Four sermons which doe manifest the true sence of the 1. Epistle to Timothie 6. Chaper 13. 14. 15. [and] 16. verses of that chapter. Preached by the reverend divine Mr. Iohn Forbes late preacher to the Companie of Merchant-Adventurers in Delft. Published by S.O.

FOVR SERMONS Which doe manifeſt the true ſence of the 1. Epiſtle to Timothie 6. Chapter 13. 14. 15. & 16. verſes of that Chapter.

Preached by the reverend divine Mr. Iohn Forbes late preacher to the Companie of Merchant-Adventurers in Delft.

Matth. 15. 9.

But in vain they worſhip me, teaching for doctrines mens precepts.

Pſalm 31. 6.

I hate them that hould of ſuperstitious vanityes.

Pſalm 119. 113.

I hate vain inventions but thy law doe I love.

Mark. 8. 35.

Whoſoever will ſave his life ſhall looſe it, but whoſoever ſhall looſe his life for my ſake, and the Goſpells, he ſhall ſave it.

Publiſhed by S. O.

Anno 1635.

To the READER

CHriſtian Reader ſeeing the Holy-ghost hath lefte us an honourable memory of Davids worthies who helped him to attaine his Kingdom,2. Chron. 11. who was but a type of our King Ieſus Christ, I think it neceſſary to manifest ſome of thoſe famous doctrines this ſervant of Christ Mr. John Forbes taught in his life time, touching the right of Christ Ieſus, which God the father gave him to ordaine all things in his Church. This truth of God he witneſſed more than 30. yeares, not onely unto the loſſe of his living, and unto bonds; but alſo unto baniſhment, for defending that it is not lawfull for anie Prince or Potentate to commaund anie human deviſes, for to compell them to be uſed in the worſhip of God, and for mainteyning this endured theſe great tryalls. And about 4. years after he was choſen preacher to the Compaine of the Engliſh Merchant Adventurers, and after he had ſerved them 22. years he was diſplaced by our King, and ſhortly after the Lord tooke him out of this world, he having ſerved in the Ministery 42. years, he now (as or hope is) is with the aſsembly of thoſe which have been killed for the Word of God, and teſtimonie which they mainteined, who doe cry, How long Lord, which art holy and true, doſt thou not judge and avenge our bloud on the perſecutours of thy truth? But this doctrine is thought ſtrange unto the world, for the Papists doe ſay, that the Pope hath authority to institute ceremonies in the Church, which he himſelfe doth judge fit, and our prelates, with their doctours, doe affirme that Princes and Potentates of the world have authority with the aſsembly of their Biſhops, to inſtitute ceremonies, rites, and orders, ſuch as they doe judge fitting to worſhip God by, and they are indued with deep Philoſophie, and learned arts, which I doe confeſſe are good, ſo as they be allwaies ruled by divine truth, but otherwiſe we are commaunded to avoyd them Col. 2.18. And the Holy-ghost calleth them, when they are not according to divine truth the deep learning of Sathan, as he hath in this epiſtle manifeſted. Againſt them both this ſervant of IEſus Chriſt doth clearly manifest, that no human deviſes or ceremonies that Chriſt hath not appointed for his worſhip, may be uſed in his worſhip, for God the Father hath placed him farre above all principallities, and powers, and might, and dominion, and every name that is named, not onely in this world but alſo in that that is to come, as the Holy-ghoſt doth ſhew us in manie places, and that Christ is King and ruler in his Church.

Pilate and Caeſar were content that Chriſt ſhould be accounted High prieſt of his church, and that he ſhould be their Prophet, but for him to affirme he is a King, that coſt him his life, Caeſar could not indure it: So in this age, princes cannot indure that his church ſhould receive no ordinaunces and decrees but thoſe that the Apoſtles eſtabliſhed, for they will have their own ſuperſtitions uſed in the worſhip of God, yet here the Holy-ghoſt doth ſereouſly condemn it, and that Chriſt muſt have the whole preheminence in his worſhip, and that his miniſters muſt maintein this, as they will anſwer it at his glorious appearing, to judge all the world, theſe ſermons doe manifeſt this strait charge hee received from the Holy-ghoſt to withſtand all Human ſuperſtitions which are brought into Gods worſhip, they were taken by pen, by one of his ordinary hearers, the chief of theſe I had in writing two years before he departed this life, and I ſhewed them to him, and I tould him I would publiſh them without naming anie authour, he anſwered if I did publiſh them, the adverſaryes would know it to be his worke, to which I anſwered, that then I would not publiſh them, except I did ſurvive him.

If all the ſermons this reverend divine taught out of this epiſtle were publiſhed, it would be proffitable unto this generation, and to that to come, for he doth manifeſt that as God by Moſes ordayned him to be his penman to order his church under the law: So Chriſt hath made this Apoſtle his penman to appoint what ordinaunces his church muſt practiſe untill his ſecond appearing, and that with the ſtraiteſt charge we doe read of, that his ſervants may not admitt of anie other devices to be brought into his worſhip, as they wil anſwere it at the great and dreadfull appearing of all the world before Jeſus Chriſt, with his holy Angells, to recompence all oppoſers of his truth according to their works.

This Author doth mention that in all Ages God hath had his faithfull witneſſes as in the 48 page appears, and Mr. Foxe hath inſtanced manie, and here I think fitt to ad ſome others, in the dark time of Popery, which hee hath not.

Two Preachers in France, one named Peter Breves, the other is called Hendrick van de Tollhouſe, An. 1135: they were well known in France, and of good eſtimation for their great learning, and they did much bewaile the Apoſtacy of the church, and they ſpared no man of any degree, whatſoever they were, affirming that they were fallen from the eſtate of grace and from Christ, and they affirmed the Pope to be the Prince of Sodom, and the Citty of Rome to be the Mother of all abhomination, that all the Biſhops were cruel Wolves, they detested the doctrine of Tranſubſtantiation, and affirmed the maſſe, prayer for the dead, was Idolatrie before God, and that Images & the Croſſe might not be prayed unto, nor ſuffered in the Churches: That the Prieſts manner of ſinging was mockery before God • , that praying to Saincts and vowing of Chaſtity, and their manner of building Temples, and obſerving of Holydayes were ſuperſtitious and wicked, and all humane inventions in Gods worſhip wicked Idolatrie. Theſe mē continued in their preaching twenty years, and having great reſort coming to their preaching of all ſorts & eſtates, at laſt they were apprehended by the Popes commaund, by a Legate of his, and Peter Briſe was burned at St. Ioils, the other was apprehended & committed to priſon, but what came of him we finde not: but there followed great perſecution, & many of their Diſciples went to their death joyfully▪ Look the 65. and 66. Letters of Barnod to the Earle of St. Ioylls. There wrote againſt them Peter Abbott af Clugnam, which Barnod did record, and in likelyhood with envy. See the Cronicle of Paulus Meriam.

Doctour Fulck in his anſwere to the Rhemiſh Testament, doth ſay, that the Church of Leodium, before this, was under great perſecution under Pope Paſcus, for affirming him Antichriſt.

The Ieſuite ſaith that one Ceſarius writes, that ihe doctrine of theſe Waldenſes was ſpread in more then a thouſand cities, and that they had an army of 70000. that were deſtroyed by Simon of Momford, with a ſmall armie: but there is no mention of an armie, which they had in the Chronicles.

1. Tim. 6.13.

I give thee charge in the ſight of God, who quickneth all things, and before Chriſt Ieſus, who before Pontius Pilate witneſſed a good confeſsion. &c.

HItherto the Apoſtle hath ſet downe unto vs a perfect patterne, to teach all the ſervants of Chriſt, how to walke in the houſe of God, which is the Church of the living God, in all the parts and portions of their ſpirituall function, for the advancement of Gods glorie, and for the edification of his ſaints, and for the avoiding of all thoſe things, which might offend God in his worſhip, either in Doctrine, or Diſcipline: he hath ſet vs downe, and hath let vs ſee, what ſorts of men muſt have charge in Gods houſe: and he hath warned vs of the errour, that they muſt avoid in Doctrine, and of the vanitie they muſt avoyd in their forme of ſpeach, and he hath likewiſe let vs ſee, what forme, of Diſcipline is to be uſed in Gods Church. In this Chapter he comes to the concluſion of it all: and firſt before he concludes it, he firſt deales againſt ſervants, who did abuſe their Chriſtian libertie, as a pretext, to the fleſh, refuſing to obey their Maſters: ſome, becauſe their Maſters were heathens, and therefore they thought, that a Chriſtian made free by Ieſus Chriſt, ſhould not be bound to ſerve them, others, becauſe their Maſters were Chriſtians, therefore they thought it equall, that one Chriſtian ſhould not be bound to be a ſervant to another, the Apoſtle anſweres both theſe in the beginning of this Chapter, and after returnes back againe, and gives warning to Timothy, and in his perſon, to all Paſtors what ſhould be done, that they ſhould teach, and exhort the Church, this ſhould be the ſubſtance of their Doctrine, which in this epiſtle is conteined, and to moove him to this, he ſets downe an argument from the miſerable eſtate of thoſe which keep not this commandement of the Apoſtle: for if any man teach otherwiſe, and conſenteth not to this wholſome Doctrine, which is according unto godlineſſe, he is proud not knowing aright: and he lets vs ſee the vaine ground of this their vanity; as firſt, they are men of corrupt minds, the ſecond is, they are deſtitute of the trueth; the 3. is this, they ſuppoſe gaine is godlineſſe: and the Apoſtle doth manifeſt, that this ſhewes it to be the plaine contrary, and that godlineſſe is great gaine, and this he ſhewes by a ſtrong argument, in the verſes following, and he labours to draw all Paſtors from this vice of coveteouſneſſe, and he teacheth them how they ſhould exerciſe themſelves continually, he ſetting downe a perfect patterne, for all Paſtors, and Teachers to practice, they muſt follow after godlineſſe, faith, love, meekneſſe, and this is the firſt; Secondly they muſt fight the good fight of faith, and the laſt is, the end and intent, that they may lay hold on eternall life: and he ſubjoynes 2. reaſons why Timothie ſhould do ſo, as firſt, becauſe he was called thereunto of God, ſecondly becauſe he had profeſſed a good profeſſion before many witneſſes, therefore it ſhould be a ſhame for him to faint, and not to goe forward and continue.

Now the Apoſtle concludeth with a moſt weightie Charge to Timothy, and in his perſon unto all Paſtors, and Teachers, unto the end of the world: and this Charge is continued in 4 verſes, from the 13 verſe, unto the 17. and the ſubſtance of the charge ſtands in two things, the firſt is, in keeping of this commandement without ſpot, unrebukeably, and the ſecond is, the conſtant keeping of it. The firſt part concernes the matter he is to looke unto; The 2 is, concerning the time how long they muſt keepe this, and both parts have their grounds, and reaſons in them. Firſt wee will ſpeake of them as they are generally ſet downe unto vs, in the firſt & 2 verſes, wherein we have firſt to marke the matter of the charge: the word charg is the ſāe word which the Apoſtle uſeth before, in this epiſtle the firſt chapter, wherin he ſaith, that the end of the cōmandement is love out of a pure heart, where the word here called a cōmandement is the ſame here uſed for charge, ſo that this is not an exhortation, or requeſt, but it is a ſtraight and ſevere commandement: ſecondly this commandement, is ſtrengthened by a double authoritie, the authority of God, and of Chriſt, firſt I charge thee before God, and ſecondly before the Lord Ieſus Chriſt; thirdly this authority is yet more ſtrengthened; and greater weyght is added to it, not ſimply by laying God, or Chriſt before them; but by laying God before him, and Chriſt before him, ech of them in the particular conſideration of them, which is this, that hee doth quicken all things, the particular conſideration of Chriſt in this, that hee witneſſed, and confeſſed, a good confeſſion before Pontius Pilate, of theſe I will briefly ſpeake, before I come to the commandement it ſelfe: which is ſet downe in the next words, to keepe this commandement without ſpot, or blameleſſe, till Chriſts appearing againe. Firſt cōcerning the charge, but before we come to enter into the particulars of it; It may be demaunded, what ſhould move the Apoſtle to ad this heavy charge, to his former precept, eſpecially to Timothie, whom hee ſo much commended, that be found no man like minded unto him: what is the reaſon hee knowing him to be ſuch a man, yet he gives a ſevere charge unto Timothie, and in his perſon to all Paſtores and Teachers; the reaſon I take to be twofold. Firſt that men might not dally with this doctrine, as though it might be alterable by his Church, or changed at the appointment of Princes, therefore hee will have them to know, this is not ſo, but it is of divine authority, which none dare to change, as hee will anſwere unto God, and to Chriſt, in whoſe name he chargeth him, that ſo neither Timothy, nor any other potentate, ſhould thinke theſe precepts, to be the precepts of men: or ſuch as his Church might alter at their diſcretion, but this charge is given us to this end, to force us all, and moſt chiefly Paſtours to obſerve it, as we will anſwere it before God, at his moſt dreadfull judgment, therefore no command of Princes, nor the feare of the loſſe of our lives, might cauſe us to violate this trueth. The ſecond reaſon why the Apoſtle gives this weightie charge unto Timothy, who was ſo rare a man, of whoſe ſtedfaſtnes, the Apoſtle ſo well approved: is this, to ſhew that it is not an eaſy matter to performe this charge, but that all the grace that was in Timothie, was litle enough to inable him, with conſtancie and courage to keepe it inviolably: the reaſon of it is this, becauſe there is nothing in this world which Sathan more oppoſeth, nor that men ſet themſelves againſt, neither any thing ſo contrary to fleſh and blood, as the trueth of Gods worſhip, and the ſincerity of Preaching it, the Divell laboureth to corrupt the purity of doctrine, and the ſervice of God in his Church, above all things in the world: Now ſeing it is ſo much oppoſed by Sathan and the world, who labour to deprive us of ſalvation, that wee might periſh with them; therefore the Apoſtle knowing how the world and Sathan would oppoſe it, hee ſeing by the ſpirit of revelation the great temptations his ſervants muſt undergoe, that would keepe Gods worſhip pure, therefore, hee gives this ſtrait charge unto his Church, that they ſhould lay before their eyes, God, and Chriſt, continually, for otherwiſe, the terrours of men, and the world will ſhake them, and cauſe them to corrupt the waies of God; otherwayes men ſtand allwayes in danger of being overcome, either by entiſements of riches, or by the terrour of perſecutiō, and of impriſonment, therefore the ſpirit gives us this ſtrayt charge, to bind us more ſtrongly to this doctrine, and thus we ſee the reaſons which moved the Apoſtle, to ſet downe this weightie charge unto his Church.

Now let us come and conſider this more particularly, firſt hee chargeth him before God, and ſecondly before Ieſus Chriſt the Lord; the generall conſideration of the manner of this charge, ſerves for to let us ſee, there is nothing cā ſtay the miſerable heart of man in the wayes of God, except the conſideration of God and Chriſt: Take theſe two out of his ſight, and he is in darkneſſe, for if his heart be not ſet to ſee God, and Chriſt, hee will ſoone turne from the trueth, to vanitie: the very ſight of men will make us to ſtoup, and change our mindes, if God be out of our ſight, this made Moſes ſo couragious before Pharaoh.

