OUr blessed Saviour compareth the Kingdom of Heaven to an Mat. 1 [...].45, 46. hid Treasure, and a pearl of great price, which a wise Merchant having found, sold all that he had to buy it. This hidden treasure is our life which is Col. 3.3. hid with Christ in God: this pearl of great price is [Page 2] that which the Apostle calls the Eph. 3.8. Vid. Aug. contra 2. Ep. Pelag. lib. 3. c. 7. de Grat. & lib. Arbit. c. 12. unsearch­able riches of Christ, the Phil. 3 9. righteousness which is of God by faith. St. Paul, unto whom the Lord from heaven Gal. 1.11. did reveal this treasure and pearl, hath in this chapter discovered himself to be one of those wise Merchants, who parted with all for this inestimable pur­chase. He looked on himself before as a rich man in things pertaining unto God. Great dignitie; of the 2 Cor. 11. Phil. 3.5. stock of Israel, of the tribe of Benjamin; an Hebrew of the Vid. Nicet. Choniat. Thesaur. Or­thodox, l. 1. c. 40. Baron. Apparat. Sect. 8, 9, 10. Drus. de 3 sectis Iudaeor. l. 2. Ad voces N T. p. 131. Scultet. Ex­ercit. Evang. l. 1. c. 24, 25, 26. [...]ame­ro. T [...]. 3. in Matt. 20.3. Buxtorf. Lexic. Rab. p. 1851. Hebrews. Great strictness of Religion, Act. 26. a Pharisee, separated from the ways of the world. Great learning; brought up Act. 22.3. at the feet of Gamaliel, and taught according to the perfect manner of the Law of the fathers. Great Phil. 3 6. zeal and fer­vency, even unto persecution. Great sanctitie in his own opinion; Rom. 7 9. I was alive without the law once; Aug. Cont. 2 Ep. Pelag. l. 1. c 9. Phil. 3. as touching the righteousness which is in the law, blameless. These things before he came to the knowledge of Christ, he e­esteemed [Page 3] very gainful, advantagious, and meritorious to salvation, for he had Gal. 1.14. profited in the Iews religion above many his equals: But when it pleased God to reveal his Son un­to him, he consulted no more with flesh and bloud; he set no more value on meer carnal priviledges or performances, looked on them as loss, and dung; on all his own righteousness, but as a Isa. 64.6. Vide Bernard Serm. 1. in festo om­nium Sanct. de verbis Isaiae Ser. 5. in dedicat. Eccles. Ser. 5. menstruous cloath; durst put Praesume non de operatione tua, sed de gratia Christi. Ambros. de Sacram. l. 5. c. 4. Quicquid est circa te vel in te unde p [...]ssis praesumere, abjice à te, & tota praesumptio tua Deus sit. Aug. in Psal. 85. Nihil tuis meritis attri­buas, nivil de te praesumas, in virtute tua nihil ponas, in viribus tuis non con­fidas, in tua audacia fiduciam non ha­beas. Omnia divino Dono, & divinae gratiae adscribe—Confidentia tua sem­per sit in Christo. Bernard de modo bene vivendi Serm. 3. no confidence in any thing of his own, but in the alone Righte­ousness of Christ Jesus his Lord, in the fellowship of his sufferings, and in the power of his resurrection. He would Gal. 6.14. glory in no­thing but the Cross of Christ, he would relye on nothing but the Grace of Christ, he would lose all that he might win Christ.

I have chosen these words, to open the ex­cellencie of the Gospel of Christ, and of the saving knowledge of him thereby, in compa­rison whereof the Apostle esteemed all his [Page 4] other dignities, priviledges, righteousness, per­formances, upon which he had formerly built the hopes of his salvation, to be all but loss and dung.

I begin with the former of these, the ex­cellency of Evangelical Doctrine, called by the Apostle a 1 Tim. 1.11 glorious Gospel, 2 Cor. 3 9. a ministration of righteousness which exceeds in glory, Act. 5.20. a word of life, Joh. 6.63. a Gospel of salvation, Eph. 1.13. the riches of the world, Rom. 11.12. a treasure accompanied with the excellency of Divine Power, 2 Cor. 4.7 1 Tim. 3.16. a great mystery of godliness; with other the like elogies, set­ting forth those unsearchable riches of Christ therein, as draw forth the wonder and a­doration both of Men and Angels.

We shall consider the excellency of the Gospel, 1. Comparatively: 2. Absolutely. For the former, I shall not put the whole world, nor all the Diadems, Honours, Plea­sures, and Revenues thereof into the balance with Christ; he having assured us that it will little Matt. 16.2 Prov. 10.2. profit a man to win them all, and to lose his soul: for though a man could win the whole world, yet within a few years he would lose it again; but the soul being once lost, is lost for ever, never to be recovered.

[Page 5]But I. we shall compare the Gospel with the state of Innocency in Paradise. It cannot be denyed, but that there were divers things in that state of primitive integrity, wherein Adam excelled any of his sinful off-spring. Vid. Aug. de Civit. Dei, lib. 14. c. 10, 11. de corrept. & grat. c. 11. Damasc. l. 2. c. 12. He was made then wholly Eccles. 7.2. upright, without any mixture of corruption or infirmity, no evil of sin to defile him, no evil of sorrow to disquiet him: Whereas, now the holiest men are commanded and con­strained to cry out, Matt. 6.12. Forgive us our trepasses, deliver us from evil. He had no war between the flesh and spirit, no inward combate be­tween the law of the members, and the law of the minde; no temptation of lust to in­tice or draw him away from God: Whereas, the holiest men are now forced to complain, Rom. 7.2. O wretched man that I am, Gemit us sanctorum contra carnales con­cupiscentias dimicantium. Aug. cont. Julian Pelag. l. 6. c. 23. who shall deliver me from this body of death? He did not in that state stand in need of a Me­diator of reconciliation to restore him to the favour of God, wherein he stood right and intire, by the law of his creation. He had no guilt to fill him with shame or fear, or to [Page 6] drive him away from the presence of the Lord. Yet in some respect the grace of the Gospel is more excellent then the state of Adam in Paradise.

