that do nothing bur only 
Atani. Augu- as Idols ferve to be adored i or if active, but like him, that fobrius 
itin. 3. difec- acceflit ad evertendam Rtmpub. But fuch unfaithful (kwards muft 
car- ment, & one ^ gj ve an 2CCOunt of their ftewardfhip,who will (hare flakes 
7/fam'jkuteum with their Lord, Jet down fifty for their Lord, and fifty for them- 
qtiino-wuntlo- f elves \ or if an hundred, if their Lord hath eighty, he is well, 
c/uuaturbonttm DU t at leaf! they will have twenty , Luke i<5. 6, 7. Nay, but let 
ac prAdtcan- q Q( ^ ^ zye a ]j^ j et our m ouths ever fay, non nobis Vomine, non 

Ibid. cmT." ^tf , vea ^ et Varan's forehead ever fay fantlitos Jehovah, hollnefs 
Alexander de *° f ^ e Lord>Ukz as the Roman Conquerors in their triumphs were 
Mtx. lib. 6. wont to go up to the Capitol and there to offer up their trium- 
cap. 6. phant Crowns and Garlands to Jupiter Ctfitolinus : Even fo we 

Presbyters with thofe twenty four, Rev. 4. 10, n. fliould take 
off our crowns from off our own heads, and caft them before the 
throne at Chrifisfeet faying , Thou art worthy Lord to receive gh' 
ry and honour and power \ for thou hajl created all things, and for thy 
fleafure they are and &ere created : which place C. a lapide upon 
it fitly parallels with my Text : for whilft an humble Minilter of 
Chrift freely and heartily acknowledged! and faith,my Minifterial 
dignity andfan£tity,my holy doctrine, lite and fruit of both, all 
is from thee, and all mull be to thee '•> and therefore I throw down 
my crown at thy feet, and fay, thou art worthy, See, It is all one 
with Aaron to come forth with this ingraven clearly on his fore- 
head, Santtitas Jehov£, holinefs to the Lord* So we have the finis 

5. m The laft particular is the finis cujus gratia, and that is the 
peoples benefit, verf.^%. Holinefs mult be on Aaron's forehead, 
that the peoples holy offerings might be accepted, and the iniquities 
of them pardoned \ for what I have been all this while fpeaking of 
Minifiers faults and duties, it hath not been to difcover a Noah's 
% frame-, that a Cham might laugh j not to difplay the Preacher's 
b!cmi(hes, that a profane hearer might point and flear and fay, I 
there's an hole in the PriejFs coat > But rather out of the h'rgh- 
Prieft's frontlet that thou mayeft pick or find rather one in thine 
own. Holintfs In the Vritfts forehead faith, that there is unbolinefs 
in the peoples very beft facrifice. Chritt our Piieft had need be the 
hsrnb without fpot to expiate the blernimes of our bell duties i and 
his fervants the Minifkrs need proportionably be themon 3 bely in 
heart and/wfotf^that they may lift up purer hands iot a polluted 

people b 

o« Exod, 28. 36. 44.I 

people S as the Levites of old were given to Ifrael, to mafy atone- 
ment for them, that there might be no -plague among them, when they, 
come to the Sancluary, Numb. 8. ip. And therefore it fhould be an 
Item both to the peopki that, mud the Priefi be holy, then fure 
they had need be humble, for this tells them that thty are unhzly. 
Jofhuas rags were the peoples tins more than his own, Zfc/^.3.3. See Lapde i» 
and Aarons holy crown holds out, as what holinefs fhould be in l°w»» 
him, fowhat unholineffe is in his people, and therefore let them 
be bumble. 

And wit hall let Aaron and h'vsfons be eareful that their holinefs 
may be to the Lord and his praifei foforhis^^, and their 
help, not to expiate their fins., that's Chriit's : but by their holy 
life to be their better example, by their holy doctrine to be their 
better inftru&ion, by their more holy prayers better to prevail 
with God for pardon of their fins and acceptance of their duties 
and iervices. And thus ever on Aarons forehead, on the Minifters 
not only heart, but alfo outward adminijhations and carriages let 
not pomp or learning fo much, as holinefs bcftamped and ingraven, 
even to fink^deep, and I aft long, that all may be to the Lordamd his 
praife, and for his people and their benefit. 

And now for clofe > as Gregory in the end of his Paftoral once 
faid, f© I in the end of my Sermon, Pulcbrum depinxi paftorem 
piclor fidw, I have endeavoured to prefcnt you with a poor por- 
traiture of an holy Miniltcr, which I muft contefs I my felf can- 
not attain to > and therefore if any faults have been pointed at, I 
have therein defired either to mark, or at lead to w<trn my (elf 
rather than any other. Not that Minifters faults may nor be 
fpoken againft : for the Prophet, Zechary when he comes to fr eak 
otzfoolifk fbepberd, he puts a Jed Far jgogicum to it J 7'1tf n>TT> 
cap. 1 1. 1 5. to exprefs, ( as Brixiaiws hath obferved ) that if the 
Jhepherd be a fool, he is 2, fool of all fools : and therefore Bernard is 
not to be blamed for being fo bold and plain with Pop^ Eugeniuf^ 
himfelf, htc, hicnonparcotibi, utparcat V>us> In this matter 
I'l not fpare thee, that Gcd may : But yet when I fee buffed 
Conftantine in the Counfel of Nice drawing a vail over the Bifnops 
blemimes, I would not in this profane faffing z& withdraw the 
curtain toexpofe * hem to a MichaPs eye. You > tint by, though 
in place, is yet wifhed not to rebukf an Elder, but . • intreat him as 
a Father, and the younger men as brethren, 1 Tim. 5. i» And 
therefore for clofe, Reverend Fathers and Brethren , furTer a 
younger timothy to do his office, even to /«f r^i* wind beieecn all 


441 SER.M. XXI V; 

his Seniors as Fathers? and his Juniors as Brethren, and to charge 
himfelf efpecially, that wc all of us would labour firft to get 
Holinefs into the heart, and then to exprefs it fo in out outward 
Minijirations and Carriages? that all that look on may (ee and 
read in Aaronh Fore-head ingraven 7"0rV? WS]*, SanUum Domino, 
Holinefs to the Lord* 

And what rcmaineth now ? But that after I have thus be- 
fought you, all of us now humbly befeech the Lord, that He 
would pleafe to fanftifie his own Name-, and further his Service 
by his Servants Holineis. 

Now therefore mod Holy, Holy, Hc'y, BldTed Lord God, fo 
fit and furnim (we pray thee^) thine c . n Tribe with fuch out- 
ward Liberty, and Maintenance, an* Honour , but efpecially 
with thine own Saving Grace in the/ hearts, that thy Priefts 
may he clothed with Righteoufnefs , and that on their very 
Fort-heads all may read Holinefs? and that not for themfclves and 
their own advantage, but to thee, OLord, and thy Glory? that 
even this Holy Crown? though we do not debate it by casing it on 
the Ground unworthily, yet we may ever be moft willing to cafi. 
it at thy Feet humbly > and both here on Earth, and for ever in 
jR<?veJ,4. io, Heaven, fay and fing heartily, ihou art worthy- OLord? to re- 
n. ceive Glory and Honour? and Power? for thou ha[l Created all things? 

and for thy Pie afure they are and were Created* An* I therefore, 
Rrtd. j. 13. Blejpng? and Honour, and Glory, and Power? he unto Him thai 
fitteth on the Throne , and unto the Lamb for ever and ever* 


Titi Dcmine Jefu. 


r — ^ 


sermon xxv. sagas 

_ ^^^ » • Tnennial Vi- 

sitation at Bo- 

MA T ^ T> /5W, he being 

A A # j , i j 4 t h ere preknt'* 

I**/* ftfe 84k of the Earth: But if the Salt have loll , r 

----- J - - - J * Her faltnefs, 

* his favour* wherewith fh all it be faked* It i s thence- what on be 
forth %ood for notl 
underfoot of Men. 

/erf £ £<W /^ nothing* hut to be caH out* and troden falt , ed therc ; , 

PRemife but from the firft Verfe, that our Saviour fpake 
thefe words to his Difciples , and in them (if not only,, 
yet) efpecially to his Minifters, and fo in them you 
may obferve thefe three particulars. 
i. The dignity^ utility, neceffity of their Miniftry Metapho- 
rically expreiTed in the firft words ? 'y/x^Ts i?t to ocAocs I s yw. 
You are the Salt of the Earth* 

2. A Taint or Defect therein fuppofed i in the next, kocv JV 
to kKcls jjiapccvtiy : But if the Salt have left his favour. 

3. Grave & horrihile judicium^ a* Calvin calls it, a mod hea- 
vy Sentence of a molt horrible Judgment againft fuch denounced, 
as being, 

Fir/}, Moft hopekfsand irreroverable in thofe words, ev Tin 
aAicdw^oti, Wberewhh Jhall it be faked ? 

Secondly, Moft ufelefs and unprofitable , in thole h% iJ^Xv 
l%yet \t\. It'^ i hencefottb good for nothing. 

Thirdly, Moft rejeel meous and contemptible \ in the laft, 
h fjrf\ %%wwm ?f& it, K<y7a7nxTe^ai utto t£v oLvbpeoir&v* but. 
to be caft out and troden under- foot of Men. 

A word fpoken to the Apoitlei themfelves, and therefore may *h oc opercuh 
be to the highelt Officers in the Houfe of t God : So that Salme- ttprntimfvie- 
ron's collection from that Claufc [ Wherewith Jhall it befalted? ] f *&■**!«*+' 
viz. That th^ir Prelates ( as fuch ) may neither be inflruded f^Ufot ""' ' 
nor corrected ( baudfaliuntur ) favouveth only of * Popifii Ty- Noukicejfrons 
rannyi otherwjfe is infivid-, and (as Sfanhem addsy in regard HctntU dat*% 
of them ominous, portending according to t{ie tenure of the fcf*4P*'' *****- 
Text, that they are irrecoverably unfivoury. Whatever theirs Ulnmtnauo* 
do, ours will challenge no fuch Exemption, nor did theirs in &c, Calvin, 



* In tiWts de 
ad Eugtntum : 
hie nan f stream 
tibi utparcat 
Dffts, lib, 4. 

Cajetan. Bru- 


VirtHtem jt^ 
7/ tile m, officio, 
Ouod Sal. Car- 
at* Adag. 


former Times. Or elfe Bernard much tranfgrcfilid, that, when 
but an Abbot,cou\d fo barely propound fo many things to a Pope's 
con(ideration> * and Stella fiuce, who, though but a Minorite, 
yet in his Comments upon the parallel place in Luke ( Chap. 
14. 34 ) even ponders the chiefeti of their then Spanifh Clergy. 
But I here profefs my felf to have neither their Ability nor other 
titnefs for fuch a Task » and it is I hope here needlefs, feeing our 
reverend Diocefan comes now this fecond time, either to cure 
or caft out our unfavoury Salt, as he did fome of it the laft time. 

And therefore, right Reverend, I being at this time appointed 
to be your Mouth, and fo to fpeak for you and not to you > 
pkafe you to lend your favourable Patience, whilft in God's 
Name and yours, I fpeak not fo much to the reft of my Erethren 
of the Clerey, as to my felf the moft infipid of many j and 
that Verbum din in diefuo, afiafonable word in a fit time , when 
much fpeech is of an inquiry to be made after fcandalous Mini- 
fters, as Co much unfavoury Salt to be caft out by others. By your 
care, and God's bkfling upon his own Word, that work may 
be either furthered or prevented, that when th p yfee\ fur Iniquity^ 
they may find none, whilft we all bear and fear* Hear that we 
are the Salt of the Earth, and fear the lofing of 'our favour, left being 
profitable for nothing, wc be caft out by God, and troden under 
foot of Men* 

I. I begin with the firft part in the firft words, Ton arc the 
Salt of the Earth. 

c Y/A*?s,you])> That is* you Apoftles, and (referving to you 
your peculiar) in you, all you Minifters, 

Are] many of you really are, and all of you (even Judas him- 
felf ) by your Calling fhould be : But what > c, A\as, Salf\* No 
Popifli Prieft, I hope, will Tranfubflantiate himfelf, as Lot's Wife, 
into a Pillar of Salt, becaufe of this phrafe, as they will do the 
Bread and Wine into Chrift's Body and Blood upon a like ex- 
preflion. It's Propofitio impropria difparati de difparato , and 
holds out a Similitude, that what Salt is and doth to FJefh and 
other Food, that the Miniftry is : To what ? 

The laft word tvis yvfs tells you, you are the Salt of the 
Earth i " which is the fame with that in the following Compa- 
rifon, of their being the Light of the World , (that is) of all 
the Earth, and whole World i in which (as Chryfoftom obferves, 
and others after him) was the Apoftles Prerogative, whofeEpif- 
copacy was Oecumenical, fent to feajon and enlighten the whole 


on Mat. ^ i> 44? 

World, Mat. 28. ip. when .Prophets only to Paleftina, and 
other Minifters now to their Plats and Angles. But take the 
Minifters in general i fo it's the Salt of the Earth now, as the 
Apoftles (our Saviour here faith) were then. Not fo much in 
regard of their Perfons as their Office, §)u<e verhi propria, Sec. 
As Chemnitim faith, that being transferred to them, which was 
proper to the Word \ they by reafon of it, and it by reafon of 
Jefa Chrift held out in it, who as he is.the true Light that lighten? 
every one that comes into the World, John f* p. So he is the true 
Salt of the vbole Earth h which, as of old, had quickly grown 
corrupt, Gen. 6- 12. So having been rotting ever fince, is now 
grown far more unfavoury : for if we, as Minifters, are the Salt 
of the Earth, it followeth that the whole Earth is but an unfa- 
voury Lump , that of it felf, without us, wants feafoning : So 
that although fome of us (hould lofe our favour, we have but 
left that which they want s and therefore they may pity us, as 
being like to them in our fin. But if otherwise we be the Salt of 
the Earth, they (hould honour and reverence us being far above 
them in our(9$ce.ThatComparifon(as Parens obfervesjholds forth 
Officium & Officii dignitatem, as well our Dignity as our Duty. 

Firft, I fay, the Minifters dignity and worth, becaufe withall 
its profitable and neceflary ufe. It's the fait of the eartfamd when 
our Saviour in the next verfe adds the light of the world s could he 
have faid any thing more to be efteemed,as more ufeful and necef- 
fary, than light and fait ? If you fay bread* they break it too* 
But I cannot follow thole other comparifons : This of fait is fuf- 
flcient, quo nihil utilius, faith the Proverb, fine quo vita humana Sole ^f^ e ni- 
ne quit degere, without which man cannot live, faith Pliny 1 Not RhodigitT'/, <? 
keep houfe in time of peace, nor hold out liege in time of war , c. 1. Pj.in.V3u 
of which the pooreft,that have leaft,will have a little,and all fome; c. 7. 
ufeful to all, and fo prized by all, that the fpilling of it with 
fome is fuperftitioufly ominous, and Homer cm give it no Jefs 
than Qiiov, Divine, for its Epithet, they ufing ( as Plutarch b- 
ferves ) to honour fuch things as were of general and necelTary sympof, L $. 
ufe with the title of Divinity* Divines we are by our calling, and c ' I0 * 
if we be but our felves ( the fait of the earth ) as necelTary as they 
that are called the fhields of it : fine quo ( faith Auftinoiout Mi- 
niftry ) mn pojfunt homines vel fieri vel vivere Chriftiani, without *f a k 47# 9% 
which we can as little be, or live Chriftians, as Pliny fold with-*^' 1 *^* 
out fait we can live men *> fo that take it away, and you take 
fait offo'th' board, and bread out of the houfe, mdhorfman and iQngs 2, 12, 

K k k chariot 



clum 1 * out of the campy even rfie Sun and light out of heaven : and 
what then but fames & fttor, unfavourincTs and famine, and 
darknefs and confulion would be left behind } 

Let not therefore our people grudge us our double Honour, 
V' e * i l3i». $. 17. by whom they have fach a multiplied and univer- 

sal bit fling. 

Of Repute and Refpedh Let not us be to you as unf avowry y un- 
it fs you love your own unfavourinefs. Miniilers that are fait of the 
earth mould not be as fale empta mancipia, likerefufe (luff, as 
they are ufually efleemed by the infipid earth-worm, qui centum 
my jias cwrto centuffe licetur. To fiill this fait, let it ever be omi- 
nous, becaufe it will never be fuperjlitious. 
SaUria d'ttt* Of Maintenance : itwefeafon you, its but right that you feed 
V i& Ancus us . ]f Salary, as P/i«v fheweth, hath its name from fait, then 
^odlTftl^n here Specially by all right its due to it : 

ZngidnoMJit. From the poor, who of this feafoning may have as great a (hare 
Biin.«ft prim, as the rich : 

And from the rich, whofe greatefl dainties without this fait 
will be but like Job'' s white of an egg, cay. 6. 6* and greateft eftates 
and honours but like Jericho'' s tall palm-trees, which grow upon 
barren earth, and by bad waters, as long zsElifha's fait is not cafi 
Htto them, 2 King* 2. ip, dec. whatever your fare is, it will ne- 
"pfal. io£. j 5. ver make good chear : fat bodies^ but leanejs will be fent into the 
foul, as long as there's neither bread nor fait on the board, nor 
word to blefs it, and no Miniller to fay grace to it. 
%/fe^ But it may be we fhould in both thefe refpecls have more otour 

own, if we were more our felves y and that is, the j alt of the earth : 
Not Frefhmen from the Univeriity, which of late have grown bar— 
Omnis Ucw, m /, a s Naturalifts tell us the earth,where/a/f pits are-ufually b : 
tnqxofalrepe- ^ Qr jyi ec hanicks f rom t he Loom or Lail, infipid infulfe animals, 
^Ihrtluegtlntt <]uibus anima e[i profile, utfuibus, whofe fouls are only as fait 
Plin. to keep their bodies from (linking, whilfl they can feafon neither 

Such young themfelves nor others with either wifdom, or grace, and yet of 
Phyfiaans in- tne f e we have too great a fprinkling : like Varros falt,which he 
Church have ^h * n ^ ome P arts u P on tne Rhine in his time the country people 
ncedofane.v made ex lignorum quorundam combujiis carbonibw. And fo here, 
Church-yard. ca rbo qucque in fale m vertitur. It were well if Colliers prove not 
PlmJ/^31. s a i ters% As clothes that are fofpotted and fpoiled,as that they 
will not take any other colour, are ufually dyed black j which 
hides the fpots > but burns the cloth* fo too otten in the Church, 
when men are fo blemifhedin body, mind, carriage as that they 


on Matth, $. V£ 44 ? 

arc fit for no other employment, they are by their parents or 
friends or themfelves dyed blacky : for fuch- coloured fait Tbeopra- 
ftut fpeaks of, but it is unfavoury^s fuch are whilft they {lain the 
cloth and defile the Priefibood. But I would be fait not to fret, 
but tofeafon rather. 

2. And therefore I pafson from our Dignity, which fuch dis- 
honour, to our Duty, which I defire we may all make confcience 
of, which this comparifon of the fait alfo puts us in mind of, 
and that in two particulars. 1. What we are to be in our felves. 
2. And what to others. And in both, as we go along, we (hall 
note the contrary unfavourinefs, when the fait hatblofi itsJavour y 
which is the fecond part of the Text, that when we come to it, 
we may the lefs infill on it. 

1. And firft what we are to be in our felves : if fait to others, 
then its prefuppofed we muft be feafoned and favoury our felves : 
Have fait iveaufoTs in your felves-) faith our Saviour, Mar j^p. 50. 
have if and keep it, for the Verb 'iygm there ilgnifieth both : and 
this in yourfelvesy as ever you would featon others, for nil dat 
quod non babet. There mud be Oyl in the Veffel or elfe it will not 
fhine long in the Lamp, Mat. 2 5. 4. There muft be waters in our 
own Ciftems, yea living, running waters in our own JVeU, if we 
would have them run over fo, as that our fountains be difperfed 
abroad, and rivers of waters in the ftreets, Prov. 5. 1 5, 16. Ezra 
that ready Scribe herein writes us a perfedt copy, who prepared 
his heart firft tofeel^tbe Law of the Lord , and then fecondly to do 
it > and then thirdly to teach it, Cap.j. 10. This, this is refiijfima 
methodus concionandi, the right method of Preaching, with the 
Priefts in the Law to have a Sea, in which they firft wajh them- 
felves, as well as Lavers, in which afterward they wajh the fa- 
orifices h which we (hould labour to offer up as an holy and fweet 
fmelling favour to God inCbrifl ( Rom. 15. i<5 ) wajhed in the 
Laver i but then we our felves firft (hould be wajhed in the Sea of 
■Chud' s bloud : falted with fait, Mark 9. 49. And therefore we 
had need have the fait of wifdom and grace, of integrity and in- 
corruption in our felves > be our felves favoury if ever we would 
feafon them. 

And therefore on the contrary, as our Saviour in that place 
elegantly exprelTeth it oAots ctvccXov yivi'mt, the Salt is unfalted* 
The Minifter is not himfclf, if become either infipid or infulfe. 
Infipid, having no favour of grace, his fpirit in regard of any 

Kkk 2 fpirit ual 

' 4+ S SER.M. xx v; 

Fphituailife dry, ari J. But U there anytafle in fuch a white of an 

Especially if withall infulfe and of an uyifavnury fpirit, qui era" 
pitlam olety that finells ftrongof vomits avd drunkenmfiy and un- 
deannefi, asfome did of old, If.ri. 28.8. and fuch filth i not 
fwept wholly out of the houfeof God to this d y. But I fpare 
your cars in not natneing that, with which too many pollute both 
themfelves and all beholders eyes. liConft amine in that Councd 
would cover fuch filth with his robe, I may wiT in this Synod 
with (ilence j and only add with Bernard, fpeaking nf the great 
multitudes of fcandalous Clerks in his time, al : tiding to that Ifai. 
9.3. Mnltiplicafil gentem^fed non mjgnificajii Utitiam, Lord Je- 
fuSj by multitudes ot fuch thy retinue is increafed, but thy Name 
is no way magnified, nor thy people feafixed, btcaufe they have 
not fit in themfelves, which was the firft part of their duty, 
but not all. 