The Apoſtle ſaith of him ſelfe to the Corinths, that hee was not as other teachers who adulterated the word of God, he giveth this to be the reaſon, why he was not ſuch an one, becauſe hee ſpake as in the ſight of God: and this kept him that he could not adulterate the word of God, it is his ſight onely that ſtayes us, and keepeth the heart of man, and that keepes our hearts upright in the worke of God: See the trueth of this, Hebr. 11. ſpoken of Moſes, it is ſaid that Moſes by faith, forſooke Egypt, and deſpiſed the wrath of the King, by ſeeing him which is Inviſible: hee had ſuch a ſight of God, which ſtayed his heart, that no threatnings of Pharaoh could make him to alter his mind: and that wee may ſee this leſſon belongeth generally unto us, yea every Chriſtian, as well as unto every Paſtour, it doth appeare in the Hebrewes, where it is ſaid, Hebr. 12. wee are compaſſed about with a cloud of witneſſes; Let us caſt off every thing that preſſeth downe, and the ſinne, which hangeth ſo faſt on: fixing our eyes upon Ieſus, the authour & fimiſher of our faith, who for the glory that was ſet before him, deſpiſed the ſhame or croſſe: If our eyes be fixed upon Ieſus, the authour and finiſher of our faith, we ſhall goe thtough honour, and diſhonour, ſo as nothing can hinder us, till wee have attained unto the price of our calling: God having in Ieſus Chriſt, choſen us unto himſelfe: thus we ſee how neceſſary it is, to have God continually in our ſight.

And this is that which made David reioyce, that God was with him, at his right hand to uphold him: which made him not to be afraid of death: and to the ſame end the Apoſtle ſaieth, Rom. 8. if God be on our ſide, who can be againſt us: This generall ſight of God, and of Chriſt, is the onely thing which will ſtay a miſerable conſcience, and unconſtant heart, againſt the feare of man: we ſee Ioſeph was ſtayed by this, not to yeeld to his wicked Miſtris, where hee ſaid, how ſhall I do this great wickedneſſe and ſinne againſt God.

We have need to ſet God, and Chriſt before us, and that will keepe us from falling into evills againſt God or againſt our Neighbour, and it will eſtabliſh our hearts in goodneſſe: againe it may be demanded why the Apoſtle joynes God, and Chriſt; is not the ſight of God ſufficient to ſtay our hearts? Now here may be 2 reaſons given for it, in giving this charge, to joyne God, and Chriſt togeaher, firſt becauſe there is no fruit to us, in the ſight of God alone, except the ſight we have of God we have it in and through Chriſt, that except we know God, in Chriſt, our Saviour, the ſight of God will never allure thee unto obedience, for there is no ſight of God, that will eſtabliſh thy heart in obedience, except thou ſee God as the Father of Chriſt, that gave his ſonne unto the death for our tranſgreſſions, and this ſight makes us to love God, with all our hearts, and to preferre this God, before all the world, which cauſeth us, wee dare do nothing that ſhall offend him, for to pleaſe men.

Secondly the diſtinct conſideration of theſe two, is of great force to further and provoke mans heart unto obedience: Firſt in conſideration of God, who is the judge of all the world, before whoſe face, all the world ſhall appeare, to receive according as they have done in their bodies, whether it be good or evill: Rom. 3. the conſideration 2of God, as my judge, as the Apoſtle calleth him, and Abraham calls him ſo likewiſe, this is a great ſtay to reſtraine men from ſinne, when I do know that hee who is my judge is before mee, and hee ſees me, and hee doth obſerve all my waies; and this if I do mind, is of mightie force, to keepe mee from ſinning againſt him.

Moreover if there be any ſafety from Gods judgments, it is by the mediation of Chriſt alone: Now ſeeing that God, and Chriſt, are perpetually joyned togeather in judgment, ſo that what the one approves, the other approves, therefore I muſt ſee God as my judge, and Chriſt as my mediatour, as a meanes to keepe mee from ſinne, and for both theſe reaſons it is, that the Apoſtle joynes them together, God and Chriſt in this his charge, to let us ſee, wee have God, and Chriſt, for our enemies to convince us, and to condemne us in that great day, ſeeing in both their names we were charged, to keepe this commandement without ſpot, and thus we are taught the reaſons, wherefore hee joyneth God, and Chriſt together in this great Charge.

Now we are to come to the particular conſideration, of this Charge, firſt he laieh God before us to be conſidered in this particular, that hee quicke neth all things, ād ſecondly, he laieth Chiſt before us, who before Pontius Pilate witneſſed a good Confeſſion, why this?

The reaſon of this, is, of great moment to be conſidered of us; for the ignorance of this one point, is the cauſe of many fooliſh paſtors, and of many fooliſh Chriſtians? for it is not the naked ſetting of God and of Chriſt before us, that wil ſerve the turne, to ſtay thy wicked heart from pollution; Vnleſſe I ſet God before mee as hee is in Chriſt & as he is a patterne of doing good, ſhewing me how I ſhold walke, I ſay unleſſe I thinke of them, & thus ſee them, the ſight of them ſhal never do mee good, or be of force to ſtay my wicked heart from ſinne, for wicked men beleeve there is a God, and ſo do the Divells alſo, and this workes as much in the divells, as in many Chiſtians: (doth the ſight of God and of Chriſt, hinder men from prophaneneſſe, in this world, doth it either ſtay the heart of Preacher, or hearer, from ſinning? it doth not;) the reaſon is, becauſe they have onely a generall mooving, and notion of God, but they never, or ſeldom take notice of him, in his nature, and properties, as hee is layd before us, as a patterne, in whoſe footeſteps we muſt walke, and therefore the Apoſtle laide God before Timothy in the particular conſideration of him, as he quickeneth all things, & Chriſt as he witneſſed a good confeſſion before Pontius Pilate.

Touching the firſt, the ſpirit of God throughout the ſcriptures, when they ſpeake of any matter concerning God, or his glory, Commonly hee ſets downe a certaine deſcription of God, that out of it, men may ſee him ſo, as to feare to do any thing that hee forbiddeth: Yet among all the gloriouſe diſcriptions of God, there is none more glorious then this, which the Apoſtle hath here ſet downe in theſe 4 verſes; firſt that it is hee, that quickneth all things, ſecondly that hee is the onely Potentate, & king, of kings, & Lord, of Lords; dwelling in that light which no man can attaine unto; to whom be honour, and glorie everlaſting, ſo hee ſets downe a ſtrait diſcription of the living God, becauſe much is to be conſidered of God, to make all paſtours and teachers, to be faithfull, and to ſtay ſinfull man from corrupting Gods trueth: it is not the knowledge of one particular concerning God; nor yet of many, that will ſerve the turne; but it muſt be a great and wonderfull knowledge of God, that will ſanctify a prophane heart, to true obedience therefore Chriſt himſelfe aſcribeth eternall life, unto the knowledge of the true God, Joh. 17. and him whom God hath ſent.

This is not the generall knowledge of God, which many have, & yet ſhall be damned, but it is ſuch a knowledge, as will daunt the moſt vaine, & proud heart of man, and make it to ſtoupe under his hand: I ſay ſuch a knowledge of God we muſt have, & ſuch an apprehenſion of God, as will not make us to jeſt at it, but ſuch a knowledge as may make us perpetually to tremble, and it ſhould be our care to increaſe in this knowledge of God, and to learne to know him aright; for it is not the knowledge of God ſimply, but the knowledge of God aright: that will make both Paſtour, and Chriſtians, to walke conſcionably, and ſincerely, whereas on the contrary wicked men through their Ignorance of God; becauſe God holdes his peace, and doth not preſently execute Iudgment, therefore they thought that God did approve of their wickedneſſe, as if God tooke pleaſure in ſinne, as much as they; we reade in the pſalmes: the wicked ſaith in his heart that God hath forgotten, Pſ. 10.11 hee hideth his face, he will not ſee it, and this makes them to ſcorne at them which reprove them, and all becauſe the ſight of God is hid from their eyes.

The cauſe of all looſenes of life, and wickedneſſe of heart, is cheifly this, that though we thinke wee know God, yet wee know him not as we ſhold, therefore let us every one labour to underſtand this, that God will have us to know him, as hee hath revealed in his word.

To come to ſpeake of this knowledge more particularly, how God is ſet before us, to be conſidered in his working, in his power, and in his Omnipotency, but in this place hee is ſet before us, in his mightie power and the efficacie thereof, & Ieſus Chriſt is here ſet before us for an example to us, who witneſſed a good Confeſſion, and this we muſt conſider of God more particularly, for we may not conſider God onely in his goodneſſe, and mercy, & not in his power & juſtice: for that will make men make ſhipwracke of faith, & not to walke with an upright heart before God; when men looke onely to Gods mercy, and forget his power; indeed Gods mercy is the moſte kindly motive, to make us to obey God, but it is not the onely motive, for the power of God muſt likewiſe be laid before our eyes: David was aſtoniſhed when hee did ſee, what judgments God did execute upon men, & in the 1. Corinth. the Apoſtle tells us what it is, that made him a faithfull miniſter, knowing the terrour of the Lord to perſwade men, he ſets before himſelfe, the horrible judgments that ſhall be inflicted upon unfaithfull miniſters at the laſt day: and this made him to ſet himſelfe, to draw men to God, by all tbe ſtrēgth hee could, he conſidered not onely Gods goodneſſe, but he likewiſe ſetts before himſelfe the terrour of the Lord, ſo as he durſt not dalley with Gods trueth, but he did labour to the utmoſt of his power, faithfully to diſpenſe Gods truth.

Ieſus Chriſt hee is ſet before us as a patterne, for Chriſt is not onely to be conſidered by us, as our Redeemer, or mediatour, for this doth but beguile fooliſh men, & cauſeth them to ſinne more, but they ſhould conſider an other thing in Chriſt: to witt, that hee is not onely given for this, but alſo for a patterne, and unleſſe wee ſerve God, after his example, his blood ſhal never ranſome us.

Theſe are the two things we are to marke, to ſet God before us, not onely in mercy, but alſo in his power, & we are to ſet Chriſt before us, not onely as a redeemer, but alſo as a patterne for us to follow his footſteps: concerning God, he makes choice of this, that hee quickneth all things: why this? (to be ſhort,) Gods power is to be ſeene in many things, but eſpecially Gods power ſhines in this, and hath the greateſt force in it, to daunt the hearts of men more then any thing whatſoever when he ſees God to be the authour of life to all things: ſo that no man lives but by him, if any man conſider this, to wit, that they have no breath, nor life, nor mooving, but from God; and that it is not in the power of any king, or Potentate in the world, to give life but God alone, and thy life is in Gods hand to give it to thee, & to continew it, and to reſtore it, when it is taken from thee; this conſideration, is of great moment to preſerve us, not to offend this God, for the pleaſure of any Potentate in the world, ſince all the world cannot give mee life, nor continue life, and when I am dead, and life is gone, none in heaven, or earth, can reſtore me to life, except God do it; why then ſhould I not be carefull, that I offend not this God, nay farre be it from me, for to do it, for any fleſh in the world: O let us be carefull that wee provoke not this good God to wrath, who hath given us life, that in his wrath, we provoke him not to take it from us againe: ſeeing that God onely gave it mee, to honour him: am I not bound to conſecrate my life to him alone, & not to obey any creature to diſobey him, it was not my father, or mother, that gave mee life, but the Lord onely, who is the Lord onely, who is the Lord of life, hee hath put life into me, therefore neither for father, nor mother, ſhould I give my life otherwiſe then for the honour of God: O but ſome may ſay,Objection. if I do ſo, & ſo, theſe men will take away my life from mee, have they power to doe it without God? ſaith not Chriſt, Luc. 22. feare not them which can kill the body, but rather feare him, which can caſt both ſoule and body into hell fire, and he ſaid againe, are not there two ſparrowes ſold for a farthing and yet not one of them falls on the ground, without the providence of our heavenly father, how much better are yee then many ſparrowes: if a ſparrow cannot fall to the ground, nor any man can take away the life of it, without Gods providence, than ſurely all the tirants of the world, cannot take away thy life, except the Lord ſuffer them: the Lord Ieſus himſelfe, giveth a ſweet warning to his diſciples, when hee ſaieth to them, Riſe, & let us go to Iudea againe, & his diſciples ſaid unto him, Maſter, the Iewes of late ſought to ſtone thee, & goeſt thou then thither? they thought it an hard ſaying of Chriſt, that they ſhould goe thither againe: but Ieſus anſwered them & ſaid, are there not 12. howers in the day? if any man walke in the day, he ſtumbleth not, becauſe hee hath the light, & ſeeth the light of this world,question but if a man walke in the night, hee ſtumbleth becauſe there is no light in him. What means Chriſt by this, hee meanes by this to tell them, that as lōg as the day of mans life doth laſt, which hath a period ſett, ſo long he goes without feare, as hee that walketh in the day, feares not, for the Lord is with him, but if they walke in the night, that is, if the time appointed of their life, be at an end, he muſt fall then, letting us thereby underſtand; that men may walke in their lawfull callings without feare: for all the world cannot make him ſtumble, if God give them not leave, as Chriſt ſaid concerning Herod, tell that foxe, I muſt walke to day, & to morrow, untill the third day, which is appointed of God for mee: ſo that wee may ſee, that none can give us life but God, ſo in the laſt place, when wee are dead, none can reſtore our ſouls and bodies to life againe but God onely, & therefore wee muſt not conſecrate our life to any but to God alone, theſe conſiderations are worthy to be laid up in our hearts.

Beſides theſe conſiderations, of Gods quickning all things, it is an eſpeciall ground of our faith, Rom. 4.17▪ as it is written concerning Abrahā, I have made thee a father of many nations before God, & hee beleeved the word of God, even that God that quickneth the dead, and calleth thoſe things which be not, as though they were, and this was that which made Abraham to walke ſtedfaſtly with God, becauſe hee knew as the Apoſtle boaſteth ſaying, I am perſuaded that neither life, nor death, nor any other creature can ſeperate mee, from the love of God: Rom. 8. death is not able to keepe me under the power of it, for Chriſt by death hath overcome death, as the Apoſtle affirmeth, if the ſpirit of him which raiſed Chriſt from the dead, dwell in your mortall bodies, even hee that raiſed the Lord Ieſus, ſhall likewiſe raiſe your mortall bodies by the ſame ſpirit: ſo that this is the ground of our faith, and hope, to wit, that God quickneth all things: and this made Abraham to be obedient, & ready to offer up his ſonne Iſaack, for hee knew, that (notwithſtanding) God would not faile to make good what he had promiſſed in the perſon of Iſaack.

To conclude this point at this time, there be manifold conſiderations of this argument, to ſtrengthen all, Paſtours, eſpecialy in their calling, that they pervert not Gods word, for any mans pleaſure in the world: for if I looke to their lives, that will oppreſſe mee, or if I ſhall looke to my owne life, I ſhall finde it to be a great terrour, to keepe mee from diſpleaſing God in my calling, for any mans pleaſure; firſt, if I conſider their lives, they have it from God, and as their life is from God, ſo is all their working, power; that they cannot ſtirre a foote further then it pleaſeth God: for God can cut off their daies in an inſtant: is it not then a vaine thing to feare man, whoſe breath is in his noſtrils, it being ſo eaſy a matter for God to take away the life of all fleſh, how dare I then ſinne againſt God, to obey any man? Secondly, if I cōſider mine owne life, I have no cauſe to obey man, and to ſinne againſt God, ſeeing none can take my life away, but God: and none can give it mee, but hee which gave it: therefore I ſhould onely feare him, who gave mee life, and can take it from mee: and thus wee ſee, how the ſpirit of God, in this particular conſideration of God, who quickneth all things; laies a ſtrong ground to all Paſtours, & Teachers, for to harken unto this Charge, that they violate not this commandement.

