Twenty-Five Sermons, Sermons 1 – Sermons 2

Twenty-Five Sermons · Sermons 1 – Sermons 2

TWO SERMONS PREACHED ON CHRIST-MAS DAY.

p. 3ON ABCHRIST-MAS DAY.

The First Sermon.

1 TIM. iii. 16.

And without controversie, Great is the mysterie of Godliness; God was manifest in the flesh.—

THe passage of Scripture we are now in, is a serious Exhortation of S. Paul to Timothy, for the worthy discharge of his Office, and Ministry. DIt is enforced by a double Argument:

1. A dignitate Ecclesiae, from the nature and dignity of the Church; the government of which was committed to him; he is set over the house of the living God; that's no small dignity. If to be a door-keeper in the courts of God, be so honourable in King David's esteem, Psal. lxxxiv. how great an honour is it to have the Key of David laid on his shoulder, to have the command and government of that glorious Family?

2. Ab excellentia Doctrinae, from the excellency of that heavenly EDoctrine with which he is entrusted. What's the priviledge of an Evangelist? What's the honour of Timothy's administration? Much every way; but chiefly, That unto him are committed the Oracles of God.

p. 4From these two heads, S. Paul magnifies the weight and dignity Aof this sacred Calling. What honour like this, to be the High Steward, and Governour of God's house, and family? What more august and magnificent Title, then to be the disposer and dispenser of the sacred mysteries of his blessed Truth? Let all the encomiums, and titles of honour be laid together, which all the Philosophers in the world have heaped upon their profession, and doctrine, they are all empty, and jejune, and beggarly, in respect of this glorious description of the Church, and faith of Christians.

The Text represents to us the great dignity of our Christian Faith. 'Tis no subordinate, common, inferiour Truth, that our faith believes, and professes; no, it soars high, mounts above the clouds, transcends the largest compass of all created truth; enters into the Sanctum Sanctorum, approaches to the Oracle, and seat of highest Wisdome, and is conversant with the secret and hidden, and eternal thoughts of God; hath access to the treasures of heaven, searches and discovers even the deep things of God.

In it observe these two things;

1. Here is a glorious Description of it; Without controversie, great is the mystery of godliness.

2. Here is a summary Comprehension of it, foreign, God manifested in the flesh. That's the main Principle, the chief Oracle of our Belief; the first stone in the foundation of the Church, the main basis that supports the pillar of truth, Christ, God-incarnate; that grand Truth which at this time the Church most solemnly professes, and adores, foreign, God manifested in the flesh.

First, see this glorious Description of our Christian faith; DWithout controversie, great is the mysterie of godliness. A magnificent preface and introduction ushering in this sacred truth; requiring not onelyonly the assent, but the obedience, nay, the devotion and adoration of our faith. When he brings his Firstbegotten into the world, he proclaims before him, Let all the Angels of God worship him, Let every knee bow down before him, Let every tongue confess to him. S. Paul cannot mention Christ, or the mysterie of the Gospel, but he breaks forth into all possible expressions of words and matter, into all terms of wonderment, and admiration. Indeed, all God's works are wonderful, Enot to be spoken of but with much affection. As David meditating on the works of Creation, Psal. cxxxix. 17. How precious are thy thoughts unto me, O God, how great is the summe of them! True; but the work of Redemption, this Master-piece of God's Power and Wisdome in his Son's Incarnation, the p. 5Scripture puts upon it all Titles, and Attributes of Honour and AExcellency:

1. 'Tis Verbum Veritatis, Col. i. 5. the word of Truth.

2. 'Tis Verbum Regni, Matth. xiii. 19. the word of the Kingdome.

3. 'Tis the Oracle of God, 1 Pet. iv. 11.

4. 'Tis the Counsel of God, Act. xx. 27.

5. 'Tis a faithful saying, worthy of all acceptation, 1 Tim. i. 15. And,

6. Here, as full as all, comprehending all of them, Without all controversie, The great mysterie of godliness.

In it, four steps and ascents of dignity:

1. The nature of it; 'tis a mysterie.

2. The just quantity and proportion; 'tis a great Mysterie.

3. The divine quality and condition of it; 'tis a mysterie of godliness.

4. The undoubted, and infallible certainty of it; 'tis without controversie.

And out of all these put together, arises a short, but yet full compleat definition of all Divinity; a compendious Epitome of all Religion. What is that profession which we Christians take Cupon us? What's the summe of all those lively Oracles, that we are, or should be conversant in? Here is a lively representation of it. Our Religion, our Faith, our Divinity, what is it? 'Tis the unquestionable great mysterie of godliness. A few words, yet the full Title, and Epitome of the Scripture, the summe and upshot of all sacred Truth. What's the use and end of Scripture? To make us wise to salvation, 2 Tim. iii. To acquaint us with the mysterie of godliness. 'Tis the grand text of all Sermons; 'tis the argument, and theme of all Theological discourses; 'tis the marrow, and kernel of all discourses; 'tis the drift and center of Dall the meditations of Saints, and Angels.

I. For the nature of it; 'tis Mysterium. 'Tis the title of the Gospel, Mark iv. 11. Unto you it is given to know the mysterie of the Kingdome of God; that's the Gospel. 1 Cor. ii. 7. We speak the wisdom of God in a mysterie; a mysterie which was kept secret since the world began, Rom. xvi. 25.

Now to understand the nature of it; A mysterie is Sacrum Secretum, occultam habens intelligentiam; An holy Secret, the understanding and knowledge of which, is close and conceal'd. And then is foreign, the summe of Christianity, a mysterie; It Ecarries with it these conditions,

1. Is it a mysterie? then it is in it self full of secrecy, and obscurity, naturally unknown, vayl'd up in great reservedness. It is called an hidden mysterie; a mysterie hid from ages and generations, Col. i. 26. A mysterie,

p. 61. Hidden in God, Ephes. iii. 9. lock'd up in the closet of Ahis breast, in his secret purpose and counsel.

2. Hidden in Christ, Colos. ii. 3. In him are hid all the treasures of wisdome.

3. Hidden in the Scripture, that's vayl'd up with many mysteries; a book in it self seal'd up with seven seals; no man or Angel is able fully to open it, Revel. iii. 18.

4. Hidden in those types, and shadows, and ceremonies of the Law.

5. Nay, even the Gospel, though that brings this mysterie to some light, yet it is but imperfectly discovered, still Ba great part is hidden; there is no clear discovery. We know but in part; Faith sees not clearly; Adhuc manifestat se nobis sicut vult, non sicut est. Bern. Adhuc Iosephus loquitur per Interpretem. He doth not yet fully disclose himself to us. In heaven, adipe frumenti saginantur, & nudo satiantur grano. We must be content Sacramenti cortice, carnis furfure: Preachings and Sacraments, they are but the husk and the bark, the bran and the chaff, not the clean Corn, winnowed and cleansed; Still it is hidden.

2. 'Tis mysterium; therefore the knowledge of it is a matter of Revelation, not to be known by the light or benefit of nature, but it is of supernatural discovery. The eye of nature cannot see it, nor the ear of nature hear it, nor did it ever enter into the heart of a natural man; but God hath reveal'd it to us by his Spirit, 1 Cor. ii. 9, 10. All other knowledge hath some prints and foot-steps in nature, but this is a meer novelty to nature. Animae creationem, intelligunt & Daemones; Animae redemptionem, ignorant & Angeli. Herein it exceeds the perfection of the Law; that's written in our hearts by nature; the light of reason Ddiscovers the truth of the Law; but the Gospel is not inbred in us, it must be reveal'd, and discover'd by God himself. Non potest doceri nisi à donante, nec addisci nisi à suscipiente: We cannot see the Sun, but by the light of the Sun; nor know Christ, till himself discover himself. S. Paul prayes that they may have the Spirit of Revelation.

3. 'Tis in it self a mysterie, therefore the discovery of it is a matter of dispensation; an arbitrary, voluntary discovery to whom God pleases, and as much as he pleases. This Christ acknowledgeth, Matth. xi. 25, 26. Thou hast hid these things from Ethe wise, and prudent, and hast revealed them unto babes: Even so Father, for so it seemed good in thy sight. This will answer all questions: And that of his to Christ, Ioh. xiv. 22. Lord, how is it that thou wilt manifest thy self to us, and not to the world? For p. 7natural knowledge, He enlightens every man that comes into the Aworld, Ioh. i. 9. But this knowledge he dispenseth at pleasure, less to the Iews, more to the Christians. To the Prophets, it was the light of a Candle; to the Apostles, the light of the Day-Star: Hereafter we shall see the Sun in his shining beauty.

4. 'Tis a mysterie; therefore the Revelation of it, is a special favour. To communicate his secret thoughts, the mysteries of his Will, 'tis a fruit of greatest love. You are my friends, saith Christ, for I tell you all things. S. Iohn learnt it in the bosom of Christ; and he was the beloved Disciple; he lay in the bosom, the seat of Affection, and of Secrets too. One dram Bof this Knowledge is better then the knowledge of all the secrets of nature.

