CHRIST EXALTED, AND WISDOM justified: OR The Saints esteem of Jesus Christ, as most precious, handled; and their wise choice and subjection to him, as then Lord and Saviour, vindicated. BY RICH. EEDES, Minister of the Gospel at Cleeve in Gloucestershire.  
LONDON, Printed by A. W. and are to be sold by John Shirley in Little-Brittain, and Tho. Vnderhill, and Samuel Thompson in S. Paul's Church-yard, 1659.   

CHRIST'S EXALTATION OR A Word to the wise on the behalf of CHRIST the Word essential. By R. E. Minister of the gospel.  Eccles. 2.16. My Beloved is mine and I am his. Eccles. 5 10. My Beloved is the chiefest among ten thousand. V. 16. Yea he is altogether lovely: This is my beloved, and this is my friend, O Daughters of Jerusalem. 
LONDON, Printed in the year, 1659.   

To my very much honoured, and Worthy friend Mrs. Margaret Osborne of Forthampton in Glocestershire.  
My dear and true Friend,  
SInce Truth is the Daughter of Time, and trial ●ommends friendship, after ●wenty yeares experience I ●ay boldly call you so; It ●eldome falls to the lot of Gods Ministers, to find such un●hangeable friends in such changeable times: Many of the Tribe of Levi have me● with the Apostles hard measure, ready to have the●r Eye pulled out by such as would formerly have been ready to pu● out their own for them; an● may bemoan themselves wit● David, Had it been mine adversary that had done me thi● dishonour, then I could hav● born it, but it was thou m Companion, my guide, an● mine own familiar friend But I think myself concern'● to speak this to their sham● that are given to change, an● can in the turning of an hand turn Enemies, that ever since I had the honour and happiness first to know you, I have found you expressly, uninter●uptedly, and perseveringly ●aithfull, and the foundation of this love was laid( such ●as the naturallness, or rather ●pirituallness of it) when I had ●othing but the face of a ●tranger and the name of a prophet to render me gracious ●n your Eyes.  
The first signal of your ●nfeyned love to me was the Committing of an invaluable jewel to my trust, your adopted favourite, and Nephew, Mr. Robert Osborne, whose ingenuity in youth promised very high attaimment in his riper yeeres, had not th● hand of Heaven snatched him hastily from this Earth in th● flower of his age: I speak no● this to renew your grief though you are one of th● weaker sex, yet I know you are so much a Christian, as t● endeavour a through, and universal submission to the han● of our only wise God, and heavenly father, and me think David's consideration may serve to medicat all remainders of sorrow, that you mourn not without hope for one that sleeps in Christ; That you shall shortly go to him, though he cannot return to you.  
I have red of a King that being solicited by Ambassadors to show them his treasure, he shewed them his Friends; and this is my aim in my Dedications, to show the world my Friends, to make my boast of my friends, or rather to make my boast of God all the day long that hath given me such friends.  
Having now  told the World what a Friend I have, I am further to tell my Friend what a treasure I have presented to her, but that is so great that I am not able to express it, or if I were, you were not able to comprehend it: I can prophecy but in part, and you can know but in part, so long as we remain militant, and therefore so as we are on this side Heaven, there will be a dark side as well as a light in that parti-coloured cloud that reveals to us, and hides from us Christ and Wisdom.  
Christ and Wisdom do stand in the frontispiece of this Structure like those stately Pillars Jachin and Boaz in the Porch of Solomon's Temple. 1. Kings. 7.21. And as those signified stability and strength, so do these. Christ is the surest stability: The Apostle calls him Iesus Christ, the same yesterday, too day, and for ever. Hebr. 13.8. And Wisdom is of greatest strength, to which acclamation must be given in triumph of Truth, Great is the Truth and will prevail.  
I know you have been long in labour of these lovely twins, Christ and Wisdom, as well as I; and to whom can they more providentially be set to nurse, than( as Moses to his own Mother) to you a Mother in Israell?  
In the first Treatise I have traveled in birth that Christ may be formed in souls, that a precious Saviour may be a precious pearl to precious souls; And in the second I have been Wisdoms Advocate, which is no mean honour.  
If the ambassador be never so mean and obscure, yet the Embassy is of greatest Moment, and will deserve welcome from the greatest upon earth.  
Christ and Wisdom are the chiefest jewels, and most radiant in the most imperial Crownes; Such things as will greaten greatness, ennoble Nobility, and defend their Defenders.  
Your old Husband, my worthy Friend, was so great a lover of wisdom, that out of a greedy thirst after it, he set himself to the serious study of the Hebrew tongue when he was 40 yeeres old, and such was his unweary industry, that he dyed a critic in that holy Language.  
His most constant study was to compare our best English Translation with the Hebrew and Greek originals, and he gave the Translators the due commendation of their faithfulness; but the original Languages were the spectacles, or rather the two eyes with which he red the Scriptures.  
And you have been ever ●nce I knew you so visible a over of a precious Christ, that presume you have long ago ●xperienc'd him to be the chief●st of ten thousand, and alto●ether lovely.  
I need not compliment you, ●nd wish I had better pro●ision for your entertainment, ●or borrow Peter's lame Apo●ogy to the Cripple, silver and ●old have I none, but such as 〈◇〉 have I give; I know you prise Christ above Gold, and wisdom above Silver, and I might ●ay of this double treasure( if it needed indeering to you as Solomon doth of one part o● it. Pro. 16.16. How muc● better is it to get wisdom tha● gold, and to get understanding rather to be chosen than silver.  
And Solomon doth not only turn Gold and Silver into dross by comparing them t● wisdom, Pro. 2.14. The merchandise of it is better than th● merchandise of Silver, and th● gain of it is better than gold But Paul compares all unto dung and dross by comparing them unto Christ, Phil. 3.8 I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ.  
Having made this grateful acknowledgement of your steadfast love to me, and some manifestation of a reciprocation in this devote, that your Soul may prosper, I shall not offer that wrong to mine own confidence, or your Candour, as to speak one word for your acceptance; The things themselves will speak louder to your heart, than any language of mine ca● unto your eye, or ear.  
My dear Friend, I beg your pardon, together with you● prayers to God for me, tha● these poor labours of love ma● find acceptance with the Servants of God, and that man● souls by Gods rich blessin● upon them may increase wit● the increasings of God: S● humbly takes leave  
Your Faiths, and the Churches devoted Servant the Lord Christ. RICHARD EEDES.   

THE PREFACE TO THE READERS.  
Christian Readers,  
I Have here spoken two Words( and oh that they may be in season) on the behalf of Christ and Wisdom, Christ in the midst of his Excellencies, like apple of Gold, attended by wisdom, like Pictures of Silver.  
They are two good Words spoken for two good Words; The first on the behalf of the word Christ, the word essential. The other on the behalf of the word of Wisdom, The word written.  
Though I have set these two Jewels like 2. Diamonds in a ring, or a precious neck-jewell for a special Friend( as appears by the Dedication) yet such is the excellency of all those good and perfect gifts that come from above, that they are improved by imparting, and increased by dividing, as the Suns light is not lessened by lending it to the World, nor the water of the Sea diminished by communicating to the Earth and Rivers.  
You may not as you are men refuse a kindness from a friendly hand, and you may no● as you are Christians refuse such a kindnes● as this from the hand of God, and his providence: I need not say much; the subject● that are here spoken of( if the spirit giv● utterance and entrance) have a far lowde● tongue than I to speak for themselves! O● that that free wind that blows, where it lists, might be sent out with an effectual Commission to blow, or break open a wide doo● and effectual, a double door to give entranc● to this double treasure, Christ and Wisdom!  
Your precious souls have two noble faculties, the understanding and will, and the Gospel hath two suitable objects, Truth and Goodness, and in this Twin-Treatise they ar● well met! Oh that there might be but a● suitable a closure of your understandings an● wills with Christ and Wisdom! while I a● knocking at your outward doors; oh that Christ would knock effectually at the inward, and say to your souls, Lift up your heads oh ye gates, and be ye lift up ye everlasting doors, that the King of Glory( and his follower, or forerunner) may enter in.  
Take heed, and again I say take heed, that ye refuse not him that speaketh from Earth, least in refusing him, you refuse him that speaketh from Heaven too: Christ and Wisdom are too much to be refused at once, because if once refused, the refusers know not whether ever they may be offered more.  
If a cup of could water given to a Disciple and not to be refused from the hand of a Pro●het, then much more a cup of wine, and ●he best too in the Bridegrooms Wine-●eller, yea, and the Bridegroom to boot, 〈◇〉 and such are Christ and Wisdom) deserve 〈◇〉 candid acceptance from the greatest Mo●arch, if it be not rendered the less accepta●le by the hand of such a Cup bearer.  
My message is important, which makes ●he Messenger thus importunate; I am an ambassador for, and from Christ, a Messenger sent of, and from God; My errand is most momentous, and of highest concernment. It is unto you all, high and low, rich and poor, and it is unto your souls, your poor, precious souls, to know whether you will entertain Christ and Wisdom into the power of them, to make them rich, and you happy: Speak out Sirs, and tell me whether you will hear or forbear, whether I am instant in season or out of season; let it not, oh let i● not; I beseech you, and again, and again 〈◇〉 beseech you, let it not be an aggravation o● your condemnation, that a Prophet hath bee● amongst you, and made you these offers, an● you sent him away weeping, and with a sa● heart, to tell his Master that you would neither receive him, nor his report: Oh remember that sad saying, he that despiseth you, despiseth me, and he that despiseth me, despiset● him that sent me, Luke, 10.16. And tha● sadder( if sadder may be) joined with 〈◇〉 protestation, and both out of Christs ow● mouth,) Mark, 6.11. Whosoever shall no● receive you, nor hear you when ye depar● thence, shake off the dust under your feet fo● a testimony against them: Verily I say unt● you, it shall be more tolerable for Sodom an● Gomorrah in the day of Judgement, than fo● that City. Consider, and deliber●te, and the● return yourselves instead of an answer; 〈◇〉 would not receive a denial upon any terms 〈◇〉 It's for Gods sake, and Christ's sake, and Wisdom's sake that I beg it; If you will not accept of Christ and Wisdom for their own sakes, do it for your own; if you will not do it for my sake, do it for your souls sake; you cannot be happy without them, nay, you must be eternally miserable without them. Will not,( oh monstrous!) Will not your stubborn souls entertain a precious Saviour, when you may have him for the taking? Shall your reasonable souls be so unreasona●le as to shut and bar their doors against Wisdom's entrance! Oh ye fools, deal not so madly; How long ye simplo ones will ye ●ove simplicity, and fools hate knowledge? Turn ye, turn ye, why will ye die?  
The cares of the World, and deceitfulness of riches are choking things unto the seed of the Word, and its too common a thing ●o see the World and Flesh preferred before Christ and Wisdom.  
But remember that the time draws nigh when Christ will be confessed to be precious by his refusers, and Wisdom will be justified by its Enemies, and they will be readier to call themselves fools and madmen for so doing, than the servants of God are now to call them so.  
Christ is no less precious to Believers now, than he hath been from the beginning 〈◇〉 If there be any difference, they will prise him more at his second coming, than at the first, he himself being like that water that his first miracle in Cana turned into Wine, best at last. And Wisdom will be justified of her Children, as long as the World endureth; yea, the last born will vie with the first( if we misinterpret not Prophesies) which shall bring most honour to her and Christ. Christ's Exaltation, and Wisdoms Justification will be perfected in that great day, when Christ shall be made glorious in them that believe, and when the Elect shall receive their sentential Justification, and their graces and God's praises shall be perfected together.  
Christ and Wisdom do compose the whole Treasury of a Believers riches, and though this heavenly Treasure be served to the Church in earthen vessels, and these invaluable jewels be offered unto you in course Cabinets, by men of the same mould, and of the like passions and infirmities with yourselves, yet Christ is never the less precious, nor Wisdom the less acceptable for all that. Though the dish cost you little, and the Cabinet be but little worth, yet the meat and and jewel will cost you dear, even all that you ●re, or have, all that you are worth: Labour ●ot, oh labour not for the meat which perish●th, but give diligence, all diligence, utter●ost diligence for that meat which endureth ●nto life Eternal. If you can but purchase ●hese Pearls by selling all, by cutting off right ●ands and feet, and pulling out right eyes; 〈◇〉 I mean by abandoning sins of profit and pleasure, and company) you have a lovely ●enny-worth. Come off roundly Sirs, such ●hapmen as stand tinking when a bargain is offered, are not like to buy: I have offered ●ou the Riches of Gods right hand, a full ●andfull, and much more than all your hands ●nd hearts can hold, and I hope I have offer●d them with a right hand and heart, all that ●s further desired is, that you may receive ●hem so, which is the hearty prayer of the Author, and let him that is able to work in you, both to will and do say, Amen,  
Your Faiths-helper, and Souls-Servant, RICHARD EEDES.   

READER.  
REEADER,  
IT could not have fallen to my lot to recommend unto thee a more excellent treasure than Christ and Wisdom, the subject of this Book.  
To praise him that is transcendently above all ●ur praise, whose knowledge and praise will be ●ur felicity for ever, must needs be a grateful employment to a Believer. As it is not he that needs our everlasting love and praise, but we whose happiness consists in it, and yet his glory is our ultimate end; so it is you, and not Christ that need these praises given him by his Ministers, and yet his glory in your felicity is ●heir highest aim. Men are everlastingly miserable, if they enjoy not Christ and Glory. They enjoy him not because they seek him not, and love him not. They love him not, because they know him not to be most lovely( and because their hearts are possessed, and corrupted with an adulterous love) They know him not, because they do not seriously study their necessity, and his excellency.  
What greater help then can be by man afforded thee for thy Salvation, than by proclamation of the preciousness of Christ, to be invited to that love, and excited to that dut● which hath so necessary a connexion thereunt●  
The World is confessed to be our enemy, an● it kills by being over-valued and loved, an● therefore it is the most friendly saving office t● disgrace it to us, and wean us from it.  
Christ is by all Christians acknowledge● their Saviour and Life: He saveth us by attraction, showing us his amiableness, his Grac● and Glory: He calleth off the heart from vanity, and draweth it unto himself, and to the Father: And when it begins to love, it begins to live. Glory is the fruition of him i● perfect love, and Grace is the beginning of that love, which as to fruition doth here attain● but to a taste, but worketh most vigorously and observedly in desire, and endeavour after a full fruition; and the knowledge of him which is by Faith, is it that kindleth this love, and therefore is called Life Eternal, John, 17, 3. And the Revelation of him by the Word and Spirit, is the cause of this believing knowledge.  
The Minister therefore doth his part when he holdeth thee the glass: If the Spirit concur for thine illumination( as he will if the fault, be not thine own) and if thou do not wilfully shut thine eyes, thou mayst see that in Christ revealed in the Gospel, that will prepare thee for the beatifical vision.  
No man shall have this Treasure that sells not all he hath to buy it. Mat. 13.45, 46. and no man will sell all for it that seeth it not to be better for him than all. An Hypocrite may say, that Christ is best, but it is only the Christian that can hearty and practically say, He is best for me.  
This attractive excellency of our dear Redeemer is closely, and yet plainly here set forth by the Reverend Author, for the awakening, winning, and saving of those souls that are in the way to a double death by despising the Way, the Truth and Life. For thee Christian that hast seen the Lord in his Life and Death, and Resurrection, and Glorification, that by faith hast known him in his Person, Works and Benefits, here is that revealed to thine eye, which hath been already revealed to thine heart, and the sweet and savoury Truths of the Gospel here delivered, are so suitable to thy new nature, thy necessities, and thy manifold experiences, that they must needs be the more acceptable to thee, and thou wilt cheerfully annex thy attestation that they are true.  
And though the deluded World subscribe not to thy judgement, but take realities for dreams, and dreams for the only realities, because they do but dream themselves, yet Wisdom is justified of her Children, even all that by her 〈◇〉 begotten to true and heavenly Wisdom. A● Judgement shall shortly compel the now delud● World to cry out of the folly of their flesh Wisdom, and to applaud that Wisdom of Bel●●vers that flesh and blood accounted foolishne●  
Then they shall confess that it was great Wisdom to seek an unseen, than a seen felici●● and to lay up a Treasure in Heaven than 〈◇〉 Earth, and to let go all at Gods command, a● lose our lives upon a promise from him th● they shall be saved, and to vilify all the Glo● of the World, and by shane, and scorn to ●spire after an invisible Glory, venturing 〈◇〉 upon a naked promise, as the best security, b●lieving that all is lost that's saved, and all saved that's lost for Christ.  
It cannot be expected, that those whom Wi●dom never taught should understand the Doctrines, or take them for any better tha● folly, because they judge of all by sense, and s●vour not the things of the spirit, and are stra●gers to the life of Faith, which maketh absen● things as present, and things unseen, as thos● that are open to our eyes. But whether he b● the wiser man that gets his desire for a momen● upon Earth, and loseth Christ and his Salvation, or he that is wise for everlasting life, 〈◇〉 Question that sense will shortly help them to resolve, that refuse the resolution of Faith and reason. Reader accept this Testimony to these weighty Truths, from,  
A friend of Truth, and thee, RICH. BAXTER. Febr. 22. 1658.   

Christ exalted and Wisdom justified. The Text.  1. Pet. 2.7. 
To you therefore which believe he is precious.  
THe Title of this Discourse may be Christ exalted, a very specious Title, and such as the Antinomian Doctors do much glory in; but theirs is only Titular, as the Fowler said of the Nightingale, Vox& sola vox, voice, and nothing else, like the Jews that made him a King in derision, and lift him up on high, but it was to Crucify him, and they crucified him and his Title together, for when they had fastened him to the cross, they placed over his head this title in 3. Languages, Jesus of Nazareth, King of the Jews. They put upon their Mock-King a Purple rob, but they spoiled it with the trimming, for instead of gold and silver, and such gorgeous clothing, as becomes those that dwell in Kings houses, they checkquered it with blood and spittle; They put him on a Crown, but it was of thorns, and a sceptre was put into his hand, but it was of reed. So these pretenders will ex lt Christ, but it is ore tenus, only fro●●he teeth outward; If an endeavour to throw down the foundations of truth, and the power of Godliness be to advance Christ, then they that cry down others as legal Teachers, may well pass for such lawless exalters of Christ. If to throw away the Law as having nothing of a gospel tendency, neither precedent not subsequent; If to throw away all preparative dispositions, and subsequent qualifications be to set up Christ; If to set up an Idol in the room of Christ, and to substitute fancy instead of faith. If to throw away Mortification, and sanctification as th ngs abominable, and unbecoming a gospel spirit; If to break Religions bands asunder, and to cast away its Cords from them; If to break down the Wall of the vineyard, and to lay all Common to beasts and boars; If to give more liberty to Libertines, and a rabble of such wild, and lawless doctrines, which are as destructive to the Gospel as the Law, may pass for doctrines that exalt Christ, then they cannot be denied to be such Exalters of him.  
But our Apostles mode is of another make. They greedily, and arrogantly catch at the name, but the Apostle modestly and faithfully lays before us both Name and Thing. He doth not prostitute Christ to the lust of every unhumbled Sinner, but proposes him to the faith of every humble believer. To you therefore which believe he is precious.  
In this Chapter the Apostle in allusion un●o the material Temple compa●●● Christ and believers to a Magnificent structure and mystical Temple, making Christ the chief Corner ston, and believers living stones built upon that foundation. See the verse immediately going before my Text, v. 6. which is cited out of Isay. 28.16. Behold I lay in zion a chief corner ston, elect, precious, and he that believeth on him shall not be confounded, and that sure foundation being laid, as the most excellent part of the building, he lays upon it this superstructure in my Text. To you therefore which believe he is precious.  
The Doctrine, or plain result of the words may be thus laid before us.  
That Christ is the highest, most precious, and only excellent Good unto Believers.  
Mistake me not, I mean it not of Christ in a disjunctive sense, but as conjoined with the other persons of the holy blessed and glorious Trinity, who in respect of time are Coaeternall, in respect of being are coessential, and in respect of power are Coaequall, we must remember to keep close unto the good old Rule of old Athanasius in his Creed. In this Trinity none is afore or after other, none is greater or less than another.  
There hath been much Contention in the World about the summum bonum orchief felicity of man, The Athenian Philosophers( though Athens were {αβγδ} the very Greece of Greece, and abounded with the most mercurial wits, and sublimated under standings) did erect altars to an unknown God Acts. 17.23. and thence we may conclude that the summum bonum was to them an unknown good. The Apostle tells the gifted teachers of the Church of Cornith( such a● Luther was wont to call Theologi gloriae, Doctors of glory, or rather vain-glorious Doctors, that did hunt after the praise of men more than the praise of God) that in the wisdom of God the world by wisdom knew not God, and therefore it pleased God by the foolishness of preaching to save them that believe. 1. Cor. 1.21. That is to say, by the preaching of Christ; of Christ crucified, to the Jews a stumbling block, and to the Greeks folishness, but unto them which are called both Jews and Greekes, Christ the power of God,& the wisdom of God. v. 23.24. Those that seek for true happiness any where else but in the gospel, and in Jesus Christ the subject and Epitome of it, they have entred upon a labour in vain, and are in as comfortless a Condition as the Sectarian seekers of our age, that seek without a promise, and therefore seek for that which they can have no hope to find. But to such as Covet the best things, and are carried out with an high, and holy ambition after the highest good, behold my Text sheweth a most excellent way. My Text holds it out, My Doctrine tells you what it is.  
Christ is the highest, most precious, and only excellent good unto Believers.  
Though Gods ipse dixit be far before Aristotles, and all human testimonies, that it may challenge our belief, and consent without further evidence, and we may warrantably acquiesce in any truth that the spirit of God dictates, yet since God would no● have us take his truths upon trust without trial, and the noble Bereans were commended for comparing the Apostles doctrines with the Scriptures, we shall make some further enquiry into the consent of other Scriptures, and observe how they concur univocally to make good the truth of this assertion.  
I might heer begin with the promises of Christ, and the prophesies that were the fore-runners of his manifestation in the flesh; in respect whereof he is said to be a lamb slai● from the beginning of the world. Revel. 13.8. and the same yesterday, to day and for ever. Hebr. 13.8 ( i.e.) a Saviour to the uttermost, to former, and future, as well as present times. I might heer make a large Comment upon the Types, Sacrifices, and Sacraments, of the ceremonial Law, which was the Jews gospel, they all relating unto Christ that was to come, and kept up the worlds ex●ectation of the promised messiah. I might enlarge upon the more Evangelicall prophesies of the prophet Esay, who speaks boldly, and calls things that are not as though they were, unto us a child is born unto us a Son is given. He is called the Evangelicall prophet, or prophetical Evangelist, because he speaks rather as if he were relating an history of things fulfiled, than delivering a prophecy of things to come.  
But the fullness of evidence will be drawn from the fullness of time, wherein the fullness of Gods love was revealed in fullfilling all those promises, types, and prophesies, and bringing into the world this promised happiness, the desire of Nations. I shall therefore give you 2. or 3. Scriptures out of the writings of the Apostles for confirmation of this sweet and amiable truth, and then proceed.  
The first Scripture-evidence is. 1. Cor. 2 2. I determined to know nothing among you but Jesus Christ and him crucified. Ma●k, that must needs be counted most excellent prae quo caetera sordent, in Comparison of which all other excellencies vanish like the stars when the Sun appears, and such an Excellency is Jesus Christ.  
The second place is Philip. 3.7. What things were gain unto me them I counted loss for Christ, yea, doubtless and I do count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in him, not having mine own righteousness which is of the Law, but that which is of the faith of Christ, the righteousness which is of God by faith. v. 8.9. Mark, Christ was the gold, and all things else but dross, even gold itself. Christ was the treasure, and all things else but dung.  
The third place is 1. Tim. 3.16. Without controversy great is the mystery of godliness; God manifested in the flesh, levied in the spirit, seen of Angells, preached unto the Gentiles, believed on in the world, and received up to glory; all this is nothing else but the mystery of Christ incarnate, that {αβγδ} that mystery of mysteries as one of the Ancients calls it, that miraculorum officina, that shop of wonders, as another phrases it, wherein many wonders, and mysteries do meet in one; Mysteries have been always reverend, and sacred, and of high esteem, and this being the Mystery of Mysteries must needs be the excellence of excellencies, the most excelling excellence.  
Next to Scripture-testimonies I may by way of illustration set off the excellency of Christ in a multitude of particulars, and give ●n a cluster of his Excellencies as.  
1. The excellency of his Person, of which goody Hebr. 1.1, 2, 3. God who at sundry times, ●nd in divers manners spake in time past un●o the fathers by the prophets, hath in these last ●aies spoken unto us by his Son, whom he hath ●ppointed heir of all things, by whom also he made the worlds; Who being the brightness of ●is glory, and the express image of his person, ●nd upholding all things by the word of his pow●r, when he had by himself purged our sins, ●ate down on the right hand of the majesty on ●igh. And Cant. 5.9, 10. When the spouse was asked what her beloved was more than ●ther beloved, she answers My beloved is ●hite and ruddy, the chiefest often thousand, ●nd goes on in a most amorous description of ●is personal excellencies to the end of the Chapter, and then concludes thus, v. 16. He ●s totum mabile, yea, he is altogether lovely; This is my beloved, and this is my friend, O Daughters of Jerusalem.  
2. The excellency of his name. See Cant. ●. 3. Because of the savour of thy sweet ointments, thy name is as an ointment poured forth, ●herefore do the Virgins love thee. Thou shalt call his name Jesus was the appointment 〈◇〉 God himself by his angel Mat. 1.21. O● sweetest saving name, Bernard saith of the silables of it, and much more of the sense of i● that it is mell in ore, melos in aure, jubilum i● cord, hony to the mouth, music to the ear●● rejoicing to the heart; observe what the apostle saith Hebr. 1.4. Being made so much be●ter than the angells, as he hath by inheritan●● obtained a more excellent name than they. F●● unto which of the angells said he at any ti●● thou art my son, this day have I begotten the● And again I will be unto him a father, and 〈◇〉 shall be unto me a Son.  
We through his sonship, are made, a● called sons and daughters of the Lord God almighty, that's the new name that's given wi●● the white ston to them to whom it is given 〈◇〉 eat of the hidden Manna, but ther's a va● difference betwixt his sonsh●p and ours, his by nature and inheritance, ours by grace, a●● by adoption, and therefore the Apostle sai● expressly, he had a name given him above names, not only a name of glory in relation God, his only begotten, and only beloved so● but a name of grace relating to us, that na●● of Jesus at which every knee must bow, thin● in heaven and things in earth, and thin● under the Earth &c. Philip. 2.9, 10, 11. Which Scripture intends not that we should ●lance the old superstitious sink-apace to the sil●ables of his name, as the Church of Rome hath ●iped unto such as sate in darkness and the ●haddow of Death in the rise and reign of An●ichrist, this were to dishonour his name in making an Idol of it, but our hearts, and the knees of our souls must bow in an awful reverence and subjection unto the sense, and spirit of that glorious and fearful name, the Lord our God, and that gracious and sweet name, the Lord our Righteousness.  
3. The excellency of his Portion see Hebr. 1.2. God hath appointed him to be heir of all things. David brings in his Father speaking thus unto him Ps. 2.8. Ask of me and I shall give thee the heathen for thine inheritance, and the uttermost parts of the Earth for thy possession. No King was ever so rich in subjects and dominions as this royal King Jesus, the King of Saints, the King of Kings, and Lord of Lords. All things are given unto me of my father said Christ. Luk. 10.22. And all power is given unto me in Heaven, and in Earth. Mat. 28.18. Well did the Apostle pray for his Ephesians, Eph. 1.18. That their eyes might be enlightened to see what the riches of Gods glorious inheritance 〈◇〉 in the Saints( i.e.) Christs riches in having th● Saints for his Portion, or rather the Sain● riches in having Christ to be their portion and inheritance.  
4. The excellency of his offices, who w●● the King, Priest, and Prophet of his church The Apostle saith that the Lord Christ is ma● to us by his father wisdom, and Righteou●ness, and Sanctification and Redemption 〈◇〉 Cor. 1.30. wisdom in his prophetical offic● Righteousness and Sanctification is his Pries● office, and Redemption in his Kingly. In th● respect the Christ or anointed one of Go● is said to be anointed with the oil of gladne● above his fellows.  
There have been such as have been Kin● and Priests, and such as have been Kings a●● Prophets, but the Son of God was a King a●● Priest and Prophet, in respect of which offic● he's a Saviour to the uttermost. Hebr. 7.2  
5. The excellency of his Purchase, having purchased heaven for his elect, and them s● heaven, and both by his blood, ye were n● redeemed saith the Apostle with corruptib●● things, as gold and silver, but with the precio●● blood of Christ, as of a Lamb without blemis● and without spot. 1. Pet. 1.18, 19. Heave● is a donative to us, but a purchase to Christ, ●ea, it cost him so dear of purpose that it might and cheap to us; he dyed for our sins, and rose ●gain for our Justification. He dyed to pur●hase repentance and remission of sins, and ●ose again to Communicate it, to bring life; ●nd immortality to light through the Gos●ell.  
6. The excellency of his Power. He hath ●ot only bought off his redeemed ones at a ●ear rate, but he doth also fetch them off with ●n high hand. Some slaves among men are ●edeemed by price, and ransom, some by ●ower and rescue, The slaves of sin and Satan do need both, Christ having paid his life for ●hem, and  shed every drop of his dearest ●loud; he must also put out the power of his omnipotency to rescue them from the strong man armed, Luke. 11.21. and therefore such as are pulled from the lions paw, and snatched like brands out of the fire, they are said to be made believers by the exceeding greatness of Gods power, and according to the working of his mighty power. Eph. 1.10. and when they are fetched off from their hard heart with an high hand, they are kept by the same hand of omnipotency from returning again unto their folly; according to that saying. 1. Pet. 1.5. ye are kept by the power of God through fait● unto Salvation.  
We come next to reason out the Excellency of Jesus Christ, and he will appear to b● the most Excellent and highest good for the● few pregnant Reasons.  