2. For in that they are the fait of the earth, it's required that 
they fliould have To much favour in themfelves, as whereby they 
may feafo* others, f And therefore Cbryfiftom very fitly obferves 
that the graces, which in the foregoing part of the Chapter he 
commends to his Difciples, were fuch as were of common ufe, 
by which not only we are good, but are means to makeotbers 
better: Gods Deputies, and in this like him, in being good and 
doinggood> Pfal. up»68. ) Oyl\ not only in the V^el^ but fo as 
to jhine forth in the Lamp to othersi Water., not only in the Cijiern 
or Well, but fo as- to pour forth Rivers in the Jireets, as Theopbylafi 
rightly pjraphrafeth this expreflion, when he faith, a Miniiter 
( that muit be the fait of the ear h, ) mult be i {jlovov Kxuiets ot/j.{- 
7tx@K aMoc koc) ccAAors <ueTaJ\o77H.os ayawcf'nrr©^, as Paul 
fpeaks in (another cafe, 1 7iw 6- 17 18. not only rich them- 
felves, but fo as to be rich in good works, ivfAVrnfiorvs Ko/v&w- 
kss ready to difiribute, willing and. able to communicate: Not 
only Men-, but Fathers to beget others to God after their own like- 
nefs: notonely living flones^ but Builders to edify and build up 
others ajpiritual boufe to God : Pipes not to keep the water they 
receive from the fountain in themfelves,but to convey it to empty 
Cittern? : Light in the next verfe, not only bright in it felf, but 
fo as to make others fee : Salt in this, ut falfi intus fmt^ & etiam 
alios faliant, as Ga/iiflexprefTeth it, to be as favoury themfelves, 
fo to feafon their people. And this- two wayes-, both in ///*and 
dtiftrine i both (hould be edifying, both feafoning. 


on M A t. s'. 15 449 

And here now for both, viz* Wherein Chrift meaneth chat Movah exem- 
pt (hould be like fait . When he calicth us the fait of the earth, we ? l ° ^ oitri - 
muft not think he means in trie wonc feme, that as [alt makes Mam. Dotfri- 
the earth barren-> Co they (hould their hearers > which yet too ms puritan, 
many do. Its ( fure ) in fome good effect and property otfalt in v ^ tnternta- 
which he makes the comparHbn^and now for it we mull not have *f • Dc ~ 
reference to what Poets in their fancies, or Philologies in their dnndo -mo- 
Hieroglyphicks, or Philofophers in their difputes, or Phyficians rumbonitat*. 
in therr receipts, or what fome Divines in their Friar-like allufi- ^dtficando, 
ons will fuggeft, that fait in its whicenefs commends to us the Maidonat ' 
candour that (hould be in Minifters i or becaufe its made the em- 
blem o\ Hofpita'ity and Love, that therefore they (hould be lov- 
ing and hofpitable i it durable, and therefore they conftant > it 
obvious. which every one hath ufe of, the poor as well as the rich, 
and that therefore Minifters (hould be equally facile and loving to 
all,yea to fpend themfclves for their peoples good,as the fait doth 
it felf on the meat k feafons, and almo(t a (core more of fuch 
like applications, which you (hall meet with in fome Poftillersand 
other Interpreters : which playing with Allegories is only the 
froth of wanton wits and vain hearts, the mifpenfe of time, and 
too often the leading of us quite away from the true meaning and 
under/landing of moft precious Scriptures, which, like fome win- 
dows, yield lefs light for fuch vain paintings. This be fure of, 
that Chrift here, in calling his Minifters the fait of the earth here, 
did not mean all that which deep Philofophers or learned Phyfi- pii n y/. ?.>.* 
cians can fay fait is good for, or Poets, or Criticks could refemble 
fait by : but what plain Fifher*men could underhand, and what 
in ordinary ufe fait was commonly known to be put to, and that 
is to the Jeafoning of things falted with it, and that is his plain 
meaning, that they in their life and do£trine (hould be, God 
therein as it were fprinkling the whole earth and body of man- 
kind, which was in it felf a mod: unfavoury lump, with falt^ to 
feafon it with his faving knowledge and grace^ and thereby to make 
itfavoury and pleating to himftlf and his holy Angels and to who- 
ever elfe favoured the things of God* So Bucer^ and after him 
Brugenfu plainly and (imply and genuinely, and ( I conceive) S le ^ on1 ' 
for the main, fully. But yet becaufe this fait will not fo feafon hI^™-]^ 
finners, unlefsit withalldo fomthing, which both goeth before, £v*«f 9 Cal- 
accompanieth, and followeth it, I think I (hall not either (ketch vin. 
the Allegory, or (train my Text, if I take Chrift's meaning to 
be, that his Difcipks are like fait in thefe five particulars > in its 


4?o SERM. XXiV. 

biteing , healing, cleaning , feafoning , preferving nature and 
quality i all which are in a confcionable able Minifter's holy do- 
dtrine and life, and take up all from firft to lafr, which in his 
difpenfations and Miniftry he is appointed to, even fo to wound, 
and hea!,and cleanfe,and feafon the hearts of his people, as to pre- 
ferve them to immortality. 

i. FirP, fait having in it much heat and acrimony, fearcheth 
and pierceth to the very midft of the fkfh, ( & fubigit tot am maf- 
fam ) and if it meet with a raw wound, or a putrid fore, bites 
Chryfoftom. ar, d makes all fmart : tSts yocp aAos Vpyov to c/^jae/v £, At^eiv 
tJjs xpevvxs. It's the proper work ct fait, to bite and caufe 
fmart \ and fo Coelius obferves out of Plutarcb,thzt fal & lens erant 
Romanis inter -s7ev6//x(X,that fait and Untiles were accounted as the 
bread of f now among the Romans* 

Which is the very tirft £r^,which the Minifter as the Steward 
u4rguunt fee- of God's houfe, breaks to his people, whether by preaching the 
***** & °P en - Law, which more harfhly frets, or the Goft>el y which more fweet- 
t^'nT* Me- ^ wounc * s > but both are/*/f,that Featctoeth to the very qnkh^zndi 
lanck be&ri- pierceth to the very heart, quovis gladio ancipiti ) (harper than any 
naisinwpa- twe-edged fwordy and fuch fwords wound both wayes, and often 
//fl.Zuinglius. are w ie!ded with both hands, and therefore wound deeper, and 

fair/lam'*™ y et not *° ^P as thc ^ or ^°f G °^ : that otner fword may be to 

rttatts , quA the dividing a] under of joints and marrow : but this of the Wordy 

tonus ?nundi only of the foul and Spirit to be K£/77Kos k,vbvfiviGZtov y Heb. 4. 12. 

frtfenttjfima t0 (] t as ] u dge and Critickinthe inward tribunal of the heart, 

mTdwatL and t0 tak . e cognizance of all privieft matters there. This is fait 

rere, &c. indeed that fearcheth far, prices fome at the very heart more 

Brentius. Lex kindly, Aft. 2. 37. and cuts others to the heart, and makes them 

mordtcat r dfua rage more defperatly, Alls']. 54. And no wonder, feeing it was 

TorfeXat'To*- f J ^ ^ at was a pptt e d ay.imis crudis to raw flefh, in the one place 

mtnes aputre- befmeared with the blood of the Frophets^nd in the other yet reek- 

'Jmepeccatt & ing with the blood of Chrift : And accordingly whilft the Word, 

menu. Pareus. jjj^g fpiritual Dodrine, is fpiritually delivered (for Spirit p3iTeth, 

where flefh fticketh ) our fins and Chrift's fuiferings,the doctrine 

of Faith and Repentance, of felfdenial and mortification, of 

cutting off right hands and plucking out of right eyes ( Mark 9. 43, 

to 49. ) is plainly and powerfully preached, and people told that 

they mufl be falted with fuch unpleafing fait to h\ fh and blood 

here, or elfebe falted with fire, namely with unquenchable flames 

rentat *>«^rv« hereafter, verf.49. This, this is fait, and in preaching this, Mi- 

«(? ****** Zuin -nifters a ttfatty and good fait too, verf. 50. as here alfo in the 
Jim*. 6 Text 

on Matth- f. l£ 4:51 

Text they are fo called, when called to exprefs Poverty of ftiriu 
Mourning, Mtekgeffe and fuch other graces in the former verfes. 
Which kind of doctrine is indeed as fretting fait to proud fkfh, 
invifa putrefcemi mundo, as Mufculvs expreifeth it. 

And therefore no wonder, as Chryfoftom obferves, nor fhould 
we be difcouraged, if in our Miniilry we find the World fret, 
whillt our Word fmarts » it's a fign that it meets with raw cor- 
rupt flefo, and that it's good Salt : So that at once their corrup- 
tion and the integrity of our Miniftry are difcovered together i 
(for if the Flefh be whole, though you fprinkle Salt on it, yet 
it (marts not) as Cbemnitim rightly obferves, that our Saviour 
having made mention of Revilings and Perjecutions, which they 
were likely to meet with, in the two foregoing Verfes, Mox fub- 
jicit quaft caufarn , prefently adds in this, Ton are the Salt of the 
Earth, as the Caufe or Occafion of it. 

And therefore on the contrary, for this firft Particular, the 
Salt hath loft his favour, when the Preacher in his Miniihations , 

1. Is wholly infipid, £0 Hat and dilute, without the leaft 

JlavoTus* or Acrimony, or Spirit, or Strength, that it's alto- infehifoel inZ. 
gether not only toothlefs, but alfo to any right Palat wholly *tikmf*lfi. 
favourlefs : The Iron fo blunt as it will not enter though it (hike Cartw ' 
often, unlcfs it had more ftrength. Such kind of frequent Teach- 
ers Plutarch compares To7s ris Xv^xs zt^jwaJtTsoiv, iKoliov Precept moral, 
Si jLtd iyxlzrn •, to fuch as muff the Lamp oft, but put no Oyl pa§ ' * 6 ' 
to it. In fuch,according to the expreflion of the Text, the Salt 
puc^p&i without a Trope, properly and (imply Sal infatuatus 
eft, the Salt is become foolifh, as the Word fignifieth, in fuch ztch,u.u' 
foolijh Shepherds handling of it. 

2. When he is too afTedted in preaching vain Froth of carnal 
Eloquence, humane Learning, Poftillers Conceits, Philofophers 
bare Morality, or the Schoolmens Divinity, who ufe to make 
Ariftotles Ethicks their Bible : But, Nomen hoc Philofophorum 

d&monia non fugat, faid 'fertullian, this name of Philofophers Apologet. cdp % . 
difpoifeiTeth not Devils, nor will any fuch Philolophiiing feafon ^- 
Souls. The Apoftlcs,that were the Salt of the Earth (Paul tells ^ nouhif' ' 
us) took another courfe in their Preaching, to feafon it. a/ # 

3. When he is too bafe. When for fear or favour, profit or &v <po€«6ev-- 
preferment he will claw and not bite, flatter, and daub with -ns zrpo$F*>Ts~- 
untempered Morter, and with them, 7^.30.10. only fpeak pla- T^y -&p<;cr/i- 
centia. But what is to adulterate, nay 5 to abjure the nature Kucrav vj-iZv 
of Salt, if this be not > As Sugar is called the Indian Salt in fcpofl poTtf^, 

Jibo- Qhryfifi. 

451 SERM. XXV. 

Rbodiginiu, which is indeed Colore Sal, but Sapore Mel , as 
Stencbw faith : Sa/f only in Colour, but Howry w f<z/r> > and yet 
S*/gjr more like Salt, (for both cleanfej than thefe corrupt and 
corrupting Minitters, like this Salt the Text fpeaks of. Sal 
infulfum eft, qui principatum amat^ & qui increpare non audet t faith 
In Marc* 9. Jerom. He is unfavoury Salt, who, that he may have his better 
Fee, will apply Lenients to proud flefh, which calls for a Cor- 
rofivc. Such Trencher-Salts are too often foundjn Kings Courts, 
and great Men's Houfes. Eut God (in the Text) caft them out 
of his, as moll unfavoury. Salt, if it were good, (hould make 
even an Emperor's cut-finger frmrt. Objurga monies, & cornpe 
tolles , Contend with the Mountains, and let the higheft Hills 
bear thy Voice, was given in charge to the Prophets, Mic6. I. 
And the Apoftles, this Salt of the Earth (in the Text) took the 
likecourfe to feafon it, i KohocxAvovfn, i^Ge^TrcuoiTes, dtAV 
£znnJ4>ovfes,nof by clawing and flattering, but by pulling dovonof 
ftrong holds, and bringing every proud thought into Captivity, to 
the obedience of Chri(l, 2. Cor. 10. 4, 5. 

4. I might add, when either too negligently carelefs, or cru- 
elly pitiful, or finfully indulgent h as Eli in his gentle breath, 
T)o no more fo my Sons, 1 Sam. 2. 23. Which was a fprinkling 
not of Salt, but of Sugar, a cafting Oyl rather than Water on 
the flame. When we are afhamed to make finners blufh i and 
Two on our felves, when we fhould make others bleed , Crude- 
lis htc mifericordia, this is cruel pity, which will rather let fuch 
rot, than make them fmart, fave the Salt, and not fave the 
Qflendh ran- A fault which is more ordinary, than the contrary extream of 
u* m excegi* too much Tartnefs, fas Learned Spanhemius judicioufly obferves) 
7e% a JraTuf e ' becaufeour Saviour {peaks only of the Salts wanting fait nefs, 
tnfiitdos pouui Mar}{<?. 50. Yet becaufe in the excefs of (harpnefs and harfh- 
ejuammmts nefs all may, and fome too often do offend > know we, that as 
AcrQsut plur- Salt bites and fm arts, Co 

f Tf 1 ' ? arte > 2 . It cures and heals ', which was the fecond Particular of the 

refemblance s namely, that as Salt after heals what before it 

TheophyUain mzdefmart, (as we often fee in a cut- finger) it having S^/ra/juv 

Marc, 57. swift ikhv iij (s\)\S^TL\iviV, a relkingent quality, whereby it makes 

the wide-gaping Lips of the bleeding Wound clofe, and fo it 

heals : 

So alfo a Minifter, efpecially of the Gofpcl, in this (hould 
indeed be like Salt, never to make any W T ound, but with defire 


en Mat, 5^ 13. 4,53 

and indeavour to heal it 5 and therefore, as the Proverb wills that 
we fhould, Salem & oleum emere^ buy Oyl as well as Salt : And 
Phyficians in their ufe, are wont to joyn the one with the other : 
And as Pliny fheweth, how Salt is helped with fweet Water > tib. \\.cap 7, 
So fuch a temper, a Scribe rightly infiruUed to the Kingdom of 
Heaven, fhould aim at > that his word may be nt>t more like Salt 
to pierce and bite a corrupt Sore, than like Oyl to fmj^ into and 
fupplea wounded Conjcience : Or,tokeep tothecomparjfon of the 
Text, not more like Salt for fmarting, than for healing and 
binding up bleeding Wounds. What unmeafurable abundance of 
this fuppling Oyl was poured upon our Saviour in his Miniftry, 
to bind up broken hearts, Ifa. 6 l * U ;? Which like that good 
Samaritan* he poured into our deadly Wounds, Luke 10. 34. 
And how would he have Salt and P^c?, joyned in his Difciples 
Ministrations together, Mar\p. 50. ? which fome frowardones 
would ever keep afunder. How did Pefer ply thofe with LenU 
ents, whofe heartrhe had priced, Adts 2.37. with 38. 3P. ? 
And how (hall you obferve (with Auflin) Taul in his Epiftles, fr*_?fcl.ie>i v 
joyning Faternam authoritatem, & maternum affectum, to a Fa- '?* 
ther's authority over ftubborn wantons, the tendered bowels of 
a Mothers pity ? Thus when we have this pt#? K5HD, heal- 
ing 'Tongue, Prov. 15.4. We are indeed as God's Mouth, Jer. 
15. ip. This, this is to be right Salt indeed, not more topricf^ 
with a fenfe of fin, than to refrefh and heal with application of 
mercy, as Fliny faith of Sal Terentinus, that Phyficians moft 
efkemed of it > of which he withal faith, that it was Suavifli- 
mus omnium atque candidiffimus , of all the whiteftandfweeteit. 
Oh how truly medicinal is this Oxymel, this yk\)H.{rmw.gQV> this 
candor zndfaeetnefs in this Minifterial Salt, far hereby exceeding 
the beft of all the natural ? For IUe carnem ligat, hie confeienuam, 
That heals the wounds of the Flefh, this binds up the bleeding 
wounds of the Soul. 

And therefore here again the Salt hath loft his favour, when 
theMinifterin his Difpenfations is, 

1. Pitilclly carelefs : Lets the poor man bleed to death, whillt 
with the Friefi and Levite, hepafietb by on the other fide, Luke io, 
31,32. or with the chief Friejis and Elders, puts off a deadly 
wounded Judas with a 7) -z^os vj/xoc^ '•> ffu o4«> What is that ts 
us ? LoohjboH to it, Mat. 27. 4. Sure, if we will not, for cer- 
tain God will look to it one day, and mean while he is Faftour 
ftultus, a foolijh Shepheard, that heals not the brobfn> Zech. n. 

Lll 15,15., 

454 s E R M > xxv - 

1 5, i<5. And it's Sal infatuatus, unfavoury Salt, that takes n* 
more care of binding up broken hearts. 

2. Paflionately froward and furious, when the Spirit isfowre 
and all Vineger : Only galling and fretting Sermons, Satyrs and 
Invedtives at all times > but, if offended, Thunder-claps : With 
thofe Sons of Thunder, will fetch Fire from Heaven at every af- 
front, Luk$9.* 54. our Saviour tells fuch, that they kriew not 
whatfpirit they were of, ver. 55. Not Elias\ as they pretended, 
much lefs of the Spirit of the Gofpel, which came down in the 
form of a gall-lefs Dove , and would have thofe Minifkrs, on 
whom it fits, injirutl with meekpefs, even Gain-fayers, 2 Tim. 
2.25. The wrath of Man here never working the Righteoufnefs 
of God, James 1. 20. Ever inflaming the Wound rather than 
healing it, and fo fprinkling on it not Salt, but Poyfon. 

3. Especially if he fret and gaji found Flefh moit : As the 
guife of fome is to inveigh againft thefoundeft Hearts bitterlieft, 
Making the hearts of the Righteous fad, whom God would not have 
grieved, Ezek. 13. 22. This is Carnifcinam, non Medicinam 
exercere. That which thus frets the whole skin, I muff again 
fay, is not £*/*but Poyfon. 

3. Salt, that it may thus heal, cleanfeth\ being of an abfter- 
five nature. Mordet quidemfal, fed purgat, faith Brentius> and 
fo keeps from putrefaction i partly by its heat, anddrinefs-, and 
Spanhemitis. acrimony, attenuating and fpending fuperfluous Humours, and 
'ivvlx&'m fo, Pliny faith, cures Vropfies', and partly by confolidating the 
-vtpea &, isH. flefh, that it lie not open to corrupting Air : Therefore the new- 
la. corn£ born Infant ufed to be fait ed, Ezek. i<5»4. And Jericho's cor- 
MCbMyutxs ™pt Waters, by cafling in of Salt, though miraculously, yet fo 
ycvvccv. as in a natural way (as VaUefus * fheweth) were healed, 2 Kings 

* Sacra Vhtlo- 2. 20,21. 

joph. c, 34, And fo it is with our Salt alfo. No favoury Miniftry ever ei- 

ther wounds in the Do&rine of Humiliation, or healeth in the 
Do&rine of f unification and Adoption, butcleanfeth too in the 
Dodhine of Mortification \ wounds and clean fes with the Threat 
of the Law => whillt he tells us, if we live after the fl<ftj, v;e full 
die, Rom. 8. 13. And withal, healeth and purgethby the fweet 
Promifes of the Gofpeh whillt he makes this inference, that if 
we have fuch Promifes \ of being Sons and Daughters of the Lird 
Almighty > we mould cleanfe our felves from all filtbinefs, 2 Cor. 
6. 18. with Chap. 7. 1. as not being fitting, that thofe, which 
n.uft fit on the Throne, mould be grovelling on the Dung-hill. 



on M a t. 5*. J J 455 

Thus it eafsout the very Core of the Plague- lore, theinwardeft 
luft of the heart, the original fpawn and fomes and firfl: taint of 
Nature, will have the Spirit favoury, words Jeafoned with fait-, ' 
Coll. 4. <5» caf-f off the unclean fere shin both of /^r* and lip. In 
this fenfe Wkzfalt, and that with SLbleJJingrmkes the earth &^r- &*/* fapientU 
ten^ whilft it kills the finful weeds of our natures and hearts, as compefat m 
B«fe obferveth : nay herein far above all fait, for it only prevents ^J?™™ 
putrefaBion, and doth not recover itj flefli already tainted will fault amf*- 
take no fait. But this Diviner Salt with Gods bleflin?* recovers dttattm vttio- 
the molt corrupt of al 1 flejh > a ManaJJeb, a M^ry Magddene, the™™g erm,f * are 
bloodieft Murderer , the horrideft Blaftbemer , the uncleaneft ^^ er/um 
Drunkard and Lecber, that hath gu'^z bimfelfover to all lafcivionf- exfatd/sfa- 
neffe, to worl{ all uncle annefs rvitb greediness, fo filthy as you ptdosreddtt, 
would be ready to fay, let bint befiltbyftill, and for ever. But « am T # / . 
yet, as the Proverb ufeth to fay, in fuch a defperate cafe faleper- clZaxxdlte- 
unftus bic adjuvabitur. Nor doth Laftantius defpair of that, but dat. Zuingl. 
that there is enough in this fait to make fuch a lazer found. Da Though chrj- 
mibi iracundum, &c. Give me whom you will, though as mad^ w ^5 msto " 
and furious,™ though he were pojfejfed rvitb a Devil, PI tame him /^"L") but hi" 
with a word i though as filthy, as \ipoffejfed with an unclean ff>i- meaning is, 
rit, when Exorcijis fuperftitious/tf/* will do him no good, PI with that their 
this other fait cleanfe bim. What admirable cures might this fait ^{ ink { in S of 
work, liit&dnotlofeits favour > By this Gregory (who might ^Sitwlth- 
well be firnamed tbaumaturgus ) Bifhop of Neo-C<efarea coming out Chrift, 
thither finding but feventeen Chriftians, dying left but feven- 6* that 
teen Infidels. What othctfalt prevents, this cures v and then after ts X6^S 
prevents the like corruption ivot [am ywi<rcm tSs ocTzKivrviT^ KocriptofAx 
wdhMcts * that in fuch feafoned fle!h,or fpirits rather ; fuch worms yvyon. 
may never breed that will never die. * cbryfijt. 

And therefore here again the fait hath loft bis favour^ when in 
matter of DoUrine and Carriage putredinemnon impedit, fed provo- 
cate it doth not hinder, but rather provoke corruption in both. 

1. Suffers worms and vermine to breed in DoUrine, and lets it 
be corrupted ; in Manners, and lets it be winked at, hath loft 
that acrimony of Jalt, that energy of the Spirit, ( as Beza ex- 
pounds it ) which might oppofe againft fuch corruptions. Such 
the Scripture calls dumb Dogstbat cannot bar}^, Ifa. 5<5« 10. not 
fait, or lure fuch as hath loft itsjaltnefs y for elfe it would not en- 
dure fuch taint and rottennefs. Although in nature they {ay fait Plut. sy/»p> 
water doth not warn fo well as fweet, yet in a way of grace and /# I# ? ' 9 * 

Lll 2 a 


Tacit ne ctb't 
$n >tntriculo 

prtus quam 

C5 5 y>tmtrtculi 

calorern exct- 
tat. Chemn. 


