THe Subject matter of this Text is Jesus Christ, and therefore seasonably suitable to the expe­ctation of this Assembly, which is to hear a Funeral Sermon; For whereas wine is to be gi­ven unto those that be of heavy hearts, what Prov. 31. 6. Cordiall is comparable with Jesus Christ who is called and deserveth to be accounted, The Consolation of Luk. 2. 25. Israel?

In the Text Christ is tendred or rather commended to the consideration of these Christian Colossians under a threefold notion.

1. As containing the riches of all Evangelicall mysteries; [...] non ad [...], sed ad [...] referre oportet. Dav. in Text. The Relative ( which) must necessarily be referred unto the word Riches, in the fore-going part of this verse, as is ma­nifest from the Originall in our Greek Copies. Although the vulgar applieth the Relative ( which) unto mystery, and I acknowledge Christ to be a mystery as the holy Ghost doth Eph. 3. 3, 4. often suggest in the holy Scriptures; And indeed his conce­ption and his hypostaticall Union, &c. give us just occasion to call him wonderfull, Isa. 9. 6. yet in this place I humbly conceive that he is held forth to our view, as the Riches of the glorious mystery of the Gospel.

2. As being the groundwork and the foundation of every good Christians good hope of happinesse; Christ the hope of glory. I have heard of Ships laden with rich commodities, from which their owners expect great advantage, called The [Page 2] Hope, or The good Hope: Under this Name may beleevers, reall Saints, well own the Lord Jesus, The Hope of glory.

3. As inhabiting, dwelling in beleeving Christians, for this end, that by his abiding and operating in them he might be unto them the hope of glory; Christ in you the hope of glory: [...]. Erasmus notat ccdices quosdam sic habere [...] inter vos, ut legit etiam Syrus interpres. Beza in Text. Some Translators render the words, Christ among you; but I rather cleave unto our English Translators, both old and new, which do answer our Greek Copies, and accord with the most learned, judicious Interpreters, Christ in you the hope of glory.

Having thus briefly given in the division of the Text, with the Interpretation of the words both together, I proceed to the handling of the Points of Doctrine hence considera­ble for our Instruction.

The first Truth observable is this,

That Jesus Christ is the riches of all Gospel-glorious My­steries. Doct. 1

The Apostle Paul acknowledging much glory in the Ad­ministrations of Moses (wherein there was much Gospel, though vailed and shadowed under Types and Ceremonies) yet telleth us, That Evangelicall ministrations do exceed in glory, and that the former had no glory in respect of this lat­ter, 2 Cor. 3. 9, 10, 11. which excelleth, and is much more glorious. Now the riches of all this glory are in Christ; Concerning which the expression of the same Apostle is observable, The unsearcha­ble riches of Christ. The riches of this Gospel-glory in Christ Eph. 3. 8. may be discovered with reference 1. both to God, 2. and to Ex parte Dei, & ex parte nostri. godly Christians.

First, In regard of God; All the revenues of glory which come unto his Majesty from the Gospel, are most e­minently in Jesus Christ; And therefore at his birth the An­gels sing, Glory to God on high. 1. In him are all the treasures Luk. 2. 14. Col. 2 3. 1 Cor. 2. 7. 1 Cor. 1. 24. Eph. 3. 18, 19. Eph. 2. 7. Eph. 1. 6. of wisedom; Here is wisedom in a mystery. 2. And Christ is (as the wisedom so) the Power of God; Divine Omnipotency is no way so fully discovered as in Christ. 3. In him is divine love which passeth knowledge, which is beyond all dimensions. 4. And as for mercy, how full is the language of the Apo­stle; The exceeding riches of his grace in his kindeness through [Page 3] Christ Jesus; And speaking elsewhere of Gospel-incoms he addeth, To the praise of the glory of his grace; Here might be added the unspotted holinesse and untainted justice of God, more glorified in the unexpressible humiliation of Jesus Christ then in any other way whatsoever. And who know­eth not how the honour of Gods Truth is triumphantly glo­rious in Christ, because all things foretold of him both sub­stantiall and circumstantiall were exactly fullfilled in him: The Law was given by Moses but grace and truth came by Ioh. 1. 14. Jesus Christ; These things I only touch upon without en­largement.

Secondly, In relation to his people, Christ is the riches of Christus est no­bis thesaurus spiritualium di­vitiarum. Day. in Text. 1 Cor. 2. 7. the Gospels glory. The blessed Apostle is very open in his expression to this purpose, We speak the hidden wisedom of God which God ordained unto our glory; Many rich and glorious are the true Christians advantages from Jesus Christ: I shall briefly point at four which S ^t Paul hath recorded together in Eph. 1.

And before I mention the particulars, the generall which he premiseth (being very comprehensive) is worthy conside­ration; Blessed be the God and Father of our Lord Jesus Eph. 1. 3. [...]. Christ who hath blessed us with all spirituall blessings in heaven­lies in Christ. The Originall neither restraineth the word Heavenly to places or things; but the holy Ghost hinteth thus much; That whatsoever spirituall blessings (which are incomparably the best) any Saints receive from the Lord, ei­ther here upon earth or hereafter in heaven, all are derived through Christ. The particulars follow.

1. Electing love is in Christ; He hath chosen us in him be­fore ver. 4. the foundation of the world.

2. Adoption into the right and priviledges of Gods chil­dren is by Christ; Having predestinated us unto the Adoption ver. 5. of Children by Jesus Christ to himself, according to the good pleasure of his will.

3. Fatherly acceptance with God, pardoning all sins, is upon the account of Jesus Christ. He hath made us accepted ver. 6, 7. in the beloved, in whom we have redemption through his bloud, the forgivenesse of sins, according to the riches of his grace.

[Page 4]4. And the possession of our rich Inheritance is by reason of our co-heirship with Christ Jesus; In whom also we have ver. 11, 12. Neque solum gratiam omnem inherentem ha­bemus a Christo derivatam, sed gratiam accep­tationis divinae ad vitam aeter­nam habemus. Dav. in Text. Ʋse 1. obtained an Inheritance, &c. that we should be unto the praise of his glory who first trusted in Christ.

These short touches may be sufficient to clear the truth of the doctrine, I proceed to the Application.

Ministers therefore should in this regard the more abun­dantly preach Christ: Our Apostle having in the Text told the Colossians that Christ is the riches of the glorious Gospel, he addeth immediately in the verse following, whom we preach; yea, this is considerable, that when Paul was a pri­soner for such preaching, he maketh this the greatest boon to be begg'd of God in his behalf, that he might have liber­ty with ability to declare such things unto them in his Mini­stry. Continue in prayer, withall praying for us, that God Col. 4. 2, 3, 4. would open unto us a door of utterance to speak the Mystery of Christ, for which I am also in bonds that I may make it ma­nifest. The like request he maketh unto the Ephesians; Pray Eph. 6. 18, 19, 20. alwaies in the Spirit, &c. And for me that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the Gospel, for which I am an Ambassadour in bonds; And he greatly glorieth in this as a transcendent ho­nour, That he was made a Minister of the Gosple to preach the unsearchable riches of Christ, and to make all men see Eph. 3. 7, 8, 9. what is the fellowship of the mystery, &c. And this practice may prevalently be perswaded by the consideration of

• 1. The Ministers Office.
• 2. The Peoples need.

First, By Office, We are Stewards of the Mysteries of God, 1 Cor. 4. 1. 2. and it is required in Stewards that a man be found faithfull. In this respect we must produce for the honour of our Ma­ster and the use of his Family such Treasures with which he hath been pleased to entrust us. As Abrahams servant Gen. 24. 53. brought forth Jewels of silver and Jewels of gold to win the heart of Rebecca to Isaac, so should we spread before our people the unvaluable riches of Christ, that we might work out their hearts unto him.

Secondly, As our Office, so the Peoples necessities do call [Page 5] for our help herein, for there are hidden things herein (as the word mystery intimateth, 1 Cor. 2. 7.) which very few un­derstand, in comparison of the multitudes who are palpably ignorant hereof; This our Saviour suggests, who having by the Parable of the Sower, taught, that not above one part of four receive saving profit by the Gospel preached among them, he said unto his Disciples; Ʋnto you it is given to know Luk. 8. 10. the Mysteries of the Kingdom of God, but unto others in Para­bles, that seeing they might not see, and hearing they might not understand.

And nothing that can possibly be taught is more usefull Ʋt sciant, nih [...] do [...]ri posse absolutius. Cal. in ver. 28. and advantagious. Hereby the proud heart is most kindely humbled, and the humbled heart most sweetly comforted: This knowledge will enrich the poor in Spirit and keep them lowly who are rich in grace: It will encrease the hatred of sinne, the contempt of the world, faith in the promises, love to God, Christian courage, zeal, patience, together with humble boldnesse in addresses unto God, upon all occa­sions: It is the one thing necessary. By means hereof (as the Luk. 10. 42. Apostle hints in the verse following the Text) Ministers may hope to present their people perfect in Jesus Christ; But these things I do only name without enlargement, yet before I dismisse this Use, I desire leave to entreat my Brethren in the Ministry to minde the counsell and practice of this our Apo­stle, 1 Cor. 14. 23. 18, 19. viz. to study familiar plainnesse in unfolding these rich mysteries of glorious Gospel grace which are treasured up in Jesus Christ.