1. Because he is so in the Fathers account  
2. Because he is really so in himself.  
3. Because he is so to us.  
4. Because he is so in the Saints account  
5. Because he makes all other thing good.   
And therefore for all these reasons ought to be so in ours; harken attentively,& giv● up not only your ears but your understandings and hearts, while I endeavour to spea● with the spirit and with the understanding t● your reasonable souls of these reasons i● their order.  
1. Reason. Because he is so in God the Fathers account. What ever men think, God i● only wise, and only able to put a right estimate upon Chr●st. Little heed is to be give● to the judgments and sayings of men after the flesh in this matter, the most Worldly wis● are more than purblind, and the lower sort ●verwhelmed with utter blindness, and such darkness as cannot be felt in this matter; We may ask the Apostles Question, where is ●he wise? where is the disputer? hath not God ●nfatuated the wisdom of this wourld?  
And we may return answers to such Que●tions in his own words. Eye hath not seen, ●or ear heard, nor hath it entred into the heart ●f man &c. 1. Cor. 2.9.& v. 14. of that Chap. ●he natural man, {αβγδ} &c. recei●eth not the things of the spirit of God for they ●re foolishness unto him {αβγδ} either can he know them( his eyes& heart are ●ealed up under a natural impossibility) because ●hey are spiritually discerned. We may say ●f ourselves in respect of the uttermost pos●bility of the natural man in David's words, ●●ch knowledge is too wonderful and excellent ●or me, I cannot attain unto it. The know●edg of Christ and the learning of Christ is ●rs artium, an art by itself, the only art that ●akes wise unto salvation. This is eternal ●fe, that they know thee the only true God, and ●esus Christ whom thou hast sent. Joh. 17.3. ●nd though it be so much undervalued by the ●en of the world, that they will give themselves no time but by the by, and what the world and flesh can spare to think of Chri●● and their souls, and the things of heaven, a●● eternity, yet if with the prodigal they eve● come to themselves, they will take sin an● shane unto themselves, and with David b● fool and be beast themselves, for their carleness. So foolish was I and ignorant, even as very bruit before thee, or if they awake n● from their dead sleep of security till the drop into hell, then they will cry out, n● insensati? O fools that we were to cou●● preaching foolishness, Oh beasts and bedla● that we were to count holiness and Exa●● walking madness. Therefore as we wou●● not go to a blind man to ask his judgme●● concerning colours, so let us not go to worldly, or carnal man to ask his judgme●● of the Excellency of Christ; or if we shoul● I believe ther's not one of a thousand to 〈◇〉 found but will tell you, and give it under h● hand that Christ is more Excellent than 〈◇〉 the profits of the world, and all the pleasures 〈◇〉 the flesh, though his practical judgement 〈◇〉 cross legs with his speculative, an● we may writ upon his largest concess●ons,  
— Video melior a proboque.  
Deteriora sequor.—  
The good which I allow, I choose not, the evil which I condemn, that I practise. But if we would take a true estimate of the Excellency of Christ, lets go to School to St. Paul, and he hath  told you, he desired to know nothing else but Jesus Christ and him crucified, as you heard in the first Scripture testimony that we gave of this truth, 1. Cor. 2.2. and to have nothing else to his portion, as you heard in the second place, Phil. 3.7. But why should we thus spend time in circumlocution, We have a sure word and testimony from heaven in that articulate voice that came from thence, when Christ by Baptism was separated, and as it were ordained to office, Mat. 3.17. This is my beloved son in whom I am well pleased. Speak out Sirs, and declare your thoughts, Is God wisest, or are men wiser than he? If men be so, then the world●ings Diana may be cried up, or the voluptuous mans Idol of Carnall-self may be set up and worshipped, and according to mens several fancies and interests some may give their voice for one vanity and some for ●nother. But if God be wisest ( and let God and true and every man a liar) then let all Dagons fall down before the ark, and let all other Excellencies give place to Christ, O know, sinners, that next to Gods own infinite and eternal being, he loves his Coaeternall, coessential, and Coaequall Son, yea, with the highest love of sweetest complacency, and everlasting delight: observe the indeering names by which he is called in the word, primogenitus, and unigenitus, first begotten and first beloved, onely begotten, and best beloved, as Lemuel's mother did run division, and ring the changes concerning her son, her Jididiab or only beloved Salomon Pro. 31.2. What! my Son, and the Son of my womb!& what! the Son of my vows! We may imagine God the father speaking more Excellent things of his Son?  
What my Son! My only Son! My beloved Son! My onely beloved! My Benjamin! The Son of my right hand! The Son of my great, and eternal designs! In whom I have elected my secret ones, by whom I will call my elected ones, for whom I will justify my called ones, in whom I will reconcile, adopt, and sanctify my levied ones, and with whom I will glorify all them that are sanctified! The main hinge and key of all my predestinating purposes! The Secretary of all my counsels? The almoner of my grace, and the heir, and lawful inheritor of my glory! My Son, who art the express image of my person! and in whom all fullness dwells! Yea, the fullness of the Godhead dwells bodily. When a father hath many Sons, the Sea of his love divides ●t self into many drilling streams, and he divides himself amongst them all. But when he hath but one, all the streams of his affection do unite into one mighty undivided ●orrent. Though Christ ( that thought it no robbery to be equal with God) were terrae filius by condescension, in his humanity, which was the foot of Jacob's mystical Ladder, which stood upon the earth; Yet he was Dei filius,& haeres coeli, God's Son, and heir of heaven in respect of his divinity, which was the top of that vision all ladder that reached heaven. And ●hough he appeared in fashion as a man, and took on him the form of a Servant, and humbled himself, and became obedient to death, even the death of the cross, yet observe what golden ●ore the prophet Isay mixes with this seeming refuse rubbish, Isay 53.7, 8. He was oppressed, he was afflicted, yet opened he not his mouth, he is brought as a lamb to the slaughter, and as a sheep before her sheerers is dumb, so he openeth not his mouth. He was taken from prison and from judgement( i.e.) He was taken out of the world by imprisonment and judgement, as a malefactor, but observe what follows, Who shall declare his generation?( i.e.) his generation is matter of wonder and astonishmen● to men, and angells, they may run to their wits end in considering of it, and when they conceive him to be God of God, and light of light, this light will so dazzle them, that they will be blinded with it, and will be ready to confess with Symonides the philosopher o● his conceivings of God, when he had firs● taken day after day to consider of it, he tol● Hiero the Syracusian King that put the Question to him, that the more he studied it the less he knew, and was blinder in the Mystery at the last daies end than he was at the first; And let not us think ( poor low-spirite● sinners as we are) that this Son of God, o● whom you have heard such excellent things ( yet one half is not  told you) that he was thus wonderfully begotten by his father before al● worlds, and so wonderfully received by the holy ghost, and born of the Virgin Mary in the fullness of time, only, or chiefly to bring such inconsiderable nothings as we are to glory. No no flatter not yourselves, Sinners, though this is a comfortable appurtenance unto Christs coming in the flesh, and such as considerate, and meditationall believers would not exchange for the wealth and glory of a thousand worlds, yet the foundation of Gods design is laid higher, not in our glory but in his own; To the glory of his grace, Eph. 1.6. Not in our glory, but his sons, we may borrow Peter's words to the men of Israel that admired the miracle of restoring sight to the blind man, Acts. 3.13. Ye men of Israel why marvel ye at this? The God of Abraham, and of Isaak, and of Jacob, the God of our fathers hath glorified his Son Jesus &c. And observe how the Apostle gives his sense of it, Phil. 2. Where after he made mention of his sufferings v. 7, 8. He falls presently upon the mention of his Exaltation. v. 9. Wherefore God also hath highly exalted him, and given him a name which is above every name &c. Yea, and that great and terrible day of judgement is chiefly appointed for the Exaltation of Christ; then shall it be said of his Enemies that would not that he should reign over them, bring them out& slay them before me. The Apostle hath a flaming place to that purpose, 2. Thes. 1, 7, 8. The Lord Jesus shall be revealed from heaven with his mighty angells in flaming fire rendering vengeance to them that know not God, and that obey not the gospel of our Lord Jesus Christ. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. When he shall come to be glorified in his Saints.& to be admired in all them that believe. Where you may run and red that the high design of the general judgement day is to glorify God in his mercy, and justice, to glorify his grace in his saved ones, and his justice upon them that perish; and with his own glory which is so dear unto him, he hath twinn'd the Exaltation of his dear Son, that he may be glorified in his Saints, and admired in them that believe. And so much shall suffice for the first Reason of Christ's excellence, because he's a dear Son and precious in God the father father's account.  
2. Reason. Because he is really so in himself, excellent, most excellent, more than superlatively Excellent, more than tongues can speak, or hearts can think. Christ is the Center in which all the lines of Excellency do meet. He's the Ocean into which all the rivers of Excellencies do unload themselves: He deserves never to be mentioned but in the midst of his fullness, The fullness of Christ: Nor to be name without his riches. The riches of Christ. The riches of his fullness, and fullness of his riches. I could here rather spend myself in thinking and admiring, than in speaking and speaking short, for so I must, since I am cast upon a subject that is unutterable. Oh for some of the Apostles sublimated conceptions when he was caught up into the third heaven, so I might bring down some of his {αβγδ} 2. Cor. 12.4. Wordless words, but what would that avail, if when I had brought them down, I could not bring them, forth, I could not utter them. I can think much more than I can speak, but Christ's excellencies do infinitely excel all that I can think, yea, all that can be spoken or thought of them; He were but a poor Christ if the tongues of all the learned in the world, or Angells in heaven were able to give you a full description of his Excellencies. Yet I shall endeavour to do an office like unto the faithful spies that were sent into Canaan, bring you a cluster that may give you a taste of the Lands flowings, or overflowings rather, for if in any thing heavens measure be heaped up, shaken together, pressed down and running over, it is in giving out Christ unto believers, out of whose fullness we are all receivers, and grace for grace, Joh. 1.16. whilst we are gathering up particulars, we shall be like the Bee that flies from flower to flower to make a Collection of sweetness; But when we come to Christ we are like Bees landed at their full hives, and dwelling in the midst of their riches; attend whilst I fly from one Similitude, or shadow to another, as from flower to flower, to gather you together a Confluence of Excellencies, and then we will lay up all our hony together in the hive, and terminate all our excellencies in Christ.  
Now let us but cast about, and scan the excellence of those things to which Christ i● compared( of which we must say notwithstanding  — Sic parvis componere magna solebam. 
Its but a comparing great things with small) and there we may have some dim resemblances of the super-abounding Excellencies that are in Christ.  
1. Do you count life excellent? Though the spiritual man hath found things that are more Excellent, and can say with the prophet, cease ye from the man whose breat his in his nostrils, for wherein is he to be accounted of, Isay. 2. ult. and can whith David tell God that his loving kindness is better than life, yet the natural man, that counts death the King of fears, and as the Prince of Philosophers calls it {αβγδ} the most terrible ●f terribles, he hath life in highest account, he esteems it( if his practise be a right measure of his judgement) higher than God, than Christ, than the Salvation of his soul; Let the devil be his interpreter for once, Who is too well acquainted with the ways of the natural man,& he speaks thus of him, Job. 2. ●4. Skin for skin and all that a man hath will he give for his life. Why, if life be to be accounted Excellent, then Christ is a believers life. In the old Adam we are all dead, being brought into the new Adam we are made alive. He that hath the Son hath life,& he that hath not the Son hath not life. 1. Joh. 5.12.& the Apostle saith our life is hide with Christ in God. Col. 3.3.  
2. Do you count your souls Excellent? Though the natural man prise life above his Soul, yet the spiritual man valves his soul above his life, yea, and above all things in the world, having learnt of the Saviour of souls to make that part estimate, who asks that double question in one breath, Mat. 16.26. What shall it profit a man to gain the world, if he lose his soul? Or what shall a man give in Exchange for his Soul? Why if the soul be to be accounted excellent, then Christ is, for the Apostle speaks of him as of his very soul, Not I but Christ liveth in me. Galat. 2● 20. What the soul is to the body, the same i● Christ unto the soul, anima est vita corpori● Christus ainae. The soul gives life to the body, and Christ to the soul, the separatio● from the soul is the bodies death, and a separation from Christ is the souls death. D● but observe what an high esteem the godly have had of their souls, Jacob called h● soul his glory. Gen. 49.6. And David calle● his Darling, and so should believers accou● Christ, as their own souls, and love him 〈◇〉 Jonathan was said to love David, as his o● Soul, yea, they should call him their glory, an● count him their Darling.  
3. Do you count a Feast excellent? 〈◇〉 feast is made up of all manner of variety and dainties; Its a contribution of creature from air, Earth, and water, the fowles of th● air, the beasts of the earth, and fishes of the Se● are summoned to pay their tribute to our festivals. And Christ is not only a believe● food, but a believers feast. Its not only sai● by Christ. My flesh is meat indeed, and m blood is drink indeed, John. 6.55. And b● the spirit, to him that overcometh will I giv● to eat of the hidden Manna, Rev. 2.17. an● the spirit and bride say come, and let him th● heareth say come, and let him that is athirst come, and let whosoever will come and drink of the water of life freely, Revel. 22.17. But its said moreover that God makes a feast in his holy mount, a feast of fat things full of marrow, and wines upon the lees well refined, Isay. 25.6. And gospell-provisions are compared to a King making a Marriage feast for his Son, Mat. 22.2. and Christ is the Marrow, and the Wine of this feast, yea, the banquet, music and compliments of all its excellency.  
4. Do you count royal robes, or gorgeous apparel excellent? Oh how taking are such gold and silver trappings with the Sons, and Daughters of pride? Why Christ is said to be a believers clothing, Rom. 13.13. Put ye on the Lord Jesus Christ, they are clothed with the seamless coat of his righteousness; and the woman clothed with the Sun. Revel. 12.1. is none other than the Church in her members clothed with Christ; the Kings daughter that is all glorious with in, even that cloath of silver, and cloath of gold which are looked upon as sumptuous and glittering ornaments are but rags to this.  
5. Do you count the water of life to be excellent? What would not a fainting, sinking, dying man give for a rich, and sovereign cordial? Why Christ is such, yea, the very quintessence of all that 's cordial, who will no● only give health in sickness, but life in death  
6. Do you count joy to be excellent? It's a most reviving passion, even like life from the dead. Ask a man that hath been under the sentence of death by some dangerous and desperate sickness: Ask a Mother when she is delivered from the pangs of travel, which she thought would cost her her life: Ask a malefactor or traitor that hath receive his pardon at the block or Gallows, or a slave when he is newly redeemed and released from that hell upon earth, The Spanish inquisition, or the Turkish Gallies: they will give you a shadow of it, but a believers joy in Christ is greater, even greater than joy in harvest, and greater than his that findeth the greatest spoils.  
7. Is gold accounted excellent? Yea, its too much set by, by such as will sell souls, and Salvation and all for it. Why Christ is compared to gold tried in the fire, Revel. 3.18. I counsel thee to buy of me gold tried in the fire that thou mayst be rich.( i.e.) that sum which Christ hath paid for a believers ransom, his passive obedience in undergoing the curse of the law for them, and his active in fullfilling the righteousness of the Law for them.  
8. Do men esteem of a Crown, the emblem of Majesty; though I red of one that said, If men did but know what a Crown of thorns and cares did line a Crown of gold, no man would stoop to the ground to take it up, yet it looks lovely in the Eyes of such as affect supremacy; and Christ in the word is said to be a believers Crown. If that place will not carry it, Revel. 3.11. directed to Philadelphia, hold fast that none take away thy Crown. That Phil. 3.14. will carry further, even beyond all the Kingdoms of the world and glory of them, I press forward towards the mark for the prise of the high calling which is in Christ Jesus. And that 2. Tim. 4.8. Henceforth is laid up for me a Crown of Righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but unto them also that love his appearing.  
9. You do count jewels excellent and the best part of your treasure, they do out-weigh gold and silver, and are looked upon as prizes fittest for princes; And Christ is that pearl of great price which so prevailed with the rich Merchant to sell all to purchase it. Mat. 13.46. And that hide treasure, which when it was found, the finder sold all his estate to buy it, Mat. 13.44.  
10. Do we not count highly of the first-born, the first times did that gave him the priority in the family, the priests office, and the double portion. And Christ is called the first-born among many brethren, the first born that ever came into the world by such a miraculous conception. The first-born from the dead, that ever rose by his own power. And the first-born in the Kingdom of heaven that entred there in his own right; Yea, the first in dignity among all that congregation of the first-born that is now in that panegyrical assembly, which is in heaven. Hebr. 12.24.  
11. Have we not high thoughts of the Sun among the Creatures? What would the world do without it? And surely the world can better be without the Sun, than the Church without Christ, and David tells us the Lord is a Sun, Ps. 84. And nothing is more known by its proper name, then the Son of God by that glorious name, The sun of Righteousness, The Church in reference to Christ is called the Moon, Cant. 6.10. Because as the Moon shines by the Sunns light, so doth the Church by Christs, and in this respect also Christ is said to be the husband, and the Church the wife, because uxor splendet radiis mariti. The wife is endowed with her husbands riches and honour.  
12. Is not a shield much set by? It was ●urely by the ancients, which did defend themselves with shields, and David saith, the Lord is a shield as well as a sun. Ps. 84.11. And God saith unto Abraham, fear not Abraham, I am thy shield, or thy buckler, and thy ex●eeding great reward. Gen. 15.1. Its storied of Epaminondas a valiant warrior, that having sustained great losses in war, when the ●eport was brought to him, he presently demanded, but whats become of my shield, is that lost too? no said the messenger that is ●afe, then he concluded that he had lost nothing. So should believers concerning Christ, whatsoever they lose, though their riches, pleasures, friends, liberties, lives, yet ●f they can but keep Christ, he alone will recompense all losses.  
13. Because you shall have more than a full Jury of Testimonies, and measure with advantage. Do we not count much upon a sure foundation, and lay the whole stress of the building upon it? Surely Christ teacheth us to do so when he mentions building upon th● rock and sand, Mat. 7.24, 26. And so do● the Apostle when he saith, Other foundatio● can no man lay than that which is laid, and th● foundation is Christ. 1. Cor. 3.11. Why the very scope of my Text looks this way and I need not insist longer upon it. behold I lay in zion a chief corner ston, elect and precious, and whosoever believeth in him shall n● be ashamed, and then infers. To you therefore who believe he is precious.  
Having now ascended by degrees to a● high mount of excellencies, though we shoul● see Christ transfigured with Peter, James an● John, We will not cry bonum est esse hic; i● is good for Christ to be with us, but it's bette● to be with Christ, yea, best of all, I desire to b● dissolved and to be with Christ which is bes● of all, Phil. 1.23.  
Let us look back from this mount, and take a prospect of the steps that we have trodden.  
1. Life is the most excellent of all temporals.  
2. The soul is the most noble part of man.  
3. A Feast is the most excellent of entertainments.  
4. Robes of ornament are the most excellent clothing.  
5. cordials are the most excellent of physic.  
6. Joy is the most excellent of the passions.  
7. Gold is the most excellent of metals.  
8. A Crown is the most excellent of ornaments.  
9. jewels are the most excellent part of a Crown.  
10. The first-born is the most excellent of the family.  
11. The Sun is the most excellent of inanimate Creatures.  
12. A shield is the most excellent armor.  
13. A sure foundation is the most excellent part of the building.  
Do not all these excellencies prove that Christ, who is compared to all these, is the most excellent good?  
It were easy to be endless in the excellencies of Christ; he's {αβγδ} beginner and finisher of our faith. Hebr. 12.2. Yea, he's beginning, middle, and end. Rom. 11.36. Of him, and through him, and to him are all things.  

1. Of him tanquam ex principio.  
2. Through him tanquam medium.  
3. To him tanquam ad finem.   

1. Of him as of their beginning.  
2. Through him as through their means.  
3. To him as to their end.   
Christ is the Inprimis of a believers bill, for thus it runs. Inprimis Christ. Item promises, then grace, mercy, peace, and at last joy unspeakable and glorious. And he's the Omega as well as Alpha, the last as well as the first of a believers care, to have Christ with us in grace. and holiness is the first, and to be with Christ in glory and happiness is the last. Yea, he's the very upshot, and sum total of a believers account, as once a Martyr said, Christum& omnia: Christum& omnia. Give me Christ and I have all.  
Si Christum discis nihil est si caetera nescis.  
Si Christum nescis nihil est si caetera discis.  
He is the field that contains the hide treasure, for in him are hide all the treasures of wis●ome and knowledge: Yea he's the hide treasure its self that is hide in the field of the word; The jewel in that Cabinet, the hidden Manna that descends in that due: observe and see whether he be not placed as the ●eriod of all that panegyrical pomp, as a ●weet-meat in the end of a feast to make up the ●elievers mouths, Hebr. 12.22.23.24. goody are come to mount zion, and unto the City ●f the living God, the heavenly Jerusalem, ●nd to an innumerable company of angells. To ●he general assembly, and Church of the first-●orn which are written in heaven, and to God ●he judge of all, and to the souls of the just made perfect, now it follows, and to Jesus the Mediator of the new Covenant &c. That's ●he altitude, the very apex that culminates a ●elievers happiness: Some make vision the height of blessedness, and therefore call it the vision beatifical; but fruition is a step beyond that, for what will it profit a traveller to see ●ich Countries wherein he hath no portion, or a measurer of land to know the borders of ●nother estate; And here is a step beyond ●oth vision and fruition, that all is seen and enjoyed through Christ, nay that they have pardon and life, and God and Christ with ●hem, that they have gifts and giver and all. Oh how should believers look for,& long for,& pray for,& live for,& strive,& wrestle& ●ight for that blessed time, when Christ shall be revealed, and they shall not only be with him but like him, and see and enjoy him as he is. 1. Joh. 3.2. and so much be spoken of the second Reason, which was both so full and sweet, that blame me not if I have played loathe to part.  
3. Reason. Because he is so to us: Lord thou art good and dost good saith David. Ps. 119.68. and so may we say to Christ. If he were never so excellent in himself, yet if he were not so to us, selfish man would overlook all the other as nothing; but it will appear that Christ hath been exceeding good to us, if we take into close consideration three things which shall be the amplifications of this reason.  

