But when you shall hear sermons, and lay open the excellent things of the law, and discover the secrets of the gospel, which the angels pry into, and yet the Holy Ghost withdraw himself, that neither wicked are convinced to fall down and say, ' God is amongst them,' the high fortresses of carnal opinion, corrupt practices, are not cast down in the congregations that hear them, nor are they reformed at all, but they that were filthy are filthy still; when the best are dead, and dull, and cold under it, their hearts are not warmed as they were wont to burn with them, as the disciples' hearts were when they went to Emmaus; when God ceaseth to shew himself terrible to the wicked in his holy place, Ps. Ixviii. 35, but then when the sentence of damnation is clearly pronounced against men, yet they all hear it as the song of one can sing well; when God creates not a cloud and a pillar of fire upon our assemblies, as Isa. iv. 5, to guide, enlighten, and clear our hearts in the ways of godliness; when few are added to the church and none to God, it is a sign God hath his elect out, and that the glory is going.

The second temple was more glorious than the former, Hag. ii. 9, yet the former was outwardly more glorious. If Christ be present, he makes the glory with less learned teaching. And it is for your sakes God assists, 1 Thes. i. 5, What manner of men for your sakes.'

Thirdly, Then the Spirit is withdrawing, when wicked hearts grow weary of it—even the wicked a while rejoiced in John's light-and godly men are indifferent whether they enjoy it or no, this is a further sign of its departure, and an effect of the former. Amos viii. 5, men cried there, When will the Sabbath be gone,' and sermon over, that we may to our calling again, and not lose too much time?

And what follows on this? He upon this threateneth, ver. 9, that their sun shall go down at noon;' that glorious light God had set up amongst them, should set in the very noon, and height, when it might have run a course many years after; an eclipse, a total one came on the sudden, even at noonday. And if the place should not be meant of the light of the word, as I think it is, yet ver. 11 expressly threateneth upon this, a famine of the word,' &c. That word which before had rained down as manna, and they were weary of it and would scarce go out of doors to hear it, now they should run from sea to sea, and not find it.

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Or suppose they be not weary of it, as the godly are not, yet if they be not earnest with God by prayers for it, and continuance of it, when they do not strive together, as Paul exhorts them, Rom. xv. 30, but they sit still and let all go, and strive not; and if God will provide for them, and send forth labourers, so it is; whereas Christ tells them they must pray, Mat. ix. 38. You are bidden pray for daily bread, and it must cost you sweat besides; and do you think to enjoy bread of heaven without praying daily for it, yea, and that sweating in prayer also? Jesus Christ looks to be constrained to stay with a people, as with those disciples, Luke xxiv. 28, 29. Whereas otherwise he would have gone further, and certainly would. When the keys are laid aside that should unlock the cupboard, whence the children should have bread, they are like to lose their suppers. Now these keys are prayers. If Paul be given them, it must be by prayer, Philem. 22.

A fourth sign of the departure of this glory is when men begin to let error and idolatry creep in, which is an effect of the former; for (2 Thes. ii. 10) men having no pleasure in truth, but in unrighteousness, God gave them up to lies, and they provoke the Lord to departure. Gal. ii. 5,

In case of circumcision, says Paul, 'I would not yield, or give way, not for an hour, that the truth of the gospel might continue with you.' As if he had said, If I had given way to a small error, it had endangered the continuance of the gospel with you; how much more, when gross errors, contrary to our points of catechism, and principles of religion, are admitted in a church and suffered to be taught, and grow upon us; but much more must this glory depart when idolatry gets footing. Then God's glory departs amain. Ezek. ix., When did the glory go from the cherub to the threshold of the door? When, chap. viii., idolatry was committed in the secret chambers, yea and in the temple, in worshipping towards the east; then there was no room left for God, he withdrew himself to the threshold, shewing he would fain have had a room amongst them, but he was justled out, glad to stand at the threshold, one foot in, another out, for what fellowship hath God with idols? 2 Cor. vi. 16. God will not walk among you where idols are.