Plut. Probl. I 
Lib os mftpdos 
reddit gr.itos 
(!) nutrttios* 

Pa eus, 

lib, 51. cap. 7. 


a gracious Minifiry, we fee where it comes, it is very abfierfhe 
and cleanfing. 

2. Efpccially if they be fuch as breed vermine in both, whilit 
they finfully corrupt both h the favoury Doctrine of God's Truth 
with Errors and HereGes, which they broach or maintain , and 
the holy Way of God with ungodly pradtifes which they counte- 
nance and juftify > there being never fuch abominable Hereiies 
and Doctrines of Devils, which they had not Chaplains enow to 
propugne ? nor any fo defperate and loathfome practices, which 
have wanted fome Clergy-men to defend them » Korah, Rebel- 
lion '•> The Pope, King-Billing* his Valencia Idolatry* acutely to 
diftinguifh and to affirm that fome Idolatries are not abominable, 
becaufe the Apoftle gives that Epithet of abominable indeed to 
them all j and his Cardinal 3 even Sodemy it fclf, which at leaft his 
Humanity might have blufoedat, when his Scarlet could not.How 
often do fome pjpe to their great Matter's dance, and their fong 
is an unifon to others lufts, that they may glut themfelves there- 
with with more mirth and fecurity. But if this be to be clean- 
ting fait, I know not what is to be pyfon* 

4. But in the fourth place ( and that which I faid our Saviour 
chiefly intends ) Salt hath a fpecial feafoning quality, whereby 
as it prevents corruption ( it prevents ill favour to thefmell ) , 
fo it makes meats fo feafoned favoury to the tafte, and more 
wholibm to the whole body, as he exprelTcth it t£s T^ccpvis ii 
ivocynxTov vol) ToCiei, and therefore by Plutarch called tovo^v 
c^cv iy iiSW^ua, the Sauce o(a\\ our food, and of all the plea- 
flngefr.by Humanifts called even X*£/ s _ £•'« 4* &• \ quafi quar- 
tagratiarum 3 and which therefore the Egyptian Prieits 5 that were 
fevere in their Asketickj, abftained from > fo that for our ufe of it, 
what light is to colour, that Salt is to favour, neither without ci- 
ther delightful. Plut. Sympos. lib. 4. cap. 4. nay not only Co, 
but as Jotbam in his parable (aid of Oyl, that by it they honour, 
both God and Man-) Judg. p. 9. And (b Conditura incettfi appella- 
tionem habet afale, Exod. 30. 35. (Chemnit.) fo fait by Plato 
in his Timtum is called. QiOQihls cr&uct, Deo amicum corpus * fo 
pleafing to God, as that no facrifice without fait to him was fa- 
vour) 1 , Levit. 2. 13. from whence ( the Devil being God's Ape) 
amonglt the Heathens it grew into cuftem, that nulla facra confici- 
nnturfinc molafjlfa, that Salt was alwayes in their Sacrifices alfo, 
as Pliny wknefleth. 


o» Mat, ^ ij 4?7 

And the like good office the Minifters of the Gofpe! do or sk/a fate cow 
fhould do in their Miniftratior.s : for in EzehieVs Evangelical %^?%? 
Temple, I find the Triefts jprinkling fait on their Sacrifices, Ezek. difvrettone 
43.24. implyingjthat wenow areas well to feafun our Sacri- fr*Utorum 
fices,as they did theirs ; as Gregory expreffcth it, fifal fumus, con- £*&*?'. dtn £ l 
dire mentes fidelium debemus* If we be Salt, then,ah'houah in our . ordtnanom- 

1 i« 1 w -n • r c ^ 1 nta opera [Hb- 

publick Miniftry or private convene we come to men a people or dhorum. Lyra. 
company fo loathfomly aw/^oany and profane, as that God s foul Parum fifa, 
abominates, or follnfully luke-warm, as that he is ready to vomit &c - ***###*» 
out of his mouth \ yet we mould endeavour fo to befprinkle them *£& ™). t _ 
with this bkffcd feafoning, that they may learn to favour the things tu^ dec. ' 
of God, and be themfelves favoury and well- pleating to God in Evdngelica 
Chrifr. How much flelh doth a little fait feafon > and how- many D°&ri** C? 
many fouls before rotting away in their fins with Gods bleffing ™A£**™* 
might an holy favoury Miniitry ( if we were indeed godly and y,^ ore Deo 
withall prudent and diligent ) fo alter and change, that they grat*m e? j*? 
may be as fo many meat-offerings and drink-offerings unto God, Cu ndumredde- 
which he might relifh and take pleafure in ? ut non fapiant modo re rU§en ' 
fed & in deliciis habeantur, whileft in his Doclrine and Practice he 
commends to them, yea and works them to Faith, by which they j n ^y^ 
pleafe God, Heb. n.tf. brings them to Jefus Chrift, in whom Miniftry, 
God U well-pleafed, and with them in him j to obedience, prayer, 
alms-deeds and worty of mercy and the like, which the Scripture 
holds forth to be fuch facrifces, in which God is well-pleafed, 
Rom. 12. 1. Heb. 13. 16. 

And withal, whilft in his private Converfe, Conference and i n private 
Carriage, he is ever fprinkling of this Salt where ever he comes. Converfe. 
I blufh at our negligence in this kind, when I read in Viators 
Apology, how Socrates beftirred himfelf, and what pains he 
took to work upon the People of Athens : And in Feter Martyr, 
making mention of his feventeen days being at Bucer's Houfe, m e en r ay ,*i r tflm 
and how favoury he was in his Carriage, and what feafoning he {i l0l em dlfcef. 
found at his Table > from which he profeffeth, he every time ffieyel do&i- 
rofe up either more Learned or Godly. Such Salt in Doclrine and w«w.Epift.ad. 
Carriage in publickand private Minifters fhould be, which may 
make thofe they preach to,and converfe with, pUafng to God, and 
acceptable to tJMen > even fuch as may minifier Grace to hearers, 
and beholders, Ephef. 4. 2 9, Col. 4. 6* Cajetan adds, and ex- 
tends this wholfom feafoning of the Minifter's Word and Do- 
ctrine, to Omnia appetibilia terras that they are the Salt of the 


458 SERM, XX V, 

1)t proles>\>o- Earth* by their Word feafoning and making all the bleflings of 
luptas^dnitiA, t h e Earth, Pofterity, Profperity, Eftate , Health and Pleafure 

^mdwent? lt M f ' a11 wholfome and comfortable. 

ye/ho utfint The contrary unfavourinefs> in a former particular I quickly 
falubrsa. patted by, and therefore here now flop my Nofe at, and only 

fay \ that in this kind aAas ocv&hov yVefcci, the Salt hath loft 
its faltnefs: It's not it felf, when though unfovoury it felf, yet 
it feafons not others : But that /llo^vGj), it's become moft loath- 
fome, and quite contrary to it felf i whilit Minifters are not on- 
ly corrupt^ but Corrupters^ of fuch an unfavoury fpirit them- 
felves, as that they infedt the air wh rt .hey breath > and fo make 
the Difeafe contagious and Epi iemical 
Salitio fytti- 5. Laftly, Salt by the former healing, cleanfing, feafoning, 
Aemuxrumque hath a preserving qualit > , fo that thi may be kept as well in 
V^fjZ&Wtefl Brine, as frveeteft S igar. And '.his is another refpedi 
condiendi. (Plutarch thinks) why Homer called ft 0§ov, Divine, from its 
Cajetan. long lalting : as alfo why it's made Symbolum amiciti*, which 

mould I aft aire ays -> Heb. 13. 1. and why in Scripture-phrafe a 
Covenant of Salt is put for an everlafting Covenant^ Numb.i8.ip' 
2 Chron. 13. 5. 
Sic yerhum $ ute \ am f ucn a Covenant of Salt> fuch an everlafting Covenant 
^ L'?^- 0I ~ Grace and Love it was,which Chrift's Apoftles then preached, 

factum amtct- , __. i-r r • i • i i • 11 • 

tUferpetm and his Minifters yet diipenie j in which their care and duty is 
duraturum* fo to wound, and heal, andcleanfe, and feafon, as to preferve 
Spanhcm. their Peoples Souls to immortality j So at flrft to humble them, 
and then to comfort them, and then fo to cleanfe them from the 
corruption of (in, and to feafon them with the fweet favour of 
Gods Grace, that they may carry them on in a way of perfe- 
verance to everlafting Glory > fo at flrft; to efpoufe them^ as that 
at laft they may prefent them as a chaft Virgin unto Chrift^ 2 Cor. 
ii. 2. Sal ad diuturnitatem , Minifterium ad immottalitatem : 
Salt makes things laft » the Word and Miniftry of it, our Grace 
and Peace everlafting. 

That Salt therefore is herein unfavoury^ that hath indeed lolt 
its favour , for Life or Dodhine is not himfelf what he was, and 
fo neither is the one like to the other : That Eceboliut may well 
caft himfelf down at the Threfhold, and fay, Calcate me infipi- 
dumfalem , tread on me as fo much unfavoury Salt , when pro- 
ved an Apoftate. So a Minifter, not only when he Apoftatizeth 
himfelf, but alfo when he preacheth fuch Dodtrine, as either 


on Mat. ^.S^ 45P 

will admit, or doth maintain Apoftacy. If but Morality, it will 
admit of iti and if Arminian novelty, it will juftifie it. Nei- 
ther of which favours of that Paftum fal'n, the everlafting Cove- 
nant of Grace, which keeps the Elett of God & oc<p9ap<ria, Ephef. 
6. 24. in fincerity unto Immortality. 

Now in all thefe refpedts, we mould labour to be as the Salt 
of the Earth, which was the firft part of the Text h and take 
heed of lofing our favour in the contrary particulars, which was 
the fecond : For elfe, nos omnium miferrimos ! For how heavy 
a fentence is denounced againfl: fuch in the third : Wherewith 
Jhall it befalted ? Moft ufelefs and unprofitable ; It's thence-for- 
ward good for nothings moft rejedtaneous and difpicable, but to be 
cafl out and troden under foot of Men* §uod omen avertat Deus 
per Jefum Cbriftum unicum noftrumfalvatorem* 

Amen. Amen, 




Preached at 
the Aflizesat 

mA. ' IsA > ?*• r > 2 - 

1*34. Mr, 

She"*; j e a" § ^^ 4 ^<? A# Rei g» in Kigbteoufnefs] and Princes 
Bet Hutton, {hall Rule in Judgment. 

Tud Cr ^' ^ n ^ A ^ an fo^ be * s * n hiding-place from the Wind, 

and a covert from the lemfefl) as Rivers of Water in 
a dry place ^ and as the fhadovp of a great Rock in a 
weary Land, 


F the queftion be, (as once) Wbofe Image and Super fcription 

U this ? The anfwer is now, as then : It's C&fars. God's and 

the King's. That the Lord Chrift is here meant, none but a 

Jew will deny : But whether Chrift only; as St. Hierom, 

and Procopius, and Junius conceive, or rather Chrift under the 

Type of Hezekjas, or fome other godly King, ^s Thomas, and 

Hugo, and Veodate, and Vatablus conjecture, I Jift not now 

to difpute. This all conclude on, that of Chrift all is meant 

moft fully. He, that Melcbifedec\ in the Epiftle to the Hebrews 

nc Repub. ( an d Cuneus thinks there was no other in Genefis) who is here 

Hebr&or. the pivh "17/2, the King tbat Keignetbin Righteoufnefs i yea, 

J. 3. c. 3. and fas the word is) for the Kigbteoufnefs of his People. His 

Apoftks and Minifters, thofe Frinces that are here faid to Rule 

in Judgment* He, He only (faith the poor troubled tolled 

thirfty weary foul) that is the fafe Jbelter from the Wind, and a 

Covert from the Ternpeft, even as Rivers of Water in a dry place, and 

the fhadow of a great Rockjn a weary Land* And here Ju- 

vat ufque morari. I fhould (otherwife than Peter) fyiow what I 
faid, if I (hould fay it were good to be here, toftay (as it were) 
on this holy Mountain , and thence to take a view of drift's 
Glory under thefe Figures, though not in his Transfiguration. But 
becaufe it's moft likely that it's here fpoken in Type of fome 
King, fo as from Chrift to be a pattern of all Kings and Gover- 
nours'i our prefentoccallon will rather require fo to conGder iti 
and ib we have in the Text thefe two particulars. 

1. A 

on Is A. 32. 1,2. 461 

1. A good Magistrate's good Government. Ver. 1. ^ King 
(ball Reign in Right eoufnefs, &c« 

2. The good Bleiling that comes to God's People by it. Such 
a Man (hall be as an biding place, &c. 

In the former, three Pairs we have in their fever al fubordina- 
tion, 1. A King, as Supreme, and Princes under him. 2. The 
one Reigns, the other R#/a. 3. H?in Right eoufnefs, they in 

In the latter is promifed and elegantly exprefTed a double 
Bleflmg to God's People thereby. 

1. Safeft Protection from lefs, yea from greater Evils. He 
is not only a Sbelter from tbe Windy but alfo a Covert even from 
tbe "tempeft, 

2. Fulleft Refrefhments in lefler, yea in greater greateft Lm- 
guifhings and Faintings, as Rivers of Waters in a dry place, and 
as thejbadow of a great Roc\ in a weary Land* 

I begin with the firft > and thence in the three Pairs may it 
pleafe you to note with me three particulars. 

1. That it's here promifed as a bleffing, that there (hall be a 
Reign and Rule in the World,elfe what would become of it f No 
more a K(f<r^u©-s but a x^©^> ^ n0 Governour, or at leaft Go- 
vernment. Time was when there was no King in Ifrad, Judg. 
17. 6. & 1?. 1. But when there was none to put them toJbame,b\xt 
every man did that which was right in his own eyes , would you 
know how crooked and (hamelefc it was they did then? Read but 
over thofe Chapters, and you (hall fee what curling and ftealing 
and cozening, chap. 17. and 18. yea what mod prodigious and 
unnatural filthinefs, and murdear upon it, came thereby, chap. ip. 
And then come home to my Text, and fay whether it may not 
well be here promifed as a blefling to have a Governour, efpecially 
and if with him Government too. Elfe better under a Nero, than 
under a Nerva, fuh illo nihil, fuh hoc omnia, under the one no- 
thing was lawful, and under the other any thing, and the laft 
the worft : for they that have fo much liberty, that they may do 
any thing, will certainly be fo licentious as they will do nothing- 
Away then firft with Anabaptiftical Anarchies, which behead 
Common- wealths, and make them walk like fpirits without heads* 

Away fecondly with fuch dangerous Tenents, that in com- 
mands of things otherwife lawful the interpofing of a Magistrates 
Authority is the intercepting of a Chriftians liberty- Such leave 
heads, but no brains in them as able and fit to direct the body. 

M m m Away 



Away laftly with all rebellious murmuringsagainft Govern- 
ment and your more Uriel: judicatures as too iirait a curb. Cor- 
rupters of youth in the Univerfity ufe this Engine firfi to bring 
the Tutor with them into diOaite, and fo they know the plajft'er 
is poifoned, and therefore will do no good. It's the foot fwel- 
ling that often makes it complain of the (hoes nipping of it *, and 
its the headftrong horfe that llamps and fomes and bites the bridle, 
becaufe it reins him in from running headlong. But how much 
better for him to be backed by Authority > Sober and thankful 
(pirits I am fure will acknowledge this a biffing, that Reign and 
Rule is promifed to be in the world. . 

2. Efpecially, which is a farther blefllrtg, when Kings reign 
and Princes rule. Blejpd art thou Land, when thy King is the [on 
ofNMes, faid noble King Solomon, Ecclef. 10.17. Such (land- 
ing high on the top of the Rock with an Eagles eye can fpy far- 
ther, than fuch Batts that fee no danger, or want wings to fly 
from it. Such the Hebrews call DOH3 as ingenuous as great, 
who can gracioujly condefcend to a generous ingenuity, which 
Pefants, though lifted up on their fellow-bores (boulders, cannot 
rife up unto/ The one's honour is ingaged, which he will not 
haveblemimed, whileftthe other that hath no worth hath little 
to lofe by unworthinefs. Plutarch obferves that the Judges in 
Areopagus were \n t&v ap^ovT&v, of the chief men of the City : 
and when Valerian was choien Cenfor, the people's vote was,// de 
estimates. m fa omnibus judicet, qui omnibus eft melior, which they therefore 
are as happy that have, as they miferable which are without. 

Either in fuch Democraties, in which the common crowd 
(hall bear the fway, and the confufed noife of the ruder rout (hall 
be inftead of Imperial EdiUs 5 Tlebifcita inftead of Senatuf-eon- 
fulta > and the bellua multorum cafitum is head without brains, 
whilft every one that is more eminent either for place or worth 
mud be caft out by their goodly Oftracifmes. 

Efpecially if in fuch Anarchies and Confufions, in which Princes 

go on font, and Pages ride on Horf-back^ Ecclef. 10. 7. When 

SccS/Win Robert iO*, a Norfolk^ Tanner, will prove a General, and John a 

E.w.6. Leyden no lefs than a King of Munfter, and Goodman Krcchting 

and KnipperdoUing his worthy Counfcllours '•> when every forry 

Mechanick will be a (xiyas tis, and not a Sutor under his bulk 

but can more fredy control Prince and State, and cenfure their 

actions, and tell how they (hould have done better, than any 

cither dare or can at the Council-Table. Yea, friend, bus move 


on Is a. 32. i 3 2. 4,63 

before the wind, unlefs you would fall into quick-fands. Art- 
fidtle gives it for one rule of houfhold-ordering in his Oeconomiclq, 
that every thing be fet and kept in its place, that at any time you 
may readily go to it though at midnight. It will hold and (hould 
obtinere in Cbriftian Politicly > In which every one knowing and 
keeping his own place would either prevent a midnight, or at 
leaft not be in fuch darknefs and confufion j but to know what 
to do in it » and then acknowledge, that its a bleffing promifed, if 
Kings reign and Princes rule. 

But did not the Prophet forget himfelf think we, that he did 
not add by the Topers licenfe ? No. That is a point of new Learn- 
ing, which this Seer ( it may be ) forefaw not ; and which our 
Anceftors here in England ( as well as we ) Relieved not. One 
of your late deceafed Worthies ( Honourable Lords ) hath fully 
reported it > and although F. Parfons hath laboured after his rail- 
ing manner to difprove it, yet the anfwer was well returned to Sir Edw4rd 
him, that his was a Writ of Nihil dicit, for this was but a Crutch c '^- ^hpait 
to hold up the Pope's Supremacy, which as it was firft helped up ^hSreln 
by PbocM a Traytor to his Lord, fo it hath delighted to be main- p re fat. 
tained by Treafon ever fince. But leave we them together by the 
ears amongft themfelves about his direct or indirect Power in this 
kind y Bellarmin and other Jefuits holding the latter, and Carerius Tk. Libr't adr 
calling them no better than Hereticks and impious Politicians for terfiss tmptos 
it, whileft he ftandsfor the former. In the meanwhile (with roUttcos ^h' 
the Pope's teave)we (hall blefs God, that Kings reign and Princes ^Imtco^ 
rule without it. 

3. Above all, as il is here added as the top of all, if in Righ- 
teoufnefs and Judgment : of which two,RigbteouJhefs is that Point 
or Port, which fuch Pilots are bound for, and Judgment is that 
which f tears to it in a right courfe. For Kighteoufnefs in the He- 
brew Text is Juftice : and Judgment in Scripture phrafe amongft 
other things implyeth Wifdom, Pfal. 1 ip. 66* 1 King. 3. 28. and 
Moderation, Jer. 10.24.Yea fo, when Juftice is fo maintained,that 
neither for want of Strength and Wifdom the Bow is too flacky on 
the one fide, nor for want of Moderation over-bent on the other, 
is a Kings Honour, his Princes and Judges Duty, and the Peoples 
Happinels that live under them. 

1. Firft then for the Ground-work of all> and the Magiftrates 
Mafter-peece, it's Juftice. If Kings ttign in Juftice , and Princes 
rule in Judgment : In Juftice, in Judgment. Nay that's not 
enough to expreis all that's her^ faid, its tOD^D? p~\)*h fi* J u " 

M m m 2 jricf. 



(lice, and for Judgment , as though to re ign and r#/<r were only 
for jo */o Jitfthe. Thus Prw. 8. 16. Kitfg/ reigning and Princes 
decreeing of Jujiice are put as terms equivalent i fo that fiatjufti- 
tia is the fundamental Maxime of State : and they on whom 
others wait muft themfelves attend on Juftice p*HJ! pltf pltf, 
Pe«f. i6« 20. Juftice, Juftice Jhalt thou follow or purfue. What ! 
Juftice, Juftice ! nothing but Juftice > yes,Piety and Mercy, Peace 
and Bounty too,and yet Jujiice Juftice efpeciallysbecaufe Juftice is 
a general Vertue, as Aroftotle hath obftrved. 

In one branch or other of it as communicative, or diftributive, it 
will reach and command and regulate all : and fo it's Piety's bul- 
wark, Mercy s guide, Bounties ftore-houfe, and the vexyfwews of 
Peace > without ftirrage of which Peace it felf would corrupt, as 
flill waters without moving, and the Bloud in the Veins without 
the Spirits in the Arteries moving under them: yea without wliich 
Peace would be no Peace \ for it, (if St. Auftin rightly defines it) 
is Ordinata bominum concordia y an orderly Concord > but when no 
Juftice, there will be no Concord, or at leaft not an orderly one> 
but fuch a Peace inftead of Concord would beget War, and in- 
stead of Order at laft would end in Confufunsy according as it was 
fa id of them of old, Pacemvocant, & folitudinem faciunt. And 
therefore Juftice for Peace let every Jujiice of Peace maintain and 

Juftice fay you ! but what then faith Juftice ? Suum cnique* 
let every one have his own. That in general > in particular bonis 
bene, malii male. Let them that do well have well, and let bad 
mens doom anfwer their crime, kockss kockZs, Matth. 21.41. 
Let them be Conjugates, and drink as they brew. Evil will, evil 
hive. It's the brief abftradt of God's judicial proceedings, If at. 
3. 10, 11. and therefore (ho uld be the Platform of his Deputies. 
BonU bene. Let the vertuous be encouraged 5 at leaft the innocent 
acquitted v for it was but Pilars vaunt to Chrift, Knoweft thou 
not that I have power tocrucifie thee } John p. 10. But what Pilate ! 
power to crucifie him,whom thine own mouth before verf6* had 
prounced innocent \ dum potentiam tuam effers, jujliti£ hude te- 
ipfum privas, as Brugenfis upon the place, that men may know 
that thou art a great man, thou careft not to tell them,- hat thou 
ftickeft not at it to prove an unjuft Judge : and much I wis to 
thy commendation: He that condemneth the juft U an abomination 
to the Lord: for bonis bene: and becaufe malis male, he is no better 


on Is a. 32.1,2; 4^ 

thitjHJltfietbthe wicked, Prov. 17. 15. In God's Name and fear 
let men at leaft have Jufiice : and to this end let it be difpenfed 
without, 1. Pafllon. 2. Corruption. 3. Acceping of perfons. 
4. Protracting of time. , 

1. Pafljon. Elfe Pilate, whilft he falfly thinks that Chrift 
flights him, will be ready to take a (hurt, and the Sword toge- 
ther, and in a blind rage (hike him, whom he mould have with 

his deareft Blood defended. But Judges do Sedere pro tribunal*. Judg. $. 10, 

That lite of fitting on the Judgment-feat puts them in mind of !#• * 8 - <*• 

that fe date nefs of mind and PaiTion which mould be in them,not- Dan " 7# l6i 

withftandingall Perfons or Caufes that come to the.Bar. Elfe 

Anger will bioodfhot the Eye, that it cannot difcef n the Caufe, 

and Fear will put a trembling Palfie into the Hand, that it either 

cannot hold the Sword, or at leaft not ftrike an even ftroke with 

it. To prevent this in Areopagus their Judicatures were in the 

night, that they might not be moved with the Malefactors fad 

looks and tears > and their Advocates were commanded to open 

the Cafe in plain fimple words, without the fucus of either Ge- 

fture or Speech, that it might not be Koyos 7n>c9nT/M.os to blind 

or miflead them with Pajfion. 

