Sermon 29 March 1648, Application

Sermon 29 March 1648 · Application

p. 11The Application.

Uſe 1 FOr Humiliation. Right Honourable, Can you weep with your Saviour one houre? You have ſet this Day, and many; your Saviour hath ſet this Yeere, and many ſuch Yeeres apart, to this end.

Long did our Lord Jeſus pipe to us with the ſweet ſounds of Peace, Plenty, Pleaſures: But we danced not to the Muſick of his Love. Now he hath long wept to us, he comes forth cloth'd with red garments, riding on the pale horſe of Death in the midſt of us. If we now mourne not to him, it is a Rebellion, as the ſinne of Witchcraft; it is to make merry with Devils, and exalt our ſelves with Lucifer.

My Lords! If a ſenſe of your Saviour's frownes, and the ſorrowes of your people have wrought your ſoules to a mourning temper, I humbly beg two things of you; One, that you would mourne ſeriouſly; the other, that you would mourne ſpiritually.

1. Mourne ſeriouſly. The Lord Jeſus is our Maſter, He ſets us ſerious Leſſons of Sorrow.

Let us raiſe our Spirits to their Watch-tower, to a wakefull temper. What doe we now ſee? The Lord Jeſus making three Kingdomes in a view, as three Wine-preſſes, Himſelfe treading them; where the Grapes are men; the Wine, the precious blood, and the deare lives of many thouſands of men.

Yet his anger is not turned away, but his hand is ſtretched out ſtill.

Still he ſeemes to be gathering together under his feet the remaining Cluſters, to tread them into ſtreams of blood, till there be none left; till the dry land of Peace, or Hope, be no more to be ſeene; but a deluge of blood ſwallow up all.

p. 12But, What doe we ſee? The Lord Jeſus making three Kingdomes as Bottles, filling them firſt with the winde of Vanity, and Pride; then with the Wine of their owne Fury, and his Wrath; ſo daſhing them in pieces one againſt another, till they become as broken Pot-ſheards.

Yet his anger is not turned away; but his hand is ſtretched out ſtill.

Still he ſeemes to be hiſſing fot a troupe of fiercer ſpirits from the darke, and fiery corners of hell below, to enter into theſe Pot-ſheards; that they may make a more confuſed, and crueller Warre, each with other.

Are theſe things Dreames, and Fancies? or are they ſeriouſly thus?

We reade of a Law, which God made among the Jewes, Levit. 23. 29. that if any one afflicted not himſelfe on a ſolemne day of Humiliation, that ſoule ſhould be cut off from his people. O God! let not this curſe fall upon my Spirit, or upon any Spirit here preſent this day; to be ſo far cut off from being a living member of Jeſus Chriſt, or a naturall member of his native countrey; as to mourne, but in ſhew, or ſlightly now; when the Lord Jeſus riſeth upon us in ſuch a Cloud of deepe, and reall Sorrowes.

If any man at this time, regardleſſe of that ſtorme, which he ſees in his Saviour's face, or of the ſufferings of his Brethren, ſhall make himſelfe red with Wine, and Laughter; when Jeſus Chriſt is red with anger, and blood; is it not, O God, becauſe thou haſt made the heart of that man fat for a ſudden Slaughter? Let us then mourne ſeriouſly.

2. Mourne ſpiritually. Imitate Jeſus Chriſt, make him your Maſter this way in your Griefes.

We reade of him, Mar. 14. 33, 34. He began to be heavy, and ſore amazed. And he ſaid, My ſoule is exceeding ſorrowfull, even unto death. Alas our Brethren! our Country! our ſelves! p. 13our Saviour! Shall not the wrath of the one, and the ſufferings of the other, make us ſore amazed, and exceedingly heavy, unto death, even the death of all our fleſhly delights?

It is witneſſed of Chriſt, 1 Pet. 3. 18. He was put to death according to the fleſh, and quickned in the ſpirit. S. Paul teacheth us, 1 Cor. 5. 5. that, after the ſame example, every Humiliation ſhould be for the deſtruction of the fleſh, and the ſaving of the Spirit.

Who calls himſelfe a Chriſtian? and yet can forbeare in theſe times to ſigh forth ſuch language as this: Lord Jeſus! thou art our Maſter, we will learne of thee, to die with thee. Make thou theſe Calamities, which our eyes ſee, our eares heare, our hearts feele, and feare on every ſide of us, to be our Croſſes, ſet up by thy Croſſe; on thy right hand, like that of the good Thiefe. We have had power, pompe, pleaſures after the fleſh: But now let all theſe languiſh on theſe Croſſes, till they bow downe the head; and we give up the Ghoſt of all earthly ſtrength and hope. Thus we will dye, and our death ſhall be ſweet unto us, as the Spring of a better, and more bleſſed life.

My ſoule! breathe thou forth thy griefes, and feares into the boſome of thy JESUS, after this manner: My deareſt Lord! All theſe miſeries round about me, ſhall be thy Croſſe to me. Here will I lay me downe on this Croſſe, in thine armes, who haſt been crucified upon it before me. This ſhall be my reſt in the day of trouble: For here will I lay me downe, and dye, for ever to the world, that I may riſe againe in thy boſome to a new hope; to ſweeter, and ſurer Joyes.

But, for what ſhall we mourne? We reade in the Goſpel of a people, that ſaid of Chriſt, We will not have this man to rule over us. For this the Lord Jeſus determines to go up, and ſlay them.

Have not we refuſed the Lord Jeſus, for a Maſter, to rule, p. 14and guide us? Is it not for this, that he hath made theſe ſlaughters upon us?

Let us try our ſelves concerning theſe foure Maſters, Out Humour; Our Luſts; Our Paſsions; The Examples of men.

1. Our Humour. God complaines, Eſay 52. 3. My people have ſold themſelves for nought. How often have we ſold our ſelves, our ſoules, our Saviour for nought, for a Humour?

Let us thinke, and weepe; that many a time the Lord Jeſus hath dropt upon our ſoules the precious diſcourſes of life, peace, and immortality, like the dew from the wombe of the morning, that is, from the eternall Fountaines of light, and truth: Yet we have caſt it off, without conſideration, meerly becauſe our Humour lay that way, to be careleſſe of theſe things.

O ſtiffe-neckt ſpirits! Jeſus Chriſt hath come to us, eating, and drinking, that is, filling himſelfe with immortall ſtrength, and truths, with divine ſweetneſſe, and joyes; that he might flow forth on us, and feed us with the ſame bread, and wine of Heaven.

O hard-hearted Spirits! He, who is the Beloved of God, the Beauty of the Godhead comes to us, neither eating nor drinking; but weeping and dying; teſtifying the greatneſſe of his love by the greatneſſe of his ſufferings; teaching us to hide our ſelves from griefes, and death in his wounds, and through them to paſſe into Paradiſe.

Yet, we ſuffer all this to run waſte, making no entrance into our eares, or hearts; and that for a weak, empty Humour, for an inclination without reaſon; becauſe we are liſtleſſe to ſuch things, and have no pleaſure in them.

But now let us fall downe before Jeſus Chriſt, and ſay, Lord! thou art the Wiſdome of the Father. None Teacheth like thee. Thy love, and wiſdome have overcome me. Many Maſters, many Hamours have reign'd over me, beſides thee. p. 15But I bring my ſtiffe neck to thee with a halter upon it; till thou pleaſe to take it off; and put on thy yoke, which is light, and eaſie. I bring my hard heart to thee, and lay it broken at thy feet; till thou gathereſt it into thy breaſt, and make it whole there.

2. Our luſts. Theſe are our ſecond Maſters. Pſal. 12. 13. God ſaith of Iſrael, I gave them up to their owne hearts luſts. And then afterwards, O that my people would have heard my voice!

Luſts lead us away from Jeſus Chriſt, and ſuffer us not to heare his voice.

Let us try our ſelves concerning this thing. What in all the courſe of our life hath put us on the frequenteſt, or chiefeſt actions of our life? Have the Spirituall appearances of Jeſus Chriſt within us, conſpiring with his Word before us, been the Oracle, with which we have conſulted? Or have our luſts prompted us, and thruſt us on?

Have our eyes been upon the Eye of Chriſt to guide us; or on ſome Wedge of gold, or the Babyloniſh garment of ſome power, office, or honour?

What is it in the great action of this Reformation, that hath put us to travaile ſo far about by the way of the Wilderneſſe, of a Warre? to meet with ſo many fiery Serpents? What is it, which now hath caſt us into this feare, that we ſhall waſte a weary life, and drop our Carkaſſes in this Wilderneſſe, before we ſee the Land of Reſt?

Have we not loath'd Manna; and luſted after Quails? We have found no Savour, or Reliſh in the diſcoveries of Beauty, Sweetneſſe, Reſt in the Spirit, and Perſon of our bleſſed Saviour: But have been longing for the Bravery, Eaſe, and pleaſures of the Fleſh.

Doe we thus requite Jeſus Chriſt? He hath ſpared no loſſe, trouble, or paine, to make his way to us, to make known Himſelf, his Father, and the Glory of Heaven to us.

p. 16Yet now every motion of Ambition, Vanity, Covetouſneſſe, or foule Deſire, hath more power to perſwade with us, than the Life and Death of Jeſus Chriſt, than all his Words, Teares, and Blood.

Let our Saviour ſpeak by his Providence, as loud as Thunder; let him ſpeak by his Promiſes with the tongue of an Angell, to our eares and affections; let him ſpeak by the power of his Spirit, with the voice of God to our Spirits; we cannot heare him. But let a Luſt whiſper onelyonly from out of the ground of our ſenſuall part; we heare it with eaſe and ſpeed.