And then, Fifthly and lastly, the glory wholly departs when the cherubims do ascend or are removed, Ezek. xi. 22. When the cherubims lift up their wings, then the glory went from the city quite. Now cherubims are angels, both celestial, and these on earth, namely, ministers of the gospel. For if you would see what these cherubims were, see Ezek. i. 5, 6. They were four beasts, who had faces of a lion, a man, an ox, an eagle, and wings full of eyes. Now in the 10th chapter, verses 1, 14, and 20, these are called cherubims. Now, if you would see what these beasts are, see Rev. iv. 6, where the same living creatures are in the same manner described with the same faces, wings, and eyes; Rev. v. 11. And there they are made distinct from the twenty-four elders, that is, the saints and angels; and therefore by them are meant the ministers and magistrates, especially ministers, whereof some are lions for zeal and courage, and terror in preaching; others oxen, for their pains, and diligence, and constancy, and plainness; others are men, preach more rationally to convince the gainsayers; others eagles, that have more deep insight into heavenly mysteries, and soar high and aloft. Now, when error is let in, and idolatry is admitted, then look for the cherubim to ascend, to be removed. And in any state, or in the mean time, when a cherub ascends up to heaven, that had the face of a man and an eagle,' from a particular place, the glory of God sometimes goes with him ; as when old Eli died, the wife of Phinehas said, 1 Sam. iv. 20, The glory was gone,' not only because of the ark, but also because of her father-in-law.

And now let me exhort you, of this place and kingdom, seriously to consider the state and condition of the gospel, standing amongst you, and whether many of these signs are not fulfilled before your eyes. For the present, to let the kingdom go, look homeward to yourselves. Is not the glory of this place exceedingly vanished of late years in men's opinions abroad? Do they not suspect unsoundness in doctrine, and otherwise? Doth God fill his ordinances as sails with the wind he had wont to do. Your hearts know best, who have had experience of former times. Remember the breathings and warnings of former times. It may be our faults, yet sure I am, we are assisted for your sakes' especially, 1 Thes. i. 5. And accordingly do our tongues cleave to the roof of our mouths. Do not your hands, which should be lift up to God for supply, even then when your losses and fears are greatest, grow slack and flag, and your hearts faint ? Do you seek God with mourning and weeping, and stir up one another to do so? Do not errors bordering on popery creep in upon us apace, and begin to overgrow us, and our silver to become dross? Is not one of the

VOL. IV.

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cherubs ascended, others removed, your sun set at noon, a total eclipse threatened?

Yet at length, brethren, bestir yourselves. Would you have the word dwell with you? Let the word dwell in you,' Col. iii. 15. Get acquaintance with it, be familiar to it, keep it company in your thoughts, converse with it, meditate in it day and night, let it lie, sleep, wake, walk, sit, ride with you. Also be valiant for truth, Hold fast the things you have been taught,' Rev. ii. 24, 25. However other opinions may be thrust upon you under pretence of depths, as there are, yet hold fast till I come;' so you may enjoy it till Christ come.

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Take heed of having pleasure in unrighteousness, 2 Thes. ii. 10. It will give you up to lies to be damned. Turn from folly, and return to it no more, but fear the Lord, Ps. lxxxv. 8, 9, compared. Let them not return to folly.' 'Salvation is nigh to them that fear him, that glory may dwell in our land.'

Bless God for, and prize the meanest that bring the glad tidings of salvation in power and faithfulness, Mat. xxiii. 39. 'I will go hence,' says Christ, 'till they say, Blessed is he that comes in the name of the Lord,' and then will I return again.

You young ones, get you grace into your hearts, and the word rooted there, that when it dies in old men, there may be a succession of it in you. Above all, be earnest with God, pray that he thrust forth labourers into his harvest. 'God feeds the ravens that cry to him,' Job xxxviii. 41, that wander up and down, know not where to have a meal's meat next; and as Christ argues, 'Doth God take care for lilies and birds,' Matt. vi. 26, and are not you better than they?' Are not you children? And is not the

word children's bread? That is, it is theirs, appointed for them, Mat. xv. 26. No prayers of children pierce their parents' ear more than when they cry for bread, for those that are born must be kept. Lam. vi. 3,' Sea monsters give their breasts to their young ones,' much more God.

God is loath to remove from an ancient dwelling-place, as you may see by his lingering in Ezek. ix. 3. To the threshold, thence to the midst of the city, &c.

His promise is to give them pastors according to his own heart, if there be but one or two in a city, Jer. iii. 14, 15; and there are more in this town.

And Ps. cxxxii. 11, God swore to David, that if his children keep my covenant, &c., they should sit upon his throne,' and God would make it his rest, ver. 14. It is a trouble to him to remove, and therefore at the 17th verse he says, 'He will ordain a lamp,' that is, when one candle is out he will give another; so 1 Kings xv. 4 it is interpreted.

Now, the same promises are to you all for the sure mercies of David; I say, are promised to be established to all that are in covenant. As one light is out, God will set up another; as of magistrates, so of ministers, Jer. xxxiii. 17, 18. I say as Samuel, 1 Sam. xii. 22-24, For the Lord will not forsake his people for his great name's sake: because it hath pleased the Lord to make you his people. Moreover, as for me, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way. Only fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you. But if you shall still do wickedly, you shall be consumed,' &c.