My second Use must be directed both unto Ministers and Ʋse 2 people, To move them to seek more and more the know­ledge of Christ. Let the word of Christ dwell richly in you in Col. 3. 16. Prov. 2. all wisedom; How unweariedly labourious are men in dig­ging into the bowels of the earth to finde and to fetch out the riches there; Now of how little worth is all the worlds wealth being compared with Christ! The Gospel is the trea­sure Mat. 13. 44, 46 in the Field (of which the Parable speaketh) and Christ is that one Pearl of great price, which is of more worth then any mans All. Therefore the Scriptures should be searched (as Joh. 5. 31. [...] men search for treasures) to make further and fuller disco­veries [Page 6] of Christ, because in him eternall life and all things conducible thereunto are to be enjoyed. Saint Paul who by experience knew the worth of humane learning, even a­mongst the rich-gifted Corinthians, determined not to know 1 Cor. 2. 2. any thing but Jesus Christ, and him crucified; And himself elsewhere giveth a rationall, a satisfying account of this his resolution, viz. because of the superlative both excellency and utility of this knowledge. Doubtlesse I count all things Phil. 3. 8, 10. but losse for the excellency of the knowledge of Christ Jesus my Lord; That I may know him and the power of his resurrecti­on, &c. Who can tell how many rarities lie hid in Christ, or how great gain may be got by the knowledge of him? 1. This is the way to procure justification by him, By his knowledge shall my righteous Servant justifie many. 2. Hereby Isa. 53. the growth of all graces both in kindes and degrees, is much promoted; We all with open face beholding as in a glasse the Joh. 4. 10. 2 Cor. 4. 18. glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. 3. And hence issu­eth glory: The Text tells you, that in him is the hope of glory; This is life eternall that they may know thee the only true God, Joh. 17. 3. and Jesus Christ whom thou hast sent. If all this be not suffici­ent to quicken diligence in seeking out after the knowledge of Christ, let me adde a double consideration from the pra­ctice of the holy Angels (though they be not so much con­cerned in and advantaged by Christ as our selves) 1. They did desire to pry and peep into those Typical and Prophetical 1 Pet. 1. 12. [...]. discoveries of him which were obscure before his Incarnati­on. 2. And now they are content to come (as it were to our Schools where we are taught) unto our Congregations for clearer instruction in this mystery according to Gods minde; Ʋnto the Principalities and Powers in heavenly places might be Eph. 3. 10. Sacro-sanctum & vivificum mysterium. Aug Est quidem fru­ctuosum, honori­ficum, & glori­osum hoc Evan­gelij mysterium. Dav. in Text. known by the Church the manifold wisedom of God. These things speak cogent arguments to them who are Christianly inge­nuous, to move more and more industrious endeavours, to dive further and further into these rich divine mysteries, whereof Gods Worthies have given many high commenda­tions, calling it an holy, glorious, fruitfull, quickning, hap­py-making mystery; What commendation can be higher [Page 7] then that of our Apostle, 1 Tim. 3. 16. Without controversie great is the mystery of godlinesse, God manifest in the flesh, justi­fied in the Spirit, seen of Angels, preached unto the Gentiles, beleeved on in the world, received up into glory; Herein is con­tained the marrow of Christianity: And doubtlesse every Christian who mindeth the power of godlinesse, either in reference unto Gods honour or self-welfare, will by these Meditations be prevailed with to seek acquaintance with this rich mystery. I shall speak no more unto this first Point, viz. That Christ is the riches of Gospel-glorious Mysteries; but I proceed unto the second.

That reall Saints, beleeving Christians have (even while Doct. 2 here on earth) hope of glory.

Such were these Colossians to whom these words were spo­ken, The Saints and faithful brethren in Christ; Not only Saints ver. 2. titularly but in reality, whose Saintship and faith was wit­nessed by their brotherly disposition towards one another, and their faithful walking in the world: these, these were they who had hope of future glory. The like expression hath the same Apostle in his Epistle to the Romans; Being justified by faith we have peace with God, through our Lord Je­sus Rom. 5. 1, 2. Christ, and we rejoyce in hope of the glory of God. This Do­ctrine I shall not much dilate upon but only give one touch or two by way of application.

Hence we are informed that the gain of godlinesse, and Ʋse 1 the profitablenesse of a religious life is not to be judged of alone by the outward visible fruit reaped here; for the rich Revenues of holinesse are rather in hope then in hand: The world knoweth us not, and it doth not yet appear what we shall 1 Ioh. 3. 1, 2. Eccl. 9. 1. be: No man knoweth love or hatred by all that is before them; And therefore in the estimation of those who judge accord­ing to the sight of the eye, If in this life only we have hope 1 Cor. 15. 19. in Christ, we are of all men most miserable. Though in very truth Christians who live by faith, and walk holily with the Lord, have cordials in secret which the world knoweth not of, viz. peace which passeth all understanding, and joys most un­speakable Phil. 4. 7. 1 Pet. 1. 8. 2 Cor. 1. 5. and full of glory (which do wonderfully exceed and admirably sweeten all their sufferings) yet the best is be­hinde, [Page 8] these are only the tastes of that full glory reserved for them in heaven. Thus the Prophet Malachy confuteth the carnall crew in his daies, who said it was a vain thing to serve God; He first telleth them of a book of Remembrance written before the Lord, recording all the serviceablenesse of Saints in evil times, and then referreth them to the last day, when God shall make up his jewels, adding these words, Then Mal. 3. 17, 18. shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Would you give a right estimate of the precious incoms by godlinesse, do not so much view their present outward wants and pressures, but rather hearken to the language of their hopes. When Christ who is our life shall appear, then we also Col. 3. 4. 1 Ioh. 3. 2. shall appear with him in glory; And we shall be like him, for we shall see him as he is.

Ʋse 2 Therefore let us all try whether we can from good hold­ing Ezek. 3. 6. Heb. 6. 11. grounds, make out our hopes of glory; As Ministers must beware of flattering people with vain hopes, so the Apostle Paul perswadeth every one of us to shew diligence for the attaining the full assurance of hope, yea, the same di­ligence 1 Pet. 3. 15. which we use in reference to any act of obedience: And Saint Peter would have all Christians ready to give a reason of the hope which is in them. The necessity of this triall may be manifested by these following considerations.

1. The worth of the thing hoped for, viz. glory, which is in value transcendently better then all things under the Sunne; Herein consists everlasting heavenly happiness. The phrase whereby the holy Scripture doth expresse it is very full; a farre more exceeding and eternall weight of glory; The 2 Cor. 4. 17. [...]. value of any commodity causeth cautiousnesse to prevent cheating: Wisedom therefore will make wary, that hopes hereof may not be built upon sandy bottoms.

2. The usefulnesse of hope, being as an Helmet to secure 1 Thes. 5. 8. Heb. 6. 19. from capital dangers in warlike encounters, and as an Anchor to prevent shipwrack upon a stormy Sea: in which cases men are careful to make such provision, that the Head-piece and Anchor may not be brittle and easily broken.

3. The hopes of multitudes will be lamentably frustrated; [Page 9] Our Saviour brings in many pleading with confidence at the last day for life, who shall be rejected with miserable disap­pointment, Many shall say to me at that day Lord, Lord, &c. Mat. 7. 22, 23. and I will professe unto them, I never knew you (q. d. I never approved you) depart from me.

4. We know not how soon our hopes may be assaulted by others, and shaken by the recoylings of our own con­sciences. As good Job had his hopes questioned by his Friends, Is this thy confidence and thy hope? So the Church Iob 4. 6. Lam 3. 18. in an afflicted condition doth this dolefully bewail her self; I said, My hope is perished from the Lord.

Now if upon these meditations helps for hopes-discovery shall be enquired after, I shall briefly hint 1. whose hopes will fail. 2. Whose hopes will hold in the time of triall; As for the former the holy Ghost tels us plainly, that their hopes are perishing, who are 1. either wicked, 2. or hy­pocrites. Pro. 11. 7. Iob 8. 13. When the wicked man dieth his expectation shall perish, and the hypocrites hope shall perish. Here though I may not be large in characterizing the wicked man or in uncasing the Hypocrite; yet take these short touches and enlarge them with application in your own thoughts:

First, A wicked man is 1. A sin-lover; The wicked and him Psa. 11. 5. who loveth iniquity doth Gods soul hate, saith the Psalmist▪ And mens love of sinne is manifested by their unwillingness to have it spoken against; As David would have Absalom gent­ly 2 Sam. 18. 5. Psal. 50. 16. dealt with. 2. And a man who liveth in sin upon choice and deliberation; Like as the fish liveth in water, He is as a Tradesman, a Practitioner in sin, a Sin-maker, a worker of 1 Ioh. 3. 8. [...]. Mat. 7. 23. iniquity, as the Scripture expresseth it; Therefore lay your hands upon your hearts, and observe whether they breathe loving allowance of sin, and deliberate resolutions to drive a trade in waies of known transgressions, though both God and your own consciences condemn them.

Secondly, An hypocrite may be described; An outside, Mat. 15. 8, 9. & 23. 25. & 23. 5. self-seeking, man-pleasing man. Thus our Lord doth stigma­tize them; Ye hypocrites, well did Isaiah prophesie of you, say­ing, This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is farre from me; [Page 10] Ye make clean the outside, and all their works they do to be seen of men: When they either fast, or feast religiously, it is to themselves; Hereby a plain-dealing self-reflecting Christian Zech. 7. 5, 6. may give a good guesse at his own estate, viz. whether up­right or an hypocrite, and consequently whether his hope will be holding or perishing: And I wish people to consider these hints for triall the rather because the hopes of these persons will fall and fail them at death, if not sooner; What is the hope of the Hypocrite though he hath gained when God Iob 27. 8. taketh away his soul?