Which, if it be a Mysterie, then,

1. Reverenter adeundum; we must not approach to the looking into these Mysteries, but with much fear and reverence. The Heathens exacted all reverence to their false, counterfeit mysteries. They commanded all prophane men to stand off, not to come neer their sacred mysteries. Carelesness, and profanation, 'tis the greatest opposite to the mysteries of Religion. How hath God exacted holiness, and reverence, in all that draw neer Cto be partakers of his sacred mysteries? Put off thy shoos, it is holy ground. When God came down on the Mount, they were all to wash and cleanse themselves; 'twas death to come irreverently. Nadab and Abihu were destroyed by fire for an unhallowed approach. Levit. x. The Lord will be sanctified in them that come nigh him, vers. 3. The men of Bethshemesh, for an irreverent approach to the Ark (the Type of our mysteries) were slain, even many thousands of them. Of the two, Superstition less offends God, then Profanation. 'Twas the great Charge God laid Dupon the Iews, and for which he threatned to remove his Worship from them to the Gentiles, because they prophaned his Worship, polluted the Table of the Lord, and made the meat of it contemptible, Mal. i. 12. All the appurtenances belonging to this mysterie, are to be reverenced; the Place, the Time, every Utensil. Is it a mysterie? then,

2. Castè, & sobriè tractandum; we must handle this mysterie chastly, and soberly. The mysteries of Religion are not sleightly, or vainly, or sportingly to be handled; but heedfully, soberly, with all awful attention.

1. The Minister, who speaks of them, how holily must Ehe handle them? 1 Pet. iv. 11. Let him speak as the Oracles of God. It was the charge of the Priests in the Old Law, Be ye clean that bear the Vessels of the Lord, Esai. lii. 11. All those legal Pollutions that caused an irregularity in the Priests, made them uncapable p. 8of ministring; and they are all enforcements of that purity, and Asobriety, that are required in the Servitours, and Dispensors of these sacred mysteries. This made Moses refuse; Send, I pray thee, by the hand of him whom thou wilt send, Exod. iv. 13. And Esay to cry out, I am a man of unclean lips, Esai. vi. 5. And S. Paul to cry out, Who is sufficient for these things? 2 Cor. ii. 16.

2. It urges soberness in the Partakers, who are admitted to the fellowship of this Mysterie. As all irreverence, so all vain curiosity is forbidden: We must foreign; in these mysteries, we must be wise to Sobriety, Rom. xii. 3. Gravity and Sobriety, they are the Handmayds of Piety, the Ushers that always Battend Religion. The applying of any matter in Religion to an inferiour use, 'tis to debase it. The holy Ointment was not to be appliable to common use; no Confection to be made like unto it. Is it a mysterie? then,

3. Fide percipiendum; Religion, and our Christian Doctrine, it is a mysterie; therefore to be apprehended by Faith, not to be fathomed by Reason. Reason will judge that to be a foolery, which Faith reverences and adores as a mysterie. 'Tis called The mysterie of Faith, 1 Tim. iii. 9. not the mysterie of Reason, or Understanding. And they who are initiated into these mysteries, Cthey are called Believers, not men of Reason and Understanding. We are called Credentes, not Rationales, saith S. Aug. 'Tis not Intelligendi vivacitas, but Credendi simplicitas, that must converse in these mysteries. Reason laughs at that in Sarah, which Faith in Abraham embraces and rejoyces in. Faith looks for a Revelation, that God saith it is so; searches not after Demonstration, or Reason, why it should be so. Sufficit pro universis rationibus, autor Deus. The mysteries of Religion check and silence Reason, as the Angel did Zacharias, for asking, Whereby shall I know this? he would have Reason. What saith the Angel? Luk. Di. 20. Behold, thou shalt be dumb: he stops his mouth. Reason, deduced from the principles of Faith, and subordinate to the doctrine of Faith, 'tis lawful; but when it opposes Faith, then it is unlawful. Hagar, when she obeys Sarah, may be entertain'd as a servant, but if she wax malepert against Sarah, Cast out the Bondwoman: Abandon Reason, if it contradicts Faith.

It is one excellency of Faith, 'tis quietativa Intellectûs, it quiets and satisfies all enquiries, with this answer, It is a mysterie. Reason, that questions, How can three Persons be one God-head? Faith quiets Reason; My soul, keep thou silence unto God; believe Eand adore it; it is a mysterie. Reason questions, How can God be made man? the Divinity and Humanity joyn'd in one Person? Faith hears an Oracle of Scripture, I must not enquire, it is a mysterie. Reason murmurs, How can a man be born again, p. 9and regenerate, and dye anew, and live anew? How can water Awash away sin? Faith answers, The work is Spiritual, beyond Reason; it is a mysterie. Reason, that cavils, How can Christ give us his Flesh to eat, and his Bloud to drink? How can a piece of Bread, and a tast of Wine convey Grace, seal up Salvation? How can our souls be nourished? how united to Christ sitting in heaven? Faith answers all, 'Tis a mysterie. Magis sentio, quam intelligo: Tota ratio operis, est potentia operantis.

No, in these supernatural Truths, Sapientia hominis, it is Officina erroris; exclude Reasoning, make use of Believing. Habet palatum Fides, cui sapit mel Dei. Aug. 'Tis the tast of Faith Bthat can rellish this hidden Manna. Faith, saith Parisiensis,

1. It is Religio Intellectus; the Religion of our Intellectual part.

2. It is Adoratio Intellectus; the Adoration of the Understanding: Credendo, incurvamus Intellectum ad adorandum Deum.

3. It is Fortitudo Intellectus; 'tis the Strength of the Understanding. Sicut molestias perferre, 'tis Fortitudo Voluntatis; sic improbabilia credere, 'tis Fortitudo Intellectus.

We have seen the Nature of it; 'tis a Mysterie:

Now follows,

II. The quantity and just proportion of this mysterie; it is no petty and inferiour Truth, but a mysterie of the first magnitude, A great Mysterie. The Scripture advances it with all superlative terms, magnifies the greatness of it. Phil. iii. 8. S. Paul calls it an Excellent Knowledge; I count all things but loss for the Excellency of the Knowledge of Iesus Christ. Rom. xi. 33. it is called a Rich Knowledge. Solomon saith, it furnishes a man with all precious and pleasant Riches, Prov. xxiv. 4. It enriches him that hath it. It furnishes and enriches the noblest part of man, his Soul; the Dhighest faculty of that, his Spirit and Understanding. Our Saviour accounts the seeking of this Knowledge, the seeking of precious Pearls. Mat. xiii. 45. The kingdom of heaven is like unto a Merchant-man, seeking goodly Pearls. This, of all other, is a Pearl of great price. They who are conversant in this mysterie, they deal with the choysest Commodities, with the …ichest Pearls. The finding of this Knowledge, is the finding … hidden Treasure, vers. 44. It makes him for ever, that is so … as to meet with it. All other knowledge is but poverty to this Treasure; all other jewels but pebbles to this Pearl.

See how the Scripture extends and enlarges the greatness of this mysterie. S. Paul ascribes to it all the dimensions of Magnitude, Ephes. iii. 18. That ye may be able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth of p. 10this mysterie. And Iob thus magnifies the exceeding and incomprehensible Alargeness of this Knowledge; Chap. xi. 8, 9. It is as high as heaven,—deeper then hell,—longer then the earth,—broader then the sea. It exceeds the scantling of all created Perfections. The greatness of all other creatures may be fathomed; the height of heaven, the depth of hell, the length of the earth, the breadth of the sea, all limited, and bounded, and the understanding of man may reach them. As David speaks, I see an end of all other perfections, but thy Word is exceeding large.

1. This mysterie of God-Incarnate, 'tis a great mysterie, because B'tis multiplex Mysterium, a comprehensive Truth, including in it manifold mysteries. 'Tis a mysterie pregnant; to the making up of which, many deep mysteries concur. God manifested in the Flesh.

1. Here is the mysterie of Christ's two Natures; his Divinity, and his Humanity: A glorious mysterie! Christ, true and perfect God, and true and perfect man too; the glory of the Deity, and the infirmity of his Manhood, both concurring in him.

2. Here is the mysterie of the Union, and conjoyning both these in one. A strange conjunction! The circumference of his Cinfinite Deity, joyned to the lowest center of Humanity; Eternity made subject to Time; Infinity comprehended in a poor finite creature; Omnipotency joyned with infirmity: This is so great a mysterie, that it made the Iews to imagine a double Messiah: One, a weak, frail, mortal man, lyable to sufferings; the other, an Eternal, Omnipotent, Immortal God. They could not reconcile the several predictions of his glorious Divinity, and his infirm Humanity, as this mysterie teaches us.

3. Here is the mystery of his Person; that both these Natures should be so strangely and admirably united into one Person; Dthat God and Man should be personally one Christ;

1. Not by a concord of wills;

2. Or by a transfusion of properties;

3. Or by assistance of grace: but,

4. By an inward union and conjunction in Person: It is a mysterie that Divines have laboured to express by any possible similitudes, and could not do it.

2. 'Tis Magnum Mysterium. This of Christ's Incarnation, 'tis the grand Mysterie, because all other mysteries are subordinate and serviceable to this: all sacred truths point at this Truth; Eall, like lines, meet in this center. 'Tis the end and drift of all the sacred Prophesies. To him, give all the Prophets witness, Acts x. 43. It was the summe, and scope of all their Predictions, All the Prophets from Samuel, and those that follow after, as many as p. 11have spoken, have foretold his Coming, Acts iii. 24. Of this Salvation, Aall the Prophets have enquired, and searched diligently. He is Abraham's promised Seed; Moses his great Prophet; Samuel's anointed King; Iacob's Shilo; Esay's Immanuel; Ieremy's Man compassed by a Woman; Ezekiel's Shepherd; Daniel's Holy One; Zachary's Branch; Solomon's Lilly; David's Lord; Malachy's Angel: All that prophesied, looked at him. He is the end, and body, and substance of all their Rites and Ceremonies. He was Abel's Sacrifice; Abraham's First-fruits; Isaac's Ram; Iacob's Ladder; Moses his Passover; Aaron's Rod; the Israelites Rock; the Patriarchs Manna; David's Tabernacle; Solomon's Temple; Ball types and representations of his Incarnation. All their Kings were figures of this great King; all their Deliverers and Judges, types of this great Saviour; all their Priests were Ushers to bring in this High-Priest of our profession. All the mysteries in Scripture were serviceable to this mystery.