1. Herein is the manifestation of more glo­rious mercy and wisdom: For it was most consonant to the goodness of God, to make reasonable creatures righteous at first; but when they wilfully fell from their created integrity, it was wonderful and Rom. 3.24 5, 15-17. Eph. 1.6, 7, 2.5, 8. free mercy to restore them again; wonderful and glorious wisdom to do it by so great a condescension and contrivance as the Incarnation and Passi­on of theSon of God. There lay no bond upon God at all to shew mercy to a creature which had cast him off, and rebelled against him. He might pari jure have left men unredeemed, as he did the Angels, and have glorified himself in their just perdition. It was meer and alone mercy which made the difference. He took not the nature of Angels, but the seed of Abraham he took, Heb. 2.16.

2. By the Gospel the humane nature is more highly advanced, then it could be in the first Adam, had he persisted in his integrity. First, in the person of Christ, in whom it was [Page 7] Hypostatically united to the divine Nature, and advanced Eph. 1.21. Phil. 2.9, 10 1 Pet. 3.22. Heb. 1 4.8. Col. 1.15, 18. far above all principality and power, might and dominion, and every name that is named. Angels, and Principalities, and Powers are made subject unto him. He is the first-born of every creature, and hath in all things the preeminence. 2. In all those who are spiritually descended from him, and estated by union and communion with him in his ful­ness both of Grace and Glory. For certain­ly, Joh. 17.24 to be where Christ is, and to behold his Glory, when he shall come 2 Thes 1.10. to be admired in those that believe, 1 Joh. 3.2. to be like unto him, to see him as he is, to Rev. 3.21. sit down with him on his Throne, to be Rom. 8.17 joynt Heirs with him in his Glory, which are some of those exceeding great and precious promises, which in the Gospel are made unto true Believers, are more high and honourable expressions of the digni­ty of the Sons of God by gracious Adoption, then any we can discover to have belonged unto Adam and his natural posterity, had they persisted in that integrity wherein they were created. For then the Reward would only have born proportion to the obedience whereunto [Page 8] it related; but now it shall have its dimen­sions from the dignity of the Person, and ex­cellency of the price whereby it was purchased, both which do infinitely surpass both the per­son and obedience of Adam, or any other meer man.

3. By the Gospel there is more divine and supernatural help afforded to Believers, to carry them through their course of obedi­ence unto glory, then there was unto Adam in Paradise. Aocepit gratiam qua non posset pec­care si peccare nollet, nondum tamen tantam acceperat gratiam qua n [...]c pec­care vellet. Fulgent. de incarnat. & Gra. Christi, Cap. 12. Tale e­rat adjutorium in quo permaneret si vellet, non quo fieret ut vellet. Aug. de corrept. & grat. c. 11. To Adam was given a posse non peccare si vellet, a power not to sin if he would; and a power to have willed, if he would so have done: but he had not special supernatural assistance given him to will; for if he had had that, he had per­severed. But unto believers there is such grace given, Trahitur miris modis ut velit ab illo, qui novit intus in ipsis hominum cordibus operari, non ut homines, quod fieri non potest, [...]olentes credant, sed ut volentes ex no­lentibus fiant. Aug. con [...]. 2. Ep. Pe [...]ag. l. 1. c. 19. Certum est nos velle cum volumus, sed ille facit ut velimus, &c. de grat. & lib. arbit. c. 16.17. Vid. de Dono perseverant. 22.23.— De grat. Christi, c. 24.25, 26. Euchirid. ad Laurent. c. 32. Ep. 107 & 143. Ad Simplician. l. 1. qu. 2. Vid. Concil. Arausican. 2. cap. 4, 6, 7, 9, 20, 23. Pet Diacon. de Incarnat. Christi, c. 6.8. Fulgent. de Incarnat. & grat. Christi, c. 17.18, 19, 20, 24, 29, 30. Bernard de grat. & lib. arbit. & de modo be­ne vivendi, Ser. 3. qua efficitur ut velint. It is [Page 9] God that worketh in us both to will and to do of his own good pleasure, saith the Apostle, Phil. 2.13. Thy people shall be willing in the day of thy power, saith the Prophet David, Psal. 110.3. I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them, saith the Lord, Ezek. 36.27. This point is excel­lently handled by that renowned champion of the grace of God St. Cap. 11.12. Austen in his book De correptione & Gratia.

II. The excellencie of the Gospel will ap­pear if we compare it with the Law of Moses. The Priesthood thereof a nobler Priesthood, after the order of Melchisedec; the Covenant thereof a better Covenant, established upon bet­ter promises, as the Apostle proveth at large in his Epistle to the Heb. 7.22.8.6.9.23.10, 34. Hebrews.

1. The Law moral considered singly and alone, is a 2 Cor. 3.9, 7. ministration of death and con­demnation, a killing, enthralling, inexorable, insupportable Law; insomuch that the peo­ple were not able to endure the commands thereof, Heb. 12.20. Why should we dye? say they; This great fire will consume us. If we [Page 10] hear the voice of the Lord our God any more, then we shall dye, Deut. 5.25. But the Go­spel is a ministration of the Spirit and Righteousness, and therefore more glori­ous, as the Apostle argues, 2 Cor. 3.7, 8, 9.

1. Hereby the curse of the Law is removed; for Christ came to bless us, Act. 3.26. Gal 3.13. Luk. 24.47. That repentance and remission of sins might be preached in his name.

2. Hereby we are delivered from the Law as a Covenant of life, Vid. Aug. de grat. Christi, l. 1. c. 8. de Spiritu & lit. c. 8.10. though not as a Rule of living, the righteous­ness of Faith being substituted in the room thereof, as the Apostle teacheth us, Act. 13.39. Rom. 3.20, 28. Gal. 2.16.3.10, 13.

3. Hereby the Rigour of the Law is correct­ed, Christ procuring acceptation of sincerity instead of perfection. He is the Heb. 13.10 Rev. 8 3. Altar which sanctifieth all our oblations, so that the Lord, notwithstanding their defects, is well pleased with them, pardoning that in them which comes from our weakness, and accepting and rewarding that which comes from his own Grace, 1 Pet. 2, 5. Isa. 56.7.