As for the latter viz whose hopes will hold, attend the ex­pressions of the Apostle Peter, Blessed be the God and Father of 1. Pet. 1. 3. our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you. Hence two things are notable for our purpose to discover good hope. 1. The Regeneration of the person hoping. 2. The activity of the hope it self. 1. The persons are begotten again, 2. Their hope is lively. That both these particulars may be practically applied for triall, I will for brevity sake suggest that the spirituall birth, and hopes vivacity, may be evi­denced by effectuall vocation; Hence it is that God in the Eph. 1. 18. & 4. 4. Scripture speaketh once and again of the hope of his calling. Now our effectuall calling doth discover it self, 1. Partly by our coming off from sin with detestation, and this is the effect of good hope, Every man that hath this hope in him, purifieth 1 Ioh. 3, 3. himself as he is pure. 2. And partly by our coming up unto God in an obedientiall submission unto his government, in a studious conformity to his laws. These are conjoyned in the experience and practice of Gods people, viz. hope and holi­nesse: As of David, Lord I have hoped for thy salvation and Psa. 116. 166. done thy Commandments; And of Paul, After the way which Act. 24. 14. 15, 16. they call Heresie, so worship I the God of my Fathers, beleeving all things which are written in the Law and the Prophets, and have hope towards God; And herein do I exercise my self, to have alwaies a conscience void of offence towards God and to­wards men: Therefore consciencious endeavours against [Page 11] all sinfull pollutions both of heart and life, together with care fully to answer the minde of the Lord in a religious conversation, notwithstanding hardships and reproaches in the world, will give good testimony unto the truth of our hopes of eternal glory; whereas loosenesse of life and heart, in waies of carnall self-seeking and man-pleasing, following the multitude, and swimming down the stream of declining times, may administer just occasion of doubting, that mans expectations of eternal glory will be disappointed.

To perswade all them who have hitherto flattered them­selves Ʋse 3 with false hopes of heaven, to lay in better grounds for the future: It is the earnest desire of Gospel-Ministers that you would use diligence to attain the full assurance of hope. Heb. 6. 11.

And 1. Because you have heard, that it is attainable, therefore you should take encouragement to seek it.

2. Adde to the possibility of getting assured hope, the ne­cessity thereof, that you may be prevailed with to look after it. You heard before that hope is that unto a Christian in his passage unto heaven which an Helmet is to a Souldier, and 1 Thes. 5. 8. Heb. 6. 19. an Anchor is to the Mariner. Therefore let this considerati­on move us to make out for the Helmet and Anchor of good hope. And I would entreat you the rather to minde this my earnest exhortation, because of the rocks of dissolute­nesse and destruction upon which you will be in danger to be driven, when Satan and your own consciences shall dis­cover the sandinesse of all your former hopes. Noteable for the proof hereof is that passage in the prophecy of Jeremi­ah, where the people being perswaded to repentance, return this answer: There is no hope, we will walk after our own de­vices, Ier. 18. 11, 12. and we will every one do the imagination of his evil heart; Or if the razing of hopes foundations doth not pro­duce such wretched wicked resolutions, with what sinkings and dolefull despondency will the awakened Soul be over­whelmed? Our Proverb saith, Was it not for hope the heart would break; Therefore sleight not mine advice, neither delay the use of Gods means to gain a well-grounded hope Isa. 38. 18. of your eternal salvation: your life is both short and un­certain; And they who go down into the pit cannot hope for [Page 12] Gods truth. Now for your help herein, I shall in my next do­ctrine leade you to Christ who is the true Christians hope of glory.

That Christ is unto faithfull Christians the hope of glory. Doct. 3

As my Text speaks this truth in open words, so elsewhere our Apostle thus expresseth himself; The Lord Jesus Christ 1 Tim. 1. 1. Luk. 2. 28, 29, 30. which is our hope: And here Simeon anchored his hope of heaven, for he taking Christ in his arms, said, Now lettest thou thy Servant depart in peace, for mine eyes have seen thy salvation.

For the clearing of this Point there are two things enqui­rable.

1. What is meant by Hope of glory.

2. How Christ is to be accounted the Christians Hope of glory.

First, The hope of glory.

1. Either signifieth the glory hoped for, as it's taken in many other Scriptures; The hope laid up for you in heaven; ver. 5. Tit. 2. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ.

2. Or the glorious hope; the grace of hope whereby the Soul desirously expecteth future everlasting glory; accor­ding to the words of this our Apostle; I know that this shall tend to my salvation, according to my earnest expectation and Phil. 1. 19, 20. hope.

Secondly, Christ may truly be called the hope of glory in both these senses.

1. Being the glory of his people Israel, viz. the matter, the Luk. 2. 32. Gloriam quam speramus Chri­stus est gloria, & quam habe­mus, & quam habituri simus. Rolloc. in Text Ioh. 1. 16. 2 Cor. 3. 18. object of their chiefest glory both here and hereafter. He is the Christians All both upon earth and in heaven, Christ is the glory of heaven, the very heaven of heaven.

2. And being the root from whence holy hope and all other graces do spring: From his fulnesse we all receive grace for grace; And whom we beholding as in a glasse, we all are changed from glory to glory; Grace is glory begun, and glory is grace perfited, and both these we have from Jesus Christ.

For the further opening and evidencing of this Doctrine, [Page 13] viz. That Christ is the hope of glory, Consider, that a Chri­stians hope is attributed: 1. Efficiently, to God the Father working it by the holy Ghost; The God of hope cause you to abound in hope, through the power of the holy Ghost. 2. Instru­mentally Rom. 15. 13. to the word of God, which is the word of his grace. Whatsoever things were written aforetime, were written, that Rom. 15. 4. we through patience and comfort of the Scriptures might have hope. 3. Evidentially to the work of saving grace in the soul, manifesting it self by its operations there; God gives good 2 The. 2. 16. hope through grace, whether faith, Rom. 15. 13. or love, 1 Joh. 3. 14. or any other sanctifying frame of heart. 4. And yet in a way of peculiarity Christ is the Christians hope, which our Apostle intends in this Text, wherein there is some Empha­sis; The hope, that hope, He is singularly, eminently the hope [...]. 1 Thes. 1. 3. of glory; Fundamentally our hope of heaven is built up­on him: Hope in the Lord Jesus Christ, saith the Apostle.

Now the true Christians hope of glory is raised out of Christ.

1. Upon that federall transaction which passed betwixt God the Father and Christ his Sonne; The Apostle speak­ing of the Covenant, thus expresseth himself, To Abraham Gal. 3. 16. and his Seed were the Promises made, He saith not, And to his Seeds, as of many, but as of one And to thy Seed, which is Christ: And hither (as I humbly conceive) we may referre that pas­sage in our Saviours Prayer unto his Father, relating to him­self, Thou hast given him power over all flesh, that he should Ioh. 17. 2. give eternall life to as many as thou hast given him. Upon this account the Apostle seemeth to encourage hope; In hope of Tit. 1. 2. eternall life, which God that cannot lie promised before the world began: For unto whom besides Christ could the Almighty then, viz. before the world began, be engaged by any pro­mise? Prov. 8. 22, 32, 33. Solomon doth suggest transactions betwixt God and Christ his essentiall wisedom, before the Creation, concer­ning the welfare of man, amongst which transactions, doubtlesse this was one, that through him beleevers should have hope of glory.

2. Because of his satisfactory Passion; For whereas sinne committed against God, and Gods wrath kindled against man, Heb. 3. 17, 18. are the only hindrances of entrance into glory. Against them [Page 14] who sinned God sware in his wrath that they should not enter into his rest. The Lord Jesus by his sufferings did break into pieces those barres, and made way for Christians admission into Heb. 9. 26. 1 Thes. 1. 10. glory; For he took away sinne by the Sacrifice of himself; and Jesus delivered us from the wrath to come; As he remo­veth guilt by satisfying divine justice, so he quenched the flames of Gods anger, by the shedding of his bloud; And hereupon followeth hope of glory.

3. By vertue of his meritorious purchase; The Apostle Eph. 1. 14. calleth a glorified estate in heaven, The purchased possession, received by Redemption: whereas man had made forfeiture of his happinesse (which consisted in communion with God) and was altogether unable to ransome it, the Lord Jesus bought it back again by his perfect obedience, which was esteemed of valuable consideration for so great a purchase, because of the infinite excellency of his person, being both Heb. 10. 7, 9, 44. God and man; Though man through the worthlesnesse of his person and weaknesses of his best performances cannot deserve the least accommodation from the Lord, yet mans hope of glory is upheld by the deserts of Emmanuell, of Rom. 8. 3, 4. Christ, God with us.

4. Through the effectuall prevalency of his prayer; Christ said with confidence unto his Father, I know that thou hearest me alwaies; And this was one great Request which Ioh. 11. 42. he made, Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory, Ioh. 17. 24. which thou hast given me, for thou hast loved me before the Foundation of the world; This Petition is a good prop to sup­port hope of glory in a gracious heart.