1. What he hath been for us.  
2. What he hath suffered for us.  
3. What he hath done for us.   
1. What he hath been for us: Well may we put on David's resolution to be more vile for the Lord, when we consider how vile he hath been for us. He that thought it no robbery to be equal with God, humbled himself, and became obedient to death, even the death of the cross, take notice of that double death, those 2 deaths in one, death and the most shameful and painful death: death, even the death of the cross, Exinanivit seipsum, he in whom all fullness dwelled emptied himself, he laid aside the excellency of his glory that he might advance the excellency of his grace: he made his glory obscure like the Sun in a cloud, or eclipsed, to make his grace glorious. The Evangelist speaks all when he saith Joh. 1.14. The word was made flesh; he doth not say God was made man, but the spirit calls him the word to show how great he was, and further saith he was made flesh, a word of diminution to show how mean he was: Quantus erat ut deus, quantillus ut homo, to show how great he was as God, and how little he became in being made man. He took on him the form of a servant, and was sold at the rate of a slave, being valued at 30. pieces of silver. and for this cause God hath exalted him. Phil. 2.9. and for this cause we should exalt him, and should say. Quantò pro nobis vilior, tantò nobis charior, Oh holy and blessed Saviour, the more vile thou didst become for us, the more dear shalt thou be unto us.  
2. What he hath suffered for us. The foregoing consideration spake to this likewise, showing what he was, and what he suffered: God's coaequall humbled himself, that shows what he was; and suffered death even t●● death of the cross, that sheweth what he suffered. The Apostle ●aith, Gal. 4.4. When the fullness of time was come, God sent forth his Son made of a woman, made under the Law, to redeem them that are under the Law, that we might receive the adoption of sons. In which words are contained.  
1. The fullness of time. When the fullness &c.  
2. The fullness of Love. God sent &c.  
3. The fullness of obedience, both active and passive. Made under the Law. ( i.e.) undergoing the curse of the law passively, and fullfilling the righteousness of the Law actively.  
4. The fullness of blessedness, that we might receive the adoption of sons.  
The prophet saith he was broken for our sins, bruised for our iniquities, the chastisement of our peace was upon him, and by his stripes we are healed. Isay. 53.5. and the Apostle saith he dyed for our sins, and rose again for our justification. Rom. 4.25.  
3. What he hath done for us, and the things that he doth for us are of 2. sorts.  

1. The things that he doth for us.  
2. The things that he doth in us.   
The first is that that is done for us, Justification.  
The Second are the things that are done in mortification and sanctification.  
1. The things that he hath done for us without us, besides that which hath been said of his sufferings which are ingredient into our justification, he hath fulfiled the righteousness of the Law, that he might be The Lord our Righteousness.  
2. The things that he hath done for us within us: He puts out his omnipotency to make us new Creatures, and takes away the stony hearts out of our bodies, and gives us hearts of flesh; he powers clean water upon us to make us clean, clenses us from our idols and fillthiness, He kill our sins and corruptions, and quickens our graces; he breaks us with the hammer of his law, melt's us with the fire of ordinances, casts us into the mould of his word, tries& purifies us in the furnace of afflictions: shaking us by the spirit of bondage, settling us by the spirit of adoption, that we may be vessells of mercy fitted for glory; It's the mighty power of God, and the virtue that goes out from Jesus Christ that doth effect this.  
4. Reason. Because he is so in the Saints account. They are ready to proclaim him to be optimus, maximus, bigg'st and best: What Balaam the false prophet spake in a bragging bravado. Num. 24.3, 4. Balaam hath said, and the ma● whose eyes are open hath said: He hath said which heard the words of God, which saw the vision of the almighty, falling into a trance, but having his eyes open. How goodly are thy Tents, O Jacob, and thy Tabernacles, O Israel! I may say, and much more to our present purpose: Many a prophet hath spoken, yea, God hath spoken it by the extrajudicial consent of his holy prophets which have been since the World began. The Evangelists, Apostles, and believers of all ages, who have had their eyes open,& have seen the visions of the almighty; Even those that have been taken up into the third Heaven in Divine raptures they have said, How goodly is thy Saviour, Oh Jacob and thy Redeemer, O Israell! He is the light to lighten the Gentiles, and the glory of Israel: Oh how goodly is that Light, that true Light, that Light of Light, That Son of the father of Lights, that lightens every one that comes into the World, or rather every one that comes out of the world to Christ, for he came to his own and his own received him not, and this is said to be the World's condemnation that Light is come into the World, and men love darkness more then Light. That a Saviour is come unto the world, and yet souls will not flock unto this Saviour.  
But we must chiefly intend our matter in hand, which is to acquaint you what account Christ hath always been had in with his Saints, who is called King of Saints, and is said to have a rich and glorious Inheritance in the Saints. Eph. 1.18. ( i.e.) he glorying in his Saints and accounting them his portion, and his Saints glorying in him, and taking him to be their Inheritance, and their mutual Covenant complacency in one another when they can say with the spouse, My beloved is mine and I am his.  
Now to fetch it ab origine.  

1. Christ was present when Man was made.  
2. Christ was promised when Man was marred.  
3. Christ is president when Man is new made.   
1. Christ was present when Man was made The faciamus hominem comprehends him. Gen. 1.26. Which the rabbins say is God and his counsel, or as others of the God and his judgement Hall alluding to the lesser shanedrin, as it is conceived, which consisted of 3. neither more nor less; or if he were not taken in there, The Evangelist i● plain, Joh. 1.3. All things were made by him, and without him was nothing made that was made.  
2. And as Christ was present when Ma● was made, so he was promised when Man was marred; When the curse was denounce● against the serpent, and before it was denounced against the woman and the man, it was promised that the seed of the woma● should break the Serpents head. Gen. 3.15.  
3. And Christ is president when Man is new made; as the Apostle doth fully testify when he saith if any be in Christ he is a new Creature. 2. Cor. 5.17. He was the promised seed mentioned by Moses, not only i●Adam's Adam's, but in Abraham's case, in reference to his son Isaak, the seed in whom all Nations should be blessed, Gen. 12.3. In the Law given by Moses, every ceremony points, to Christ, and therefore it is called the Jew's gospel, and St. John saith, though the Law was given by Moses, yet grace and truth came by Jesus Christ, he was the substance of those shadows, and the truth of those types. And if we do but red the ceremonial Law with that Evangelicall Comment the Epistle to the Hebrews, you will find that that delates most methodically upon the person, and natures, and offices of Jesus Christ. And it's there further testified of Moses that he esteemed the reproach of Christ greater than the treasures of egypt Heb. 11.26. ( i.e.) the worst of Christ better than the best of the World, for egypt, was called sumen totius orbis, the navel, or granary of the World.  
It's further said John 8. th. 56. that Abraham desired to see Christ's day and rejoiced to see it.  
he's called the Star of Jacob. Num. 24.17.  
The root of Jesse Isay. 11.1.  
David's Lord. Psalm. 110.1.  
The Branch. Isay, 11.1. Isay. 4.2.  
The glorious rest.  
The desire of Nations.  
The King in glory. Psal. 24 7, 9.  
The Lord our Righteousness. Jer. 23.6.  
The most Holy. Dan. 9.24.  
David owns him as his Lord, and in his psalms writes at large of his prophetical, Priestly and Kingly office, take a taste of it from Ps. 110.  
Salomon writes a book of him. That amorous song of his, the beginning whereof begs the kisses of his mouth, and proclaims his love to be better then wine. Cant. 1.2. And complains( speaking in the person of the Church) that he was love-sick, for the bridegrooms flagons, and wineseller, and apple, comparing him to all things that were amiable, and when he was run out of breath, proclaiming him to be totum amabile, altogether lovely. Cant. 5.16.  
Isay the prophet speaks loftily of him Isay. 9.6, 7. Unto us a child is born, unto us a Son is given, and the government shall be upon his shoulder, and his name shall be called wonderful, counselor, The mighty God, The Everlasting father, The prince of peace. Of the increase of his government and peace there shall be no end, upon the throne of David and upon his kingdom to order it, and to stablish it with judgement and with justice henceforth, and for ever.  
John the Baptist sprung, and as it were danced for joy in his Mothers womb at the Virgins visit, Luke. 1.41. and afterward gloried that he must decrease in Christs increasings. Joh. 3.30.  
The Evangelists make him the subject of all their writings, and fill their Gospel with the history of his Conception, Nativity, Life, Sermons, Miracles, Sufferings, Death, Resurrection, Ascention, and session, and second Coming. They declare at large that he was such a Preacher that he spake as never man spake, John. 7.46. And the gracious words that proceeded out of his mouth, caused wonder and astonishment. And that he was such a mighty worker, that he wrought as never man wrought, it was concluded that no man could do such miracles except God were with him. John. 3.2. And the Evangelist John concludes, Ch. 21.25. There are many other things that Jesus did, the which if they should be written every one, I suppose that the world itself could not contain the books that should be written.  
The lifting up of the Serpent by Moses in the wilderness was but an emblem of Christs lifting up upon the across, and in that according to his prediction he drew all Eyes and hearts after him as their physician to heal them, and their Jesus to save them.  
What Paul thought of him hath been observed from 1. Cor. 2.2. Where he desired to know nothing else but Jesus Christ, and him crucified, and from Philip. 3.7, 8. Where he accounts of all as dung and dross in Comparison of the excellency of the knowledge of Christ Jesus &c.  
And what Peter thought of him is manifest from my Text, that he is the chief corner ston, and pearl of price. The Church is said to be built upon the foundation of Prophets and Apostles, Jesus Christ being the head corner ston Eph. 2.20.  
Yea, the mouths of all the Prophets and Kings, and Righteous men, of all the Evangelists, Apostles, Martyrs, Teachers; believers have spoken reverently, and magnifyingly of Jesus Christ. Should I run through the whole book of God, I should be confounded in the search.  
Take this for a brief account. He's the Alpha and Omega. Yea, beginning, middle, and end and all. He's the Alpha of Genesis for the Scripture. history begins with him. In the beginning God created. That is Chris● for one. John. 1 3. All things were made by ●im, and without him was nothing made that ●as made. He's the sum and Epitome of Law ●nd Gospel. The Law is but our Schoolmaster ●o bring us unto Christ, and the gospel is but ●ur Tutor, when we are brought to the ●niversity to led us through principles, and ●ractise to perfection.  
And as he is beginning and middle, so he is ●nd to. The Omega of the Revelation as well ●s the Alpha of Genesis, for the Bible ●oncludes with this invocation, Revel. 22. ●0. Even so come Lord Jesus, come quick●y.  
5. Reason. Because he makes all other ●hings good unto Believers. Unto the pure all ●hings are pure( i.e.) unto those that are in Christ Jesus, levied, and sanctified. But ●nto them that are defiled and unbelieving ●othing is pure, but even their minds and conscience is defiled. Tit. 1.15. Christ is the ●hilosophers ston that turns all metals that ●re touched with it into gold: He is such a gift that turns all gifts into mercies. Our english Law tells us of a tenor in capite, by which if a man have but an acre of Land in that tenor, it turns all the rest that he hath into the same tenor. To hold by Christ to hold by such a tenor, and though that held the worst in temporals, yet this is th● best in spirituals, according to that of th● Apostle 1. Cor. 3.23. All things are yours and you Christs: Jacobs enough was more i● this respect than Esaas enough, because Esa● had but the bare gifts, but Jacob had gift● and giver, This should teach us to covet tha● what we have we may have upon a covenant account, and then we shall not only have a basket, but a blessing upon the basket. Deu● 28.5. And a little that a righteous man hat● will be better than all the revenues of the wicked. And so much may suffice to be spoke● concerning the Reasons that stand as a back to this Doctrine, the Application and Uses follow.  

1. USE.  
1. Use. Shall be of Consideration. 1. And the Consideration hereof may serve for the wisdom of God that found him out, and the goodness of God that sent him out, and therefore we may say this is the Lords doing, and it is mervelous in our eyes, and this is the Lords Christ, and our Jesus, and he is mervelous in our eyes. Believers should look upon him as the unum magnum, unicum maximum, the best and greatest gift that ever was bestowed upon the world. Yea, Christ should be more precious in our eyes than Salvation itself: Quicquid efficit tale, est magis tale. Is the devil odious unto men? It was sin that made him odious, and therefore sin should be more odious. Is Salvation precious unto men, It's Christ that saves them, therefore Christ should be more precious. 2. The Consideration hereof should teach us to love other things for Christ, and Christ for himself. A man takes delight in his crop that his field bears, but he takes more delight in his field that bears it, for except the field were his own proper inheritance, the crop, though never so plentiful, would be nothing so delightful. We may take delight in our freedom from condemnation, and title to everlasting life, but much more in Christ through whom these things, and all things are ours.  
And as the Consideration hereof should teach us to prise and to love Christ firstly, and mostly for himself, So in the Second place it should teach us to love for Christ's sake any thing, every thing that hath ought of his image and superscription upon it.  
How do curious men please their fancies in beholding the pictures of their absent friends? So should Believers solace themselves in beholding or enjoying any thing that hath Christ upon it. Mistake me not, I am no advocate for lying images, and teachers of lies, as the spirit of God calls them. Hab. 2: 18. But as the Echo jeered the Painter, si vis similem pingere, pinge sonum, if thou wilt make mine image paint a sound, which was impossible, so we may say to him tha● will picture God, or Christ, or the spirit, s● vis similem pingere pinge spiritum; If you will make any thing like unto God, pai● a spirit, which is as impossible as the other.  
But by the things that have the impressio● of Christ upon them I mean.  

1. Ordinances.  
2. Graces.  
3. Duties.   
To give some instances for satisfaction and first of Ordinances.  
1. The word: That is so precious an Ordinance that Christ changes names with i● In the beginning was the word, and the was was with God, and that word was God, and th● word was made flesh. Joh. 1.1, 14. On● he is called the essential Word, to distinguish him from the Word written, and the written Word is but the clothing and Christ the Body, Christ coming down in the Word, like Manna in the due.  
The Law and the gospel divide the Word, and The Law is our Schoolmaster to bring us unto Christ. And the Gospel is the book wherein we learn Christ.  
2 The Ministry of the Word must needs be precious: Pastors and Teachers as well as Evangelists and Apostles are ambassadors for Christ, 2 Cor. 5.20. See further, 2 Cor. 2.14, 15, 16. Now thankes be to God which always makes us to triumph in Christ, and maketh manifest the Savour of his knowledge by us in every place; For we are unto God a sweet savour of Christ in them that are saved, and in them that perish. To the one we are the savour of death unto death, and to the other the savour of life unto life, and who is sufficient for these things? They are the chariots of Israel and the Horsemen of it, who are set for the defence of the gospel, and must contend unto blood for the faith that was once delivered to the Saints. It was given once for all, and ther's no expectation of a second Edition. They must hazard their lives like valiant Champions in the high places of the field in helping the Lord against the mighty. We have beasts in England as Paul had at Ephesus to fight with after the manner of men, even that Hydra of heresy that comes up with so many monstrous heads, We should resolve with David not to give sleep to our eyes, nor rest to our temples till the habitation of the God of Jacob be settled, We should resolve with good Uriah not to find our pleasures till the Ark have a resting place, and rather choose with David that our tongue should cleave unto the roof of our mouths, than not to prefer Jerusalem before our chiefest joy. Ps. 137.6. Those that with that blessed Apostle Paul count not their lives precious in respect of the publication, and propagation of the glorious gospel of the blessed God. Acts. 20.24. Neither count I my life dear unto me, so that I might finish my course with joy and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. Oh such labourers in the word and doctrine are very precious, yea, by the Apostles own rule they are to be had in double honour 1. Tim. 5.17.  
3. The Sealing Ordinances are to be had in honour for Christ's sake, and to be accounted more precious than the sealed deeds by which you hold your livings.  
1. baptism is a seal of our engrafting into Christ, and our implanting into the similitude of his death, burial, and resurrection.  
2. And the supper-ordinance is a Believer's seal of growth in Jesus Christ, a precious memorial of his precious death and meritorious passion, the very last pledge of his dying love. 1. Cor. 11.23, 24, 25, 26. In the same night that he was betrayed he took bread, and when he had given thanks, he broke it and gave it to his disciples, saying. Take, eat, this is my body which is broken for you, This do in remembrance of me: after the same manner he also took the cup when he had supped, saying, this cup is the new testament in my blood. This do ye as oft as ye drink it in remembrance of me. For as often as ye eat this bread, and drink this cup ye do show the Lords death till he come. In respect of this ordinance, as well as the preaching of the Gospel, we may say as the Apostle said to his Galatians. 3.1. Before whose eyes Jesus Christ hath been evidently set forth, crucified among you. This very ordinance doth more lively represent Christ crucified than the most artificial crucifix or any such dead antichristian piece of superstition.  
4. We should highly esteem the sabbath. Because it was founded upon the resurrection of Christ, and is a day dedicated to the honor of Christ, It's called by way of Eminence {αβγδ} the Lords day, and there is written upon it Holiness to the Lord.  
5 The Ordinance of prayer should be very precious, because its a going to God in the name of Christ, and Christ hath promised Whatsoever believers ask the Father in his name he will give it them. Some have started a Fancy, that it is sufficient to go to the Father upon the ground of his own love, but those that would have persons and prayers accepted with God, must not only pray; but it must be according to his will, and you heard before that the Fathers highest design was not to save us but to glorify his Son; he's our Mediator both of satisfaction and intercession, he's the way to the Father, and none goeth to the Father but by him, as Josephs Brethren may not see his face except benjamin came with them, so neither can we expect to see Gods pleased countenance, except we bring with us his beloved Son in whom he is well pleased, Jacob got the blessing in Esaus garments so must we get our Fathers blessing in the robes of Christs righteousness, and therefore the Church hath always rightly concluded her requests in all manner of prayers and supplications and intercessions with giving of thanks with this general conclusion Through Jesus Christ our Lord, which is as fixed and standing a Rule as to say Amen after them.  
6 The Assemblies of the Saints are to be had in Honour and high Esteem, because God is in them, and there Christ hath promised his presence, that he will be with believers there in his Ordinances to the end of the world, and there the spirit shall abide with them for ever. We should wait upon the Posts of wisdoms Gates, and flock to Christian congregations like Doves unto their windows. David that man after Gods own heart professed, that it was the cheering of his heart to think of them, I was glad when they said unto me we will go into the house of the Lord. Ps. 122.1. and the breaking of his heart to be deprived of that breaking of the bread of life, for when he was denied that privilege, he sadly complained that the sparrow and swallow lead a merryer life than he, that could sit and sing and lay their young by Gods Altar. Ps. 84.3.  
And as Gods worship in his Assemblies should be counted the beauty of holiness, and forsaking of Assemblies is a rushing upon the praecipice of damnable apostasy, Heb. 10.25. yea, a forerunner of the sin unto death, That impardonable sin, The sin against the holy Ghost, which is a despighting of Christ, and trampling upon his blood.  
7. The Discipline and order that Jesus Christ hath established in his Church should not be accounted so light a thing as it is by many, nor so indifferent a thing, that the Church may be as well without it as with it: We confess that it is not so essential a part, but the Church may be a true Church without it, but it conduces so much to the well being of it, that the Church is but sick and deformed without it. Do wise and valiant Commanders ascribe so much to field discipline, and ranking their armies into files and orders, that ther 's no safe and successful fighting without it, And shall Christs Souldiers see so little use of Church discipline, which regulates the matter of Christs family, that they may be done decently and in order You would not endure such disorder and confusion in your families for every servant to contend for Mastership. Such divisions in a state would have an ill aspect for every rebel or peasant to affect principality, and every vassal and slave to his lusts to be ambitious of sovereignty. It would not relish with Army-●ommanders nor indeed stand with the safety of the state for every Common soldier to strive for an office, and every officer to covet the Generalls place. It would not suite with the Decorum of a School to have every petty scholar undertake to be Master; Nor would it stand with the safeguard of a Ship that every ignorant seaman should step in the Pilots place, and shall the Church alone be left to sink or swim, and not to have a discipline intrinsical within itself tending to its preservation? Since that Wall hath been taken down, I need not tell you how the boar of the wood, and the beasts of the field have made havoc in the vineyard. We may say more than David did, Lord its time for thee to lay to thine hand, and for every servant of the Lords to lay it to heart, how men have not only destroyed Gods law, but fight against law and gospel, and to make it our Lamentation to consider how schismatics, heretics, and Blasphemers do endeavour to take away verity and purity as well as unity; Oh what will become of us in the end hereof? If the foundations be cast down, what can the righteous do? O how should we revive the prayers of the Saints of the foregoing generation who made it their great request that God would reform England in discipline as he had done in doctrine, nay, that the Lord would reform England both in doctrine and discipline, we should wrestle with God upon holy Ridley's account, Lord, once more be pleased to restore the gospel to England, when the cloud of Popery had darkened the clear sunshine of it: How should we ply the throne of grace that we may be all taught of God, and by the anointing of his holy spirit, both in the Evangelicall doctrine and discipline, that he would show us the lovely face of Reformation, and give us hearts to close with it. Thus much may suffice for instances in ordinances.  
2. In the next place we come to Graces, they should be also precious for the impressions of Christ that are upon them: God the father is the God of all grace, and God the Son is the purchaser and dispenser of all grace, he dyed to purchase it, and he rose again to Communicate it. And the spirit is the convoy of all grace into the Soul. If you a●k concerning any grace whose image and superscription hath it? I may answer Christs, for he had an abundant fullness, a fullness of glory, and a redundant fullness, a fullness of Grace, a fullness for himself, the fullness of the God-head bodily. It pleased the father that in him all fullness should dwell; and a fullness for us, that out of his fullness we may be all receivers and grace for grace. But to particulars.  
1. knowledge is the first link in the golden chain of graces, and this is the first of those Everlasting doors that gives entrance by opening unto the King of glory. Behold I stand at the door and knock saith Christ, and this is the door that he knocks at. It is he that both knocks and opens, that opens our wits to understand the Scriptures, and makes us covetous of knowing the only true God and Jesus Christ whom he hath sent, which the Apostle calls the excellency of the knowledge of Christ Jesus my Lord in comparison of which he counts all things dung and dross that he may win Christ.  
2. Faith is the uniting grace the Copula that joins Christ unto the Believing soul: We are made one spirit with Christ by believing, we do not only believe in Christ, but into Christ, with such a faith as carries over the Soul, and incorporates it into Jesus Christ. There is so near a relation betwixt Christ and the believer, that Christ is in the believer by his spirit, and the believer is in Christ by faith. Faith hath the Lord Jesus Christ for its chief object, and therefore as Christ in my Text is called a precious Christ, so that our faith which is justifying, and saving and the faith of Gods elect is called precious faith. See. 2. Pet. 1.1, 4. To them that have obtained like petious faith with us through the righteousness of God and our Saviour Jesus Christ. Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature &c. Observe, 