[Page 11]4. Hereby the Coaction of the Law is sweet­ned by healing and assisting grace; that where­as the Law doth onely drive by terrour and bondage unto the doing of duty, which other­wise we should rather have left undone: (Mallent licitum quod male delectat, as St. Austin speaks) the Spirit of Grace in the Gospel, Rom. 5.5. Aug. de grat. Christi, l. 1. c. 13. De nat. & grat. c. 57. Lex jubere tantum potest, non adjuvare, de pec. meritis & remiss. l. 1. c. 11. & l. 2. c. 17. Lex jubere n [...]vit, cui succumbit infirmitas, gra­tia juvare qua infunditur charitas. — In ip­sa intus voluntate peccat, qui non voluntate sed timore non peccat. cont. 2. Ep. Pelag. l. 1. c. 8.9. non fit in corde quod fieri videtur in opere, quan­do mallet homo non facere, si posset impunè. Er­go benedictio dulcedinis est gratiae Dei qua fit in nobis ut nos delectet — quod praecepit nobis. Ibid. lib. 2. c. 9. & l. 3. c. 7. de spiritu & lit. c. 8, 9, 12, 32. quod operum lex minando impe­rat. hoc fidei lex credendo impetrat. Ib. c. 1.3. lex data est ut gratia quaereretur, gratia data est ut lex imple [...]etur, Ib. c. 19. Ep. 95. & 200. de nat. & grat. c. 15, 16. De bono viduitat. c. 17 18. shedding abroad the love of Christ into our hearts, doth cause us 7.22. with de­light to run the ways of Gods com­mandments, ^c Vt non sit terribile sed sua­ve mandatum: for the yoke of Christ is easie, and his bur­den light, and his Commandments not grie­vous, 1 Joh. 5.3.

5. Lastly, hereby the Irritation of the Law is rebuked; that whereas the Rom. 7.8 Aug. de spir. & lit. c. 4. contra 2 Ep. Pelag. l. 3. c. 2. restraints thereof did before exasperate corrupti­on, that like an obstructed River, Ab obice [Page 12] saevior iret, it gathered strength by suppres­sion; now all the channels of the heart being opened by grace, the course of obedience goeth on with more freedom, and lust is not able to gather head against it, as it was wont to do.

2. The excellency of the Gospel will appear, if we compare it with the ceremonial Law. For though quoad substantiam Foede­ris, the Covenant was the same to them and us, Christ theirs and ours, 1 Cor. 10.4. In veteri testamento est occultatio no­vi, in novo est manifestatio veteris. Aug. de catechizand. rud. c. 4. de Civit. Dei, l. 16.1, 26. fides eadem nostra & illo­rum— Sacramenta pro temporum ai­versitate diversa, ad unitatem tamen ejusdem fidei concordissimè recurrentia, Ep. 157. Justin Martyr, l. quaest. q. 110. Leo Ser. in nativ. Dom. c. 3.4. the new Testa­ment hidden in the Old, and the Old expounded in the New, as St. Austin speaks; yet quoad mo­dum Administrandi, there is as much greater excel­lency in the Gospel then in the Law, as there is in the body or substance then in the picture or shadow whereby it is represented.

1. The Law was dark and obscure, a veil over the eyes of that people; but in the Gospel Christ is evidently set forth, Gal. 3.1. We see with open face the glory of God, 2 Cor. 3.18. Aug. Ep. 120. c. 2. in Psal. 73. cont. 2 Ep. Pelag. l. 3. c. 4. Dr. Field of the Church, l. 1. c. 5. Though the Jews had the same promises of [Page 13] eternal life, and an heavenly Country with us, yet they were overshadowed with the Types of an holy Land, and temporal blessings there; and therefore the Apostle telleth them of a­nother rest, besides that of their Sabbath and Canaan: There remaineth a rest for the people of God, Heb. 4 9.

2. The Law was exceeding Burdensome in many chargeable and painful obser­vances, a yoke which they were not able to bear, Act. 15.10. Whereas the yoke of Christ is light and Matt. 11.30. easie, unto the bearing whereof he encourageth us by glori­ous promises, Omnia quippe fiunt facilia cha­ritate. Aug. de nat. & grat. c. 69. and assisteth us by the supplies of his Spirit of grace.

3. The Law is weak and unprofitable, not able to make the comers thereunto per­fect, to expiate sin, to pacifie God, to quiet conscience, or procure salvation. It is true, by vertue of divine Institution, it was profitable to the uses for which it was designed, name­ly, to prefigure and lead unto Christ for that salvation which it self could not give. But Christ being come, the use of it is wholly ceased, and it become to all intents Heb. 7.18. weak and [Page 14] unprofitable. And therefore Moses and Aaron both dyed before the entring of Israel into Canaan; the Lord thereby signifying, as Tertul. cont. Marci­on, l. 3. c· 16. Tertullian hath observed, the mortality of the Law, and its impotency to bring men into the possession of the Promises; that it was to give way to Christ, who had an Heb. 7.24. unchange­able Priesthood; and to his Gospel, which was an everlasting Gospel, Rev. 14.6. Thus we see the excellencie of the Gospel above the Law; for by it onely is ministred Grace to pardon the sins committed against, and to per­form the duties required by the Moral Law, and by it is Christ exhibited to accomplish the Prefigurations of the ceremonial Law: For the Joh 1.17. Law came by Moses, but Grace and Truth by Iesus Christ.

III. The excellency of the Gospel appear­eth, if we compare it with any other the most noble perfections acquirable by the uttermost improvement of natural abilities, either in Genere notitiae, or in Genere morum.

1. The highest knowledge attainable by humane investigation is far below Angelical Learning. But the Mysteries of the Gospel are so great, that the glorious Angels gaze [Page 15] upon them with wonder and adoration▪ These things, saith the Apostle, the Angels desire to look into, 1 Pet. 1.12. alluding to the Cheru­bims with their faces on the Mercy-seat, Exod▪ 25.20. Vid. Greg. Nyssen. ho­mil. 8. in cantic. To principalities and powers is made known by the Church the manifold wisdom of God, Eph. 3.10. This is one Branch of the Mystery of Godliness, That Christ is seen of Angels, 1 Tim. 3.16. This is one great busi­ness of the Angels about the Throne, to a­scribe power, and riches, and wisdom, and strength, and honour, and glory, and blessing to the Lamb that was slain, Revel. 5.11, 12.