3. 'Tis Magnum Mysterium; 'tis a great mysterie, far exceeding all mysteries in the world. All secrets of nature are but elements and rudiments to this Oracle. The learnedst men that can search into all natural knowledge, stand gazing at this, and cry out, How can this thing be? All mysteries of States they are but meer follies and dotages to this Wisdom. The vanquishing Cof Satan, What victory like this? The birth of God, What Prince's nativity so honourable? The laws of the Church, the heavenly Oracles, What laws so righteous? The priviledges of the Gospel, What Prerogatives, Charters, Liberties, so ample? Other Kings (saith S. Chrysostom) they govern the bodies, this King reigns in the souls of men. Other Kings fight with bodily weapons, this King with spiritual. Other Kings fight against Barbarians, Christ against Devils. All subtilties of Art, but meer daubings and botcheries to this great mysterie. That Art can tame Lyons, lead about Tygers, How do we wonder at this? DThis Mysterie here can change and alter brutish, savage, barbarous men, reduce them to all sobriety, and moderation. Christs Incarnation shall make the Wolf dwell with the Lamb, and the Leopard lye down with the Kid, and the Calf, and the young Lyon, and the Fatling together, and a little Child shall lead them, &c. Esay xi. 6. That Art is curious that can drive away diseases, lengthen and strengthen life: How far exceeding is this mysterie, that can cure soul-sickness? not onelyonly cure sickness, but recover from death, regenerate and renew a man old, and withered, nay, Edead, and give life to him? Other Arts can alter nature, but this doth change it. That may polish brass, but not turn it into a purer metal. Evangelium ferreum vas, reddidit aureum.

4. 'Tis Magnum Mysterium, a great mysterie; because 'tis a mysterie p. 12even to all men of the largest capacity, the most clear understanding. AIn other truths, that may be a mysterie to one man, which is but an easie, ordinary truth to the mind of another. As in Nature, some things seem very mysterious and obscure to a vulgar understanding, which a learned judicious man can presently comprehend. As the Eclipse of the Sun, an unlearned man wonders at it as a great secret of nature, but a Scholar counts the knowledge of it easie, and obvious. So in works of Art, Aliter judicat peritus Artifex, aliter imperitus inspector. An unskilful man will account that a curious piece of work, which an expert Artificer will judge but ordinary. But this Oracle, and mysterie Bwith which we have to do, it poseth the greatest wits, far exceeds the largest understanding. Solomon, who knew the secrets of nature, his large head was too narrow for it. He confesses, I have not the understanding of a man; I have not learned this wisdom. It is hid even from the wise and prudent, Matt. xi. Where is the wise? Where is the Scribe? Where is the disputer of the world? 1 Cor. i. 20. All their wisdom falls short of this. It fares with the greatest Understanding, as it doth with the bodily eye: The sharpest eye-sight that can behold all earthly things clearly, yet if it look up to the body of the …un, it Cdazles, and trembles, and cannot behold it. The least appearance of this mysterie, it overwhelmed and surcharged the most enlightned understanding. When Christ appeared to Abraham (which was but praeludium Incarnationis) he falls on his face, and trembles. When Moses had but a glimpse of this glory, I tremble exceedingly, saith he. When Elijah saw but the backparts of Christ, he hid his face, he durst not look on. When Daniel approaches near it, it layes him for dead: It casts Paul into a rapture; Peter into a trance; Iohn lay as a dead man. Excellens objectum, destruit sensum. This knowledge, it is too high, I Dcannot attain to it. All humane understandings tremble, adore, are astonish'd at it.

5. 'Tis Magnum Mysterium, a great mysterie, not onelyonly to humane, but even to the highest Angelical understanding: 'tis a great, deep mysterie even unto the Angels. Those Stars of the morning (as Iob calls them) are overwhelmed with the splendor of this Sun. 'Tis a mysterie to them.

This great Work, it was conceal'd from them; it lay hid in the womb of Eternity, and they still wonder and admire at the greatness of it. See this in two places; one is, Ephes. iii. 10. Unto EPrincipalities and Powers in heavenly places, is made known, by the Church, the manifold wisdom of God. Not onelyonly some inferior Angels (as Lombard conceits) were ignorant of it, but the most illuminated Angels; it was a mysterie to them; and by the p. 13Church they learn it (as some conceive) that they see and behold Ain the Church, and wonder at the secrets of the Gospel, which are there unfolded. At the preaching of the Gospel, the Angels flock to see the fulfilling of those mysteries represented in the Tabernacle, all the curtains being adorned with Cherubs. Another place is, 1 Pet. i. 12. Which things the Angels desire to look into. They do foreign, stoop down, and pry, and desire to look into these glorious Mysteries. This was prefigured in the two Cherubs on the Mercy-Seat, looking back upon the Ark and Mercy-Seat; and they still desire it. They cannot fully comprehend, and 'tis a ravishing sight to them. Strange! How Bdull are we? Preach we of Christ made Man, 'tis milk for babes; rudiments for children; whereas Angels count it hidden Manna.

That's the second, it is Magnum Mysterium, a great mysterie.

Now follows,

III. The quality and condition of this mysterie; 'tis a mysterie of godliness. A short, but yet full comprehension of Christian Religion. 'Tis the Art and mysterie of Godliness. And this truth branches it self into two particulars:

1. Piety, and Godliness; it is a mysterie.

2. The piety of Religion, and the mysterie of Religion must be joyned together. We must possess our selves not onelyonly with the mysterie of Religion, but also with the piety.

1. Piety, it is a mysterie; and therefore,

1. The art of Godliness, the skill to live holily, it is an high, hidden, supernatural thing; a skill far beyond the reach and possibility of nature. 'Tis no endowment of nature; it is hidden and conceal'd to natural knowledge. By nature, we are utterly void of this gracious endowment. Pharaoh's speech is the voyce of nature, Exod. v. 2. Who is the Lord, that I should Dobey him? I know not the Lord. Thus S. Paul describes our natural condition; We are alienated from the life of God, Eph. iv. 18. without Christ, being aliens from the Commonwealth of Israel, and strangers from the Covenant of promise, having no hope, and without God in the world, Ephes. ii. 12. This David describes, Psal. xiv. 2, 3, 4. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God; They are all gone aside, they are altogether become filthy—and call not upon the Lord. We naturally know, There is a God; there is no man born an Atheist; we have some sense of a Deity; but Ewe are all born prophane, and irreligious, without any sense of piety; utterly ignorant how to worship and serve him in true holiness. That knowledge of God, which by nature we have, it always breaks out into one of these two Extremes; either,

p. 141. Into prophanation, and so we never worship him; or,

2. Into superstition, and so we misplace his worship in things abominable to him. When we know God, we worship him not as God, Rom. i. His worship depends upon his own will and revelation. We know not with what we must serve the Lord, till we come thither, Exod. x. 26. 2 Kings xvii. 26. They know not the manner of the God of this land. Holiness, it is no invention of nature, but a revelation of grace. Nature may lead us to civility, train us up to morality; but spiritual piety, and godliness, is beyond the reach of nature: This wisdom is from above, Iam. iii. 17. Hast thou nothing but what thou Bbroughtest with thee into the world? thou art utterly destitute of the life of godliness. Piety, it is a mysterie, it is a Secret to nature.

It gives us a reason why godliness is so scarce, so few are acquainted with it. That, that is natural, is usual and common; but this is supernatural, beyond the reach of nature. It is more admirable that any are holy, then that all are not. Most men live short of the light of nature; wonder not that so few are advanced beyond nature to the state of grace.

Piety is a mysterie; therefore, C2. To natural men, it is, and seems to be, a reasonless, uncouth, unlikely thing, a meer paradox. Tell a vulgar, unlearned man, of the mysteries of any Art, or Science, he thinks you speak nonsense; he can see nothing in them, they seem unreasonable. As many mysteries as you acquaint him with, so many absurdities; he laughs at them. 'Tis so with all the mysteries of godliness. Propound them to a carnal man, he will laugh at them; perswade him to them, he rejects them; enforce them upon him, he repels them. 'Tis that which S. Paul observes, Our Gospel is hid to them that perish, 2 Cor. iv. 3. A natural man judges these Dspiritual truths stark foolishness, 1 Cor. ii. 14. Therefore the mysteries of the Gospel are called the foolishness of God, 1 Cor. i. 25. God hath wrapt them all up in the vail of such mystical obscurity, that, at first sight, they appear odd, and unlikely to a carnal man. As the Ark, though it were within all of pure gold, yet the coverings were plain, and coorse; of hair, and goatsskins, no outward beauty to be seen. Thus Christ, the great mysterie, is God vail'd up in weak flesh; How can this man save us? The meanness of his outside scandalized the Jews; Is not this the Carpenter?—They were offended at him, Mark vi. 3. EAnd Christ knew it, how easily men would stumble at the unlikeliness of this mysterie, that he pronounceth him blessed that shall not be offended in him, Matth. xi. 6. Esay liii. This is the reason the Prophet gives, why so few believe in Christ, vers. 1. p. 15Who hath believed our report? He is as a root, vers. 2. in a dry Aground; he hath no form, nor comeliness; and when we shall see him, there is no beauty that we should desire him. Yea, the Doctrine of godliness, how absurd seems it to natural reason? Regeneration, to be born again, become a new man, Nicodemus cannot conceive it, Iohn iii. To be nourish'd to life by Christ's flesh; How can this man give us his flesh? 'Tis an hard saying, Joh. vi. Self-denial, and mortification, to be crucified to the world, to cross our own wils, and wrastle with our selves, and to beat down our own bodies; a mysterie of piety, a folly to nature. To hate father, mother, life it Bself for Religion-sake, how unreasonable? Not to live by sense, or reason, but by faith, nature abhorrs it. To love our enemies, to rejoyce in afflictions, to know how to be in want, poverty, foreign, saith S. Paul, Phil. iv. 12. 'Tis more blessed to give then to receive; to part with all, in hope of gain at the resurrection, in another world; and, above all, to look for salvation in a crucified Saviour; haec sunt stulta Dei, sed decus fidei; these are the mysteries of our piety, the follies and paradoxes of natural reason. No, saith the Psalmist, The King's daughter is Call glorious within, Psal. xlv. All the glory of Piety, and the Church, 'tis spiritual and heavenly. Worldly wisdom, that's in worldly beauty: As the Church of the wicked One is glorious with earthly beauty, a Crown of gold, a purple Robe, beset with Precious Stones, all earthly ornaments; so the Spouse of Christ, she is Beautiful, but all Heavenly; Cloath'd with the Sun, Crown'd with the Stars, Treading on the Moon; all Heavenly and Mystical. Piety, it is a mysterie, high, and hidden; therefore,