1. precious Christ.  
2. precious promises.  
3. precious faith.    
1. precious Christ for the reasons given before.  
2. precious because they are the Cabinet that contain that precious jewel. All the promises in Christ are yea and amen.  
3. precious faith, because it lays hold upon this precious Christ in those precious promises.  
Its the Excellency of Christ that commends the Excellency of faith that must needs be a precious, yea, and a glorious grace, that entitles a Believer to a precious and glorious Christ, and enables the believer to rejoice with joy unspeakable and glorious.  
Faith is the Mother grace, and all the rest are but Daughters unto faith, its the three, and all the rest are but the fruits that it bears. Its that great Evangelicall grace that is commanded as the unicum necessarium. 1. Joh. 3.2. This is the fathers command that ye believe in the name of Jesus Christ whom he hath sent. Its made the only Condition of the gospel-Covenant. Joh. 3.16. God so loved the world, that he gave his only begotten son, that whosoever believeth in him might not perish, but have everlasting life. Its faith that purifies the heart, changes the nature, renews the spirit of the mind, sanctifies the Conversation, mortifies sin, pacifies the conscience, satisfies the heart; Which is like a Soul to hearing, praying, and all duty is but a dead carcase without it. Its that high service whereby we set to our seals that God is true, whereby we glorify his truth,& wisdom,& mercy, and goodness and power and all his attributes.  
3. Repentance should be precious, because it makes us like Christ, he was called that holy thing, and said to be made like unto us in all things sin only excepted, now repentance removes, and takes away that only thing that makes us unlike Christ, and brings us under the privilege of pardon, and the covering of Christs righteousness, that we may be partakers of that blessedness through Christ, that is proclaimed to those whose iniquities are forgiven and sins covered, unto whom the Lord is graciously pleased not to impute sin. Ps. 32.1, 2.  
4. Love is a precious grace, and it hath God and Christ for its object. To take God for our Portion and Inheritance, and Jesus Christ for our only Lord and Saviour is the Epitome of all saving Christianity. And to love God and Jesus Christ so taken with the prevailing degree of our love being the touchstone of our sincerity. Love is therefore in the Apostles account made the all of Christianity Gal. 5.6. For in Jesus Christ neither Circumcision availeth any thing nor uncircumcision, but faith which worketh by love: Not faith except it be working, not working faith except it work from a right principle, faith working by love. The more lively we are able with the spouse in the Canticles, to act love towards God and Jesus Christ, the clearer will be our evidences, and the more abounding our consolations.  
5. Obedience is a comprehensive Grace, for if it be right it must be universal, denying all ungodliness and worldly lusts, and living holily, justly, and soberly in this present world. David gave evidence of his sincerity in this matter when he said, I hold streight all thy Commandements and all false ways I utterly abhor. Ps. 119.128. The Apostle gives a golden Rule Rom. 12.9. {αβγδ} ( i.e.) hate with uttermost hatred all that is evil, and cleave with uttermost delight and complacency unto all that is good, What the Apostle gives in charge to believing servants in order to their performance of that true and faithful service which is opposed by him to eye-service, I may give unto all the servants of God and Christ that will approve themselves to be sincerely his, against all dissemblers and hypocrites, Col. 3.22, 23, 24. Servants obey in all things your Masters, not with eye-service as men pleasers, but in singleness of heart, fearing God, and whatsoever ye do, do it hearty as to the Lord and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ. Its an excellent mystery indeed, and worth the learning to be heavenly minded in Earthly services, and to serve God and Christ in serving of men.  
6. Brotherly kindness is another lovely grace. Its the cement that joins together the Communion of Saints. Behold how good and joyful a thing it is brethren to live together in unity: and Christ is the bond of this Christian brotherhood, in respect whereof believers are called brethren in Christ, whereas the wicked and unbelievers are called brethren in iniquity. It was said of the primitive believers that they were of one heart and one soul. Acts. 4.32. and those that are joined in all those obligations of oneness. Eph. 4. One body, one spirit, one calling, one hope, one Lord, one Faith, one Baptism, one God and father of all, who is above all, and through all, and in you all. v. 4, 5, 6. The very name of Brethren should compose all differences, as Abraham said to Lot, let there be no division betwixt me and thee, for we are brethren. Gen. 13.8. Oh how prevailing should the name of a disciple be, When he that gives to a disciple a Cup of could water only in the name of a disciple shall not lose his reward, Mat. 10.42.  
7. Meekness and humility are excellent and precious graces; and Christ was most excellent in these of any that ever were upon earth: it's true that Moses was said to be the meekest man upon earth ( i.e.) compared with mere men, but not in comparison of Christ who was God and man, he was so meek that he was lead as a lamb to the slaughter, and did not open his mouth but only to pray for his persecutors. He commanded his disciples to learn of him those lessons of meekness and humility, Mat. 11.29. and saith unto his friends, I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you, that ye may be the children of your father which is in heaven, for he maketh his sun to rise on the evil, and on the good, and sendeth rain upon the just, and upon the unjust. Mat. 5.44.45.  
8. Patience shall be the last; and this makes us conformable unto Christ, nothing more, wherefore the Apostle sets him before us as the only pattern of patience. Hebr. 12.1, 2, 3. Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us. Looking unto Jesus the author and finisher of our faith, who, for the joy that was set before him, endured the cross, despising the shane, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, least ye be wearied and faint in your mindes &c. Patience is a gift, Phil. 1.29. Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake, and it was given to the Apostle in such a measure, that he could say, Rom. 8.18. I reckon that the afflictions of this present time are not worthy to be compared unto the glory which shall be revealed in us. and 2. Cor. 4.17. Our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory. And so much be spoken of precious graces.  
3. In the third place we come to give some instance in Duties.  
Duty defines itself, for it is a tie to that which is due; It is a giving to Caesar the things that are Caesars, and unto God the things that are Gods. The Apostles rule is give unto every one his due, tribute to whom tribute is due, custom to whom custom, fear to whom fear. Duty is but a theatre to act grace upon, like a boat to carry over the soul unto God: but we come to particulars.  
1. Hearing shall have the preminence, in regard the Apostle hath left it upon record that faith comes by hearing. Rom. 10.17. and what hearing is that that begets faith but the hearing of Christ crucified.  
2. Reading shall be another, and what do believers propose to themselves in the first place but the Scriptures, in order to that command of Christ, Search the Scriptures for they testify of me: They take true delight in nothing but what may further their knowledge of Christ.  
— Nec sibi gratior ulla est,  
Quam sibi quae Christi praefixit pagina nomen.  
It's observed that of all the books of canonical Scripture the book of Esther hath not so much as once the mention of the name of God in it, which hath caused some to question the Canonicallness of it; and the Jews have a Ceremony that they will first cast the book upon the ground before they red it; and surely sound believers do stand much alike affencted to all books which make no mention of Christ, wherein nothing of Christ is to be learnt, they are fitter to be cast upon the ground, and trodden under foot than to be red, and studied.  
3. Meditation is another precious duty, and whither doth meditation carry the Soul? No whither more freely than to Christ, Oh that I had wings like a dove saith David, for then would I fly away and be at rest; and whither would David fly, but thither whither he looked, to the hills from whence he expected help; When the Soul is upon the wing of holy Meditation it flies as naturally to Christ, as Noa's tired dove did unto the Ark. Come to me saith Christ all you that are weary and heavy laden, and I will ease you, and you shall find rest unto your souls.  
4. Holy conference is another precious duty; and whither will that carry us but over to Christ: If Christ be our treasure, out of the abundance of our hearts our mouths will be speaking of him. We will be telling of his salvation from day to day, and declaring unto others what he hath been doing for our souls: How delightfully do men talk of their best friends, how frequently do they inquire after them, and with the spouse talk with every one whom they think can give them any intelligence of their beloved.  
5. Examination is another duty, and what do they examine after. The very first Question is whether they be in Christ, whether they be the Children of God, clear that and clear all. When once their calling and election are made sure, their hearts are quieted when they are satisfied that they are Elected in Christ, and called by Christ to Christ, then all is well, and they are as ●hey would be, and they can say with David return unto thy rest oh my soul, for the Lord hath dealt bountifully with thee. Observe that very place where the Apostle presseth Christians so expressly to this duty of Examination, and you will there find what it is that they should principally intend in that duty. 2. Cor. 13.5. Examine yourselves whether you are in the faith, prove your own selves; know you not your own selves how that Jesus Christ is in you except ye be reprobates. The great Quaeres were whether Christ were in them and they in the faith?  
6. Watchfullness is another precious duty; Of very great concernment and high consequence to Believers. Else Salomon had never given such a strict command, above all keepings keep your hearts, and why should they so warily keep the Cabinet, but because of the jewel, because Christ and faith were laid up there, and principalities and powers, and the rulers of the darkness of this world, and spiritual wickednesses would wrestle for these heavenly things. Eph. 6.12. Be sober and watch, for your adversary the devil goes about like a roaring lion seeking whom he may devour. 1. Pet. 5.8. and our Saviour foretells Simon that Satan desired to winnow him as wheat, to what end? Why to pull him out of Christs hand, as may be gathered from that which follows, but I have prayed for thee that thy faith fail not. Having shew'd you. 1. That Christ is most to be valued for himself. 2. That things are to be valued as related to him.  
3. Thirdly consider that nothing must stand in competition with Christ for precedency, for whatsoever we do value above Christ or equal with Christ we make our Idol, and if we should instead of Christ bring our Idols with us in our seeking of God, he will at present answer us according to our idols ( i.e.) as Idolaters deserve; and when we address to him in our distresses, we may have the same answer as the Israelites had, go to the Gods that ye have chosen &c. judge. 10.14.  
1. We must not prefer the World before him: Love not the world saith the Apostle, neither any thing that is in the world( i.e.) not profits, the lusts of the flesh, Not pleasures, the lusts of the Eyes: Not honors, the pride of life, for whosoever loveth these( i.e. inordinately, and with the prevailing degree of their love, the love of the father is not in him. 1. John. 2.15. No nor the Love of the Son neither, for he himself hath said, If any man love father or Mother &c. more than me he is not worthy of me. Mat. 10.37.  
2. We must not prefer the Flesh before him; Put ye on the Lord Jesus Christ, and observe what follows, and make no provisions for the flesh to fulfil the lusts of it. Rom. 13.14. It's a Christians wisdom whilst he lives in the world not to comform himself to this present world, and to be {αβγδ}, not to walk nor war after the flesh while he lives in it.  
3. Take heed of that {αβγδ}, that man worship, or preferring of men before Christ: the Apostle found such Idolatry in the Church of Cornith, some running after Paul, some after Apollos, some after Peter, and some after Christ, whom he takes to task and chides them roundly, Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? and begins to rejoice that he baptized but a few of them, least it should be said he had baptized in his own name, and gathered disciples unto himself rather than to Christ 1. Cor. 1.14. and he lays out himself to beat down this glorying in Man: Who is Paul? or who is Apollos? but Ministers by whom ye believed, as God gave unto every man to believe. 1. Cor. 3.5, 6. &c.  
4. Take heed of idolising of Ordinances, a common thing for men to boast themselves in the multitude of their privileges, and to cry out with the Jews. Jer. 7.4. The Temple of the Lord, The Temple of the Lord, when the Lord of the Temple is but a stranger to them: how many poor ignorant souls do hang upon the outside of Ordinances; Sabboths, Preaching, Sacraments, Prayer, as the Antidiluvians did upon the out-side of the Ark?  
5. Take heed how you rest upon graces themselves: You know but in part, and are sanctified but in part, and therefore when you have all ( i.e.) as much as you are capable of attaining on this side heaven, you must not take up with it, Si dixisti sufficit, periisti, To set ourselves a stint in grace is to make an Idol of it, we must therefore take the Apostle for our example who forgot all that was behind, and did reach forward to the things that were before, and pressed forward towards ●he mark for the price of the high calling which is in Christ Jesus, and he bespeaks all that are perfect ( i.e.) sincere to be thus minded.  
6. Take heed how you rest in Duties. We must say of our best duties as well as graces as David did of his bow and sword. I will not trust in my bow, it is not my sword that shall help me. Ps. 44.6. We must not think to make our services our Saviours, for this is to set up self and slight Christ, to make ourselves our own Idols; We had as good be found in our sins as trusting in our duties, and therefore we must keep close to our Saviours rule, if we will keep close to Christ, who bids us, when we have done all, say we are unprofitable Servants. Luk. 17.10. Oh study and practise farthel more and more, the Common sort of loose Christians are even practical Papists in this point, that rest in opere operato in the work done, as if duty done any manner of how would merit heaven, and God were beholding to us for our ●ervice. We must take heed of that dream of being above ordinances, least we be found to be beneath grace; and that we need not perform duties, a piece of the strong delusions of these times, that the Saints need not pray, nor hear, nor repent, it savours altogether of a legal spirit, and many such lawless songs which have been set by the Lazy Antinomians: They may as well speak out( as some of them do) and say that we need no Christ, we will not be beholding to him for Salvation. We must live in ordinances, graces, and duties like the week in the oil, but still we must bear in mind that bodily exercise profits little, and ordinances and duties are but empty things, except God, and Christ& the spirit do move upon them, they are the springs that fill those Wells of Salvation with the waters of life. Men must therefore be preached into Ordinances and out of them, so as to honour them and wait upon God in them, but out of them, so as to look through them, and above them, and beyond them, and to press after Communion with ●od and Christ in them: They must be preached into grace, and out o● grace; into graces, to get, cherish and enlarg● them, but out of them so that they must no trust in them; for though faith, repentance and obedience be our Evangelicall righteousness, yet we must know that we are rather saved through Grace than for it. For though death be the wages of our disobedience, yet eternal life is the gift of God through Jesus Christ our Lord. And men must be preached into duty, and out of it; Into duty so as to do it and that with all diligence, but out of it, so as not to trust in it, knowing that our servcies as well as persons do need a Mediator that they may find acceptance with God.  
7. And lastly a Believer must take heed of idolising his privileges: Though Justification, Reconciliation, Adoption, Sanctification, and glory are high and excellent privileges: Yet they are not Christs, they are not Saviours, some of the dreams of this age of delusion are to talk of enjoying instead of believing, as if men were triumphant& not militant. And to talk of enjoying instead of repenting and obeying, This occasions so much minding of privileges, and so little pressing of graces and duties, what our Saviour said to the Pharisees of their tithing mint and cummin, and neglecting justice and judgement, I may apply to such, these ought ye rather to have done, and not to leave the other undone: Its a most disingenious thing to be still inquiring what we shall have, and seldom or never what we must do, and not only disingenious but most unjust so greedily to expect wages before the work be done.   

2. USE.  
2. Use of Direction Which is intended to make a threefold discovery.  

1. Whom we are to understand by Christ.  
2. Whom by Believers.  
3. What by being precious.   
1. Who is meant by Christ? And one would think that in this knowing age this need not to be made a matter of enquiry. But its a prophecy of long standing that in the last daies perilous times should come, and amongst other abounding iniquities this should be a main one, that many should deny the Lord that bought them. 2. Pet. 2.1. and its further foretold that many false spirits should go out into the world, denying that Christ was come in the flesh. 1. Joh. 4.1, 2. And yet further that many false prophets should arise, Mat. 7.15. and these false prophets should hold out false Christs, and should deceive many, Mat. 24.24. yea their delusions should be so energetical, and their errors so efficacious, that if it were possible they should deceive the very elect. Ile give you but a brief touch of those that cry lo here is Christ, and lo there is Christ, and then when I have made some discovery of their false Christs, I shall give you some description of the true.  
1. There is the Papists Christ and that's a mangled one, such a one as the persecuting Jews once made of the true Christ by crucifying him, nailing his hands, and feet, and piercing his sides, and heart, and you may easily conceive what a Christ thats like to be that is of Anti-christs making. The gospell-Christ was made of a woman, of flesh and blood, but theirs is made of a wafer cake. The gospel. Christ offered himself up a sacrifice once for all; theirs is sacrificed often. The gospell-Christ was his own priest, and as God and man offered up his manhood upon the Altar of his Godhead, their Christ is offered up by their priest as a propitiatory sacrifice for quick and dead. The gospell-Christ was the only Mediator both of satisfaction and intercession. They have joined other Mediators of intercession with him, as Angells, Saints and the Virgin Mary, whom they invocate to pray, and intercede for them, though the Scripture advances him principally for that intercessory part of his priestly office. He is able to sav● to the uttermost all them that come unto God b● him, seeing he ever liveth to make intercessio● for them. Heb. 7.25.  
2. There is the Arrians Christ, that is deprived of his divinity, and degraded from hi● coequality with the father, and made a subordinate God, or rather( as they choose to call him) the most excellent creature, though the Scripture be so plain, that he that runs may red it, that he thought it no robbery to be equal with God, though he were found in fashion as a man; and humbled himself, and became obedient to death even the death of the cross; and the gospel saith plainly, that he is one with the father John. 14.9.  
3. There is the Antitrinitarians Christ or rather their no Christ, that is wholly lost and swallowed up in the deity, for they say that there are no such persons as the son and spirit, but one only infinite Being, which they call God. The Ranters, and some of the Anabaptists do join with them in the same opinion.  
4. Ther's the Antinomians Christ, one that hath abrogated and made voided the law and such a Christ is a stranger to the gosp●● for the gospel Christ hath fulfiled t●● ceremonial Law and abolished it, and hath fulfiled the moral law and established it.  
5. Ther's the Anabaptists Christ, one that will not admit of infant Church members, whereas the gospel Christ Commanded such to be brought unto him. Mark. 10.14. If Christ when he was an infant was the head of the Church, I see no reason why believers infants may not be members of it, especially since Christ undertakes to be their Advocate, and hath signed their matriculation with his own hand. Mark. 10.14. Where he saith and who dare gainsay it, of such is the Kingdom of Heaven.  
6. Ther's the Ranters Christ, one that will admit all uncleanness into his Kingdom, and countenance such as say and do. Let us therefore sin that grace may abound. Whereas the gospel Christ is holy harmless, undefiled and separated from sinners, with whom the sons of belial can have no more fellowship than darkness can have with light. And every sect hath a several Christ or rather a several fancy or imaginary Idol which they call Christ, but as the Poets fain that Ixion did embrace a cloud and thought it had been Juno, so these deluded ones do embrace shadows and call them Christ.  
But now to give you a true Character of the true Christ, whom my Text saith is so precious to believers. It is he that was from all eternity the coessential; Coaeternall, and Coaequall son of his omnipotent and eternal father; Who was a Lamb slain from the beginning of the World, in his fathers purpose, and in respect of the efficacy of his passion, who took our nature upon him actually in the fullness of time, was born at Bethlehem, brought up at Nazareth, crucified at Jerusalem, who without us hath done all himself in his own person to purchase heaven for us, and within us doth all by his mighty word and spirit to prepare us for heaven: He was butted, rose again, and ascended, and sitteth at the right hand of his father in full power and glory in heaven, who hath sent his spirit wherein he is always present with his Church, and will come again at the end of the world to receive it to glory. Joh. 1.33. As the Baptist was  told of God, On whomsoever thou shalt see the spirit of God to descend and abide upon him, that is he, so I say: He with whom these Characters and marks do agree, that is the true messiah, that is the precious Saviour that you have heard of.  
2. The second Branch of the Direction is to discover who is meant by the Believer. Not every one that taketh himself to be so, for there are many that are ready to take up any fancy upon trust: to whom the Prophet addresses, Isay. 50.11. Behold all ye that kindle a fire, that compass yourselves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled, this shall ye have at my hand, that ye shall lye down in sorrow. And our Saviour in the G●spell tells them what they must trust too. From him that hath not, from him shall be taken away all that he seemeth to have, Luk. 8.18.  
Nor every one that is taken by others to be so, God seeth not as man seeth, for man by the judgement of charity judgeth according to the outward appearance, but God by the judgement of certainty knows the heart: and many that have a name to live, and a form of godliness, they are dead in sins, and utter strangers to the life of grace.  
By the true Believer then understand to be meant such a one as having been convinced of sin, and shaken by the spirit of bondage, and so broken for sin in compunction as to be broken from it, and hath been unbottomed by farthel and humiliation, and hath been further convinced of righteousness and settled upon Christ by the spirit of adoption, Or such a one who hath considerately& deliberately resigned up himself to God through Christ upon a Covenant-account, and hath taken God to be his portion, and Jesus Christ to be his Prophet and King as well as Priest, and is hearty willing to give up himself unreservedly to God and Christ, against all other interests of the world and flesh henceforward and for ever.  
3. The third branch of the Direction is, What we are to understand by precious. Expositors do give a twofold sense of the word.  
1. It signifies a price, and so they put a great rate upon Christ their Purchaser and Lord redeemer.  
2. It signifies an honour, and so he puts great honour upon them.  
1. Christ is precious, or a price in their Eyes, and they do magnify him by speaking him to be great, and do glorify him by declaring him to be glorious &c.  
2. They are honourable in his Eyes, who doth magnify them by making them great and glorify them by making them glorious, such honour have all his Saints.   

3. USE.  
3. USE shall be for Examination, examine yourselves whether you are in the faith: Whether you are sincere Believers, and whether Christ be precious unto you, yea or no. And that shall appear by these few following marks.  
1. Mark. If Christ be precious, Sin will be odious. Ye that love the Lord see that ye hate the thing that is evil, and the more you love Christ the more hateful Sin will be unto you; Joseph had the love of God rooted in his heart, and observe how he startles at his Mistresses temptation, How can I do this great wickedness and sin against God?( i.e.) It were a monstrous ingratitude, and I were a Monster and no man to yield to it. Paul was under the power of Christs constraining love, and had prayed and laboured to be rooted and grounded in love, and to know the length and breadth and height and depth, and to know that love of Christ which passeth knowledge, and to be filled with all the fullness of God, Eph. 3.17, 18, 19. And what thoughts had he of sin, Rom. 6.1, 2. Shall we continue in sin that grace may abound? God forbid: How shall we that are dead to sin live any longer therein? This were a paradox unheard of, a most Monstrous indign●ty. The wise Merchant in the gospel, though he were exceeding rich, when he had found the pearl of great value, he did not stick at a selling all to purchase it: and he that did make a stumbling block at an omnia deseras, and because he would not forsake all, did forsake more than all, and turn his back upon Christ, stands there upon record for a notorious fool, and is as it were hanged up in a g●bbet to the astonishment and warning of all succeeding generations. Right Eyes must be pulled out( i.e.) sins of pleasure must be shaken hands with; Right hands and feet must be cut off( i.e.) sins of profit, and sins of company must be abandoned, by all such as will walk with a right, and upright foot. The plague of every ones own heart must pack, the Achan must be found out and stoned; and all sin abominated without a reservation. And as sin will be odious where Christ is precious, So the Company of Sinners will be odious. Away from me ye wicked, saith David, I will keep the Commandements of my God. Ps. 119.115 and Ps. 1.1. he proclaims blessedness to such as have not walked in the counsel of the ungodly, nor stood in the way of sinners, and have not sate in the seat of scorners. And Salomon Davids son was of the same mind, and having fared so ill himself by consenting to enticements, he gives faithful experimental counsel to others to avoid those rocks at which he had suffered shipwreck, for next to the fear of God, which he makes t●e Alpha or beginning of his counsel, Pro. 1.7. and obedience to Parents, which he makes the second precept. v. 8. In the third place he enters his Caveat against sinful Company. My son, if sinners entice thee, Consent thou not. v. 10. As if he had said, what ever be forgotten, remember this, or farewell all fear of God, and reverence to man, except this be headed.  
2. Mark. Those that unfeignedly prise Christ, do love what he loves, and delight in those that love him. If ye love me keep my Commandements, is Christs touchstone to try sincerity from hypocrisy, golden from drossy love, Joh. 14.15. And the Apostle Saint John answers it like an Echo. 1. Joh. 5.3. This is the love of God, that we keep his Commandements, and his Commandements are not grievous: Jacob testified the truth of his love to rachel by serving so contentedly one apprenticeship after another, 7. and 7. yeeres, and all seemed but short for the love that he bare to her. As the Lovers of Christ do hate sin and error, and whatsoever he hates, so they love truth, and holiness, and grace, and duty, and what he loves: Lovers and intimate friends will be all of a mind, and of like affections, not only to one another, but with one another. Let the same mind be in you that was in Christ Jesus, saith the Apostle, Phil. 2.5. and Believers, to whom Christ is precious, do endeavour to walk after this rule in an universal hatred of sin, and an universal love of holiness. And let as many as be upright be thus minded. And as many as walk according to this rule, grace be multiplied upon them, and peace shall be unto them and upon the whole Israel of God.  
And as grace and obedience will be delightful, and as meat and drink, and health, and sleep, and music, and recreation to such; So will the Society of the Saints be delightful unto them. They love the Brotherhood. 1. Pet. 2.17. The Communion of Saints is their heaven upon Earth. David said all his delight was in the Saints and in such as excel in virtue.  
They are in their esteem the only men of the Earth, the Charets and horsemen of Israel, the very pillars of Church and State, whom wicked men do look asquint upon, as a few precise fools, the troublers of Israel, and the scumne and of scouring of the world.  
3. Mark. If you are sincere Believers, and Christ be precious indeed unto you, then Your hearts will be dead to all other delights, and alive only to Christ, and to things that please him. Christ hath out-bid all the things that you counted vantage: hear Paul, the things that were gain unto me I count loss for Christ, yea, doubtless and I do count all things but loss, he did it and he doth it, and did resolve to go on doing it, yea, to count them dung {αβγδ} doggs dung, that I may win Christ. As the stars set when the sun rises, so do all the twinkling, and tinkling delights of the world and flesh vanish, when Christ the sun of righteousness arises, and makes it day in you hearts, which were before darkness. The profits, pleasures and honours are like the white of an egg, rastless things with you, and the lusts of the flesh have no more savour than a chip, yea, they are the very gull of bitterness to such as are gotten out of the gull of bitterness, and bond of iniquity. When you are truly brought over unto Christ, That day Salvation comes unto your house, and the Lord Jesus only will be exalted in that day.  
4. Mark: If Christ be precious, You will daily covet more and more of him, I forget that which is behind, saith the Apostle, and reach out unto the things that are before, and press forward towards the mark for the price of the high calling which is in Christ Jesus. Philip. 3.13, 14. Those that like the spouse in the Canticles are love sick for Christ are like such as are sick of a dropsy: quo plus sunt potae plus sitiuntur aquae, the more they drink, the more they thirst: Whosoever eat of that bread of life shall never hunger, and whosoever drink of that water of life shall never thirst: Longè aberit a siti satietas, longè à satietate fastidium, quoniam sitientes saturabimur,& saturati sitiemus: To be filled with Christ is a fullness far from lacking, and from loathing, for the more believers do hunger, the more they are filled, and the fuller they are the more they hunger: True grace is like true light, progressive still, waxing more and more unto the perfect day, adherence will be reaching after Evidence, faith after feeling: When a Mother hath conceived, and feels the babe stirring in her womb, she will be ever a longing till she have him in her arms, and when old Simeon had Christ in's arms, he had not enough of that, he desired then to depart in peace, to depart from him to be ever with him: Old Moses, the more God was upon the yielding hand the more he coveted, All his grace to go before him would not quiet him, he must see his glory, see, Exod. 33.18, 19. And Paul the aged, having enjoyed much consolation by Christs being with him, he must have more, to be with Christ, though he dyed for it, Phil. 1.23. I desire to be dissolved and to be with Christ, which is far better. {αβγδ} in the original, a positive and two comparatives, much more, better; or as others render it {αβγδ} a positive, comparative, and superlative; much, more, most excellent, a degree, though the highest that art uses, yet many degrees too low to express the Excellency of the happiness there spoken of.  
5. Mark. If Christ be precious, and you be true Believers indeed, then you will be willing to do, to suffer, to be any thing for Christ.  
1. To do: though they be most costly duties and Services: What said David when that noble Jebusite Araunah offered to him gratis a sacrifice to offer to his God? Nay but I will have it at the full value, neither wil● I offer unto my God a sacrifice that shall cost me nothing. 2. Sam. 24.24. Costly serv●ces are our clearest Evidences of sincerity, and bring us in the largest Incomms of sweetest Consolations. The hardest piece of farthel, and sowrest knot of Mortification will not be scrupled and laid by, by a sound believer, and one that accounts Christ precious. To forgive wrongs, especially aggravated ones, To pray for Enemies, especially stubborn ones, duri sermons, they are hard sayings, but the soul bound for heaven is resolved to go through thick and thin, rather than lose that testimony of an excusing conscience to be able to say with the marking angel. Ezek. 9.11. Lord all is done that thou hast commanded.  
2. To suffer. 1. loss of Name is nothing, when Christ raises their bodies, he will raise their names too, if he do not clear up their innocency before death, and make their righteousness as clear as the light, and their just dealing as the Noon day.  
2. loss of Estate is little set by, Caracciolus that noble marquis being solicited with variety of temptations to renounce the Gospel, and return to Popery, choose to forsake Father, Wife, Children, Friends, Patrimony and all, saying to this effect. Let their riches perish with them that think the wealth of the whole world, though it could be enjoyed for ever, to be worth one daies freedom in enjoying the Lord Jesus Christ. See Calvin. his Epistle dedicatory before his Commentary on 1. Cor.  
3. Thirdly loss of liberty is nothing, the Martyrs, and Saints have not only found Gods service, but sufferings for Christ to be perfect freedom: We red that God was with Joseph when he was in prison, and his closest imprisonment with such Company must needs be sweeter than his freest enlargement; some of the Martyrs have dated their Letters, which the spirit of God indicted, from the Paradise of such and such a Prison, and God usually gives out himself most unto his servants, when they have the least of the world to hinder the enjoyment: The promise runs so and heaven and Earth shall sooner pass away, than the least tittle of it shall be falsified, Mark. 10.29, 30. Jesus answered and said, verily I say unto you. There is no man that hath left house, or brethren, or Sisters, or Father, or Mother, or Wife, or Children, or lands for my sake, and the Gospells, but he shall receive an hundred fold now in this time, Houses, and Brethren, and Sisters, and Mothers, and Children, and Lands with persecutions, and in the world to come eternal life.  
3. loss of life is much undervalued by such as prise Christ. Tell Paul of going to prison, and he replies, I am not ready only to be bound, but to die also for the name of the Lord Jesus. As Baldassar that undaunted Dutchman, and valiant Champion of Jesus Christ, When Oecolampadius wrote to h●m to forearm him by forewarning him of his sufferings, replied most courageously, and as it became the Lord Jesus Christ. Veniat verbum domini, veniat, Et submittemus illi sexcenta, si nobis essent, Colla: Let the word of the Lord come, let it come, and we will submit to it, if we had six hundred lives.  
3. To be: When Michol scoffed David for dancing before the Ark, he replied, I will be yet more vile for the Lord, when he that thought it no robbery to be equal with God, took upon him our nature, the form of a servant, and our sin, and shane, and became obedient to death, even the death of the across, oh what low estate of being should we submit to, to advance Christ, as John Baptist gloried that he must decrease in Christs increasings: Moses and Paul choose to be castaways, and separated from God and Christ, that God and Christ might receive glory by it, yea, we should choose not only to be vilifyed, but to be nullifyed, not only to be little, but to be nothing, so that Christ may be exalted.  
6. Mark, If Christ be precious, then you will endeavour to be like him. Whom will men imitate most, but those whom they love best, and prise most. Be ye followers of me, saith the Apostle, as I am a follower of Christ. 1. Cor. 11.1. Learn of me, saith Christ, Mat. 11.29. Be ye followers of Christ as dear Children, saith Saint Paul, Eph. 5.1. It is suitableness that causes delight and Estimation: Simile gaudet simili: Saints must be holy as Christ is holy, if they would delight themselves in him. What is it that makes the heaven of happiness to be heaven, and to be accounted the place of happiness unto them; but because they are brought thither through an heaven of holiness, and conducted through the porch of grace into the palace of glory.  
7. Mark, If Christ be precious unto you, you will desire to be with him. You will not only look back with a loving eye upon Christ come in the flesh, but you will look forward with a longing Eye upon his second coming. The lovers of Christ do love his appearing, 2. Tim. 4.8. They will wait for their change with Job, Job. 14.14. They will look for it and live for it, as Saint Peter expresses, 2. Pet. 3.12. What manner of persons ought ye to be in all holy conversation and godliness, waiting for and hasting to the coming of that day of God. And because they think his chariot wheels are long a coming, they do not only pray thy Kingdom come, Mat. 6.10. But they cry, come Lord Jesus, come quickly, Revel. 22.20.   