2. Without corruption of Gifts^ or Bribes. For elfe as Faf- 
fion would blood/hot the Eye, fo a Bribe will be a Pearl in it ; both 
hinder from feeing clearly, even the cleareft Eye, (it blindetb 
the Wife, Exod. 23. 8.) and is too unworthy for an honeft 
heart : For me-thinks Philo Jud&us his diftin&ion here comes 
home in his Book de Judice. It's either e*sr' aS/fco/s : A Gift is 
either to carry out a bad Caufe, and that he juftly calls wk/utto* 
w^Jv, altogether wicked and moil abominable > or to help out 
a good Caufe (which too often ftands in too much need of help) 
and that fome-what too gently he faith is, iq? w/xiWa tZv 
/7mVH£euo / </j?V6)V 5 it's half Vnrigbteoufnefs. He is $iv.cu6l$iko<> a 
Mungrel, betwixt juft and unjuft > nay, it's down-right Inju- 
(iice \ and he is absolutely unjuft^ that makes an honeft Man fay 
for that which is bti own ', and Gifts muft be the Key, to open 
that door, which God and Right would have ftand open, as your 
free Courts, for every honeft Man to come into freely. 

3. Without Partiality and Accepting of Perfons , which the 
Word forbids, Prov. 28. 21. . the Judge's feat on the Bench de- 
nieth, as ufually fitting in the mkUt, to teach him to carry Mat- 
ters with an indifferent hand > and ancient Hieroglyphic}^, 
condemn, whilft they paint Juftice without bands to receive 




Bribes , and Eyes to look upon, and accept Perfons > as though 
an Ear and a 'Tongue were diffident > the one indifferently to bear 
the Caufe, and the other impartially to pronounce Sentence, 

Firft, Whether upon Friends or Foes: For they are conditi- 
ons, which come not into J u (lice's cognifance. Thy Foe, though 
without thee, may be in the right ; and therefore, if by CbrijFs 
slight he cannot have thy Love, yet by b'vs own he may cxac* 
Juftice. And then, in pubiick Caufes, private refpedb are not 
to be regarded ; And in Julhce's quarrel, Friends not to bebe- 
No#. Aitk. friended. Cbilo in Gellius, when upon his Death-bed (Good 
lib. i'. cap. 3. Man, if you believe him) he could find nothing to repent of: At 
laft, he Humbled on this, that in in a Friends trial, though he 
would have Juftice done, yet himfelf being Judg would not be 
feen in iti which fome-what troubled him, and not undefer- 
vedly > for Juftice mould be executed without reftett, of Friend 
or Foe* 

Secondly, Or Rich or Poor. Pity of the Poor in a bad 
Caufe may feem to have a (hew of Piety : Eut it's not more un- 
ufual than unlawful , and therefore exprefly forbidden, Exod. 
23.3. A thing which Tbilo Jud<eus makes almoft a wonder of, 
that Mofes, who had otherwife and elfe- where filled his Books 
with provifion for the Poor, mould there deny them Pity : But 
he well fatisfieth himfelf from the confederation of the nature 
of Pity, that it's its' oLTuy^yi^coi, hath an Eye that looks with 
Companion upon Mifery, but winks not at Iniquity. And indeed, 
it's not jufl Pity, when Pity of fuch is Cruelty againft Juftice. 
In this cafe Job faith, he was Eyes to tbe blind, and Feet to the 
lame, Chap. 29. 15. but not a Staff too, to beat their Neigh- 
bour with. In this kind your Laws muft not be like Statute- 
Nets, fo wide as to let little Fifhes get out : But more care is to 
be had, that they be not like Cobwebs, which great Flies will 
breakthrough. For we do not fo ufually lean upon the left El- 
bow towards weaker Perfons and Clients \ and therefore herein 
there needs lefs caution : A greater care is to be taken, that we 
lean not too much toward the Wronger hand. Jupiter in Flaio is 
brought in complaining of Judicatures in the World, that Men 
were now judged with their clothes on : But he would have a 
time, hefaid, when he would have all judged naked. Such a 
time will our Jehovah have (Beloved) to judg us all in one day 
naked. A fit pattern for his Vice-gerents now , as much as 
they may, not to confider matters inverted with the Perfons 



on Isa+ 32' r, 7*1 467 

Clothes, that a gay Coat may carry the Caufe, but that the 
naked truth may appear, thcugh it be on the half-naked Beggar's 
fide : and therefore to this purpofe it is, that God in Scripture 
takes fpecial care of four forts of weak ones to be upheld in a 
right Caufe, which of all were raoft likely to be born down 
and troden under foot, the Poor, Strangers, Widows, and 

1. The Poor, which often have but poor Help. It's ufually 
but a odd Suit that's in Forma Pauperis and yet God takes or- 
der that his Caufe (hall not be perverted, Exod.23.tf. nay, nor 
neglected neither, though he be but p\3N only an Asker or 
Deiirer, as his Hebrew name fignifieth > yet if he do but ask for 
Juftice, though he have nothing to give for it, it's his own, and 
therefore we had beft let him have it. 

2. The Stranger* Alas, he is far from Home, and it may be 
farther from Friends, and yet God would not have him further 
for it from having Juftice. Judg righteoufly between every tJMan 
and his Brother, and the Stranger alfo that is with him, Deut. 1.1 tf. 
Even the Stranger, though he cannot have an Inheritance, a place 

in thy Kingdom, yet let him have room to come to thy Bar to,call % 

for, and to have Juftice* 

Thirdly, The poor Widow* She, it may be, is in fome-what 
a worfe cafe. Her name in Hebrew, is rO/0?K> which beto- 
kens Vumbnefs. Her Husband, who did once befpeak her, is 
now wanting to fpeak for her j and (he cannot fpeak for her Cdf, 
at leaft cannot call (lowdnefs not becoming that Sex's modefty) 
yea, but when (he hath not a Tongue to fpeak, God commands 
his Deputies to have an Ear fo hear the poor Widows figging 
for Juftice; whilft he pronounceth a Curfe, which all the Peo- 
ple (hould fay Amen to, againft him that perverteth the Stranger s Y 
and Father lefs, and Widow's Judgment, Deut. 27. ig. 

Fourthly, And it's well that the poor Fatherless Orphan, 
which every one forgets, ( you hear) is not there forgotten of 
God, nor would he have him of his Deputy : 'thoujhalt not per- 
vert the Judgment of the ^atherlefs, Deut. 24. 17. The Hebrew 
word CD1JT> as fome derive it, figniiierh fuch an one as is 
quire undone, and all whofe Friends are quite confumed : And 
fb the Lxx. in a manner always translate it by op<$avoS, an Or- 
phan. Now Orphanus and Pupillus the Civilians ufe thus to ' 
diftinguifh, that Pupillus is one that hath loft his Parents, but 
yet hath a Tutor or Guardian left him : But Orphanus is one 



4 68 SERM 4 XXVI. 

that's deprived of all > that hath neither Father, nor Mother, 
nor Guardian, nor any to fiand for him j yet even fuch a defo- 
late Orphan God would have the higheft Judg to fit for, fo that 
he that is deprived of all, (hould not withal be deprived of Ju- 
stice. And thus every way God would have it adminiftred with- 
out Partiality, or Accepting of Terfons. 

4. And laftly, Without L> lays and Protracting of Cauies. 
For it mud not only be an Executing, but alfo a Speeding of Ju- 
ltice: For if putting off a poor Man but a day, the Scripture 
notes as a defrauding him of his own, Pro v. 3. 27,28. though 
only in a matter of Bounty: What then is it in a point of Juftice, 
which he may more juftly challenge as his due? And it may be, 
of fuch importance, as that one Affizes , or Terms, or Days 
put- off may put him quite befide his Right \ or at leaft his Sur- 
gions long and lingring Blood-letting, long Suits, may as cer- 
tainly end him, as his Adverfaries more fudden and violent 
Thruft. Prtftat femel cadere quam femper pendere* Many a 
Man's fad experience (and it may be, on both (ides) tells him 
it's too true here > it had been better for both of them at firft 
to have been caft in the Caufe, than to have hung fo long in the 
Suit. ButChrift our Judg and King, gives a better Prefidcnt, 
of whom it's faid, J/i.id. ?. pltf TH01 ttSt^B WTX) Judg- 
ing, and feeding Judgment, and having Right eoufnefs, without 
delay. But yet not with more hafte than good fpeed *, for he 
(eeks Judgment* And io I am led from the firft and chief White 
that's to be (hot at, and that's Juftice to the right Levelling at 
it, and that is in Judgment^ which among other things contains, 
I. Wifdom and Prudence in a through ability and care of a 
wife confidering and difcerning of Perfons and Caufes > as it 
was in Solomon in the cafe of the two Harlots, when by his 
iynivoiot and foivoTHS, his quick and (harp difcerning in that 
caufe (by the Svpord he called for) he did fo dextrouily cut a/un- 
der that knot , which otherwife could not be well untied : It's 
faid that all Ifrael feared the King, hecaufe they fan? .the Wifdom of 
God was in him tQ do Judgment, 1 Kings 3. 28. And therefore 
indeed a Judg mould have judgment, that fo a crafty Knave's 
packing of BufinefTes may not fhuffl: a plain honeft Man out 
of his Right : But that he may fee he is Sub oculo Catonti, and 
that Juftice's Eye neither veinkzth nor is blind: For although in- 
deed (as was faid) it was wont to be Pictured without Eyes, 
it was only to exprefs, that it was blind only for accepting 

on Is a. 32.1,2. 469 

ef Perfons : But yet Eagle- eyed, both for care and ability of dif 
ctrning of both Verfons and Caufes* So Prov* 7' 6>J* wife So- 
lomon Rands watching in his Cafement* to fee a Fool and a Har- 
lot meet (for Wkkednefsnvill be fure to walk bare-faced in the 
ilreet, if the Magiftrate's Cafme nt be (hut) and its Signanter di- 
ftutn by Nebemiab, Neh. 13. 15. In thofe days I far? them \bit 
profaned the Sabbath. It was ill that they did it, but mil that 
hefaw it, to take order about it. Van* 8 5. It's fpoken of a 
bad Man, but yet as containing an emblem of a very good Go- 
vernour, that the Goat had an Horn betwixt his eyes. His Horn 
is his ftreugth, but it's between his eyes to fee that he pufh 
down not Men, but Diiorders. In a word, as Anftotle told 
us, that Juftice is an univerfd Virtue > fo we learn trom the 
fame Matter, that Prudence is the general guide, is av <p£$- 
vi/Lirt obtain : And therefore pity that they mould not go hand 
in hand together, or the one follow the other, and that in Solo- 
mons order ; who was the belt Herauld, and exactly knew how 
to rank them, torecive the inftrutliou tirft of Wifdom, and then 
of Juftice and Rigbteoufnefs, Pro v. 1.3. Then Juftice is a good 
Judg, when Wifdom as the Sheriff, goes before him to the 
Bench. It's the Wild-fowl that fleers its courie with its train. 
Here next after a good God, and a good Heart, a good Head* 
piece, muft be direction. "Zotpioc in) WAa/s SvxagZv Tn/pt- 
cR^eu'e/. So the Lxx tranflate the the 2 1 Verfe of the fame Chap* 
tefJVifdomftts at the great Man's door. Now happy he, if fuch a 
Porter were never from his Gate, to welcome thofe that come 
to him for Juftice, that he ever did execute it with Judgment > 
that is, fir ft with Wijdom* that Juftice might not be blind* 

2. With an izri&K&oc and moderation that it do not look 
through Prifons and Caufes with/too keen and (harp an eye, or 
elfe we know what fummuw jw may foon prove : for Judgment in 
Scripture-phrafe flghifieth not only feventy of wraths but alfo a 
moderation of it, according to that, Lord correft me not in anger* 
but with judgment , Jer. 10. 24. Such a Judge is God, although 
abfolute Lord over us, yet his judgment is ever with moderation. 
He rewards ultra meritum^ and punifheth citra delictum. Chrift's 
Scepter is a right Scepter indeed, PfaU 45. 6. not a Leaden one to 
bow to every one's humour, and yet not an Iron one, unlefs ic 
be to breal^ flinty hearts, Pfal. 2. p. No, but like Ahafuems's* 
a Golden one, heavy, but healing \ and like himfelf would he 
have his Deputies, upright hi a golden mediocrity, but if any way 
( for the general carrage of matters J pror/ending rather to the 

N n n more 

47 o SER.M. XXVI. 

more benign extreme. Even in Areapagw, which Ihave often fpoken 
of, and accounted mo(t fevere, yet when voices to quit and to con- 
demn were equal, theaccufed pcrlon ever went away abfolved, 
as indeed in doubtful cafts its better to let a concealed fault go 
avvay unpunilhcd, than to fuffcr over-veiled innocency to be 
st?:<dX\vpttos wronged: and in plain cafes its the goodnefs of gracious Princes 
Sxcerdos^m to carry the Sword in the left hand, and the Scepter in the riah, 

tm pOpltlO J . r\ i 11 r • i i i I 

vera pro Re?e as more ready to protect the good tnan r o imite the bad, and 
firiebat, rllud thetn not with a right-hand-blow, but with a fparing itroke : 
JlLb.it dc Rege anc | therefore are called Ntirfwg-fatbers of God's people,/^. 49.2 3. 
frtdtcart ad Q orm y niS a Lapifo expounds the place of the Spaniards CiKkVnm 
conedtandam the Indies, Cruel Nurjes, when it was with their own bloud, 
leVtons'tnfltge- enough to keep them from ever taking the breft of the Church* 
tepan^friAo- B ut gracious Princes, I fay, are Nurfing- fathers indeed, thztfuckje 
yc ?°~ their people with their own milk i> and thou&h fometimes they 
o^amp-o dc- rr.uft take the rod in hand, yet they give tewer and lighter (trokes, 
iict-orumsiut than the fault deferveth : Ferty flripes mayeft thou give him, and 
bcmjiaoYHm not ex ceed, that thy Brother may not Jeem vile unto thee, was God's 
doT's*! f >1 °" comirjanc l to Judges in thofe dayes, Deut. 25. 3. The command 
itb'.\, fo fhidtly obferved by the Jews ( who were otherwife crabbed 

enough ) that they alwayes bated one of the forty. Of the Jews 
five times received I forty gripes fave one faith Paul, 2 Cor. 1 1. 24. 
when they made no Confcience(as too many now adays do not^) 
©fabuiing a Minifter of the Gofpe), yet they would bear (hew 
of a confeiencious care of the Law, and when fo cruel as five 
times to fcourge an innocent, yet they will be fo merciful, as 
every time to bate him one of the account : but as the command 
was fuperftitioufly obferved by them, fo the argument that back's 
it is to be weighed by all the Judges of God's people, that thy bro- 
ther may not feem vile to thee \ as poor or bad as he is, yet he i^ thy 
brother : and therefore as Pliny to his friend that was too rigid in 
C. Kin. S. his Sons coxrL&ion.memineris & te homintm ejje & bominis pairem: 
EptfL lib. 9. thou art but awawthat firik<ji-> and he is a man that is ftricketj, 
* and therefore a common nature requireth a common equity and 

humanity, efpecially feeing he is one that (hall with thee (tand at 
the fame laft Judgment- feat, where all judgments here (lull be 
judged over again : and then take heed that jull fentence be not 
then objecled, which is already pronounced, James 2> 13. He 
fljjll have judgment without mercy that hath Jhewed no mercy. I 
deny not but times and caf.smay be fo otherwifc irrecoverably 
corrupt, that the Magiftratcs fword mull have of neccflity a 


on Is a. 32. 1^2. 471 

(harp edge on it, to cut off rotten members, that will endanger 
the whole body. An Iron Age may call for an Iron Rod, and mulo 
nodomalus cuneut) a hard knot and as hard a wedge rauli meet 
fomerime and in Tome particular cafe. 

But in general courfe of proceeding ( Honourable and Reve- 
rend ) I hope God will be your guide. It was his infinite Wif- 
dom in redeeming us guilty Malefactors to find out a way where- 
in ftri&eft Juftice and tendereft Mercy might meet and kjfs, P{a!. 
85,10. At your beft you will fall fhort of your Copy, but I 
perfwade my felf that you will do your beft to write after it, that 
fo in his Sacred Ma jetty's Reign and by your Judicatures this 
Text may mere and more be fulfilled, a King/hall reign in Rigbte- 
oufnefs, and his Princes Jh all rule in Judgment. 

And therefore for Application, what a mercy in this kind we Vfr. 1. 
enjoy were not tsKwixovvi and iznzrXvo~iAOVw too near a kin, Thankfulnef*. 
Epbraim and Manajps Brethren, ( that is, plenty begetting for- 
getfulnefs ) we mould all ( as we have caufe ) acknowledge 
with thankfulnefs. I confefs although the Sun goes on in a 
fteady even courfe, yet therefemblance of it in the waters feemeth 
as much to waver as they do. Multitudes in Scripture-phrafe 
are Waters-, Rev. 17. 15. and yours and other Governours adti* 
ons and judicatures, though fteady and even,may appear crooked, 
as a ftreight ftafTin the waters, whilft refracted and perverted in 
their tumultuous apprehenfions: but its your comfort that bene 
facere & male audire Regium eft, to do well and hear ill is no lefs \ 

than a Royalty. And mean while for my part as long as I conii- 
der, how in other Countries,and now Aceldama ?s fields of bloud, 
there is it may be no Magiftrate, but an Enemy, and no Latv> but 
Martial, and withal caft mine eye homeward, and fee juftice in 
our Kingdom ride circuit, and Judges in this refpedl prove feet 
to the lame in coming as it were to their doors, who it may be 
could not go out in long journeys to feek for Juftice, let ever, 
what's here God's promife,be matter of my praife \ that as Chrift 
our King doth reign in Rigbteoufnefs-, fo Frinces and Judges as his 
Deputies do rule in Judgment, 

And in this ( Honourable Lords ) for the continuance of all Vfe. 2. 
ourhappinefs, without flattery let me according to the old verfe Exhortation. 
commend you in commending to you that, which you are com- ^ fmo ^ uf 
mended and honoured for, Juftice guided by Wifdom and fweet- * A 
ned by Mercy ivee &7rep a-sro zwyw yKvmiocs <p(pirai vS.fA.oi Phil, judxus 
zro77/xov tci's Sicp&ozv ivvo/uiocv as he fpeaks, that from you as uhfrtw, 

N n n 2 from 


Job i?. 14. 
ifo. II. J. 


from main Streams under our highefr Well-head fuch fweet 
ftreams of Juftice and Equity may flow,as may be for the refrefti- 
mgof all that thirft after Righteoufnefs. 

Many things I might commend it to you for, and urge it with. 

1. A juft God, for whom you judge, and by whom your fclvcs 
muit be judged one day. 

2. A gracious Prince, whofe perfon here you reprefent s fo 
that what violence is now done to you, his Laws make as Treafm 
againft himfelf. Thofe Laws that honour you, I know will be 
honoured by you, nor will you profane his chair, who in fome 
refpedr. hath made you f acred. 

3. The worth of Juftice and your own benefit by if, a Grace 
that makes you like God, andaVertue, asuniverfal in it felf, 
ib hath this peculiar to it, that whereas fome other Vertues are 
diftafted by many, this hath univerfal approbation from all, though 
mo/1 un juft themfelves. Every mm will kjfsbk lips that gives 
a right anfoer, Prov. 24. 26* The Scripture makes it your Dia- 
dent) Robe, Girdle * andfo tells you that it is comely, fafe, ho- 
nourable. Your bufinefles and diffractions cannot but be many, 
and it may be often tumultuous ■> but as Ariftotle made Pleafure 
Vertues,page, fo the Confcienceof your fleering point-blank on 
Juftice through the mod troublefome Seas and Tempefts will be 
as the pleafant ayreof a fweet Inftrument, that founds well even 
after it hath been well handled. This for your comfort => and for 
your fafety, it's wrapt up in the publick weal, as particulars 
are in generals : and therefore fometimes it is the fafeft way to lay 
up our tr eafure in the common Town-houfe, nor to think that 
ours will Hand, whilft our Injuftice ruines others, unlefs a man 
could in wif J om hope,that his houfe would be fafe, when he hath 
fat on fire all his neighbours about him. Thus felf love may 
plead for another's right, but yours are more generous and pub- 
lick Spirits. Nor did P^f/tfmiihke,when in his Panegyrick of 
Tbeodufw he exprefTeth his thoughts thus : Nullam ma'prem ere- 
diderim cjfe Trincipum f elicit at em, quam fecijfe felicem, Princes 
and great mens happinefs is to make others happy h and this is 
done by a wife and moderate executing of Juftice, which leads 
me directly to the fecond part of the Text in thefecond Verfe, 
which, had I time to handle, I (hould from thofe comparisons 
and expredions fhew you. 

i. What an univerfal blefling a juft Jud^e and aright Juftice 
of Peace is to a Common-wealth and State, ko/vos e tns as 
he calls him, a common Benefadtor. Such are Abimckcb's Fatra 


on Is a. 32. i,i. 473 

Tutrix fuch careful Fathers and Patriots as every way provide for 
the peoples fafety and welfare. If they Hand in afore blatt they 
are rYH fcOffiD* «* teftum adverfus ventnm, as a Roof to cover 
them i if in a ftorm at Sea, or in danger of an inundation, they 
areDT "1DD \ut portus adverfus tempeftatem, an Hiven to har- 
bour therm if fain'ing with inward thirft, CD'D O7ED utrivus 
adverfus fit im, as full Rivers of waters fully to cool them, or with 
outward drought, J^D^D ut umbra adverfus £Jlum-> as the Jh a- 
don? of a great rocl^ in a weary land to refrem them. The 
greater the perfon the greater the {hade. If a Supreme Mo- 
narch, as our Gracious King '■> he a great rocf^ under whofe (hade 
we all lit down in Peace : but every Judge and Juftice, efpecially 
if chief, yea under-officers, Pleaders, Clerks, Jurors, &c. accor ■ 
ding to their feveral places, may be greater or lefs hills, whofe 
fhelter and (hade the innocent lamb may ly in. For although I 
have fpoken all this while to Magiftrates and Judges, yet it was 
not to fpare or neglect inferiour Officers, butonely in hope that 
the great wheels going right would make all the lefs move accord- 
ingly. For you inferiour Officers and Country-men muft not - 
be like the letter and inferiour Orbs, which, though carried about 
with the motion of the Trimum mobile, yet have a llie contrary 
motion of their own. No, you are but as hands and/c?*, which 
muft jrorj^and go according as the head directs : you cannot be 
exempted from this charge of Rigteoufnefs and Juftice in your 
pleadings, writings, verdicts, oaths, testimonies, if your bet- 
ters cannot plead immunity, but even Kings muft reign in rigb- 
teoufnefs and Princes rule in judgment, and fo prove a general 
univerfal good, which may help at every hand. Which is the 
firft thing obfcrvable from thefe companions. 