3. The attaining of this heavenly Skill, and Art of holiness, is a matter of much difficulty; it requires much search and study, Dmuch learning and diligence, much exercise and experience to attain unto it. Those Arts that have in them many abstruse mysteries, are long a learning. Oh! the Art of godliness, the Trade of piety, the Skill of living holily, 'tis no small matter, but very mysterious. The Philosopher could say of his Art, Ars longa, Vita brevis, a mans life was too short to attain to the perfection of it. How much more is this high Art of Religion, the mysterie of godliness? It makes David, for all his learning, to cry out still, Teach me, Instruct me, Make me to understand the way of godliness. S. Paul, that great Proficient, yet Eprofesses he fell short, Phil. iii. 11, 12, 13. Brethren, I count not my self to have apprehended, I have not already attained, I am not already perfect, but I follow after, and press forward, if by any means I might attain; words of striving and contention.

p. 16How hard a thing is it to attain even to the knowledge of Agodliness? Then how difficult must it be to mortifie thy lusts, to subdue thine appetite? 'Tis call'd a Crucifying. Consider it, you, who think seven years little enough to learn any Trade of life; but any little time, any poor pains, sufficient to learn that which the Saints were practising all their dayes. Try thy strength but with one Act, but with one Duty of godliness; and then tell me, If slubbering over a few prayers, or coming to Church, and yawning out an Amen, half asleep, half awake, be likely to make thee a skilful man in this Trade of piety. That's the first; Religion is the mysterie of godliness.

2. The second Truth is, The Mysterie, and the Piety of Religion must go both together. We must take both to us; not onelyonly content our selves with the mysterie of Christianity, but be sure we acquaint our selves with the piety. True Religion joyns both together. Thus S. Paul describes Christian Religion, 'Tis a Doctrine according to godliness, 1 Tim. vi. 3. And Tit. i. 1. it is called, the Knowledge of the Truth according unto godliness: We may as well separate light from heat in the fire, as the mysterie and knowledge of it from the piety.

Indeed, first we must get the mysterie, then labour for the Cpiety of it. First, God created light; so it is in mans soul. A man is sooner enlightned then sanctified: The Sun enlightens in an instant, but it begets heat in the Ayr by length of time; but they must never be a sunder. Blind Devotion, would have the piety without the mysterie. Oh! Zealous it would be, but not with knowledge. Oh! A good heart to God-wards; no matter for knowledge. And prophane Curiosity, that would have the mysterie without the piety; understand all secrets and mysteries, comprehend all Truths; but for the holiness of Christianity, they have no list to it. True Christianity joyns both together. DTrue Religion is not like the tree of Knowledge, onelyonly pleasant to the eye, and a tree to be desired to make one wise, Gen. iii. 6. but it must be to us as the tree of Life, for Devotion, and Practice. Religion is not placed in the upper region of the Brain; but in the Heart, the seat of affection, the fountain of action. 'Tis a sanctifying Truth; Holy Father, sanctifie them through thy Truth, not enlighten them onelyonly, Ioh. xvii. 17.

There is not any Truth so mystical, and contemplative, but must be drawn into practice. There is no mysterie in Scripture, but hath its piety. As there is not any creature, but it is for Esome use; it is not onelyonly beautiful, but useful; Non tantum visu delectat, sed usu prodest; so there's no Truth in Religion, but we may, and must extract from it Piety. Some Truths, at first sight, seem but dry as to this; but as the Licorish stick, at first, p. 17looks like any weed, but chew it, and you suck sweetness; so, Athose mysteries that seem to be most remote from practice, have a juice and sap of piety to be suck'd out of them. If ye know these things, happy are ye, if ye do them, Joh. xiii. 17. This man shall be blessed in his deed, Iam. i. 25.

See how Christ checks Curiosity, and turns all to Practice; Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate, Luk. xiii. 23, 24.

1. Piety, 'tis the end of Christianity. 'Tis mysterium practicum. Not a Science in contemplation, but an Art of doing; not to make us the wiser, but the holier.

2. Piety, 'tis the best keeper of this mysterie. The knowledge of Religion, 'tis a precious Jewel; see the Cabinet S. Paul tells us of, wherein it must be kept; Holding the mysterie of Faith in a pure Conscience, 1 Tim. iii. 9. Wouldst thou not erre concerning the Faith? Take heed of making shipwrack of a good Conscience. Knowledge in this vessel, is like the Manna in the golden-pot; it is kept sweet. In a prophane heart, it is like Manna in other vessels, that stank and putrified. God takes away natural knowledge, if we abuse it, and live not accordingly. When they knew God, and glorified him not as CGod, God gave them over to errour, and never would call them to the knowledge of the Gospel, Rom. i. 21, &c. As we try vessels first with water; if they will hold, and keep it sweet, then we pour wine into them. They who corrupt natural knowledge, God will not trust them with this mysterie.

Take heed thou divide not the piety from the mysterie. In all Truths, labour to be better. In any mysterie, make S. Peter's collection; If these things are so, What manner of persons ought we to be in all holy conversation, and godliness?

We have seen the quality and condition of this mysterie, It is Da mysterie of godliness. Now follows,

IV. The infallible, undoubted certainty of this mysterie; It is beyond, without, all controversie.

There is a double Certainty;

1. A certainty in the thing it self. 'Tis a most grounded Truth. Heaven and earth may sooner fail, then the least particle of this Truth. It hath the Power, and the Truth, and the Faithfulness of God; nay, his Oath to establish it.

2. A certainty of perswasion; at this the Text ayms. See with what confidence and assurance S. Paul seals up this great ETruth; 'Tis without controversie. Observe; True Faith embraceth these heavenly Truths with all assurance, and strength of adhesion, and fulness of perswasion. 'Tis the nature and office of true Faith, in matters of God, to breed all possible assurance. p. 18'Tis a Seal. He who receives God's testimony of his ASon, hath set to his Seal, that God is true, Ioh. iii. 33. Philip shews the assurance of Faith, which he requires of the Eunuch; Acts viii. 37. If thou believest with all thine heart, that Iesus is the Son of God. Especially in this Truth, Iesus, God-Incarnate, Faith breaks through all controversies, and unquestionably must believe.

1. This Truth is clearly revealed in Scripture. And Divine revelation is the stay and establishment of Faith. Truths that are more obscurely delivered, are liable to question, and controversie; but this Truth, that, Iesus is the Messias, and the BAuthour of Salvation, it is with all evidence propounded to us. When God speaks clearly, Faith believes firmly. Credendum est Deo, vel semel loquenti.

2. This Truth, 'tis an immediate, and first principle of Religion; the grand Maxim, and Oracle of Divinity. Now in all professions, Principles are unquestionable, admit no gain-saying. He that comes to God, must believe—.

3. 'Tis a fundamental Truth; the first Stone that is laid in the building of the Church; the main Rock upon which the whole Building rests. See, when Christ builds his Church, he Cchooses this Confession, Thou art the Son of the living God; he layes that in the foundation. Now in all buildings, the foundation must be sure and immovable. Here, Qui dubitat in fide, est infidelis. Agrippa's almost, 'tis too weak; no, here, What we have heard, and seen, and felt—.

4. Errors in this, are most dangerous. As errors in the conception are hardly corrected, so errors in this first conception of Faith. Oh! these prime Truths must be firmly, and strongly embraced. Other consequential and secondary Truths of less evidence and necessity, may admit of discussion. In some DTruths we may differ, Salva compage fidei; but in this, every error is deadly. In some Truths, S. Paul's moderation is sweet, If any man think otherwise, God will reveal it to him; account him as a brother: But in this, he that errs, S. Paul's threatning is seasonable, You are fallen from grace, you are cut off from Christ, you must dye in your sins.

There is a necessary Truth; Maria, virgo in partu.

There is a decent Truth; Maria, virgo post partum. Faith puts these Truths without question. foreign.

1. This is the defiance, Faith gives to all the objections and Ecavils of nature; How can God become a man? the Creator, a creature? a Virgin conceive? Get thee behind me, Satan; 'tis without all controversie.