4. USE.  
4. Use. Shall be of Expostulation, let me as an ambassador of Christ reason the case a little with you on Christs, and your souls behalf. And I shall address myself unto 3 sorts.  
1. Such as are without Christ.  
2. Such as have some slight hopes that they have him.  
3. Such as see good grounds to be infallibly ●erswaded that he is theirs, and they are ●is.  
1. A word( and oh that it might be a word in season) unto such as are without Christ, what Christless, and godless souls? Who that know the terrors of the Lord can speak, or hear it without amazement? As Davids Enemies said falsely of him, I may say too truly of such as are without Christ and without God in the world: God and Christ have forsaken them, persecute and take them: Take them death, Take them Hell, ther's none to deliver them.  
But to come close in doing my Message to them, what is your answer? Will you have Christ or not? If you be willing, ther's no more be said, he's yours, provided you be but willing in a prevailing degree of willingness: for to be willing to have Christ to save you from damnation, or satisfy your carnal desire of having heaven joined with a greater willingness to enjoy the world, and serve the flesh, this you must not call a willingness to have Christ. And if you be ●illing in good Earnest, you have heard how you must account of him, the highest and most excellent good; You cannot esteem him a● too high a rate,& you have heard where and how you must entertain him. In the choicest room of your hearts, and with uttermost complacency, yea, and think the best too bad, and all to little for him; and wish that the best were better.  
If you will not have him, tell me why you will not; and what you will do without him. 1. Why you will not, do you know whom and what you refuse when you refuse Christ? If the Jews had known what they did in refusing Christ, when he came to his own and his own receivd him not, they would not have crucified the Lord of glory; and if you did but know the bedlam madness, that is refusing Christ, you would not refuse the Lord of glory: You that abound most with the worlds goods now, and are ready to harken to such as will show you any good. When you are under the sentence of death, and come to a dying hour; Then if one of a thousand can declare unto you a righteousness by which you may be saved ( and that must be Christs 〈◇〉 none) how beautiful will the feet of such be 〈◇〉 can bring tidings of peace and Salvation your souls then? When your souls are streights, then who but Christ? and if he w● be so precious then, why not now? He that is the same yesterday, to day and for ever in his worth and merits, why should he not be so in our Estimation? If you refuse him now, how will tribulation and anguish fill your souls when you are in Extremity? When you would seek the blessing with tears but cannot find it, when abused patience b●eakes out into fury, and contemned mercy breaks out into judgments without mercy, and the refused remedy leaves you to perish without remedy; Oh how will you escape, if you neglect this great Salvation?  
2. And if you will not have him, tell me what you will do without him, Take time to consider of it, and then tell me, but I had rather you should resolve upon it quickly, and go to God and tell him that you cannot be without him, and be as importunate with God for Christ as Rachel was with Jacob for Children, give me Children or else I die, Christless souls should be more impatient than Childless Rachel, and say give me Christ, or else I die. The Prophet I say hath asked a question, but I know not who dare answer it, except in the negative. Isay. 33 14. Who amongst us can dwell with the devouring fire, ●ho amongst us shall dwell with everlasting burnings: If you can endure such lashes upon your seared consciences now, and not be awakened from your Lethargy and spirit of slumber, you will find to your cost one day that Hell will be too intolerably hot, and Damnation will be too remedilessly heavy, and you shall cry out with despairing Cain, let his words be taken in which sense you will, My sin is greater than that it can be forgiven, My punishment is greater than I can bear. Do not flatter yourselves, and think or say these words are but wind, and we will hope for better, I tell you again and again, The greatest Kings and Monarchs upon earth, when the King of Kings shall blow upon their life, and The King of fears shall present them with their death, If their consciences be awakened, and their eyes open ( and a thousand woes to them, if they be not) shall have as low, and sad thoughts of themselves as the poorest beggar, and vilest vassal upon earth.  
2. My second address is to such as have some slight hopes of having him, Let such consider that it may be true that they have Christ, and it may be as true that they have not; Its an ordinary thing to be deceived, ray its a very hard matter not to be deceived: Many can cry, Lord, Lord, that are strangers both to the knowing and doing of his will: Hypocrites do entertain Christ but Jewishly, and the same entertainment that he found in the World at his first coming, he finds still, they put him to the stable and the Manger, where the lovers of Christ do put the world and flesh, the chief rooms are taken up by the worst guests, therefore both these sorts I would advice.  
1. First to look at Christs excellencies, that the Odour of his sweet ointments may make their souls in love with him.  
2. Secondly that they way lay him as Zacheus did. That they wait for him in his Ordinances, which is the way wherein he walks, expecting when the Spirit of God will come upon those dry bones, and dead carcases of men and women: with the lame man that was cured at Bethesda, they should lye at the pool waiting for the stirring of the angel: Or rather like that other cripple that Peter cured of his lameness, that lay daily at the beautiful Gate of the Temple expecting alms.  
3. Yea, let such consider and be astonished that Christ lies daily at their Gate, which is no way beautiful, yea, for its comeliness it may be called by the name of one of Jerusalems Gates, Nehem. 3.14. The dunggate, and yet as loathsome,& offensive as it is, Behold I stand at the door and knock saith Christ, Revel. 3.20. If any man hear my voice and open the door, I will come in to him, and sup with him and he with me.  
4. Let them get into the company of the Saints, whose graces are like precious ointments influ●ntiall and diffusive: Believers are made by the words of believers, John. 17.20. Mans teaching goes before Gods, though Gods follow it, yet its that that makes mans effectual, like the womans report of Christ to her Neighbours, who could afterward say, now we believe, not because of thy report, for we have heard him ourselves, and know that this is the Christ that should come into the World, joh. 4.42.  
5. Let them never be at rest till they have clered it up unto themselves that they are in the faith. Its excellent counsel that the Apostle Peter gives them, give all diligence to make your calling and election sure, 2. Pet. 1.10. And withall shows them a most excellent way, First that they abound in Grace; add unto faith virtue, and to virtue knowledge, temperance, patience, godliness, brotherly, kindness love. Secondly that Grace abound in them, For if these things be in you and abound &c. Noting that it is not enough that they get every grace, but they must do their uttermost to increase and grow in grace according to that Apostolical injunction. Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2. Pet. 3.18.  
3. I come to speak a word unto such as see good grounds to be persuaded that he is theirs, and they are his.  
1. First, let such consider that they have the richest Jewel in the World in keeping, and shall one so precious lie by them, nay, be in them, and un●bserved, and unreguarded: Such should deal by Christ as Mammonists do with their treasu●e, not think it safe, except it be secured under lock and key, and they have it once a day in their eye to be sure that it is there.  
2. Let them admire the goodness of God in giving Christ, and the goodness of Christ in giving himself unto them, yea, let them every day sit down at their wits end in consideration of it, and say o altitudo! o profunditas! with the best of the Judas's, Lord, what is it that thou wilt show thyself to us, and not to the World.  
3. Let them draw out their souls in thankfulness to God, and say with David, praise the Lord, O my Soul, and all that is within me praise his holy name: praise the Lord, O my Soul, and forget not all his benefits: And then think Christum& omnia, that he hath given thee Christ and all with him, and in him, as the Apostle infers, he that denied not his Son, how shall he not with him freely give us all things, Rom. 8.32. And when we have according to Davids example called upon ourselves to praise the Lord, then let us with him call upon others to do the like, O sing praises, sing praises unto our God, oh sing praises sing praises unto our King.  
4. And lastly let them resolve upon universal obedience: To be abundant in the work of the Lord, 1. Cor. 15. ult. Servati sumus ut serviamus, blessings are binders, and every privilege is an obligation to a gracious Soul. Lord save thy people that they may serve thee, is Solomons prayer, 1 Kings. 8.40. And the Evangelist lets us understand that we are delivered by Christ from the hands of our Enemies that we may serve him without fear in righteousness and holiness all our daies. Luke 1.74, 75. It was a most ingenious quaere of holy David when he had been recounting the Lords mercies, to say Quid retribuam? What shall I give back unto the Lord for all his benefits, yea for Christ the cream and Quintessence of all, and that I have reserved for the last place which comes now to be dispatched in the  
5. And last use of Exhortation, Which I shall begin in the Apostles language, Rom. 12.1, 2. I beseech you brethren by the mercies of God that you present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this World, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable, and perfect will of God. The Apostle in the former part of the Chapter having taught them that main pillar of Christianity, Justification by faith alone, begins here to bring its twin to light, and to teach the doctrine of sanctification, and to instruct Gods justified ones to walk humbly with their God in a way of holiness. And he makes use of this eccellent Method, 1 Teaching them to give themselves to God, 2. And them their services. 1 Teaching them to turn their backs upon the World and flesh, 2 And then to seek the way to zion with their faces and heart thitherward, as the Jews did Jer. 50.5. Whereof the Apostle shows us the practise, as well as gives the precept, Philip. 3.13. This one thing I do forgetting that which is behind, and reaching out unto the things that are before, I press towards the work for the price of the high calling in Christ Jesus, wherein he practically chalkes or traces out unto his followers( those that were willing to be followers of him as he was of Christ) this most excellent way.  

1 To have the World, and self a tergo, behind him and at his heel, for these were the things he left behind, as things forsaken.  
2 To have Salvation and the things of heaven ante faciem,& in oculo, before his face and in his eye, for these were the things that were before as things pursued and coveted, and pressed after.  
3 To have Christum in cord, Christ in his heart, that his treasure being in heaven his heart may be there also, for animus est ubi amat, non ubi animat. The heart of a believer is where it loves, not where it lives.   
This makes him when he is in the flesh to live after the spirit, and while he sojourns in the World to live above it by having his cogitations, contemplations, conversation all in Heaven. This Paul pressed on for the price of the high calling in Christ Jesus.  
1. The Believer writes upon the World and self, Ab hoc away from this, and makes it the terminus a quo of his spiritual motion by flying from it:  
2. The Believer writes upon Salvation and Heaven, Ad hoc, I am thither bound, and makes it the terminus ad quem of his spiritual motion, by hastening to it.  
3. The Believer writes upon Christ per hoc, or pro hoc, by this, or for this, and makes him his medium, or fin●s rather the means or way by which, or the end or wages for which he takes all that pains, and is willing to do, suffer, or be any thing so that he may win Christ.  
The Apostle did make a grievous complaint in his time. That every one sought their own and not the things that are Jesus Christs, Phil. 2.21. And then like holy Josua set before them his resolved practise in the place before insisted upon, Phil. 3.13. As if he had delivered himself in Josuas very language, Jos. 24.15. If it seem evils to you to serve the Lord, choose you this day whom you will serve, whether the Gods which your Fathers served, that were on the other side of the flood, or the Gods of the Amorites in whose Land ye dwell. But as for me I and my house we will serve the Lord, So we may conceive the Apostle saying in like manner; If it seem evil to you to give up yourselves to Christ, choose whom you will give yourselves unto, either the World or flesh, but the World will fail you, for the fashion of this World vanisheth away, and the flesh will kill you, for, if ye live after the flesh, ye shall die. But as for me I am resolved to forget the things that are behind, the World and flesh, and to reach out unto the things that before, Heaven and Salvation, and to press forward towards the mark for the price of the high calling which is in Christ Jesus.  
And as Paul in his time complained, that the things of Jesus Christ were not sought for. So one of the Fathers complained in his time, Vix diligitur Jesus propter Jesum, That Christ is rarely loved for his own sake, some love him as a Screene to stand betwixt them and Hell fire, for fear of Damnation, and that is too servile, some love him as a Ladder to help them to Heaven out of a carnal love ●o self and happiness, and that is to merce●●ary: So that those that love him chiefly ●nd mostly for himself, and would love him, ●hough there were neither Heaven nor Hell, ●either Salvation to draw, nor Damnation●o drive them, these are rarae aves, like black Swans, hard, very hard to be found.  
2 Now such as in the first place can be prevailed with to love God and Christ for themselves, will in the next place be prevailed with to give up themselves unto God ●nd Christ. And they may see all the rea●on in the World that they should do so: God together with his Son and Spirit gives himself unto Believers, I will be to them a God, and Christ together with his sufferings and righteousness gives himself unto Be●ievers, and indeed less will not satisfy the ●onging of a believing Soul. And when the Believer comes to his Quid retribuam? to meditate a retribution, can he think of less ●han with his best services of thankfulness, ●nd universal obedience to sacrifice himself ●o Christ, more than all is due to God and Christ, and less than all will not be accepted. Observe the Apostles argument and infe●ence, and you will find it to be more than demonstratively conclusive, 1 Cor. 6.20. Ye are bought with a price, therefore glorify God in your body, and in your spirit which are Gods, You are Gods by Creation, by Preservation, by Purchase: He hath given you his Son to make you sons and Daughters of the Lord God almighty, he hath given the heir of all things up to death to make you coheirs of his Heavenly kingdom, therefore, oh therefore Give unto God the things that are Gods.  
But a few Particulars shall conclude all:  
1 Christian Magistrates must study how to serve God& Christ with their might: What a sweet savour and precious memorial did David leave behind him, When he had served his generation, he fell asleep: Acts. 13.36. This serving of his Generation is a most comprehensive expression; and if that be true which the Orator saith( as it is most true) Nemo solum sibi nascitur, partem patria vendicat partem parentes, partem amici, No man is bo●● for himself, but must divide himself betwixt his country, parents and friends, ye Go● hath divided him betwixt himself and h●● Neighbors, yet reserving him entirely to himself. Thou shalt love the Lord thy God with ●ll thy heart, and Soul and spirit, and strength. This is the first and great Commandement. And the second is like unto it, Thou shalt ●●ve thy Neighbour as thyself. Things then being so public, men are designed for most ●oble and excellent services. What! hath God imparted his name unto them to do ●othing for him? I have said ye are Gods, Ps. 82.6. And God standeth in the con●regation of Princes, he is a Judge among ●ods. v. 1. As God sits in Heaven and laughs 〈◇〉 scorn the Kings of the Earth and Rulers that take counsel together against the Lord ●nd his Christ saying, let us break their bonds ●sunder and cast away their wards from us, ●nd will find a time to, pull down the migh●● from their seat, to speak to them in his ●rath, and to vex them in his sore displea●re, So he stands upon the circled of the earth ●o see how those worms and Grass-hoppers, ●hich we call principalities and powers do ●ct for him, that he may magnify his power 〈◇〉 their weakness, and turn the World up●●de down by weak means, or without means, 〈◇〉 contrary means. Noverint Universi, Be known unto all the great ones of the Ecarth, ●●t God needs them not, he can do and hath done as great exploits with Flies, an● Lice, and frogs, and Grass-hoppers, thei● fellow creatures, as he ever did by them, an● his hand is not shortened, but he can do a strange works in the World still by as co●temptible means: If God will so honour Earthly powers as to use them as instrument to do any of his best works, they are th● more bound to God, and not God to them: 〈◇〉 a King should set his Son to nurse to a poo● woman, is the King most beholden to th● wom●n or the woman to the King, and i● God the King of Kings, and Christ the Lor● of Lords have set his Church to nurse to King as nursing Fathers, and to the queens 〈◇〉 nursing Mothers, Let them judge on whic● side the obligation lies. But let them remember that God hath not stamped upon then the impressions of his own Majesty and power; nor set them in a subservient subordination unto the absolute dominion of our sovereign Lord Redeemer, only to exalt them or to lift them up above their bretheren, bu● to glorify himself by them or upon them, T● build them sure houses, if they stand like fir● pillars of the Church and State, or to cast th● thrones to the ground, and lay their hone●● in the dust, and cover them with confusion, if they betray their trust.  
2. Christian Ministers must also stand in ●heir Lot, and lay out themselves for Christ: Moses and Aron, The Magistrate and Minister must go hand in hand, if we would have the Common-wealth of Israel to prosper in the Common wealth of England, like the Soul in the body: Ministers as they are Christs largess given to his Church at the day of his Coronation, Eph. 4● 11. When be ascended up on high, he lead Captivity cap●ive, and gave gifts unto men,( i.e.) Gifted men to be Ministers to his Church, so they are his ambassadors sent to proclaim his laws, 2 Cor 5.20. So they are called upon to testify their love to Christ by Feeding, Feeding, and Feeding his Lambs and Sheep Joh. 21.15, 16, 17. Paul therefore charges himself not only with the care of Particular Churches, as  
1 That of the Romans, Rom. 1.9. God is my witness, whom I serve with my Spirit in the Gospel of his Son, that without ceasing I make mention of you always in my prayers, and v. 11. I long to see you that I may im●prat unto you some spiritual gift to the end you may be established.  
2 To the Jews. Rom. 9.3. I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh, And Rom. 10.1. Brethren my hearts desire, and prayer to God for Israel is that they might be saved.  
3. To the Corinthians. 2 Cor. 12.14.15. I seek not yours but you, And I will very gladly spend myself, and be spent for your sakes, though the more abundantly I love you the less I be loved.  
4. To the Galatians, Gal. 4.19. My little Children of whom I travel in birth again until Christ be formed in you.  
5. Yea, the care of all the Churches, which made up the sum total in his bill of sufferings. 2. Cor. 11.28. Besides those things that are without, that which cometh upon me daily, the care of all the Churches: And when his life d●ew towards its period, he bequeathed this care to his Son Timothy. 2. Tim. 4.1, ●. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing in his kingdom, Preach the word, be instant in season, out of se●son, reprove, rebuk, exhort with all long su●●●●●ng and doctrine.  
3 Ch●●stian Parents, As they derive sin to their infants in their generation, so should they endeavour to derive grace unto them by being instrumental to their regeneration; as they are taught to lay hold upon the Covenant for themselves and seed, and to dedicate them to God by baptism, so are they taught to bring them up in the fear and nurture. and admonition of the Lord. Eph. 6.4. Timothy was commended for knowing the Scriptures of a child, and wheresoever the Gospel is preached, his Mother and Grandmother will be mentioned with, honour for their care in instructing him: See the charge that is given unto true Israelites indeed, Deut. 6 5, 6, 7, 8, 9. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might, and these words which I command thee shall be in thine heart, and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up; and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes, and thou shalt writ them upon the posts of thy house, and upon thy gates. And the fourth Commandment was given in charge unto Christian Parents, not only to observe it, but preserve it. Remember that thou keep holy the Sabbaoth day, thou, and thy Son, and thy Daughter, and thy man servant and maid-servant, &c. As the Israelites were commanded to convey and derive the memorial of the passover from generation to generation, unto children and childrens children.  
4. Christian Masters must endeavour to make their servants Gods and Christs servants, as well as godly Parents must endeavour to make their children Gods children: Our Families must be nurseries for the Church, and we must endeavour to make every member of them, a member of the household of Faith: What glories of the Apostolical times were those that were renowned by the Apostles Pens for having Churches in their houses; surely the Cart that bears the Ark must have four wheels to carry it on successfully. The Magistrate and Minister must be the two leading wheels, and the Parents and Masters must be the two that follow, and if the Spirit of God would but poure oil into these wheels, and stir up their hearts to put their shoulders and hands to the work, then many hands would make light work, and Gods and Christs work would go an end, and prosper mightily.  
5. Christian Brethren must consider that  
1. When they are converted, they must endeavour the Conversion of others; Nascitur indign per quem non nascitur alter. Andrew finding his brother Simon, said unto him, We have found the messiah, which is, being interpnted, the Christ, and he brought him to Jesus, Joh. 1.42. and v. 43. Jesus findeth Philip, and 45. Philip finding Nathaniel, said, we have found him of whom Moses in the Law and the Prophets, Jesus of Nazareth the Son of Joseph; The promise of recompense is not impropriated to Ministers, but made common to all, Dan. 12.3. They that be wise shall shine as the brightness of the Firmament, and they that turn many to righteousness, as the stars for ever and ever: Believers are made through the word of Believers, Joh. 17.20. And James 5.19.20. Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins.  
2. They must watch over one another, Amicus est ainae custos, a true friend is the keeper of his Brothers soul, & firmissima est ista amicitia quam conjungit religio, that is the firmest knot of friendship which Religion ties; none but one of a Cain-like spirit will ask, am I my brothers keeper, Gen. 4.9. when the rule of Christianity is so plain, Levit. 19.17. Thou shalt not hate thy Brother in thine heart, thou shalt in any wise rebuk thy neighbour, and not suffer sin upon him.  
3. They must quicken and stir up one another in the ways of God, Hebr. 10.24. Let us consider one another, to provoke unto love and to good works, noting that we must study one another, and endeavour to out-love, and to out-live one another.  
4. And lastly, as we must rouse up one another from slumbering, so we must raise up one another from falling: Gal. 6.1. Brethren if a man be overtaken in a fault, ye which are spiritual restore such a one {αβγδ} 'tis in the Original, set him in joint again, in the spirit of meekness, considering thyself, least thou also be tempted, as we should have an hawks eye in watching, and discovering his fau●t, so we should have a Ladies hand, a gentle hand, and must handle him with the spirit of meekness. Oh that such a Gospel spirit did predominate in all that bear the names of Christians! And that we might from the highest to the lowest, from th● greatest to the least, with one heart and mind, as one man, endeavour to advance the interest of Jesus Christ, and do our uttermost to advance his Kingdom in all our Souls, Families, Relations, that such as expect to be altogether saved, may not satisfy themselves to be almost Christians, but as they are promised to be saved to the uttermost by Christ; so Christ may be served to the uttermost by them: with such resolutions and practise they may pray lustily, and with courage, Thy Kingdom come, yea, and may longingly and desiringly add, Come Lord Jesus, come quickly, even so Amen.   
FINIS.   

WISDOM'S JUSTIFICATION, OR A WORD TO THE WISE ON WISDOM'S BEHALF. By R. E. Minister of Christ's Gospel:  
Prov. 4.7. Wisdom is the principal thing, therefore get Wisdom; and with all thy getting, get understanding.  
V. 8. Exalt her, and she shall promote thee.  
1. Pet. 4.10. As every man hath received the gift, even so minister the same one to another, as good Stewards of the manifold grace of God.  
V. 11. If any man speak, let him speak as the Oracles of God; &c.  
LONDON, Printed for the use of the Author.   