2. The fecond expreflcth what protection they are, in leiTer 
and greater dangers,to whole States and Kingdoms never fo over- 
flowen withmifery and mifchief, as long as a ftream of Juftice 
runs in a ftrong and clear current ; as Fens and low grounds not 
drowned, if their out- falls keep right and open '•> in particular to 
bad ones, in {topping up and cutting off their wickednefs, which 
would dk drown them i to good ones,in defending them againft 
their unjuft op; refli ons, who elfe would over-run them. Thus 
an hiding place from the windflca coverts from molt violent tempers 
may you be, Firft in regard of fafeft protection, efpecially to many 
a poor man now blafted with the voindoi a great mans breath, 
and quite born down thtftream by him, who hath wind and tide 


274 SERM. XXVI. 

for hirmand (ecohdly in regard of that full refreshment, which you 
may be to them that thirft after Juftice, and are quite wearied out 
with Jongfuite?, you will indeed prove as rivers of waters in a 
dry place, and the fhade of a great roc}^ in a weary land. Thus 
from the Text you may obferve, fuch a Judge is an univtrCal blef- 
fing toothers •> and that oftentimes though with inconveniency 
tohimfelf, the Vine lofetb of bU fweetnefs, and the Olive of hit fat- 
nefs, that is for their own advantage, it being fpent on others, 
.when they come to rule : this they lofe, and what get they > 
what the Buckler gets ; ftrokes it (elf, to keep the body fafe. 
Agreeable to the comparifon in the Text, the Roof of the houfe 
fiands in the Blait, to keep him fafe that fits under it. The bank 
endures the Waves fierce beating, to keep the Land from drown- 
ing:the River fpends of its water to quench the thirfty Traveller's 
thirft, and the rock intercepts the Suns heat, that he may (it in 
thejhadow of it. Thus is it with a good Magiftratc omnium from- 
nos iUw vigilia drfindit, he wakes that we may flecp, his Head is 
filled with cares that ours may be quiet, and his Heart fometimes 
with fears that ours may be more confident. Nebemiatfs^ good 
Governour, example in this kind is remarkable, Cbap. 6> 14,15. 

and juftifieth An a good Common- wealths-man's an- 

fwer to him that found fault with him for neglecting his own 
occafions, ifxo) Si {aIKu ths •sra^M©-^ But I ( faid he) take 
care of my Country. 

Thus (Honorable Lords) you have Cccn not fo much your 
Duty, as your Honour and Happinefs, your being juft in making 
us happy. And therefore, for clofe, what was laid of EHakim y 
Ifa. 22. 20, 21, 22, 6cc. let me apply to you, and conclude i 
You are our Fliakims, as he under their Hezekjab, Co you un- 
der ours, whom God and our King have Clothed with the Robe, 
and jirengtbened with the Girdle, have committed the Judicature 
to your hand, and appointed for Fathers to the Inhabitants of Je- 
rufjlem,zx\d the Houfe of Judab, ver, 2 1 . The Lord ll ill fafienyou 
of a Nail in afureplaee, (as ver. 23.) that,as it there followeth,we 
may itill and Mill, ever fafe-y hang upon you, not only all the 
glory of your Fathers Houfcs, but alio our Offspring and JJfue, 
all f r epels of fmall quantity, from the Vtffcls of Cups even to all 
the Vejfels of Flagons h that the poor Man may come and hang 
his little Cup upon you in his petty matters, and the great Man 
may come and bang bti Flagon, his greater Caufc \ whether leiTer 
or greater Matters, yet all may bang fafely on you, \\hi\i\ fattened 


on Is A. 32, r, 2 f ' 475- 

as Nails in a fare place* fettled in your places, but more fettled 
inacourfe of Juftice, judging and ruling in Right eouftcfs, and 
Wifdom, and Moderation , and fo prove a Hiding-place from the 
Wind, aud Covert from the T^empeft, Sec meant of Chrill fully, 
as I laid at firlt. And therefore what I fay nowatlaft, is with 
all humility, as becomes my place,and yet with all afTurance of your 
Faithfulnefs in regard of yours, to defire and hop^ that what 
you would now, and at the laft day have Chrilt to be to you, 
you will ftill pleafe to continue to be to God's and the King's 
People. The Wind may blow, and Flouds may come and beat 
againft your Houfes, and greateft Princes ftrongeft and higheft 
Palaces, and therefore you and they may then efpecially ftand in 
great need of a Covert, and Hiding-place in Chrift. Inward and 
Spiritual thirft and drought may betide thofe, that water others 
with clear itreams of Juftice. Sure, at the laft day, when the 
whole World will be on fire, then thofe Kougji avacpufe&s, 
cooling days, or days of refre(hment, Ads 3. 19. A River, a 
Shade, then would be welcome. Chrilt both now is, and then, 
and ever will be, all this to his > and therefore (I fiid) what 
you would defire him to be to you then, I promife my felf you 
will continue to be to his People. The Lord grant in Ghrift, 
for his Mercies fake, that (till long and long our gracious King 
may reign in Right eoufmfs, and his Princes, and Counfellors, and 
Judges, may rule in Judgment ; that He above them, and they 
under Him, may be as an Hiding-place from the W*md, and a Co- 
vert from thejiorm, as Rivers of water in a dry place, and as the 
Jhadovo of a great Rocl^ in a weary Land* Even fo Amen, Lord 
Jefits our everlafiing Melchifedech* 



IT- Sermon at 
Sofion before 
Mr. I(jt\2.nd 
other Cour- 


IsA* ]2. I y I. 

Behold) a King Jhall Reign in Righteousness t and 1? rimes 

foall Rule in Judgment. 
And a Man jhall be as an hiding-place from the Wind^ 

and a covert from the Tempe/l, as Rivers of Water in 

a dry place , and as the fbadorv of a great Rock in 4 

rveary Land. 

ANd fo we difpatched the Text as a Plat-form of other 
Kings and Princes in Hezekiab's Type \ but behold a 
greater than Hezekjab, yea, than Solomon is here, the 
Lord Jefa Cbrifti our Melcbifede^ the King $f our 
rigbteoufnefs and -peace \ and fo in this fecond brief view of the 
words, as principally meant of him, we have, 

Fxr/r, Chrifts righteous Reign and Government, ver. 1. He, 
that King, who Reigns in Rigbteoufnefs, and his Apoftles and 
Minifters, thofe Princes tbat rule in Judgment* Of which point, 
becaufe I have dilated on TfaU 45. 6. on thofe words, the Scep- 
ter of thy Kingdom U a right Scepter ; therefore I here now whol- 
ly forbear, and only take a (hort view of the fecond parr, name- 
ly of the blefTcd and peaceable fruits of his Government, ver. 2. 
That God-Man (whatever Hezekjab, or beft King is, yet He ) 
above all, is an Hiding-place from the wind, and a Covert from 
the ft or w. Rivers of waters, Sec. From which we may obferve 

I. What Chrift is to us, and therein fee his AU-fufficiency. 

I I. What that coii him, from whence we may more fully 
defcry his Love* 

1. He is no lefs than Witt* £, tv men, Col. 3. 11. All, and 
to all, aud fo an All-fuflkient both protedhn to his People, in 
the two tirft companions, Abiding-place from the JFind, and a 
Covert from the ftorm. And rcfrefhment in the two latter, Rivers 


on Is a* 32. 1,2. 477 

of waters in a dry place? and the [hadow of a great Roc\in a 
weary Land, 

But that we may as it were more diftindlly fpelljhis bkffcd 
Truth, takeit afunder into thefe four, 1. That he is able and 
ready to help, when greateft Evils fall on us. 2. Nay, when 
all meet in u c « 3. And yet then be a full help. 4. Moll pro- 
per for our Malady, and molt feafonable for Time and 0;ca- 
lion. Which all put together make up this full word of Com- 
fort : That when greateft Evils befal us, and all evils do round 
about befet us, yet then Chrift prote&s and refrefhah molt fully 
and feafonably. 

1. When greateft Evils befal us: For ourbleiTed Elijah is 
fuch a Nailfofaftened in a fore place, that we may not only hung 
on him Cups-, but Flagons? Ifa. 22. 23,24. not only our IciTer 
fins and miferies ? but if we have but an hand of working 
Faith? to hang the greateft and heaviefl in both kinds our Bur- 
dens? Pfal. 55. 22. our burdens, though Co heavy, as other- 
wife would fink our Bodies into the Grave, and our Souls into 
Hell s yet of him it's faid, that not only Morbos noflros pertulit? 
that he hath bom our lefTer Griefs, but alfo Dolores noftros bajula* 
vity D?2D> he hath carried the heavieft Burden of our Sorrows? 
as the word fignirieth, Nor doth this firft particular weigh 
down the weight of the words in the Text. rVH here holdeth 
out the moft hindering Wind? from which yet he hides us > and 
OT the moft violent Storm and Stream, from which yet he 
covers us* The dry place argueth extremity of Thirft, which ' 
hath with it acuteft Pain : Which yet thefe Rivers quench and 
eafe. And this weary Land implieth the more weary fweltred 
Traveller, which yet this Rock^ {hades and cooleth. Oh for 
ever therefore on his 'thigh let that 'Name of his be written? Lord 
of Lords., and King of Kings? Rev. ip. id- The greateft Lord 
and King, who cures the' Grief of our griefs, and Sorrow of 
forrows, even our greateft Sins and Miferies, whocafeth us when 
the heavieft fall on us. 

2. Nay, when all rouud about befet and encompafs us, qtxv 
-ftei^.c^cns Tn^/TTiffffe itwilhois ? all jy when we fad round 
about into divers? into all 'Temptations? James 1.2. when Rains 
fall? and F loud s tome, and Winds blow* 

Una Furiifq? Nttufq\ ruunt^ crebcrq-i proceUis 


and all hat upon the Houfe? yet this Roc}^ upholds it ; Mat, 7 25. 

Ooo When 


% Pet. 3. 10. 

The Trent. 


When Heaven frowns, and Hell gapes, when the Earth trem- 
bles, and the Sea roars, even then Chrift is WiTa iij if thxoiv, 
All in all of Comforfsin a nothing but Mifcry: Yea, when at 
lail day, the Elements pall pijs away with fervent heat) and the 
Earth and all the Worhj in it (hall be burnt up. A poor Believer, 
that then (hall have Chrilt in his Aims, may fay, Here's my 
All: And whilft he Hands on the Embers of the burnt World, 
clap his hands over his Head, and fay, I than\ God I have hft 
nothing. This is the fecond particular. In all our Evils, Chrilt 
is all our Comfort, a Panacea, a Catholicon, for all Difeafes i 
and which Hill the Text, without ftretching, reacheth to, hold- 
ing out Him as our general Remedy in all, both kinds and mea- 
fures of our Malady : Not only a Hiding-place from the Wind, 
but alfo a Covert from the Storm. There's refuge from lefTer and 
greater Evils for degree : Not only for a fljelter from the Wind, 
and a Covert from the Storm* which may be applied to the Affli- 
&iom of the outward Man, but alio Rivers of water, and a 
great fhady Roc\: Which holds out all fweeteft refreflnng, againft 
the moil languishing Thirftings and Faintings of the inward 
Man : So that in all both kinds and degrees, what they fay he 
fpent a whole night, we may not unproritably fpend our whole 
lives in, faying, and making it good when we have faid it, Chri- 
ft nt me us, & omnia, My Chrilt, my AH. It was he, that, when 
asked by Mofes what hU Name was, anfwered, lam, Exod. 3.14. 
and added no more to tell you what he was, as leaving that to 
you, to add what your defires or wants would make him, that 
are fit to be fulfilled, or Hand in need to be relived. I am: 
But fay you, What ? Even whatever you want, or whatever 
in a right way you would have.Isit Grace ? Why, I am that. Is 
it Peace ? And I am that too. Is it outward Comfort and Refrcfh- 
ment ? I am more than that alfo. Here not fo much Money, as 
Chx\i\,that anfwereth all things* Ecclef. 10. 19. as Chrift that an- 
fwereth all things* who is an Hiding-place from the Wind,, and a 
Covert from the Storm, Rivers of waters, Sec. Better than CtefiM 
his River, which he calls TIotoliuai iri^.v Tnivfx toc o:ycib&. 
Some of our Rivers we know, named and praifed for thirty forts 
of Fifli : But thefc Rivers in the Text arefuch, as bring in all 
forts of Comfort. 

3. Yea, and lull Tides of them too : For that's the third par- 
ticular. In £T<_ateft Evils, in all, Chrift is a full and perf.d De- 
fence and ketRft, ment : For it's of fa Fitlnefs that we have all 


on Is a. 32. i y i. 479 

received, John I. \6* that his Gift may be like HimfeIf,both/#// 
and Perfetl, James I. 17-. Which the Companions here fully 
holdout: For whilft in the firft, called an Hiding-place from 
the wind, he is compared to a ftrong and warm Roof and 
Houfe, which is Satta telia , In which the Man fits fully fafe 
and mil, amidft all the moit whisking and blultering Winds, that 
make fuch a puffing about him, and as it werefo bid in it, that fcOnD 
the Wind cannot find him out, or blow hisleaft Candle or Com a JOH 
fort out ; And when in the fecond, called a Covert from the ftorm, acultavit. 
or Sea-Tempeft , he therein is compared to fome Houfe or Re- 
ceptacle in an high Rock in the Sea, which higheft Tides or 
Storms reach not \ How fiercely doth fuch an one hear the 
Waves beat, and the Sea roar about him, and yet he in Latibulo, 
in his fecure Hold > how quiet doth he fit and ileep as in greateft 
Calms > The third Comparifon yet more full, when called Ki- 
vers of waters in a dry place. One River would argue fulneis, 
and a conftant Current too, according to that, If a* 48. 18. 'then 
thy Peace had been as the River : But when it's here added Rivers 
in the plural Number, it expreiTeth the over-flowing Bounty 
and Grace of Chrift, that his Church need not fear Drought 9 
when like Eden, it hath four Rivers to water it. And the laft 
Comparifon as ftrong as any when called, the Shadow of a great 
Roc}^ in a weary Land : In which a threefold Emphafis. 

Firit, A Shadow : How fully contentful to the fwelted Tra- 
veller or Labourer, who therefore gapes after it > Job 7. 2. But 
it may be like a (hadow of fome (lender Tree, which the Light 
and Heat gets through, and is wavering it felf, and fo its (hade 
more unconftant. No : But 

Secondly, Of a Roc]^, moft firm and fpifs it ielf, and there- 
fore its (hadow more opake and cooling. But it may be the 
Rccl^is but Htle, and therefore the jhadow of it cannot be great. 
And therefore, although it may refrefti the Traveller for a lit- 
tle time, whilil he is in it, and near it , but fo as he is foon out 
of it, and then never the better for it. No > and therefore 
it's added, 

Thirdly, That it's the (hadow of a great RocJ^, fo great as 
will reach the weary Traveller afar off, and in which it may be 
he may with much re£re(hment walk a great part of his way, 
and it may be, all his day-long. Now fuch a Rocl^is our Savi- 
our, and fuch and fo great is the comfortable (hade of his Pro- 
tection and Love, that it will reach a weary Traveller to Heaven, 

O o 2 even 

4 3o SERM. XXVII. ' 

even when a great way off, in the very jhadow of Deaths and in 
the comfortable Refrigerium whereof he may walk all his 
way, and ail hisday-long : Unlefs he will run out of it to play 
the Wanton in Sin, or the World's Sun-jbine. A fourth Etr> 
phaiis there is, that it's a Shade of a Kocl^t of a great Ro:^ and 
that in a weary Land* But that molt properly belongs to 

Fourthlv, The fourth particular, That, As ChrilFs Prote- 
ction and Refrtfhment is full, fo it's fit and proper : A Remedy 
fitted for the Malady* and an Help fuited to the Opportunity and 
Exigence : Like the Manna of old, which, they fay, fitted every 
Palar. He is the Sbidowot a great Roch^i and that in a weary 
Land, where it is moft welcome. Rivers of waters ^ but withal 
in a dry Flace, where moft needful. An Hiding-place, but from 
the Wind) which elfe would overthrow, and a Covert, but from 
the Storm-, which elfe would overflow all. Chrift fo feftingoff 
the Beauty of his Grace with a graceful Foil, and fo difpenfing 
his Mercies that they may not only be great, but alfo fit and fea- 
fbnable i and fo thereby he doubles his Praife, and their Comfort 
by it. Whilft the Apple of Gold u in a Pitlure of Silver : Whilft 
the former and later Rain is fent down in their feafons : When 
the Hungry ate fed, and the Naj^ed clothed : Not as Mens favours 
fometimes, which, becaufe not laid right on, pinch the Back and 
prove Eurdensi like a Roof in fair weather , and a Shade in 
Winter, when the Sun-fhine would do better : But the dry 
Place here is the poor Soul, and the weary Land is the heavy la- 
den Sinner, weary of Sin and Sorrow, and thirfting and groan- 
ing after Peace and Righteoufnefs } who could beft tell you how 
welcome the Rivers of water would be to the chafed Hart, 'fal. 
Job7„2. 42.1. and the Shadow to the poor labouring Creature, thateven 

pant* and gapes after it. Now fuch a Geos octtd juMyavvis-, fucfv 
an Ail-fufrkient Hip and Comfort is'our dear Saviour, who, 
when grcareft evils befal us, and all evils fall round about m h 
even then bringing in fulled and feafonablcfi fupplics, is an Hi- 
ding-place from the Wind ^ and a Covert f rom the Storm, as Rivers 
of waters in a dry place, and as the Shadow of a great Eocl^in 
aweary Land. And hereby we have lecn his All- furrL Lucy oy 
wh-t he is to us. 

2. In the fecond place we from a fecond view of the words are 
to difjry his Love by what this coit him, an enduring' of that 
himidf, from which he freed us. The Roof takes upon it the 
Wind> and the Zfoff^the Stream^nd the Rocf^thc Sun's fcorching i> 


on Is A. $2* r, 2, 481 

that* the Man may be (hrowded, the Land preferved, the poor 
Traveller (haded. Even thus did our dear Saviour interpofe him- 
lelf betwixt us and his Fathers wrath, in his own body to take 
that thruft, which elfe would for ever hive fped us > the right 
Pafchal Lamb himfelf fcorchcd and rafted in th$ fire for the Peo- 
ple of God to featt with '•> who for our fakes became poor, that by his 
Poverty we may-be made rich-, 2 Cor. 8, p. a faithful Surety indeed, 
who makes hirnfelf liable to the Debt, and paid it, that we may be 
di(charged of it, arraigned, that we might bedifmhTed, there fi- 
lent, that we might have fomething to plead, condemned, that we 
might be acquired \ that Lamb of God-, John 1. 29. ocipQv 
tmv ociAOtpjiccv TS hoV/US. Which word and phrafe will iudirfe- 
rently iignify the taking away the fin of the world by himfeli bear- 
ing the punishment of it * for fo indeed by bearing our griefs he 
be hath carried away our farrows, Ifa. 53.4* the chafiifement of our 
peace being on him, fo that by hU jiripes we are healed, verf» 5. In 
what a Muttering Storm ot God's wrath (hould we have been, 
blowen away by it as Chaff before the Wind, if Chritt had not 
taken it upon him to (belter us > and how had we thirfted and 
fainted quite away' if the fcorching heat of his Fathers wrath had 
not lighted on him, and Rivers and Streams of his Blood had not 
fwectly flovven from him to have revived and refrtuVd us ?! Our 
Cure in his Wounds, our Healing in his Stripes, our Life in his 
Deaths even-he thirfts and dye s th3t in our greateft heats and J°n. r 9. *8> 
(traits -we might not thirft, but live eternally. So that however z ^ 3 ^ 
our Life and Peace came to us by free gift, yet he payed dear for 
it, whileir he became as the hiding-place from the rainj and covert 
from thefhrm '•> as rivers of waters hi a dry place, and tbejhachw of. 
a great rocj^in a weary land* 

Andthus from the words, by what he is and hath done fo us, 
we have (een his AlfunSciency, and by what it cott him v;e have 
defcri cd his Bounty and Love. 