The ſecond Sermon.OF this great grave & weightie Concluſion (beloved in the Lord) wherewithall the Apoſtle ends his Doctrine, which concernes the ordering of the affaires of Gods howſe aright, according to the will of God: wee began to ſpeake to you the laſt time, and wee did ſhew you the reaſon why the Apoſtle did ad this ſo weightie & grave Charge, and Commandement to Timothie; a man otherwiſe of excellent guifts, it was to let us ſee, that theſe things are not of humane invention, but of divine authoritie: they are things which are not to be diſpenced with all, as men may diſpence with the precepts of men; for they are the Commandements of the living God: otherwiſe the Apoſtle would never have charged Timothie, and in him all Paſtours in ſuch a manner, as in the ſight of God, and of Chriſt Ieſus, to keepe this Commandement without ſpot. Secondly hee will let us underſtand, by this charge, what difficultie Paſtours ſhall have to continue faithfull in Gods houſe, for they have allwais need perpetually, to have this Charge laid before them, and ſounding in their eares, that the terrours of it, may keepe them in their Compaſſe, that they may practice this duetie which the Apoſtle hath charged them withall; becauſe whatſoever Sathan, or this wicked world can do, to make Paſtours to pervert the waies of God, and to walke in Gods howſe otherwiſe then God hath Commanded: hee knowes that if the ſhepheard be ſmittem, the flock will be ſtattered, & that the corrupting of the Paſtour will corrupt the flocke, therefore mainly doth hee ſet himſelfe, againſt them that are Paſtours, if hee cannot quench the goſpell, yet that he may pervert the goſpell: that it may not yeald wholſome food of ſalvation to Gods people.

Firſt in the charge, we are to marke the manner of propounding of it, it is commanded, & that a denunciation given with authority, it is not a requeſt or an exhortation, but it is a ſtraite injunction, binding the ſoule and conſcience, to neceſſarie obedience. Secondly, wee declared unto you, by what authority hee commands this law, he doth it not by his owne, but hee chargeth him before God, that quickneth all things, and in the ſight of Chriſt the Lord, hee laies the authority of God & of Chriſt before him: wherefore he did this, we have allready ſhewed you, and why that Chriſt is ioyned with God in this Charge: becauſe wee are to ſet before our eyes, our Iudge and our advocate, in this Charge. God is the judge of the world, and hee will judge the world, by Chriſt Ieſus, the man; ſo that although wee be guiltie of ſinne, in the ſight of God, and that God for the ſame may juſtly damne us, yet there is hope of mercy in the mediation of Chriſt, who hath given himſelfe to death for us, but in the tranſgreſſion of this precept, the Spirit, will have Paſtours to know, that they are not to looke unto Chriſt, as a mediatour, but to God as a judge, & both God and Chriſt, ſhall be againſt him that neglecteth this precept: Yea, all faithleſſe Paſtours ſhall find, ſo farre as they neglect Gods ſervice, ſo farre Gods wrath ſhall be kindled againſt them.

We began to ſpeake of the properties which are by the Apoſtle added to God, and Chriſt, to make this atteſtation of greater force, and you heard that hee ſets downe God by this, that hee quickneth all things, and the reaſon why (above all the properties of God,) he chooſeth this one fact of God in the ſecōd place, as being of greateſt weight, to inforce this exhortation, for the greateſt weight, or force, or feare that wee can be in, is of our lives; this is the greateſt feare, that man can put in our hearts, namely, to take away our liues from us: now that which armes us againſt this, is the knowledge of God, that hee hath all mens lives at his diſpoſing, and that hee both gives life, and takes it away at his pleaſure, and can reſtore us to life, when our lives are taken away from us, ſo that wee need not to be afraid of any creature, ſince we know this authority of taking away our lives, is onely in his hands, ſo as none can take them away, without his permiſſion, and when they take it away, God can reſtore it againe: there is no feare of the loſſe of life, that ſhould make a faithfull Paſtour to pervert the waies of God.

Now wee are to ſpeake of the particulers, that are here aſcribed to Chriſt, which in order followeth next to be handled, and concerning him, the Apoſtle ads this, who witneſſed a good confeſſion, before Pontius Pilate. There are many things that may be ſaid of God, to make the conſcience to tremble before him; beſides this that is here ſet downe, that hee quickneth all things: ſo there may be many things ſaid of Chriſt beſides this: that hee witneſſed a good confeſſion, under Pontius Pilate; onely the Apoſtle chooſeth this, above all the reſt, to ſet forth our obedience to this charge: the reaſon hee gives, becauſe the cheife thing, that cauſeth & teacheth us or Paſtours to walke uprighly, is the example of the Prince of Paſtours, Chriſt Ieſus, who is the Lord, and head of all Paſtours, and hee that makes us Paſtours, as the Apoſtle ſhewes us, that hee is aſcended up on high, and gave ſome to be Apoſtles, ſome Prophets ſome Paſtours, and Teachers, hee is the Prince of our calling, and, the Paſtour of all Paſtours, to teach them how to diſcharge the duty of their calling: Eph. 4. therefore the Apoſtle ſets Chriſt for the patterne: which he did in the time of the greateſt danger, that ever he was in, the very day that he was condemned to die, even before a heathen judge▪ to teach us by his patience, what wee ſhould do, that are Paſtours, though wee be in danger of our lives; Nay though wee know, that our adverſaries have power given them of God, to take away our lives from us, yet we ſhould do like him, that is our Prince, which hath laid downe this foundation before us, he having witneſſed a good confeſſion in the preſence of Pontius Pilate: and no terrour of the judge, nor cruelty of the adverſary, nor feare of death, made him afraid to confeſſe Gods trueth, this example ſhould wee ſet before our eyes all waies. And this being the generall, it ſhould teach us this leſſon, that Paſtours that would know how to walke faithfully in Gods howſe, muſt not be ignorant of the converſation of Chriſt the Lord: but they muſt looke upon his boldnes, & perſeverance, & faithfullneſſe to the end, & make him to be the onely patterne of their owne carriage in Gods howſe: it is not enough for a Paſtour to looke how this or that man behaves himſelfe: but hee ſhall anſwere in the day of account, according as hee hath followed Chriſt, who is the onely rule of our behaviour; & according unto which his damnation ſhal reſt, & be juſt: the Apoſtles them ſelves never durſt preſume to teach men to follow them abſolutely, but they bad the ſaints to follow them, as they followed Chriſt, for Chriſt is the pattern of all righteouſneſſe, & true Chriſtianity, according to whoſe footſteps, wee muſt walke, if ever we thinke to raigne with Chriſt in glory: this is the patterne which the Apoſtle Peter tells us, that Chriſt alſo ſuffered, the juſt for the vniuſt, leaving us an example, that we ſhould follow his footſteps, what hee did in the worke of his miniſtrie, & in his life, & converſatiō, was dō to teach us, how we ſhold walke either as Chriſtians, in generall, or as diſpencers, of the miſteries of God: and this is the reaſon why Chriſt is ſet in the ſcriptures, before the Church of God, that they might perpetually, have their eye upon him, who is the author, and finiſher of their faith: ſo as that hee did endure the croſſe, & deſpite the ſhame, for the glorie that was ſet before him; ſo muſt we endure all the afflictions, that the world can lay upon us, and we muſt ſtand ſtedfaſt to Gods trueth, or elſe we may juſtly doubt, whether ever God will ſave us or no: ſo that Paſtours muſt looke upon Chriſt, & learne of him, meekenes and lowlineſſe of heart, & piety and the true ſervice of God. This being the generall, wee will come more particularly to this, that the Apoſtle here ſets downe, eſpecially in confeſſion, he ſets downe Chriſtes confeſſion: there are two things upon which depends our ſalvation, the firſt, is the inward action of the heart, the ſecond is, the outward action of the mouth, Rom. 10. with the heart, man beleeveth to righteouſnes, & with the mouth he confeſſeth to ſalvation.

Now the Apoſtle having to do with Paſtours, not ſo much in regard of the inward diſpoſition of their hearts, as of their outward patterne, therefore he ſpeakes not a word of the inward diſpoſition of the heart, but of outward faithfullneſſe: and this is that which principally we are to looke into, namely, how Chriſt profeſſed, & confeſſed, & witneſſed this his confeſſion, for theſe two are to be diſtinguiſhed: there is confeſſion, which is the matter, & there is witneſſing, that is the fact, ſo that we are to cōſider his confeſſion, & the witneſſing of it: & the place where, that it was, even under Pont. Pilate, or before him, & ſo much the rather are wee to take this to heart, becauſe wee have a ſad ſaying, which Chriſt ſets downe, not onely to Paſtours, but to all Chriſtians, where he ſaieth, that he • which is aſhamed of mee, before men, & denies mee before men, of him will I be aſhamed, before my father, & deny him▪ but hee that confeſſeth mee before men, him will I confeſſe before my father in heaven; it is therefore a dangerous thing, to erre in this, ſeeing ſo heavy a ſentence is given of them which confeſſe him not: this is the point which wee are to looke unto, it is not enough for Chriſtians to glory, as many fooliſhly do, to wit of their faith, that they do beleeve, and yet in the meane time although they profeſſe God in word, yet they deny him in deeds, as Paule ſaith to Titus.

Now God will not have this: but he will have, as man beleeves with the heart, ſo he ſhould confeſſe the truth with his mouth, if ever he thinke to be ſaved: the Apoſtles were not aſhamed, no not in the very ſight of the ſcribes, & Phariſes, when they were accuſed, and forbidden to preach in Chriſts name: they ſaid plainely to them, judge yee whether it be better to obey God, or man; the whole world could not ſilence them, when God Commanded thē to ſpeake, he wil never hold his peace, frō that which Chriſt had made him a witneſſe unto: Now all Paſtours are Chriſts witneſſes, as Chriſt ſaieth, hee hath choſen them to be witneſſes to the gentiles, of that which they had heard & ſeene: Paſtours are the witneſſes of Chriſt, and are appointed to beare record of his trueth: & if they be ſilent in this, & the feare of death, or life, make thē to ſhutt their lipps from ſpeaking of Gods truth, this ſentēce ſhall meet them in the day of judgment: & the prince of Paſtours, ſhall be their conviction, that they have not walked as became them: becauſe they did not do as hee did: ſo this confeſſion, is the thing that the Apoſtle laies before us, becauſe feare many times makes men diſſemble with the trueth of God, & the feare of death many times makes men to pervert the trueth of God, & to keepe it cloſe when God requires it ſhould be ſpoken: the ſonne of God is an example to us, who never did pervert the truth, nor concealed it: for if every Chriſtian be bound to the Apoſtles commandement to give a reaſon of his faith, to every one that ſhall aſke it: how much more is hee bound to this, that hee that teacheth others, ſhould owne, and maintaine this trueth, as occaſion is offerred: this is therefore the trueth, & the dutie that eſpecially wee muſt looke unto, we muſt confeſſe the truth, & acknowledge the trueth, com what can come, wee muſt not be aſhamed of it. Secondly the Apoſtle ſaieth, that Chriſt witneſſed a good confeſſion, hee did not onely confeſſe the trueth, but hee did likewiſe beare witneſſe unto the trueth, ratifying it by his teſtimony, & which is more, he ratifyed it at his death, and that is that, the Apoſtle cheifly aimes at: for that which Chriſt confeſſed before Pontius Pilate, hee ratifyed it, & confirmed it by his death: hee confeſſed himſelfe to be the ſonne of God, and he ratifyed it by his death, & this is the maine cauſe, why in Matthew & Luke, that they ſaid unto him, wee have found him perverting the Nation, & ſaying, he is a King, and this is the Queſtion that Pontius Pilate mooved unto him, when hee ſaid, art thou the King of the Iewes? and Chriſt ſaid unto him thou haſt ſaid it, this is that confeſſiō which the Apoſt. aimes at, & it is ſet downe fully in the 18. of Iohn, where fore to the intent that wee may the better know the meaning of the place, let us conſider the words there ſett downe, at the 33 verſe, then Pilate entred into the judgmēt hall againe, & called Jeſus, and ſaid unto him, art thou the King of the jewes, Ieſus anſwered him, ſaieſt thou this thing of thy ſelfe, or did others tell it thee of mee? Pilate anſwered am I a jewe? thine owne Nation, the cheife preiſts have delivered thee unto mee, what haſt thou done? Ieſus anſwered him my Kingdome is not of this world, if my Kingdome were of this world, then would my ſervāts ſight that I ſhould not be delivered to the jewes, but now, is not my Kingdome from hence: Pilate therefore ſaid unto him, art thou a King, then Ieſus anſwered; thou ſaieſt that I am a King, to this end was I borne, & for this cauſe came I into the world, that I ſhould beare witneſse unto the trueth: every one that is of the trueth, heareth my words, and this is the confeſſion, which Ieſus witneſſed before Pontius Pilate.

Firſt wee will conſider the ſubſtance and matter of it, ſecondly wee will conſider the circumſtances of it, to wit the time, and condition, which Chriſt was in, when hee made this confeſſion, the confeſſion which hee witneſſed hath theſe parts, firſt that hee was a King, ſecondly, that his Kingdome was not of this world, thirdly, that hee was borne, and came into the world to this end, to beare witneſſe vnto the truth, and fourthly, every one of the trueth, did heare his voice; theſe are the fower parts of his confeſſion; it is not therefore without great cauſe, that the ſpirit of God, chargeth Paſtours in the name of Chriſt before him, that witneſſed this good confeſſion before Pontius Pilate, for it ſerves not onely for example, but likewiſe for great inſtruction for us that are Paſtours, to teach us what God requires at our hands, who witneſſed a good confeſſion, ſaieth the Apoſtle, a better confeſſion can none make, nay this daunts the hearts of feeble minded Paſtours, they not dareing to ſhew forth their faithfullneſſe to Chriſt, and this is the maine point, both in the confeſſion of Chriſt, the Prince of Paſtours, and of all that ſhall ſucceed him, to avouch the Lord Ieſus Chriſt to be King: for the world is content of any thing elſe, that wee can ſay of Chriſt, they will allowe of his propheticall, or prieſtly office,How the world eſteemes of Chriſt. but for him to rule and raigne, that they will not indure, they will not have him to be king.

The potentates of the earth cannot endure that Chriſt ſhould be the king of his church but they will have ſome of their traditions to be vſed in his worſhip. Note this.It was no offence to Ceſar that Chriſt was called a Prophet, or a Prieſt by office, but to call him ſelfe a King, that brought him to his death: Ceſar cold not endure it, ſo now a daies Kings and Princes will be content, to have Chriſt called by any name, that can be given him beſides this, but you muſt not ſay hee is a King, the King, of his Church: every Mageſtrate now will be King himſelfe of the Churche, therefore the Papiſts call the Pope, the King of the Church, and thoſe likewiſe that have ſhakē off the Popes authority, yet themſelves will be Lords in Gods houſe, and if Paſtours will ſtand to maintaine, that there is no other king in the Church but Chriſt alone, there is nothing vnder heaven, which will more endanger his life, then this; and yet this is the confeſſion wee muſt ſtand vnto, vnder the paine of looſing eternall life, and this is that which Chriſt loſt his life for: and for this wee muſt be willing, to lay downe our lives, rather then to ſuffer any to be the King of Saints, but Chriſt alone, and therefore it is, that the Apoſtle calls this a good confeſſion.

Objection.But a man may aſke me, why this is called a good confeſſion, more then to have confeſſed Chriſt to be the onely high Prieſt,Anſ. and Prophet of his Church: I anſwere that both theſe acknowledgments are good, for we muſt not acknowledge any more high Prieſts, to reconcile us to God, but Chriſt alone, and hee is the onely Prophet of his Church, whoſe voice muſt onely be heard: but why is this acknowledgment of him to be king, called to be a good confeſſion above the reſt.