THE TEXT;  LUKE, 7.35. 
But Wisdom is justified of all her Children.  
THese are words of Wisdom, and oh that they may be words spoken in due season.  
They are a part of the wisdom of God, being a portion of his written word and revealed will: They proceed from him that spake as never man spake, Jesus Christ the word essential, and wisdom of his Father: And they are spoken in the defence of wisdom against all the gainsaying sons and daughters of folly in the World; and directed to the children of Wisdom. Therefore it will be our wisdom to incline not only our ears, but our whole hearts to the hearing and receiving of them: I might deliver my mind in wise Solomons words, who was surnamed for his admirable Wisdom Solomon the wise, because he preferred a wise and understanding heart above riches and honour, and therefore his wish being granted him, he asked wisdom, yea, he asked and had it, yea and had it so supereminently, that the World did ring of it in his life-time, which brought the Queen of the South from far to visit him, and the Church hath rung of it since his death, yea, and all succeeding Generations will call him blessed, his memorial being aeternized by those 3. admirable pieces of highest wisdom, his book of Proverbs, the book of the Preacher, and the Song of Songs. But that piece of his wisdom which I shall commend unto you is left upon Record, Prov. 8.1, 2, 3, 4, 5, 6. Doth not wisdom cry? and understanding put forth her voice? she standeth in the top of high places, by the way in the places of the paths; she crieth at the gates, at the entry of the City, at the coming in at the doors. Unto you, O men I call, and my voice is to the sons of men: O ye simplo, understand wisdom, and ye fools be of an understanding heart. Hear, for I will speak of excellent things, and the opening of my lips shall be right things. In which words you have Wisdom speaking for itself, and speaking with a loud voice, speaking from the Pulpits, and house-tops, and high places; speaking from the press, and pressing herself upon you in the most earnest and public manner, way-laying you in your paths, to catch you with guile in the endeavours of your Teachers, who become all things to all men, that by all means they may win some, lying at your City gates, and at your very doors, knocking in season and out of season for entertainment; to make short, she proclaims and commends such for wise and prudent that receive her, and brands, and condemns all such for fools, and bruits which refuse her, said verbum sat sapientibus, I speak as unto wise men, judge ye what I say. From Wisdoms justifying of herself, we must ●ass as the Text leads us to her justification ●y her Children. For wisdom is justified of 〈◇〉 her Children.  
The words of my Text are also found, Mat. 11.19. and spoken in both places upon one and the same occasion: And they were occasioned by the morosity and frowardness of the unreachable Jews, whom no means could win upon, neither fair nor foul, rough nor smooth, John the Baptist came to them, clothed all in mourning, with a most sad, strict and austere gravity, as it did best become a Preacher of repentance, and they cry out that he had devil.  
And after the forerunner and harbinger, comes King Christ himself, but under the disguise of the Carpenters son, Christ he comes with all courtesy& affability, as it became a most gracious and propitious remitter of sins, and they charge him to be a glutton, and a wine-bibber, a friend of Publicans and Sinners: Neither Johns austerity, nor Christs courtesy could take with them, neither wind nor sun, means fair nor fowl could prevail with them to lay aside their sins, and submit to the Gospel. This is intimated by the comparison of childrens sports, of mourning and piping. saying unto their fellows, we have piped unto you, but ye have not danced, we have mourned unto you, but you have not wept: They would neither weep after John, nor dance after Christ; They had Copies both of mortification, and rejoicing set them by Christ and his fore-runner, but would writ after neither, and therefore the Son and Spirit of God doth here implicitly call them fools in this disjunctive antithesis, speaking to this effect: Choose you whether you will hear, or whether you will forbear, whether you will receive or refuse that wisdom from above, that is communicated to the World by John and myself: But know this of a truth, that the Children of Wisdom will receive it, and they are the Children of Folly that refuse it: Wisdom is justified of all her Children.  
I shall first sense the words, and then observe a Doctrine, and in sensing of the words I shall open three things.  

1. What we are to understand by Wisdom.  
2. What by Wisdoms being justified.  
3. Whom by the Children of Wisdom.   
1. This word Wisdom is vox aequivoca, an ambiguous word, clothed with diversity of senses in sacred writ, to give you a taste.  
1. Sometimes it is put for God the Father, who is the Father of Wisdom, as well as the Father of Christ, and the Father of the Elect: He is the God only wise, Rom. 16.27. and the giver of Wisdom, James 1.5. and to show the transcendency of his Wisdom, the Apostle saith, the foolishness of God is wiser than men, 1. Cor. 1.25. Wisdom is not a quality in God as it is in men, but part of his Essence, and therefore as he is love itself, 1. Joh. 4.16. and light itself, 1. John, 1, 5. so he is ipsissima justitia,& ipsissima sapientia; righteousness itself, and wisdom itself: Nequit fallere quia justitia, nequit falli quia sapientia: He can neither deceive, nor be deceived, he cannot deceive because he is truth, or righteousness itself, neither can he be deceived, because he is Wisdom itself.  
2. Sometimes God the Son is called by that name, for he is his Fathers Wisdom, as well as his Son, in which respect he is also called the Word, Joh. 1.1. because as the Word that comes out of mans mouth declares what is in his heart, ( out of the abundance of the heart the mouth speaking;) So Christ came out of his Fathers bosom to declare his will unto the World. Expositors do give their sense accordingly of that mystical Scripture, Prov. 9.1. Wisdom hath built her an house, that is, Christ hath built him a Church, and the Apostle calls him expressly Christ the power of God, and the wisdom of God. 1. Cor. 1.24.  
3. Sometimes the spirit of God is called by that name, or something Equivalent, as Eph. 1.17. The spirit of wisdom.  
4. But most usually by wisdom is meant the written word, or revealed will of God, because it contains, and holds out the manifold wisdom of God: Because it came from wisdom itself, and was given by inspiration from God. 2. Tim. 3.16. And its tendency is to make wise: Its the true fruit of the three of knowledge, fair to look upon, and much to be desired to make one wise. The Scriptures are able to make wise unto Salvation through faith, which is in Christ Jesus, 2. Tim. 3.15. The word is therefore Pro. 1.20. according to the original called wisdoms in the plural number, because it abounds with with all fullness. Ps: 19.8. and 2. Tim. 3.16. And is so perfect and complete a directory, that nothing may be added to it, nor taken from it. Deut. 4.2. Revel. 22.18, 19.  
By wisdom here we are to understand chiefly the last of these, yet not excluding the rest: Gods Message to Mankind, The glorious gospel of the blessed God: The great Embassy from Heaven sent by John and Jesus, that great Salvation that at first was preached by Christ himself, and afterward was confirmed by them that heard him. Hebr. 2.3. That sealed word that hath been witnessed by clouds of witnesses, and sealed by multitudes of Miracles; left upon record in the Magna Charta of Heaven, the canonical Scriptures, and faithfully handed down unto the Church as the keeper of it, the pillar and ground of the truth, by pastors and teachers as the true Successors of the Prophets, Evangelists and Apostles.  
2. Secondly to give you the meaning of the next term, Wisdoms being levied.  
Justification is in propriety of speech a Law term, signifying the cleared or acquitting of a person as innocent after a legal procedure, and Evidence received, so that he stands rectus in Curiâ, upright in judgement, as having a right cause.  
And as borrowed from the Law it is transferred to the gospel, and signifies an humble sinners full and free pardon of all his sins and his gracious acceptation to mercy for th● imputation of the sufferings and righteousne●● of Jesus Christ.  
But here some Expositors do render the meaning of it, laudata est sapientia, Wisdom is praised; others, honorata est sapientia, Wisdom is honoured: Both together do give you a full and most excellent sense of the expression.  

1. Wisdom is praised with the Mouth.  
2. Wisdom is honoured with the Heart.   
With the heart man believeth, and with the mouth confession is made unto Salvation: When the heart sets open its everlasting doors to entertain Wisdom in the beauty, and power, and fullness of it: And when out of the abundance of the heart the mouth will be speaking a good word for Wisdom, and make profession and confession on Wisdom's side; that is, to justify Wisdom.  
As God and Christ are justified, or magnified, or glorified, so is Wisdom; and that will be plain when we understand the different readings of that excellent Text, 1. Pet. 2.9. ye are a chosen Generation, a royal Priesthood, an holy Nation, a peculiar people, that ye should speak forth the praises( saith one sense) that ye should show forth the ●ertues( saith another,) of him who hath called you out of darkness into his marvelous light.  

1. Then to justify Wisdom, is to speak forth its praises.  
2. To justify Wisdom, is to show forth its virtues.   

1. To speak unto its praise, and  
2. To live unto its praise, is to justify Wisdom.   
1. Our tongues must be tuned to give Wisdom its due acclamation; we may truly ascribe that unto Wisdom, which the people once did falsely and flatteringly to Herod, non vox hominem sonat! The Wisdom that we are speaking of, is the voice of God, and not of man. Or as when the Competition was betwixt Wine, Women, and Truth for supremacy; We may strike in with the last and say, Magna, maxima est veritas& praevalebit: Great is the Truth, and prevaileth! So we may cry o Sapientia! Great and excellent is Wisdom, and excelleth over all.  
Te facimus Regina Deam, caeloque locamus, This Queen of the Earth, we may cry up to the Heavens, and make a petty deity of her and yet be no Idola●ers; for so did Solomon,( one of Wisdom's eldest Sons) of old Prov. 4.7, 8. Wisdom is the principal thing, therefore get Wisdom, and with all thy getting, get understanding: exalt her, and she shall promote thee, yea she shall bring thee to honour when thou dost embrace her; she shall give to thine head an Ornament of Grace, a Crown of Glory shall she deliver to thee: Who would not be prevailed with, to exalt Wisdom upon this very account, that it will exalt them and bring them to honour?  
2. But this is not all: the heart is deceitful, and fairest words do often come from foulest hearts; therefore know further, that our yea, must be yea, when we commend Wisdom, when our tongues are let out in its praises, our hearts must say amen to it: we must not play the hypocrites in commending wisdom, by doing it ore tenus, and from the teeth outward; but we must honour it in our hearts, and show forth its virtues in our lives: In justifying Wisdom we have to do with the God of Wisdom, the seeer and searcher of all hearts, and he will not justify us in our hypocrisy: our own hearts may justify us, and yet God may condemn us, for sordet in conspectu judicis quod fulget in conspectu operantis, that may look fowl enough in God's pure eyes, which looks fair in ours; But if our own hearts condemn us, God is greater than our hearts, and knoweth all things, as our Saviour said in another case, Not every one that saith Lord, Lord shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven: I may say the like here; Not every one that can speak fair, and say, Wisdom is best, must pass for a child of Wisdom, and a justifier of Wisdom,— Video meliora proboque Deteriora sequor,— is a common practise, to see and praise the things that are exc●llent, and to pursue the contrary, was that that the Apostle charged home upon the Jews, Rom. 2.18. &c. And even a Poet could complain, Virtus laudatur& alget, virtue is commended in words, but little regarded if we look to mens deeds: Therefore he that doth Wisdom's wills, which are the same that the Spirit of God calls {αβγδ} all the wills of God, Acts 13.22. I have found David the son of Jesse a man after mine own heart, who shall fulfil all my Wills, such a one as shall order his whole Conversation according to all Gods revealed will; and as it becometh the Gospel of Jesus Christ; this is one that justifith● Wisdom.  
3. The third thing comes next under consideration; and that is, Whom we are to understand by the Children of wisdom. And here, I might give them many Characters whereby they may be known; but a few of the most principal shall suffice.  
1. You may know them by their Father; They are such as have received the Spirit of Adoption to cry Abba Father, and that spirit bears witness with their spirits that they are the sons of God, and if sons then heirs, fellow heirs with Jesus Christ.  
They are such as are effectually called out of the world and flesh, by the word and spirit; so that they are not conformable to this present world though they sojourned in it; neither do they walk nor war after the flesh whiles they are in the flesh. In a word, they are such as have received Jesus Christ as Lord and Saviour into the powers of their souls, and by His sonship are made sons, and obtain that gracious and glorious privilege to be the sons and Daughters of the Lord God almighty.  
2. You may know them by their Mother; Jerusalem the holy, the Church Militant, is their Common Mother; They cleave fast unto that pillar and ground of the truth: Whiles others turn retrograde, and run their backs upon their fi●st love, they are ready to reply unto their Mother, as Peter did unto our Saviour, when he asked his Disciples Will ye also go away? Joh. 6.68. Master whither should we go? So they, Mother, whither should we go, thou hast the words of eternal life: Upon that Church of the living God, which is that pillar on which truth hangs, they will hang too, and as inseparably clea●e to it as Ruth to Naomi: Who said bid me not leave thee nor forsake thee, for where thou goest I will go, and where thou dwellest I will dwell: thy people shall be my people, and thy God shall be my God.  
As Solomon gloried in his Mother, saying, I am my Mother's Child, So will they, in the Church; Not in the Name, as the Jews that cried out the Temple of the Lord, and our carnal professors that hang upon outside privileges as the people in Noah's flood did upon the ou side of the Ark: But it is the Thing itself that they glory in, that they understand, and know the Lord. It is not the Temple of the Lord, b●t the Lord of the Temple that they make their boast of; not only that they have received the seal of their Matriculation in their Baptism, which is a Common livery that the Church gives unto all her visible followers: But that they have that truth in the inward parts, which distinguisheth them from all hypocrites, and unsound professors and have their Testimony within, and their record on high, that God is unto them a God,& they are unto him a people.  
3. You may know them by their Brethren. Simile gaudet simili: They love the brotherhood, and keep close unto the Saints Communion: They are birds all of a feather, and sheep all of the same pasture: Hear David speaking his own sense, and theirs. Away from me ye wicked, I will keep the Commandements of my God. The wicked should be none of his council, his soul should not come into their secret. But his delight was in the Saints, and in such as did excel in virtue; and he professed himself to be a Companion of all such as did fear God and keep his Commandements.  
4. You may know them by their Enemies. The ignorant and disobedient, the spirit of God hath joined them together. 2. Thes. 1.8. and therefore I shall not put them asunder. The Lord Jesus shall be revealed from heaven with his mighty angells. In flaming fire rendering vengeance to them that know not God, and that obey not the gospel of our Lord Jesus Christ. David joins them yet nearer and m●kes them both one in that Question of his; Are not they without understanding that work wickedness? Making the workers of iniquity, and such as are without understanding, to be one and the same; and its very obvious that David in his Psalms and Solomon in his Proverbs, do make the fool and the sinner to be Synonoma's, terms of one signification. Its the fool that saith in his heart, There is no God; or else, Tush God cares not he hides away his face and will not see: Is there knowledge in the most high? Observe, the foolish Sinner hides God from himself, saith in heart, Ther's no God, and then thinks he hath hide himself from God, Tush saith he next, God sees not. But David saith enough, demonstratively to convince him. He that planted the ear shall he not hear, and he that made the Eye shall not he see; or he that nurtureth the heathen and teacheth man knowledge, shall not he punish? I might add further. He that takes his name from seeing {αβγδ} of {αβγδ} Quiu uno intuitu videt omnia praeterita, praesentia,& futura, at one entire act seeth all things, past, present, and to come, he that is {αβγδ} all Eye, before whose all seeing Eye all things are naked and manifest, it were strange indeed that he should not see: and yet ignorant Sinners dare take up such monstrous thoughts of the God only wise.  
And as they think meanly of the father of lights; So they have like thoughts of the Children of light. They are ready to count such as preach, and search the Scriptures, to be but fools, and preaching itself they esteem but foolishness: but as the judgement of blindmen is of no value concerning colours, so neither of fools and madmen concerning wisdom. Hear the Apostle; Since in the wisdom of God the world by wisdom knew not God, It pleased God by the foolishness of preaching to save them that believe; As the wisdom of the flesh is enmity with God, so the wisdom of the spirit is folly with men. But let God be true, and every man a liar, let God be only wise and every man a fool; let that be Wisdom which God counts so, and let that be folly which he calls so; and then the fear of God must go for the beginning of wisdom, and they that have no fear of God before their eyes, must wear the fools Coat, though they be never so noble, high, mighty, wise after ●he flesh. However such as sit in darkness ●●d in the shadow of death may flatter themselves, and speak evil of things that they kno● not, by speaking diminutively of the children and ways of wisdom; yet, if you will sit down by the testimony of such as have had thei● Eyes opened with eye-pleasing from above, they are the readiest of all to befool and be- beast themselves in reference to thei● times of ignorance and vanity. Let David speak for all: So foolish was I, and ignorant; even as a brute before Thee. And they that speak thus of themselves, we need not make further inquiry, what they think of others. As one said once, Scientia( so we may now say Sapientia) nullum habet inimicum praeter ignorantem. As Science, so Sapience, hath no Enemy like to the Ignorant. Therefore as some of the Martyrs in Nero's time said, If they wanted a Mark to choose their religion by, they might do wisely to make choice of that which Nero persecuted; so I may say, If men want a mark to know the children of Wisdom by, those are they whom the blind and leprous rabble of carnal and worldly sinners have in scorn and derision.  
5. You shall know them by their Fruits: A good fruits show a good three, so good works show a gracious Soul. That's but a dead Fa●●● that works not, as the Apostle James hints, James 2.17. And the precious faith of Gods Elect is that that works by love. Gal. 5.6. Herein is my Father glorified, saith Christ to all the branches that abide in him, that ye ●ring forth much fruit:( mark) fruit, and much fruit. A Christian's graces like grapes should grow in Clusters, 2. Pet. 1.10. add unto faith virtue, knowledge, temperance, pa●ience, godliness, brotherly kindness, love; ●here's the bunch, and though it be large, yet must it not, like that the spies brought out of Canaan, be born betwixt two; every gracious ●oul must be fraught with all this rich lading, ●nd that is not all neither. These graces must ●ot onely be in them, but must abound in them. They must abound in grace, for they must ●ave every grace; and grace must abound in ●hem, for they must reach after all of every grace, forgetting that which is behind, and ●eaching out unto the things that are before for ●he prise of the high calling which is in Christ Jesus. And let as many as be perfect, be thus ●inded. Where the grace of God that brings ●dvation appears, and where that wisdom ●●at is from above comes, which makes Wife unto Salvation; these are the lessons ●t it teacheth: First, to eschew evil, to deny ungodliness and worldly lusts. And secondly, to do good; To live holily, justly, and soberly in this present world. Tit. 2.12. Thus have you the three terms of the Text opened.  

1. Wisdom.  
2. Being justified.  
3. Of her Children.   
And nothing of difficulty now remains, but that we may draw up to some Conclusion which may be the natural result of the words.  
Expositors, that tie themselves strictly to the Text, give us this as the sense of the holy Spirit in the words. Wisdom is justified of her Children. That is to say, Ab iis qui vere sunt prudentes,& intelligentes, of such as are truly wise, and intelligent, vel ab iis qui à patre sunt Electi ut sapientiae Dei sint participes. Such as are Elected of God the Father to be made partakers of his heavenly wisdom: And they are called the Children of wisdom in the same sense, as the receivers o● the Apostles and their doctrine are called Sons of peace, quia pacem amant, vel qui● electi sunt à Deo ut pacis sint participes 〈◇〉 because they love peace, or because they ●re Elected by the God of peace to be ●ade partakers of the peace of God.  
Those that have relation to the Context, ●ive us these interpretations.  
1. Of her Children,( i.e.) a Johanne& Christo, of John and Christ, dum nihil praeter●iserunt quod esset utile saluti hominum; who ●eclared unto the Church God's whole will, ●nd withheld nothing back from the sons of ●en of Gods great counsel. Et hic est sen●●s magis genuinus, saith the Author of it; This is the most natural and proper sense.  
2. Others think that sense too narrow, because St. Luke, adds ab Omnibus filiis, Of all ●er Children, and therefore take in wise ●earers, as well as teachers. Those that ●lose with Gods wise purpose in revealing the Gospel, and are not beaten off by prejudice ●f persons from receiving and embracing it. That will receive the message that comes ●rom God by any Messenger that comes, ●●ther in a Legal severity, or Evangelical lenity. 〈◇〉 shall not defraud you of the variety by ta●ing one sense and leaving the other since ●●ey will agree together so lovingly to make 〈◇〉 the full meaning of the Text, but shall give you the marrow of all, in this following point of Doctrine.  
Those Ministers that do faithfully teach, an● those hearers that do cheerfully receive the word of Wisdom, are thereby known to be th● Children of Wisdom; and in so doing, Wisdom is levied.  
We shall take the Doctrine in sunder, because it falls so naturally into parts, and show you.  

1. First, that Wisdom's children are wise Teachers.  
2. Secondly, that Wisdom's children are wise Hearers.   
But my scope in both, shall be rather to describe unto you by certain characters and marks, who these are, both wise Teachers, and wise Hearers distinctly and apart, than light a candle to show you the Su● by proving these to be the children of Wis●dom, which appears so plainly in the very meaning of the Text, as if it were written with a Sun-beam, that such as run may red 〈◇〉.  
1. It being clear from the Text, that wise ●eachers are Wisdom's Children; and not only ●o, but filii natu majores, the elder and more ●oble of the family, to whom the priority of ●ignity of right belongs: I shall lay down ●ertain marks to know them by, 

1. Their first care is to lay a sure foundation.  
2. They build suitable materials upon it.  
3. Their work is progressive, and carrying on towards perfection.    
1. In their Church work, and Bethel build●ng, their great care is to lay a sure foundati●n, or rather they account it their Masterpiece to keep close to that foundation that is ●lready laid; for other foundation can no man ●ay than that that is laid, and that foundation is Christ. 1 Cor. 3.11: This the Apostles have ●aid to our hand, as Paul saith there in the ●erse precedent, According to the grace which is given unto me as a wise Master-builder, I have laid the foundation, and another ●uildeth thereon. Or rather indeed, this chief Corner-stone which was refused by the builders, when he came to his own, and his own received him not, God the Father who was the Master builder indeed, hath laid as a sound Foundation, a rock to build his Church upon, and so sure a one, that the gates of Hell can never prevail against it. See 1 Pet. 2.6. which is taken out of Isay, 28.16. Thus saith the Lord God, Behold I lay in Zion for a foundation, a ston, a tried ston, a precious Corner-stone, a sure foundation, and he that believeth on him shall not be confounded.  
Or what if I said, this ston hath laid himself as the foundation of the building, it were no monstrous, nor heterodox principle, for the Apostle is plain, Hebr. 2.3. and saith, That great Salvation which the Gospel brings to light, began to be spoken by the Lord, and was confirmed unto us by them that heard him: God also bearing them witness, both with signs and wonders, and divers miracles, and gifts of the Holy Ghost according to his own will. And Christ is called a living ston, 1 Pet. 2 4. and 'tis no incredible thing that a living ston should lay itself, yea, and bege● other living stones too. 1 Pet. 2.5. To who● coming as to a Living ston, disallowed indee● of men, but chosen of God, and precious, ye also as lively stones are built up a spiritual house, an holy Priesthood to offer up spiritual sacrifice acceptable to God by Jesus Christ. This is that living ston, that of dead stones raises up children unto Abraham; that turns all the Elect into Free-stones, to build himself a Temple, according to that of the Psalmist, Psal. 110.  
3. Thy people shall be willing( or free) in the day of thy power, and if the Son have made them free, then are they free indeed, Joh. 8.36. And therefore Gods called ones, who are quickened and made alive, and have access by one spirit unto the Father, are said to be fellow Citizens with the Saints, and of the household of God, and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone, in whom all the building fitly framed together, groweth unto an holy Temple in ●he Lord, in whom you also are builded together for an habitation of God through ●he spirit. Its reported of Amphion, that he was so exquisite a musician, that playing up●n a Lute that Mercury gave him, the stones that built Thebes followed him to the place ●here they should be laid: The moral of ●he fiction is given us thus. He was so mighty in oratory, that with his wonderful faculty, he brought together a rude and savage and stony hearted people to live peaceably and lovingly together in Thebes where he was King.  
But such is the mighty power of the Royal King Jesus, the King of Saints, and King of Kings, and Prince of Peace, that he makes the wolf to dwell with the Lamb, and the Leopard to lye down with the Kid, and the Calf, and the young lion, and the Fatling together, and a little Child to led them, and the Cow and the Bear to feed their young ones together, and the lion to eat straw like the ox, and the sucking child to play on the hole of the asp, and the weaned child to put his hand in the Cockatrice den, Isay, 11.6, 7, 8. The meaning of all which is no more, but that this omnipotent King shall take away hearts of ston, and give hearts of flesh, and make such a wonderful change upon men and manners, as if there were a new Heaven, and a new Earth, wherein dwelled righteousness. But I forget myself, its easy to be lost in the Labyrinth of Christs Excellencies, and so long as I am not besides my foundation, I am well enough. In the 12th. of the Revelation you may red of a woman clothed with the Sun, treading upon the Moon, and crwoned with a Crown of twelve stars, and surely Solomon in all his royalty was not arrayed like this wonderful woman. I know you will readily turn aside to behold this strange sight. Know then, that this woman was the Church, compared to a woman for three things.  