2. By this, it answers and represses the contradictions of p. 19infidelity; a man's heart is hardly drawn to assent and Agive credit to these mysteries: No, Faith tramples all contradictions under foot; 'tis without all controversie.

3. By this, it overcomes the weaknesses and infirmities of Faith. Faith, at first, hath many doubts and fears; But why do thoughts rise in my heart? I know he is a faithful and true witness; no word is impossible to him. 'Tis the victory and triumph that Faith gets over all doubtings, it believes stedfastly, without all controversie.

p. 21ON ABCHRIST-MAS DAY.

The Second Sermon.

GALAT. iv. 4, 5.

When the fulness of the time was come, God sent forth his Son made of a woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of Sons.

WHich words set out unto us the great and Dgracious work of our Redemption: A work undertaken and wrought by the Incarnation of our blessed Saviour. The remembrance of which, the Church of God doth this day joyfully Celebrate. An high Festival it is, and to be honoured by us: whether we respect Christ, and, in him, the mysterie of the day; or respect our selves, and, in us, the mercy, and benefit, which, as on this day, was vouchsafed to us.

1. Look upon Christ, and the mysterie of his Incarnation; so E'tis a Birth-day Feast, the Feast of his Nativity. And the feast of the Birth-day, especially of some extraordinary, and eminent person (and such an one, above all, was the Birth of this day; Pharaoh's birth-day, and Herod's, were nothing to it) is kept and p. 22celebrated with all joyful solemnity. That is the mysterie of the AText, Christ made, and born of a woman; so it is a day of joyfulness.

2. Look upon our selves, and the mercy, and benefit of this day, that redounded to us; and so it is a Feast of deliverance out of Captivity. This day Christ came to redeem us that lay under the Law, cast and condemned men: And a day of enlargement out of Captivity, that is a Feast of Iubile: Such was this day. No Captivity like that of ours; neither the Egyptian, when they were born slaves; nor that of Babylon, when carried away to be slaves; both of them fall short of this, the bondage of our Bbirth, and the slavery of our life; none like to it, and so no redemption to be compared to it. 'Tis a day much to be remembred in our generations.

1. It is the day of Christ's Nativity, keep it with joyfulness.

2. It is a day of our enlargement out of Captivity, keep it with thankfulness.

The Apostle then sets out unto us, the happy condition that hath betided the Church of God by the coming of Christ in his Incarnation. And he expresses it two ways;

1. By a comparative opposition to the state of the Church before CChrist's coming.

2. By a positive, or rather superlative, illustration of the happy condition of the Church, by his coming among us.

1. The Church of the Jews, before Christ, the low condition of that is set out by three steps of depression and inferiority, in respect of our state of advancement that Christ's Birth brings to us.

1. Respectu Aetatis, for its Age; it was a Child, or an Infant, vers. 1. A child in knowledge, in growth of grace, in affections; a child, weak, imperfect, unskilful.

2. Respectu Conditionis, for the usage and condition in which it was; it was Servilis; it differ'd nothing from a servant, under a yoke of servitude, kept in more servile fear and subjection then Christians. Their spirit was the spirit of fear and bondage; our spirit is the spirit of love and liberty.

3. Respectu Educationis, for its breeding and education; it was at the command, and under the institution of a curst Schoolmaster, the Law: and but meanly instructed; acquainted onelyonly with the first elements and rudiments of our Religion; the high mysteries of our Faith, not manifested to them.

And this threefold depression of the Jewish Church, should Emake us look three steps lower, into the sad and forlorn estate of us Gentiles and heathen, (for such was our original.)

1. Were they babes and children? we far worse; dead p. 23in our sins; not begot again to God by any spiritual Regeneration, Anot so much as in the womb of conception, out of the Church, uncircumcised Infidels.

2. Were they in the condition of servants? We not so much as servants; strangers, rebels, cast-aways, enemies in a forlorn condition.

3. Were they kept under inferiour Tutors and Governours? We far worse; untaught, ignorant, foolish, like the wild Ass, without understanding, without God in the world.

2. The estate of the Christian Church is illustrated by a superlative Beminency and advancement it hath gained by Christ's Incarnation. And this benefit we gain by him is expressed in three remarkable particulars:

1. The first thing remarkable in this great benefit, is the Time, when it was performed; When the fulness of time was come.

2. The second thing remarkable, is, the very Performance and Accomplishment of it; and that is considerable,

1. In the causes of this benefit, which are three:

1. The Author of it, God.

2. The Actor of it, His Son.

3. The Assurer of it, vers. 6. that is, the Holy Ghost. All three persons of the glorious Trinity, as they concurr'd in our Creation, so they joyn and meet in the accomplishment of our Redemption.

2. In the manner of working and performing this benefit; that is remarkable: and it is twofold,

1. Designando; By designing and appointing the Son to do it; Emisit, God sent him.

2. Aptando; By fitting, and furnishing, and accommodating Dhim for the performance of it. And there is a double fitness God put upon him;

1. Is Aptitudo naturae; A fitness of nature; he made him Man, cloath'd him with our flesh, put him into that nature, that was fit to work it.

2. Is Aptitudo status; A fitness of state and condition, such as was requisite in him who should work it; Made him under the Law, put upon him that bond and obligation for us. That's the second thing remarkable, the very performance of it.

3. The third thing remarkable, is the end and fruit of it; Ethe good that we gain by it, and that is twofold;

1. Is Liberatio à malo; A freedom from miserie; that is the benefit of Redemption; That he might redeem us.

2. Is Exaltatio ad bonum, The advancing of us to happiness p. 24by the benefit of adoption; That we might receive the Aadoption of sons.

First, that which is considerable, is, The time of our Saviour's Incarnation; it was in the fulness of time. Now this fulness of time, is two wayes considerable;

1. There is naturalis plenitudo temporis; A kind of natural fulness of time; when time comes to the full growth; when the world was at his ripe and full age, at the meridian, and noontide of the world; neither in the nonage and minority, nor yet in the old age and decay of the world; That's the natural fulness of time.

2. There is constituta plenitudo temporis; The set, appointed time, which God had design'd for this great Work: when that appointed time came to the full, then Christ was Incarnate, sent to redeem.

1. Consider it as the natural fulness of time. 'Tis with the age of the world, as it is with the age of a man; there is a time of encreasing, till he comes to his full growth; and then there is a time of decaying, and wearing away. 'Tis so, in the course of time; The middle 'twixt both, 'tis the fulness of time: and in Cthat, Christ came. Not in the beginning of time, nor yet in the last closure, and period, and conclusion of time.

1. Christ came not in the beginning, and morning of the world, presently after the fall of Adam; but stayed, and deferr'd his coming for a season, for divers reasons: 1. Differendo medicinam, aggravavit morbum. When the world had sinned, God did not presently dispatch our Saviour, that the fall and disease of sin might be more observable, and so the cure prove more gloriously remarkable. Were we presently cured, so soon as we complained, we should less esteem the danger of our disease. The long smart, and tediousness of our Dmisery, makes us to consider what it is to sin. Christ would not go at the first Call to cure Lazarus, but stayed three dayes, that he might be sick, and dye, and be buried, and putrified; that the case of Lazarus might seem more desperate: So, God let the world lye and continue in that ruine, that sin might appear out of measure sinful. In the course of nature, a wound is sooner given, then it can be cured again: And in the dispensation of grace, God takes longer time for punishing, and pardoning, then we take for sinning: Numb. xiv. 34. After the number of the dayes, each day for Ea year, shall ye bear your iniquities; even forty years, that ye may know my breach of promise. The sin of the Spies and People was but forty dayes continuance, but they felt the smart of that sin full forty years. This course God took with the world, Rom. xi. 33. p. 25God hath shut up all in unbelief, that he might have mercy upon all: Afirst shut them up, and imprison'd them; before he pardon'd, and enlarg'd them. Miriam, for a word spoken amiss, must be shut out of the Camp seven dayes. Had her father but spit in her face, should she not be ashamed seven dayes? The sense of God's displeasure was to abide upon us. S. Paul sets out unto us this divine oeconomy, Gal. iii. 19. After God had promised Christ, many hundred years were spent, ere he performed his promise. The Law came betwixt; and it was added because of transgression, till the Seed should come. The world was to look for a Saviour; but in the mean time, the Law was set over them, to convince them of Bsin, to make them know it is an evil and a bitter thing to fall away from God; and then comes the Saviour.

2. Christ came not presently in the beginning of Time, that so the perfection of the Church might grow by degrees, till it came to the full age and measure of Christ. 'Tis the Apostles Similitude, vers. 1. The Church was first as a child in the minority; much time to pass over it, till it come to perfection. It is compared,

1. To a Building; that is, a leisurely, slow work. An House, or a City, it is not built in a day. First the Foundation, Cthen the Walls, then, after that, lay on the Roof. 'Tis compared,

2. To Husbandry, and sowing of Seed. 'Tis not heri sementis, & hodie messis, to day Seed-time, and to morrow Harvest; but first the blade, then the ear; after that, the full corn in the ear; then comes harvest, Mark iv. It was sown in Promises, sprung up in Prophesies, bloom'd in Types and Figures; then came the full ear and harvest, in Christ's Incarnation. The joy of that time is the joy of harvest, Esay ix. 3. The improvement of the Church, it is compared,

3. To the growth of a Man, Eph. iv. Now of all creatures, the growth of a Man is most leisurely; he comes slowest on to perfection. When you put a child to School, you place him not in the highest Form, enter him not into the deepest mysteries of Learning at first, but begin him at lower: So God first placed the Church, sub lege Naturae, trayn'd them up in rudiments reveal'd in a simpler manner; then brings in the Paedagogie of Moses, sets him to nurture and tutour them in Types and Figures, then brings in Christ, the great Prophet and Doctor of the Church.