Shall we not be aſhamed, and grieved for theſe things?

3. Our paſsions. You have an admonition from the Apoſtle, Epheſ. 4. 27. Let not the Sun goe downe upon your wrath: To that he addes, ver. 28. Neither give place to the Devill. Paſſions are Devils come up into our ſpirits, with the fire of hell burning hot upon them, and flaming from them.

Theſe are uncleane Spirits, which for the moſt part haunt the high places of Power, and the deſolate places of Warre.

When Paſſions are loud, God himſelfe cannot be heard by the beſt men; as we ſee in the example of Jonah.

What griefe is it to thinke, that we ſhould refuſe the Prince of Peace for a Counſellour, when we take our paſſions in his ſtead? that Jeſus Chriſt ſhould come with his wounds upon him, and not be able to quench the heat of our enflamed blood with his blood, that was poured out for us? that Jeſus Chriſt ſhould come with all the joyes of heaven upon him, and not be able to put out the helliſh fire flaming in our hearts, by theſe heavenly Beames? that he ſhould unboſome to us all his conſolations, and yet not aſſwage ſome carnall griefe in us?

O how deepe a wound doth this make, if the time have p. 17been, when Jeſus Chriſt in our ſoules hath been heard to ſay, Spare; when our Paſſions have cryed, Ruine, Kill; and have been obeyed!

It is good for us to take words to us, and pray, Lord Jeſus! thou canſt make this Heathen, this Rebell, my Paſsion, thy Captive. Thou canſt cut her nayles, and haire, thou canſt take off her earthlineſſe, and extremity. Doe this, and then make her thy Spouſe. Let my Paſsion be ſubject to thee, beare thy Image, bring forth to thee the fruit of a true repentance, and humiliation for my Paſsion. O! that anger, griefe, revenge, which have been as the fire of hell upon my heart, may hereafter be as fire upon thine Altar to make my heart a Sacrifice to thee.

3. Examples of men: This is the third Maſter. Wee reade, that all the world wondred after the Beaſt, Revel. 13. 3. The Power of Man is a Beaſt: the Glory of Man is a Whore. Which of us hath not worſhipt this Beaſt, and taken his mark upon us? which of us hath not committed fornication with this Whore, and bred up children of adultery by her, while we have received opinions, or engaged in actions, as they have had the ſtampe of ſome perſons, or partie, which hath been the moſt, the moſt potent, or the moſt excellent in our eſteeme?

Are not the greateſt part of all caſes of Conſcience in Church and Common-wealth thus ruled?

Have not the faith of Chriſt in reſpect of perſons, ſaith S. James, c. 2. v. 1. The Apoſtle layes the weight of his Argument on a Contradiction cleerly implyed.

That is not the faith of Chriſt, which we have in reſpect of perſons, but the faith of men.

If any one among us would take an impartiall account of thoſe Principles, which his head hath taken in, or thoſe paths, in which his feet have trod; and would ſet, as ſheepe at his right hand, thoſe, which he hath had commended to p. 18him by the life of Chriſt bringing them forth from his Word in his Spirit, and confirmed to him by the cleere light of Chriſt ſhining in them upon his ſoule: and then ſet as Goats on his left hand, thoſe, which have manifeſtly, or inſenſibly prevailed with him, becauſe they have the Inſcription of Man's power, or Image of Man's Glory upon them: how few would the Sheep be with the moſt of us in compariſon of our Goats?

But hath God the Father ſealed any man with the Brightneſſe of his owne Glory, to be an Author of Truth to us; as he hath done Jeſus Chriſt? Him hath the Father Sealed, John 6. 27. Hath any man ſealed his Truth, and Faithfulneſſe to us, by his blood, as Jeſus Chriſt hath done? was Paul crucified for you? 1 Cor. 1. 13.

Let us be aſhamed of this double neglect of our Saviour, and our Soules; of our Saviour, that we have thruſt him out of His chaire in our Spirits, and ſet up Man in it: of our Soules, that we have made a man, who is a ſlight, and vaniſhing Shadow; our Maſter, and Meaſure; when we reject Him, who is the eternall Image it ſelfe, of all Truth.

Let Heaven bluſh, let the Earth tremble; if men bluſh, and tremble not at theſe things.

God is come downe into our ſhape, our Saviour comes downe into our Spirits, to inſtruct us, and ſhew us what is good. And we will have none of our God for our Guide, but our fellow-wormes, which crawle on their bellies upon the ſame earth, and feed upon the ſame duſt with our ſelves. The Clouds are a covering between Him and us, that we cannot learn of Him.

He, who is the Image of God would ſhine upon us, and goe before us in his Glories, as a Pillar of cleere, and ſweet Light. But He ſhall not rule over us. Our luſts ſhall leade, and our Paſſions drive us. We ſavour, and reliſh theſe things. But the light of Chriſt is too myſterious, high, p. 19and glorious for us; we cannot ſee, or follow it with our eyes.

Jeſus Chriſt hath put himſelfe out of the boſome of the Father, into the hand of men, death, devils, to make known to us the things of our peace, hope, deſires, and happineſſe. Yet we ſtop our eares without conſideration, whether he ſpeak right things, or no; whether it be reaſon to refuſe, or receive his words; being carryed to it onelyonly by an humorous careleſneſſe.

Have you any ſenſe of theſe things? I beleeve, I know, you have, if you have any ſenſe of your Saviour.

I have two ſad words yet to ſpeak for a double cloſe to this Vſe.

1. Cloſe. Theſe refuſals to hearken to the Lord Jeſus, have been the ruines of theſe Kingdomes thus far. I intreat you to reade a few words with me from the Pſalmiſt, Pſal. 81. 13, 14, 15. O that my people had hearkned unto me, and Iſrael had walked in my wayes! I ſhould ſoone have ſubdued their enemies: but their time ſhould have been for ever.

Saint Peter teacheth us, 2 Pet. 1. 1. that no Scripture is of private interpretation; but hath an univerſall concernment for all eſtates, and times.

I now pray, that each of us had a ſpirituall eye to ſee, a ſpirituall eare to heare ſpirituall things. Then ſhould we ſee Jeſus Chriſt hovering in his Spirit over theſe Iſlands; we ſhould heare him making this lamentation over them in his owne language:

O that the Princes and people of theſe Lands had knowne me in my ſecret wayes of converſe with the ſpirits of men! O that they could have heard, and would have hearkned to what I have ſpoken by my appearances in the depths of their ſoules! O that the Rulers and people of theſe Nations could have ſeene that path, which I have pointed out to them from heaven, by my light, invibſile indeed to fleſhly eyes, but viſible to the eye of Faith! How ſoone would I have ſubdued their enemies, p. 20and enmities? But their righteouſneſſe ſhould have appeared as the Sunne: the time of their peace ſhould have already been, and have been for ever. O that when I had ſpoken of the Law of my lips, and the Light from my face; theſe had not been, as ſtrange things to them! But now they have walkt, as men, and taken to themſelves the counſailes of men. For this their feares are increaſed, their troubles are multiplyed, as the waves of the ſea. For this paleneſſe is upon every face, bitterneſſe upon every tongue, upon every heart a ſad expectation of greater evills yet, of thoſe dayes, when the Cities, that yet flouriſh, ſhall be laid waſte, and a blacker, a more overflowing ſtorme ſhall ſweepe away all thoſe comforts, that have been hitherto left them.

Let us ſtand, and firſt looke backward on ſo much of this our day of viſitation, as is already paſt, which hath been a day of blackneſſe, and clouds. Then let us look forward upon the evening more terrible, and full of horrour, which is too likely to conclude this Day. Let us ſay, Becauſe we have followed our owne counſailes, and not our Saviour's; we have brought all theſe evils upon theſe Kingdomes.

Let our hearts within us ſay this, then let them break, and dye, that Jeſus Chriſt may revive them.

This is the firſt Cloſe.

2. Cloſe. Becauſe we have been no ſooner, no more humbled; our calamities are growne greater. Give me leave to pick ſome ſad paſſages out of that thundring Chapter, Levit. 26. 21. If ye will not hearken unto me, ver. 16. I will doe this unto you, I will bring upon you terrour and conſumptions. ver. 18. If ye will not for all this hearken unto me, I will puniſh you ſeven times more. ver. 19. I will break the pride of your power. ver. 20. Your ſtrength ſhall be ſpent in vaine. ver. 21. If ye walke contrary unto me, and will not hearken unto me, I will bring ſeven times more plagues upon you. ver. 23. If ye will p. 21not be reformed by all theſe things, ver. 25. I will bring a ſword upon you, (to avenge upon you the quarrell of my Covenant:) When you are gathered together within your Cities, I will ſend the peſtilence among you, and you ſhall be delivered into the hands of your enemies. ver. 27. If ye will not for all this hearken unto me, ver. 28. Then will I walk contrary unto you in fury. ver. 29. You ſhall eate the fleſh of your ſons, and the fleſh of your daughters.

Theſe are words to make the eare of Man tingle, and his heart ake. Why are all theſe dreadfull menacings? For this, If ye will not hearken to me; if ye will not be reformed by former ſufferings.

It were happy, if each man of us, when he comes home, would retire into his Cloſet; or preſently retire into himſelf, and ſay, Hath the Lord made ſo many breaches upon theſe Lands, and ſo few upon my heart? Muſt he bring a Kingdome to abſolute ruine, before he reach my heart, to break the pride of my power, wiſdome, honour, and confidence? Muſt I be brought to the extremity of publike evills, to the end of the Creature, before I will be brought to the end of my wits, to meet with Jeſus Chriſt, that my eye may ſee my Teacher?