5. From the end of his Ascention; We all do beleeve, that Christ is received up into glory. And himself before his 1 Tim. 3. 16. departure from earth, said, I go to prepare a place for you, and if I go to prepare a place for you, I will come again and re­ceive Ioh. 14. 2, 3. you unto my self, that where I am there ye may be also. Here is good Anchor-hold for hope, which entreth into that within the veil, whither the forerunner is for us entred. Christ Heb. 6. 19, 20. is gone into Heaven as our Harbinger to provide glorious mansions for us, and to take possession in our behalf. And [Page 15] the Apostle Peter writeth thus unto the scattered Christian Jews, God raised Christ from the dead, and gave him glory, that your faith and hope might be in God. From all these considera­tions jointly considered this conclusion is confirmed by Scri­pture-strength and evidence; That Christ is unto beleeving Christians the hope of glory. The application followeth.

Ʋse 1 Therefore without Christ there cannot be any well-groun­ded 1 Pet. 1. 21. Extra Christum non gloria, sed ignominia expe­ctanda est. Hun. in Text. Eph. 2. 12. Iob 21. 7, 13. Psa. 73. 7, Iob 7. 6. expectation of future glory: As this smart inference followeth undeniably from the Text under hand, so the same Apostle is open and expresse for this truth elsewhere; Suggesting to the Ephesians their sad condition in an unchri­stian estate, he connecteth these two particulars, viz. ye were without Christ, having no hope. Although prophane godlesse and Christlesse men may have their expectations of outward comforts accomplished, and possesse more then heart could wish, yet in regard of spirituals and eternals we may be confident, that they spend their daies without hope. In which respect they should rather be looked upon as objects of pity then of envy, when they are in their greatest jollity and prosperity, because being Christlesse they are poor, hope­lesse creatures. Take man in his best estate imaginable out of Christ, and upon the serious Survey of himself he shall have cause to say, What is my strength that I should hope? Iob 6. 11. And as Paul said in reference to himself and them who sail­ed with him in a sad Sea-voyage, that when neither Sunne, nor Starres in many daies appeared, and no small tempest lay on Act. 17. 20. us, all hope that we should be saved was then taken away. So let the chiefest Sonnes of men with their highest parts be laid under the storms of divine displeasure, without Gospel­light discovering Christ, and all hope of salvation will be quite removed.

Hence fair occasion is offered to discover their dangerous Ʋse 2 delusion, who build their hopes of heaven upon creature­foundations. As the Papists who in their Ave-Maries call Spes nostra. the Virgin the mother of Christs humanity Our Hope, who also trust unto their works as meritorious causes of Salva­tion: So others also who imagine happinesse attainable from the right improvement of Natures abilities, without [Page 16] the meritorious satisfaction of Jesus Christ: whereas the Scripture doth not only assert, that there is not salvation in Act. 4. 12. Gal. 5. 4. Sclus Christus, is est, per quem vitam aeternam expect are licet. Piscat. in Text. any other besides Christ, but doth also affirm that Christ is become of no effect unto you, whosoever of you are justified by the Law; Oh that this short, sharp expression from an Apo­stolical pen might warn the wanton wits of these unwary times to take heed of crying up Nature and morall abilities, with the neglect of Jesus Christ, who alone is the foundation hope of future glory.

Ʋse 3 Therefore the communication of glory is from meer mer­cy, Rom. 6. 23. [...] Donum gratis datum. Eternall life is the gift of Gods grace through Jesus Christ; Although I touched upon this before, yet I take it up again upon a double account; partly because the Apostle in this Text intends a check unto them who mixed their own righ­teousnesse with Christ, and partly because many in these daies, not only Papists, but other proud Opinionists, do dero­gate from Gospel-mercy by ascribing too much unto mans naturall strength, morally improved, whereby Gods design in making man happy by Christ, is directly crossed and dis­appointed. Let the words of the Apostle Paul▪ be seriously considered, Ye are in Christ Jesus, who of God is made unto 1 Cor. 1. 29, 30, 31. us wisedom, and righteousnesse, and sanctification, and redem­ption, that no flesh should glory in his presence, that according as it is written, He that glorieth let him glory in the Lord: Our All in tendency unto peace, comfort and glory, is therefore from Christ, according to divine project and purpose, that man when at the highest might be abased in himself, being necessitated to acknowledge that all his advantagious in­comes, both in regard of glory begun on earth, and com­pleated in heaven, are from Christ.

Now that I may more clearly advance Gods rich grace and free mercy in bringing beleevers to glory by Christ; I heartily desire that these three things may be observed, viz.

1. That Christ himself was the gift of God; Ʋnto us a Isa. 9. 6. Sonne is given, saith the Gospel-Prophet; And our Saviour himself in his conference with the woman of Samaria, cal­leth himself That gift of God, by way of superlative emi­nency Ioh. 4. 10. being the richest and freest gift that ever God bestow­ed upon the children of men.

2. That the grace of faith whereby the Soul receiveth Christ and happinesse by him, is the free gift of God likewise. To you (saith Saint Paul to the Philippians) it is given to be­leeve; Phil. 1. 29. [...]. Act. 18. 27. The Originall suggests, that it was given of grace, which our Translation doth elsewhere expresse: Apollo is said to help them much who had beleeved through grace; And this our Apostle in his Epistle to the Romans, affirming that our Justification is from mercy, not merit, addeth these words, Therefore it is of faith, that it might be of grace. Rom. 4. 16.

4. That all our spirituall priviledges received from Christ himself, are from him upon terms of mercy and grace. For­givenesse Eph. 1. 7. Tit. 3. 7. Eph. 1. 6. Joh. 17. 22. Jude 21. of sin is according to the riches of his grace; We are justified by his grace; We are accepted in the beloved, to the praise of the glory of his grace. And himself in his prayer to the Father saith, The glory which thou gavest me I have given them: Answerable hereunto is the advice of Saint Jude, Keep your selves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternall life. It's meer mercy, not merit, that holdeth up the heart in expectation of Heaven. All these particulars being put together will undenably evidence the strength of this my Inference, viz. That Because the Christi­ans hope of glory is rooted in Christ, therefore Heavens glory with all the requisites belonging thereto are from grace and mer­cy. And this will make way for the Use following.

To perswade Christians, the heirs of glory, to praise God Ʋse 4 for Jesus Christ, because all their hopes do spring from him, As Simeon expecting salvation by Christ, blessed God; All Luk. 2. 28. our hearts should breathe forth Saint Peters doxology; Blessed be the God and Father of our Lord Jesus Christ, who 1. Pet. 1. 3, 4. according to his abundant mercy hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead, to an Inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you: Hence I might note to quicken gratitude, 1. The admirable worth of the inheritance in glory which hope expecteth, viz▪ an Inheritance incorrup­tible, undefiled, that fadeth not away. 2. The means whereby this hope is begotten in us, viz. the death and resurrection of Christ. 3. And the motive moving the Lord in this way to [Page 18] give us ground of hope, viz. His abundant mercy. In all which regards it may well become us to joyn with our souls in Zacharies Song, Blessed be the Lord God of Israel, for he Luk. 1. 68, 69. hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David. This thankfulnesse may be perswaded by a double consideration, the one more generall and the other more particular. In ge­nerall, because this ground of hope is revealed to us Gen­tiles, and that upon no other account but Gods good plea­sure; [...]his is M. Bains his Observation from the words be­fore the Text: God maketh known what is the riches of the glory of this mystery among the Gentiles; This was an high priviledge peculiar to the Jews, that to them were committed the Rom. 3. 1. Eph. 1. 9. Oracles of God; but how much greater is our preferment in these times, God having made known unto us the mystery of his will, according to his good pleasure which he purposed in himself! And the Apostle elsewhere discoursing of some differences betwixt Old-Testament and New-Testament dis­pensations, telleth us, that the Gospel bringeth in a better hope by which we draw nigh to God. More particularly in Heb. 7. 19. reference to our own persons take notice of these things.

1. That the revelation of this should reach our under­standings, when multitudes of more pregnant capacities Mat. 11. 25, 26 continue ignorant hereof; I thank thee O Father (said Christ) Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto Babes, Evenso Father, for it seemeth good in thy sight.

2. That we do not only perceive, but also participate per­sonally in this hope through Jesus Christ; whereas there are millions whose heads are full of this light, and yet their hearts are empty of this lively hope of glory by Christ. And if I by grace be a partaker (saith Saint Paul) I give God 1 Cor. 10. 30. thanks.

3. That the riches of the glory of this Inheritance hoped for by the Saints is unexpressible. And that we may be abun­dantly Eph. 1. 18. thankfull for this hope in Christ, as we should pray for a more clear apprehension thereof, so should we endea­vour to know assuredly our peculiar interest therein, by [Page 19] finding the Lord Jesus dwelling in our hearts by his Spirit: Because my Text tels us, That Christ in us is the hope of glo­ry, which is the next and last Doctrine here considerable.

That Christ by being in beleevers, is unto them the hope of Doct. 4 glory. The existency of Christ in beleeving Christians giveth existency to their hopes of glory. This connexion of Christ in them and of their glory through him, is considerable in his most heavenly Prayer, in which having spoken of the glory gi­ven unto them, with the same breath (as it were) he sug­gests Joh. 17. 22, 23. Ʋnde colligi­mus, nos unum cum Christo esse, non quia suam in nos substanti­am transfundat, sed quia Spiritus sui virtute no­biscum vitam suam, & quic­quid accepit a Patre bonorum communicet. Calvin in Joh. 17. 22. Act. 20. 28. 2 Cor. 5. 19. his being in them, The glory which thou gavest me I have given them, that they may be one even as we are one, I in them, &c. Before I proceed in the further handling of this doctrine; These words which speak the in-being of Christ in Christians, do call for some explication: Therefore let us enquire 1. Both what the phrase doth not, 2. And what it doth hold forth to our consideration.

