will be to the corruptions and humours of any man, since we have angels to attend upon us. We are kings, and have a kingly guard. It should move us to take a holy state upon us. It should force a carriage suitable to kings, that have so glorious attendance. Undoubtedly, if we had a spiritual eye of faith to believe and to know this, answerable to the things themselves and their excellency, it would work a more glorious disposition in Christians than there is, to carry ourselves as if we were in heaven before our time. Oh that we had clear eyes, answerable to the excellency of the privileges that belong to us.

Again, It should teach us not to despise the meanest Christians, seeing angels despise not to attend on them. Shall we disdain to relieve them, that the angels do not disdain to comfort? To comfort and relieve one another, it is the work of an angel. Shall any man think himself too good to help any poor Christian ? Oh the pride of man's nature! when the more glorious nature of the angels disdain not to be our servants, and not only to great and noble men, but to little ones, even to Lazarus. What a devilish quality is envy and pride, that stirs us up to disdain to be useful one to another, especially to those that are inferiors! We know it was the speech of wicked Cain, Am I my brother's keeper?' Gen. iv. 9. Shall I stoop to him? Flesh and blood begins to take state upon it. Alas! if angels had taken state upon them, where had this attendance been? The devils that kept not their first standing, being proud spirits, they disdained the calling they had; the good angels humble themselves. God himself, as it is Ps. cxiii. 6, disdains not to look on things below. When the great God became man, shall we wonder that angels should attend upon the nature that God hath so honoured? What a devilish sin, then, is envy, and pride, and disdain! Let these considerations move us to be out of love with this disposition. The angels joy at the conversion of others. Shall that be our heart-smart and grief that is the joy of angels? Shall we despise the work of regeneration and the image of God in another? Shall it be the joy of angels, and shall it be our sorrow, the welfare and thriving of others spiritually or outwardly? Shall we, out of disdain and envy, think ourselves too good to do anything when it is the delight of angels?

The angels are described with wings to fly, in Isa. vi. 2, seg, to shew their delight in their attendance; and wings to cover their faces and their feet, to shew their adoration and reverence of God. The nearer they come to God, the more reverence. So there is no Christian, but like the angels, the nearer he comes to God, the more he abaseth himself and adores God; as Job, when he came nearer to God than he was before, 'I abhor myself,' saith he, in dust and ashes,' when God came to talk with him, Job xlii. 6. The angels, the nearer they come to God, the more reverence they shew; the more they cover their faces in his presence. And with the other wings they fly and do their duty, to shew their expedition in their service to Christ and his church. They do readily what they do. Let us imitate the angels in this.

The angels have a double office: a superior office and an inferior. The superior office they have is to attend upon God, to serve God and Christ, to minister to our head. The inferior office is, to attend his church, and to conflict with the evil angels that are about us continually.

It is good for us to know our prerogatives, our privilege, and our strength; not to make us proud, but to stir us up to thankfulness, and to a holy carriage answerable. It is a point not much thought on by the best

of us all. We forget it, and betray our own comfort. Satan abuseth us to make us forget the dignity and strength that we have. Hereby we dishonour God and wrong ourselves, and wrong the holy angels, for want of faith and consideration of these things. A Christian is a more excellent creature than he thinks of. It is necessary ofttimes to think what a great degree God hath raised us to in Jesus Christ, that we have this glorious attendance about us wherever we are. Oh it would move us, as I said, to comfort and to a reverent carriage! and, indeed, when we carry ourselves otherwise, it is for want of minding and believing these things. I have spoken something the more of it, because we are subject to neglect this blessed truth. Therefore, for the time to come, let us take occasion to meditate oftener of this spring of comfort than formerly we have done. 'Preached to the Gentiles.'

Christ, our blessed Saviour, being the king of his church, it was not sufficient that he was 'manifested in the flesh,' and 'justified in the Spirit;' that is, declared by his divine power to be God; but he must have his nobles to acknowledge this too. Kings in their inaugurations not only make good their own title what they can themselves, but they would have others to acknowledge it. Therefore it is said Christ was seen of angels, those noble and glorious creatures.

But not only the greatest of the kingdom, but likewise the meaner subjects, must know their king. There must be a proclamation to them to know who is to rule over them. Therefore, Christ being a general catholic king, there must be a publication and proclamation of Christ all the world over. He must be preached to the Gentiles.' But yet that is not enough. Upon proclamation, there must be homage of all those he is proclaimed a king to. Therefore it follows, 'Believed on in the world;' that is, the world must stoop, and submit, and give homage to Christ as the Saviour of the world, as the Mediator of mankind. Thus we see how these things follow one upon another. To come to the words,

'Preached to the Gentiles, believed on in the world.'