We have the ſtory of a dreame, which Nebachadnezzar had, and the Interpretation which Daniel made of it, Dan. 4. Part of the Interpretation is expreſt ver. 23. They ſhall drive thee from men, and thy dwelling ſhall be with the beaſts of the field, and they ſhall wet thee with the dew of heaven, and ſeven times ſhall paſſe ever thee, till thou know, that the most High ruleth in the Kingdome of men.

I ſay in our caſe, as Daniel ſaid to the King, This dreame be to our enemies, and the Interpretation of it to thoſe that hate us.

Yet I very much feare, leſt we be driven out of all forme of a Common-wealth, into a Wilderneſſe of Confuſion; that our nayles will grow longer, and ſharper, like the p. 22clawes of birds of prey; that our haire will turne into feathers of flight, and fury; that we ſhall have our dwelling among beaſts, not men; that ſeven times more will come upon us, to wet us with the diſpleaſure of heaven; before we know, that the moſt high God, the Lord Jeſus, hath wiſdome, and might, that his hand diſpoſeth of the Kingdomes of the earth, his lips alone utter knowledge, and diſcover truth to Man.

Doe we not yet groane for the plague of our hearts, that they are ſo long ſo hard? Doe we not cry, O the ſlowneſſe of our hearts to know the voice of our owne Shepherd, and to receive the teachings of the Lord Jeſus!

Shall we now all joyne with an unutterable, and irreſiſtable groane to aske one thing of our Saviour? even this: That we may be ever in thy Temple, O Jeſus! Thy preſence makes our ſoules thy Temple: That we may be ſtill beholding thy face, and ſtill ſearching out thine appearances within us, to make theſe the men of our Counſaile.

Thus much for the firſt Uſe, which is for Humiliation.

Uſe 2 For Information. Chriſt is our onelyonly Maſter in Chriſtianity. There is then no teſtimony, on which we can build our Religion, our Beliefe in Divine things; ſave onelyonly that Teſtimony of that moſt high Spirit, which is God, and Chriſt ſhining in our Spirits.

It is one of the names of Chriſt, Revel. 1. 5. The faithfull Witneſſe. It is his Prerogative, as to be King of Kings, ſo to be the Witneſſe of Witneſſes. Every Teſtimony is ſo far to be believed, as it hath him teſtifying to it, and in it, who is the faithfull Witneſſe.

It is onelyonly the greateſt Light, the Light of the World, the Spirit of Jeſus Chriſt, that can enlighten, and informe us in the greateſt things, which are the things of God.

The whole world, eſpecially the Chriſtian part of it, is fill'd p. 23with violent, and voluminous Diſputes, concerning this thing: What ſhould be the Rule of our Faith, how we ſhould diſtinguiſh the true Religion from the falſe.

There are five Competitours for this Maſter-ſhip over our Spirits:

1. Reaſon.

2. The Authority of the Church.

3. Miracles.

4. The Letter of the Scriptures.

5. The Spirit.

We will briefly examine all theſe, each apart by it ſelfe.

1. Maſter, Reaſon. This it ſelfe needs a Maſter. For it is corrupted, and depraved in all Man-kind. Where then ſhall we find right Reaſon? Who ſhall refine, and define it? By what light ſhall we diſcover? by what fire ſever the ſilver from the droſſe; Reaſon from the irregularities and corruptions of Reaſon?

Who can draw a cleane thing out of an uncleane? ſaith the Scripture. And naturall Reaſon it ſelfe in its Phyloſophie teſtifies, That nothing can bring forth it ſelfe out of Power, or Potentiality, into act; out of an imperfect ſtate into perfection.

Saint Paul determines the ſtate of Nature and Reaſon. Rom. 3. 12, 13. They are all gone out of the way. The path of Reaſon was their way. Their throat is become an open Sepulchre.

The inward parts of Man are now no more a Temple, in which Reaſon ſits in its purity, and Power, as the Image of God, giving forth its Oracles: but a Grave, in which the dead, and rotten carkaſe only of Reaſon lies, without any true light, or life.

But Reaſon at firſt, in its height, was not, could not p. 24be a ſuitable, a ſure Judge in Spirituall things.

1. Reaſon at beſt is no ſuitable Judge in ſpirituall things. There muſt be a proportion betweene the faculty and the Object to unite them. Reaſon is but a humane light: Spirituall things are Divine. Reaſon is a naturall Power: Spirituall objects are Supernaturall; of another rank, and kind.

Spirituall things are ſpiritually diſcerned, 1 Cor. 2. 14. Can Senſe, which is the light of Beaſts, trace the workings, and flights of Reaſon in her Contemplations; or diſcerne the things of men? Can we ſee a ſoule, or an Angel by the light of a Candle?

Divine things muſt have a Divine light to diſcover them, a Divine power, and principle to comprehend them.

2. Reaſon at firſt was no ſure Judge. It never was infallible. It was deceived. It may then be ſo alwayes. If it were againe perfect, it might againe be deceived.

Man being in honour continueth not, but becomes like the beaſt that periſheth. Pſal. 49. 12. The rectitude of Reaſon, was the Image of God, the Crowne, and Glory of Man. By this he grew up ſtreight in the midſt of the Creatures; uniting them, heightning them all by a Harmony into the ſame Image. So he ſubdued them to himſelfe, himſelfe with them aſcended into, and reſted in the Divine Image.

Thus Man was the true Orpheus with his Divine Hymnes in the midſt of Beaſts, Trees, and Stones dancing to his Muſick.

But vaine Man continues not in this Honour. Reaſon proves a degenerating thing. It is quickly tempted, eaſily overcome; ſo it ſinks downward firſt into a brutiſh, then a deviliſh ſtate.

Reaſon was the glittering, and circling Serpent in Paradiſe, more ſubtle then all the beaſts of the field, or, ſubtle above all the beaſts of the field, Gen. 3. 1.

Yet this Serpent was the firſt ſeate, and inſtrument of that p. 25deceit, by which the Devill ruined our firſt Parents.

But, if Reaſon were undeceived, uncorrupt, and ſhould remaine ſo; yet could it give us no aſſurance. For it is a derived, ſubordinate Principle.

Reaſon may indeed be conſidered in a two-fold ſtate:

1. State; As Reaſon is ſupreame in God. So it is no other then Jeſus Chriſt. For He is the Image, the Harmony, the Light, the Truth, the Wiſdome, the Word, the Reaſon of God.

John 1. 1. In the beginning was the Word, and the Word was with God, and the Word was God. Inſtead of Word you may reade Reaſon, as properly, according to the Greeke: for it is foreign, which is foreign, Reaſon; or foreign, Speech. Chriſt is that Reaſon, in which all things are knit together, and appeare to God; that Reaſon, by, and for which God made all things.

Reaſon in this ſenſe is the Spirit. For Chriſt, and the Spirit are One; not two Maſters, but One.

2. State: as Reaſon is ſubordinate in Man. Thus it is a diſtinct Maſter, and Light from the Spirit. In this ſenſe we have hitherto ſpoken of it, and doe ſo ſtill.

VponUpon this ground we ſay, that Reaſon in Man, if it were pure, and could abide ſo, could have no full aſſurance in it ſelfe, could give us none; becauſe it is a derived, ſubordinate Light.

It is ſubject to another, and depends upon another above it. So it cannot have any Certainty, or perfect Cleerneſſe, but in that other Light. Neither can it eſtabliſh us in any Certainty, but as it holds forth that other Light in it ſelfe.

That was the true Light, which lightneth every man that commeth into the world, ſaith Saint John of Jeſus Chriſt: John 1. 9. Reaſon hath ſo much of a true light, as it hath of Jeſus Chriſt in it.

Reaſon in Man is an inferiour Light, and therefore imperfect.

p. 26If we receive the Teſtimony of Man, the Teſtimony of God is greater, 1 Joh. 5. 9. As God is above Man, ſo is the Prinple of Light, by which God ſees, which is His Sonne, and Spirit, above that Principle of Light, by which Man judgeth all things, which is his Reaſon. For this is the Teſtimony of Man his Reaſon; this is the Teſtimony of God His Spirit.

So far then, as the Light of Man falls ſhort of the Light of God; it muſt of neceſſity fall ſhort of perfection; have a negative, though not a privative want: be mixt with darkneſſe, uncertainty, doubt, feare. Though theſe in innocency were tempered with their contraries, reduced to a harmony; and ſo had not deformity, or torment: yet even then the morning of light, and the evening of darkneſſe made the day of man's knowledge.

God is light, and in him is there no darkneſſe, 1 John 1. 5. Reaſon at firſt, at beſt is but a Twi-light.

This is Reaſon in Man, an inferiour, imperfect, dependent Principle; unſuitable at beſt to Divine things; unſure at firſt, apt to be deceived; deceived; now depraved in all men.

This is that, which at firſt betrayed us, and caſt us out of Paradiſe: ſhall we truſt it now, when it is corrupt? can it now bring us into Paradiſe againe?

We have examined the firſt Maſter, and found him unfit for the Schoole of Chriſt. Let us now try the ſecond.

2. Maſter. The Authority of the Church.

What doe you take a Church to be? A Combination of men? If you cannot truſt your owne Reaſon, or that of another man; becauſe Reaſon hath a worme at its root, is adulterate in its Principle: O then doe not truſt your foules, your immortality to a Councel of all mankind, if it were met together in one. For all men are acted by the ſame Principle of Reaſon.

p. 27In vaine you worſhip me, teaching for Doctrines the Traditions of men; ſaith Jeſus Chriſt.