For Application, let the conilderation of the ruff 
Call upon us not to reft, till we have gotten fure infereft in „.n 
him, as the only ali-fuffi-icnt means and Author oi our comfort 
and peace. If he be not our Shelter, the ttrungett Cattle or Palace 
will not keep our the blatt of Gods dHpleafure, nor the i ;eft 
Banks we can make, an over flowing Delude of his wrath : which 
isthereafon why, If a* 28. id. comes in fo between the 15, and 
ij*verfis. Though they thtnk,that they have banked it out fo high 
and fo (hong, that the over flowing fconrge (hou'd not pafs over 




to them, verf. 1 5. yet, unlefs God lay in Zion this precious tried 
Foundation- ftone, (verf id.) the truth is, they are but lies that 
they have made their refuge^ and its but faljhood, under which they 
have hid themselves : and the Hail will faeep away fuch a refuge-, 
and the waters will overflow fuch a hiding-place, verf. 17. For 
Chrift only is the Covert from the ftorm* If the ftreams of his bloud 
quench not our thirft, the rich man's beft wines and choiceft 
drinks will not prevent his tongue's fcorchings in Hell, and out of 
the (hadorv of his wings the belt other skreens will end but in the 
fhadow of death in Hell's gloomy Vault, (hading, but not cooling, 
dark and hot, where the fire burns, but mines not ■<> and therefoie 
to a Chriftian with the holy Martyr, None hut Chriji, None hut 
Chriji '■> becaufe indeed none but thrift can do all that hath been 
(hewed in the former particulars he doth. Some may be a means 
of comfort and help from evils, but not from greateft : Others 
from (bme of the greateft, but not from all j or if from all, yet 
never fully, or notahvayes feafonably. The Bed will be too jbort, 
as the Prophet fpeaks, J fa* 28. 20. for a man to/Jretchhis whole 
length on, and the Covering too fcant to wrap himfelf all over 
round about with v when Lion and Fox-skin both fewed toge- 
ther will not perfectly fecure, the Lamb's hl.ud will, lhavefeen 
an end to all other perfedions, faith the Pfalmilt, but thy Command- 
ment is exceeding broad, Pfal. 1 1£. 96* and his promifes in Chrift 
as broad > in length reaching to all our times, and in breadth to 
In Pfal. 55. cover all our wants, and therefore, as St. Aujiin fweetly, infinem 
cum audis, Sec, When thou heareft to the end, do thou intend 
Chrift, who is not only the way, butalfo the end too j fo that 
quicquideji uhi infra fieterU, ant equam ad Chriji umpervenias, nil 
tibi aliud SermoVh'inus dicit, nift accede, &c. Although in thy 
purfuitthou fhouldft have overtaken all comforts be fide, and as 
yet falkft fhort of Chrift, God hath nothing to fay to thee elfe, 
but infinem ft ill up and feek, thou art not yet come to thy reft \ 
nor as yet lighted on that receipt that will iully and properly heal 
and help all even thy greateft Maladies. Now therefore again up 
and feck \ and that where he may be feen in Providences, Ordi- 
nances, in Word, Sacraments ', and although thy cafe be ill,*f- 
fliclcd and teffed with tempefts, fcorchedwith heat, and fpent with 
thirft, yet leave not feeking, till there you rind him to be all this 
in the Text, even an hiding-place from the wind. So firir 3 as fuch, 
feek him. 
Vfe 2. As foch when found, truft and reft and glory in him, and im- 


on I$A> 32! 1, 2^ 48} 

prove him. Thou mayeft then cry aloud thy npK&, I have fund 
him whom my foul loveth \ and that, as thefe comparifons exprefs 
it, every way happily, for Chrift was born in Bethlehem Epbrata, 
Mic. f . 2. The firft word whereof fignifieth an houfe of breads 
and the other fruit fulnefs. There's therefore no ftarving or pi- 
lning there. In thy Fathers houfe there's bread enough^ yea and phy- 
fick enough too for every difeafe, as St. Ambroje fully on PfaL 
Up. 57. thefe words, Portio mea Domine, Lord thou art my 
-portion* And indeed a naked Chrift is Portion enough befides all 
other Bequefts and Legacies. To this purpofe it's worth the mark- 
ing, that Pfal. 81. 8. God feems to make way to fpeak of fome 
great matter,which he would with greedy attention have liftned 
to h Hearhen> my people^ and I will tejiifie^ (J IfraeU if thou wilt, 
hearken unto me-, as though fome great promife were to follow, 
and fo there doth : but what is it ? fee verfp^io* 'that there Jhall 
be noftrange Godamongjl them befides him,as though he by himfelf 
were all-fufficient enough, and Abraham's exceeding great reward 
without them. So happy every way thou art, if thou haft him : 
but more happy,if every way we could improve him : for,as God 
would have none of our parts and abilities lye idle, foneicher 
would he have any thing in him, that we have intereftin,not im- 
proved. And therefore feeing Chrift and Godlinefs axe profit able for 
all things-yvt fhould in greater and Iefler wants and evils improve 
Chrift and have recourfe to him, that even to us and in our par- 
ticular,whether inward or outward blufterings and thirftings and 
faintings we may find him as an hiding-place from the wind^ and 
a covert from the.ftorm, that thy thirjiy foul may find him rivers of 
waters in that dry place, and thy tired-out fyirit^ the Jhadow of a 
great rochjn a weary land- 

This the Application of what Chrift is to us. 

For that other, whatitcoft him. 

Firft, fee thy fin in the fufferings of thy Saviou* : what he did Vfe U 
endure thou (houldft have done. And therefore, finful foul, look 
upon thy Chrift arraigned, condemned, whipt, curfed, crucifi- 
ed, and fay, all this I mould hive been, tux gulofa gula> Sec. 
as he faith. Drunkard, it wasthy fugrcd cup that made Chrift 
drink Gall and Vinegar. Proud haughty one, it was thy pride, 
that hung thy Saviour between tfrieves : thy gaynefs, proud Pea- 
cock, that crowned hrm with thorns* It was the wantonnefs\of 
thy flefh, that pierced thy Saviour's with nails, a?id tore it with, 
whips i and therefore when thou feeft thy Saviour's blood arife 



id his wounds, let thine in an holy blufh arife in thy face, and 
fay, all this blaft and Ihrm, which the roof endured, and all that 
fcorching heat,which the rocf^ is beaten upon with, was procured 
by my/?*/, and had not Chrrti interpofed, had certainly lighted 
on my perfon, and therefore II tirft loath both. 

But fecondly,the more love him,yea more than our felves,faying 
uith Ignatius 6 tptos e^uos izctvpctfcu, In Chriit as my lins fo 
my love wat crucified', and by way of thankfulnefs though it 
never be a requital, I'l interpofe m| deareft right hand to fave my 
Head from wounding. The fervant (hall willingly put his own 
body between his Mafterand the thruft, to fave his dishonour, 
who by fo doing hath himfelf faved his foul, even by being an bi- 
• ding- pi ace from the wind, a covert from the ftorm^ rivers of waters in 
d dry place, thejhadow of a great rock, in a weary land, 

7ibi Domine Jefit* 




At St. P*WV, 
Decemb, zy. 

John 5, 14* *M- 

Afterward fefa findeth him in the Temple > and faid 
unto him, Behold^ thou art made whole : Jin no more^ left 
a worfe thing come unto thee. 

THe prudent Phyfician's care is not only perfectly to Making, par- 
cure the prefent difeafe, but withal Co prevent an after- *¥ du ? 
relapfe, which otherwife might prove more dange- u 2* ftv *J>»*- 
rous : and accordingly the Lord Jefus, our Vktbus 7r£v ' w ^ < 
Medhus, the Son of right eoufnefs, that hath haling in hii wings , in 
the beginning of the Chapter comes as a loving Phyfician to the 
Tool of Bethefda, as to a publick Hofpital of impotent difeafed 
people, verf, 2. and of all the multitude he moft graciouily vifits 
one that had moft need of pity and help ; whofe difeafe Interpre- DuUis weds- 
ters conceive .was moft dangerous, and for time grown Chro- ct * s * n *» f fo 
nical > the Text faith of thirty eight years continuance, verf. 5. Mp^ m c ^ m 
( drooping Chriftian die not of defpair, ror thou (halt not of thy tens maxt- 
difeafe though never fodefperate,if Chrift undertake the cure/orj *>* Ufaran* 
him he healed, verfafi&ox his body : and fo much was wrought tem - 
on his fouly that from Bethefda s Torch, v. 2. he was now got 
to the temple in the Text, moft likely to return thanks to God ^ mos erat * 
for his recovery : but his Saviour was not as yet favingly made A ^] I \ 10 % 
known to him. And therefore, to perfedt the cure in healing his crottm. ' 
foul, and to prevent a relapfe of both foul and body into a worfe 
malady,he calls about there the fecond time to meet him, and after 
his cure prefcribes him a Diet, this Recipe, Behold thou art made 
whole : fin no more, left a worfe thing come unto thee- 

In which words two things are implied, and two things in- 
joyned ; The firft thing implied in thefe words,<UMftm a^uapFotve, 
fin no more, was, that after his recovery without better care taken 
he was in danger to fin again. The fecond, this ', that, if he 
did revolt to his former fin, he was in eminent danger to -relapfe 
into a worfe malady, in thefe words Vvoc <ui? X^€^ v T/ > & c « hfi 
a worfe thing come unto thee. 

P p p Whereupon 


Whereupon the two things prefcribed and injoyned (and the 
firft a means of the fecond) are, i. Aferious confideration of 
the Mercy he had received in thofe words, iA vyw yiysxus>, 
Behold^ thou art made whole. 2. Aftudiouscare that he would 
avoid the like fin, if he would not incur a greater danger, in 
thofe words, /x^neTi a/xcfyfocve, Sin no more le(i a worfe thing 
come unto thee. Like as the Angel charged Lot, now gotten out 
of Sodom ,to flie for hti life, and not loohJ?acj^M(\ Vengeance fhould 
overtake him, Gen. 19. 17. Or as if the Phylician before fpo- 
ken of (hould fay thus to his Patient, whofe wantonnefs or 
other diforder had brought him into fbme dangerous difeafe, 
which yet through his skill and care and pains were now cured : 
Friend, let this fair fcape be a fair warning to you, that you 
never play the like wanton, left you come to be in a worfe cafe, 
and then meet not with fo cafie a Cure h but it may prove to be 
utterly incurable. 

The two things implied will afford two Obfervations \ and 
the two other injoyned will fitly ferve for a double Applica- 
Doth 1* And the firft Note from the firft thing implied is this : That 

after healing Mercy we are in great danger, without better care 
taken, to fin again, as before, if not worfe than ever : For you 
may be affured that our Saviour's Caveat was no idle word. 
Sin no more to this recovered finner was a Watch wordy that 
fpake his danger of a new Surprife : An Itemjhzt told him,that, 
if he looked not to it, he was likely to run into a further Arrear, 
even after his old Debt was paid, and he had a new Stock to fee 
up with : And to this purpofe obferve in this Inftance thefe 
three particulars. 

Firft, That Chrift contents not himfelf with his firft healing 
Vifit : But feeth that he had need of a fecond meeting with, to 
prevent an after-clap. As the Apoftlcs, whom they at firft 
converted, they after vifited and confirmed, A<fls 14. 21, 22. & 
15.32. &3d*4'i* 

'Secondly, And this after-meeting and fecond dofc of Spi- 
ritual Phyfick he gave him in the Temple , though he we're then 
(it's likely) in a good mind, and hopefully in a good way. 

Thirdly, And this Item and advice (fin no more) befet on 
both fides with very forcible Arguments, to make it more erTe- 
&ual. Before it you have Beneficium acceptum', he is put in 
mind of the Benefit received, to make his Ingenuity biufh : Be- 

on John f. 14^ ^%j 

hold, thou art made whole, fin no more* After it is fet Futurum 
judicium, a worfe mifchief that's likely to follow upon his fe- 
cond mifcarriage, that fo he might tremble and fear, and do no 
more fo prefumptuoufly. Sin not, lefi a worfe thing come unto 
All which three hold forth thus much to us. 

1. That after Chrift hath in mercy vifited us, we have need 
that a fecond time he mould meet with us. As Manoah after 
the rirft mefTage by the Angel, that he mould have a Child, de- 
(ired that he might come again the fecond time, and tell them 
how they Jhould order it, Judg. 13. 8, 12. After we are raifed 

, up, and fet on our Legs, we have need to be taught, how we 
(hould walk to prevent an after-ftumble, Pfal. 40. 2. After a 1 
0£^9ctziu77Hov of a zr^ptpvAcutf itoov, after a Cordial to recover 
from a former Qualm, an Antidote to fortifie us againit an after- 

2. And this before we difiemper our (elves after our Recovery, 
when in a mod hopeful way to a perfect Cure. Chrift after our 
moft comfortable up-rifings need again vifit us further, to in- 
ftrudt and dired: us, though he find m in the Temple, though in 
never fo good a temper and'poilure. 

3. And then he had need deal more ferioufly with us, as here, 
by reprefenting both the Mercies we have received, and the re- 
turn of Judgments, which upon fre(h mifcarriages we may fear, 
on every fide to keep us in » and all this, becaufe (as we have it 
in the Dodhine) we are then very fubjed: to break out: When 
God hath tied us with thickeft Cords of Love, then moft petu- 
lantly to break, afunder all Bonds of Obedience. Thus not only 
Pharaoh upon every rejpite grows more hards and Tyre after fe- 
venty years Captivity, returns to her former Hire, I fa. 23. 17 as 
though they had been delivered only to do all abominations, J:r. 
7. 10. , The Mad-man unbound, that he might be free to do 
the more Mifchief. But even Jacobs Sons, when reconciled to 
their Brother, are in danger to fall out among themfelves, Gen. 
45. 24. Lot, whenfnatcht as a brand out of Sodom's burning, 
then fcorcht with unnatural flames, Gen* ip. David, when at 
eafe, plays the wanton, 2 Sam* 11. Vzziah, when become ftrong, 
grows ftirf, 2 Chron. 26 i id- And Hezekjah, when miraculoufly- 
recovered (and fome think of the Plague) that Avelling being 
down, his Heart begins to fwell, he grows Proud, and rendred 
not according to the Benefit done unto him, 2 Chron. 3?. 25. The 

Ppp 2 Story 


SER.M. xx viu: 

ftory of Ifrael both under their Judges and Kings at large fhew- 
eth, what a back^fliding People they were, how ready then mod 
to forget their Duty^when God had remembred them in Mercy, 
and as foon as ever delivered from their Enemies Tyranny, to 
relapfe into their former Idolatry : After they had reft, they did evil 
again before thee, faith Nehemiah, Chap- 9. 28. No fooner got 
cut of Egyp t, and through the Sea, but they fall a murmuring^ 
and tempting, and going a Whoring from God in the Wilder- 
nefs ; When brought back afterward from Babylon, if not what 
returning to Idolatry, yet what doling with Idolaters? What 
ftrange Marriages, what grafping of the World, and robbing 
of God, what building of their own Houfes and neglecting of 
God's, did the Prophets that then lived, complain of? And af- 
ter all this is come upon us, feeing that thou our God haftpunijhed us 
left than our Iniquities deferve, and hafl given us fuch a deliver* 
ance at this : Should we again break^ thy Commandments ? Saith 
blulhing Ezra, Chap p. 13, 14.. That queftion faith they mould 
not, but implicth they did* And after Chrift \ though for a time 
in thofe be ft Times, when the Churches had reft, they were edified, 
and walking in the fear of the Lord, and bt the comfort of the Ho- 
ly Ghvft were multiplied, A6tsp. 31. yet afterwards when in 
Conftantines time Perfecution ceafed, then Superftition, and Am- 
bition, and Covetoufnefs increafed v the Voice from Heaven then 
cried , Vt nenum in Ecclefiam : When the Enemy left off to 
wound from without, the old Serpent began to poyfon within, 
which proved more dangerous. 
In this Cafe : 

1. Former fins are wont to be relapfed into/What this Man's 
(in in the Text was,is not certain j but though thirty eight years 
before committed? yet our Saviour's Caveat to him intimates, 
might Ions after be returned to , with the Dog to his vomit be- 
fore caft up, and the Sow when wafhed, to her wallowing again in 
the mire* After one fit of the Gout and Stone, the Man is very 
fubj'.& to be lick again of the fame Difeafcv as Ifrael upon eve- 
ry new deliverance to their old Idolatry ; the River d^mm'd up 
foratime, but, as foon as it hath its freecourfe» returns to its 
former Channel. It's the befotted Drunkard's Catch, Wkn I 
/hall awakf, I will fee\ it yet again*, Prov. 23. 3:5. As bad 
Ground, when well manured, brings forth the fame Weeds, but 
more rank than formerly, and it may be fome new ones beilde. 

2. So 

hjHoxi y. 14; ^.8$ 

2. So fccondly, as old fins are ufually returned to, fo oft-times 
new ones are de novo fallen into. Nadab and Abibu^whcn newly 
put into their Office offer fir ange fire , Lev.10.1. upon new Mer- 
cies new fins inftead of new wayes* Ifrael,when but now delivered 
from Egypt* begins to worjhip fir ange Gods^ which their fathers 
tyew not, Jer. ip.4. new Gods, Judg. 5. 8. And Judah. when 
newly returned from Captivity,»fall a marrying grange wives> 
Ezra 10. 2. When Davids at reft from his wonted enemies, then 
a fir anger comes, with whom he was not before acquainted, 
2 Sam. 12. 4. And when the Chriftian Church was rid of Hea- 
thenifh Persecutors their old bad Neighbours, then Superft ition 
and Idolatry crowd in, who before were ftrangers. Never are 
we more in danger of being foiled with a renewed charge or a 
new on-fet, than when we are ready to cry Victoria. To prevent 
which, God's care of our fafety is very oblervable in thefe two 
particulars in Scripture. 

1. That when he intends a perfect Re fcue, to his delivering 
Mercy he joyns guiding Mercy '•> his preventing and following 
Grace keep company. Thy rigteoufnefs Jball go before thee, j»i PfaL.4©. 2, 
the glory of the. Lord (hall be thy Reward. He both leads the Van, 
and brings up the Rear, Jfa 58. 8. v. 10. Thy Light fhall rife in 
Obfcurity s there the Prifon door is opened and Light is let in : 
but he had need be led by the hand, when he is got out, and there- 
fore verfi 11. it's added, and the Lord fhall guide thee continually : 
anfwerable to that, 2Chron,$2, 22. The Lord faved Hezekiah 
and Jerufalem, and the Lord guided them on every fide > and they 
had need of it, for verf2< > . when God did but a little leave him 
the better to prove him, you know how defperatly he ftumbled 
at the firft ftep i and therefore in all our Deliverances let this be 
one of our Prayers, Lord asthouhafi delivered us^ fo do not now 
leave us* but fiill lead us : as thou haft reached me thy hand to 
pluc\meout of the Snare fo lend me it ftill to lead me in the Way ; 
which, when come oyt of ftraits, we are in moft danger to go 
aftray from ; as a man whilft in a narrow de p p Lane cannot fo 
readily go out of his way, but when got out to a wide Common, As Hof. 2.^,7. 
where there a r e many paths which may deceive him, he hath 
moft need of a Guide ; Nor hr.7ewem.0re need of Deliverance 
from danger,when we are in it> ti.an we have of Guidance, when 
got out of it, which God therefore in mercy grants, when he 
means to cornpleat his Mercy. 
2..And fecondly therefore alfo is wont not to perfect a Mercy or 



Deliverance at the firft, nor, it may be, at all in this life,but leaves 
a Canaanite, when Ifrael is in Canatn^. an Hadad> a Rezon, and a 
Jeroboamy whilft Solomon fits peaceably on his Throne, to allay 
the heat of the Pot, which elfe would boyl over. Few fuch 
Mornings like that 2 Saw. 23. 4. in which there is no Cloud,ot if 
fo.ni the morning, yet not ufiully fo all the day, to keep us the 
better irt, who elfe would be running out, and playing the wan- 
tons in the Sunfhine. Chrift w*s never left but once in the Crowd, 
Luke 2. 43. Nor God ever fo often as in the crowds of his Mercy: 
and therefore fomthing we (hall have, that we do not pine, and 
yet not all that we would have, that we do not furfeit : Some- 
thing he gives to incourage, but mil fomthing he withholds, the 
better to nurture us, and to force us (till to wait upon him > who 
elfe ( like ill-nurtured children when they have got all they de- 
tire ) mould be then moft like to run away farcheil from him > 
fome Worm in our faireft Apple, and fome Blemifh in our great- 
ell Beauty, fome bitter in our greateft fweet,to make all medicinal. 
In our greatelt enjoyments fomthing (hall be wanting, or crofs 
to our defires, which may be as aconftant Memento, and really 
foy,fw no more, becaufe elfe we fhall be then ready to fin more than 
Keaf. I. F° r > fi f ft> it is not in the nature or power of Affliction (un- 

lefs fandtified ) to mortify Corruption, thar asfoonas we are 
freed from the one, we (hould be rid of the other. The Winter- 
f roll may nip the Weeds, and keep them under ground s but yet 
fo, as that they fprout out again the next fpring. SoUmm fpeaks 
of a Fool in the Mortar, and Jeremiah of Drofi in the Furnace. 
This Cripple in the Text,thougb after thirty eight years weaknefe 
he had been healed by Cbrift, did not yet know Chrifl: at the rlrit i 
and fome may never* and then no wonder,if,notwith(tanding all, 
they prove never the better, but much the worfe. 

2. For that Corruption, which Affliction doth not heal,\t doth 
at moft but curb^nd when thztCurbin a Deliverance is removed, 
the Corruption is the more fully and violently manifested and ex- 
erted i as Antichrift, when the HocriyQV was taken away, was 
more openly difcovered, 2 Tbejf. 2. 7, 8. And Jordan, when the 
PreijFs feet were once out of it, ( and fo that Dam as it were bro- 
ken down ) runs down his Channel more violently than before. 
In times of danger and trouble Confcience often proves a Shrew, 
and will chide, and God's angry, and we fear will (trike. The 
Angel jliinds in the way with a drawn Sword to flop us : and when 


on John $. 14. 491 

fe'en will make a Balaam ftand ftill* Thus then thefe pricking 
Thorns hedge up the way, and a frormy day (huts the door, and 
keeps us in : but the next fair blaft that opens it, makes the wan- 
ton run out with the more eagernefs. As the hunger-ltarved Man 
with his food, the longer he was before kept from it, the more 
greedily he now falls to it \ as much as he pined before, he forfeits 
now : as they are wont to fay of Sailers, that they are not more 
calm in a Storm, than they jlorm in a Calm, or when got to Shore. 
3. As in this ca(e the Affliction was but a Curb \ io the De- 
liverance and Mercy proves a Snare, adds Fewel to that Flame, 
which the former rainy day quenched, or at leaft kept down, 
ftrengthen's the recovered man's Luft, which Sicknefs weakned, 
affords matter for the rich man's Pride, whkh his Poverty hum- 
bled, entertains the Wanton and Worlding with other company, 
whom Straits and Dangers for that time inforced to feck after 
God, and made him glad of his acquaintance. As in Bloud-let- 
ting,upon the return of the Bloud we are then mod ready to faint; 
I wifh that after our Bloud-fhed, upon the return of Mercies our 
former Reformation, that feemed to have fome life in it, do not 
quite dy away, and that Ephraim and Manajjeh do not continue 
Brothers mil > the one's Name fignineth Plenty or Fruitfulnefs, 
and the other's Forgetfulnefss that in the pknty of reftored Mer- 
cies we did not forget our Mifery, and ourfelves and our God 
altogether. The Lord make good that Promife JoZ* 5. 24. to 
us, that, when being kept long from home, we may vifit our fa- 
hernacles, and not fin '•> to which we are very fubjcd:. The tick 
man hath not need of more care and warinefs in the depth of his 
ficknefs, than of a fair and fafe up-rifing out of his fick-bed upon 
his recovery v as nothing more eafie in that cafe', than to fall into 
a Relapfe, fo nothing is more dangerous. Nothing more eafie i 
There you have this firft point, that after healing Mercy we are 
fubjedr to return to our former Sins. And 111 that I faid, nothing 
more dangerous, { we have the fecond. 