First, It doth not intimate such a being of Christ in any Christian, as of the Godhead in Christ, by reason whereof Godhead and Manhood in Christ made one person; in re­gard whereof he was from his conception absolutely free from the least tincture of sinne, and was made able to com­pleat the work of Mediatorship, both by bearing up under the infinite weight of Gods displeasure without sinking, and also to give sufficient vertue and value unto his obedience active and passive, that it might be satisfactory and me­ritorious. Gal. 4. 6. Eph. 2. 22. [...] Joh. 1. 12. But it doth suggest Christs peculiar abode in beleevers by his Spirit being received by faith, where­by he dwelleth and operateth spiritually in their hearts, Naturae nomen, hic non substan­tiam, sed quali­tatem designat. Naturae divinae mundi corrupti­onem opponit; Ʋt si [...]us unum cum Deo, quan­tum modulus noster f [...]ret. Calvio in 2 Pet. 1. 4. which union betwixt him and them doth in some mea­sure by way of similitude, though not fully in way of parity, represent the union betwixt his father and him­self. And whereas the Apostle Peter speaketh of our being made partakers of the divine nature, 2 Pet. 1. 4. which words are much abused. There are two things notable from that Scripture to manifest the difference betwixt Christ and Christians in that participation. 1. The words are not, we are made partakers of the God-head, but of the divine na­ture, viz. of the qualities of God, according to our capa­city, [Page 20] whereby we escape that corruption which is in the world through lust, and do in holy dispositions resemble God so far as such creatures can: As David speaketh of shewing the kindenesse of God unto Jonathans posterity, 2 Sam. 20. 15. whereas God-head it self was in such sort in Christ, 1 Tim. 3. 16. that he was God blessed for ever, Rom. 9. 5. coequall with God the Father, Phil. 2. 6. 2. The Apostle Peter is open and expresse that Christians are partakers of the divine na­ture (in the sense aforesaid) by means of the exceeding great and precious promises of Gods grace; whereas Christ was God by an eternall, naturall, unexpressible generation.

Having thus briefly explicated the expression in the Text, and the like used by our Saviour, I proceed to the handling of the point of doctrine here propounded: And because the doctrine hath two branches, the one necessarily implied, the other openly expressed, I shall distinctly speak unto them both.

The truth implied in the first branch of the doctrine is 1. Branch of Doctrine. Joh. 1. 12. Eph. 3. 17. this, viz. that Christ is in Beleevers; As beleevers do receive him, so he dwelleth in their hearts by faith. And therefore it is noteable, that the Apostle having moved the Corinthians to prove themselves whether in the faith, he addeth, Know 2 Cor. 13. 5. ye not that Jesus Christ is in you? This in-being of Christ in beleevers is to be understood, not of an abode in them (or any where else on earth) corporally, for in that sense the Heavens must receive him until the time of the restitution of Act. 3. 21. all things; but of an habitation spirituall, according to the testimony of the Apostle; Because ye are Sonnes, God hath Gal. 4. 6. sent forth the Spirit of his Sonne into your hearts; Thereby intending to teach us, that Christ is in beleeving Christians spiritually.

And this truth is by various metaphors suggested in the holy Scriptures. 1. By being compared unto showrs which descending from heaven, do sink and soak into the bowels of the earth, He shall come down like rain. 2. And his Name Psa. 72. 6. Cant. 1. 3. Psa. 109. 18. is like unto ointment poured forth, which worketh it self into the bones, not staying upon the outside of the person recei­ving it. 3. He is meat and drink indeed unto the soul, from Joh. 6. 55, 56. [Page 21] whence he himself concludeth my doctrine, He that eateth my flesh and drinketh my bloud, dwelleth in me and I in him: 4. Hereto might be added that he is the soul of our souls, whereby we live spiritually; Christ is our Life. And mans life Col. 3. 4. Dan. 7. 15. is said to be in him, 2 Sam. 1. 9. The body is called the sheath of the Soul, which expression hinteth, that the soul is in the bo­dy, as the sword in the scabbard: In like manner Christ who is the Christians life is in all them whom he enliveneth.

Having thus cleared the truth, that Christ is in beleeving Ʋse 1 Christians, I proceed to the application of it under three heads of Uses.

First, For Instruction in four particulars, 1. Hence the Godhead of Jesus Christ may be concluded undeniably; for this spirituall ubiquity of Christ in the souls of all reall Saints in all the places of the world, cannot belong unto any meer creature whatsoever. This argument Saint Paul produced Act. 17. 23, 24, 27, 28. to distinguish the true God from all Idol-gods, He is not far from every one of us. Omnipresence proveth Deity. And the conclusion followeth with like strength, when beleevers as­sert this truth, He is in every one of us.

2. This discovereth the unparellel'd condescentions of Je­sus Jesus Christ, being willing to abase himself thus low as to be within poor sinfull creatures. This was a matter of admi­ration 1 King. 8. 27. Mat. 8. 8. unto Solomon, But will God indeed dwell on earth? The good Centurion said, Lord, I am not worthy that thou shouldst come under my roof; And the Psalmist with much affection cal­leth upon all the servants of the Lord to praise him and Psa. 113. 1, 3, 5, 6. praise him again upon this account; Who is like unto the Lord God? who dwelleth on high, who humbleth himself to behold the things that are in heaven and in the earth! Did God hum­ble himself in looking out of himself, off from his own infi­nite beauties and perfections, to view either men on earth or Angels and Saints in heaven? How much greater is this condescention in Christ to make his abode in the souls of sinners? Let me here dart only two thoughts into your mindes. 1. That Christ came out of his Fathers bosome where he Joh. 1. 18. Prov. 8. 30. was daily his delight rejoycing alwaies before him. 2. That the hearts of the best, upon earth wherein he inhabits, are like [Page 22] dark dungeons, in regard of the clouds of ignorance not dis­persed, 1 Cor. 13. 12. Isa. 64. 6. and like unsavoury dunghils in respect of many noy­some lusts not fully subdued; Therefore guess with gratitude how low our blessed Lord doth stoop in being content to dwell in us, even in us every way so vile and so unworthy.

3. This giveth us to understand the dignity of all true be­leevers; As they are precious, excellent, more excellent then Isa. 43. 4. Psa. 16. 2. Prov. 12. 26. others in many other respects (which I now have not occa­sion to mention) so upon this account that the Lord Jesus Christ is in them. Moses the man of God judgeth Israel in this regard, in a condition farre better then any other peo­ple; For what Nation hath God so nigh unto them? And how Deut. 4. 7. much was Zacheus affected with the apprehension of this favour, this honour, when Christ promised to abide at his house? When he had climed into a tree to take a view of Luk. 19. 5. Christ, and Christ telleth him that he should not only have a transient sight of him, but also enjoy him as his guest, oh how was Zacheus (think you) elevated by this entertain­ment! Now such (and greater) honour have all his Saints: Psa. 149. 9. It was no doubt a very great honour put upon the blessed Virgin Mary, both in her own account, and in the judgement Luk. 1. 42, 43, 48, 49. of all Christians, that she did bear the holy body of Christ in her womb for a time, He that is mighty hath magnified me, and certainly the inhabitation of Christ by his Spirit in the souls of his servants, is not a priviledge inferiour.

4. This whispereth the madnesse and misery of all such who do dare to make opposition against beleevers, for see­ing Christ is in them, therefore in so doing they seek (as it were) to pluck down Christ his house upon his head. I shall not enlarge this Use 1. Either by shewing the various waies whereby wrong is done unto the servants of the Most High, viz. by secret plots and open persecutions, either by abating their comforts, or encreasing their sufferings, either by cor­rupting their judgements, or drawing them to sin. 2. Or by manifesting Christs knowledge and sensiblenesse of these their injuries, together with his severity against their ene­mies, witnessed both by judgements threatned in his Word, and executed in the world from generation to generation: [Page 23] But I only wish those who are herein guilty, to minde the Item given by the Apostle Paul in his Epistle to the Corin­thians, If any man defile the Temple of God, him will God destroy, 1 Cor. 3. 17. for the Temple of God is holy, which Temple ye are.

The second Use is for the comfort of all true belee­vers, Ʋse 2 seeing Christ is in them; I remember what is re­corded concerning Paul, that the sight of some Christi­an Act. 28. 15. brethren cheared him after a sad shipwrack whom when Paul saw he took courage; And Caesar cheared the droop­ing Mariners in a storm by minding them of his pre­sence, How much more should the in-being of Christ solace the beleeving soul? 1. Because of his authority and power to order all casualties and concernments according to his pleasure, whereas many times the best of creature-friends can do no more then pity and pray: Thus our Lord chear­ed his Apostles, All power is given unto me, and lo I am with Mat. 28. 18, 20 you alway even unto the end of the world. And it was a cor­diall to the Disciples in a storm that Christ was with them, whom the windes and waves must obey. 2. Because this a Mat. 8. 26, 27 Psa. 132. 14. bode of Christ speaketh his complacency; This is M ^r Bayns his Note upon the Text. A man cannot properly be said to dwell in a prison in which he taketh no delight: And this answereth a Scripture-expression elsewhere, Here I will dwell for I have desired it, (saith God of Sion) Though many times drooping Christians, viewing their own beggarli­nesse and vilenesse, judge themselves worthy to be detested and deserted, and would relinquish themselves if they could, yet Christ looketh to the poor and contrite soul as a meet habi­tation Isa. 66. 1, 2 [...] for himself. 3. Because he doth graciously communi­cate himself unto the soul where he resideth, according to the necessities thereof; I dwell with him that is of a contrite Isa. 57. 15. and humble spirit, to revive the spirit of the humble, and to re­vive the contrite ones. When you reade this promise, remem­ber his ability and fidelity in these and all other kindes, to accommodate those whom he inhabits to their compleating in the accomplishment of his Mediatorship; Therefore doubtlesse there cannot possibly be either any creature-want or danger, wherein the improvement of this in-dwelling of [Page 24] Christ may not refresh the beleeving Christian. 4. Be­cause Nunquam mi­nus solus quam cum solus max­imè. Gen. 39. Psal. 63. Act. 23. 10, 11 this will be constantly and abundantly relieving in times of the greatest solitarinesse, though in banishment, or the closest imprisonment, and at the greatest distance from the dearest friends: Joseph in Egypt, David in the wil­dernesse, and Paul prisoner in the Castle, were admirably cheared by this company; And Christ is now and will be evermore the self-same in his servants for their conso­lation.