Obj. But you will ſay, A Church is a Communion of Spirituall men in the Spirit of Jeſus Chriſt.

It is the Vnity of the Spirit, that binds men up into a Church. Keepe the unity of the Spirit in the band of peace. Epheſ. 4. 3.

It is the preſence and power of Chriſt, who is the Image, and glory of God, that gives to any the Authority of a Church. I am with you to the end of the world, ſaith our Saviour, Mat. 1. 1. Paul ſaith, 1 Cor. 5. 4. In the name of our Lord Jeſus, when ye are gathered together, and my Spirit, with the power of our Lord Jeſus.

Thus he deſcribes a Church-meeting by the Name, which is the Diſcovery, and the Power of Chriſt upon them.

Anſw. If it be the Unity of the Spirit, and the Preſence of Chriſt that make a Church; then is it the Appearance of Chriſt, and his Spirit through any ſort of men, that muſt diſcover the true Church to me, and diſtinguiſh them from every falſe, and pretended one.

I will know, ſaith Saint Paul, not the ſpeech, but the power of ſuch, 1 Cor. 4. 19. For the Kingdome of God (that is, the Church) is not in word, but in power, (that is, in the power of Chriſt working with them,) ver. 20.

The woman is the Glory of the man, ſaith Saint Paul. Chriſt is my Maſter. The Church ſhall be my Miſtris, ſo far, as ſhe is the Spouſe of Chriſt, his Image, his Glory.

I then ſubmit my ſelfe to the authority of the Church, when I ſubmit my ſelfe to the Appearances of Chriſt, and the manifeſtations of his Spirit in any ſociety of men.

See how S. Paul, as an Apoſtle, in whom the authority of the whole Church lay, commends, and juſtifies himſelf.

p. 282 Cor. 3. 1. Need we Epiſtles of Commendations to you, or from you? ver. 2. Ye are our Epiſtles written in our hearts. ver. 3. Ye are manifeſtly declared the Epiſtle of Chriſt, miniſtred by us, written not with Inke, but with the Spirit of the living God, not on tables of ſtone, but on hearts of fleſh.

Theſe are the Commendatory Letters, which a true Apoſtle, the true Church carry about with them: theſe are the Commiſsion, by vertue of which they challenge their authority: The Epiſtle, that is the Goſpell, that is the Diſcovery of Chriſt ſhining thorow them into the hearts of men by the Spirit.

Theſe are the onelyonly life, power, authority, diſcovery of the true Church; the Manifeſtation of Chriſt; and the Ministery of the Spirit to the hearts of men.

We reade Gal. 4. 25, 26. of two Hieruſalems, one above, the other below, that now is, ſubject to temporary appearances in this world: or, that now is, whoſe time is now, whoſe being, and glory is of this world.

Theſe are the Two Churches; one in the outward forme; the other in the Spirit.

To be ſubject to the Hieruſalem below, to the Church in the outward forme for the outward forme's ſake, is a bondage. For that Church is in bondage with her children.

This Church is but our Mother-in-law.

The Hieruſalem which is above, the Church in the unity of the Spirit is the true Mother of us all.

That Church is our right Miſtreſſe, which is our true Mother. This is the Mount Sion, that cannot be toucht, that is not obvious to ſenſe, or ſubject to a carnall diſcerning. Here is the great Congregation of the firſt-borne, the meeting of all good Spirits in this one Spirit: Heb. 12. 18, 22, 23.

To be ſubject to the authority of this Church, is to be truly free. For this Church is ſeene onelyonly in the Spirit, and in that Spirit juſtifies her ſelfe. This Spirit is the ſeale of the living God upon her.

p. 29Thus the Authority of the Church is none, or tis that of Chriſt, and his Spirit in her.

3. Maſter: Miracles. Divines diſtinguiſh between Mirandum, and Miraculum, a thing to be admired, and a Miracle.

That is to be admired, which is unuſuall, or unknowne; which proceeds from ſome unwonted, or undiſcovered cauſe in nature.

That onelyonly is a Miracle, which is above Nature, which tranſcends the courſe, and power of Nature; which hath the Divine Nature putting forth it ſelfe in the vigour of its abſtracted Being.

You have Miracles deſcribed, Mark 16. 20. They went forth, and preached, the Lord working with them, and confirming the Word by ſignes following.

That onelyonly is a Miracle or a ſigne from heaven for confirmation of the truth, which hath the Lord Jeſus working, and appearing in it joyntly with ſome creature.

There is no way of confirming the Appearances of Chriſt, but onelyonly by the multiplying of thoſe Appearances.

How then ſhall I know, which is a Miracle? I muſt have a Spirit large, as the ſand of the Sea, that can put a Girdle about the whole Compaſſe of Nature, in her wideſt extent. I muſt fathom her in the utmoſt of her Power, before I can ſay of any thing, This is ſupernaturall, this is a Miracle.

Or elſe, he that ſaith, He ſees a Miracle, muſt ſay, he ſees God as he is above all creatures, comming downe in his owne likeneſſe, into ſome particular Creature, and making a change of it, by that Diſcovery of himſelfe in it.

The waters ſaw thee, O God, and were driven backward, ſaith the Pſalmiſt of the Miracles wrought in the paſſage of the Children of Iſrael out of Aegypt.

p. 30No man can diſcerne a Miracle, 'till he diſcover God, which can never be done, but by the Eye of God in the Soul of man.

Jeſus Chriſt is the Head-miracle. For in him firſt the Face of God is ſeen in union with the Creature, as in a glaſſe. Each Miracle is the ſame Appearance over again in ſeverall ſhapes, as the ſame Soul, which ſhines out in the Head, ſhewing it ſelf in the various Members, and parts of the body.

Therefore is the Working of Miracles, a Gift of the Spirit: and the working of a Miracle is by the faith of Chriſt, 1 Cor. 12. 9, 10. Mat. 17. 20.

But let us paſſe from Miracles to the Letter of the Scriptures.

4. Maſter: Letter of the Scriptures. Nothing is to be ſaid of theſe, but reverendly. They are to be ſet below the Spirit alone.

It is in compariſon with this Spirit, that themſelves undervalue themſelves, and teſtifie of themſelves theſe things.

1. The Scriptures in the Letter are Dead.

But now we are delivered from the Law, that being dead, wherein we were held, that we might ſerve him, in the newneſs of the Spirit, and not in the oldneſs of the Letter, Rom. 7. 6.

The Law, and the Letter are every where made of equall dignity, power, and extent. Both, as they are alone, are old, and dead.

The Scriptures thus taken ſignifie nothing, except you bring ſome living Power, or Principle to them, to quicken them. Lay them before a dead man, and they are, as dead, as he.

2. The Scriptures in the Letter are Killing. 2 Cor. 3. 6. The Letter Killeth, but the Spirit quickneth.

The Letter of the Scripture Kils two waies, by confounding, and condemning us. It hath ſo much darkneſſe upon it, p. 31ſo much difficulty in it; it is ſubject to ſo many diſputes, to ſuch variety of interpretations: that it troubles, and diſtracts our Vnderſtanding, making it able to ſee nothing, to ſettle no where.

This indeed is the proper end, and beſt effect of the Letter, to put out quite all our Light, that we may wait for a higher Light from Heaven, which may reſtore the Letter without us, and Reaſon within us, as by a Regeneration.

Saint Paul ſaith, I by the Law am dead to the Law: Galat. 2. 19. Happy is he, who can ſay in like manner, I by the Letter am blind, and dead to the Letter, that the Spirit may ſhine thorow the Letter upon me, and fulfill the law of the Letter in mee.

3. The Letter of the Scripture is an Outward thing.

Rom. 2. 1. Saint Paul teacheth us, that he is not a Jew, who is one outwardly, in the Letter: but he that is one inwardly, in the Spirit.

The Letter, and the Spirit are oppoſed, as inward, and outward. The Spirit is called a Sword, Epheſ. 6. 17. The Scriptures are the Scabbard, in which that Sword is laid up, and out of which it is drawn.

The Spirit in the ſame place is called the Word of God. This is the inward Word, the Scriptures are the outward.

The Spirit is a Perſon: the Scriptures are a Garment fitted to that Perſon, and receiving their warmth from him, before they can give any to us.

Yet every Principle, and Power of falſhood, as well, as truth can cloth it ſelf with this Garment. He is not a Jew, that is one outwardly in the Letter.

Each Principle, and Spirit makes the Scriptures appear to it ſelfe in its owne Likeneſſe. Spirituall wickedneſſes can ſet themſelves up in the higheſt places of Scripture.

4. The Scriptures in the Letter are but a Shadow.

The Law having a Shadow of good things to come, but not the p. 32very Image it ſelf, Hebr. 10. 1. I have already ſaid, that the Law, and the Letter are much one thing.

The Perſon of Jeſus Chriſt in the Spirit is the Image it ſelf of all good things. The Scriptures are the Shadow, which this Image caſts from it ſelf in the Light of the Spirit.

All creatures are Shadows of thoſe good things, which are in God, and Chriſt. The Scriptures are the largeſt, the exacteſt, the neareſt, the beſt Shadow; and ſuch a one, as is rightly ſeen only in the Eternall light of Chriſt. It vaniſhes into a confuſed ſpot, when he withdraws; and is clear again, when he appears.

Saint Paul puts Timothy in mind of ſtudying the Scriptures; but then leſt he ſhould miſtake them, he gives him this Vniverſall Caution, 2 Tim. 3. 19. Knowing that every Scripture is, foreign, given by inſpiration of God.