Again, the highest natural knowledge in the world is no way Beatifical. A man may, as to all such learning, be the greatest Scholar living, and yet perish. But the right know­ledge of Christ by the Gospel will justifie and save those that have it. By his knowledge shall my righteous servant justifie many, Isa 53.11. It is a knowledge which makes perfect, Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, Eph. 4.13.

2. The Absit ut sit in aliquo vera virtus, nisi fu­erit justus—absit autem ut justus vere sit, nisi vivat ex fide. Aug. con. 2 Ep. Pelag. l. 4. c. 3. noblest Moral Attainments [Page 16] which men can arrive at by the utmost im­provement of natural Reason alone, of the most generous Principles, of the precepts of the best Philosophers, of the examples of the most eminent Heroes, will none of it suffice to bring a man to Blessedness. The Apostle would not have concluded better things then these to be but loss and dung, if he might have been saved by them. But there is no other name under heaven, whereby salvation is to be had, but by the Name of Christ, Act. 4.12. Thus the supereminent excellencie of the Gospel of Christ doth appear, by comparing it with all other excellent things; the excel­lency of created innocency; the excellency of the Law, whether Moral or Ceremonial; and the excellency of the highest Rational or Mo­ral accomplishments.

We shall next demonstrate the excellency of the Gospel, by considering it Absolutely in it self. And here let us first take a view of the supernaturalness & sublimity of it. It is every where in Scripture Mark 4.11. 1. Cor. 4.1. Eph. 3.4.6 19. Col. 4▪3· 1 Tim. 3 9, 16. 1 Cor. 2.7, 10. Chrysost. in Rom 11 25. Casaub. exercit. in Baron. 16. n. 43. Abbot de verit. grat. Christi, p. 46. call­ed a Mystery, the Mystery of Christ, the Mystery of the Kingdom, a great Mystery of Godli­ness, [Page 17] which signifieth [...], as St. Chrysostom speaks, some wonderful and unknown thing. The Apostle calleth it Hidden wisdom, the deep things of God, be­yond the discovery of the noblest created Rea­son in the world. That two natures should be in one Person, that God himself should take flesh, that a pure Virgin should be [...] the Mother of God, as the Council of Ephesus stileth her; that he who blesseth all, should be made a curse himself; who is Lord over all, should become a servant himself; that the Prince of life should dye, and the Lord of Glory be put to shame; that the sin should be pu­nished, and the sinner pardoned; that the Son of David should be the Lord of David, and the Son of Mary, the Saviour of Mary; and he who made the world, be born into the World four thousand years after the world was made; these were Mysteries shut up in the bosome of God, undiscoverable by any created wis­dom till he himself was pleased to reveal them.

Again, let us here consider the sanctity of the Gospel, as a great Mystery of Godliness. The whole design and contrivance thereof be­ing, 1. To set forth the glorious righteous­ness [Page 18] of an holy God, that neither his verity nor sanctity might be impaired by his clemen­cy and mercy unto sinners. For though he spared them, that he might in them shew the riches of his Grace, yet he spared not his Son, but delivered him up for us all, that in him he might declare his righteousness, Rom. 3.25.

2. Another design of the Gospel was to restore lapsed man unto that primitive holi­ness wherein he had been created, Col. 3.10. for the grace of God which bringeth salvati­on, doth also teach us to deny ungodliness and wordly lusts, and to live soberly, righteously, and godly in this present world. Christ gave himself for us, that he might redeem us from iniquity, Tit. 2.11, 14. and from our former vain conversation, 1 Pet. 1.18. And this the Gospel doth not onely by the precepts there­of as a Rule of holiness, but by the grace there­of as a Principle of holiness, Aug. Ep. 89.95. cont. 2 Ep. Pelag. l. 3. c. 7. de grat. & lib. arbit. c. 14.16, 17. Pro­sper. cont. Collatorem, c. 3. helping us to do what we are commanded. Efficit Fides quod lex jubet. Lex imperat, fides impetrat, saith St. Austin. The Law onely commands, but faith obtains help to do what is commanded. The Law was given to demonstrate our impo­tencie, [Page 19] but Grace was given to heal and to re­move it.

Again, here offereth it self to our view the admirable contexture of justice and mercy, the unspeakable contrivance of Redemption and salvation by the Gospel. There seemeth to be a kinde of conflict between the Attributes of God, as St. Bernard hath observed; Ser. 1. in an­nuntiat. B. Mariae. Iustice and Truth resolved to punish sin, Moray and Grace resolved to save sinners. No created wisdom could have found out a way to effect this, so to sever the sin from the sinner, that Iustice might satisfie it self upon the one, and Mercy magnifie it self upon the other. This could not be done, but by such a Mediator and Surety as might be both able and willing to suffer the wrath of God, and having so done, victoriously to rise up and triumph over Hell and Death. All this is sound in the Lord Iesus. In him man suffer'd, In him God con­quered. His sufferings valid for satisfacti­on of Justice, and impetration of favour, and by the infinite dignitie of his Person, made ap­plicable to the persons of all that should be­lieve· Grace given unto them, that they may believe and consent to their own Salvation. [Page 20] And thus all parties are satisfied, and all wil­ling· God satisfied by the obedience of his Son, Joh. 13.31, 32. Matt. 12.18.17.5. 2 Pet. 1.17. Isa. 53 11. Psal. 17.15.32.1, 2. This is my beloved Son, in whom I am well pleased. Christ satisfied with the salvati­on of his body, He shall see the travel of his soul, and shall be satisfied. Believers satisfied with their pardon and inheritance, When I a­wake, I shall be satisfied with thine Image. God willing to pardon sinners, Christ willing to Redeem sinners, and sinners made willing by the Spirit of the Father and the Son to en­joy the benefit of so great a redemption, and to obey the precepts of so holy a Gospel. And thus Mercy and Truth are met together, Psal. 85.10. Righte­outness and peace have kissed each other. All the Religions that ever were in the world could never shew so glorious a temperament of exquisite Iustice, of most gratuitous Mercy, of unsearchable wisdom, as is revealed in the Gospel of Jesus Christ.