Certainly there is great reaſon for this, and it is not without cauſe, that in the ſcriptures of God, this title is given to him, more then any other titles: all the kings of Iſraell, were but tipes of him, Salomon was but a ſhadow of him, therefore the ſcriptures tell us, that when the Iewes ſhall be gathered together, they ſhall ſubmit to David their king, meaning Chriſt. The reaſon of it is, becauſe in the Kingly office ſtands the crowne of his glory, I ſay it againe, that the crowne of his glorie ſtands in his Kingly office: how • o▪ becauſe God hath not given to any, in heaven, or earth, by which a man can beſaved; but by the name of Ieſus onely: Now which is more, the Apoſtle writing to the Epheſians in his firſt Chapter, ſpeaking of the mightie power of God that raiſed him up from the dead, and ſet him at his owne right hand; in the heavenly places, far above all principallities and powers, and might, and dominion, and every name that is named, not onely in this world, but in the world to come, and hath put all things vnder his feet, and gave him to be head, over all things in the Church.

So the Apoſtle concludes the greatneſſe of the ſonne of God, by this, that God hath made him to be the head of the Church: who is the fullneſſe of him that filleth all things: ſo that this exaltation of Chriſt to glorie, and the dignitie which Chriſt is exalted vnto, above all men, or angells, this is the cheife glory, and honour, of the ſonne of God: wee ſhall ſpeake ſomewhat more of this hereafter, how that all the other offices of Chriſt, they are but ſervile: Chriſt doth abaſe himſelfe, to be the Prophet of his Church, and hee was not aſhamed to take vpon him, to teach the law of God, to the people with his owne mouth: neither was hee aſhamed, to take upon him to be our Prieſt, to offer to God for ſinnes of the world, in all theſe hee was abaſed; and ſuffered himſelfe in a manner to be ſpoiled of his honour and glorie: but when hee comes to his Kingdome, which hee ſheweth by his reſurrection, and when hee hath prevailed againſt his enimies, and had ſubdued ſinne, and Sathan, then hee ſtands triumphing in heaven, and there ſits at the righthand of God, and herein ſtands his dignitie: and it is a wonderfull thing that the world conſiders it not: thoſe which were the former offices, to be Prophet or Prieſt in his Church, ſtands in the abaſing and humiliation of the ſonne of God: but in his kingly office ſtands his exaltation, this is his dignity and Royall prerogative: hee that medleth with it, medleth with the cheifeſt dignitie of Chriſt.

Furthermore as the former 2. offices of Chriſt are but ſervile functions, ſo the third by vertue of his exaltation, makes the other 2. both effectuall; both his word, as Prophet, or of his ſufferings as a Prieſt, depends vpon his Royall power, for except hee have power over all things, hee were not able to keepe us in his feare, nor preſent us into the favour of God, nor make it effectuall to ſalvation: for Sathan, and ſinne and the world, would, prevaile againſt us: but Chriſt by his power is ſtronger then all, ſo as neither man, nor angell can make fruſtrate that which hee hath done for his Church: therefore hee is ſaid to be declared, to be the ſonne of God, by the reſurrection from the dead: who was ever able to looſe the ſorrowes of death, but hee which is ſtronger then death? Chriſt therefore by death, deſtroyed death, and him that had the power of death, the divell: and for this cauſe, Chriſt ſaieth (ſpeaking of the vertue of his exaltation) to wit, Iohn. 7. his Bleſſing, when to his owne hee ſaieth, every one that thirſteth, ſhould come vnto him, and hee would give them the waters of life, this hee ſpake of the ſpirit, becauſe Chriſt was not yet glorifyed: for vntill hee was ſet in his Kingdome hee could not diſpence his ſpirit to his diſciples, as afterwards hee did: therefore when hee was to depart from his Diſciples, hee gave them commandement, that they ſhould not depart from Ieruſalem, till hee had indued them with vertue from above, the world muſt be ſubdued to Chriſt, and therefore hee could not diſpence that meaſure of the ſpirit, till after his aſcenſion: then did hee ſend the Holy ghoſt downe vpon them, and indued them with all vertues, neceſſary to ſpeake all languages, & conſtantly to preach the goſpell, notwithſtanding the oppoſition of men: ſo this was verified likewiſe in the propheſie of Micha, concerning the powring forth of the ſpirit upon all fleſh: it ſhewes the great aboundance of grace, that Chriſt ſhould give his elect, hee being glorified, being made the head of the Church and was poſſeſſed with all power to give grace: ſo this worke of his Kingdome, is that which wee muſt take to heart, as being the ground of our comfort, to wit, that the King of Saints, as hee is called in the Revelation, hee is with us, hee it is that fighteth our battells againſt the dragon, and the whore: his might, and power onely prevailes; and the ſcripture telleth us, that if wee will fight, valiantly, Chriſt ſhall tread Sathan vnder our feet: all our ſtrength, ſtands in his ſtrength; as the Apoſtle ſaieth, hee was able to abound, and to want, and to do all things through Chriſt that ſtrengthened him: elſewhere hee ſaieth, with what power hee laboureth to convert men vnto God, by power from him, which worketh mightily in him, where he did acknowledge, that all the power he had, to doe any good in Gods howſe, was even in Chriſt the ſonne of God alone: therefore ſaith he, it is not I, but the grace of God that is in mee: ſeing then that all the vertue of a Preacher,1. Cor. 15. and ſtrenght of a Chriſtian, and all the vertue of Chriſts mediation, & ſuffering, depends upon Chriſts Kingdome, and power; how much the more ſhould we conſider this with ioy, as the Cheife ground of our conſolation, in all dangers, to vvit, that Chriſt the Lord, hath all povver given him in heaven, and in earth, to give eternall life to thoſe, that the Father hath given vnto him, as hee ſaieth of himſelfe, the end of Gods giving ſuch great povver vnto Chriſt, is that hee may bring his Children vnto glorie, therefore is hee called the Prince of our ſalvation, and he ſaieth, Heb. 2. Chriſt being to bring many to glory, to conſecrate the Prince of their ſalvation: vvell then, this point being of ſuch high moment, it is not vvithout cauſe, that the Apoſtle in this caſe, calleth this confeſſion of Chriſt, a good confeſſion, which is nothing but his profeſſing himſelfe to be King.

And the reaſon of it, may likewiſe be this, becauſe Chriſts propheticall, and Prieſtly office, are in two reſpects, more eaſily imbraced, then his kingly office: firſt in what reſpect they are more manifeſted, and more ſenſible, and more eaſie to be ſeene of the world, then his Kingly power, for hee was ſeene to teach on earth, and hee taught with authoritie, and not as the ſcribes, and Phariſes did, and hee performed his Prieſtly office in the ſight of all the world, the world heard him preach, and the world ſaw him die: theſe are not things of much ſecrecie, as this is: to wit, this man ſo baſe on earth: that now they ſhould ſee him Crowned with honour and glory: there is great difference betweene the glory of his meſſengers here, and the glory of the ſervants, or meſſengers of earthly kings: for the one is wholly earthly, & the other is wholly ſpirituall, and heavenly, ſo that ſo farre as heaven differs from earth, ſo farre differs Chriſts Kingdome, from the Kingdoms of the earth: his Kingdome ſtands not in fleſhly pompe, but it ſtands wholly in the ſpirit, and power of it.

So this brings us to the ſecond point of his confeſſion to wit, that his Kingdome was not of this world: the Iewes would have made Chriſt a King, but hee refuſed, & as hee was a King, ſo hee was conſtant to avouch the matter of his kingdome to be ſpirituall, and not carnall; why ſhould we that are his miniſters, make his glorie, and his kingdome, a worldly kingdome: Doe we not thereby falſify Gods trueth? ſeeing our maſter refuſed all carnall and wordly authoritie: but onely the power of the ſpirit, & why ſhould we ſeeke after a carnall glory and pompe, when the glory of the ſonne of God, and his kingdome is not of this world: Certainly the leſſe we are in the world, and the leſſe we are like to men in worldly honour: the more like we are to the ſonne of God: if we be cloathed with grace, with Sanctification, and the trueth of God dwell in us plentifully, this ſhould be our honour: and thus we ſee, how we are bound to place the kingdome of Chriſt in this, wherein it ſtands, certainely, all earthly power is ſo farre from appertaining, to the kingdome of Chriſt: as that thoſe that ſeeke it, walke not with an even foote, in the miniſtrie,1. Cor. 4. neither doth he the part of a faithfull Miniſter: the Apoſtle hath a ſtrange ſaying, and yet a true one, if our goſpell be hid, it is hid in them that periſh, vvhom the God of this world hath blinded: for we preach not our ſelves, but Chriſt Ieſus the Lord: and our ſelves your ſervants, for Chriſts ſake; and that the excellencie of the power, may be of God, and of Chriſt, that all the world may ſee, that the power of our Miniſtrie, is not from our ſelves, that we ſhould force your conſciences to ſubmit vnto the ſonne of God: for our Miniſtrie is wholly ſpirituall, as the Apoſtle tels us, that all the weapons of our warfare, are from God in heaven:1. Cor. 10. they are not carnall, but mightie through God: it is God that makes the goſpell powerfull, and that makes the labours of mortall men powerfull to ſubdue men to obedience. Thus to be briefe, the ſecond point of Chriſts confeſſion is to diſclame his kingdome, from being a worldly kingdome: therefore vve ſhould Diſclame all worldly pompe, and not compare Chriſt, to any worldly pettie king, for it is wholy ſpirituall, as the Lord ſaith to his peoples, to comfort them againſt the Egyptians: hee ſaith, the Egyptians are fleſh, and not ſpirit, as if hee would ſay, they are but fleſh, and therefore they can doe nothing, againſt the ſpirit.

The 3. point of his confeſſion was this, that hee came into the world, and was borne to this end, to beare witneſſe of the trueth: wherefore this is to teach Paſtoures, to follow his footeſteps, and to know what is our calling: wherefore the Lord hath ſent us into this world: which was to beare witneſſe of the trueth: God hath not ſent us into this world, to beare witneſſe vnto a lye, nor to juſtifie any falſhood, but to maintaine the trueth vntill death: as Chriſt avouched this to be his office, and hee did accordingly, ſo ſhould we that are Paſtours acknowledge this to be our office: not to juſtify mens lies, but to beare witneſſe and record to Gods trueth: ſo we ſee this affords great inſtruction for us, to ſhew us wherein our felicitie ſtands, eſpecially in witneſſing him to be our King, and his Kingdome not to be of this world, thus the penitent theefe did beleeve, that hee was a King: and that his Kingdome was not of this world: therefore he beſought him, to remember him, when hee came in his Kingdome: and that we are ſent of God, to beare witneſſe vnto his truth, and for this we are to lay downe our lives: it is a wofull thing to find falſhood in him that witneſſeth the trueth: the Apoſtle Iohn, hath a comfortable ſaying of himſelfe, in the end of his goſpell, theſe things are written, that ye may beleeve: theſe things we witneſſe, and theſe things we know are true: O would to God, Paſtours would ſpeake of nothing to Gods people, but that they know to be Gods will, and not to teach mens fooliſh fancies, but Gods truth onely: for that will make us free, as Chriſt ſaieth in the 17. of Iohn, if you abide in my word, Iohn. 17. the trueth ſhall make you free: ſo that our freedome in Gods ſight, proceeds from his trueth, and he which teacheth falſhood, cannot keepe himſelfe from bondage, doe what he can.

The laſt point of this confeſſion, is this, who ſo ever is of the trueth, heares my voice, this might have bin thought, a very proud word of Chriſt at that time: for hee tells Pilate to his face, that he had no part in the trueth: what meanes hee by the trueth? certainly the word of God which is the immortall ſeed, to beget men to be the ſonnes of God, this is that Chriſt calls the children of wiſdome, ſaying, wiſdome is juſtified of her children: this then is the 4. part of Chriſts confeſſion, which he doth boldly witneſſe, even before the judge, who had power to take his life from him: even to tell him to his face, that he had no part in the trueth, becauſe he harkened not to his voice: thus you ſee the ſubſtance of Chriſts confeſſion.

Let us now ſee if it concernes not us, in every point, & that as being miniſters, to follow his example: there are many things that we are to confeſſe: but the ſubſtance of it is this which Chriſt confeſſed: which, we muſt keepe, and obſerve, to the loſſe of our lives & where in ſtands the faithfullneſſe of a Paſtour, according to the example of Chriſt? when no feare to looſe our lives, will make us to conceale, or to deny any part of Gods trueth, but we will witneſſe it freely, & faithfully.

And if this were amonge us at this day, there would not be found ſuch eorrupting of his truth, in the howſe of God, as there now is: there would not be ſuch vaine Inventions of men in the howſe of God, as there is: Paſtours, durſt not deny his trueth as they do, if they made conſcience of this charge.

To be ſhort, I will ad one word more, & ſo end, that is from the circumſtance of the place, where he did make this confeſſion: and that was under Pontius Pilate, even when hee was arraigned and accuſed, and the ſentence of death, was ready to be pronounced againſt him: ſo as there was no eſcaping for him; yet the feare of the Iudge never terrified him▪ nor kept him from witneſſing, that hee was the ſonne of God: this is that the Apoſtle will have us to conſider: it is an eaſy matter for a Paſtour, that hath libertie as I have now, to ſpeake freely unto a people which have no power over my life; but when a Paſtour muſt anſwere for it, before Kings, & is in danger of his life, then to ſtād to it, there is the triall of a faithfull Paſtour: a faithfull Paſtour muſt do this, although it were befor Pont. Pil., a faithfull Paſtour muſt do this: he muſt not ſhrink for the terrours of the fleſh: but we muſt openly beare witneſſe to the trueth of God: ſo the circumſtance of the danger of the place where Chriſt did this, is that, wee are to lay before us, how many are there of us, that all though wee have preached the trueth of Chriſt: Yet if it come to this, that either we muſt change our minds, or looſe our livings: how many are there, that baſely falſifie the trueth of God, becauſe they will not looſe the favour of the King, or of ſome great men, yea they will rather falſifie the trueth of God for ever: how many ſuch are there to be found in this age, that contrary to their knowledge, & conſcience, do beare witneſſe to falſhoode and lyes, only to uphould them in their livings, and in the favour of men.

Let theſe men thinke of that ſentence, the Apoſtle doeth ſpeake of, where he ſaith; you have not reſiſted unto blood: where the Apoſtle accounts it a baſe thing in a Chriſtian, that will deny the trueth when or before it come unto blood.

I ſay it were a happie thing, if profeſſours, nay if Paſtours, would ſtand unto the trueth till it come unto blood, that other allurements, did not draw them from the trueth: the contrary hereof, doth declare, how few faithfull Paſtours God hath in his church! and thus much for the circumſtance of the place, and of the danger that Chriſt was in; when he made this good confeſſion, under Pontius Pilate.

Let us make uſe of all: here we ſee, that of all whatſoever is written, or ſpoken in the goſpell, concerinng Chriſt the Paſtour; that above all we ſhould lay this confeſſion of Chriſt before our eyes, for the carriage of Chriſt, before Pontius Pilate, is a lively patterne, for all miniſters to follow: and it is ſet downe, not onely to let us ſee, the manner of our redemption, but it is likewiſe, to teach Paſtours to know their duetie▪ and to teach them, how to walke in Gods houſe, to maintaine his trueth, when God ſhall call them to ſuffer: the not conſideration of this, makes many Paſtours, and Chriſtians, careleſſe of their duety, becauſe they looke not upon Chriſt for their patterne. the Lord of his mercie, give Paſtours grace, that they may follow him: as in all things, ſo in this conſtancie, of maintaining his truth. Amen.

verſ. 14. The third Sermon.

That thou keepe this commandemt without ſpot unrebukable untill the appearing of our Lord Jeſus Chriſt.

IN this comandement & charge givē by the Apoſtle to Timothy, we have heard already in what a waightie manner he impoſeth this duety upon all that are Paſtours & teachers unto the worlds end, It is a charge from the mouth of the Apoſtle, and a charge in the ſight of God & of God conſidered in his omnipotency: in that hee quickneth all things and it is before Ieſus Chriſt to be conſidered of us as, a patterne for us to follow in his witneſſing a good confeſſion before Pontius Pilate.