1. Her weakness, the woman being the weaker sex.  
2. Her fruitfullness, the Church is a breeding woman, bringing forth sons and daughters to Christ.  
3. Her love towards her Husband, her heart is always towards Christ.   
Her Sun-clothing was the imputed righteousness of Jesus Christ, or Christ mystical, which believers are said to put on, Rom. 13.14.  
Her treading upon the Moon, is her despising, or setting light by all sublunary and terrestrial things.  
Her Crown of twelve stars is the Churches enriching and beautifying with the doctrine of the twelve Apostles; now observe,  
Though the Apostles writings are the Churches crown, yet the cloth of Gold that she is arrayed in, is Jesus Christ: Though the Apostles lye next to the foundation, or may be taken in as part of the foundation, yet Jesus Christ hath still reserved this privilege to himself to be the chief corner ston.  
And this ston is also a touchstone to try who are wise Master-Builders. Whosoever brings any other Gospel ( i.e.) Whosoever lays any other foundation, let him be accursed. Gal. 1.8, 9. Its doubled in the two verses, as if he had said what is said. 1 Cor: 16.22. Let him be Anathema Maranatha, cursed with a curse, double accursed. Babel-builders will content themselves with a Sandy foundation: But Bethel-builders will have a rock( the rock,) Or nothing. supper hunc Petrum will serve the builders of Rome: Upon thee Peter will I build my Church: But supper hanc petram, is the sense of the reformed Churches, they will build upon the rock Christ, for they will own no other foundation.  
Stand but upon this rock, or upon the Churches Mount, and take a prospect of the Enemies of the Church and truth, and you may easily conjecture that they are building a Babel by the Confusion of their languages: and on the other hand view the Orthodox, and you will find so much oneness in their heart, and mouth, that its most conclusive that it is Christs spiritual Temple that they are raising: Why do the faithful Ministers of England fight with beasts here( as Paul did at Ephesus) in the shapes of men and Women; but out of a resolution to contend unto blood for the faith that was once delivered to the Saints? Why do the Gospells and Churches friends show themselves in the high places of the field against those men, and Women-Monsters that have militated under the names of Ranters, Quakers, and others, but that they are revolted into such a damnable apostasy, that with their Heresies, and Blasphemies they endeavour to overturn the foundation. Oh that the Lords remembrancers would give him no rest, but cry mightily day and night against these crying sins, which threaten to overturn both Church and State. Let us keep close to the foundation, least we be robbed of our Crown. Thats the counsel that the spirit gave unto the Church of Philadelphia. Revel. 3.11. and the Apostle gave the same in effect unto the Church of coloss. Col. 2.18, 19. Let no man beguile you of your reward, in a voluntary humility and worshipping of Angells, intruding into those things that he hath not seen, vainly puff't up in his fleshly mind, and not holding the head, from which all the body by joints and bands having nourishment ministered and knit together, increaseth with the increase of God.  
2. Though it be a rule that Dimidium facti qui benè cepit habet. A good beginning is like to have a good ending: Yet we must proceed to the following marks, whereof the next that was name is: That wise builders after they have laid a sound foundation, do build suitable materials upon that foundation. To make use of the Apostles allusion. 1. Cor. 3.12. They build gold, silver, and precious stones upon that foundation: Their second care is that the Superstruction be suitable to the Foundation: Their Doctrines, reproofs, Corrections, Instructions in righteousness, Their Convictions, Admonitions, Exh●rtations, Consolations shall be all Scripture-proofe. They will gather, guide, and teach the Churches not according to fa●cy, but according to rule: They will be careful to do what the Apostle so expressly commanded his Son Timothy. 1 Tim. 4.16. Take heed unto themselves, and the doctrine, and continue in them, knowing that in so doing they shall save both themselves, and those that hear them. They will taste and try truths for their people, and be sure that it be sincere milk, and wholesome meat that they commend unto them: They will weigh and touch all that passes for Gold, and be sure it be right, if not weight before they offer it unto those of their charge. They will keep close unto the pattern of wholesome words, knowing that Heterodox speaking will soon overthrow Orthodox believing and living: Scripture tells them what difference was between a Sibboleh and a Shiboleh, Judges 12.6. and antiquity informs what a breach an {αβγδ} and {αβγδ} made in the Church, and therefore they will not swerve so much as an hairs breadth, a letter or a sylable from the standard of the word, knowing the unavoidable danger of adding to the word, or taking from it. Their endeavour is to speak out the words of wisdom and sobriety, that such as savour the things of the spirit may readily close with them, as with the true sayings of God. They will not, like the sons of Novelty, and Factors for heresy sore so high, and walk aloft in the clouds, that none shall understand them: Those high swelling words of vanity, the spirit of God makes a mark of heresy, judas 16. They will not deliver themselves of such aerial conceptions as shall amuse their Auditors, nor like the divels oracles speak with forked tongues, that you may well suspect them to be the serpents seed, and walking with cloven feet, that you may say of them as Christ did of the Jews, ye are of your Father the devil; But the words of the wise are pure words, as Solomon saith, and such as become the simplicity of the Gospel: I need say no more concerning this mark, but only give you the Assembly note upon that place, 1. Cor. 3.12. That the Apostle by Gold and Silver, and precious stones understands pure and solid truths, such materials as Isay the Evangelical Prophet, and John the prophetical Evangelist did lay down for the materials of the Holy City, the Heavenly Jerusalem; and these are opposed to curious fancies, and philosophical conceits, and all such teaching as tends rather to ostentation and seduction, than edification, which are by him compared to timber, hay and stubble.  
3. The third mark whereby these sons of Wisdom are to be known is, that they are still driving on towards perfection, hear one of them speaking the sense of the rest, Hebr. 6.1. Therefore leaving the principles of the Doctrine of Christ, let us go on to perfection▪ Though there are some like a Mill-wheel, all the year in motion, and at the latter end at the same place, as in the beginning, always learning, and never come to the knowledge of the truth, yet this dwarfish stature, as it is no credit, so no comfort unto their spiritual Fathers: They count those hearers to be their joy and their crown, that thrive and increase in knowledge, and glorify God by bringing forth much fruit, and stand fast in the faith, in the midst of shaking times, finis coronat opus, its the end that crowns the action, and therefore they are carried on with a longing desire to be laying the top ston, that the acclamation of grace, grace, may be given unto it. They are still leading on their followers from grace to grace, and revealing righteousness from faith to faith.  
You shall never hear them flattering men into that fools Paradise of being already perfect, its legal to be reproved for sin, and to be instructed in duty. Its beneath the spirit of the Gospel to be under ordinances, and mans teaching; these are beggarly rudiments, and they can make their brags of more sublimated and seraphical Doctors; yea, they talk as if their Churches were like Alciabiades his army all Commanders, and all Teachers; like that monstrous body which the Apostle in derision of such a fancy, supposes, 1. Cor. 12.17. where the whole body is eye, and there is no hearing. This and such like is the language of false Prophets, and sons of delusion and folly, and not the sons of Wisdom; and whensoever you hear any of these enchantments, wherewith deceivers go about to bewitch the people, then look to yourselves that we lose not the things for which we have laboured, 2 Joh. 8.6. We labour for your souls, desiring not yours, but you, if they are lost to you, they will be lost to us too, a great loss to us, for they that turn many to righteousness shall be graded in glory accordingly; but an invaluable loss to you, For what will it profit a man though he should gain the whole World, if he lose his soul? Surely the Apostle saith enough to awake any rational man out of that dream of sinless perfection, when he saith, Whosoever saith he is without sin, is a liar, and if a liar be no sinner, he may flatter himself that he is none, but that place that is instar omnium, as good as a whole cloud of Witnesses, is Phil. 3.12. Not as if I had already attained, or ●ere already perfect, but this one thing I do, forgetting that which is behind, and reaching ●ut unto the things that are before, pressing forward towards the mark for the price of the high calling, which is in Christ Jesus, and let as many as be perfect be thus minded.( Observe the words well, and you will find in the beginning of them a perfection which the Apostle had not,) and that was a sinless perfection that is not attainable in this life, where we know but in part, and are sanctified but in part; 1. Corinth. 13.9. And in the close of those words mention is made of a perfection, which the Apostle had, and which the children of God must have, and that is a perfection of sincerity, such as God enjoined unto Abraham, Gen. 17.1. I am God allufficient, walk before me, and be thou perfect; and though a sinless perfection be not attainable on this side Heaven, yet it is the mark that the Saints aim at, and they are still pressing towards it: Its their petition, Thy will be done in Earth as it is in Heaven, and their wish! Oh that my ways were made so direct that I might not sin against thee, that I might keep thy statutes: They comply with God in that desire of his for Israel! Oh that there were in them but such an heart that they might love me, and keep my Commandments alway, &c. Deut. 5.29.& this affectio Christiani est perfectio Christiani, God is graciously pleased to take the will for the dead; and as it is the Saints aim, so it is the longing desire of their Teachers, and therefore when they have planted, they betake themselves to watering, and fain they would reap where they have sown: They resolve to go on with unwearied diligence through thick and thin, through all opposition,( through evil report and good report, as deceivers, and yet true, as dead, and yet alive, as poor despised things, yea, rather no things, things that are not, and yet making many rich, as having nothing, yet possessing all things:) If Christ may but increase, so it be by their decreasings, they can with the Baptist make it their glory and rejoicing, and if Christ be exalted, though it be upon their ruins, they have their consolation. A good builder sits down and counts the cost, that he may be as good at finishing as beginning, whereas its the reproach of a foolish builder that he leaves in the midst of's work, and having begun, is not able to finish.  
Right buildings indeed will endure the fiery trial, 1 Cor. 3.13. Every mans work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and ●he fire shall try every mans work of what ●ort it is, &c. Whether we understand it of ●he trial of the Spirit, which by the light of ●he Word doth manifest the verity or vanity of the doctrines of men, in which sense we ●re to understand the Apostle, 1 Joh. 4.1. ●here he bids us Try the Spirits whether they ●re of God, or whether we understand it of ●ribulations, temptations, or persecutions, ●hereby sound doctrine is tried, and differ●nced from false, by bearing up the spirit ●hen all other fails.  
I might here take up some time in laying ●efore you marks of false Teachers, and ●ons of folly, but Rectum est mensura sui& ●bliqui; a streight Rule will as well show you that is crooked, as what is streight: If those ●hen be the Children of Wisdom, that, 

1. Lay a sure foundation.  
2. Build Gold and silver upon it.  
3. Go through with their work.    
Then by the Rule of contraries, they must ●asse for the Sons of Folly that, 

1. err in the foundation.  
2. Build with rotten materials.  
3. apostatise, and fall away from their work having put their hand to Gods Plough, do loo● back.    
The second part of the Doctrine is; Tha● Wisdom's children are wise Hearers: I shall not spend time to prove that it is so, since it results so naturally from the Text, according to the interpretation that I have given of it. But as in the former part I shewed you by certain infallible marks how you may know wise Teachers from foolish, so I shall here in like manner endeavour to paint out wise Hearers in their colours, that you may be able to distinguish them from the Children of Folly. Know then that they are wise Hearers, not that are Hearers only, or will take some pains to red and study, and know the word, and do no more, though these are good and commendable things, provided that they are introductory to better things, otherwise their tendency will be but to aggravate mens condemnation, for He that knows his Masters will, and doth it not, shall be beaten with the more stripes.  
But they have the true Marks of wise Hearers upon them, that 

1. Believe or receive the Word.  
2. Retain the Word,  
3. practise according to the Word.  
4. Propagate the Word.    
1. Wise Hearers are such as Believe, or Receive the Word; for both these may be well comprehended under one head; as Receivers of Christ, and Believers in Christ are Synonoma's, and terms that belong both to one thing, Joh. 1.12. As many as received him, to them gave he power to become the Sons of God, even to them that believe on his Name: So the Receivers of the Word, and Believers of the Word are all one, Acts, 2.41. They that gladly received the Word were baptized, and the same day there were added unto them about 3000. souls; Hearing attentively may bring the History and Notions of Christ into mens heads, but its the receiving and believing of what is heard that brings the mystery and possession of Christ home unto their hearts: The Apostle tells us that faith cometh by hearing, Rom. 10.17. and that without faith it is impossible to please God, Heb. 11.6. And therefore except we hear the Word believingly we cannot please God. The Scriptures are able to make wise unto salvation, but it is through the faith that is in Christ Jesus, 2 Tim. 3.15. And the Apostle on the other side notes, that the Word that was preached to the Jews of old did not profit them, because it was not mixed with faith in them that heard it, Heb. 4.2. That was the best ground of the four that received the seed into depth of Earth, Luke, 8.8. and that shadowed out those honest hearted Hearers that do receive the word into the deep of their hearts: If the bodies receptive faculty be not good, there ensues an {αβγδ} a listlesness, and loss of appetite, and that body must needs languish of an Atrophe, and die of a Consumption for want of nourishment, and it fares no better with the queasy soul that receives not the Word, and Christ into the powers of it. Take notice therefore of this mark, and make it a touch-stone to try yourselves by: Observe how earnest the Apostle is in pressing to it, 2 Cor. 13.5. Examine yourselves, whether you are in the Faith, prove your own selves, know you not your own selves how that Jesus Christ is in you, except ye be Reprobates: Its as much as if he had said; Oh try, try, try yourselves, whether you are in the faith: And David was as earnest with God upon the same errand, as the Apostle was with men, whereby it appeared that he desired to be a man after Gods own heart indeed. Psal. 139.23, 24. Search me O God, and know my heart, try me, and know my thoughts; and see if there be any wicked way in me, and led me in the way everlasting; Where he saith in effect, as much as Lord, try, and try, and try me, as if he would have all the three angles of his deceitful heart put upon trial. Be sure to take your errand with you, which is, that every wise Hearer, is a believing Hearer; And he that hears believingly, is one that justifies Wisdom, he sets to his seal that God is true, yea, Good and Wise, and Just, and merciful, and many ways he glorifies God, and justifies Wisdom, our faith being our reasonable, and our universal service: But he that hears the Word, and remains an unbeliever, ignorant still, and disobedient still; no change wrought upon heart or life; note that man for a foolish Hearer, he's as evident to be known, as a fool by his fools cap, or his fools coat.  
Oh that all hearers might be prevailed with to try themselves by this mark, and not to do it superficially, but thoroughly. I am confident that many figures of men and women that go for Professors, and are taken by themselves& others to signify much, would be found to be mere ciphers, crowd as many of them together as will fill a volume, and they will stand for nothing, but we may give up the count of them like beginners in arithmetic; add nought to nought, and it makes nought, take nought from nought, and there remains nought. Surely when Christ shall come with his fan to purge out of his Kingdom things that offend, and all the workers of iniquity; so much of the heap will fly away in the chaff of light Professors, that the remaining wheat will be so small a remnant, that we may say, not with the Prophet, what is the chaff to the wheat in respect of excellence, but on the contrary, what is the wheat to the chaff, in respect of bulk and quantity; surely, if trees be to be judged by their fruits, we see seducers and deceivers run away, as it were with the ball upon their foot; when many a faithful Minister may say with Peter; Master, we have fished all night, and caught nothing; Or cry out with the Prophet of the paucity of Believers, Lord, who hath believed our report, or to whom hath the arm of the Lord been revealed, Isay, 53.1.  
2. A second mark of wise Hearers is, that they retain the Word, you may know who are retainers to God, by retaining his Word; love the King, and love his Laws, love God, and love his Word: No Lord Keeper so honourable, as the keepers of the Word, for Christ the blessed of the Father calls them blessed; blessed," yea blessed, yea rather blessed are they that hear the word of God and keep it:" The virgin was rather blessed in conceiving Christ in her heart, than in her womb, and if all Generations do call her blessed for the one; I am sure Christ himself gives her blessedness a rise, and pre-eminence for the other. A certain woman, as Christ was speaking, lift up her voice, and said, blessed is the womb that bare thee, and the paps which thou hast sucked; But he said, yea rather blessed are they that hear the word, and keep it, yea blessed are the people which have the Lord to be their God saith David, Psal. 144 15. Yea blessed are the people that have the Word of God to be their treasure. The truths of Gods Word are like arrows in the hands of giants; blessed is he that hath his Quiver full of them. As Christ did repel satan with Scripture, so must we, that shield of Faith will quench all the fiery darts of the Devil; I have hide thy Word within my heart said Holy David, and by so doing he was made wiser than his Elders, Enemies, Teachers: Solomon teaches us to dig for it, as for hide treasures, Prov. 2.4. And David teaches us to lay it up as hide treasure; when corn is sown in the best ground it must be covered with depth of Earth, if we look for a crop, otherwise we may expect that the fowls will devour it there, as well as by the way side; and when this immortal seed of the Word is sown in our hearts, it must be received into deep furrows, and covered; if ever we will purchase the repute of fruitful and wise Hearers That the body may receive sound nourishment, and be strong and lusty indeed; its requ●site that the retentive faculty be strong▪ as well as the receptive, otherwise the body falls into an Apepsie, and languishes for wan● of nourishment, and even so, and no otherwise it falls out with the soul. Its as true in spiritual good hu bandry, as well as other, no● minor est virtus quam quaerere parta tuer● good keeping, or careful saving is good getting; I'l close with that, Luke, 8.15. That o● the good ground are they which in an hone●● and good heart, having heard the word keep 〈◇〉 and bring forth fruit with patience; whic● last words of bringing forth fruit leads us to thee,  
3. Mark of a wise Hearer, or such Hearers as are children of Wisdom, which is; that they are such as practise according to the Word: Our principles and practices must be twins, and go hand in hand; Laus omnis virtutis in actione consistit, is a rule in Divinity, as well as Humanity: The practical Christian doth as far excel the mere nominal or notional thing, as the thing doth the Name, or the Power of Godliness, doth the form: Our Saviour  told his Disciples that except their righteousness did exceed the righteousness of the Scribes and pharisees, they could not enter into the Kingdom of Heaven: The Scribes had a form of knowledge, and the pharisees a form of Godliness, but Christs Disciples must have the power of both: You shall never hear the word promise much unto the mere hearers of the Word, except they be more than so; Blessed are they that hear and keep, as you heard before; and if ye know these things, blessed shall ye be if ye do them, Joh. 13.17. Revealed things belong to us, that we may know and do them, Deut. 29.29. Its pitty saying and doing should be thought to be two mens offices by us Teachers, and its pitty knowing and practising should not meet in the same men amongst our Hearers; as the ignorant and disobedient make the Epitome of profaneness, 2 Thes. 1.8. So knowing our Masters will, and doing it, is the very sum and substance of our Religion; for they are not the hearers of Gods Word, and the knowers of his will, but the doers that shall be justified, Rom. 2.13. As one saith of the 119. Psalm, which gives us an account of Davids pious practise; so may we say of the whole Word of God; they are verba vivenda non legenda, rules to be lived over, and not only to be red over, like lessons in music, that are never well learnt till we have practised them; when we can say with David, Lord thy Word is a lantern to my feet, and a light unto my paths; and we have cleansed our ways by ruling ourselves after Gods Word, then are we good proficients indeed. Many think it a great matter to have the Bible in their houses, though they count a pair of Tables to be the more necessary and useful ornament of the two; some think it enough to have the Bible or some good book sometimes in their hands, and if they have some confused notions of Religion in their heads, this is some great matter; But Moses taught the Israelites to go a degree further, if they would be true Israelites indeed. Deut. 6.6. These words which I command thee shall be in thy heart, and yet this Mark in hand carries further, our heads must not only affect our hearts, but our hearts must also set all the wheels of our Conversation in motion, only let your Conversation be as it becometh the gospel of Jesus Christ, This is the unum magnum, what ever is forgotten let this be remembered, for thereunto we are ordained to show forth his virtues, who hath called us out of darkness into his mervelous light.  
4. The 4th. and last Mark of wise hearers is. That they propagate the word: True wisdom is Communicative, and the Children of wisdom do improve their talents by imparting them: They are as free of their counsels as the Sun of light, that lends it to all under the same horizon: They are as free of their graces as the Sea of its Waters, that lends them to the earth and rivers, and like rivers in their Course, they fill all empty pits in their passage. They have drunk freely of the living waters at the fountain hea●▪ and as they have freely received, so they are as free to give. Nascitur indignè per quem non nascitur alter. As Creatures desire to Communicate their being, so the new Creature desires nothing more than to Communicate well being to relations. They consider that as no man is born for himself, so neither new born; and therefore when Christian parents have begotten infants in their sinful likeness, they travail in birth again until Christ be formed in them, and they are born anew of the word and spirit. recoil to the forecited place, Deut. 6.6, 7. These words shall be in thine heart, but they must not rust there, for it follows, thou shalt teach them diligently unto thy Children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up, Christ●ans and wise hearers must like provident husbands lay in prov●sions in their full treasures, even truth new and old, but with faithful Joseph they must draw them out in times of scarcity to their families, friends, Enemies, and must prove themselves good Neighbours to all that need th●m: That they may show themselves not only to be true sons of wisdom, but sons of their heavenly father, who causes his sun to shine upon the good and bad, and his rain to fall upon the just and unjust. It was Davids rejoicing that he had hide the word in his heart, and again that he had not hide it: That he had hide it for himself, to be a bridle to hold him back from sin, and to be a spur to put him on to duty. That he had not hide it from others, but was willing to publish it upon the house tops, and to propagate it to the great Congregation, yea to old and young. Come ye Children and harken unto me, and I will teach you the fear of the Lord. Ps. 34.11. Christ Commands Peter when he is converted to strengthen his brethren. Luke, 22, 22. Those that with Andrew and Philip have found Jesus themselves, should bring others to him as they did Peter and nathaniel. Joh. 1.41, 43. Oh what golden times should we have, If instead of Homo homini Lupus,& Homo homini daemon: It might be said homo homini deus,& homo homini Jesus. If instead of one mans being a wolf to another, by rendering evil for evil, and one mans being a devil to another in rendering evil for good; If instead of these I say, one man would be a God un●o another, and a Saviour unto another, and deal so Christian like as to overcome evil wtih good. That they would show true brotherly love unto one anothers souls, by not suffering sin upon their brethren, but telling them plainly of their faults, and by provoking one another unto love, and to good works. I shall close up this Mark with that expression of our Saviour in that memorable prayer of his for all the members of his body mystical. Joh. 17. where v. 9. he saith I pray not for the world, but for them also which thou hast given me. and v. 20. Neither pray I for these alone, but for them also which shall believe on me through their word. Noting that true converts will show themselves to be such by propagating the word, and to be the Children of wisdom by Communicating wisdoms precepts, principles, and practices to others, their light shining before men that they may be stirred up to glorify the father of lights; which is in Heaven.  
Now if these things be so, that the Children of wisdom are wise hearers, and they are known to be so by these marks, then it w●ll be most manifest by the rule of Contraries. That.  

1. Such as receive not, and believe not the word.  
2. Such as retain not, and keep not the word.  
3. Such as practise not the word.  
4. Such as propagate not the word.   
All these are unprofitable hearers: such as in hearing hear not, and wisdom itself disownes them as none of her family, but the Children of folly.  
We shall model our Application into 4. Uses.  

1. Of Exhortation:  
2. Of Direction.  
3. Of Caution.  
4. Of Consideration.   

1. USE.  
1. Use is Exhortation: As David saith be Wise O ye Kings, be learned ye that are judges of the Earth: So I may Exhort, Be Wise O ye Teachers, be learned ye that are hearers of the Word. Men do account it one of the greatest reproaches to be accounted fools, and esteem it one of the greatest credits to be reputed Wise: And if wisdom after the flesh do look so lovely, wisdom after the Spirit doth far out-shine it, David and Salomon have wrapped up the fool and the sinner under the same Notion: O ye fools when will ye understand saith David. Ps. 94.8. And O ye simplo ones how long will ye love simplicity, and fools hate knowledge? Prov. 1.22. I shall onely use Salomons Exhortation, Pro. 8.5, 6, O ye simplo understand wisdom, and ye fools be of an understanding heart. Hear, for I will speak of Excellent things and the opening of my lips shall be right things. and Prov. 9.14, 16. wisdom sitteth at the door of her house to call Passengers, Who so is simplo let him turn in hither. And as the Apostle bespoke his Corinthians when he had been Comparing gifts and graces. Covet ye the best things, and behold I show you a most excellent way. 1. Cor. 12.31. and that is to be done in a   

2. USE,  
2. Use, which is of Direction, upon which we should look as intentively as Eve did upon the fruit of the three of knowledge, the text saith it was pleasant to the Eye, and to be desired to make one wise: And this is no forbidden fruit neither, yea it is Commanded fruit, and whosoever will may take it freely; Ho every one that thirsteth Come ye to the waters, Come, Come, Come, yea Come and welcome, though you Come without money, and welcome, though you come without money, and buy Wine and Milk, yea, better blessings than Milk and Honey, the bread and water of life, the sincere milk of the Word, and Wisdom that will make wise unto Salvation, which is sweeter than Honey, and the Honey-comb; would you be made wise, and attain unto true Wisdom? Me thinks you should be as greedy of it, as you are of life and prosperity, which David concludes to be every mans vote and desire: What Master is he that lusteth to live, and would fain see good daies: Yea, who is it but would profess himself to be that man? Its but rational to expect that every rational soul should join in Moses's prayer, Psal. 90.12. Lord teach us so to number our daies, that we may apply our hearts unto Wisdom. In order thereunto take these three brief directions.  