Vnhappy is he, that truſts himſelf to any thing, as Scripture, any further, than it carries a Divine inſpiration, the breathings of God, or his Spirit along with it.

That is Scripture, which is the Word of God: and that the Word, which is in union with the immortall Word. This Word hath the words of everlaſting life, John 6. 68.

I will conclude this particular head of the Scriptures, with an Anſwer to an Objection, which the Papiſts make againſt us. So ſhall we fall upon the laſt Maſter, the Spirit.

Object. They ſay, we run in a Circle, while we make not the Church the ground of our belief. For we pretend to Know all things by the Scriptures. But, how the Scriptures? by the Spirit. And, how the Spirit? by the Scriptures. Thus we run round.

Anſw. But if a man ſay, he converſeth with my body by my ſoule, and with my ſoule by my body: doth he run in a circle, or ſpeak vainly? No: for both are true in a diſtinct, p. 33and proper ſenſe. The Body is the appropriate, and immediate Inſtrument of the Soule: the Soule is the Breath that fills that Inſtrument, and gives it a diſtinct ſound.

The Spirit quickneth. As the Humane nature to the Divinity of Chriſt: ſo the Scriptures are a kind of Incarnation, or as a Body to the Holy Ghost, which alone is their proper Soule.

The Scriptures are the materiall object of our Faith; the Spirit the formall; both the ultimate, the laſt object in their kind.

The Truths, which I am to believe, lie in Scripture, as Colours in the wall, or in a Picture. The Spirit is, as the Light. I ſee the coloured wall by the Light, for that enlightens it, actuates its ſhape, and colours, brings them, unites them to my eye▪ enlightning, and actuating that alſo. I ſee the Light by the Wall, for it reflects, and directs it ſelf from that to my eye.

So the Spirit, and the Scriptures, as Light, and Colours on a Picture are mutually ſeen in, and by one another; without any Maze, or endleſſe Circle.

Thy Word is a Light to my feet, and a Lanthorn to my paths, ſaith David, Pſal. 119. The Eternall Word in the Written Word is the Light in the Lanthorne.

The Scriptures are my Spectacles, though the Spirit of Chriſt be my Light, or my Eye; and his Perſon, the Word which I read.

My God! Let me not want thee in the Humanity, while I am a Creature. Bleſſed Spirit! let me enjoy thee in the Scriptures, while I am in the fleſh.

5. Maſter, the Spirit. This is the Chriſt, the true Maſter, 1 Tim. 3. 13. Great is the myſtery of godlineſſe, God manifeſted in the Fleſh, juſtified in the Spirit.

The Spirit is God, and Chriſt in their Divine appearance, p. 34as they are inviſible to carnall eyes, pure, ſimple, perfect in one.

All Fleſh is a Manifeſtation of God; and each Manifeſtation, which is not the Subſtance it ſelf, is but Fleſh.

The Spirit, that is, the Spirituall appearance of God in Chriſt, tries, and juſtifies, or condemns all Appearances of Truth or Falſhood.

This is the onelyonly Judge, at whoſe Bar every Manifeſtation of God in the fleſh receives its Juſtification; even the Spirit. The Lord Jeſus is that Spirit, 2 Cor. 3. 17.

1 John 5. 6. The Spirit is Truth, that is, the Higheſt Truth.

Reaſon ſaith, There muſt be One, there can be only One firſt, and laſt Truth, from which all Truths primitively derive themſelves; into which they all ultimately reſolve themſelves for certainty, and evidence.

Reaſon ſaith, This Truth can be no other than the Higheſt of all, the only true God, as he is, in his own Spirit, and Spirituall appearance.

Thus the Spirit, which is above Reaſon, and can reveal it ſelf at pleaſure without Reaſon, is witneſt to by Reaſon.

This Spirit is the moſt high God. This God is our Jeſus, as he ſtoops into our Natures, as he puts forth himſelf in our Perſons to become the Fountaine, the Glaſſe of truth, love, life, joy within us.

This is He, who calls to our fluttering, wandring Spirits, and points them to himſelf, and ſaith, Here ſhall be your Reſt, build your neſts on this Rock.

His Name is, I am that I am. I am Certainty. I am Truth. All other things are ſo far certain, and true; as they have a Certainty, and Truth in him; being comprehended in his Appearance; or carrying forth his Appearance in themſelves.

Come then all, that hunger and thirſt after Truth; ſit p. 35downe at the feet of this Maſter, as Mary did.

There are many Objections made againſt theſe inward Teachings of Chriſt by the Evidence of the Spirit.

1. Object. How ſhall I know this Spirit?

Anſw. If you ask me, how you ſhall ſee other things: I anſwer; by the Light. But if you ask me, how you ſhall ſee the Light: I have nothing to ſay, but the ſame thing again; by the Light. That which makes manifeſt is Light.

The Light comprehends the object in it ſelf, flowes with it into my eye, unites it ſelf to my eye, informs it immediately with it ſelf, and with all ſhapes, and colours in it ſelf.

Thus if you ask me, how you ſhall know Divine things: I anſwer; by the Spirit. But you reply; how ſhall I know the Spirit? Still I anſwer; by the Spirit.

'Tis the rule of School-Divines, when you come to objectum, quo; ſiſtendum eſt: when you come to the firſt Principle of ſeeing, or knowing; you muſt ſtop there. For that diſcerns, and judges all; but is diſcern'd, and judg'd only by it ſelf.

Saint Paul joynes them two: a Spirit of Revelation: and the opening the eyes of our underſtanding, Epheſ. 1. 17, 18.

2. Object. But how can this be, ſeeing my Soule knows not this Spirit, hath no ſenſe of it, no ſuitableneſſe to it?

Anſw. Saint John ſatisfies you in this doubt, 1 Joh. 5. 20. The Son of God is come, and hath given us an underſtanding, that we may know him, that is true.

Looke upward to the Mountaine of the Godhead, from whence Salvation comes. Jeſus Chriſt will come by his Spirit into your Spirits; he will come as an uniting, quickning, informing, transforming Spirit into your ſoules.

p. 36He will give you an Underſtanding to Know him, a Will to Love him, a Power to Abide in him.

Jeſus Chriſt comes to a man, as Life from the dead; as Eternall life ſpreading it ſelf through the Soule.

3. Object. How ſhall I judge of this Spirit in another man?

Anſw. Saint Paul replies, Rom. 14. 14. Who art thou, that judgest another man's ſervant? that is, a man in his relation to God. He hath a Maſter of his owne, to whom he ſtands, or falls.

Doe, as the Father hath done, leave all judgment to the Son, to his manner, and meaſure of appearing in thee.

So judge not, that ye be not judged. Judge not the Spirit by carnall Principles, leſt you be judged as evil doers, and buſiebodies, by the Spirit.

4. Object. Men may deceive themſelves, and abuſe the world under this pretence, ſaying; I have the Spirit.

Anſw. What hath this Objection peculiar in the caſe of the Spirit? The Jewes cry up The Temple of the Lord, to cry down the Lord of the Temple.

May not men pretend falſly to Reaſon, Miracles, as well, as the Spirit?

May there not be Apocryphall Scriptures, as well, as Apocryphall Spirits? falſe Churches, falſe Chriſts, and falſe Gods?

What ſtrange thing is there in this? Hath not Saint Paul determin'd the ſtate, and manner of men univerſally in the world, ſo far, as they are not in Chriſt? Deceiving, and deceived, 2 Tim. 3. 13.

We read of the Law of the Spirit of life. The Spirit is no further my Law, then it is my Life.

p. 37The Spirit in another man, is but the Letter to me, which is old, and dead, till it be juſtified, and quickened by the Spirit in my own breaſt.

If I then be deceived, I deceive my own ſoul.

5. Object. But how ill is the Conſequence of Impoſtures in this kind? what confuſions doe they beget?

Anſw. The beſt things counterfeited are moſt dangerous; as the Idol-gods for many years drowned almoſt the whole world in Temporary deceits, and deſolations; in eternall flames: yet is this no diſparagement to, no argument againſt the Divine Nature.

The Counterfeiting of Mony brings confuſion upon a Common-wealth: yet men cannot traffique without Money.

'Tis true, the aping of the Spirit, the ſetting up of mockſpirits is a darkneſſe, a ſnare, a ſtorm upon the ſpirits of men in civill, and religious affairs: yet can we have no commerce with Spirituall things without the Spirit.

Epheſ. 2. 18. We have acceſſe to God in one Spirit. There is no Communion with God, but in the Unity of the Spirit. Theſe three the Father, the Spirit, the Soule, are made One in every act of Spirituall life, or enjoyment.

Hear then the voice of Jeſus Chriſt calling you by his Spirit: Come to me, and I will give you Light, Certainty, Reſt.

Man lives not by bread alone, but by every word, that commeth out of the mouth of God, Mat. 4. 4. This is the bread of Heaven, that alone feeds, and ſatisfies the underſtanding; this Eternall Word, that comes forth from the Father; and every word, as it comes forth from this Word, every Appearance, as it ſprings up in this Appearance.

Oh! that He would Kiſſe our Souls with the Kiſſes of His mouth; and ſo ſeal Truth upon our Vnderſtandings!

p. 38The Philoſopher deſcribes Truth to be that which ſiſtit intellectum, ſtayes the Vnderſtanding.

If you lay your Souls to reſt upon any Opinion, or Principle; beſides the ſweet Breathings of this Maſter: your Souls will ſink thorow them. So let them ſink thorow every Creature, till they fall below all, into the Spirit of Jeſus Chriſt.

This Spirit is the golden Girdle of Truth, which will bind you faſt, and hold you in on every ſide.