3. Christ came not presently in the beginning of Time, but Estayd and deferred his comming, the more to quicken, and awaken the expectation of him; to put an edge upon the appetite of the Saints, and to make them long for him. So great a Blessing deserves longing, and expectation; and delay, naturally sharpens p. 26desire. Thus Christ delayed, and denied the Canaanitish woman; Anot to repel her, but to provoke her to more importunity. After the strong strivings of her Faith and Prayer, then, O woman, be it unto thee as thou desirest. Open thy mouth wide, and I will fill it, Psal. lxxxi. 10. Delay enlargeth, and stretcheth out the desire; and the larger our desires of Christ are, the fuller shall we enjoy him. This made the Church, before Christ, long and expect, and be earnest, for his Comming. Abraham, he longed to see this day, Ioh. viii. Iacob on his death-bed, O Lord, I wait for thy Salvation. It made the Prophets enquire diligently, and search into the BPromises. It is the honourable style and title of the Saints in the Old Testament, They were waiters for the consolation of Israel. The Church, like Sisera's mother, look'd out at the window, Why stay the wheels of his Chariot? O that thou wouldst break the heavens, and come down! The Fathers expound it of the longings of the Patriarks for the Comming of Christ. Many Kings and Prophets desired to see this day, Luk. x. That is the reason, saith Gregory, why the Saints complain'd, Their dayes were shortned, because they could not live to see Christ in the flesh. They onelyonly saluted the Promise afar off, and dyed in the faith of it.

4. Christ came not presently, deferr'd his appearance, to teach us the more to prize him now he is come, and to rejoyce in him. Hope, deferr'd, makes the heart sick, Prov. xiii. 12. but when it is accomplished, 'tis a tree of Life. Hath he cost the Church so much longing, and searching, and praying? Sure then the Church will welcom him gladly, embrace him firmly, retain him constantly. Those that have been long without children, when God sends them a son, he is double welcom to them. Isaac, and Iacob, and Ioseph, they were long sued for, before they were obtained; and Daccordingly beloved. Quod diu quaeritur, solet dul…ias inveniri, saith St. Aug. The Church before Christ was like barren Hannah, weeping, and sorrowing, and begging of a son; now that Christ is born, it becomes us to be like fruitful Hannah, rejoycing at his birth. I was the woman, that prayed for this child, and the Lord hath given the petition which I have asked of him. Hannah's song, saith S. Aug. 'tis not, Canticum unius foeminae pro filio, sed totius Ecclesiae pro Christo. It becomes the Church to sing Hannahs song for the birth of Christ. The Church, after much search, hath found out, not the lost Groat, but an invaluable Treasure; not a Estray Sheep, but the holy Lamb of God; not a forlorn Prodigal, but the onelyonly-Begotten and Beloved of the Father; it becomes us to rejoyce. That's the first, He came not in the beginning of Time.

p. 272. Neither did he stay till the last period, and end of Time; Athat so, in all differences of time, Faith might have an employment. Christ, yesterday, and to day, and the same for ever, Heb. xiii. 8. The Patriarchs, they believed, in Christum futurum, in Christ afterwards to be exhibited: The Apostles, and the Saints of that Age, they believed, in Christum praesentem, they enjoyed his bodily presence; they saw and believed on him, present amongst them. Christians now, they believe, in Christum praeteritum, come, and gone again into heaven. They that came before, and they that followed after, they all sung Hosanna. The Patriarchs, they Bwent before; the Christian Church, that follows after; both sing Hosanna, Blessed is he that comes to us in the name of the Lord. As Kings, when they go in State, have their Ushers before them, and their Attendants after them, both honour their appearance. Christ in this fulness of time, is as the Sun at noon-tide; East, and West are both enlightned by him. It shews us the efficacy of Christ, and of his bloud; it was effectual, not onelyonly when it was shed, but before it was shed, and after it was shed. It sanctified, and saved the Primitive Saints; and the last upon earth shall be saved by it.

That's the first fulness of time, in the natural consideration of Cit. In the middle of Time, when the world was at the Zenith, then Christ came.

II. There is another fulness of time, that's Constituta plenitudo temporis; that time that was set, and decreed, and appointed by God. For not onelyonly Christ's comming, but all the circumstances of Time and Place were forelaid, and determined; and Christ's comming into the world, gave a fulness and accomplishment unto that Time.

That we may conceive how our Saviour's Comming brought a fulness to Time, we must know, there were foregoing times, in Dwhich Christ was made known to the Church; but yet there was an emptiness in those times; His Birth and Incarnation gave a fulness to them.

There were three Preparative foregoing Times, which Christ's Comming fulfilled:

1. Was Tempus Promissionis; that Time and Age of the Church when the Promise of Christ was first made and publish'd; that was the time from Adam to Moses. The Church of God lived, and supported it self with that Promise, That afterwards, in God's good time, Christ should be born. Now Promises, are all for hereafter; Ethey bring nothing in present. Indeed Faith knows how to make use of them, but in themselves they are but empty, they exhibit nothing. They give good Assurance, but put us not into Possession. A man may be rich in Bills, and Bonds, and Specialties, p. 28but yet be in actual want: as men lay up Evidences among Atheir Treasures. But Christ's comming fulfill'd those Promises, gave a Yea and Amen to them. The prayer of David, was the prayer of the whole Church, Think upon thy Servant, as concerning thy Word, in which thou hast caused me to put my trust. It spread these Evidences before God, as Hezekiah did the Letter that was sent to him. Ey, but Promises turn'd into Performances, is a true fulness. That's the first; the time of Performance is a real fulness to the times of Promises.

2. A second Time was, Tempus Typorum, the time and age of the Church, furnish'd with Types and Prefigurations of him; that was Bthe time of the Church under Moses. It added to the former time. That had but a Promise of him; these Types resembled him, described him to them, seal'd up, and assured his comming to them. They were to the Faith of the Church, as Signs to represent him, as Tokens and Pledges to assure him to them: But yet this falls short of fulness. Seals and Pledges are good Assurances, but actual Possession is a great deal better. Annulus iste nihil valet, haereditas est quam reposco. The Writing and Seal is not the thing we look for; the Estate and Inheritance is that we wait for. Now Christ's comming fill'd up the imperfections, and emptiness of Cthese Types. They had the emptiness of a shadow, He brings the substance and fulness of the Body. Col. ii. 17. They were but shadows of things to come, but the Body is of Christ. His comming fill'd the Temple, as the cloud fill'd the Tabernacle. He fill'd that house with glory, when Christ came into it.

3. A third Time was, Tempus Prophetiarum; the Age of the Prophets; that was yet a fuller Time: then there was a more clear and particular foretelling the very manner and circumstances of his Birth and Incarnation. Esay calculates, and foretels the time; At such a year, then the Messias shall come▪ Micah foretels Dthe City where he shall be born▪ At Bethleem. They bring it nearer, and closer home; but all of them fail, and fall short of this fulness. They were but as Heralds and Ushers, forewarning, and preparing the way before him. The Testimony of Iesus, is the Spirit of Prophesie: His comming gives a being to all their Predictions. They all sate like Ionas to see when their Prophesies should be fulfilled; like Elijah on mount Carmel, looking often, and often, for his blessed Appearance. His presence accomplish'd them, and gave them their fulness. Thus God dealt with his Church, as Boaz with Ruth; first he affords her some gleanings; Ethen lets fall handfuls to her; then fills her vail with a measure of clean corn dressed and winnowed; then at last marries himself to her in his Incarnation.

So then; Is Christ's Comming the fulness of time? What p. 29improvement shall we make of this point for practice?

1. It should teach us to take notice of our happiness, that were kept and reserved to live in those times that are fulfill'd by our Saviour's comming. It is a great Blessing of God to be born in good times, in dayes of Peace and Plenty. We pity our forefathers, who lived in those Swording times, when all was in an uprore; and after-ages will do the like for us. And one bewail'd himself, that he was born, nec solo, nec coelo, nec seculo erudito, in barbarous times. How happy are Christians, who have all the Mysteries of our Redemption accomplish'd in these dayes of the BGospel? What saith our Saviour to his Disciples? Luk. x. 23. Blessed are the eyes that see the things that ye see; for I tell you many Kings and Prophets have desired to see those things that ye see, and have not seen them. David, and Solomon, and Iosiah, how would they have thrown down their Crowns at his feet, and adored him? Those Truths concerning Christ, which we count common and vulgar, and sleight and neglect them, how would they have ravished the spirits of those Saints that were before us? The Mysterie of the Trinity, what dark intimations of it to the Saints of old? That Christ was both God and Man, Davids Lord, and Davids CSon, it posed all the Doctors in Israel, how to conceive it; Matth. xxii. Our Saviours Incarnation, Passion, Resurrection, Ascension, we scorn to spend time to learn them our selves, and teach them others; and yet the Angels, and Arch-angels stand astonished at them. They before us received but the Promise, God providing a better thing for us, that they without us should not be made perfect, Heb. xi. 40. 1 Sam. xvi. Samuel would not sit down to the Sacrifice, till young David was b…ught from tending the sheep. Christ's Sacrifice was delayed, till the fulness of the Gentiles might come in. The Patriarchs were the eldest sons, and they were put off with a Kid; the fat Calf was kill'd for us; the Dbest wine was kept last, till now, to entertain us▪