These follow one another by a necessary order, for 'preaching goes before faith. Faith is the issue and fruit of preaching. Christ is first 'preached to the Gentiles,' and then 'believed on in the world.' points considerable are these:

The

First, That there must be a dispensation of salvation wrought by Christ unto others. It is not sufficient that salvation was wrought by Christ 'manifest in the flesh, justified in the Spirit,' but this salvation and redemption wrought, it must be published and dispensed to others. Therefore he saith 'preached to the Gentiles.'

And then this publication and must be published to the Gentiles. published.

preaching,' it must be of Christ. Christ All is in Christ that is necessary to be

Then the persons to whom. To the Gentiles,' that is, to all. The church is enlarged since the coming of Christ; the pales and bounds of the church are enlarged.

And then the fruit of this. Christ being thus dispensed to the Gentiles, the world believes.' All preaching is for the obedience of faith,' as St Paul saith,' Rom. i. 5, and Rom. xvi. 19, That the obedience of the faith may be yielded to Christ;' preaching to the Gentiles' is, that he may be believed on in the world.'

First of all, There must be a dispensation of Christ.

See the equity of this, even from things among men. It is not sufficient

that physic be provided; but there must be an application of it. It is not sufficient that there is a treasure; but there must be a digging of it out. It is not sufficient that there be a candle or light; but there must be a holding out of the light for the good and use of others. It was not sufficient that there was a brazen serpent,' but the brazen serpent must be 'lifted up,' that the people might see it. It is not sufficient that there is a standard, but the standard must be set up. It is not sufficient that there be a foundation, but there must be a building upon the foundation. It is not sufficient that there be a garment, but there must be a putting of it on. It is not sufficient that there be a box of ointment, but the box must be opened, that the whole house may be filled with the smell. It is not sufficient that there be tapestry, and glorious hangings, but there must be an unfolding of them. Therefore there must be a dispensation of the mysteries of Christ; for, though Christ be physic, he must be applied; though Christ be a garment, he must be put on; though he be a foundation, we must build on him, or else we have no good by him; though he in his truth be a treasure, yet he must be digged up in the ministry; though he be a light, he must be held forth; though he be food, there must be an application. Of necessity therefore there must be a dispensation of the gospel, as well as redemption wrought by Christ; preached to the Gentiles.'

To unfold the point a little, seeing the necessity of it, to shew

What it is to preach.

What it is to preach Christ. And,

What it is to preach Christ to the Gentiles.

1. To preach is to open the mystery of Christ, to open whatsoever is in Christ; to break open the box that the savour may be perceived of all. To open Christ's natures and person what it is; to open the offices of Christ : first, he was a prophet to teach, wherefore he came into the world; then he was a priest, offering the sacrifice of himself; and then after he had offered his sacrifice as a priest, then he was a king. He was more publicly and gloriously known to be a king, to rule. After he had gained a people by his priesthood and offering, then he was to be a king to govern them. But his prophetical office is before the rest. He was all at the same time, but I speak in regard of manifestation. Now to preach Christ' is to lay open these things.

And likewise the states wherein he executed his office. First, the state of humiliation. Christ was first abased, and then glorified. The flesh he took upon him was first sanctified and then abased, and then he made it glorious flesh. He could not work our salvation but in a state of abasement; he could not apply it to us but in a state of exaltation and glory. To open the merits of Christ, what he hath wrought to his Father for us; to open his efficacy, as the spiritual Head of his church; what wonders he works in his children, by altering and raising of them, by fitting and preparing them for heaven: likewise to open all the promises in Christ, they are but Christ dished and parcelled out. All the promises in Christ are yea and amen,' 2 Cor. i. 20. They are made for Christ's sake, and performed for Christ's sake; they are all but Christ severed into so many particular gracious blessings. To preach Christ' is to lay open all this, which is the inheritance of God's people.

But it is not sufficient to preach Christ, to lay open all this in the view of others; but in the opening of them, there must be application of them to the use of God's people, that they may see their interest in them; and there must be an alluring of them, for to preach is to woo. The preachers

are paranymphi,* the friends of the bridegroom, that are to procure the marriage between Christ and his church; therefore, they are not only to lay open the riches of the husband, Christ, but likewise to entreat for a marriage, and to use all the gifts and parts that God hath given them, to bring Christ and his church together.