This Spirit, is the bed, which God makes, on which you may ſafely repoſe your ſelves.

Here an eternall Certainty ſhall be under you, to ſuſtain you: an Infinite Cleerneſſe round about you, as Curtains of Light, ſhining upon you, and ſhewing you all things in their luſtre.

Uſe 3 For Exhortation. It is often ſaid, that great Perſons are much flatter'd: They ſeldome know truth, becauſe they ſee with the eyes, and hear with the ears of others.

Right Hon^ble, I humbly commend to you a Maſter, who is Truth it ſelf. I beſeech you to hear with his ears, to ſee with his eyes; to make his Perſon your book, in which you ſhall read the ſtories of God, and Eternity; to make his face your glaſſe, in which you ſhall ſee, how glorious you are in him, how to make your ſelves gracious for him.

If you are willing to be his Diſciples, I will point out to you ſome of thoſe Leſſons, which he teacheth.

There are two Leſſons, which are moſt principall, and moſt difficult. They are hardeſt to be underſtood, or believed. But when theſe are learned, they make all the reſt eaſie.

They are theſe two:

1. The Lovelineſſe.

2. The Love of Jeſus Chriſt.

p. 391. Leſſon: The Lovelineſſe of Jeſus Chriſt. I do not now wiſh, that I had the skill of a powerfull Oratour, to write the Lovelineſſe of my Saviour upon your fancies, with well-choſen words. But I pray, that He, the Lord Jeſus himſelf would write with the Spirit of the living God upon your hearts ſomthing, any thing, one Iota, one tittle of his own Lovelineſſe: then I am ſure, you would go from this place, as the Eunuch did from Philip; rejoycing, and praiſing God.

The Lord ſaid, Pſal. 27. 8. Seek ye my face. Divines well interpret this of Chriſt.

The Face is the beauty, and majeſty of man. Jeſus Chriſt is the naked face of the Godhead.

He is called, a Branch, or a Flower, Zach. 3. 8. Jeſus Chriſt is the Godhead branch'd forth into its diverſities of glories: the Flower of the Divine nature ful-blown.

John 1. 1. The word was with God: Prov. 8. I, ſaith Wiſdome, was, as one bred up with him, that is, God, I was his delight.

Our Saviour's Perſon is the Word, in which all things are expreſt: the Wiſdome, in which all things have their form, and fulneſſe.

God is a Spirit of an infinite capacity; yet he entertains himſelf eternally with the muſick of this Word, and the beauties of this Wiſdome.

God pleaſeth himſelf to the heighth with the lovelineſſe, in the Perſon of Chriſt, and ſatisfies himſelf to the full, with the Varieties in that lovelineſſe.

Do you not now begin to perceive ſomething extraordinary in the Perſon of the Lord? Could you not exchange the whole world for a Sight, a taſt of him?

When the Sop, and the Devill were entred into Judas, Jeſus Chriſt ſaith, Now is the Son of man glorified, and the Father is glorified in him, John 13. 31.

Jeſus Chriſt deſcends into the darkeſt ſhape, the loweſt ſtate p. 40of things among the Creatures. Yet by His preſence He puts a glory upon it, he makes it fit for the Father to glorifie himſelf with it; becauſe he finds himſelf, and his own Heaven in it.

1 Cor. 6. 11. We read of abuſers of themſelves with mankind, Idolaters, Extortioners, &c. Such, ſaith the Apoſtle, were ſome of ye. But ye are waſh'd, but ye are cleanſed, in the Holy Ghoſt, and the name of the Lord Jeſus.

You that have the moſt foule and loathſome ſouls, heare this: The name of Jeſus Chriſt, is the Image of his beauties. Doe but caſt your ſelves into the embraces of theſe beauties: (You are alwaies embraced by them.) Let but this Perſon ſpread his armes about you: you ſhall immediately be changed, and cleanſed; you ſhall ſhine forth fairer than any Creature by His comelineſſe; you ſhall be made a ſit Spouſe for God.

Doe you not feel the eyes of your underſtandings to open, and take in a Glory? Doe you not now learn, that it is more honourable, and more pleaſant to be in a Priſon, on a Dunghill, on a Sick-bed, in a Grave with Jeſus Chriſt; than to be in a Palace without him? Were it not a happineſſe to be dead, that we might be for ever with him?

My Lords! I beſeech you to receive a ſhort ſentence from the mouth of a Worme, and lay it up in your hearts. When the houre comes, in which all your comforts ſhall forſake you, it will be of ineſtimable Vertue, and value to you. It is this:

The Perſon of Chriſt ſatisfies the Father; beautifies the blackeſt Soule; glorifies the baſeſt, and bittereſt condition.

This is the firſt Leſſon, the Lovelineſſe of Jeſus Chriſt.

2. Leſſon: The Love of the Lord Jeſus. We read of Chriſt's ſending his Spirit, to convince the world of Sin, Righteouſneſſe, and Iudgment, John 16.

p. 41If the Lord would have you learn his Love, he muſt ſend his Spirit into your hearts, to convince you of Sin, that you may know, how much he bears with you; of Wrath, that you may know, how much he bears for you; of Righteouſneſſe, that you may know, how much he beſtows on you.

He muſt ſend his Spirit into your Hearts to ſtretch them all waies, to the utmoſt heighth, depth, breadth, and length; that they may take in His Love. And yet then they will not take in the thouſandth part.

Saint Paul praies for the Saints; that they may know, the heighth, depth, breadth, and length: and all this, but as a preparation; that they may know the Love of Chriſt; and yet then, he ſaith of it, it paſſeth Knowledge, Epheſ. 3. 18, 19.

I will give you ſeverall places of Scripture, to be as Hints to you of the Love of Chriſt, and His Teachings of it in the Soule:

Revel. 1. 5. Who, that is, Jeſus Chriſt, hath loved us, and waſh'd us in his bloud.

Acts 9. 4. Jeſus Chriſt complains from Heaven, Saul, Saul, why perſecuteſt thou me?

John 17. 1. Our bleſſed Saviour praies to his Father for his Diſciples, that, that Love, wherewith thou loveſt me, may be in them, and I in them.

Come you, that yet wallow in your Luſts, and think nothing ſo ſweet, as they are to you: Come you, that Welter in deſpair, as in your bloud; and think, nothing can be ſweet to you: Learn the love of the Lord Jeſus, as He teacheth it.

When thou haſt polluted thy ſelf with the greateſt Vncleanneſſe; then feel the drops of thy Saviours bloud trickling apace from his Wounds down upon thy Boſome, to Waſh off that Staine: then heare the Voice of thy Saviour ſweetly ſpeaking forth theſe words in thy Spirit, Thus I die for thee; yet thus thou Killeſt me, all the day long. Will not theſe words break your hearts, and kill your Luſts?

p. 42When you are at the loweſt ebbe of grace, or comfort; when your feet ſtick in the myre of clay: then look upward, ſee Jeſus Chriſt in Heaven, heare him in the midſt of all his joyes, ſpeaking to his Father concerning thee, after this manner, O my father, why doeſt thou ſtill perſecute me with thy diſpleaſure? My joy is not full, while this man's ſins, and ſorrows are upon him. I ſuffer ſhame, fear, want, woe in him. Here ſhew, that love, which thou beareſt to me, on this poor ſoule.

When you ſeem to your ſelf moſt neglected of God, and man, moſt afflicted from both: then look inward, ſee Jeſus Chriſt in your own Spirits; hear him thus comforting thee, Yet have I my Heaven here in thee: Yet haſt thou thy Heaven, thy Righteouſnes, thy Joy, thy Jeſus hidden in the midſt of thee, ready to be made manifeſt upon thee in their own Seaſon.

Doe not your Souls pant within you after this Jeſus, now, that you hear ſo much of his Love? Now let each one ſay, Depart from me, ye fruitleſs Delights, ye cauſleſſe Deſpairs. For now I know that the love of the Lord Jeſus towards me excells all things, that ever were. His loving kindneſſe is ſweeter than life it ſelf. Skin for skin, and all, that a man hath, will he give for his life; ſaid the Devill. But skin, luſts, life and all will he give for this love, that hath once had any taſt of it. All my contents are in this and in thee, ô Jeſus!

Theſe are the two principall, and moſt difficult Leſſons in the ſchool of Chriſt.

There are many other beſides theſe, of which I will cull out ſix:

1. Loath the World, and live in Heaven. Chriſt teacheth us to ſeek a City, not of this Creation, whoſe Builder, Building, and chief Inhabitant is God. He teacheth us to find this new Hieruſalem, which is above us, within us, and there to dwell. He diſcovers this City with its Citizens in our Spirits, and draws us into it.

2. Hate Sin, and be Holy. Jeſus Chriſt teacheth with a p. 43tongue of Fire in the Heart of man, which melts, and makes new; which as it teacheth, toucheth, takes hold, conſumes the droſſe, and refines the gold.

3. Caſt off your ſelves, and abide in Jeſus Chriſt. The teachings of Chriſt run much upon two Creations, the one, Old; the other, New; and a dying to the one, that we may Live in the other. Take away the Earth, and Heaven is every where. Take away the old appearance of the Creature, and Chriſt with God appears. One Appearance is the Garment ſpotted with the Fleſh; the other is the White Rayment.

4. Have a beautifull Converſation among men. The rule of Chriſt is; that good men ſhould ſhine, as Lights in the world. Light is clear, the ſame in every poſture, and motion. It enlightens, and cheers; It draws, and directs. It is of the ſame ſtuffe, and appearance with Heaven.