4. Let us consider the necessity of the Go­spel, by the Grace and Righteousness whereof alone we are saved through faith in Christ, Eph. 2.8.

A thing may be necessary to an end, 1. By way of a Temporary mutable sanction. So le­gal [Page 21] obedience was necessary unto life, by the first Covenant made with Adam, Do this and live, Rom. 10.5. by which since the fall no man can be saved. 2. By way of a final per­petual Decree never to be altered. Such is the Covenant of Grace in the Gospel, confirmed by an oath to shew the immutability thereof; Heb. 6.18. for Christ offered one sacrifice for sin for ever, upon rejection whereof there remaineth no more sacrifice for sin. Heb. 10 12.26. If ye believe not that I am he, ye shall dye in your sins, saith our Saviour, Ioh. 8.4.

Again, one thing may be necessary to a­nother two ways. 1. Necessitate causae, as that which giveth it its being, and foundeth a right unto it. So the payment of a price is necessary to a purchase, and foundeth that right which the Purchaser hath thereunto. 2. Necessitate viae, without the which I can­not come to the possession of the thing pur­chased. For though the price procure me the property, yet I must go the way which will bring me unto it, before I can be personally possessed of it.

The only cause of salvation is the free Grace of God, and price of the bloud of Christ, Act. 15.11. Eph. 2.5. de­riving [Page 22] a property thereunto upon us, 1 Cor. 6.20. 1 Pet. 1.18, 19. Gal. 3.26, 28. 1 Cor. 6.17. Joh. 1.12, 13. 1 Cor. 15.49 Rom. 8.17. as one by faith with the Purchaser, by regeneration de­scending from him; by adoption, joynt heirs with him. But we cannot come to the actual possession of that inheritance, without running that race of Evangelical holiness, which is the way thereunto.

From these things thus distinguished, we ga­ther this conclusion, that although the Gospel were not originally necessary unto blessed­ness by the Law of Primitive Creation, ano­ther Covenant having been made with Adam in order unto life; yet upon supposition of the fall of man, and of the unchangeable san­ction of God, whereby the Covenant of Grace is made perpetual, so the Gospel is indispen­sably necessary unto salvation, called in the Scripture the Gospel of Salvation, Eph. 1.13. Rom. 1.16. Tit. 2.11. Act. 28.28. Heb. 2.3. the Power of God unto Salvation, the Grace of God which bringeth Salvation, yea, by the name of Salvation it self.

1. The sacrifice of Christ necessary, Ad acquisitionem, to the purchasing of blessed­ness for us, called by the Apostle [...], 1 Thess. 5.9. 2 Thess. 2.14. Eph. 1.14. and by an Hypallage, as some think, [...], A purchase of Salvation, of glory, [Page 23] of Redemption. The bloud of Christ was both a price of ransome, whereby we were Redeem­ed out of misery, 1 Tim. 2.6. (He gave his life a ransome for many, Eph. 1.11. Matt. 20.28.) and a price of purchase of that eternal Glory unto which, though it were his own, he could not ascend, so as to take possession thereof for us, which was one principal business of his Ascension, I go to prepare a place for you, Joh. 14.2. until first he had suffered, as himself telleth us, Non ante Rex gloriae à coelestibus Salutatus est quam Rex Iudaeo­rum proscri­ptus in cru­cem. Tertul. de coron. mil. c. 14. Ought not Christ to have suffered these things, and to enter into his glory? Luk. 24.26. for Christ having a double right unto glory; a natural right, as the Son of God; and a purchased right, as the Saviour of the world; reserveth the former unto himself, and bestoweth the latter upon the Church.

2. The gracious Acts of Divine Love in Iustification and Adoption necessary unto the Ius ad rem, or deriving a title upon us. For sonship hath a right accompanying it: If sons, then heirs, Gal 4.7. The inheritance it self is sometimes called by the name of Adoption, Rom. 8.23. Gal. 4.5.

3. Faith and Repentance, which two Evan­gelical graces Christ hath honoured in the bu­siness [Page 24] of Salvation above others, Dan. 9·7, 9. Job 42.6. Ezek. 20.43. Phil. 3.9. because they are humbling graces, the one teaching us to judge and abhor our selves, the other to go out of our selves for righteousness; these ne­cessary ad Statum, to that condition wherein we are capacitated to receive the conveyance of that inheritance, so purchased for us, and derived upon us. Repent and be converted, that your sins may be blotted out, Act· 3.19· He that believeth in him shall not perish, but have e­ternal life, Joh· 3 15.

4. Evangelical obedience necessary to the Ius in Re, to the Actual possession of this In­heritance, as the onely way which leads there­unto. For without holiness no man shall see the Lord, Heb. 12.14. It is a gradus and an inchoation of Glory. Thus we see the ab­solute necessity of the Gospel, wherein we finde Christ meritoriously purchasing, God graciously conveying, Repentance humbly disposing, Faith comfortably receiving, and sincere obedience gradually conducting us un­to eternal salvation.

In the next place let us observe the All-sufficiency of the grace of the Gospel unto the effecting of that blessedness whereunto it is [Page 25] so necessary. In sickness Physick is necessary; but when Death comes, it is not sufficient to with­stand it. But there is a Plenipotency in Evan­gelical grace to consummate our Salvation for us. Christ is able to save to the uttermost those that come to God by him, Heb 7.25. Every thing which he did corporally for us, he will do the same spiritually by his Grace in us. So that though we be yet imperfect in our selves, yet we are complete in him, Col. 2.10. And as there was a consummatum est pronounced upon his work on earth, whereby he wrought Redemption for us, It is finished, Joh. 19.30. So there will be a consummatum est pro­nounced upon his work in Heaven, whereby he applyeth Redemption unto us, It is done, Rev. 21.6. Phil. 1.6. He will perfect every good work which he begins, and be the finisher of what he is the Author unto us. Heb. 12.2. And this is a further demonstration of the excellencie of the Go­spel, That as it is an onely, so it is an all-suffici­ent means unto that blessedness which is there­in tendred unto us.