Now it followeth that wee ſhould ſpeak of thoſe things wherewithall Paſtours ſtand charged, what the matter is which is of this high moment which the Apoſtle doth lay with ſuch authoritye upon all Paſtours & teachers, & this is layd downe in this verſe in theſe words, that thou keepe this commandemēt without ſpott unrebukeable ūtill the appearing of our Lord Ieſus Chriſt, this is the matter, the keeping of this commandement, and the keeping of it without ſpott unrekukeable, and continuing this till Chriſt appeare againe.

Now to encourage all paſtors and teachers in the performance of this duetye which muſt laſt til Chriſtes appearing againe, he ſetts us downe the aſſurance of his comming againe in the next verſe, to keepe us that we doe not faint under the difficulties that we ſhall find in keeping this commandement: untill Chriſts ſecond coming, which in his due time he will accompliſh, God hath reſerved this time in his owne hands, and in his owne time hee will ſhew it: Now that we may be aſſured that God will performe this, he ſetts downe a glorious deſcription of this God, that wee may ſee in God wonderfull and undoubted reaſons that God will in his time ſhewe the Lord Ieſus againe. This deſcription of God is one of the moſt magnificent deſcriptions that is ſett downe of God in all the ſcriptures, to let us ſee what need wee have to take to heart this precept.

Firſt he ſetts downe God that he is the moſt bleſſed one, which in his time will ſhew that hee is the bleſſed.

Secondly that he is the onely potentate, and this he illuſtrateth by more particular demonſtrations, in this that he is the King of Kings, and Lord of Lords, his bleſſedneſſe is further expounded in theſe particulars, 1. that he hath onely immortality, 2. that hee is inacceſſible dwelling in that light which no man hath ſeene nor can ſee. This deſcription he concludes with aſcribing to God two things, honour, and power everlaſting, thus wee ſee how the Apoſtle in moſt divine manner & high ſtile, doth ſtill propound this charge to all thoſe that are miniſters of his word, that all the world may ſee the neceſſity that lyeth upon Paſtours & teachers to doe their duetye, ſeing they are ſo ſtraytlye charged before this God of might, majeſtie, and bleſſednes, to whom belonges all power and glorye, ſo that wee muſt not dallye in this point of keeping this commandement here charged upon us, therefore it ſtands us upon under no leſſe payne then the wrath of God, to keepe this charge againſt all the world that ſhall oppoſe it.

Now let us come to the words in particular, the firſt thing that all Paſtours are Charged with all, is the keeping of theſe commandents; and that is not onely charged upon them, but the keeping it without ſpot, and unrebukeable, the time how long they muſt keepe it, is ſet downe, till the appearing of the Lord Ieſus; So we have 3. things in this precept, which the Apoſtle lays upon all Miniſters, to be conſidered by us. Firſt wee muſt conſider what is the matter we muſt keepe without ſpot, unrebukeable, and that untill the appearing againe of Chriſt.

The matter is, this commandement: What means the Apoſtle by this commandement? by this, he means all the dutyes that he hath in this Epiſtle charged upon all Paſtours and Teachers, this he calls a commandement, to let us ſee and underſtand, that the office of Paſtours ſo deſcribed as we have heard, is this ſtraite commandement of the liveing God, and it is the Law of God himſelfe that is laid upon us to keepe.

Now he calls it a commandement, that we might underſtand what is the thing that we muſt obey and practiſe and it is a great incouragement for us to doe this, ſince it is the charge of the liveing God, and the precepts which Paſtours muſt lay to heart, that theſe are the things which God hath commanded. Therefore thoſe which make no conſcience to tranſgreſſe this charge, but they will make all the order of Gods howſe to be indifferent, and will make all the precepts of this Epiſtle to be alterable and changeable, as ſome curſed divines have written to prove that this commandement of God may be changed, whereas we ſee, the Apoſtle doth charge us in the ſight of God and of Chriſt, to keepe this commandement of God without ſpot, and that till Chriſt come. Againe is then this a changeable commandement? can any power of fleſh or bloud alter or change this, when we are charged under paine of damnation to keepe this as inviolable, and unchangeable an ordinance? I ſay the curſe of God muſt light upon him that takes upon him, to alter any of theſe ordinances, ſeing in ſo ſtreit a maner we are charged and commanded to hould them.

Well then, theſe things are commandements. I marke this for another end, and not onely to ſhew that theſe things are not indifferēt things for men to doe, or to leave undone; but this doth likewiſe let us ſee, that theſe are of the nature of ſuch things which are abſolutely neceſſary, and therefore are not onely councells as the Papiſts ſpeake, when they make diſtinctions betwixt precepts and councels, and they make theſe things not neceſſary, but voluntary.

And in nothing under the Tunne hath the Church of Rome gone more againſt Gods ordinances, and commandements then in this, yea they have wholy troden this precept under their feete, which here the Apoſtle commands them to keepe ſo ſtraitly, that neither the function it ſelf may be aboliſhed, nor any particulars of them may be neglected of any Biſhop, nor the duty he ſhould performe in preaching or in Governing, but long ſince all is changed among them, and a new faſhion is ſet up in the ordring of Gods houſe, which God never commanded.

Wee have the more need to looke unto our ſelfs in this, ſeeing there is no precept of God which hath beene more adulterated and violated then this precept of the Apoſtle, yea not onely in popery is this ſo, but this violation of it remaines in the reformed Churches themſelvs, our duty is therefore in this reſpect to looke to our ſelvs, and ſee how ſhort we come of performing this commandement, and how we ſhall anſwer in the day of Iudgment for our abuſe thereof.

Next, obſerve upon whom this charge is laid, it is laid, upon Timothy, and in his perſon upon all Paſtours, by which we may ſee who are cheifely to keepe this order in Gods houſe, which are the Paſtours in Gods houſe, moſt and Cheifely here charged on us, it is not on the Magiſtrate ſo much laid to keepe, at it is charged on us, & judgmēts ſhall light upon us if wee keep not this charge, we are they that are commanded of God to looke to this, the ordering of Gods houſe is not ſo much committed to any as to us, therefore we muſt looke to it; Let the world rage as they will againſt paſtours, yet they may not neglect to keepe this.

If the Apoſtle had not knowne that this was a difficult thing to practice,, and that there would be mighty oppoſition againſt it, he would not have laid the neceſſity of doeing it, with ſuch waighty charge as hee hath done, but he knew that the world would not endure to worſhip God as they are here commanded, therefore hee had great care to back this commandment with the waightyer authority of the liveing God, now we ſee who it is that is cheifely charged for the ordering of Gods houſe, namely his miniſters. It is a wofull thing, and the Lord in mercy forgive this iniquity, for now every mann wil have a law for Paſtours and Teachers, hee muſt not preach but as they will, neither muſt he adminiſter the ſacraments, but as they pleaſe, whereas the Lord of Lords hath commanded to keepe his ordinaunces pure, and therefore it is a great arrogancy againſt God and his ordinaunces, for men to lay any law upon Gods miniſters, how they ſhould order Gods houſe, nay happy were the church of God, if Paſtours were not thus led away, that thoſe which are appoynted over the church of God to direct it, that they themſelvs are led away by others, by which means religion is come to ruine, let them which uſurpe this authority, take example by Ahaz & Vzziah the King, who for uſurping the Prieſts office and preſuming to offer incenſe, was ſtrucken with Leproſy, & ſo remained all his dayes, the other for preſuming to make a more coſtly altar.

By this we may ſee how dangerous it is to meddle with the holy things of God without a calling, which is ſet apart for thoſe God hath ordained for that end, we are ſaid in the ſcriptures to be thoſe that are ſet over you to rule you, and admoniſh and inſtruct you, and you are commanded to obey us; why is this? but to ſhew you that we are the men which God hath given the authority and power unto, to order the affayres of his houſe in his worſhip.

To come more particularly to ſpeake of this keeping of it. Keeping is our duty; wherefore then doth the Apoſtle uſe theſe words, that thou keepe this commandement? he knew Satan would ſteale it away if he could pervert the Paſtours by the glittering ſhews of honours, and earthly preferment, and ſo Satan by men of corrupt mindes hath uſurped this holy order; againſt this, all Gods Servants muſt ſtand couragiouſly, and Paſtours muſt keepe it, and hould it faſt. A Paſtour cannot be more unfaithfull in any thing then in this, to ſuffer the power that God hath put into his hands to be taken from him, in this he is as unfaithfull to God as he can be in any thing, the Preiſts of ould were not aſhamed to oppoſe themſelves to Kings, telling them plainely to their faces, that it belonged not to them but unto the Prieſts to doe this and that; ſo it becometh Miniſters well, to ſay to any Magiſtrate under heaven, that the ordering of Gods houſe, the affaires belonging to his true worſhip is not in them to preſcribe any other manner then the Lord Ieſus Chriſt hath by his Apoſtles preſcribed; It is the Magiſtrates duty to order the common wealth, and the affayres of policy, but for Magiſtrates to take this authority from Miniſters which Chriſt hath given them, and ſo to betray the Church of God, and deprive them of their lawfull power which Chriſt hath committed into their hands, is an high diſhonour to God, and a vyolating of this grand charge which the Apoſtle hath ſo ſtraitly commanded.

That this ſuperſtitious Church of Rome and the Idolatrous tricks in theſe points of their Religion, there is more duty obſerved, then among Chriſtians, for among them none of their Magiſtrates meddle with the Miniſters Authority, but in humility they ſubmit to the order of their lawes to them which are their teathers, whereas none are ſo undutifull unto God, as Chriſtians are in the reformed Church, for there the Magiſtrate uſurpes the place of Paſtours, and this is the cauſe why that amongſt the Magiſtrats that are at this day, that God treads them, and their authority under foote, and gives them over unto ſo many Iudgments, all becauſe neither God nor his ſervants can have that reſpect or honour among Chriſtians, as the ſervants of Satan have amongſt Infidels.

Let us marke it then, we are commanded to keepe this precept, and not to ſuffer it to be taken from his Church. This keeping hath many parts.

Many ment hinke it well kept if they keepe it where it is written, and this they both ſhould and ought to doe, that is, they muſt ſee that the Word of God periſh not, but that it may remaine as a perpetuall lawe to binde the conſcience of the ſaincts unto the worlds end: but this is not enough honely to keep it in print in a booke, but we muſt have it in poſſeſſiō, as Iohn is commaunded in the Revelation, having a little booke given him, he is commaunded to eate it, they muſt lay it up within them in their hearts, ſo that the teachers of Gods Word ſhould be well inſtructed in thoſe doctrines which God hath charged him withall, to keepe till the end of the world; This is that which Chriſt requires himſelf of every Chriſtian, that they keep his word, it is not enough to lay the Bible beſides thee in the houſe that wil ſerve the turn, but he will have thee to read in it, and to meditate in it day and night, and to keep it in thy minde, as the Apoſtles of Chiſt are ſaid, to lay up Chriſts words in their hearts, and God opened the heart of Lydia that ſhe gave heed to the things, that Paul ſpake. This is the keeping of his commaundements, whenas they doe not onely keep them in writings, but in their hearts, and have knowledge to doe them, and he commands us by keeping them to practiſe them, ſo all Paſtours are bound to practiſe them contynually, and to performe whatſoever precepts concerne their duty which the Apoſtle hath ſet down in this epiſtle, if they look that God ſhall approve of them in the day of their great accompt.

And not this onely is to be meant by the Apoſtle, but more alſo, that we muſt not ſuffer this commaundement to be changed or altered, or to periſh or decay, but we muſt bould it in perpetual uſe in the houſe of God, and if it be fallen, Paſtours muſt rayſe it up, if it be corrupted,1. Cor. 11. Paſtours muſt reform it, if it be chaunged, Paſtours muſt bring it to the auncient inſtitution, as Paul did in Corinth, where hee found the celebration of the Lords ſupper corrupted amongſt them, hee reduced it to the firſt inſtitution by Chriſt, to reform them to the right practiſe of that duty which they had corrupted: ſo likewiſe in manie other churches where the truth of doctrine concerninge juſtification was corrupted, the Apoſtle in his epiſtle to the Romans, to the Epheſians, Coloſſians, Philippians, Gallatians, reforming the miſerable abuſes wherwith Gods worſhip was profaned, in which he reformed the errors, as doth appear in theſe epiſtles, to inforce their wicked harts to bow to Gods ordinaunces, for, the preiſts lips ſhal preſerve knowledge, and they ſhal ask the law at his mouth: But alas now adayes miniſters muſt take the lawe from other mens mouths, and they muſt doe nothing but as other men direct them, wheras it is his part to inſtruct all by the law of God, as wee have ſhewed what a ſtrait charge God hath layd on his meſſengers which they muſt not be ignorant of, hee muſt keep this commandement that it be not altered nor corrupted, I tell you that theſe alterations will bringe the fierce wrath of God on us, we proteſt before God we deſire to walk in the trueth of God, and wee have ſhewed the truth, and if ye will not ſuffer yourſelvs to obey this truth wee have taught you, your bloud be upon your own heads, for unto alterations wee will never conſent, and if God aſſiſt us, while we breath, I will yeald to doe no otherwiſe then is here commanded, the miniſters they muſt keep this, and preſerve this, and not ſuffer it to be altered or changed for anie mans pleaſure in the world, the keeping of this is the maine part of the Paſtours office, as he will avoyd the wrath of God and of Chriſt at his appearing.

Now let us conſider the manner how they muſt be kept; and here wee may take notice of another miſery in our time, which is, preaching is kept, the Sacraments are kept, & the miniſtery is kept, but whether theſe be kept without ſpot or rebuke judge ye, firſt conſider the meaning of the words, there be manie which doe putt no difference between theſe two words; but onely this, that the firſt word ſpot ſignifies a leſſer ſlip in the duty of the miniſtery, and the ſecond word unrebukable ſignifies greater offences in the duty of the miniſtery, ſome reaſon there is for this diſtinction, for there are ſome things as ſpotts, which are not worthy to be reproved, but that which is worthy reproofe is a palpable ſinne: but the true diſtinction of theſe words is this, according to the new Teſtament, there is a two fold thing to be obſerved by Paſtours in the worke of the miniſtery, the firſt is without ſpott which argues his inward ſincerity in his judgment, minde and underſtanding; and unrebukeable is in reſpect of his outward practiſe before the world, and theſe two words we may either referr to the perſon that is commanded theſe dutyes, or to the commandement itſelf, which they ſtand bound to keepe, either to the commandement, that hee keep it without ſpot, or that he keep himſelf without reproofe, both theſe ſtand with the truth of the Scriptures, elſewhere we muſt keep the practiſe of this comandement without ſpott or rebuke, and we muſt keep our ſelvs without rebuke, that the word of God be not evill ſpokē of by our iniquityes, and that we ſuffer nothing to be added or taken away from the bleſſed ordinaunces of God, for every addition of man to Gods ordinaunce is a blott, every device of man is a fleſhly ſpott, it pollutes and defiles the things that are holy, and the teaching of them by profane paſtours doth pollute the holy commandement of God, yea to ſuffer them to be diſpenced profanely in a profane manner, or in an unlawfull forme, contrary to the patrern which the Apoſtles have ſett before us is miſerable profaneſſe.

Beſides as men ſhould keep the word and ordinaunces of God pure and unpolluted in the ſight of God: ſo he muſt keep this charge himſelf in his own perſon in an unſpotted manner, and certainly this is principally to be referred to the perſons, for a man cannot ſpot himſelf, but he muſt defile the worke hee hath in hand, if hee deſerve rebuke himſelf, then hee brings rebuke therby upon his office; It is a miniſters going out of the waye, and yealding to mens traditions, which brings pollutions upon Gods ordinaunces; If miniſters would ſtand faſt, and not diſpence otherwiſe then they are commaunded, it is moſte certaine Gods worſhip ſhould never be ſo polluted, there never came pollution into Gods houſe, but it came in by thoſe that had the charge of Gods houſe, all the blotting of Gods ordinaunces came in by thoſe that had the power to diſpence them.