The third Use is for Exhortation, to perswade Beleevers Ʋse 3 unto a double duty.

1. To purge all discovered pollution out of themselves, because of Christs speciall residence in them. This Use the Apostle Paul maketh of this doctrine, for having said to the 2 Cor. 6. 16. & 7. 1. Corinthians, Ye are the Temple of the living God, as God hath said, I will dwell in them and walk in them, he addeth, Having therefore these Promises, Dearly Beloved, let us clense our selves from all filthinesse of the flesh and spirit; This was one charge which God gave unto old Israel, in a military condition, that all bodily filth should be buried under ground, and this is rendred as the reason, For the Lord thy God walketh in the midst Deu. 23. 13, 14 of thee, therefore shall thy Camp be holy, that he see no unclean thing in thee; Oh that Christians would in this respect op­pose inward defilements, and not outward pollutions only. How carefull are we to sweep and wash away whatsoever might be offensive unto our Friends in the rooms where we lodge them? And what guest can so well deserve welcome as Jesus Christ, unto whom all sinne is abominable, he being Prov. 8. 7. the holy One of God? Be not satisfied therefore with fair faces and white hands, but labour to make and to keep the in-side clean also.

2. To prepare for Christs contentfull entertainment in their bosomes; Who is not willing to be at cost in providing Luk. 5. 29. both food and furniture fitting for the welcoming of worthy friends? It's said, Levi made Christ a great Feast in his own house; yea, Solomon brings in the whorish woman, report­ing Prov. 7. 16, 17. her provisions made for the young man whom she solli­cited to lewdnesse, I have deck'd my bed with coverings of [Page 25] Tapestry, with carved works, and fine linen of Egypt; I have perfumed my bed with Myrrh, Aloes and Cinamon. And should not a principle of pure love to Christ prevail with Christians to do more then sordid lusts do with the bruitish children of men? If you demand what is the provision to be laid in for Christ his welcome; The Apostle telleth you, it is perfecting holinesse in the fear of God, which practice also, 2 Cor. 7. 1. he moveth by the argument under-hand (as was hinted in the former branch of the Exhortation.) By the encreasing and acting of all the graces of the holy Ghost, Christ will be abundantly contented. This is intended by these meta­phoricall expressions of the Spouse unto Christ, At our Cant. 7. 13. gates are all manner of pleasant fruits, new and old, which I have laid up for thee O my Beloved; I would cause thee to drink Cant. 8. 2. of spiced wine, of the juyce of my Pomegranate. And take this encouragement all you drooping souls, who are low and little in your own eyes, judging nothing of your graces wor­thy Christs acceptance, or meet for his entertainment, that his Loves will take in good part, that which with sincere good-will you shall provide and make tender of with re­spect unto his content. I will sup with you (saith he to the Rev. 3. [...]0. Church.) And upon the invitation of the Spouse, thus expressed, Let my Beloved come into his garden and eat his plea­fant Cant. 4. 16. fruit, This answer speaking good acceptance is return­ed, I am come into my garden, my Sister, my Spouse, I have ga­thered Cont. 5. 1. my Myrrh with my Spice, I have eaten my honey-comb with my honey, I have drunk my wine with my milk: Oh how ready with chearfulnesse is the Lord Jesus to own and ac­cept all graces, notwithstanding their defects and mixtures in the bosomes of them whom he doth inhabite! This there­fore should both quicken and embolden poor beleeving souls to lay in and lay out for his satisfaction who is pleased to abide in them.

I proceed to the second branch of the Doctrine, which is 2. Branch of Doctrine. the truth openly expressed, viz. That the existency of Christ in Beleevers, giveth existence unto their hopes of glory.

If the reasons hereof be demanded, I answer,

Because Christ his spirituall presence in us, is Gods ear­nest [Page 26] of glory. The Apostle is expresse for this: Having In arrahbone, ut pignus. Dickson on the Text. 2 Cor. 5. 5. mentioned the longings of Saints to be swallowed up of life, he addeth, Now he that hath wrought us for the self same thing is God, who also hath given unto us the earnest of the Spirit. Therefore if Gods own earnest may give good hope, then Christ in beleeving Christians giveth good hope of glory, especially because the earnest it self is of so great value, the receiving whereof is happinesse begun upon earth.

2. Because of that near relation and close union which is betwixt Christ and them, whom he inhabiteth, They are not only related unto him, as servants unto their Master, though that would give ground of good hope. Seeing he himself who is taken up into glory, hath said, Where I am, there shall my servant be. Neither are they only one with him, Ioh. 12. 26. Joh. 15 5. Col. 1. 18. Ephes. 1. 23. He in them, and they in him, as the branches in the Vine. But he is united unto beleevers as the head unto the body, which is called his fullnesse. Therefore if there be hope that Christ will have a compleat body without the defect of any mem­ber in heaven, or that every individuall member of Christ his mysticall body shall be glorified, then Christ in beleevers is the infallible hope of glory.

3. Because Christ by abiding in Beleevers doth prepare them for participation in glory. The Apostle Paul is clear in his expressions to this purpose. Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you, and if Christ be in you the body is dead because of sin, but the Spirit is life Rom. 8. 9, 10, 11. because of righteousnesse; But if the Spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you. Wheresoever Christ dwels spiritually, his Spirit operateth effectually for the subduing of sinfull principles, and for the advancing of the power of sanctifica­tion; And thus he preparing the vessels of mercy for glory, and making them meet to be made pantakers of the inheritance of Rom. 8. 23. Col. 1. 12. Saints in light, he giveth them sure hope of glory.

This by way of application may serve as a good touch­stone Ʋse 1 to try the truth of heavens hopes. Not Christ in the Sermons which we hear, nor Christ in the Chapters which [Page 27] we reade, nor Christ in the Sacrament which we receive will administer ground of hope of future glory. Though Christ be in our heads by high notions, and in our mouths by fre­quent, glorious expressions, yet if he be not in our bosomes by spirituall inhabitation, he is not unto us the hope of glo­ry: It is said of hypocrites, that God is near in their mouths Jer. 12. 2. Mat. 15. 8. but farre from their reins. And that with their lips they honour him, but their heart is farre from him. At the last day many shall pleade their profession of Christ, calling him Lord, Lord, and talking of great works done in his Name, who yet shall shall be rejected with doleful disappointments, I will professe unto them (saith Christ) I never knew you, depart from Mat. 7. 23. me; Here then the question will be, how may Christ his be­ing in us be discovered? I answer briefly. 1. By the grace of Per fidem habi­tans, & virtute sua agens. Hunnius in Text. Joh. 1. 12. faith whereby he is received. 2. By the room into which he is welcomed. 3. And by the effects of his entertainment. First, Whereas true Beleevers are the only receivers of Jesus Christ. This faith will evidence it self, partly by the incom­parable value which it puts upon Christ. To you who beleeve (saith the Apostle Peter) he is precious, and partly by opposing 1 Pet. 2. 7. and purging out sinfull pollution, that Christ may not be an­noyed by it: The heart is purified by faith, Therefore ask your Act. 15. 9. selves, as in Gods presence, whether there be any thing in the world which you prize more then Christ, or so much as Christ, and whether you do indulge any wickedness within your bo­somes, without bitter complaints and vigorous opposition.

Secondly, Christ dwelleth in the heart by faith. The Spouse Eph. 3. 17. Can. 1. 13. saith, He shall lie as a bundle of Myrrhe betwixt my breasts. Therefore consider, into what place Christ is welcomed. Do you admit him into some out-house only? As at his birth, he was laid in a manger, because there was no room for him in Luk. 2. 7. the Inne; Or do you put him into a cock-loft only? I mean, Do you only fill your fancies with notions, and tip your tongues with talk of Christ, or is he indeed received with warm welcome into your hearts, by longings, loves and re­joycings?

Thirdly, Whereas Christ is influentially operative in the soul where he resideth, as the soul in the body where it is. [Page 28] Christ is our life (saith Paul) and I am crucified with Christ, Neverthelesse I live, yet not I, but Christ liveth in me. Enquire Col. 3. 4 Gal. 2. 20. therefore exactly whether by such spirituall breathings, sense and motions, as were in Jesus Christ, whilest upon earth, you can make out your union and communion with him. He 1 Joh. 2. 6. that saith, he abideth in him, ought himself also so to walk, even as he walked; what gaspings are in you after conformity to Gods will and the glory of his Name! what sighs under sin with the expressions of divine displeasure! what compla­cency in Gods service, and the smiles of his face, in the use of holy Ordinances! what motions, what progresse do you endeavour to make, from sinne, towards God, in the morti­fying of inward lusts, and the advancing of the power of godlinesse in your conversations? Sincere answers returned unto such like demands, will suggest whether Christ be effi­caciously present in you.