Lastly, the excellency of the Gospel will appear, if we consider the infinite value and pretiousness of the things therein concerned.

[Page 26]1. The preciousness of the subject by the grace thereof Redeemed. It is true, by sin our bodies are become vile, Phil. 3.21. and our souls cursed, Gal. 3.10. and might both be justly made vessels of dishonour. But if we view them in their primitive integrity, made after the Image of God; in the Grace and Glory whereof they are capable; in the immortal condition where­unto they are reserved; in the honourable ac­compt which God hath of them, when he hath once formed them for himself, Isai. 43.4, 21 Psal. 4.3. Act. 15.14▪ 2 Thess. 1.10. Matt. 16.26. a people for his Name, in whom he will be admired; in these respects we may truely say that there is no­thing which a man can give in exchange for his soul, [...].

2. The preciousness of the price whereby we were purchased, the bloud of God, as the Apostle calls it, Act. 20.28.

3. The preciousness of the condition where­unto we are by the Gospel called. To be ju­stified from the guilt of innumerable sins. To have the peace of God which passeth under­standing; Phil. 4.7. 1 Pet. 1 8. Psal. 30.5.63.3. the joy of salvation, which is un­speakable and glorious; the Favour of God, which is better then life, shed abroad upon the Soul. 1 Cor. 15.55, 57. To have the sting of Death pulled [Page 27] out, the fire of Hell quenched, the worm of conscience killed, Gal. 3.13. the sentence of the Law cancell'd, and the Kingdom of sin destroyed and demolished in us. Eph. 1.5. To be Adopted unto the dignity of the Sons of God. 2 Pet. 1.4. Heb. 3 14. Gal. 2.20. Rom. 8.29. 2 Cor. 3.13. To be partakers of the Divine Nature. To have the life and likeness of Christ formed in us▪ these are bran­ches and veins of those unsearchable riches of Christ, which in the Gospel are set before us.

Lastly, the preciousness of the Rewards which in the Gospel are promised unto Belie­vers, infinitely surpassing those which any o­ther Religion maketh to the observers of it. They dreamt onely of such delights as their narrow mindes, darkned with sin, and contra­cted unto baser objects, could frame concepti­ons of to themselves. But the rewards of the Gospel are of a more sublime and refined na­ture.

Such the endowments of the glorified body, which the Apostle giveth us in four words, 1 Cor. 15.42, 44. 1. Incorruption, nothing shall ever annoy or infest it, as here poverty, violence, sickness, death, and other evils do. 2. Honour, siderial splendor and pulchritude, [Page 28] like that of Christ in his transfiguration, Matt. 17.2. Exod. 34.30 Phil. 3.21. or of Moses coming down from the Mount· For if wisdom here make the face to shine, Eccles. 8.1. as we read of St. Stephen, That his face was as the face of an Angel, Act. 6.15. How much more lustre will Celestial Glory bring upon it, Matt. 13.43. Chrystom. in Gen. Ho­mil. 14. when it shall be as the Sun, and as the brightness of the Firmament? Dan. 12.3. 3. Power and vigour to serve the glorified soul without any defect, Caro sine mole & pondere, agilis mobi­lis, nullis clausa obstaculis, visu & a­ditu penetrans omnia & attingens, quo­cunque voluerit sine impediment [...] di­scurrens, &c. Cyprian de resurrec. Aug. Enchirid. c. 91. Ep. 46. de Civit. Dei, l. 13. c. 20, 22, 23. & l. 22. c. 19, 20, 21. Chrysost. Ser. 6. in Heb. Ethic. & to. 6. ad Theodor. lapsum, p. 70, 71. E­dit. Savil. in­firmity or impediment whatsoever. 4. Spiritua­lity, no need of cloathing, nutrition, or any other Animal provisions, it be­ing perpetually supported and preserved by the Spirit of Glory·

Such the endowments of the soul filled with the reward of blessedness. A sure reward, Prov. 11.18. grounded upon immutable love, upon an unvaluable purchase, upon unquestionable promises, whereof we have in our selves the earnest, Quemadmo­dum nobis arrhabonem spiritu [...] reliquit, ita à nobis arrhabonem carnis accepit, & vexit in calum pignus totius summa quand [...]que redigenda. Securae estote caro & san­guis, usurpastis & Coelum & regnum Dei in Christo. Tertul. de resurrect. c. 51. in our head the possession.

[Page 29] A great reward, a Crown, an heavenly Kingdom, a Kingdom of God, a weight of Glory, Psal. 19.11. Matt. 5.12. 2 Cor. 4.17.

A full reward, 2 Joh. 5.8. no desire unan­swered, no faculty unreplenished, no sin, no sor­row, no labour, no tears unremoved. Thou shalt make them drink of the River of thy pleasures, Psal. 36.8.

The minde filled with as much light, the will with as much love, the soul with as much peace, as the whole capacity thereof is able to contain. Faith hightned into vision, hope sa­tisfied in possession, love compleated in frui­tion, peace consummated in immutable, in­concussible, and indeficient delectation. In these four things seem to consist the endow­ments of glorified souls, so far as we can here frame any judgement of the glory to come.

1. In a complete vision of God and Christ. Matt. 5.8. Here we see but in part, 1 Cor. 13.12 in the book of the crea­tures, in the glass of the Word. But then we shall see him as he is, face to face, 1 Joh. 3.2. we shall behold his face in righteousness, Psal. 17.15. Rev. 22.4. though not with a comprehensive vision (how can a finite comprehend an infinite? Aliud est videre, aliud totum videndo comprehendere, saith [Page 30] saith St· Austin, Ep. 112. cap. 9.) yet with a beatifical and replenishing Vision, no desire of the minde un­filled, unsatisfied with the knowledge of God and Christ.