But marke, in them two things are to be looked unto, firſt they muſt be without ſpot, ſecondly they muſt be without rebuke, to be without ſpot, I take it (as before) to be meant, of an undefiled conſcience, judgment & affections, by yealding unto anie devices of men, ſo that if he ſuffer his judgment to be defiled, or his affections to be polluted, or ſuffer anie evill thing to take place beſides or contrary to this commandement, hee is a polluted perſō before God, therefore he muſt keep himſelf unpolluted, & then his practiſe will be unpolluted, for it is true as Chriſt tells us in the Goſpell, that out of the abundaunce of the heart the mouth ſpeaketh, & ſo the hād practiſeth; out of an evill heart coms evill practiſes, ſo that if a Paſtour his heart be kept pure & ſpotleſſe, he will embrace nothing but the trueth of God, hee will ſuffer nothing to defile Gods ordinaunces, but he will be ſure to keep them pure & unpolluted: wheras on the contraty if the hearts of ſciſmaticks & heretiques were ſeen, & the hearts of all that corrupt Gods trueth, if wee had ſpirituall eies we might diſcern the corrupters of the trueth of God, there is no ſound cleaneſſe in them who mainteine idle toyes, and ſett them down in place of ſolid ſubſtanciall truths of Gods worſhip, in ſuch mens hearts is nothing but a ſtinking idoll of corruption.

Secondly as a Paſtour muſt not onely keepe himſelf pure within, ſo muſt he not ſuffer his affections to he taynted without, but that hee keepe them pure in his own integrity, ſo that he keepe himſelf unrebukable, and this will follow on the former, for ſo long as he remains without ſpott, ſo long the world cannot finde fault with his practiſe, they may bark at his practiſe, they may backbite him, and ſay of him as they did of Chriſt, that hee had a divell, but in truth to lay ought to his charge they cannot, for it is moſt certayne that a pure practiſe flowes from a pure hearte, that there can be no juſt cauſe of reproach againſt him which keeps himſelf within the compaſſe of Gods truth, we know how againſt Chriſt they hired witneſſes to get matter to charge him with, when in truth they could finde nothing againſt him, yea the ſame Scribes and Phariſes when they ſent for the Apoſtles, and cauſed them to be ſcourged, yet they could finde nothing to lay to their charg, to puniſh them, becauſe they did keep themſelvs pure, and kept this commaundement without ſpott, ſo they were puniſhed not for anie vice, nay they themſelvs were conſtrayned to confeſſe, that they had nothing to taxe them with, and that they had nothing to accuſe Chriſt, yet they ſaid, if we ſuffer this man to live the whole world will follow after him; So at this day there be manie that puniſh Gods ſervāts, not for anie fault they can finde in their miniſtrye, but becauſe their owne authority & policy would be taken from them, if they ſuffer Gods truth to be ſpoken plainly. To goe forward, we ſee miniſters muſt doe nothing which may give juſt occaſion to the world, to blame them, becauſe he is charged before God that hee keep this commaundement without ſpott. But why doth the Apoſtle this? ſince (as I have ſaid) hee muſt walke, more holy then Chriſt if it were poſſible, that they ſhould not be evill ſpoken of, and Chriſt tells his Apoſtles that all ſhall ſpeake evill of them for his ſake, and this Paſtours muſt expect to finde of men, not for that hee handles the Word of God deceitfully, but becauſe hee teacheth the truth in ſincerity in the evidence of the ſpirit to the conſciences of all men in the ſight of God▪ as the Apoſtle avoucheth concerning himſelf, that hee had preached the truth in the evidence, of the truth, and in the ſpirit of God, to their conſciences, ſo that if their conſciences were examined before God, they durſt not but ſaye hee is faithfull; therefore the Apoſtle ſaith, if the Goſpell be hid, it is hid to them that are loſt, and ſhall periſh, ſo that the wicked themſelvs, as Peter tells us, ſhalbe compelled to juſtify, them in the daie of their viſitation, they that rayle upon them now, ſhalbe forced to juſtify them, theſe then bee the two things which the Spirit of God will have Paſtours to looke unto, that they keep this commaundement, without ſpott or rebuke. Out of this wee may ſee and diſcern, what the eſtate of Gods church is this day, there is no church under the ſunne but is guilty of one of theſe two miſeries, the one is this, that Paſtours cannot be ſuffered to perform this, or elſe that Paſtours have ſuffered themſelvs to be corrupted to doe the contrarie, either their hands are ſhortened that they have no liberty, that though they would never ſo faine practiſe Gods commaundements, yet they cannot get liberty to doe it, or if they have liberty to doe ſomething, yet not all things: he may doe a part, yet not the vhole truth of God, this is one of the miſeries which lyes upon the Church of God this daye; I will not enter into judgment whether the faulte be in the Paſtours, or in the people, but this I am ſure, if there were more courage in Paſtours for Gods truth then there is, it were well, wee will leave them to anſwere for themſelvs, which are guiltye of it.

The ſecond impiety is this, that Paſtours for the pleaſure of men have corrupted the ordinaunces of God manie waies, even in the reformed churches, which they have taken frō the church of Rome, ſee what corruptiō now there is in Gods houſe in manie places, ſee if ſuch be choſen for Biſhops as the Apoſtle hath here deſcribed in this epiſtle, come to the adminiſtration of the Sacraments, and then unto the preachers of the word, is anie thing more corrupted than they are? is anie thing left of publique prayers and preaching or of adminiſtration of the Sacraments according to Gods appointment? is that order of government practiſed among them as the Apoſtle hath here layd down for the churches practiſe? Let them looke to this epiſtle, and judge themſelves according to the rules here ſett down, and doe not ſay becauſe it is like the beſt church, therfore it is the beſt church; No, if it be not according to this commaundement it is accurſed, I need not ſpeake of this, for it is too palpable and abhominable. In manie churches there is all corrupted, they will have mens inventions, they are not content with Gods ordinaunces, but they will have them to be mingled with human inventions, or with the deviſes of that curſed church of Rome; this is no ſmall cauſe of Gods anger, and of his fierce wrath, to ſee this charge thus to be troden under foot by Paſtours, who have ſo little ſtudied this portion of ſcripture: they learn all things which others ſhould practiſe, and learn nothing which themſelvs ſhould practiſe and learne,

We all know this, that a phiſitian that ſtudies naturall phiſick for the good of mens bodies, that it is a dangerous thing if he ſhall proffer anie phiſick to the patient, except thoſe things that are of uſe, and with ſuch mixtures which are profitable for the ſick, becauſe a little thing amiſſe may kill the patient: and doe we thinke that there is ſuch danger in naturall helps for the preſerving of our naturall life, and is there not much more daunger in corrupting of the ſpirituall medicine, which ſhould keep us in the life of God that it be-not extinguiſhed? what a wofull change is it to corrupt the word and Sacraments, ſo that there is nothing but the very poyſoning of the word and Sacraments, it is nothing elſe but poyſening the ordinaunces of God. The Apoſtle letts us ſee this plainly, that the force of ſaving grace is taken from Gods ordinaunces whē they are done otherwiſe thē he cōmanded. In the 1 Cor: 1. The Apoſtle ſheweth the reaſon why he will not preach the Goſpell in the intiſeinge words of mans wiſdom, leſt (ſaith he) I ſhould make the croſſe of Chriſt of none effect; & is it not a ſtrange thing that the preaching of the word in the intiſeing words of mans wiſdom or eloquence ſhould take away the force of Chriſt cruifyed from ſaving of our ſoules? and yet the Apoſtle ſaith it doth ſo.

In the 1. Corinths 11.20. When ye come together therefore into one place this is not to eat the Lords body, or Lords ſupper, the abuſe in eating the Lords ſupper made that it could not ſerve as Gods ordinance to comfort the conſcience, thus we may ſee the ſaving force of Gods ordinaunces are taken away, when they are polluted by human authority and vain inventions.

To goe further you ſee how purely and without ſpot God will have his ordinaunces to be kept, he will not have men to deale with them, but that they muſt be kept intire and pure, but how longe muſt they be ſo kept? vntill the appearing of our Lord Ieſus Chriſt, what an important charge may this ſeeme to bee unto Timothy! This letts us ſee two things in the duty that God hath charged on all Paſtours, firſt that in this charge all Miniſters are charged with it, and that this is not a commaundement to Timothy onely in his time, but for all that ſhall follow in the miniſtery unto the end of the world, till Chriſte appeare again.

Secondly let us ſee another thing, namely, how this muſt be done, every Miniſter muſt keepe it pure, and pure he muſt deliver it into the hands of them which ſhall ſucceed him, that is, he muſt keep it ſincere, as the Apoſtle tells Timothy in his ſecond Epiſtle, deliver that thou haſt received unto faithfull men, that they may deliver it to others, there muſt be a delivering of it from hand to hand as the Apoſtle taught Timothy, ſo ſhould he teach other Miniſters, that they ſhould ſo preach and adminiſter the ſacraments, as they might be examples unto them that ſhould come after them to doe the like, and this Timothy is ſaid to doe this, till Chriſts appearing when he doth it all his owne time.

Oh what a fearfull thing is it when Paſtours are not carefull to leave the ordinaunces of God and of Chriſt, and the purity of them to thoſe that follow after them, they know not what they muſt anſwere, for who are examples of the contrary, oh with trembling remember the hiſtory of Ieroboam the King of Iſraell, who was the firſt that cauſed the Iewes to ſeparate from the Temple of Salomon, and he is branded with this note, Ieroboam, that made Iſraell to ſinne, he was the firſt occaſion of it, and he is charged above all, for corrupting the Worſhip of God: The like we read before of Gideon Iudges 8. who thinking to adorn an ornament God had commaunded his Preiſts to weare, but it was abhomination unto the Lord, and it was the utter deſtructiō of him and his houſe, for which the Lord recordeth all Iſraell went a whoring after it.

If thoſe men were ſo noted that have cauſed the Church to erre from Gods law, and not imbrace his order he hath ſet down, but in the place of it to receive idle ceremonies, certainly they ſhall know, that God takes this to remembrance and more to his heart then they doe dream of, yea they ſhall ſee that of all men they are lyable to the greateſt judgment in the ſight of God, their own devices ſhall aggravate their judgment for corrupting the Church of God, therefore faithfull Paſtours muſt have a double care in their own perſons and of others committed to their charge, that they keep it without ſpott, and that they deliver it to others without ſpott.

Again we doe here ſee that theſe ordinaunces are not to be changed ſo long as the worlde endures, the Apoſtle to the Hebrews comparing the law with the Goſpell, and the diſpenſation of the Goſpell to the diſpenſation under the law, he calls them both Kingdoms, becauſe they were in his church where his Kingdom is; now ſaith the Apoſtle this word once more ſignifyeth the remooving of thoſe things that are ſhaken, as of things that are made, that thoſe things that cannot be ſhaken may remain, where the Apoſtle ſhews that the diſpenſation under the law was not to continue; but (ſaith he) we receiving a Kingdom which cannott be moved, let us have grace wherby we may ſerve God acceptablie with reverence and godly feare, ſo that theſe ordinaunces of his Kingdom under the Goſpell they cannot be ſhaken, except thou wilt ſhake thyſelf out of Gods Kingdom; This Kingdom muſt remain conſtant till the end of the world, ſo that it is a fearfull matter when men keep not this in their time, ſince it muſt not be chaunged till the worlds end, yet there is ſcarce anie degree of men in the miniſtery that doth not pervert this.

What a fearfull and daungerous matter is it to us, that we cannot keep it for ſo ſhort a time? and if the Kingdom of God had ſtood and his ordinaunces accordinge to his truth, here preſcribed, there had never been another miniſtery nor an other government, or other doctrine then this here commaunded, if Gods will were obſerved, and Paſtours had been faithfull, they would never have corrupted Gods ordinaunces and worſhip as they have done, This Epiſtle is the onely form that God allows, and by which miniſters ſhalbe examined, for men neede not to doubt how the Church may be reformed and ſet in right order, if the fear of God did poſſeſſe their hearts to looke unto this Epiſtle, but when this is not looked unto, nor regarded, but what will pleaſe men, and what is the cuſtom of theſe times, this makes that Gods houſe is peſtered w • th vanityes, and ſtill remains defiled, and if Paſtours would bend their ſtudies to learn this Epiſtle, it would ſhew them their folly, and therefore all which labour to avoyd Gods fierce wrath in this age, and love the ſalvation of their ſouls in obeying God according to his ordinaunces, let them read and underſtand this Epiſtle, for this will teach them the truth of God, how his Church ſhould be ordered and governed.

One leſſon more I will ad, and withall will make an end, This commaundement you ſee is to be kept till the worlds end, let us gather this leſſon from it. Hath God charged his Church to doe this, and will he not have his Church to practiſe it? let the devill and Antichriſt rage as they will, and rage againſt his ſervants, yet the Lord will keep them, and this commaundement ſhal be kept till Chriſts coming again in deſpight of them, though not in the moſt part of the world, yet in ſome obſcure places he will have his own witneſſes to ſtand for him, to convince the world of error, the reaſon of it is this, God gives no commaundement to his church that he will have kept to the worlds end, but it muſt ſtand as long as the time that he hath appointed it, ſo that all the power of darknes ſhall not roote it out of the world, although they may baniſh it in manie countries, but out of the world they ſhall never baniſh it, but there ſhalbe one or other that ſhall ſtand for the truth.

This we may ſee hath been accompliſhed, as we finde in hiſtoryes, although manie of their teſtimonies are ſuppreſſed, yet in all ages God hath had ſundry who have mainteyned the truth, ſo that there ſhalbe a Church of God in which the purity of his worſhip ſhalbe mainteyned, ſo longe as the world ſhall remaine. It is teſtifyed that Noe cōdemned the world, ſo the teſtimonie of Chriſts witneſſes ſhalbe condemnatiō to the world, to this end the Apoſtle ſaith, if our Goſpell be hid it is hid in them that are loſt, in whom the God of this world hath blinded their mindes; So God and Chriſt will and ſhalbe worſhipped, although obſcurely, although not at Ieruſalem nor among the ſcribes and phariſes, yet in the wildernes there ſhalbe a Iohn Baptiſt; or in ſome corner of the earth or other God will have his faitfull witneſſes, for this commaundement ſhall take place as long as God doth reigne, although the tyrants of the earth obſcure it, this is moſt ſure, that his Goſpell is an everlaſting Goſpell, and God will keep it in ſome corner of the earth till the end of the world, therefore raiſe up your hearts with joy, although it be put downe in this or that place, yet it ſhalbe rayſed again in an other quarter of the world, it came from the Eaſt to us, and we had it a long time, and now it is going from us, and God hath appoynted another place to receive it, never ſhall God want a place to keep his ordinaunces, let the world doe what they can to hinder it, it is vaine for men to ſeeke to ſuppreſſe that which God will have kept.

1. Tim. 6.15.

Which in his times he ſhall ſhewe, who is the bleſsed, & onely Potentate, the King of Kings, and Lord of Lords.

HAving ſpoken of this deſcription of God in generall,The 4▪ Sermon. now (conſidering the order of the words) we will come and ſpeake of them in particular. Firſt let us ſpeake of them in particular, and firſt of Gods power, then of his bleſſednes, for the proof of this, is ſett down the contrarye order, he named bleſſed firſt, but he ſetts downe power laſt, his power is this, becauſe he is the onely Potentate, that is, he is the Lord of al powers and principalityes, the argument is this, he that is the King of Kings and Lord of Lords, he muſt needs be the onely potentate in heaven and earth, and ſo it is that God is the head of all principallityes and powers, therefore he muſt needs bee the onely Potentate. It is ſtrange that this argument ſhould hold, ſince it is graunted that there are manie Kings and Lords beſides God, how then can this prove God to be the onely Potentate, there being other Kings and Lords beſides him?