A DISCOURSE OF THE GLORY OF THE

GOSPEL.*

CHAPTER I.

The words of the text (Col. i. 26. 27) explained.-Though God had before by various ways discovered the glorious mysteries of his grace, yet the revelation of them by the gospel excels all the other.

Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.-COL. I. 26, 27.

THE apostle, in this chapter, from the 13th verse to the end, draws a lively character of Christ and his gospel.

1. He describes Jesus Christ in all that fulness of the riches of his glory wherewith he is arrayed and represented in the gospel, from the 13th verse to the 23d.

2. He falls into a commendation of the gospel, which is that mystery wherein is made known the rich glory of Christ, who is the glory of this mystery. And if the story that makes Christ known be so full of riches and glory, what then is Christ himself, the subject of it?

The apostle doth both these on set purpose (as in the 4th and 8th verses of chap. ii. he professeth), to divert and take off these Colossians' mind from those vain, deceitful speculations of philosophy, and the ceremonial law, and traditions of men, gaudily and speciously set out with enticing words, philosophy and vain deceit.' He exposeth the beggarly condition of those rudiments (as he names the best of them, Gal. iv. 9); and to display the glory and riches of the mystery of Christ in all its brightness, he makes the enticing lustre of all other wisdom, which had almost spoiled that glory of Christ (Col. ii. 8), to vanish.

In the words of my text, Col. i. 26, 27, the current of his praise of the gospel's glory swells highest, and runs with the deepest and strongest stream; within the limits of which, therefore, I will confine myself (though much might be added from other Scriptures) as affording matter abundant to set forth the glory of the gospel, by all that doth commend unto us any other knowledge.

* See note, p. 226.

1. You have here the rise and original of it, as withal of man's salvation; how, and for what ends God contrived it and revealed it, and to whom. The great God (says he) took up a mind and purpose to reveal unto his saints infinite riches of his glory in it, and by it: and to that • It is end framed this wisdom on purpose for them, and them alone. made manifest to his saints, to whom God would make known his riches and glory by it.'

2. You have the subject of it, and common treasury of all that riches and glory discovered in it, which is Christ, God's Son. Which riches is Christ,' says the apostle by way of explanation. Now Christ's riches are unsearchable (Eph. iii. 8), and this doctrine of the gospel is the field this treasure is hid in; and Christ being also the Lord of glory' (1 Cor. ii. 8), hath filled it with a glory answerable, with riches of glory.'

3. You have the gain and benefit of it. For it reveals God and Christ, and all his riches and glory; so being received and entertained by spiritual knowledge and manifestation in the hearts of men, it makes those saints possessors thereof, by giving them a possession of Christ. And for your further security, you have them in you, by having him in you (who is the treasury of all those riches) at the present. But then, the glorious knowledge of this Christ, as he is in you, is yet a future pledge of a greater and more transcendent glory to come, greater than this gospel can reveal, or can be made known to you. Christ is in you the hope of glory.'

4. You have added hereunto all sorts of excelling properties and royalties to commend the glory of the gospel, above all that are or can be supposed to be in any other knowledge. (1.) If depth and profoundness sets a value, this is a mystery in every line of it. (2.) If preciousness and abundance makes any knowledge estimable, this is full of riches and glory. (3.) If secrecy puts an esteem on any science, this hath been hid from ages and generations, but now made manifest.' (4.) If it recommend any knowledge, that when the secret is revealed, yet still it be not made common to the ordinary sort of men, then the gospel is most excellent; for though God hath revealed it, yet he retaineth and useth that art in revealing of it, that he makes known the riches and glory of it only to his saints;' others know it but in the outward letter of it.

1. I shall take a view of the rise and original of the revelation of this glorious mystery. I cast the brief story thereof into this frame.

(1.) Our all-wise and infinitely blessed God, possessing in himself infinite riches of glory, he thinks of ways to make them known, and that to some reasonable intelligent creatures, which by knowing of them might be made partakers thereof, and have their bosoms filled with all his riches; for both to make them known, and withal to make them possessors thereof, are in the text: the one in these words, make known;' the other in those, Christ in you the hope of glory.' The text says, éλnoɛv, 'he would,' he had a mind and a will, a longing desire to do it, and communicate it to us, to make us blessed. That is the first thing. 'He would make known,' &c.

The

(2.) The second thing to be considered is the persons, to whom. text says, 'to his saints.' His, that is, his elect, whom he hath chosen to be holy, his saints, who are first his own by election, and then made saints.

[1.] They are his, singled out from all the rest to be his peculiar, his elect. The Lord knows who are his.' Thine they were,' (says Christ,