That,if upon fuch Deliverance we do fall back in:oSin,we fhall D tf. 2. 
be in great danger, that fome greater Mifchicf will befall us. Sin 
no more,(diith our Saviour, /<?/£ a worfe thing come unto thee : he Ciith 
left it do, but he thereby implyes, and it is his meaning, if thou 
doeft, for certain it will. A Relapfe into a bodify Difeafe after a 
Recovery ufeth not to be more dangerous, than a Backfiiding rito 
Sin after a Deliverance oft proves defperate. After all thn is 
come upon us for onr evil deeds > and feeing that thou out Cod haftpu- 



nijhed us left than our iniquities deftrve-, and baft given us fuch a 
deliverance as this \ Jhould we again breal^ thy Commandments ? 
wovldft thou not be angry with us till thou had ft cerfumed us , fo that 
there jhould be no remnant nortfcaping } faith Ezra p. 13, 14. As 
if he had fa id, if after fuch mifery to drive us, and fuch mercy 
to draw us, wc break now with God, Afium, conclamaium eft, we 
are broken wholly and irrecoverably : the Houfefo on fire, that 
it cannot be faved, the Confumption fo far gone that it cannot 
be cured. It's the breaking of the Bone,that was newly fet aftci 
a former breaking, and that's more dangerous ', a new Wound in 
an old one, and that's hardly cured i like that Plague of Lefrofie 
broken out of the Boyl, which made the Perfon wholly unclean in 
the Law, Lev. 13. 20. Or like the Man in the Gofpel, into whom 
the nnclean fiirit after difpoffeflion maketh re-entry with feven 
other ffirits worfe than bimf elf '> and To his lait itafe proves worfe 
than the firft, Matth* 12. 45. and that place fpeaks us every way 
worfe, if we prove not better, after we have been fo well dealt 
with. Worfe in point of punijhment > and that, becaufe worfe 
in point of fin. 

1. In regard of punijhment , Ta tj^aTot yii^jva, faith the 
Text there : hti laftftate worfe than h'u fir/l^ and yet the rlrft bad 
and fad enough, when he was pojfejfedwith a devil : and \UgJv 
chemKitius. Tf, a worfe thing here Yin the Text) a worfe Difeafe or Mifchief is 
coming upon thee, though that, he was now Cured of, had been 
for nature very grievous, and for thirty eight years continuance 
very tedious. The inftances of Jerufalem, the Eaftern Churches 
and others fully make out this, That no people or perfons have 
been fadder fpc&acles of judgmentjthan they that have been Mir- 
rors of Mercy and Deliverance when abufed \ not more eminent 
in the one, than remarkable for the other : as the Pfalmiji faith, 
that wicked men firing andflourijh, that they may be deftroyed for 
ever, Pfal. 92. 7. And as God told Pharaoh, that for this very caufe 
he /^delivered and raifed him up , that upon his Obftinacy he 
vni:htjheu> h'vi Power in his heavier Down-fall,E.xW.?. i<5. Upon 
our unworthy carriage after mercies : 

1. At beft we lofe a great deal of the Comfort of them. Then 
we may indeed and without check delight in Gods great goodnefr, 
Neh. £. 2.5. when we fervehim in it, verf. 35. but we mingle 
our Wine with Water, nay put fo much Aloes into our fweeteft 
Cup,as we add Sin to God's fweeter Mercies. It's pity we mould 
have Comfort in them, when God from us hath Difhonourby 

them : 

on John $, 14. 493 

them: and, were there nothing elfe, if there beany ingenuity #* /<*#*- 
in us, we cannot but have lefs joy in the enjoyment of them, 
when we cannot but with Ezra chap. p. 6- blu(h as oft as we 
think of our abufe of them. As a Parent oft-times is not Lb much 
joyed as afhamed of a fweet Child if ill nurtured h or as it was 
with the People ofjfrael, 2 Sam. 19. 2, 3. of whom it's faid, that 
in the day of their Triumph tbeyjiole away 9 as people afhamed ufe 
to fleal away when they flee in Battel, fe that the Vittory that day was 
turned into ^Mourning, becaufe they heard fay the King was grieved 
fit his Son* Whatfoever or how great foever the Mercy or Deli- 
verance is, we have loft the Comfort of it, when God by our fins 
hath loft the Honour of it. 

There's more to be afhamed of, than to be rejoycel in,and the 
greater the occation was of joy, the more matter there is of fhame 
and grief. How can the Child heartily rejoyce in the abufed fa- 
vour of his Father, when he hears fay that the King grieves for 
the undutiful mifcarriage of his Son ? By mifcarriage after Mer« 
cies we make our Candle burn dim,and ourCloud a clear day. We 
rob our felves of the comfort of them even in the enjoying of 

2. Nay, this is the ready way wholly to be deprived of them. 
If Children would go to Bed in the dark, let them play the 
wantons by the Candle-light. 27;// Eli had, and that he jhould 
have had ; but becaufe his Sons proved defperate wantons, God 

fetsa Non-plus on their Heads with an Abfiu* It's fitter for * Be it far from 
them that will know how better to ufe it : But why mould the me - l Sam * \> 
Child keep fucha Knife in his hand to fpoilit, and it may be 2 * 3 °* 
to kill himfelf with it ? In this cafe, Hof- 2. 9. TlHpf? nay, 
>n?¥n faith God : He will take away his Corn, nay, recover hit 
Wool* The Legatee proves an Vfurper, and therefore Kecipiam, 
Eripiam. God ufeth with more force and fury, to fnatch away 
fuch imprifoned Mercies, when they are abufed, and He not ac- 
knowledged. And this is x&^Jv li in the Text. It's worfe to 
loofe it, than never to have had it., as coming from more anger 
in God, and with greater reproach to us, to be degraded of 
that Honour to which he had exalted us, and for God to repent 
that he had been fa good unto us. 

3. And yet worfe, becaufe abufed Mercies,when they are taken 

away, are not wont to go alone, but to take others along with God fiioou 
them > as the new cloth takes fometbing out of the old garment, and Cafe-fhot. 
fo the rent is made worfe t Mark. 2/21. If Efau defiife his birtb- 

Qjl q right, 



right, he (hall lofe his Bleffing alfo. If the Gofpel of Peace being 
reitoied mould be flighted, it may depart and carry away out- 
ward Peace with it, as when the Sun in Heaven fets, it leaves the 
Earth in night's darknefs^ and if outward Teace reftoredfhould be 
abufed,it may foon take its flight, and carry Plenty away with it, 
as Rev. 6- after the Red Horfe of War, that took^ Peace from the 
Earth, verf. 4. the Blacj^ Horfe of Famine marched after, verj. 5. 
and the Pale Horfe of the Plague trod on both the other's heels, 
verf 8. The Gofpel, Peace, Plenty, Health, Life, all are but 
as God's Servants fent by him to minijier to us, fo that in the 
abufe of any one of them the Lord of them all is dishonoured, and 
therefore the fame Sin, that calls back one, may make all leave us. 
When the Gofpel mud be gone, becaufe it cannot reform us, we 
are unworthy that Peace mould fray behind to preferve us, or 
Plenty to feed us, or any thing to relieve us, but that all at once 
may take leave of us •, and fay, as Jer* 51. p. We would have 
he ale d Babylon, andjhe is not healed: forfakgher, and let us go 
every one unto his own Country ; for her Judgment reachetb unto the 
Heaven, and is lifted up even unto the Skies: which leads to a 
fourth particular. 

4. And ftill worfe, that upon the removal of abufed Mercies, 
the heavieft of all contrary Judgments ufe then to come in their 
room. It's Patience abufed, which is then turned into Fury, and 
Ezek. j, 15. then look for thofe, which the Scripture calls furiout Rebukes, and 
then all forts of God's firefl Judgments, Famine, Wild Beafts, 
Plague and Sword, as you have them in the two following verfes, 
and all this for abufe of Mercies, as you may iee in the 5, 6, 7 
Verfes of the fame Chapter. Look over all Churches, nay over 
the whole World,and then f3y,whether you fee not faddeft ruins, 
where fomtimes were ftatelieft Monuments of God's choicest Mer- 
cies, but, becaufe abufed, left as everlafling hbnuments of God's 
(evereft Juftice with this Text, as it were for an Infaiption, writ- 
ten upon them with Capital letters of Bloud, that they that run 
may read, Sin no more, leji a worfe thing come unto thee. But this 
I have touched upon before, and therefore do not infill on here, 
but only add what we all had need fadly think of, that Gods 
Haying of his hand for a time, and intermitting of his itrokes is 
not as though he had quite thrown awa y the Rod, and put up his 
Stvord, but only to fee how much we are bettered by former 
Judgments, and how fit we are with Humility, Thank fulnefs 
and Obedience to entertain and improve begun Mercies, whether 


on John ^ 14. 495- 

what we have differed be enough, that Co he might inrlidr no 
more, which he earneftly defires and waits for, Jer. 3.4. But if 
our diftempers and out-rages after all this fay no i it not yet 
ready for the fodering, look for no f fining-, Ifa. 41.7. if not yet 
kindly melted^nd Vrofs removed, we muft into theFurnace again, 
and it made [even times hotter. The Phyfician, after fome Purga- 
tive Medicines adminiihed, gives over a little, and ftayes to fee, 
whether the peccant Humour be fufficiently evacuated : if no, but 
it's in a hurry ftill, he mud give more, and then ftronger. Thefe 
lucida intervatla are but Truces, ( cot a full Peace ) which may 
break out into a more bloudy War, for which in this interim in 
that cafe he is preparing 5 but an intermifliun of the fit of the 
Fever, which will return with greater violence, as it was with 
Pharaoh* j intervals, but ftill fucceeded with heavier and heavier 
Judgments, which at laft ended in his utter Deftruc^ion s the 
Clouds returning after Rain j as the King of Syria in the end of the 
year with a greater Force, and God, all the while that he forbears 
ftriking, only lifting up his Hand higher to give the heavier and 
deadlier Stroke. Now with what bended knees, and with what 
trembling hearts and hands need we receive the returns of Mercies 
from that God, who is glorious in Holinefs, and fearful in Praifes > 
whofe begun Mercies, if abufed,are but the beginnings of heavieft 
Judgments, which is this yiTpov tj, this worfe thing in the Text. 
5. And yet the laft and worft of all is, that as abufe of Mer- 
cies brings heavieft Judgments, fo to make them more defperate, 
it deprives us of the beft help for removing them* fo that we are 
in danger to fink irrecoverably under them,namely in that it ftops 
both our mouths^ that we cannot pray, and God's ear, that he wiU 
not hear^ and both held out in that place of Ezra 9, when after 
their Captivity and deliverance from it they again hrea\ God^s 
Commandments. And now our God, whstjhall we fay after all 
this ? verf. 10. And again j we cannot jiand before thee, becaufe 
ofthh) verf. 15. he is quite Non-pluft> and dafhtoutof Counte- 
nance, and hlufheth to lift up his face to God> verf. 6- as a con- Efth. 7. J. 
demnedman his face U covered withjhame^ that he dare not looj^ 
up to God, or, if fain he would, he is afraid that his Father mould 
jpit inhtiface^ as God faid to Miriam now grown leprous^ and to 
be put out of the Campy Numb. 12. 11, 14. God ufing to turn 
away the Ear from fuch as, when grown fatfate lift up the &«7,and 
being ready to put offour mournfulleft requefts in fuch cafes with 
a check,rather than an anfwer, or rather to upbraid us with w r hat 

Qjjq 2 ht 

49 6 SERM, XXVltl. 

he had done, and we have ill requited, than to grant us what we 
then never lo mournfully fue for, as he did in the like cafe to the 
children ot Ifrael, Judg. 10. 10, to 15. I have again and agarn 
delivered you, and you have iWWforfaken me and ferved other Gods, 
Infill therefore deliver yott Ho more : Go and cry unto the gods that 
ye have chofen, and let them deliver you in your tribulation. Never 
expedt God in after-ft raits either at alitor at leait not fo readily as 
in former troubles, to hear us, if we Atz\frowardly and fallly with 
him after that he hath had mercy on us. IFouldii thou not be an- 
gry with us till thou hadfl confumed us, fo that there fljould be no 
remnant nor efcaping ? is all that Ezra can expedfc from a God 
fo abufed and provoked. And thus every way in point of Mife- 
ry and Judgment it's likely to be worfe with us, which is vexyfad, 
and yet very juji, becaufe it's every way worfe in point otfm. 

1. It proves fo in the Confequents of it : they ufually growing 
the worft of men, who grow worfe after beft of Mercies, even 
molt unprofitable and abominable, whom neither ArHi&ions, nor 
deliverances can work upon : as that's a rotten tooth, that can 
neither endure cold water, nor hot : and what you cannot pre- 
ferve either in Erineor Sugar will be fureto corrupt and putnfy. 

2. Nay it is foin thecaufe of it i two of the worft of (ins being 
the chief ingredients into it, viz* Abominable Ingratitude, and 
Invincible Obftinacy. 

1. Hateful Ingratitude, fa to render evil for good: we would 
not do fo with man, and do we thus requite the Lord^foolifh People 
and Vnwife f Deut. 32. 6* hhe not thy Father that hath bought 
thee ? &c. Thy God and Saviour that hath redeemed thee ? and 
doth Jejhurun when grown fat begin to kjcl^? to forfake God that 
made h:m, and lightly to ejieem the God of his Salvation } verf. 
15, 18. but what follows ? verf* 19. When the Lordfaw it y he 
abhorred them, becaufe of the provoking of his fons and daughters* 
It's an unmanly (in : man loaths it > a mod ungodly fin : God 
abhors it in all, efpecially in a Jtfhurun, and that figrutieth an 
upright people \ it's matter of highelt provocation, if he rind it in 
his fons and daughters* With others this deffifprg of the riches of the 
gsodnefs and forbearance and long-fuffering of God treafures up 
wrath againji the day of wrath, Rom. 2. 4, 5. And even in the 
deareft of God's children God fo ill takes it, that if themoft up- 
right Hezekjah make fuch returns, he (hall fmart for it, 2 Ckron. 
32.25. compared with 2 King* 20. 17, 18. Let them fo un- 
gratefully abufe fuch a mercy, the very worft of the Heathens (hall 



on John ?. 14- 

lather have it, than they continue owners of it, Es^. 7. 24. 
A return in this cafe God expects? but it's a return of praife and 
obedience, and not ^return to our fin '•> that's molt hiteful ingra- 

2. Moft defperate Obftinacy,as Handing out againft God when 
he hath gone through a fullcourfe of all means, of the very laft 
and moft likely, and which ufually are wont to be moft effectual : 
for when God hath delivered his people from ftraits, he hath en- 
deavoured to fatten on them all obligations to obedience ; befides 
the tye of the Word in his Command there hath been the bond of 
affliction in their by-paft mifery, and the thic\cord of love in their 
prelent deliverance: and (hall this three- fold cord be fo eafily 
broken > It's not the Heroick Impetus of the Spirit of God coming Tlk j CT| 
upon us, as fometimes upon Sampfon> but from the infult of fome Matth. 8 28.' 
evil Ipirit more fie rce than ordinarily, as in the Gofpel, that none with Mark j. 
of all, not all thefe chains and fetters can hold us y nor any thing 3> 4- 
tame us i a tough bad humour which ftrongeft Phyfick cannot 
purge,and which is the Phyflcians,laft receipt,for fuch are Afflicti- 
ons and Mercies. 

Sometimes indeed afflictions are the laft •, as pinching and pine- 
ing Poverty at laft brought home the Prodigal, Luke 15. As a 
Winter-froft helps to kill thefe Weeds, which in Summer fprung 
up and multiplied. When Lenitives will not do, corrofives, fear- 
ings, cuttings off fometimes work the Cure. But what hope, if 
after all the Gangrene creep on ftill ? 

It may be you will fay, fometimes that may be preferved in 
Sugar, that will not in Brine, and when God hath not been be- 
fore in the Wind and Earthquakes and Fire, he may be after, in 
the jtill voice, 1 King. i$> 4 11, 12, 13. And therefore God, that he 
may leave no means uneiTayed,like a careful tender-hearted Father 
to a ftubborn Child, whom he would not lofe, will try whether 
mildnefs, as aSummer-Sun, will not melt that heart,which harfh- 
ne(s, as a winter froft, hardned. You are told of a ftone that will s 
move at the gentle touch of a ringer more than with the violent 
ruth of your whole body : and fuch ftones fometimes are our hard ■ 
hearts > and therefore God, that delights not in the death &fafinner y 
and with the goodnefs of whofe Nature this fwcet way of Mercy 
moft agrees, is willing, as at firft, to begin with it jfo, after other 
(harper means ufed, at laft to end with it. When after the Ifra- 
elites want of Food, he in Mercy gave them Bread from Heaven, 
he faith,it was that he might prove ffom,whether they would wall^ 


45? 8 SER.M. XXVIII* 

in hi* Law, or no, Exod. 16.4. So that,if after Judgments we have 
a return of Mercies, we had need take heed, for it may be then 
we go upon our laitand (trongeft trial. In Afflictions God in- 
deed ftrongly tryeth us, whether we will cleave to him in want of 
Mercies ; but by Mercies he maketh fulleft tryal of us,whether we 
will fetve and obey him, whether we will fet upon our Journey 
for Heaven in fuch fair Way and Weather,when we have nothing 
to hinder usiand whether we will build,when the Scaffold is built, 
and all Tools and Materials ready, that we want nothing that 
might help us. And then, J/j. 5. if after all Mercies, yet four 
Grapes ', what can God do more, but quite extirpate > If after 
tryal thus made of all means, of the laft and bell, we continue as 
ill or prove worfe than before, then, Reprobate fiber call them, 
Dan. j« 14, for the Lord hath rejefted them, Jer. 6. 2p, 30. Meneh,Menehtfekgl 
to 30. Vpharfin, God hath again and again numbred and weighed us,and 

we are found light, nay, heavy-hearted and imraoveable,and what 
then follows > Veres, thy Kingdom U divided : the Lord knows, 
lo is ours miferably. And the Lord grant that which is added 
do not follow, and is given to the Medes and Perfians, that God 
give us not up to our Enemies, who after all this variety of power- 
fulleft means will not yet give up our felves to him in a way of 
Obedience. For, if after we are made whole, we fin again, as we 
arc over- prone, which was the firft point, it cannot be avoided, 
but that every way,both in point of fin and mifery,it will bervorje 
with us, which was the fecond point here implyed. 
yfc. Of both which the life and Application mould have been in 

the more full opening and inforcing the other two things here 

1." A ferious and heedful Confederation and Review of the Mer- 
cy received, \$t, behold^ thou art made whole, faith our Saviour : 
he fets an Ecce upon it, as to fet forth the remarkablenefs of the 
Mercy, fo to put him in mind of his Duty, and that was to take 
a diligent and exadt futvey of the Mercy : and becaufe being made 
whole (peaks' a former Diieafe and a prefent Cure, he is called to 
think of both of them together, and to compare them together, 
how weak before he was, and how well now '•> before not able 
to crawl, he can now. rife up and walkj. he, that could not before 
carry himfelf from the Torch to the Pool, can now carry his bed 
from the Pool through the City. He,that for many years together 
was made fic^with delayed Hopes, and quite cut to the heart with 
vexatious Di (appointments, hath with the fpeaking of a word 


on J o h n <. 14. 499 

his Health perfe&ly reftored, and his longing Ddhes in an infant 
fully accomplished. All this our Saviour would have him wifely 
behold* and confider, and for ever remember with all thankful- 
nefs. And would he not have us of this City and Kingdom be- 
hold with the like care a- greater Cure > Indeed I cannot fay to 
England,thou art perfectly made whole,we are yet come (hort of that 
o'AokAh^/oc, of that perfect Soundnefs, which Peter told the Jews 
that lame man had attained in the prefence of them ally Adls3.i6. 
The Humours in this great and greatly difeafed Body are yet in an 
hurry : we bleed ftill, at belt our Wounds are but in healing, and 
not yet fully whole. But yet,humble and hearty thanks be to our 
heavenly Phyfician , we cannot but fee, as it were, this poor 
Man in the Text arifing, our SanbaUats and Tubiabs y (whom our 
Healing wounds and cuts to the heart) even they to their grief 
hear and fee, n^"1X ni")?y >D (as the phrafe is Neb. 4.7.) 
that an healing Plaifter is mercifully applyed to our bleeding 
Wounds, that, unlefs we be ftupid and fenflefs> we cannot but 
with the Woman, when her bloudy IfTue was fiopt, kjtow and feel 
what is done in us , Matth. 5. 33. and, unlefs lothfomly ingrate- 
ful, fay, as it is, Ezel^.21.26. DN? N7 JIN? this is not this, 
we are not what we were y that a great change is wrought in 
the Patient, and we hope in a healing way, fo that though not 
wholly, yet in part, though not absolutely, yet comparatively 
in regard of what we were, we are made whole. And therefore 
O London-, O England, Behold, Behold thy former Wound, and 
thy prefent Cure. Behold \\ d/'&v us o7ct> from what depths 
of Mifery, into which thy fins had caft thee, to what hopeful and 
happy beginnings of Health and Peace the healing hand of thy 
pitiful Phyfician hath raifed thee 5 thy Religion wofully corrupt- 
ed, nowgraciouily begun to be reformed > thy Liberty before 
inilaved) now vindicated , a moft unnatural and bloody War the 
other day moft eagerly proiecutcd by the malice of Man, more 
powerfully and miraculoully ceafed through the Mercies of God. 
This poor Mau,tbat had been iick Co long could not have believed 
that ever he (hould have been well fo foon •, nor had we Faith to 
believe, that were fo haftily dying away in the beginning ^ r the 
laft year we (hould be fo happily recovering by the end of this.Let 
therefore the Vtice of the fryer, and through God's Mercy not 
now (as that might have been ) in a Wildernefs, call out all 
your heedfuilett attentions, and let an unworthy Minifter u(e the 
holy Prophet's wQtdsyCome and behAd the JForkj of the Lord : we 



might of late have added, as it's there, what deflations he hath 
made, but now what P^eftaurations, what Salvation he hath 
wrought in the Earth ! He mahfth Wars to ceafe, he breaketb the 
Bow, andcntteth the S 'fear in [under, and hurneththe Chariot in 
the fire, Pfal. 46. 8, p, &c. Truly the Lord hath fo wrought his 
wonderful Works, that they ought to be full in our eye and heart 
for the prefent, and to be had for the future in everlafting remem- 
brance. O fet up our Eben-ezer with thisimprefs upon it, Hi- 
thert hath the Lord helped us* Behold thus far, O England, thou art 
made whole, and what remains ? but 

2. The fecond duty injoyned in the following word, fm y 
fin no more,lefi a rvorfe thing come unto thee. Sin no more ! Now 
the Lord be more merciful, for I fear many of us fin more than 
ever. Oppredions in many more aggravated, Herefies more 
openly maintained, Chrift, the Holy Ghoft, and Holy Scrip- 
tures more horribly blafphemed, Factions and Divifions more 
multiplied, the Scene only changed, but rhe fame or a vporfe part 
acled > the Weapons (truck out of the hands of Enemies, and more 
taken up by Brethren and Friends : Were Chriftians ever fo mu- 
tually eftranged and imbittered ? Were your publick Church- Af* 
femblies ever fo neglected ? In your civil Meetings your Elections 
and other Affairs ever with fuch confufion ? I had almoft laid 
brutifh rage (as of late) fo tran fi dted, as though we had put off 
Chriftianity, and Civility and Humanity together ? But thinly 
in all your hearts and all your fouls, Is this to fin no more} Is it 
not to revolt more and more ? O think that you lee God angrily 
looking upon you, and faying, but do you thus requite me \ fool- 
ifh people and unwife ? Think that you fee Jefus Chrift (landing 
and weeping over you, and faying as once, Jerufalem t Jeru* 
[ahm, if thou hadjl kriown, even thou, in this thy day the things that 
belong to thy peace, thou wouldit have made a better return, left, 
before thou art aware, they be hid from thine eyes. I charge thee 
once more, fin no more, fcrve me thus no more, do not this abo- 
minable thing that I hate, Jer. 44. 4. at laft, be thou injirutled 
Jerufalem, O England, left my foul depart from thee, left I make 
thee defolate, a Land not inhabited, Jer. 6. 8. 