It would ſeeme by this property here aſcribed unto God, that it would confirme the falſe fancyes of the Anabaptiſts, who hold, that now under the Goſpell there ſhould be no Magiſtrate but God onely, becauſe in the New Teſtament he is called the onely Potentate, and this is one of their grownds wherupon they build their opinion: but the argument of the Apoſtle doth manifeſt the contrary, ſo the argument is ſet down by the Apoſtle in great wiſdome, for this argumente doth not take away all Magiſtrates in the world, but onely makes God to be over them all, to be the King of Kings, and Lord of Lords, now if there were no more Kings nor Lords but God alone, how could he then be the King of Kings and Lord of Lords? So that the very words of the Apoſtles argument doe confute this vanity, and lets us ſee that the authority which he claymes to God, doth not take away mans authority over their ſubjects, but lets that remain ſtill, notwithſtanding that God is King of Kings and Lord of Lords.

But to underſtand aright what is the Apoſtles meaning in his argument, it is of great force, for God is ſaid to be King of Kings in divers reſpects, firſt becauſe there is not a King or Lord but by him it is, and by him Kings reigne, it is he onely that rayſeth to authority, and none but he, ſo for this reaſon God is ſaid to be the King of Kings and Lord of Lords, becauſe they have not their authority but from God, and this is that for which Nabuchadnezar that great king of Babell did ſuffer ſuch a great judgmente from God, as to be caſt out from amongſt men, and to live among beaſts for the ſpace of ſeven years, that he might know that the moſt high had rule over the Kingdoms of men, as Daniel tells him in plain termes, becauſe he in the pride of his heart did think he had rayſed himſelf to his honour, when theſe words came out of his mouth, Js not this great Babell which I have built for mine honour, and Honour of my Kingdom? Immediately his kingdome was taken from him, untill he was forced to acknowledge that the moſt high had rule over men, this is a fearfull ſpectacle to teache kings to know from whom they have their kingdoms and their authority. Pilate when he did boaſt of his authority to Chriſt, ſaying unto him, knoweſt thou not I can ſave thee or take thy life from thee? Chriſt anſwered him, thou couldeſt not have anie power over mee except it were given thee from above. This is the firſt reaſon why God is called the king of kings and Lord of Lords, becauſe it is not by ſucceſſion, nor by birth that kings come to rule over others, but by the ſpeciall providence of God, and this is the reaſon why we muſt reverence them that are in authority, becauſe (ſaith the Apoſtle) all authority is of God.

The ſecond reaſon why God is called the kinge of kings is this, becauſe he never made king yet of abſolute power, he never yet made an abſolute king on earth, but allwaies made them ſubſtitutes to himſelf in authority, reſerving to himſelf the ſupream authority over them to thruſt them out of their thrones whenſoever it pleaſed him. All the kings of the world are but ſubjects to the king of heaven, ſo that even in their ruling, and exerciſing of their power, they are to know there is another power above them, unto which they muſt give an accompt of all their doings, for the Lord will not let the power he hath over them to goe out of his own hands, ſo that no kings nor Lords have anie power to doe as they liſt.This ſhews that kings muſt render an account of all their actiōs to God. It is blaſphemie to ſay that anie king hath abſolute power, for that is aſmuch as to ſett him in the throne of God, for there is no abſolute king but God alone, and this is the ſecond reaſon why the ſpirit of God deſcribes the power of God after this māner, to prove him the onely Potentate, if he that is a king have another power above him which is the Lord, thē muſt this Lord bee the onely Potētate; but every king hath the Lord above him, ſo as he cā hold it no longer then it pleaſeth him, neither can his race injoy it longer then God will ſuffer it; therefore the Lord tooke away the kingdoms from ſome, and gave it to others, he tooke away authority from the houſe of David, and gave it to Ieroboam, and for the iniquityes of Ieroboam he tooke it from Ahab and gave it unto Iehu, manie changes of kingdoms the Lord hath made, taking kings out of their thrones, and placing their enimies in their places, to let us ſee that kings are not abſolute Lords on earth, but they are at the Lords diſpoſing, at his pleaſure.

Thus we ſee the third reaſon proved, wherfore the Apoſtle deſcribes the power of God after this manner, that by neceſſary evidences he concludes the main point. Since there is not a power or Potentate, but God is the onely Potentate to doe with men as himſelf pleaſe, it is he that caſteth down, and it is he that rayſeth up, and thus he will have all men to know, but ſpecially his miniſters to know this.

There is a fourth reaſon of this manner of deſcribing God, and that is for the comfort of his children, which I have touched before, to arm them againſt all the terrours of kings, that the terrour of no power make them to diſpence with the ordinaunces of this great Potentate, therfore he would imprint this in their mindes, that God is the king of kings, therfore no king can doe more harm to them then it pleaſeth God, this is comfort, and the ſame which Chriſt gives his deſciples in the tenth of Matthew, where he bids them not to fear them that can onely kill the body, for he tells them that their lives are more precious then birds, and are there not ſo manie ſparrows ſold for a farthing? and yet not one of them ſhall fall to the grownd without the providence of God, therefore Chriſt knowing that power was given over him, though he could have prayed to his Father and obteyned legions of Angells, yet he would not, becauſe he knew there was no reſiſtance of Gods will, therefore he comforts himſelf againſt the looſing of Pilate, that hee had no power but was given him from above. Firſt of all this, letts us ſee that it is a vain thing to be aſtoniſhed at the fury of Princes, it is but miſerable weaknes of men that know what God is, certain it is if we ſerve God aright we would not be moved with the fear of anie man in the world.

Ye ſee when as Ieroboam would have apprehended the Prophet that God ſent to threaten his judgments upō him for his idolatry, when he ſtretched out his hand, to apprehend him, God ſo decred that his hand withered, that when he had ſtretched it out, he could not pull it in again; This God that could make the hand of a King to wither when he did oppoſe the counſell of God, what need anie man to feare, whenas our Saviour and God is on our ſide. We know what Saule did unto David, he did uſe all his ſkill to deſtroy him, but it was unpoſſible for him to do it becauſe God who is the King of Kings was with David, and God did ſhew his power againſt Saule in this, when he put Sauls life into Davids hands, but hee never put Davids life into Saules hands. We knowe what enmity Ahab had againſt Elias the Prophet, yet the Lord cōmaūds him to goe to him, & the Prophet anſwered the Lord, that he ſought his life, but the Lord anſwered him ſaying, goe, be not afraid, and the Prophet goes to him & tells him that it was he that troubled Iſraell, and the Lord reſtrained him that he could doe the Prophet no harme. Infinite examples in the Scriptures wee have of this, to let us ſee, that he can hold Kings that they ſhall doe no more harm then God will ſuffer them, to prove this truth of God, that he is King of Kings and Lord of Lords.

To come yet to make more uſe of this, why doth the Apoſtle lay this before us, the uſe is partly for Kings, and partly for us, the firſt leſſon for Kings is this that I touched before concerning Nabuchadnezar, how God forced him to learn how to know God to be the King of Kings, therfore let all Potentates learn to know that God hath rule over them, and their Kingdoms, and it is he that makes them Kings, and ſerts them in their thrones, and if they doe not this, it is juſt with God to make them will they nill they, to acknowledge this to their deſtruction, for the ſaying of Iſaie ſhalbe accompliſhed which the Lord there ſpeaks, all knees ſhall bow to him, and every mouth ſhall confeſſe him to bee the Lord, for the Lord will not ſuffer himſelf long to be deſpiſed, but in his own time hee will challenge his right, in deſpite of the world: it were a bleſſed thing if Kings would conſider this, that it is by God that they doe reigne, obſerve what it is Chriſt ſhall doe in the laſt day, the proper effect of this Kingdom ſhall be to put down all principallityes and powers, and to give up his Kingdom to God, that God may be all in all, 1. Corin: 15, then ſhall they ſee the trueth of this, that he is the King of Kings and Lord of Lords, if Kings would conſider this, that the time ſhall come, that the world ſhall not have a Kingdom nor King but God alone, me thinks they would then reverence this God in greater meaſure then they doe, but this ſort of doctrine is harſh to Princes eares, to think that there is a God above them, or that there ſhould be anie of whom they hould their ſcepter, and yet they muſt know this, or feele the truth of it by experience in Gods judgment.

The ſecond uſe for Kings and Lords is this, that the Apoſtle doth teach them to doe that which is right to all men, that they oppreſſe no man, becauſe they have a King over them in heaven, unto whom they muſt give an accompt of their doings; This Argument the Apoſtle uſeth to Maiſters in ſundry places, that they ſhould doe that that is right to their ſervants, knowing they have a maiſter in Heaven. If ſuperiours would but acknowledge this that they have a Lord over them, that ſhall take a reckoning of them aſwell as they take a reckoning with their inferiours, ſurely it would make them to doe nothing but that which is right, theſe are the uſes that doe concern Kings and rulers.

Now there is great uſe of this likewiſe for ourſelvs, beſides the incouragement it gives us, not to be afraid of anie power in the world, but it teacheth us this leſſon, not to reſiſt power nor authority, becauſe there is no power nor authority but it is from God as the Apoſtle ſhewes.

Now ſince all authority is of God, he that reſiſts authority hee reſiſteth God, but ſome object, what if they be tyrants and merciles men: and ſuch as make no conſcience to doe wrong? I anſwere even as the Apoſtle doth to ſervants, whom hee commands to be ſubject, not onely to their good maſters, and ſuch as are gentle; but alſo to them which are froward: ſo I ſay, if thou wilt doe thy duty, thou oughteſt rather to ſuffer wrong, and to ſuffer thyſelf to be oppreſſed, rather then to lift up thyſelf againſt authority which thou art under, for if this bond of ſubjection to Princes were looſed, Kingdoms could not ſtand, if every ſervant ſhould ſtand againſt their maſter, and every ſubject againſt his Prince, when he is wronged, no common wealth could ſtand, it is true wee may uſe all lawfull means to eſchew wrong, and Magiſtrates may plead in Parliament with their Princes, for they have alſo their authority from God, wee ought to uſe all lawfull meanes to eſcape wrong, but if there be no poſſibility of eſcaping, wee muſt rather ſuffer them to wrong us, for power and authority is to be reverenced as being of God, and indeed God doth ſometimes in juſtice give bad rulers to avenge himſelf for the ſins of his people; hee gave to Iſrael a King in his wrath, and hee ſtirred up a wicked King in Iſrael to avenge himſelf upō the people for their idolatrie, doe you not think but that the divell is Gods inſtrumēt againſt the wicked, ſo is every wiked king th • Lords ſcourge, the rod of his juſtice to inflict upō his enimies, when as good rulers are the bleſſings of God upon a people that are carefull to pleaſe him, the Lord will make them nurſing Fathers and Mothers unto his church, and ſo God in his infinit wiſedom makes Kings and Rulers to ſubjects as hee ſees cauſe, either to plague them or to preſerve them, this is the ſecret of Gods providence, thus to order the World according as he ſees they carry themſelvs towards him; we ſee that ſo long as Iſrael did not know God, ſo long God gave them into their enimies hands, and they had tyrants to rule over them, but when they ſought the Lord as they ſhould and ought, the Lord gave them gracious judges to deliver them out of the hands of their enimies, and aſſoone as they fell from God again, God tooke thoſe rulers from them again, and made their enimies their Lords: to let us ſee the truth of this, that it is our ſin againſt God which cauſeth him to ſend wicked tyrants over a people, to repay them home according as they have dealt with him, and it is his mercy to his owne, that hee gives them good and gracious rulers. Alwais it teacheth us this, that reverence muſt be given to him which God hath ſett in authority over us, ſince they are ſet over us by God. To come yet nearer to the point, doth not God give power to the divell to be the prince of the ayre? How could he prevaile as hee doth over the ſoules and bodies of men, if God did not give him liberty? looke to the hiſtory of Iob, what could he doe againſt Iob? nothing but by the permiſſion of God, ſo in the Goſpell when there were two men poſſeſſed of the divell, which met Chriſt in the way, and hee diſpoſſeſſed the divells, when they were caſt out, they had not ſo much power as to poſſeſſe the ſwine, till Chriſt gave them leave, & ſo doth God give power to the divell as we read in the Revelation, where it is ſaid that he ſetts up his viccar in the Church, who ſhall exerciſe the power of the divell in the Church, and yet all this is of God, to puniſh the wickednes of the world, and to avenge himſelf upon his enimies which have not the knowledge of God as they ſhould, and if God give ſuch power to wicked men, it is to make them his firebrands, to plague the contemners of God and deſpiſers of his word.

But to goe farther, this is not onely a leſſon to teach us not to be afraid of mens terrour, and to reverence the whom God hath ſett in authority over us: but likewiſe it ſervs us for another leſſon, and that is this, that Kings, and Superiours we are to obey in the Lord, & no farther, for they have a Lord over them who hath made them our Lords, therefore I muſt obey them but in the Lord,obſerv this we muſt not obey the king againſt that king that made him a king, for God is the king of kings and Lord of all Lords, and therefore above all he is to bee obeyed, though it ſhould coſt us our lives, yet we muſt not obey princes to the prejudice of God, it would be thought treaſon; if a ſubject ſhould harken to an inferiour Magiſtrate againſt his own king,he that doth aniething at the command of his king, which is contrary to the word of God he is atraitour to Chriſt. although the king had made him a Magiſtrate, yet if I ſhould hearken unto him in anie thing againſt my prince, I were a traytor to any prince, and is it ſo amongſt men, and ſhall not God have the like authority? kings are but Gods ſubjects, and inferiour Magiſtrates under him, and is it not high treaſon to obey them againſt God? So all obedience that is given unto princes under pretence of ſubjection to thē, being cōtrary to Gods will, is rebellion againſt God and thuſ much concerning the power of God, that he is the King of Kings and Lord of Lords.

Now onely bleſſed ▪ we have heard already how that he is the onely potentate, Now we ſhall ſee that none is ſo bleſſed as hee, and bleſſednes can be expected from none but from him alone, for who can make a man bleſſed that is not bleſſed in himſelf, but God alone? therefore it is vain to think to have an happy & bleſſed eſtate from anie Princes under heaven, except from God alone, for onely he which hath bleſſednes without meaſure can beſtow it, but let us conſider how the Apoſtle proves it by two things, firſt becauſe he onely hath immortality, and ſecondly becauſe he onely dwells in that light that no man can approach unto, and from theſe two he concludes that he is bleſſed, and he onely can give it.

He that hath life and an eternall life that is ſo glorious, and a life which is light, and is ſuch as makes the glory of him that hath it incomprehenſible, certainly that muſt be unſpeakable felicity, and this is the firſt point of true felicity, and this is the reaſon why all creatures are ſaid to be ſubject to vanity, becauſe they are ſubject to death, ſo that all things although they ſhould have their hearts deſire in the world, yet they cannot be happy, for when they dye their happines ceaſſeth, therefore to be truely happy, is firſt to be immortall, which is not onely to be exempted from death, but to be in ſuch an eſtate where death cannot come, and to have corruption ſwallowed up of life, whē God ſhall be made glorious in them that beleeve, this makes men truely happy, therefore the ſaincts of God have both in the old and New Teſtament lamented the miſery of man in this, that his life is but threeſkore and ten, and it is quickly gone as a race that is runne, ſo vain a thinge is man; and if we had nothing els to humble us but this, namely, our corruption and mortality, it were argument enough to know our baſe eſtate, and farre from being happy in this world, in that we are not exempted from death, therefore it is, that God makes the vanity of man who heaps up riches, and cannot tell who ſhall injoy them, as the rich glutton in the Goſpell, who ſaid, ſoule take thine eaſe, thou haſt goods layd up for manie yeares, when Chriſt told him, he had not a day to live, then thou foole whoſe ſhall thoſe goods be? the ſcriptures mock at theſe vain deſires. ſo that be a man what he cā be in this world, yet his mortallity makes him wretched and unhappy, therfore in regard God is immortall therefore he is onely bleſſed.