2. This fulness on Gods part, doth challenge and require fulness on our part.

1. Fulness of knowledge. On Gods part Christ is fully revealed, all the Mysterie of Godliness laid open, and unfolded; tis our duty then, fully to know him. The dim, dark, imperfect knowledge of the Jewish Church will not suffice; the vail is now taken off, and we all with open face may see and behold him. When I was a child, I spake as a child, I understood as a child; that was the condition of those times. Christians must be grown men, Eof a ripe age in understanding. The times of our former ignorance, God regarded not, saith S. Paul, but now he warns every man, Act. xvii. 30. The times of Christianity are foretold to be knowing times; Every man shall know me, from the least of them, to the greatest p. 30of them, Ier. xxxi. 34. The earth shall be filled with the knowledge Aof the Lord, as the waters cover the sea, saith the Prophet Habakkuk; a Spring-tide of knowledge. Zachary foretels, that the feeblest Christian shall be as David. Iohn Baptist, a great enlightned Prophet; yet the least in the kingdom of heaven may be greater then he, in the Mysteries of Religion. This fulness on Gods part requires of us,

2. Fulness of Faith, and of stedfast Assurance. We owe our Faith to Gods bare Promises; Shall we not fully believe his reall Performances? The Saints before Christ met with many difficulties Bin believing: All of them are removed, that they cannot hinder our perswasion. There were four Difficulties that attended the Promise of Christ, as it was propounded to the Patriarchs:

1. Was Obscuritas; They saw all in a dim light; all things were made known in much obscurity; they had but the light of a candle to discern by: the light of the Sun shines out to us.

2. Was Generalitas; Christ was promised to them in more general terms, not so distinctly and personally as he is to us. They heard of a blessed Seed to be born, that is all their Faith fastned on. We know who he is, Iesus the Son of Mary; he is pointed out to us foreign, with special circumstances. Hic, & Nunc, Cbreeds distinct knowledge.

3. Was Improbabilitas; The Promise was propounded to them with some Improbabilities. A Virgin shall conceive, and bring forth a Son: How can this thing be? Yes, we know it is performed; that holy Virgin hath conceived, and born him. Performances confute all improbabilities. Can there come any good out of Nazareth? Come and see.

4. Was Longinquitas; The Promise of Christ, made to the Fathers, was for a long time after; many hundred years to be spent ere Christ should come. Tell a man what shall happen a Dthousand years hence, you can hardly perswade him. The Prophesie is for many dayes to come, said those mockers in Ezekiel. We need not stretch our faith so far, the Promise is before us. With Thomas we may lay hold on him, and say, My Lord, and my God.

3. Hath Christ brought a fulness with him? It must work in us fulness of content, and satisfaction; rest fully in him, and in his plentiful Redemption. The fulness of Christ is abundantly able to satisfie, and fill up all our desires; Fills the soul with marrow and fatness. All other cravings of the soul may be quieted for a time, but Ethey return again as eager as ever; 'tis like a dream of meat, saith the Prophet, and when he awakes, his soul is empty. This heavenly Manna, it breeds appetite, and yet it pinches not; it satisfies the soul, and yet it cloys not. Indeed Christ hath in him all that we need, or can possibly wish for. He is the poor mans Riches, the p. 31despised mans Honour, the hungry mans Food, the sick mans AHealth, and the dying mans Life. Hast thou gained him? Say, 'Tis enough, Lord; Return to thy rest, O my soul, the Lord hath replenish'd thee. When Simeon had Christ in his arms, he had enough, then willing to dye; he had seen his Saviour.

4. Hath God fulfilled his Promise to us? It requires we should fulfill our promises to him: Not fulness on Gods part, and emptiness on ours; fast on his part, loose on ours. The Son of God, Iesus Christ, was not Yea, and Nay, 2 Cor. i. 19. His comming to us, was not like the willing-unwilling son in the Gospel; first he would go, and then he would not. Not one word hath fallen Bto the ground of all that he promised us. And shall our promises to him be yea, and nay? The Promises that have passed 'twixt God and us, are mutual; not simply free, but partional and foederal; Do, ut des; Facio, ut facias; in the form of a Covenant, and by way of stipulation. Moses calls it a mutual Avouchment: We avouch him to be our God, he avoucheth us to be his people, and that's strong and binding, Deut. xxvi. 17. Thus Ioshua exhorts the people to obedience, Ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good which the Lord Chath promised you; all is come to pass. Take heed of being false in his Covenant. He performs all, we just nothing.

5. At the fulness of time God made this great Promise good to his Church; It must have a double operation upon our Faith:

1. It must settle our Faith.

2. It must order our Faith, and reliance upon God.

1. It must settle our Faith in the hopeful expectance of all other Promises. This grand Promise of Christ, 'tis Matrix omnium promissionum, and, Pabulum Fidei; the foison that Faith feeds upon; it gives strength to all other promises; In him all Dare Yea, and Amen. He hath not spared his own Son, with him he can deny us nothing. Accessorium sequitur Principale; other promises are accessories and appurtenances to this Promise. Manoah's wife argued strongly, Would God destroy us, he would not have promised us a son. Hath God made good the Promise of his Son? He will fail us in nothing. All his wayes are Mercy and Truth; Mercy in Promising, Truth in Performing. As it must settle our Faith, keep it from wavering; so,

2. It must order our Faith, keep it from precipitancy; too much hastening. Our Faith must not antedate the Promises Eof God▪ in their due time they shall be accomplished. As to every thing God hath set a season, so he hath to his Promises. Luk. i. 20. See the date God sets to them, They shall be fulfill'd in their season. Thus the Prophet sets back the over-hasty expectation p. 32of the Jews for the overthrow of their enemies. Habak. ii. 3. Ahe tells them, The vision is yet for an appointed time, at the end it shall speak, and not lye; though it tarry, wait for it, because it will surely come, it will not tarry. It is good, not onelyonly to hope, but to wait for the Salvation of God. We should answer, and check our over-hasty cravings, as Christ did, Mine hour is not yet come. When it is come, Salvation shall come flying upon the wings of the wind. Ioseph, in prison, made means for enlargement, it succeeded not, until the time that his word came; the word of the Lord tried him, and delivered him, Psal. cxv. Thus the Hebrews had their set time for enlargement, the self-same day that God Bhad determined. At the end of seventy years they returned from Babylon. The Lord, he doth not foreign, but foreign, he is not slack, but waits to have mercy upon us, in the best season, and time of mercy.

We come,

Secondly, to the benefit it self accomplish'd for us; God sent his Son. We will take the particulars as they lye. So here are three things considerable;

1. The Authour, God:

2. His Action, He sent:

3. The Person who must effect and perform this Redemption for us, that's his Son.

I. The Authour of this great benefit of sending, is God. The Scripture still ascribes the sending of Christ, unto God the Father. This gracious action it is appropriated unto him. Hence he is called, the Gift of God, Ioh. iv. 10. So, Ioh. iii. 16. He gave his onelyonly begotten Son. So, Ioh. xvii. 23. praying to his Father, he adds, They have believed, that Thou hast sent me. So, Acts iii. 26. S. Peter assures the Jews, God hath sent his Son to bless you, in turning away every one of you from your iniquities.

And two Congruities there are, that God should send his Son to Redeem us:

1. Congruity is grounded upon that Order, and Relation which is betwixt the Persons in the glorious Trinity. As is their Being, so is their Working. The Father hath his Being from himself, so he hath his Working. We never read that the Father was sent by the Son, or by the Holy Ghost. He is Fons Deitatis, the Fountain and Original of the Deity. He is of himself, and works of himself. But the Son hath his Being from the Father by Eternal generation; and all his Operations and Actions Eflow from the Father, Ioh. v. 19. The Son can do nothing of himself, but what he seeth the Father do. Thus Christ referrs all his performance of our salvation, to the sending of the Father. Ioh. iv. My meat is, to do the will of him that sent me, and to finish his work. p. 33And again, Ioh. ix. 4. I must work the works of him that sent me. AGod the Father communicates all these gracious works to his Son, and sent him to perform them.

2. A second Congruity, why God the Father must be the Authour of our Redemption, is, Because by special Appropriation he is the Authour of our Creation; and none other must Redeem us, but he who did Create us.

1. The right of Redemption;

2. The glory of Redemption;

3. The duty of Redemption; all belong to him.

1. We were his by right of Creation, and that was an indefeasable right. Though we by sin lost our right in God, yet God did not lose his right in us. Now Redemption belongs to him, to whom belongs the original right of Possession. I am thine, O save me; thine hands have made me. Mine own I will bring again, as I did sometimes from the depth of the sea. The stray lost Sheep was the Shepherds still, he had the onelyonly right to recover it. None but God could lay claim to us, and therefore none but God could Redeem us.

2. None must Redeem us, but he who Created us; Cthe glory of our Redemption must belong to none but to the Authour of our Creation. Had any but God atchieved our Redemption, more glory had been due to a creature for Redeeming us, then to God for Creating us. The work of Redemption, 'tis far more glorious then the work of Creation. In it shines more glorious Wisdom, Goodness, Power. Now no creature must equal God in glory, much less exceed him. The most glorious work belongs to the most glorious God.

3. None must Redeem us, but God who Created us; the benefit of Redemption doth more deeply oblige us, then Dthe benefit of Creation. We owe more for our Redemption, then for our Creation. Before he Made us, we were nothing; before he Redeem'd us, we were worse then nothing. We owe greater thanks to him who Redeem'd us by his Sons Blood▪ then to him who Created us only by his Breath▪ More Duties & Services are to be performed to him as our Saviour, then as to our Maker. Should any but God Redeem us, we should be more deeply engaged to a Creature, then to our Creator, God blessed for evermore.