5. Be a Servant to all in Humility. Learn of me, for I am lowly, ſaith Chriſt, Mat. 11. 29. The Son of man came not to be ſerved, but to ſerve, Mat. 20. 28. He is likeſt to the moſt High, that can deſcend loweſt to ſerve, and pleaſe others in Chriſt.

6. Be a Father to all in Charity. This is a Myſtery of ſweetneſſe, which the Lord Jeſus infuſeth into the Soules of his Hearers; to comprehend all things in one Spirit with themſelves, by being themſelves comprehended in one Spirit with God; to look upon all things as their owne, and the outgoings of their owne Spirits, while they are one Spirit with Jeſus Chriſt.

Many ſuch leſſons Jeſus Chriſt teacheth us; but they all are eaſily learn'd and practiſed, when we thorowly underſtand thoſe two great Leſſons of the Lovelineſſe, and Love of Jeſus Chriſt.

He that looks upon the Lovelineſſe of Jeſus Chriſt, as he looks, will feel himſelf by degrees transform'd into the ſame Spirituall beauties, 2 Cor. 3. 1. Beholding the glory of the Lord, p. 44we are chang'd into the likeneſſe of the ſame Image.

He that dives into the Love of Jeſus Chriſt will feel himſelf irreſiſtibly drawn, and forc'd by it, to anſwer, and imitate it, 2 Cor. 5. 14. The Love of Chriſt conſtraineth us.

The Lovelineſſe, and Love of the Lord Jeſus fall both into the ſame Path. He that hath found one, hath found both. This is the ſhorteſt, ſweeteſt, plaineſt, and perfecteſt way to Heaven.

What ſhall I now ſay to conclude this Exhortation? If the Lord Jeſus have been working with me this day, confirming the words, which I have ſpoken outwardly to your ears, with his words ſpoken inwardly to your hearts: then I know, your Hearts have been powerfully touch'd: and ſome one among you ſweetly affected with Jeſus Chriſt begins to ſay:

I have hitherto ſought my Honour, in the Glory; the Sweetneſs of my life, in the pleaſures of this world. But doe thou thus ſtill teach me; ô my Ieſus! Make me to hear from thy mouth the ſound of thy Lovelineſs, and Love in my Spirit. Then ſhall I have more joy in theſe things, then ever I have had, when my Corne, and Oyle have abounded; the treaſures, and delicacies of the Fleſh.

Uſe 4 Direction. You ſhall know the Teachings of Jeſus Chriſt, from all other by theſe Properties:

1. Love.

2. Life.

3. Power.

4. Perpetuity.

5. Infallibility in his Perſon.

6. Demonſtration of his Doctrine.

1. Property: Love. The teachings of Chriſt fell upon the Soul, like the Soft rain upon the tender graſſe.

The Touchings of men have much of their own humours, and paſſions mingled with them, which often nip the young …. … the breathings of Chriſt are ſoft, and gentle, not p. 45quenching any heat, though never ſo weak, and dark; but fanning the leaſt ſmoke, till it be a flame.

As the Eagle bears her yong ones upon her Wing, and ſo teacheth them to flie: thus doth the Lord Jeſus train us up to Spirituality, bearing our infirmities.

2. Property: Life. Jeſus Chriſt ſpeaks quickning, creating words. As he inſtructs, he infuſeth a Principle ſuitable to his Doctrine. He holds forth a Light, and makes a ſeeing Eye. He utters divine Myſteries, and makes a hearing Eare. He preſents love, riches, joy, ſtrength; and gives a heart to receive it.

3. Property: Power. Jeſus Chriſt ſpeaks not Words, but Things. You have not ſo learn'd Chriſt, if you have been taught of him, and have learn'd the Truth, as it is in him, Epheſ. 4. 20, 21.

Chriſt doth not teach by ſignes, but the ſabſtance it ſelf. He preſents the Excellencies, of which he diſcourſeth; He ſhews them to the life in his own Perſon. He plants them, and ſets them in the Soule, to grow there.

Chriſt ſo teacheth, that he makes his words, Spirit and Life, Iohn 6. 63. one Spirit, and Life with Himſelf, and you. He makes theſe three, one Spirit; the Teacher, the Truths taught, the Diſciple, that learns them.

4. Property: Perpetuity. 'Tis ſaid of God, that His work is for ever, Eccleſ. So are the teachings of Chriſt for ever. He gives us his Spirit to be a Treaſury, and a Remembrancer of all Truth to us. He ſhall bring all things to your mind, Iohn.

Thou hast the words of everlaſting life, Iohn. The words of Chriſt will live in your Spirits, as long as ye live; in your death; eternally.

p. 465. Property: The infallibility of his Perſon. Let God be true, and every man a lyar, Rom. 3. 4. Nay, man is not onelyonly a Lyar, but a Lie.

Surely men of low degree are Vanity, and men of high degree are a Lie: to be laid in a balance, they are altogether lighter than Vanity, Pſal. 62. 9.

Man is nothing more than an empty appearance. If he pretend to be, or appear any thing, he makes himſelf a Lie. The wit, ſtrength, excellency of man ſerve only to make a ſtrong deluſion. Man hath infallibity no more, then he hath immortality.

But Jeſus Chriſt is more than man. He is God too. God neither tempts any man, nor can be tempted, James 1. 13. Jeſus Chriſt cannot deceive any man, nor be deceived. If He appear, His appearances are true.

If Jeſus Chriſt ſay, It is I: the winds of temptation, the waves of doubt obey, and the greateſt ſtorm in the Soul is ſilenced into a Calme.

There remains now only the laſt Property of Chriſt's teachings, which is the Principall one. I ſhall therefore be ſomewhat the larger upon it.

6. Property: Demonſtration of his Doctrines. Saint Paul teſtifies of himſelf, 1 Cor. 2. 4. And my Preaching was not in the enticing words of man's Wiſdome, but in the Demonſtration of the Spirit, and of power.

When Paul preached with an infallibility, it was not Paul, but the Lord Jeſus, that ſpake, and gave a Demonſtration, of that, which he ſpake, 1 Cor. 7. 10.

Saint Paul makes a three fold Oppoſition:

1. Oppoſ. Between Words, and Power.

2. Oppoſ. Between Enticing words, and Demonſtration.

3. Oppoſ. Between Man's wiſdome, and the Spirit.

p. 47Enticing words, foreign, perſwaſive words, ſuch, as are able to beget a humane faith to the higheſt.

The Demonſtrations of Chriſt in his teachings are above, not the Rhetorick only, but the Philoſophy of man. They are more then words, fancy, wit, reaſon, or wiſdome it ſelf; ſo far, as man, or any meer Creature is capable of them.

There are four Queſtions, which being propounded, and anſwered, will give much light to this Scripture, and this Property:

1. Queſt. What is a Demonſtration?

2. Queſt. What is the Spirit?

3. Queſt. What is the Demonſtration of the Spirit?

4. Queſt. How this is appropriated to Jeſus Chriſt.

1. Q. What is a Demonſtration?

Anſw. A Demonſtration is the Evidencing of things by an irreſiſtible light, and clearneſs of conviction.

The Philoſopher teacheth us from the Principles of reaſon, and nature; that a Demonſtration muſt be foreign, by ſuch Truths, as are the Firſt truths in themſelves, and moſt immediate in reſpect to us.

The truths, by which you will demonſtrate any thing muſt be,

1. Firſt truths.

2. Immediate truths.

1. Firſt truths: Such as have none above, none before them, on which they depend for Certainty, and Clearneſs.

Demonſtrating truths muſt be abſolute, unqueſtionable, ſuch, as no underſtanding can reſiſt, when they are preſented.

That which manifeſts is Light, Epheſ. 5. 13. That which makes clearly manifeſt without any deniall, or doubt, is Light, in which there is no darkneſs, as S. John ſpeaks of God, 1 J. 1. 5.

p. 48Such a Light muſt that be, which carries a Demonſtration along with it. It muſt be the originall, and meaſure of all Truth, as Light is of colours. It muſt have pleni-potency, an all-ſufficiency, a Divinity of certainty, and clearneſſe, in, and of it ſelf. No other thing can ever make the ſoul fully ſure, without trembling, or wavering.

A man muſt be of neceſſity double-minded, and like a wave of the Sea, as Saint James ſpeaks, Iames 1. till he come to the Corner ſtone, the Bottom reaſon of truth, becauſe the whole Building of truth ſtands on this.

That only is a Demonſtrating Principle, an aſſuring, a quieting truth, which is ſo firſt of all, that there lies no appeale from it to any: it ſelf being the Fountain, which gives teſtimony to all truths, but receives, or needs a teſtimony from none.

2. Immediate truths. Theſe are ſuch, as have an immediate Vnion with the Soul, that there may be no diſpute about their Evidence▪ or diminution, or danger of corruption by any ſecond hand.

Saint Paul calls it a Demonſtration of power, when the firſt Light, the firſt Truths communicate themſelves nakedly, to the naked ſoule of man, both being uncloth'd of any intervening repreſentations, or reports.

Thus the Soul receives the Light of truth in the dignity of its ſtrength, in the excellenty of its might, as Iacob ſpeaks of his Firſt-born.

The power of Truth is the firſt, and higheſt Appearance, which is proper, perfect, ſubſtantiall. All inferiour appearances are Truth in its weakneſs, and ſhadowy.

God made man, and woman One, that they might have a Holy Seed, (a Sead of God, in the Hebrew) Malac. 2. 15.

The firſt Truth, as the Man, the Soule, as the Woman muſt be eſpouſed, and married, joyn'd without a Deputy, or a p. 49Third; they muſt be immediately, entirely One; that they may have a Seed of God, a race of Truths cleer, and Sure, having the full brightneſſe of a Demonſtration ſhining in their faces.