But it may be objected are not the Angells immortall,Objection. why then doe ye ſay God is onely ſaid to have immortality?

I anſwer, that none have immortality properly but God alone, for true immortality requireth true eternity,Anſ. that is to ſay, it is without begining as well as without ending, and none is ſo but God alone, therefore none truly is immortall but God alone, though notwithſtanding God hath made the Angells immortall, and the ſoules of men immortall, that is, for durance onely, and yet indurance ſimply doth not make immortallity, for though the divells indure for ever, yet it is not to live for ever. A thing may be ſaid to be immortall, that is, to live for ever, and yet not free from Gods wrath, as experience ſhall prove in wicked men and evill Angells and reprobate men, but to ſpeake of the bleſſed Angells and the ſoules of the elect, to ſpeake truely as the matter is, the immortality of Angells and of men, it is not in the ſoules themſelvs, nor in the Angells themſelvs, what then? even from God alone, as it is ſaid Acts 17. That in him we live, move, and have our being, and if God ſhould but withdraw his up-holding hand and power, neither ſhould the ſoules of men, nor Angells be immortall; ſo that it is not from themſelvs but from God that they have their immortality, and therfore the objection takes not away this truth, that God is onely immortall.

Again obſerve this, that although the Lord give immortality to my ſoule and unto Angells, yet neither man nor Angell can give immortality to anie creature in the World, God onely is able to doe this, therefore hee onely hath immortality, becauſe hee onely hath it of himſelf, and becauſe hee onely is able to give it to others, therfore muſt hee needs continue to be immortall, that hath the onely keeping of it himſelf, and diſpences the ſame to others at his pleaſure, ſo that in this point God is onely happy, for man may begett children, but we cannot make them immortall, onely the Lord muſt doe this, nay we cannot make ourſelvs immortall, doe we what we can, reade Pſalm. 43. and you may ſee the ſpirit of God taxeth the miſerable vanity of men, that thinke their names great on earth, and yet he ſaith, no man can redeeme his brother from death, all muſt goe to the grave, the rich dye aſwell as the poore, and yet vain man he will call his Lands by his own name, and all is but in vain, ſo that this is proved, that God is onely bleſſed. We know that the divell did ſpeake true to God concerning Iob, when the Lord ſaid unto him, Haſt thou not conſidered my ſervent Iob, who is a righteous mā, that doth no evill but good, what ſaith the devill to God, ſkin for ſkin and all that a man hath will a man give for his life, Wheras the hand of God being ſtretched forth againſt Iob in his children, & in his eſtate, yet it could not make Iob to blaſpheme God, but the devill thought that if God would ſtretch out his hand upon his own perſon, that it would make him to blaſpheme God, a man will part with anie thing ſo as he may have his life, for what is riches unto a man if he cannot injoy them, without life there is no conceite of happines, let men therefore learn this, that their life, and the continuance of their life, & the eternity of their life is in the hands of God alone, and ſince it is ſo that he onely can give eternall life, why then ſhould I for the pleaſure of anie man in the world offend this God, and make him to be mine enimie? can anie Prince in the world give me eternall life, but he onely? why then ſhould I for the pleaſure of anie man offend him in whom my life ſtands? unleſſe I care not what become of mee, whether I be caſt away into hell, or whether I have eternall life; If I deſire life let me then make conſcience not to greive this good God, ſince he onelie can give life, and he onely can take it away, this is ſtill but one part of his felicity, and of our felicity in him, if we obey him, he hath promiſed to give eternall life unto us; and they that remember not this promiſe that God hath promiſed to them that feare him, certainlye that man cannott walk as a Chriſtian.

To come then to ſpeake of the 2. pointe, of the felicity of God, which is thus ſett downe, be dwelleth in that light, which no man can attain unto, I will conſider two things in theſe words, firſt that he dwells in the light, ſecondly, he declares what manner of light this is, it is ſuch a light as no man can approach unto. The firſt ſhewes the infinite glory of God, in that the very place of his habitation is light it ſelf, and ſuch a light as the ſunne cannot give, it is a light ſurpaſſing all created light, yea this light coms from God himſelf, 1 Iohn. God is light, if anie man ſay he hath fellowſhip with God, and walk in darknes, he is a lyer, for God is light, and they which have fellowſhich with God walk in the light, and therefore thoſe that are called of God, they are called the children of light, and God is ſaid to call us out of darknes into his marvellous light, that is, God calls us from death to life, ſo hee doth call us from darknes to light, and this is the ſecond part of our felicity, for in this we muſt be like God, in whom is no darknes, for when God ſhall tranſlate our vile bodies unto his glorious light then ſhall the light of the ſunne be inferiour to this bright ſhining light of this mortall fleſh, what glorious creatures ſhall we be in that daye when this our mortall fleſh ſhall not onely bee made immortall, but our bodies ſhalbe rayſed in glory, as the Apoſtle ſaith, they are ſowen in weaknes, but they ſhalbe rayſed in glory, glorious bodies, even like unto the ſonne of God, who is now at the right hand of his father, ſo that whatſoever is in mans body that makes it defective it ſhall then be taken away, and the glorie of God himſelf ſhall be put upon our bodies in that day, ſo this is the firſt thing to be conſidered of us, that God dwells in the light.

What uſe ſhould we make of this, it ſhould teach us where to lay the blame if we ſee not God, for in the dark we can ſee nothing, but in the light we can ſee anie thing▪ now if thou canſt not ſee God, it is not becauſe God is in darknes, for God dwells in the light, ſomething therefore muſt be the reaſon why thou canſt not ſee him, and the reaſons are one of theſe two.

Firſt if thou ſeeſt not God at all, the reaſon is this, becauſe thou art a child of darknes, and the light of life was never putt into thy ſoule, therfore the wicked are ſaid to be of them which know not God, and what wonder is it they doe not know him, ſince they were never called out of darknes to the light of God, the want of this calling out of darknes, is the reaſon why they cannot ſee nor know this God, as for example, if a man be in a dark dungeon or priſon, that hath no windowes in it to ſhew light, he cannot ſee, ſuch a man in ſuch a place cannot ſee the ſunne, for untill he be taken out of that darke place he cannot ſee anie thing, ſo untill men be taken out of that beaſtly blindnes wherin he is conceived and born he cannot ſee God.

But the ſecond thing will bring us to a non plus in this point, for ſuppoſe I be called out of darknes what will that help mee? what the better am I for this calling, if I cannot approach to this light? this is the ſecond thing that we are to mark in the felicity of God, that beſides his dwelling in the light, he dwelleth in ſuch a glorious light as is unſpeakable, which no man can approach unto, which ſhews the unſpeakable glory of the Majeſty of God.

But then it may be objected, what availes this light of God, ſince we cannott approach unto it? To underſtand this more clearely the words following make this doubt greater, where he ſaith, no man ever ſaw this light nor can ſee it, Abraham never ſawe him, nor Moſes never ſaw him, neither can anie man ſee that unapproachable light that he dwells in, all which doth let us ſee the incomprehenſiblenes of the glory of God, if all the Angells in heaven, and all the men in earth ſhould putt their witts in one, yet they could never ſee Gods face as he is, it is but the back parts of God that ever anie man ſaw, or attayned to, for God faith himſelf that it is impoſſible for man to ſee God and live, well then how ſhall we reſolve theſe phraſes of ſcripture where it is ſaid, Matt. 5. bleſſed are the pure in heart, for they ſhall ſee God, and the Apoſtle ſaith,1. Cor. 13. we now ſee but in parte darkly as in a glaſse, but then we ſhall ſee him face to face. How can this be true, if none can ſee God?

To reſolve this doubtfull point the Scriptures lead us to the knowledge of the divers kinds of the ſight of God; firſt there is a ſight of God which is perfect, ſecōdly there is a ſight of God which is imperfect, the perfect ſight of God no man cā ſee but Chriſt, neither Angell nor mā ever had, or ſhall have the full and perfitt ſight of the Majeſty of God, it cannot be ſeen, for it is infinite and incomprehenſible, which cannott be comprehended by anie creature, no not by gloryfied men, nor glorifyed creature, for the brightnes of God is ſuch, that it woud ſtrike to death man or Angell if he ſhould behold it, therefore no man or Angell can ſee it and live, as God ſaid to Moſes my face can no man ſee and live, yet if anie man could have ſeen God, Moſes could, but the Lord tels him, my back parts thou majeſt ſee, but my face ſhall no man ſee, that is, we may have an obſcure ſight of God as Moſes had, but a perfitt ſight of God can no man have, in heaven the Angells dare not behold Gods glory, and therfore in the 6. Eſay, the Angells are ſaid to have 6. wings, with two they cover their faces, and with two they cover their feet, and with two they fly. They had two to cover their faces, to let us ſee that they dare not ſett their eies upon the immediate Majeſty of God, they could not indure the brightnes of Gods nature if it were expoſed to their ſight immediately, ſo this perfect ſight of God is proper to God himſelf and Chriſt, and no man els beſides himſelf.

An imperfect ſight of God the ſaincts may have, and that we may know the bounds and the limitts of it, we muſt firſt know the end of it and the fruit of it, and that will let as ſee what it is to ſee God.

The ends of the ſight of God are twolfold, or wee may obſerve it in one, and that is, that we may be like him, all ſimilitudes of God flowe from our ſight of God here in this world, and in that which is to come, there is no conformity to God nor likenes to him, but by the ſhining of Gods light upon us, therfore it is that in this world he ſends ſuch a light amongſt us, as is able to make us like unto him in grace, though not in glory, the ſmall light we get in the Goſpell, is to ſhew with open face the glory of God, it puts the image of God in righteouſnes and holines upon us, and it is given us to this end to beget us again, and to tranſlate us from the ſimilitude of ſinfull fleſh to the glorious image of God: ſee therfore what conformity in holines and righteouſnes God hath appointed us in this life, according to this he gives us a ſight of himſelf in the Goſpell, it is a glaſſe wherin we may ſee God, and according as he givs us a ſight of himſelf, ſo doth he conform us to his image, and the meaſure of our conformity to God doth ariſe from the meaſure of our ſight of God, if we had a greater meaſure of the ſight of righteouſnes poſſeſſe us, we ſhould have a greater meaſure of the ſight of God, ſo that is the reaſon of this light that God reveales to us in this world, that we may ſee the glory of God manifeſted in Chriſt Ieſus, that we may attain to this bleſſednes in this life to be like unto him.

There is yet more, a ſecond degree of bleſſednes in the ſight of God, which is not onely to have a ſimilitude like unto God in holines, but in glory and immortality, we ſhall not onely be made righteous and holy, but immortall and glorious, this doth proceed from the ſight of God, when Chriſte ſhall come again in the cloudes, then ſhall mortalitye be ſwallowed up of immortality, but this effect of the ſight of God cannot come to paſſe untill we attain ſuch a ſight of God as the Scriptures ſpeake, when he ſaith, we are now the ſons of God, but when Chriſt who is our life ſhall appeare, then ſhall we alſo appear with him in glory.

The ſight that we have of God in this life, though it be but a poore ſight, yet is effectuall to regeneration, and it is as farre as ſinfull man can ſee him here, and yet this ſight of God is nothing to that he is in himſelf, and to that which we ſhall ſee in him at the laſt daye: So likewiſe that ſight we ſhall receive at Chriſts coming again, it ſhall not be the ſight of Gods Majeſty immediately, but we ſhall ſee this God clothed with his manhood, for the fullnes of the Godhead dwells in Chriſt bodyly, the Godhead is overſhadowed with the fleſh of Chriſt, and we cā never ſee it but in and thorow his fleſh, his fleſh is the vaile, and except through this vaile, wo cannot ſee the Majeſty of God in heaven, now this glorious light of his godhead which we ſhall ſee in heaven through the fleſh of Chriſt is not the eſſenciall glorie of the deity, but the created glory that is putt upon the manhood of Chriſt, which glory of the manhood ſhall transform our fleſh to the ſimilitude of the ſame glory, ſo that the ſight we ſhall have of God in heaven ſhalbe an earthly object in the glorifyed body of the ſone of God, take away this fleſh of the ſonne God in heaven, and neither man nor Angell can ſee the Lord, therefore in the 3. Chapter of this Epiſtle the Apoſtle tells us that Chriſt was manifeſted in the fleſh, and ſeen of Angells, the Angells durſt not looke upon God before, but had two wings to cover their faces, they durſt not ſee the Majeſty of God untill God had put this vaile upon it, and then the Angells did ſee it, which is one of the greateſt points of the myſtery of godlines.

Since then there is no happines, but in conforming ourſelvs to God in Holines, in immortality and glory, and that by the ſight of him, what will that teach us? it ſhould teach us to labour to ſee this God, which tho hee be inviſible in himſelf, yet we ſhould labour, to get a ſight of him, without which there is no conformablenes to him, nor bleſſednes in the world, therefore Chriſt himſelf counts his diſciples bleſſed that they ſawe the glory of God in him, ſaying, bleſſed are the eies, that ſee what you ſee, manie have deſired to ſee it, and have not ſeen it, this ſight which the ſaincts have of God on earth is of two ſorts, the firſt is according to that God ſhewes himſelf in the law, the ſecond is according as God did manifeſt under the Goſpell, under the law hee did ſhew himſelf but darkly in ſhadows, types and figures, but now under the Goſpell hee doth manifeſt himſelf in his ſone, which is the ingraven forme of the Fathers perſon. God in the old law did ſhewe himſelf in ſacrifices; and oblations and purifications, in theſe things God did ſhewe himſelf darkly, and not plainly as hee was, therefore the lawe is now abrogated that the Goſpell is come, and wee are not now to looke on God as they did in ſhadowes, but to ſee him in open face, it is not now as the glory of God was upon Moſes, which the people could not behould the glory of God which did ſhine in Moſes face, much leſſe could they then ſee God himſelf, but now ſaith the Apoſtle wee ſhew forth the glory of God with open face in the Goſpell, which transformes mee by the ſame image from glory to glory.

Yet this bright ſight of God which we have in the Goſpell, is but a dark ſight in compariſon of the ſight of God, which wee ſhall have in glory like unto Chriſt, that is reſerved till Chriſt come againe; If Chriſt at his firſt coming into the world had come in glory and not in weaknes, then hee ſhould have transformed the world to it, but hee came not for that end then, but hee came then onely to make us holy, and not to make us glorious, hee came in our nature, and was ſubject to hunger and thriſt and wearynes, rhat hee might conform us to his nature, as far as fleſh and bloud could be capable, but when hee ſhall come again in Majeſtye then ſhall hee appeare in glory, and when he appeares, wee ſhalbe like to him in Glory, ſo as I ſaid before in the begining, all our felicity coms from our ſight of God, and looke what felicity God beſtows upon us, hee will let us ſee it by transforming us to his image in holines here, and in glory herafter; and all doth ariſe from the ſight of God, and yet this remains a truth as I ſaid, that all the ſight wee have of God is not a perfect ſight, wee ſhall never ſee God as hee is, but it ſhalbe ſuch a ſight as is ſufficient for the ends hee gives it for; God is as farre above us, as it is poſſible an infinite creature can be above a finite creature, and giving this glory to God onely, that he knowes himſelf perfectly, and that he will bleſſe us with that meaſure of the ſight of him which is ſufficient to make us happy for evermore.

FINIS.