We have seen the Authour: Let us see,

II. The Action, He sent. Our Saviours Incarnation, for the Eworking of our Redemption, is by no one expression so often made known to us, as by this of Sending. Christ makes it the summ of our Christian Faith; That the world may believe that thou hast sent me, Ioh. xi.

It is a pregnant expression, and affords us divers truths for our Observation.

p. 341. Christs Incarnation was a Sending of him; that's Actus liberae Adispensationis, an Action of freedom, and voluntary dispensation. Not (as some erroneously conceived it) as if his Sending, had been his Making, and giving him his Being. It was Nestorius his Heresie, That the Person of Christ had no Being before his Incarnation, but then had his beginning. No, his Sending was no natural production, but a gracious employment, and voluntary dispensation. He who was Sent, was before he was Sent, Ioh. xvi. 28. I came forth from the Father, and came into the world. Again, I leave the world, and go unto the Father. The Lord possessed me in Bthe beginning of his way before his works of old, Prov. viii. 22. There is his Eternal generation. But he rejoyced to be in the habitable parts of the earth, he delighted to be with the sonnes of men: There was his voluntary, and gracious Sending, in his Incarnation. Though he was born at Bethlem, Yet his goings forth, were from of old, from everlasting, Micah V. 2.

2. Christ was Sent to work our Redemption: Sending, it is Actus specialis Intentionis; he came to be a Saviour to us, upon special Intention. It gives a great assurance to our faith, that Christ undertook this work, not occasionally, but purposely; it Cwas the errand he came about, it was the end and aym of his Incarnation. Not, as David saved Nabal's flock, while he was in the wilderness, for his own safety; onelyonly while he was there, he did Nabal that kindness: Nor was he like the good Samaritan, that travell'd upon his own occasions, and chanced upon the wounded man, and so step'd out of his way to relieve, and succour him; but it was his only business. He came to seek, and to save that which was lost, Matth. xviii. 11. Now, surely, he will not frustrate the main end of his Nativity. He was separated to this work from his mothers womb; Sent from the bosom of his Father to accomplish it.

3. Christ came, and yet his Father Sent him; it is Actus mutui consensus: He came and so it was his own Act: and his Father Sent him, so it was his Father's Act. Both joyn'd, and agreed, in this work of our Salvation. Indeed the Father and the Son, they always do the same things; but yet more expresly their consent is observable in our Redemption. The Scripture makes it a matter of their counsel, and consultation; a matter of covenant, and compact, 'twixt the Father and the Son. Ask of me, and I will give thee the Heathen for thine Inheritance, Psal. ii. In the volume of thy book it was written of me; then said I, Lo, I come; I delight to do thy Ewill, O my God, Psal. xl. 7. Both concurred; He came not of himself, but his Father Sent him; Come, I will send thee to thy brethren, said Iacob to Ioseph; Go, I pray thee, see whether it be well with them. They both joyned in this work, as Abraham and Isaac did in the sacrificing of Isaac; no striving, or wrestling, or refusing, p. 35but a joynt consent. The Father Sends him, and he came willingly, Aas Iephta's daughter to her father, Do as thou hast vowed. It was not the love of Christ onelyonly, without, or against his Fathers liking: not like Ionathans kindness, sore against his father Sauls will▪ He undertook not our cause, nor vanquish'd our enemies, as Ionathan made his on-set on the Philistims, his father not knowing it: nor did God part with him unwillingly, and upon much importunity, as Iacob did with Benjamin, to ransom his brother; no, God highly approved his Sons willingness in offering and undertaking this great Service; they both joyn'd in this work.

4. God Sent his Son to Redeem us; it is Actus Autoritatis, it carries with it strength of full Warrant, and Authority. He came with an ample Commission to effect this work. And Christ publish'd this Commission at his first Preaching. Luk. iv. 17, 18. The Spirit of the Lord is upon me, he hath anointed me, he hath sent me to deliver the Captives. The Father that sent me, gave me commandment, Ioh. xii. Him hath God the Father sealed, Ioh. vi. Set him up to be the Prince and Authour of Salvation. It makes much to the fulness of this work, That Christ steps not in, as a private mediating friend, but is employed by God, comes with full Authority to negotiate and transact the Cwork of our Redemption. S. Paul terms him, the Apostle of our …rofession, Heb. iii. He had Apostolical Commission from God to effect it. It must teach us perfectly to trust in him, and to commend the care of our Salvation into his hands, whom God hath laid this office upon, to solicit our Salvation.

5. God Sent Christ to us. Sending, it is Actus Praeventionis; 'tis a Preventing favour. He stays not till we make means, and send petitions, and intercessions to him, but is first in this office of Reconciliation. It had been much to have admitted a Treaty Dupon our seeking, and importunity; no, he prevents us with his loving kindness, expects not till we send to him. Our going to God, as S. Chrysostom notes, 'tis not called in Scripture foreign, but foreign; He fetch'd us, and brought us, we went not of our selves; Non motu nostro, sed ductusuo. S. Iohn insists much upon this Preventing love of God. In this was manifested the love of God, that God Sent his onelyonly begotten Son into the world, that we may live through him, 1 Ioh. iv. 9. And, vers. 10. Herein is love, not that we loved God, but that he loved us; and sent his Son to be the propitiation for our sins. He sent to us, when none of us ever Ethought of sending to Him. What the Shunamite said to Elisha, mankind may truly say to God, Did I desire a son of my lord? Did we ever think of this means of Salvation? No▪ the whole world,

1. Either lay in security, never minding, nor considering our woful condition.

p. 362. Or else were up in hostility; so far from sending for Apeace, that we were bidding defiance to him, practising enmity.

3. Or were sunk in despair, not daring to think any thought of pardon, expecting nothing but destruction; and then he graciously thought upon us, and sent for our deliverance.

6. God Sent his Son; Sending, it is Actus Demissionis; a great foreign (so the Fathers call Christ's Incarnation) an Act of great Vouchsafing, of much Condescension: For God to Send to us, to dispatch messengers, begin treaties, make offers of reconciliation, Bnay, Preces descendere in omnes, to beseech us to be reconciled; admirable dignation! He hath all the advantages of the better against us, why should he seek, and Send, and sue to us for peace and atonement?

1. He is Fortior; all the Strength is on his side. Now Christ tells us, Luk. xiv. 31. that in case of enmity, he who finds himself the weaker, should send Embassages, and desire conditions of Peace. Alas! we are infinitely the weaker, not able to annoy him, or to grapple with him. S. Paul gives us this Item, Rom. v. 6. When we were yet without strength, Christ dyed for us.

2. He is Dignior; that's a second advantage on his side; far above us in all Honour and Dignity. One would think, the more mean and inferiour should Send, and seek, and sue to his better, if he have offended him. What saith Elizabeth to the Virgin Mary? Whence is this to me, that the mother of my Lord should come to me? Luk. i. 43. What stooping is this, and condescension, that the High, and the Holy One should send to us in our base condition? foreign is made foreign, saith Chrysostom; he makes himself lower than the lowest by this condescension.

3. He is Pars laesa; that's a third advantage he hath against us. The injury and wrong is done to him, the offence is committed by us: Reason would, that we who had wronged him, should come in first, and sue to him. As Shimei, because he had wronged David, came first of all his Tribe and Countrey to meet King David, and to make his peace with him. In our petty wranglings, when the Potsheards contend with the Potsheards of the earth, we stand upon this, He hath wronged me; yet God abates this. All the right is of his side, and yet he Sends to us. Whose charity sticks not here? we are ready to say, He hath Ewronged me, let him seek and sue to me first.

4. He is Independens, foreign; his Self-sufficiency needs not our friendship, & reconciliation. Amongst men, we must sometimes put up wrongs, and pass by them; we may stand in need of those p. 37who have now offended us. Nec possum tecum vivere, nec sine te. ASuperiours may have such use of their inferiours, that they must be glad to seek to them. The head cannot say to the foot, I have no need of thee. But God stands not in need of us, or of our service. Had we all perished in our rebellion, he had lost nothing. Eliphaz in Iob, tells us that: Can a man be profitable unto God? Is it any gain to him, that thou art righteous? Iob xxii. 2. No, had we all perished, he had his holy Angels to serve him: nay, had they all revolted, his glory and happiness is included in himself, and no wayes depends upon the service of his creatures. God gives Abraham an Item of this, when he made his Covenant with him, BI am God All-sufficient, walk before me, and I will make my Covenant with thee, Gen. xvii. It was not necessity, but mercy, to covenant with Abraham.

Yet see! he abates this, and all other advantages: Though he be the Stronger, and needs not fear us; though he be the Better, and so may despise us; though he be wronged by us, and so may expect submission from us; though he hath not the least need of us, and so may neglect and cashier us for ever; yet see his wonderful vouchsafing and condescending, he Sends, and seeks to us. We may well break out with David's admiration, 2 Sam. vii. 19. CIs this the manner of man, O Lord God? Would one man thus deal with another? Stoop so low, to such treaties, and intreaties of reconciliation; send, and solicite, and importune for agreement? Nay, verily; 'tis the unmatchable example of God's love to us, thus to make after us; to Send, and to Send his Son, to accomplish our peace, and reconciliation.

SEVEN SERMONS PREACHED UPON The History of our Saviours Transfiguration, as it is represented by the three Evangelists, S. MATTHEW, S. MARK, S. LUKE.