If any thing come between your underſtanding, or belief▪ and the firſt Truths: you doe not truſt to their Teſtimony, but to the report of ſome other thing concerning them.

The men of Samaria ſaid to the Woman, Now we believe, not becauſe of thy ſaying. For we have heard Him our ſelves, and know, that this is indeed the Chriſt, the Saviour of the world, Iohn 4. 42.

If thy Soul will have any one truth in the demonſtration of power: it muſt be able to ſay to the Principle of Truth, the higheſt Truth, Now I believe, not becauſe of any other teſtimony, proof, or evidence. For I have heard, and ſeen, and handled thee in my ſelf; and ſo I know, that thou art indeed (in ſubſtance, and power) the anointing Truth, the only Light and Anointing of all truths.

2. Queſt. What is the Spirit?

Anſw. The Spirit is a name of eſſence, or ſubſiſtence in God; of the divine Nature, or one of the three divine Perſons. I wil ſpeak of it now, as it ſignifies the eſſence, or nature of God.

God is a Spirit, and they, that worſhip him, muſt worſhip him in Spirit, and Truth, Iohn 4. 24. The Spirit is God unveil'd, and ſhining out in his true Appearance, above all the ſhadows, types, and Images of him in the Creatures.

The Fleſh profits not, but the Spirit quickneth, Ioh. 6. 63. Thus our Saviour oppoſeth the Created and Uncreated part of things in his owne Perſon under the names of Fleſts, and Spirit.

Divines ſay that every Creature, even the higheſt A…el hath ſomething of materiality, darkneſſe, groſneſſe, compoſition, p. 50carnality; and ſo it is Fleſh; compared with God, who only is a Spirit; as the Spirit is a name of unity, ſimplicity, purity.

The Spirit then is God in the ſimplicity of his own Perſon, abſtracted from all mixture, or compoſition with the Creature.

3. Queſt. What is the Demonſtration of the Spirit? God in his Spirituall appearance to the Soul is the firſt Truth. For He is above All. He is the Immediate Truth. For he alone is moſt intimate with all things. Nothing can unite it ſelfe to the Soul, ſo inwardly, ſo immediately, as God: For all things are by Him.

This is the onelyonly Demonſtration of every, of any Truth, the Spirituall appearance of God in the Soul, holding forth that Truth in his own Light.

When Saint Paul had ſpoken of the Demonſtration of the Spirit, he adds, that your faith might be not in the Wiſdome of men, but in the power of God, 1 Cor. 2. 5.

The Demonſtration of the Spirit is above nature, reaſon, and all Principles of Wiſdome, or Truth in any Creature. It is the power of God, as God; bringing forth the diſcovery of himſelf; and all Truths, as particular diſcoveries in that Vniverſall One; like branches in the ſtock of a tree; or beames in the body of the Sun.

In thy light ſhall we ſee light, Pſal. 36. 9. In the manifeſtation of God within us ſhall we ſee the manifeſtation of each Truth.

You are Light in the Lord, Epheſ. 5. 8. Every Perſon, every appearance is Light, hath a power of evidencing, and manifeſting it ſelf, ſo far only, as it is in the Light of God.

4. Queſt. How is the Demonſtration of the Spirit appropriated to Jeſus Chriſt?

p. 51Anſw. Saint Paul ſhall anſwer this queſtion, Acts 3. 3. Having received of the Father the promiſe of the Holy Ghoſt, he hath ſhed forth this, which we now ſee. The Spirituall manifeſtation of God is the onelyonly diſtinguiſhing character, the demonſtration of every ſpirituall truth.

This appearance is the Promiſe, the great, and laſt promiſe of the Father; the great, and last expectation of all the Saints.

The Lord Jeſus received this manifeſtation of God in the Perſon of the Holy Ghoſt immediately. We all receive it, or wait for it in the Perſon of Jeſus Chriſt by His Mediation.

This Spirit, or this Spirituall ſhining out of the divine Majeſty is the onelyonly Seale of truth, Epheſ. 1. 13. Ye were ſealed with that holy Spirit of promiſe: in the former part of the Verſe were theſe words, after that ye received the word of truth. They were ſealed, that is, the truth of the Goſpel was ſealed in, and to, and on them by the Seale of the Spirit, which is, the Ingraving of the firſt Truth, upon each truth, or heart.

The Lord Jeſus is the Angel, that hath this Seale of the living God in his hand, Revel. 7. 2. For He himſelf is firſt ſealed with it, and all other Members of this Truth, or Diſciples of this Maſter are ſealed by and in Him.

Him hath the Father ſealed, Joh. 6. 27. The Father is the Sealer primitively, by power, and authority. The Son, as he is the ſecond Perſon in the Trinity is the Image, which the Father ſets on, when he ſeals, Heb. 1. 3. the expreſſe Image of his Perſon: the Sealing Image. The Holy Spirit is the Impreſsion of this Image in, and by the Father. In this ſenſe the Holy Ghoſt is ſaid to be received; as the Wax receives Impreſsion of the Image in ſealing. So he is called the Sealing, wherewith we are ſealed, in that fore-quoted place of the Epheſians.

The Perſon of the Lord Jeſus, as he is Mediatour, Godman, is the Sealer by place, and office, or deputation of the p. 52Father. He is the Seale, as he is God. He hath the Sealing power, for he hath the Spirit. He is the Sealed one, as he is Man in union with God. Every perſon, or appearance is ſealed, onelyonly, as it is in union with him, In whom ye were ſealed, &c. Epheſ. 1.

The Glorified Humanity of our Saviour is, as fine Gold: his Divinity, the Image: the Holy Spirit, the Impreſsion, the ingraving, the union of this Image on the Gold, and on every other piece, or matter from that Gold by fixing it ſtrongly, and immediately on each Piece.

Thus are Truths coyned, that they may be currant; thus are they ſealed, that they may be ſure: thus doth Jeſus Chriſt demonſtrate his doctrines in the ſoule, by ſhewing himſelf in them; and the Father, the firſt glory of the Godhead in himſelf, 2 Cor. 4. 6. God hath ſhined into our hearts the light of the knowledge of the glory of God in the face of Jeſus Chriſt.

Thus much for this Vſe, the way of diſcerning the teachings of Chriſt, and diſtinguiſhing them from all other teachings in the Soule.

Uſe 5 Conſolation. I will conclude all briefly with four Conſolations for the Diſciples of Chriſt.

1. Conſolat: Your Maſter teacheth the ſweeteſt, and ſureſt things by afflictions, Job 33. 16. Elthu ſpeaks of God's opening (or uncovering, unveiling) the ears of men, and ſealing their inſtruction. He tels you that God doth this by dreams, or viſions, when men ſlumber on their beds, v. 15. He reckons up another may be chaſtenings, and ſtrong pain, v. 19.

Jeſus Chriſt makes one darkneſſe to cure another: the darkneſſe of affliction, the darkneſſe of a fleſhly mind.

Our heavenly Maſter teares that vaile, which lies on our ears, and hearts, by the ſharpneſſe of our ſufferings; then he lets in upon us the ſweet diſcoveries of God, and his kingdome. p. 53He ſeals theſe in the night of our trouble by the Sunſhine of the Godhead breaking from his own face; and makes them ſure by ſetting upon them the Image of the eternall day in his owne Perſon. He makes the defacing of all worldly Images, the darkning, and putting out of all earthly Light; his bleſſed advantage for the bringing into our Spirits this Image, and Light.

2. Conſolat: Your Maſter teacheth you a Conformity to himſelf by your Croſſes: nay, not onelyonly ſo, but a Fellowſhip alſo with Him, Rom. 6. 5. If we have been planted together (that is, with Jeſus Chriſt) into the likeneſs of his Death.

What comfortable cordialls are thoſe teachings, which inſtruct us ſo in a right, and ſweet underſtanding of all our ſufferings; that we enjoy them, as a repreſentation of our Saviour, and a partnerſhip with our Saviour, in our ſelves?

3. Conſolat: Your Maſter teacheth you to ſee your Conqueſt over the World by the Croſſe. Heb. 12. 27. This once more, ſignifieth the removing thoſe things, which are ſhaken, as of things, that are made; that thoſe things, which cannot be ſhaken, may remaine.

Jeſus Chriſt readeth ſuch a Lecture, as this, upon the ſhaking, or ruining of any of our earthly comforts: Be of good cheer; this fleſhly appearance tempts you to folly, betraies you to fears, and miſeries. It lets the Heavenly appearance of things from diſcovering it ſelf to you, and it will let, till it be taken out of the way. But if this fleſhly Image go away by being crucified; then will the Comforter come, the Spirituall manifeſtations of God, which ſhall continue with you for ever.

4. Conſolat: Your Maſter teacheth you to read a Heavenly glory, in Earthly troubles, Joh. 13. 32. If God be glorified in the Son of man (that is, by forming upon thee thoſe Images in fleſh, of the utmoſt, and laſt varieties of higheſt Glory, which p. 54are Afflictions:) then ſhall he glorifie thee in himſelfe, and ſtraight way he will glorifie thee, that is, then is God now finiſhing thy Pilgrimage thorow this Inferiour, fleſhly Image, and even preſently taking thee out of it into the Glory it ſelf. There thou ſhalt ſee that dark Image, Affliction, in that Light of its primitive Glory▪ and in the meane time thou ſeeſt it, as an Image of that Glory.

FINIS.

End of the text · Peter Sterry, Sermon 29 March 1648 (1648)