2. In a complete possession of God and Christ. Here God is our God in a gracious Covenant, in precious Promises, in the first-fruits of the Spirit, in the seeds of grace and peace, in comfortable provisions, in powerful providence, in continual protection, in spiri­tual Ordinances. 2 Cor. 5.6. Rom. 8 24, 25. But all this while we are ab­sent from the Lord, in hope onely of things which we see not. The Inheritance in our minority is reserved in heaven for us. Gal. 4.1. 1 Pet. 1.4. But at last we shall be admitted into it. As our faith shall be changed into vision, so our hope into a possession of God. We shall not be in a waiting, expecting, longing, languishing po­sture, but in a plenary fruition of all the bles­sedness, which the Covenant of Grace did by faith entitle us unto. No faculty of the soul, not as full of God, as the Sun of Light, or the Sea of Water.

3. In a complete similitude and transfor­mation into the Image of Christ. Here our Grace is mingled with corruption, the flesh [Page 31] lusting against the Spirit. Matt. 26 41. Gal. 5.17. As we are Similes per primitias spiritus, so we are dissimiles per Reliquias vetustatis, Aug. de pec. mer. & remiss. l. 2. c. 8. as St. Austin speaks. Hic. praeceptum est ut non peccemus, ibi praemium n [...]n posse peccare. Aug. Con. 2 Ep. Pelag. l 3 c. 7. But in Heaven we shall be wholly like unto him, for we shall see him as he is. 1 Joh. 3.2. As the Image of the Sun is formed in the glass on which it shines, Eph. 5.27. so the glorified soul by seeing God hath the untainted image of his Holiness and purity shed forth upon it.

4. In a complete delectation arising from the vision, possession, and similitude unto God; in whose presence is fulness of joy, Psal. 16.11.26.8. at whose Right-hand are pleasures for evermore. Earthly delights are apt to cloy, Matt. 25.4. and produce a loathing. But in Heaven the delights are full and perpetual. Aug. de Gen. ad lit. l. 12. c. 26. Tota virtus Amare quod vide­as, summa felicitas habere quod amas. For it cannot be that the highest and chiefest good should ever cause a fastidium, or satietie in the fruition of it, Quantum se amantium sensibus in­f [...]ndit lar­gius, tanto eos sui ca­paci [...]res efficit, satietatem faciens, sed sine fastidio.— Qui desiderat sem­per amat desid [...]rare, qui amat semper desiderat amare. Bernard. Soliloq. 7. since it comprehendeth emi­nently in it the particular and divided perfe­ctions of all other desirable things. God him­self being All in All unto us.

[Page 32]Unto All which we might add the excel­lency of the place where these glorious things are reserved for us, 1 Pet. 1.4. Joh. 14.2. 2 Cor. 5.1. where Christ hath pre­pared and furnished mansions for his own Spouse. A building of God, an house not made with hands, wherein the Lord will shew that glory to his Church, which no other creatures ever saw or can see.

Add hereunto the excellency of the com­pany there: Patriarchs, Prophets, Apostles, Mar­tyrs, Heb. 12.22, 23. Joh. 17.24. 1 Thess. 4.17. All Saints and Blessed Angels; the glori­ous presence of the Lord Jesus, the sight of whose Glory is the Glory of his Church.

Lastly, the Crown of all is the eternity of this Glory· For the Mercy of God is from e­verlasting to everlasting, Psal. 103 12 Rev. 14.6. Heb. 7.24. Heb. 12.28. Heb. 10.12. Heb. 9.12. Matt. 6.20. to those that fear him. The Gospel of Christ, an everlasting Go­spel; his Priesthood unchangeable; his King­dom, inconcussible; his sacrifice for ever; his redemption, eternal; no moth, no rust, no seed of corruption within; no thief, no vio­lence, no cause of corruption without. So long as there is power in God to preserve us; so long as there is mercy and truth in God to reward us; so long as God is our Father, and Christ our Head; so long shall believers be [Page 33] blessed, and enjoy an Inheritance incorrupti­ble, undefiled, and that fadeth not away, re­served in the Heavens for us. Oh that any who know themselves to be mortal here, and immortal hereafter, should rake in the dung­hil of the earth for content and comfort, and build their happiness upon loss and dung, up­on vanity and vexation, who have such glori­rious things as these to look after, and to se­cure unto themselves! Certainly no man li­veth up to the dignity of man, who doth not regulate his conversation by the pure and holy Laws of Christianity.

Thus have I endeavoured to shew the ex­cellencies of Christ, and the unsearchable ri­ches of his Gospel, as the alone necessary and indispensable means unto all solid comfort in this life, and unto all true blessedness in ano­ther, in comparison whereof all other the noblest endowments are not onely loss but dung.

All these things whereby I have proved the greatness of the Gospel, are evident demon­strations of the excellencie of the knowledge of Christ thereby, since the dignity of science is founded in the Sublimity, Majesty, & greatness [Page 34] of the subject known. So that I shall need add but one thing more, which is particular to the saving knowledge of Christ, that it doth not discover onely him and his excellencies unto us, but doth convey them upon us, and give us a right and interest in them. And hereupon it is

Rom. 1.17. Gal. 2.20. Joh. 11.24.An enlivening knowledge; I live by the faith of the Son of God. He that believeth in me, saith our Saviour, shall live though he were dead; which is more then can be said of all the excellencies in the world, they all run like Jor­dan into a dead Sea, the grave devours them without hope of a resurrection. But our life in Christ is an abiding, 1 Joh. 2.17.3.15. Joh. 10.10. Joh. 1.12. 1 Joh. 3.1. Isai. 43 4. and an abounding life. It is

An ennobling knowledge; it giveth us a pri­viledge, dignity, and power to be called the Sons of God. It is

Isa. 53.11.A justifying knowledge; by his knowledge shall my righteous servant justifie many. It en­titleth us to all the merits of the Death and o­bedience of Jesus Christ. It is

A sanctifying knowledge which purifieth the Heart; Act. 15▪ 9. Gal. 5.6. and worketh by love; hereby we [Page 35] know that we know him, 1 Joh. 2.3, 4. 2 Pet. 1.3. Tanto quis operatur, quanto Deum noverat; & tantum se nosse Deum judicat, quantum pro Deo bonum operatur. Greg. in Ezek. hom. 22. if we keep his Com­mandments.

Lastly, it is a saving knowledge. This is eternal life, to know thee the onely true God, and whom thou hast sent Jesus Christ. Joh. 17.3.

I shall very briefly conclude with but three words of Exhortation.