This truth administreth matter of much comfort unto all Ʋse 2 them who finde upon due examination the Lord Jesus dwel­ling in them. When Zacheus heard that Christ would abide Luk. 19. 6. in his house, he received him joyfully. Greater cause of joy have they who have already lodged him in their hearts. Now to quicken the belevevers joy upon that account, viz. that Christ in them is the hope of glory, these comfortable con­sequences may be considered.

1. Hence they may assuredly expect the supply of all out­ward wants, whether they look upon themselves, as posses­sed of Christ, or entitled by him unto glory. The holy Scri­pture holds forth this inference as deducible from both these grounds. Christ is the owner, the heir of all things, and therefore if God hath given us his Sonne, how shall he not with him freely give us all things? And if the Lord by the right Rom. 8. 32. of Christ hath been pleased to give interest in heavens glory, he will certainly vouchsafe all earthly needfull accommodati­ons; This conclusion Christ himself gathers from the pre­mises. Fear not little Flock, for it is your Fathers good plea­sure Luk. 12. 32. to give you the Kingdom. And the Apostle doth from the same Argument assert the ministration of Angels for their advantage. Are they not all ministring Spirits sent forth to Heb. 1. 15. [Page 29] minister for them who shall be heirs of salvation? Therfore assu­rance of provision and protection is hence clearly deducible.

2. Upon the same account they may be confident of their final perseverance. The Apostle Peter having asserted the hope which the Regenerate have of this glorious Inheri­tance referved in heaven for them, he addeth Gods care to preserve them unto the possession thereof; who are kept 1 Pet. 1. 4, 5, 13. (saith he) by the power of God through faith unto salvation: and from hence encourageth this confidence; Wherefore gird up the loins of your mindes, and hope to the end, for the grace that is to be brought unto you, at the revelation of Jesus Christ. There are but two things (as I conceive) which can possibly endanger their falling short of hoped-for glory, viz. either their own corruptions within, or their oppositions from without. Now Christ being in them, and taking the care of them, doth secure their souls from both, as is manifest from his own words, I give them eternal life, and they shall never pe­rish, Joh. 10. 28. neither shall any man pluck them out of my hand. The glosse which reverend holy M ^r Dod gave of this Scripture, was this; Whereas Sheep are endangered either from somewhat with­in them, viz. by the rot, or some disease to which subject, or from somewhat without them, viz. by dogs and beasts of prey: Our Saviour promiseth, that the Sheep of his fold shall not miscarry finally from either of these dangers. And Christ annexeth an argument which holds invincible against all ad­verse power whatsoever, whether within or without, whe­ther on earth or in hell; My Father which gave them me, ve. 29. Rom. 8. 35, 37. is greater then All; Upon this bottome Saint Paul builds his triumph; Who shall separate us from the love of Christ? Shall tribulation or distresse, or persecution, or famine, or nakednesse, or perill, or sword? Nay, in all these things we are more then conquerors through him that loved us.

3. Therefore nothing which is consistible with Christs re­sidence in a Christians bosome should shake his hope of glo­ry. Neither weaknesse of graces, nor strength of lusts, nei­ther the assaults of Satan, how horrid, violent, frequent so­ever, nor imperfections in holy performances, how many, or constant soever, which militate against the beleevers assu­rance, [Page 30] should sink either hope or heart, except Christs utter absence from the soul could from thence be undeniably con­cluded. The Apostle Paul having mentioned his constant conflict and his frequent foyls in the 7. of the Romans, yet addes in the end of the Chapter, his joy in Christ, I thank God through Jesus Christ; and asserts in the beginning of the Chapter following; There is no condemnation unto them who are in Christ Jesus. Augustine while Christ was in his Desperare non audeo. Per quem glo­riam vitae aeter­nae expectare debetis. Vatab. in Text. eye, said, I dare not despond. And Christians should both with respect unto Christs honour and their own comfort, make conscience, not to yield to dejecting doubts, or perplexing fears, in reference to their glory in heaven, while the mat­ter of their complaints is no more then may possibly be found in the soul where Christ dwelleth. Certainly if doubt­ing Christians would carefully hold unto this direction, maintaining and bottoming their hopes in Christ, multi­tudes of scruples might easily be answered, and their eviden­ces for heaven would be better preserved, and their constant comfort well secured. This anchor of hope thus cast out Heb. 6. 19. and fastening upon Christ, would be admirably usefull, when billows of temptations (as in a tempest) beat upon the belee­ving soul; And the Helmet of this hope thus used would keep 1 Thes, 5. 8. off many blows, whereby the comforts of distrustfull spirits are sadly battered.

4. This may be a precious cordiall to the beleever upon his death-bed; It was reviving unto old Simeon, being ready to leave the word, Then he took Christ in his Arms, and bles­sed Luk. 2. 28, 29, 30. God, and said, Now lettest thou thy Servant depart in peace, for mine eyes have seen thy salvation. How many and how sweet soever our contentments are upon earth, of which Gaudium in spe magnum in replenum, Aug. Phil. 1. 21. 23. death will deprive us, yet Christ being in us the hope of glory, to die will be gain, and to be with Christ will be farre better. And who is not cheerfully willing in a way of self­love, to part with that which is worse for what is much better?

The doctrine may be improved by exhortation. 1. To Ʋse 3 them in whom Christ is the hope of glory. 2. To others, who as yet have not received him.

First, Those who possesse Christ and hope of glory through him, are to be perswaded

1. To contentment with their present condition upon earth, though it be mean and low. The heirs of vaste estates in the world can the better bear hardship, during their non­age, though their diet be scanty, their lodging hard, and their cloathing course, because they hope that ere long all will be better. Who knoweth not the poverty of Jesus Christ? The Foxes have holes, and the birds of the air have their nests, Mat. 2. 20. but the Son of man hath not where to lay his head. And yet he is comfortably contented, as in respect of his present enjoy­ment of God as his portion, so in reference to his expecta­tion of future glory; The Lord is the Pertion of mine Inheri­tance: Psa. 16. 5, 6, 11 The lines are▪ allen unto me in pleasant places; In thy pre­sence is fulnesse of joy, and at thy right hand there are pleasures for evermore. The Apostle Paul seeks by this argument to raise the Christian Colossians above sublunaries. When Christ Col. 3. 4. who is our life shall appear, then shall we also appear with him in glory. Oh how admirably would such meditations elevate the discontented Christian with calmnesse and complacency, if they were set on by faiths activity!

2. To patience in bearing reproaches, with all other cros­ses for Christ, in a Christian course, keeping in their minde this hoped-for glory. This Doctrine Christ himself both preached and practised; Blessed are you when men shall re­vile Mar. 5. 11, 12. you, and persecute you, and shall say all manner of evil a­gainst you falsly for my sake, Rejoyce and be exceeding glad, for great is your reward in heaven; This was one passage in his Sermon, and truly by this he was supported under his suf­ferings, For the joy that was set before him he endured the Heb. 12. 2. Crosse, despising the shame. Having propounded Christs pra­ctice, it may be judged needlesse to mention the example of Moses, who chose rather to suffer affliction with the people of Heb. 11. 25, 26 God, then to enjoy the pleasures of sinne for a season, Esteeming the reproach of Christ greater riches then the treasures of Egypt, for he had respect unto the recompence of reward: But [...] you eye in Christ what is equitable and imitable, then consi­der in Moses what is attainable by the industrious actings of [Page 32] faith and meditation. And yet to prevail further upon your spirits in promoting your magnanimity and patience, by minding your hope of glory in Christ, I wish you to com­pare your present sufferings on earth with your future glory hoped for in heaven, both in regard of their quality and continuance, for the one are both light and short, whereas the other is both weighty and eternall. The experience of Gods servants hath often put a Probatum est unto this dire­ction. 2 Cor. 4. 16, 17, 18. For this cause we faint not, for our light affliction which is but for a moment worketh for us, a farre more exceeding and eternall weight of glory, while we look not at the things which are seen, but at the things which are not seen, for the things which are seen are temporall, but the things which are not seen are eternall.

Secondly, Those who have not as yet received Christ to dwell in them, are to be moved as they desire heavens glory hereafter, and the comfortable hopes of it here upon earth, to give entertainment unto Jesus Chaist. Zacheus upon an hint given of Christs willingnesse to come into his house, comes down out of the Sycamore-Tree quickly, and recei­veth him joyfully. Now do you with seriousnesse consider Luk. 19. 4. with what 1. importunity, 2. patience, 3. and promises, the Lord Jesus calleth upon you for entertainment. Behold, I stand at the door and knock, if any man hear my voice, and Rom. 3. 20. open the door, I will come in to him, and will sup with him, and he with me.

1. There is the use both of a voice and knocking, there­fore importunity. He speaketh by his word, and knocketh by his Spirit, with some recoylings of an awakned conscience.

2. This importunity is not only once, it is not a knock, or a word and away, but he standeth, he staieth, and waiteth for admission; This speaketh much patience.

3. This patient importunity is backed with promises of communion upon willingnesse to take him in, I will sup with him and he with me, (as if he had said) I will feast his soul, and I will accept of his provisions for my welcome.