1. Labour to be wise in Heart.  
2. Labour to be wise in word.  
3. Labour to be wise in walking.   
Our thoughts, words and actions do make up the totum integral, the totality of a Christian Conversation; and what manner of persons ought they to be in all manner of Conversation? And that they may be exact in all, complete, and lacking nothing, their thoughts, words and actions must be seasoned with this salt of true Wisdom.  
1. The heart must be seasoned; The heart is primum vivens in the spiritual life, as well as the natural; and that being the sacrifice of the God of Wisdom, must be first given up to God; my son give me thy heart, was the demand of Solomon, and is the demand of him that is greater than Solomon: As nothing that God gives Believers can satisfy them without himself; so nothing that they can give back unto God will satisfy him without themselves: I desire not yours, but you said Paul to the Corinthians, 2 Cor. 12.14. And we may conceive God speaking so to us, without Benjamin there was no seeing the face of Joseph, and without Jesus there's no seeing the face of God, and without the heart there's no seeing the face of Jesus: The eyes that the eye salue from above opens, are the eyes of the inner man: The first gift that God gives, is that that Solomon first wished, an understanding heart, and in seeking first the Kingdom of God and his righteousness, he had cast in as vantage ex abundanti, Riches and Honour. That Wisdom that floates above in the head, comes so short of true Wisdom, that without this heart, Wisdom is but eru●ita ignorantia, a finer sort of folly, or more earned ignorance: There's abundance of ●eady Wisdom in the Land, carnal, sensual, ●nd devilish Wisdom, which makes men wise ●or the World, and for the flesh, and wise to do wickedly,( though indeed David saith; they are without understanding that work wickedness.) And this serpentine Wisdom wanting the simplicity of the Dove to join with it, hath begotten those paroxysms in Church and State, which may make work for Israels mourners in their Lamentations, both ●n our dayes, and after-ages: from whence have sprung all our State-projects, and all ●hose Heresies, schisms, and Novelties in the Church, have they not been the cursed and unhappy off spring of worldly Wisdom, and wanton wits! Oh that we could unanimously labour for that Wisdom that is from above, which is first pure, and then peaceable, and will prompt us to contend unto blood; for that faith that was once delivered to the Saints, and to lay our whole possibility to preserve verity, purity and unity, to endeavour all that in us lies to keep the unity of the spirit in the ●ond of Peace. Observe what Solomon saith, Prov. 2.10. when Wisdom entereth into thy heart, and knowledge is pleasant unto thy soul; discretion shall preserve thee, understanding shall keep thee! Oh be sure that when you hear, or red, or study, that you do it in good earnest, and as for your souls, and for eternity. Apelles was exact in Limming, because said he, pingo Eternitati, I limb for Eternity. Ministers should be diligent in preaching, be instant in season and out of season, and Hearers should be diligent in hearing, and all in practising from the same consideration, that we preach, and you hear, and both live for Eternity! Oh let our understandings open to let Wisdom into our hearts, and let our understandings and hearts like double doors fly wide open, to give entrance to the King of Glory; Let us be sure that we understand and and believe aright; for sound Doctrine makes a sound judgement, a sound heart, a sound Conversation, and a sound conscience, and on the contrary, false Doctrine makes an erroneous judgement, a deceived heart, a rotten Conversation, and a wounded or seared conscience; and in order to the attaimment of this hearty Wisdom; Let us,  
1. Set the fear of God before our eyes, which is the beginning of Wisdom.  
2. Search the Scriptures, and dig for Wisdom, as for hide treasures.  
3. Lift up our voices for understanding, and ask wisdom of God.  
4. Remember our latter end, for the numbering of our daies will cause us to apply our hearts unto Wisdom; and Moses said of Israel, oh that they were wise to consider this! Oh that they would remember their latter end!  
2. The speech must be also seasoned with this salt of Wisdom: The word hath no other meaning when it bids, let your speech be seasoned with salt, Col. 4.6. Out of the abundance of the heart the mouth must speak, and we must utter from the heart words of Wisdom: It is said of our Saviour, that all that heard him admired at the gracious words that proceeded out of his mouth, Luke, 4.22. and its our duty to be so savoury in our conference, that our words may administer grace unto the Hearers; Index animi sermo, the speech shows how the heart goes, as the hand shows how the clock goes, a good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure of his heart bringeth forth evil things; as with the heart man believeth, so with the tongue man confesseth, and professeth to Salvation; As the hearts of the wise are pure hearts, Mat. 5.8. so the words of the wise are pure words; let us remember that of every idle word account must be given, and by our words we shall be justified, and by our words we shall be condemned.  
3. And as we must be wise in thinking, wise in heart, and wise in speaking, wise in tongue; so we must be wise in walking, wise in action. Take heed that ye walk circumspectly, {αβγδ} exactly, treading never a step awry; it follows not as foolish, but as wise, redeeming the time, {αβγδ} Its a Metaphor borrowed from Merchants that will loose no time while the market lasts, Eph. 5.25. like that before men ioned, Phil, 1.27. Only let your conversation be as it becometh the Gospel of Jesus Christ: As if he had said, would you have one rule for all, then take this, let your conversation be a Gospel becoming conversation; Its said of Peter and John, that all that saw their boldness wondered at it knowing that they were unlearned men but they took notice that these had been with Jesus, Acts, 4.13. Oh let all that we have our conversation amongst have cause to take notice from our gracious words, and unblameable conversations, that we have been with Jesus, and that the grace of God which bringeth Salvation hath appeared unto us, and taught us to deny ungodliness and worldly lusts, and to live holily, justly and soberly in this present World, Tit. 2.12. 1. Pië erga Deum, 2. Justè erga proximum, 3. Sobriè erga teipsum, &c.  

1. To walk holily towards God.  
2. Righteously towards our Neighbour.  
3. Soberly towards ourselves.   
These 3. comprehend the sum of wise and circumspectly walking, Or;  
1. When we walk wisely towards ourselves, and those that are within, endeavouring to build up ourselves and them in their most holy faith.  
2. When we walk willingly towards those that are without, labouring by our instruction, and exemplary conversation to reclaim them, this is to be wise in walking.   

3. USE.  
3. Use, Is Caution, wherein my scope shall be to fortify the well-meaning hearers against seducers, and all such sons of strong delusion, that lye in wait to deceive, and that manage their deceiving trade with such efficacy of error, that the spirit of God attects it, if it were possible, they would deceive the very elect, and I shall enter my caveats in this order, 

1. Against false Teachers.  
2. Against false Hearers.    
1. The Teachers that I would forearm you against by forewarning you, are, 

1: Such as deny the Scriptures.  
2. Such as pervert, or wrest the sense of them.  
3. Such as Cry up something else beside, or prefer something else before Scripture.    
1. Such as deny Scriptures. Contra principia negantem non est disputandum, never harken to such as agree first to blow out the light, that all may be left in darkness; for if once our light be out, the blind must led the blind and all fall into the pit. Oh the height of madness that men are arrived at, that dare to do more than the devils themselves, for though they set men a-work to deny the Scriptures, yet they believe them, yea Credunt& tremunt, they believe the dreadfullness of perfected damnation, and tremble to believe it.  
2. Such as pervert the sense, and wrest the Scriptures, that handle the word deceitfully, and cousin souls like Cheaters by Cogging of a die, as the word in the original signifies, {αβγδ} Ephesians. 4.14. heretics do squeeze blood instead of Milk from the Churches breasts, the two Testaments. They go about to make the word speak Contrary to the sense of the holy ghost, underpropping their damnable errors with the Scripture, as if they had been taught by their father the devil to bring a Scriptum est for their own advantage. Mat. 3.6.  
3. Such as Cry up something else instead of Scripture. Additions, or Traditions, and call them Revelations, and new lights to make them the more taking, which for the most part are nothing else but, 

1. papistical or sophistical Receipts.  
2. fantastical conceits, or  
3, diabolical deceits.    
The Prophet that hath a dream, let him tell his dream, but he that hath my word let him preach my word faithfully, for what is the chaff to the wheat, saith the Lord. Jer. 23.28. And the Prophet Isay sends to the Law and to the Testimony, Isay. 8.20. and thats an extinguisher to all new, no-Lights, that speak not according to this rule, for it concludes it is because there is no light in them. And the apostle is most express, Gal. 1.8. Whosoever shall bring any other gospel, let him be double accursed. Shut your ears against such enchantments, for false doctrine frets like a Cancre, and spreads like a Leaprosy or gangrene; and shut your doors against such seducers, least you open a door to the devil, you had as good entertain such as have the Plague upon them as such as these.  
But from Men of f●ber judgments, sound principles, and peaceable spirits I dissuade not, notwithstanding there may be some circumstantial differences in opinion betwixt them and such as are thought to be more orthodox.  
2. My next Caveat lies agrinst false hearted hearers, and I shall Caveat you against 3. Sorts.  

1. Such as are of dissolute lives, and debauched Conversations.  
2. Such as do magnify Seducers.  
3. Such as are given to change.   
1. Such as having lived long under the power of the word, and a searching Ministry, are notwithstanding of debauched Conversations. It must needs trouble Creatures that are rational, if they should be shut up with doggs and swine, and have no other Company, and such hearers are Compared to such bruits, give not that which is holy unto doggs, neither cast ye your pearls before swine. Mat. 7.6. And the Apostle Saint Peter saith. The dog is returned to his vomit, and the sow that was washed to wallow in the mire. 2. Pet. 2.22. Wo is me saith David that I am constrained to dwell with Meseck, and to have my habitation amongst the tents of Kedar. Ps. 120.5. The Apostle commands the orderly to withdraw from every brother that walketh inordinately. Such whose sins have been Sermon-proofe for many yeeres standing old drunkards, swearers, Sabboth-breakers that have long settled on their lees, been frozen in their dregs, and have lain soaking in their lusts. Its too probable a sign that God hath given his ordinances a hardening Commission concerning such, and hath sealed, and seared them up for condemnation, by saying let them be ignorant and disobedient still, and when he will not open, theres none that can, When God will not succour, the barn and wine● press cannot. When God hath punished hardness with hardening, an affencted restlessness with an inflicted restlessness, and hath blinded, deafened, fattened mens Eyes, ears, and hearts, thers no possibility of seeing, or hearing, or understanding, or being converted, or being healed. When an Architect hath come into his timberyard time after time for many yeeres together, and culled out pieces for service, and hath still thrown aside other Cross-graind, knotty, or crooked pieces, you will easily conclude that they are designed to the fi●e, and that will be their end. Hear the Apostle. Hebr. 6.7, 8. The Earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth the blessing from God. But that which beareth thorns and briars is rejected, and is nigh unto cursing, whose end is to be burned. If Lazarus did stink when he had been but three daies dead, what shall we think of them that have been dead in sin some 20. some 30. some 40. some 50. some 60. yeeres? Surely these are not fit for Gods people to make familiars, and bosome-freinds of, we ought to pitty them, and pray for them and restrain them from sin, and study to do them good, but we must keep at a distance from them, that they may be ashamed.  
2. Such as magnify seducers: These are Satans decoyes to bring plain-meaning men and women into the snares of seducers: Oh they are sweet men, heavenly men, men of such choice notions, affable carriage, winning expressions, and plausible lives, and many such good morrows! Oh that you would but hear them, and be acquainted with them, and many allurements to the same tune: As for your Teachers they are old and out of fashion, they tell you of nothing but what is in the Bible, and they tell you the the same things over and over. But my brethren never like a Preacher the worse for his old matter, and his plain language, for you are directed to stand in the way, and inquire for the old way, which is the good way, and you shall find rest unto your souls, Jeremy, 6.16. And the Apostle glorified in plain teaching, 1. Cor. 2.1. And I brethren, when I came unto you, came not with excellency of speech, or of Wisdom, declaring unto you the testimony of God; For I determined not to know any thing among you, save Jesus Christ and him crucified: And I was with you in weakness, and in fear, and in much trembling, and my speech, and my preaching was not with enticing words of mans Wisdom, but in demonstration of the spirit, and of power, that your faiih should not stand in the Wisdom of men, but in the power of God; And as you must not like an Orthodox Teacher the worse for his old truth, and plain languages; so neither must you think the better of the Heterodox for their high swelling words of vanity, and notions of novelty: Never have a false Prophet in the greater esteem for his sheeps clothing, he is a ravening Woolf for all that, and the chief shepherd gives his sheep warning to beware of such disguised ones, and sets this mark upon t●em, John, 10.5. A stranger they will not follow, but will fly from him, for they know not the voice of Strangers.  
3. Such as are fickle hearers, and trade altogether in changeables; lunatic men that change as often as the Moon, that changeable Planet. We count them fools that are ready to follow every vain fashion in their apparel, gestures and compliments, and can we think them wise that are carried away with every wind of Doctrine, like the weather-cock that turns with every wind, or a ship that wants Ballast, that is tossed from cost to cost, and driven upon rocks and quicksands: The Apostles counsel is; Be not carried about with divers and strange Doctrines, for it is a good thing that the heart be established with grace, Hebr. 13.9. noting that such darkness in judgement is a symptom of an unestablisht heart, such lenity shows them to be but chaff, and it cannot be expected that chaff can stand before such whirl-winds. A reverend brother saith, leap-christians are not much to be liked, such as commence per saltum, and usually leap out of one extreme into another, as if they were possessed of such a Devil as the demoniac in the Gospel, that cast him sometimes into the fire; and sometimes into the water. fickleness doth exceedingly disgrace the Gospel, and steadfastness doth as much credit it; be ye steadfast and unmovable saith the Apostle, 1 Cor. 15. ult, Wisdom's children should be like Mount zion, which may not be removed, but standeth fast for ever. While others are like the waves of the Sea when the wind is upon them, that cannot rest; sound Christians should be like the rocks of the Sea, that cannot be moved. The Apostle speaks of such as have itching ears; the itch in the body is a fulsome disease, but the itch in the ear is far worse; take heed of catching this itch, for when you are once sick of it, you will covet a multitude of Teachers, whose tongues have caught a lax to scratch them: The wise mans advice is excellent, and the children of Wisdom will not refuse it, Prov. 24.21, 22. My Son, meddle not with them that are given to change, for their calamity shall rise suddenly, and who knoweth the ruin of them both, Consortium indicat virum, A man may be known by his consorts; mix not thyself therefore with strangers, nor changers, seducers nor seduced, for they will be cut off at once, deceivers and deceived will fare both alike, being blind leaders, and blind followers, and one pit ( but it is bottonles) prepared for them both: Therefore of seducers and seduced, we must say as it was said of Simeon and Levi, that they were brethren in iniquity, Gen. 49.6. and as Jacob said of them, we must say of these; O my soul, come not thou into their secret, unto their Assembly, mine honour, be not thou united, and as many as walk according to this rule, peace be upon them, and upon the whole Israel of God; I have spoken in my directions, and cautions, as unto wise men, judge ye what I say, and the Lord who is the giver of Wisdom, and the God only wise, give you understanding in all things.   

4. USE.  
And the last is of consideration, wherein I shall commend unto your serious consideration these few things.  

1. That Wisdom justifies itself.  
2. That God justifies Wisdom.  
3. That the time is near when Wisdoms enemies, the children of Folly, will justify Wisdom.   
1. Wisdom justifies herself, res ipsa loquitur; The word speaks a good word for itself; what an admirable plenitude there is of Scripture, that is said to be perfect from which nothing can be taken, and to which nothing must be added, and such a perfection there is in Scripture, Deut. 4, 2. Revel. 22, 18, 19. see Ps. 19, 7, 8, 9, 10, 11. The Law of the Lord is perfect, &c. there's a whole huddle of expressions follow like a cloud of Witnesses speaking the same thing, and Junius gives us the sense of them all in that short account, doctrina Jehovae integra est, The doctrine of Jehova is perfect, see further of this subject, 2 Tim. 3, 15, 16. The Scriptures are able to make wise unto Salvation through the faith that is in Christ Jesus: All Scripture is given by inspiration from God, and is profitable for doctrine, for reproof, for correction and instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works, we need not say who shall ascend into Heaven, to fetch Wisdom from above, the word is nigh us, God God may challenge us with a quid amplus? what could I have done more; Qui pereunt non possunt justè de Dei sapientia conqueri: If men perish in this clear sun-shine of the Gospel, every one must say, it is for want of sight, and not for want of light.  
2. God justifies Wisdom: If I bear witness of myself saith Christ, my Witness is nothing, my Father beareth witness of me, Joh. 5.31, 32. So may Wisdom say, if I bear witness of myself, and have none else to justify me; my witness is nothing, my Father beareth witness of me, for God is Wisdom's Father, as well as Christ's. How hath God justified Wisdom even in our daies, by making errors to be but like a fan, to separate the chaff from the wheat: Its necessary saith the scripture, that heresies should be in the Church, that those that are perfect may be approved, and manifest, nile tam certum est quàm quod ex dubio certum est, that is usually made most sure, which is made sure through many doubtings: As strong trees take deeper rooting for being shaken of strong winds; so doth faith by distressing doubtings, though doubting being in its nature opposite to believing, yet hath it such an accidental tendencie to the increasing, and strengthening of a Believers faith, that its owned as a maxim in Divinity. Qui nunquam dubitavit nunquam credidit; The oftener a mans title to an Estate hath been questioned, and disputed in the Law, and still carried, the stronger is the owners assurance. The sun usually shines brightest when it comes out of a dark cloud, and so doth Truth when it triumphs after a victory gotten upon error. How hath God of late stained the pride of wanton wits? How many loose opinions are already fallen to the ground before Truth, like Dagon before the Ark, and the rest are tottering.  
Novelties have been like Jacob's venison, too soon caught to be right, and have also been like Jonas gourd, up in one night, and down in another; Truth and Holiness shine the brighter for opposition, no thanks to your opposers, but all to our wise God, that brings light out of darkness, and good out of evil.  
3. The time draws near when the very Enemies of wisdom will justify Wisdom. And that either, 

1. In their Conversion, or,  
2. In their Confusion.    
1. Convincingly and Convertingly. If God look upon them in a time of love, and the day of his grace; for then they will condemn themselves, and befool and bebeast themselves, as you may see David doing. He befools himself, Ps. 38.5. My wounds stink and are Corrupt through my foolishness. And he both befools and bebeasts himself. Ps. 73.22. So foolish was I and ignorant, even as a very bruit before thee, thus do they glorify God in the day of their visitation. 1. Pet. 2.12.2. Confoundingly. When God shall speak unto them in his wrath, and vex them in his sore displeasure: When the day of his grace and patience is at an End, and his abused long-suffering breaks out into fury. Then out of their own Mouths God shall judge these unprofitable servants. red their Confession, Wisdom, 5, 1, 2, 3, 4, 5. Though it be somewhat alien to the Canon of orthodox Scripture, being part of the Apocrypha, yet its a most Orthodox and caconical Truth; Then shall the Righteous stand with great boldness before the face of such as have tormented him,& taken away his labours, when they see him, they shall be vexed with horrible fear,& shall be amazed for his wonderful deliverance, and shall change their minds, and sigh for grief of mind, and say within themselves, This is he whom we sometimes had in derisi●n: and in a parable of reproach We fools thought his life madness, and his end without honour: How is he counted among ●he children of God, and his portion is among ●he Saints? Therefore we have erred from ●●e way of Truth, and the light of righteous●ess hath not shined unto us, and the sun of un●●rstanding rose not upon us, we have wearied ourselves in the way of wickedness and destruction, and we have gone through dangerous ways, but we have not known the way of the Lord; what hath pride profited us? Or what hath the pomp of riches brought us? all those things are passed away like a shadow, and as a post that passeth by, &c. red the Chapter throughout to the end, and red it over and over, for all the Advocates for Wisdom on this side Heaven are not able to speak more to the purpose in Wisdom's Justification; so powerful is our wise God, our God only wise, to extort a confession from any mouth for to serve his gracious and wise purpose.  
As Mordecay once said to easter, whether thou wilt appear for the Jews or not, they shall have a deliverance from another place, but thou and thy Fathers house shall be destroyed, and who knows whether thou art come to the Kingdom for such a time as this? easter, 4, 14. So I m●y take my farewell of you, whether you will hear, or whether you will forbear, remember that you had warning, whether you will show yourselves to be Wisdom's children or no, Wisdom shall b● justified without thanks to you; God is able out of stones to raise up children unto Abraham, and out of the very mouths of Enemies, Fools and Devils to justify Wisdom.    

A short Postscript or Conclusion.  
READER,  
Christ doth here offer to make thee gracious, that hereafter he may be made glorious in thee; Though a word to the Wise be said to be enough, yet here are two, and yet I hope not one more than enough; join thy prayers with mine, and thy practise with both, that they may be words in season: The Scriptures mind us of two Words.  

1. The word Essential, the Son of God  
2. The word Written, the Word of God.   
Here are both in a narrow room; The first is the Word that was made Flesh, and the second is, the Word that is made spirit, and both for us men, and for our Salvation; That these may prove so, is the aim of the Treatise, and the prayer of its Author, who is  
Thine if thou be Christ's, or thine own, RICHARD EEDES.   

A Poem entitled the Churches Ordinary.  

WElcome my Friends, be merry, drink and eat,  
Bring you but sauce, little's to pay for meat:  
Here are two Lordly dishes ready dressed,  
Like double gaudies at a Princes feast.  
This little Isle wi h Milk and Honey flows,  
And who its fatness, or its sweetness knows?  
Here's little labour twined with greatest treasure,  
Maschil and Michtam, profit joined with pleasure  
Come buy, and try, and if you like't not then,  
Return my Gold, and take your dross again.  
Come stand not off, a little charge will do't,  
Buy but the Prose, and take the verse to boot.  
What won't you buy? If any do but doubt it,  
red it and try who can be well without it?  
You that our Poanerges Canons fear,  
And care not roaring Guns nor Drums to bear;  
This silent voice will not your wits confounded;  
arm, arm, this Trumpet gives a certain sound.  
You that God Esculapius idolize,  
Come search this ship of Drugs, and find a prise:  
Catholicon's, Panchymagogon? all,  
It 's like the Pills we sine quibus call:  
physic that's proper both for fall and spring,  
From lowest Subject to the highest King.   

Come politicians buy, you'l not be lurch't;  
The Church is stated here, the State is church't;  
It's from such times our peace will bear its date,  
When Christ's Church stands, and Wisdom sits in State.  
In such a Ship who would not Pilot he,  
Where each can guide the Ship as well as he?  
Many a fool large promises will make,  
Yet nothing is performed they undertake;  
Of such deceivers it is rightly said,  
Mountains are promised, but Molehills paid:  
Who builds a porch, and promises a house,  
Doth make the Mountains labour of a mouse.  
He is the man whose promises though large,  
Is slow at making, quickest at discharge.  
Who would not hazard all in Church and State,  
Where Christ is Master, and where Wisdom's Mate?  
Come yeomen buy, your choice you'l not repent,  
When Christ is King, and Wisdom Parliament.  
What sad Benonies, will you sorrowing sit?  
And sop your bread in tears at every bit;  
That may have Wine and oil new from the press,  
And here be fed with a Benjamins mess.  
Born out of time for Wisdom's Advocate,  
I yet make bold to be its Candidate;  
In this Twin-birth there's no unequal yoke,  
No Cain that killed good Abell with a stroke;  
No Esau, both are Jacob's, all is free,  
No bond in Christ's, or Wisdom's pettigree:  
Reader, thine eyes, and ears, and heart address,  
To meet thy Friends from Pulpit and from press.  
Here's one that would be spent, and preach and pray  
For God and thee, and watch both night and day;  
That would most gladly compass Sea and Land,  
That thou mayst see, and hear, and understand:  
And would put out his very utmost might,  
To make indeed a Gospel proselyte.  
Here's Precept joined to Precept, Line to Line,  
No night can come where two such Suns do shine.  
From Pulpit and from press, lo here are sent,  
The two great Lights o'th Gospel Firmament:  
Hear me two words, the first for Christ the prise,  
T'others a word of Wisdom to the Wise.  
If we will not be hired with such a sum,  
Be you for ever deaf, let me be dumb:  
But I must speak, and speak, and never cease,  
For Zyons sake I cannot hold my peace:  
What Christ and Wisdom offered and refused,  
Gods bounty and his patience thus abused!  
Oh learn in Christs and Wisdom's freest Schools,  
Or bear the name and blame of Christless fools.  
Turn you aside to see this double light,  
The Sun that rules the day, the Moon the night.  
Royal King Jesus sitting on his Throne,  
And Wisdom waiting on him, as his own:  
A fairer sight than this hath not been seen,  
The fairest Handmaid with a fairer Queen.  
Yea Christ that glorious Sun is such a sight,  
Out-shines the Sun when shining in its might;  
And Wisdom is so pure, I should not err,  
To say the Moon's a Mole compared to her.  
Come buy you worldly Mammonists, pay fines,  
East and West Indian Gold and Silver Mines;  
And better treasure far lies here, 'twere loss,  
To lose these Pearls for Gold and Silver dross:  
Here Christ and Wisdom are well met in this,  
They greet each other with an holy kiss.  
How we may make( alas that we could tell,)  
Dissenting Brethren to agree as well,  
To hold them out with one heart, mind and lip,  
Then should we have seducers on the hip.  
schism and heresy would then look dark,  
And Dagon fall down flat before the Ark.  
This were the way,( and you would find it true,)  
To Truth and Peace to make old England new.  
Then Gentiles in their fullness would come in,  
The hood-wink't Jews would then break off their sin,  
Men then would set up Christ, give God his due,  
Things the Fift Monarchy will never do.  
The Scene would alter, and 'twould change our fate;  
This iceland be surnamed fortunate:  
That would fair Albion be, which now like pitch,  
Looks black, british, or brutish, choose you which,  
Then Angli would be Angeli indeed,  
secured in Angulo in time of need:  
And were our Grandee's on Gods errand sent,  
With after-Ages we would all indent.  
These names in Golden Characters should shine,  
blessed Parliament and Shanedrin divine.  
England spawns Preachers now as Nilus frogs,  
Such creep in Pulpits, as should croak in Bogs;  
Each Dottrel now commences Preacher straight,  
First flying Pulpit, and then steeple height;  
Then above Duties Ordinances all,  
As if it were a credit for to fall  
From highest pinnacles, and break their necks,  
Like Phaeton i'th Fable playing Rex.  
Such crawling vermin from the Draggons mouth,  
Disperse like Locusts, East, West, North and South.  
Like Egypts lice and frogs, or Satans darts,  
Shot into Princes Courts, and next their hearts;  
Where flattery and heresie's their theme,  
To fly-blow th'ears of such as are supreme;  
From Julian they fetched, and Machiavel  
The smoothest politics of Rome and Hell,  
To paint and palliate is their greatest task,  
The Devils face under an Angels mask:  
A wonder 'tis to see that earth can bear  
Such Bruits and Monsters, and not quake for fear,  
With more than antic quakings, and such Fits,  
As once did scar Belshazzar from his wits.  
The Earth may gape, and greedily devour  
Those Mutes whose mouths are shut at such an hour!  
Oh that such fools, as made the Land to groan,  
Were sent to Schools until their beards are grown:  
Their little hair concludes them much unfit,  
And yet with most, their hair is more than wit.  
I know the beard makes not Philosophers,  
But beardless boyes have made our greatest stirs.  
To study first were best, and then to preach,  
Lilmodd le lammed, learn before they teach;  
Except this policy they act and hold,  
Blind Bayards blindness makes blind Bayard bold.   

Let State and Churches Powers once combine,  
Moses and Aaron hand in hand to join,  
Let peaceable Divines debate a way,  
How Church may stand unto the State a stay:  
Let it be found how civil powers and we,  
Like soul and body sweetly may agree:  
Let Lay and Clergy yet ye're all's undone,  
Like upright Bowls without a Bias run:  
But this is granted, Bees can never thrive,  
If still they be distasted by their Hive.  
Let Gods Remembrancers give Heaven no rest,  
Till we agree like birds of the same neast;  
Let's pray and pray, and wait until we prove,  
One house of Faith, and Family of love:  
All hearts are in the hand of God, and he  
Makes many men of the same mind to be;  
It's he that can Mens Languages divide,  
To make a Babel to confounded our peide;  
Or if he do but speak to build and plant,  
A Bethel 'twill be done, there'l be no want  
Of many hands to work when Godly men  
Make hearty prayers, and God doth say AMEN.   

Morning they say is most the Muses friend,  
I found it true when these few lines were penned;  
For like to mushrooms in a Fairy Ring,  
They ripened soon, when they began to spring;  
A mornings work they were, and little more,  
Then blame them not if they be lean and poor:  
Had the Cook skill, then had been better dressed  
This dish of mushrooms which concludes the Feast.   

Adieu my Friends, and take all in good part,  
The gift is small, but given with the heart.   
FINIS.