1. To my self and Brethren to whom the dispensation of this glorious Gospel is entrust­ed, that we would be ever mindful of our com­mission. Matt. 28.21 Eph. 3.8. Ambassadors must keep strictly to the Mandate of their Princes, and never deviate from their instructions. Our Commission is to teach men to observe all things whatsoe­ver Christ hath commanded: to preach un­to them the unsearchable riches of Christ; to take them off from all presumptuous sins, from all vain delights, from all carnal confidence, from all self-opinion of their own perfor­mances; to set forth Christ before them, as the desire of all nations; Hag. 2.7. to convince them of the All-sufficiency of his righteousness, and of the great duties of faith and obedience which they owe unto him as King of Saints: 2 Cor. 4.5. Not to preach our selves, our own fancies, passions, or [Page 36] interests, but so to preach Christ Jesus the Lord, as becomes the excellencie of his person and offices, as becomes the Majesty and awful­ness of the doctrines of Salvation.

2. To all in place of power and authori­ty, that since Christ to whom all power was given, did, and still doth put it forth for our salvation; they also would be exhorted to ex­ert their power for the honour and interest of Christ and his Gospel. By the light of their gracious examples, to render the beauties of holiness amiable unto others: for the lives of great men are a kinde of law to those that are under them. By their zeal, courage and justice, to put to shame the insolencies of any who by profaness and atheism either of tongue, pen, or life, dare offer any scorn or indignity to the Lord, or to the Gospel of Glory. By their wisdom, and love to Christ, to use all means for promoting the Gospel of Salvation, and removing out of the way whatsoever doth obstruct the powerful progress and prevalencie thereof amongst men. And here I cannot but with grief of heart once more bewail those doleful divisions which de­face the beauty, and shake the stability of this [Page 37] once flourishing Church. For as in the natural body solutio continui doth both pain & deform it; so do breaches in the body of Christ abate both the strength and comeliness of it; & while we thus by our divisions lessen and weaken one another, we comfort and advantage a common adversary.

Do not all learned and sober Protestants a­gree in the Doctrine of the Church of England, in the vitals & essentials of true Religion, in the great foundations of faith, worship, and obedi­ence? Have they not all one Father, one Head, one Faith, one Hope, one heavenly Canaan, whither they profess to be all going? Why then should brethren fall out by the way? Why is not the health of the daughter of my people recovered? I am no Prophet to fore­tell future events. Yet since the Psalmist hath told me that where brethren dwell together in unity, there the Lord commandeth a bles­sing, Psal. 133. Since he hath joyned the peace and prosperity of the Church together, Peace be within thy walls, and prosperity within thy palaces, Psal. 122. Since the Apostle hath as­sured me, that if we be of one minde, and live in peace, the God of love and peace will be [Page 38] with us, 2 Cor. 13.11. I cannot but upon these grounds verily perswade my self, that if we would with a sincere eye, to the glory of God, the interest of the Gospel, and the peace of the Church, (which things ought to be most dear unto us) set our selves with a spirit of meekness and moderation to heal the brea­ches, and reconcile the differences which are amongst us, that so (if possible) we might be like the Primitive Christians, of one heart and one soul, the Lord would say unto us as he did unto his people, when they laid the foun­dation of his Temple, Hag. 2.19. From this day I will bless you. And if this would not effectually do it, that which I have last to say, I am sure would. Which is,

3. To perswade all who profess the Gospel to lead their lives agreeable thereunto, to hold the mystery of the faith in a pure conscience, and to express the lineaments ofChrist in their conversation. There is no precept more fre­quently inculcated in the writings of the Apo­stles then this, therefore I shall give it you in their words, as having most of aw and au­thority in them. How shall we that are dead to sin, live any longer therein? There is no con­demnation [Page 39] to them which are in Christ Iesus, who walk not after the flesh, but after the spirit. If any man be in Christ, he is a new creature. Eph. 4.1.21, 24. Walk worthy of the vocation wherewith ye are called; Put off the old man, put on the new man, if ye have heardChrist, and been taught by him, as the truth is in Jesus. Col. 2 6. As ye have re­ceived Christ Iesus the Lord, so walk ye in him. He that saith he abideth in him, 1 Joh. 2.6. ought himself to walk even as he walked. Let your conversation be as becometh the Gospel of Christ. Phil. 1.27. Tit. 2.10. Adorn the Doctrine of God our Savi­our in all things. 1 Pet. 2.9. Shew forth the vertues of him who calleth you out of darkness into his marvelous light. 2 Tim. 2.19 Let every one that nameth the name of Christ depart from iniquity. Having these promises, let us cleanse our selves from all filthiness of the flesh and spirit, perfecting ho­liness in the fear of God. 1 Pet. 1.14, 17. Since we call God Father, let us pass the time of our sojourning here in fear. For this end Christ was manifested, 1 Joh. 3.8. that he might destroy the works of the De­vil. O let us not be like Gadarens, to send Christ away, because he comes to drown our Swine, to destroy our lusts; Luk. 8 37. [Page 40] let us not let go our Saviour to hold fast our sins, nor prefer the momentary, sting­ing, and perishing contents of the world, before the joys of Salvation here, and the enjoyments of it for ever hereafter: let us with fear and trembling consider, that it will be at the last day more tolerable for Sodom, then for wicked Christians, whose judgement will be so much the heavier, by how much the more glorious mercies have been revealed un­to them, and despised by them. The wise man telleth us, Prov. 12.26 Psal. 16.3. Phil. 2.15. That the righteous is more excellent then his neighbour, as walking by a more excellent Rule, and designing a more excellent End. O let us shew the excel­lencie of our Religion by the excellencie of our conversation, and shine as Celestial Luminaries in the midst of a crooked and perverse generation. Gal. 6.16. And as many as walk according unto this Rule, peace be on them, and mercy, and upon the Israel of God. Now the God of Peace who brought again from the dead the Lord Jesus, Heb. 13.20, 21. the great Shep­herd of the Sheep, through the Bloud of the everlasting Covenant, make you per­fect [Page 41] in every good work to do his will, work­ing in you that which is pleasing in his sight through Jesus Christ, to whom be glory for ever and ever. Amen.