Now if by these motives (to which many more might be added) you be disposed to enquire what you should do that [Page 33] may come into you, and be in you, the hope of glory; I would refer you to the counsell given by the Psalmist (which is doubled, because weighty and necessary) Lift up your heads O ye gates, and be lift up ye everlasting doors, and the Psa. 24. 7. 9. King of glory shall come in. Hence two directions may be gathered. 1. That our souls (which in regard of their immor­tality are called everlasting doors) must willingly receive him. He is a great King, and will not take up with an out-house for his lodging, for the place of his gracious a­bode; Eph. 3. 17. He dwelleth in the heart; Either there or not at all. Therefore by meditating upon the fore-mentioned particu­lars, suggesting Christ his deservings, and the incompara­ble benefits to be received by him, seek to prevail with your selves that your warmest loves, strongest longings, and highest joys may be laid forth upon him. 2. That he must be received as Lord and King, with free contentment to submit unto his Scepter and Regall Authority. In houses where Kings were wont to be entertained, Rex was usually written upon the door, all the rooms were to be disposed of for his use. In like manner must they commit the Keys of government into the hands of Christ, with willingnesse to be ruled by him in all things, who would receive him, and through him the hope of glory. 3. Hereto may be added heart-humiliation; For whereas high stately Palaces are esteemed the fittest houses for the entertainment of earthly Princes, Jesus Christ the King of glory maketh choice of lowly hearts for his habitation: For thus saith the high and lofty one that inhabiteth eternity, whose name is holy, I dwell Isa. 55. 15. in the high and holy place, with him also that is of a contrite and humble spirit: Therefore levell your mountains of self­conceit, lay your selves in the dust upon the serious review of the evil both of your lives and natures, together with the deserved misery, which you be neither able to resist nor undergo, and make an unfeigned self-resignation unto the Lord, to be alwaies, in all things governed by him, so may you expect the coming of Christ into your souls, and the comfort of good hope of glory through him.

This one thing I earnestly move as a matter necessary to [Page 34] salvation by Jesus Christ, viz. self-deniall, with submission to Christ, as tendred in the Gospel, upon terms of free­grace. The Apostle Paul looketh upon the Jews as not in the state of salvation, Because they going about to establish Rom 10. 1, 3. their own righteousnesse submitted not themselves unto the righteousnesse of God. Their priviledges were high, and their costly Sacrifices many, and therefore they hoping without Christ then preached to work out their own wel­fare, fell short of blessednesse. The same Spirit of pride and self-dependance is in all our natures, which is extream­ly mischievous, obstructing the way unto Christs welcome into the soul: therefore I entreat and beseech Christians again and again herein to be exceeding carefull. Neither let those who are most rich in parts, duties, enjoyments, rely thereupon, with disrespect of Christ; Nor yet let Poor souls, burthened with guilt, beggarly in abilities, most vile and unworthy in their own account, keep off from Christ through distrustfull discouragements; For as all good hope of glory is raised from Christ heartily entertained, so no one who humbly, obedientially stoopeth under his govern­ment Joh. 6. 37. shall be rejected.

In the last place, The Doctrine administreth much com­fort Ʋse 4 unto mourners bewailing the death of such who (as they have just cause to beleeve) had received Christ into their souls before they left this world, because from this ground ariseth good hope that they are admitted into hea­vens glory. Upon this account the Apostle disswadeth drooping, and perswadeth chearfulnesse in Christians upon such occasions. I would not have you ignorant Brethren con­cerning 1 Thes. 4. 13, 14, 18. them who are asleep, that ye sorrow not even as others which have no hope; For we beleeve that those who sleep in Jesus, God will bring with him, and so shall we ever be with the Lord; Wherefore comfort one another with these words. In this regard regular love to our deceased Christian Friends, would turn our water into wine, our tears into joys. If ye loved me (said Christ to his dejected Apostles) ye would re­joyce, because I said, I go unto the Father. And this was ethe rason (as some Divines do conjecture) wherefore [Page 35] David who mourned excessively upon Absaloms death, was more comfortable when he heard that his young childe was dead, Now he is dead, wherefore should I fast? 2 Sam. 1 [...]. 23. I shall go to him: God gave into his heart assurance of his childes happinesse in heaven; whereas the wickednesse wherein Absalom lived and died did suggest rather doubts concerning his future condition.

This Use puts a fair opportunity into my hand to reach forth a Cordiall unto the Father, Mother, Grand-mother, and other Relations of the ingenuous, gracious Childe, whose Funerall hath occasioned this Assembly, and whose affectionate minding of this Text (upon which I have discoursed) was the Argument which induced me to un­dertake it, at this time. He was but nine years old and a half when God translated him, and above five years since this Text, Christ in you the hope of glory, took such hold upon his heart, that he frequently spake of it, and often entreated his Father to preach of it. And doubtlesse it is not a thing usuall for a childe so young to be thus affected with thoughts of Christ, and glory to be hoped for through him.

Some few things more I will adde,

1. To relieve the sad hearts of his nearest friends.

2. To move them, with others, unto thankfulnesse to the Lord for that which his Spirit had wrought in this hope­full childe.

3. As also to quicken young ones unto the imitation of his vertues.

First, His loving honourable respect to his dear Pa­rents, and dutifull observance of them, was very great, which was evidenced by these particulars.

1. Having quick parts and an aptnesse to learning, he was willing to apply himself unto any thing wherein they jud­ged it meet to have him instructed.

2. As he himself was afraid to offend his Parents, so [...]e was carefull to prevent amongst Servants that which [...]ight trouble them, and to keep from their knowledge whatsoever he thought would be grievous unto their spirits.

[Page 36]3. When under griping pains by reason of the winde-Colick, he would labour to forbear groans and out­cries, lest they should be over-much afflicted with his La­mentations.

4. Being asked, whether he desired prayers for the lengthening of his life, his answer was, I would live, that I might glorifie God, and be a comfort to my Father and mother.

And all these expressions of his tender love towards his Parents, are the more considerable, because there was reason to hope that they were encreased in him by their care of his Religious Education; In all these par­ticulars he was a rare example (especially if his childe­hood be remembred) of Childrens obedience to their Pa­rents.

Secondly, He was like young Timothy, knowing the holy Scriptures in his Childehood. Though his bodily distempers did often take him off from Reading in the Bible, yet he had read it twice throughout, and was the third time gotten into the New Testament, before his last Sicknesse. He was able also to give a good account both of the Chapters which he read, and of the Sermons which he heard.

And I will here mention three Passages which ma­nifest that he minded and was affected with the Word of God.

1. Having been taught a short Prayer by his Parents, his manner was, to adde thereto Scripture-sentences from time to time; Two I shall report. The one from Psal. 119. 68. Thou art good, and dost good, Teach me thy Statutes: The other from Psa. 120. 2. Deliver my Soul, O Lord, from lying lips, and from a deceitfull tongue. Were not these his desires of knowledge and of preservation from lying (a sinne to which Children are subject) very commen­dable.

2. Hearing of the misery of wicked ones, and Hypo­crites, laid open in a Sermon on the Sabbath-morning, he durst not go to his diner till he had gone aside to praier; [Page 37] whereas thousands of riper age have no obedientiall bents wrought by divine threatnings.

3. And being once reproached (some years since) because the hair of his head was short, he readily returned this An­swer, That Gods Word speaketh against long hair, remem­bring those words of the Apostle, Doth not even Nature it self teach you, that if a man have long hair it is a shame unto him? 1 Cor. 11. 14. May not this give a check unto many, both Ministers and others, whose Ruffian-like locks are very offensive unto multitudes who fear the Lord?

Thirdly, As he was a Childe of many Praiers, not only being much praied for by his Parents and their Godly Friends, but also because he himself did pray daily, seem­ing also to make conscience of this duty. And here I shall relate some things which I account considerable.

1. Sundry years since he made this as a matter of com­plaint, that he could not order his thoughts while he was at prayer; How may this shame multitudes of people much elder, to whom roving thoughts in prayer were never trou­blesom?

2. Not long before his death, staying at home on the Sab­bath-morning with a maid-Servant, he desired (as he had done formerly) that they might sing a Psalm and go to prayer; And in his prayer he made this Petition, Lord, grant that we may leave our sinnes, not as people do their old clothes with purpose to put them on again, but that we may for­sake our sins as rags, with resolution to wear them no more.

Many times when sick and in pain, he would use these words, Lord help me; He was thankfull to my self as to o­thers for our prayers; and that night before his death, ha­ving been once praied for by them who watched with him (who discerned the approach of his change) he himself of his own accord entreated them to pray with him and for him again: Do not these things speak his sensible appre­hensions of dependance upon God, with expectations of favour from him by means of praier?

Fourthly, This must not be forgotten, That for divers years before his death he would expresse much estimation [Page 38] of those Texts of Scripture which speak of heavens glory, the glory provided for Gods Servants for ever. He would often commend the grace of contentment, saying, that it was better then riches, and that mans life consisted not in abun­dance. If unto all these things we adde (that with which I did begin) viz. the words of my Text, which did run much in his minde, Christ in you the hope of glory; we may thence charitably and probably conjecture, that notwithstanding his religious education, and the many things praise-worthy in his life, yet he grounded his hope of glory alone upon the Lord Jesus.

These particulars I have judged meet to mention (as I before hinted) with respect to Gods honour, the comfort of his mourning friends, and the edification both of chil­dren and their Parents, who may be herewith acquainted.

Now the practicall improvement both of my Sermon and this Narration, I humbly commend unto the blessing of God through Jesus Christ.