Do we remember our former fears and troubles ? were they 
not bad enough, that we now grow vporfe, that they may be re- 
newed and aggravated ? 

Do we remember our refolutions, vows and promifes thaf 
we then made to prevail with God for Mercy ? were they that 


on John 5^ 14* $01 

we would be woxCc than ever if God would deliver us, and do 

we think that upon thofe terms he would have helped us > Do 

we confider to what happinefs we have for the prefent arrived f 

to an Harbour after a Tempeft, to a day of joy and gladnefs after 

the fad times of our griefs and fears. And (hall our fins damp 

our joyes > drive us again into thedeep,and overcloud our Sun in 

a clear day ? unlefs we be weary of our Mercies, let us not weary Amos 8. % 

our God by our fins : Noli gemmatn per den in die feflo, is an Ara- 

bick Proverb, O do not that in a good day, which will undo all 

the comfort of it. 

Or laftly do we think what yet we may be ? Are we fo abfo- 
lutely cured, that we are paft all poflibility of a relapfe > May 
not the wound rankle and grow angry, and then come to Ju- 
dab's XSDQ pK> that there be no remedy ? 2 Chron. 36. id. O 
why mould JfraeVs ftubborneO, when come to the borders of 
Canaan^ drive them back to the Red Sea again ? why fhould we 
caft poyfon into the wound that's healing > O why will we dye > 

pity a tender Mother, a dear Native Country, which befeech- 
eth you by the Womb that bare you, and by the Breafts that gave 
youfuckj that now that (he is recovering, you would not be a 
means of her death that firft gave you breath. If you will not 
pityyour (elves, yet pity the excellency of your ftrength, the defire £ Ze ^ , 4 „ 1It 
of your eyes and that which your foul pityeth, your fons and your 
daughters j which may do God more fervice, than ever you have 

done, when you are dead and gone. 'Eat not the four Grapes, 
that their teeth be not ft on edge, that inftead oirifing up and cal- 
ling us bleffed, they do not gnajh their teeth and curfe us, that by 
our fins in this Crifis> when we might have made both our felves 
and them happy, have utterly undone both without recovery. 

1 might in this kind fay much, yet when I had faid all, I could 
fay no more than the Text doth. And therefore when I have 
done fpeaking, let theie words of your Saviour be ever founding 
in your ears, Behold, you are made whole, fm no more > left a worfs 
thing come unto you. 

Amen. Lord ffefits. 

Rrr S E R- 


M dries. 


Preached at 
St. Pauls 
Te;r 27. 

ftft&Se. PSAL. 7J. 28. 

B«* /V zV good for me to draw near to God. 


He Text is a Conclufion ftrongly inferred upon two 
great Truths premifed in the foregoing part of the 
Pfalm, (fummed up lfa*$. 10, 11. Ecclef. 8. 12, 13.) 
The firft was that notwithstanding all the evils that 
the godly endure > yet God vi good to Ifrael, verf. 1. and therefore 
it's good to draw near to God. It's good to draw near to a good God, 
nay belt of all ( as the Arabic}^ reads it ) to keep cloje to that 
God, who is fo good notwithstanding the worit evils. 

The fecond was that notwithstanding the wicked's prefent 

flourifh, yet their end is deftruttion, verf. 2, 3, &c. and in the 

Verfe immediatly before the Text, For lo, they that are far from 

thee (ball perifh > thou haft defiroyed ali them that %o a whoring from 

thee \ and therefore again it's good for me to draw near to thee. 

Sermon 1. Bernard (urns up both in his double Quere, Vhi enim bene erit 

fine illo ? aut ubi malepoteft ejfe cum illo ? If it cannot be ill with 

him , nor well without him , then it's beft to draw near to 

him. If it be no left than deftruftion to go a whoring from him, 

then the Spouie, that in running away after her lovers hath met 

with ajharp thorn-Hedge, had need return home to berfirft Huf- 

hand, Hof. 2.6,7. Ifthey^eri/fc that are afar ff^ then it is my 

fafeft courfe to get and keep near. When they or Fharaob's fervants, 

that were in the field, were Jmitten wiihthe bail, ir concerned 

thofe of them that feared God to kgep home, Exod. 9. 20, 21, 25. 

When the fword of man or Angel will deftroy them that are 

abroad, it behoves Ifrael, and Rabab's family to keep within 

doors, Exod. 12. 22. Jofli. 2. 18, ip. If the out-lying D.e. be 

in danger to be hunted by every Dog, and the ftray-Shctp or 

Chicken to be fnatched and torn by every Wolf or Kit*, it's belt to 

keep within the Pale and Fold, and under the Wing. To get and 

keep as near and clofe to God, and under his Wing as liny be. 

The Pfalmift's own comfortable experiences of God's goodnefs, 


on ?s al 73# 28. $03 


whilefi: he kept clofe to him, and the fad events of others going 

and keeping far from him, made him fo wife as elfewhere to re- 

folve, Return to thy reft, my foul, and here feelingly to conclude, Redi Ammo, 

tMihi autem adbtrere ~Deo bmum eft ; but it's good for me to draw mea tn r€ ~ 

near to God. Pfal. utf. 7, 

In which Proportion the Predicate y\& llgnifieth 1KD Dltt* 

By Good is not meant any lower degree or kind of goodnefs, but 

that t^ ocyxbov that fummum bonum, that chiefeft good, in 

the enjoying whereof mans higheft happinefs confifts. 

And accordingly in the Subject of the Proportion are three 

things obfervable, 

1. Beatitudo Objetliva: that chief Good, in the enjoyment 
of which our Happinefs confifts, and that is D*n*?X* God. For 
fo, None good but God only, Matth*?. 17. andfohe is the Pfal- 
mift's goodnefs-, Pfal. 144. 2. 

2. Beatitudo Formalism our Union with, and Enjoyment of 
that chiefGood,whereby we are actually made happy and blerTed, 
in thefe words HD1p, drawing near : for the meaning whereof, 
pleafeto take notice of two things. 1. That in the Hebrew 
Text it's indifferent to be underftood either of God's drawing f"0-)p 
near to us, or of our drawing near to God > the former the caufe G3»"|^X 
of the latter, and the happy meeting of both makes up our blef- 3^ )U 
fednefs. The Summer's Sun drawes near to the Marigold,which 

makes it turn to the Sun, and that makes out its full flourifh. 
God in Mercy draws near to us, and as a Load-ftone draws, 
makes us draw near to him, whence arifeth our chiefeft, nay only 
happinefs in Union with him. For that likewife is fecondly to 
be obferved for the meaning of the word j"D^p, that it fignineth 
not only Motum, to draw near, and f© by Apollinarius here ren- Not only to 
dred -sre^oco-c-e/Aev, and by fome Copies of the Lxx kyU^tv : draw near, but 
butalfo itfignifieth the Reft and firm Poftureofthe Soul upon ^^ide^ 
fuch an advance and approach, not only appropinquare, but then 
adhtrere, to keep clofe and cleave faft, agglutinari-, fo Euthymius^ 
77^c<rRoM<xc§ai, as ordinarily as it is here in the Lxx, by which 
word the neareft and ftraiteft ty between Husband and Wife is 
expre(Ted,E/^. 5.31. and which fuits well with the Text, which, 
to what was (aid in the foregoing Verfe of the deiiru&ion of 
them that go a whoring from God , oppofeth the goodnefs 
and happinefs of an humble loyal drawing near to him, and an 
infeparable faft ckaving to him for ever. Here, quam bonum ! 
how good is it thus to draw near and thus to cleave faft-, both 

Rn 2 begun 

f $4 SERM. XXIX. 

begun whilefl we arc here in the way> but completed in Heaven 
at our Journeys end. 

3. But the third particular fells you the Subject or Perfonco 
whom fuch an approach is fogocd; and that, according to the 
* ava6ov Philofopher's definition of the chief good, fhculd be every man: 
S -zravToc ' Y et me ^/j/wi/J doth cot inclofe the Commons, when he more 
i-binou particularly applyesit to himfelfjtf good for me, dec. for although 

all men are ready to enquire after it, with a who mU Jhetv i# any 
good} Pfal. 4. 6* Yet in their purfuitofir, they ftart fo many 
Luke 10. 41. falfe Games, that inftead oitbaAutmm necejfariumjn Varro's time 
Philofophers did fo differ, that by rifiging the changes of their 
Deceit. feveral Tenents, as Aujlin (heweth, there might be not fewer 
J. uj.'c.i, than 288 Opinions about it : but whileft molt men midake, and 
ki the foregoing Verfe account it good for them to keep afar ojfc 
and go a whoring from God$ it's thehappinefs of the Faithful fo 
to be guided as to pitch right, and to make that his fiift main 
Prmeiple and laft refolved Conclulion, which the Prophet here 
makes the beginning and ending of this PJlilm, that God it good 
to Ifrjely and therefore whatever other do OKI Quod ad me 
fte&at, for my part it's that which I have felt the comfort of, 
and therefore am refolved to abide by, Mihi adhdrere Veo honum 
efty It's good foi me to draw near and cleave faft to God* 
Uo8* A divine Apophthegme, which it feems St. AnjHn's heart was 

much taken with, that he fooft and in fo many places of his 
writings touchetb, yea and runs defcant upon \ a fweet poiie, 
that he fo oft fmelt to, a fweet friend, whom he cart's about how 
again and again to meet, and to have fome parly with, as well 
he might, it containing a compleat fum of both our Duty and 
Hv'ppinefs both here and in Heaven. 
Whileft here Travellers in the way, 

What's our Duty ? But as in Converfionat fir(V to turn to 
him, fo rt ill to walk with him > and to draw nearer and nearer 

What's our Comfort ? but when in Prayer or o.therwife we 
can get neareit, into the inner Court, and touch the top if the gel- 
dfHScepter, or, but the hemofChniYj garment ? But might we 
get into the Apoflle Johns place, into our Saviour's bofcm, loft- 
tit Beds and glorioufett Thrones would be but (tones and dung- 
hills. It's our Spring and Summer when the Sun of Rigkteou}* 
befit draws near, and our Heaven here when we may draw near r 
KJoyciog, but not playing the wantons in this Sun-ihine... 


on Ps al 73. zp $0$ 

And what's our highe ft Heaven and Happinefs at lad > but to 
be csught up into the Clouds to meet with Chrifi in the Air, and (o 1 ThefiT. 4, I7 . 
for ever to be with the Lord : In neareft approach, to fee him as he 
is, and in clofclt Commuuion co enjoy him, there al way es to be 
experimenting, and yet ever learning the truth of this Text to 
all Eternity. It's tho. A and n of a Chriiiian courfe, in his 
fir/1 fetting out God ward bonum eft mihi appropmquire, it's good 
for me to draw near who am lb far off', in his progrefs yet better 
to draw 7 nearer ', at death the dying Chriftian's Swan-like Song is 
axKov jLici iyfitjuv, and the Saints Antiphony in Heaven is k«- 
AoV jLtoi -&gj(TKdfiAQccd&i : Co th-at whether you lilten to the 
voice of the mourning Turtle here below, or to the joyful gjhtire 
of Heaven above, they in this are perfect Unifons ', however 111 
other refpefts they have different itrains, yet in this one Note 
they all agree > There's not a Sainton Earth, or Angel in Hea- 
ven, but the whole Chorus uuo Ore, Corde, with one mouth and 
heart feelingly heartily fay or ling aloud to God's praife, Mihi 
auttm appropinquare, adh^rere Deo bonum eft, Its good, it's bell 
for me to draw neat and cleave fait to God* Which being the 
joynt vote of Heaven and Earth,the very natural Heart-Language 
of the New-born Convert when as yet he cannot fpeak, and of 
the dying Chriftian when he now lyes fpeechlels, of the confin- 
ing Martyr at the Stake, and of the Saint Triumphant before the, 
*Ibrone, it needs lefs proof, when encompafled with fuch a cloud 
ofwitnefies 31pfl Ht£W> the blejfednejfes of that man whom 
thou cbufeft and caufeft to d*aw near to thee ! faith the Pfalmift, 
PfaL 6<$. 4. it feemeth he made account it was a multiplied ad- 
mirable bleflednefs. Acquaint thyjelf new with God, and thereby.^yjm 
good Jb all come unto thee, faith Elipbaz, Job 22. 21. The very 1 " 
word there tranllated Acquaint hath profit included in the figniri- 
cation of it, and well may, when fo much good is DN'Un 
proventus ( as the word there is ) the proper fruit of it : for here, 
if ever, Bonum propter vicinum bonum', much good by fo good 
acquaintance. Good will proportionably come to us, as we come 
and draw near to God. Good will come he meaneth uni-verfally, 
all good wiil> but he fpeaks indefinitely, becaufe he cannot define 
how much. But as the Pfalmijl faith, Tafte and fee how good the 
Lord is, Ffal. 34. 8. So he bids Job acquaint himfelf with God,, 
and try how much good will come by that acquaintance, which they 
know beft who have tafled 3nd tried moll, and they are fuch as 
have got neareft^ and keptclofcft. They'l tell you there's fo 


506 SERM. XXIX. 

much, that whatever others mean by their hnttm utile, jucunium^ 

bone(lurn,k herein formally, fully, eminently comprehended. 
VuU. if we meafure goodnefs by profit ablenefs, O the blefled gainful 

p tt>n incomes of Grace, Peace, Glory, yea of outward good things fo 
far as they are indeed good to us, by our drawing near to God in 
Chrift Jefus ! The Summer-Sun drawn near to us doth not fo 
load the Earth with Fruit, as the Sun of Rigbteoufnefs doth us 
in his approaches to us, and ours to him, with the Fruits of his 
Bounty. Ctefm his tzq\ol/.u>s <p(pti\> -sravfot tdc ocycttiot is but 
one of his Fables, but in this River of Paradife is a real truth •, elfe 
Paul would not have counted tbelofs of all things gain, that he 
might come (onear, as to be found in Chrift, Phil. 3. 8, p. Nor 
would David have reckoned a day in God's Courts better than a 
tboufand, Pfal. 84. 10. but that by experience he found in God's 
Courts what others found in his, that a Courtier near to the 
King can get more by a word, than another at a further, diftance 
with far greater pains and induftry. When Jacob was near to 
Jofepb, he was nourijhed by him, Gen* 45. 10, 11. but notfo, as 
that foul is feafted and fatted, that (its near to Cbrifl, and liethin 
/;// bofom. 
Jucuniuw, And that tells you there is Pleafure, as well as Profit s Ligbt in 

fuch a Gojhen, as well as nourijhment. In God's prefence fulnefs of 
joy, and at bis rigbt band pleasures for evermore, Pfal. \6» n. 
Away with the empty vanishing pleafures of Sin and the World \ 
here's both fulnefs and everlaftingnefs inthefe joys together, a 
full cup, which can never be drunk to the bottom, but only the 
deeper the fwecter. It's Chriit's prefence and our nearnefs to him, 
that makes Heaven it felf a Paradife of delights, and not Maho- 
Ll txfma mer- met ^ s Chryftal Fountains,and pleafant Orchards and Gardens, and 
cei & inter- Fruits, and the like, which he like abeaft accounts the greateft 
minaffilis. happinefs in his. When the Sun is fett, how dark is the night > 
Alcoran A'/ora anc j w | nen j t ' s gone f ar f rom U s,how cold is the Winter?* but when 
' 47 '^ it draws near in Summer, how plcafantly do the Birds fing, and 
the Plants flourifh, and the Flowers fmell > as in thofe Climats 
that are nearer to it is a Ver pcrpetuum. And all thefe but Sha- 
dows of that folid joy and delight, which the faithful foul feels 
and enjoys in the approach of the Sun of Rigbteoufnefs. I fat down 
As it's expref- under bis fbadow with great delight, faith theSpoufe, Cant. 2. 3. 
feet, Cam. z. and would be loth to leave God's blefiing in that (hade for the 
3, to 14. warmeft Sun-fbine, and to be haled or forced from fuch ftveet 

Enjoyments by any other moft pleafmg delights \ would account 


on? s a L. 73. z$. 507 

it as a banifhing of it from a Paradife into the howling Wilder nefs. 
Cum inbtfero tibi ex omni me, omnino nufquam erit rnihi dolor & 
labor, & viva erit vita mea tota plena te, faith hojy AugujUn. ConfcfT. /. 10, 
There's no grief in him, when he is all in God: he hath a lively r - - s - 
life ofit, when he can Citfo near the Fountain of Life, as to be fil- 
led with the blefltd inflowes of it. If David cannot tell how 
good and pleafant it is for brethren to dwell together in unity ,you had Pfal. 133. 1. 
need of the tongue of an Angel, and not mine, to tell the unuttera- 
blenefs of that delight and Joy,when Children and Father,Spoufe 
and Husband, Head and Members cleave together in clofeft 

And if Honour ufe to go in the firft rank of the World's ex- Honorificum* 
cellencies, then he that's neareft to Godmul\ needs herein have 
the upper hand : Our blefled Saviour is exalted to higheit Ho- 
nour, in that he is at the right hand of God : and then fure that 
{bul is no bale one, that lies neareft to the hearttf Chrifl. Seemeth 
it afmall thing to you ( faid Mofes to Korah ) that the God of 
Ifrael hath brought you near to himfelf'm the Miniftry of the Ta- Numb. **• ?• 
bernacle ? in which refpedt. Nazianzen highly extolls the now 
defpifed Miniftry, and Chryfoftom lifts it up above Crowns and 
Scepters : but how much more honourable is it to draw near to 
God'.nfaving Grace, than in that Sacred Office, which fometimes 
they that are molt unworthy climb up to ? They were the Gran- 
dees ot Perfia, who fat next to the King, and Jaw his face, Efth. 
I. 14. May I never aifecl: gf eater Grandure in this World, than 
in neareft approaches to fee the face of God in Chrij}, though the 
great ones of the World fet me under their foot jlool. 

I might add a word of Beauty, which, according to the Hebrew ffoneflum* 
phrafe,hath a kind of goodnefs in its comelinefs. But even that is^ D2tt 
when the parts of the body are joyn d together amongft them- HN1D 
Cdvcs, and all united to the head, which, if parted, or dillocated, Cen. 24.16. 
occafion horror rather than delight. But O the raviuSing Beauty 
of Chrift myftical, when from him and with him the whole body 
is fitly joyned together ! Ephef. 4. id. when met together to meet 
with Chrift, they are the Beauty of Holinefs, Pfal. no. 3. This 
made Mofes's face Jhine when he talked with God, Exod. 34. 2p. 
This encompalTeth the Saints in their approaches to Chriit with 
rayes of Divine luflre, that they need nor be beholden to the 
Limner or Painter for a painted glory. Though the Moon be at 
the /aJl/of her light and beauty, when fhe is in {uxthdf opposition 


50 8 


to the Sun, yet our Full is in our reared Vnion with the Sun of 
Right eoufaefs. 

I forbear further infhnces. But that you may further fee how 
good it is to drive near to God, give me leave to propound thefe 
two convincing Arguments. 

Argument i . That's indeed goodpnd good to me,that make 1 * me better i but fo 
do not the profits, plcafures, honours and the red of thofe things 
which the World calls good. A man may be extremely bad with 
them, and too often ( whilft they prolHtute his body,and debate 
his mind ) is made the vvorfe by them. But was k ever fo by 

The foul is our humble drawingnear to God} Doth it not elevate the mind, 

then in ^pogxo. enlarge the heart, innoblc, fpiritualize and by a Divine Meta- 

a Co; . 3. 18. morphofcs tram firm the foul into the Image of Chrift in its nearer 
approaches and interviews ? IntelkVius fit idem cum objeclo. The 
undemanding is rr\ade one with him in its Divine Contemplations : 
and love makes him one with it in its cordial embraces, not in 

i Pa. 1.4. H. N. his mad phrafe Godded with God , but yet in the Apoftles 
divine expreffion made partakers of the Divine Nature. Here's 
cure by coming near and touching, Luke 8. 44. Healing under his 
wings, Mai. 4. 2. Life and Joy in his Prefence, Pfal. 15. 1 1. The 
Prodigal dare not be fo bad as he w T ould be, unlefs he run far from 

Lukeiy. 13. his Father's boufe. And that tells you the good child is better 
for keeping in his Father's prefence. When we keep near to God> 
Heaven is not only near to us, but Heaven is in us ; we then have 
not only heavenly Joyes, but alfo heavenly Hearts > and is it not 
good to be there > and therefore to draw nearer ? 

Argument.!. And again good to draw near, becaufe belt when neareft, and 
vvorlt when fartheft off. 
1. Firft, befl when neareft. 

Angels and Men by nature the befl of God's Creatures, becaufe 
in nature they are neareft to lvm, and moft refcmble him, and 
are capable of communion with him. 

rVlauh. 18. io. Of Angels they are the good ones, that continually behold him, 
and they the befl that are neareft > and therefore the chief of them 
are wont to be called Ajjiftentes. 

Of Men, as full, when was Adam heft, when now created and 
enjoyed converfe with God ? or when fallen and then run away 
from him } 

Of all Men, the Saints that are mod honoured