And because people are in a contrary state to Christ, to preach Christ,' is even to begin with the law, to discover to people their estate by nature. A man can never preach the gospel that makes not way for the gospel, by shewing and convincing people what they are out of Christ. Who will marry with Christ, but those that know their own beggary and misery out of Christ? That he must be had of necessity, or else they die in debts eternally; he must be had, or else they are eternally miserable. Now, when people are convinced of this, then they make out of themselves to Christ. This therefore must be done, because it is in order, that which makes way to the preaching of Christ; for the full stomach despiseth an honeycomb,' Prov. xxvii. 7. Who cares for balm that is not sick? Who cares for Christ, that sees not the necessity of Christ? Therefore we see John Baptist came before Christ, to make way for Christ, to level the mountains, to cast down whatsoever exalts itself in man. He that is to preach must discern what mountains there be between men's hearts and Christ; and he must labour to discover themselves to themselves, and lay flat all the pride of men in the dust; for the word of God is forcible to pull down strongholds and imaginations and to bring all into subjection to Christ,' 2 Cor. x. 4. And indeed, though a man should not preach the law, yet by way of implication, all these things are wrapped in the gospel. What need a Saviour, unless we were lost? What need Christ to be wisdom to us, if we were not fools in ourselves? What need Christ be sanctification to us, if we were not defiled in ourselves? What need he be redemption, if we were not lost and sold in ourselves to Satan, and under his bondage? Therefore all is to make way for Christ, not only to open the mysteries of Christ, but in the opening and application to let us see the necessity of Christ. In a word, being to bring Christ and the church together, our aim must be, to persuade people to come out of their estate they are in, to come and take Christ. Whatsoever makes for this, that course we must use, though it be with never so much abasing of ourselves. Therefore the gospel is promulgated in a sweet manner. 'I beseech you, brethren, by the mercies of God,' &c. The law comes with Cursed, cursed;' but now in the gospel Christ is preached with sweet alluring. 'I beseech you, brethren,' and We as ambassadors beseech you, as if Christ by us did beseech you,' &c., 2 Cor. v. 20. This is the manner of the dispensation in the gospel, even to beg of people that they would be good to their own souls. Christ, as it were, became a beggar himself, and the great God of heaven and earth begs our love, that we would so care for our own souls that we would be reconciled unto him. It was fitter, indeed, that we should beg of him. It was fit we should seek to be reconciled to him, but God so stoops in the dispensation and ministry of the gospel, that he becomes a beggar and suitor to us to be good to our souls. As if he had offended us, he desires us to be reconciled. The wrong is done on our part, yet he so far transcends the doubtings of man's nature, that he would have nothing to cause man's heart to misgive, no doubts or scruples to arise. He himself becomes a beseecher of reconciliation, as if he were the party that had Bridemen.-G.

*That is, Tagavuμpios

offended. This is the manner of the publication of the gospel. I do but touch things, to shew what it is to preach Christ.

Use. Seeing then of necessity there must be a dispensation together with the gospel, let us labour to magnify this dispensation of preaching, that, together with redemption and the good things we have by Christ, we have also the standard set up and the brazen serpent lifted up by preaching 'the unsearchable riches of Christ' unfolded to us. It is a blessed condition. Let us magnify this ordinance, without disparaging other means, of reading, &c. This preaching is that whereby God dispenseth salvation and grace ordinarily.

And God in wisdom sees it the fittest way to dispense his grace to men by men. Why?

(1.) To try our obedience to the truth itself. He would have men regard the things spoken, not for the person that speaks them, but for the excellency of the things. If some glorious creatures, as the angels, should preach to us, we should regard the excelleney of the preachers more than the truth itself; we should believe the truth for the messengers' sake.

(2.) And then God would knit man to man by bonds of love. Now there is a relation between pastor and people by this ordinance of God. (3.) And then it is more suitable to our condition. We could not hear God speak, or any more excellent creatures. God magnifies his power the more in blessing these weak means.

(4.) And it is more proportionable to our weakness to have men that speak out of experience from themselves that preach the gospel, that they have felt the comfort of themselves. It works the more upon us. Therefore, those that first preached the gospel, they were such as had felt the sweetness of it themselves first. St Paul, a great sinner out of the church, and St Peter in the church, he fell, after he was in the state of grace; that these great apostles might shew to all people that there is no ground of despair, if we humble ourselves. If they be sins out of the church, if they be sins against the first table, as Paul he was a blasphemer;' or against the second, he was a persecutor;' yet he found mercy notwithstanding, and for this end he found mercy, he saith, that he might teach the mercy of God to others, that he might be an example of the mercy of God to others, 1 Tim. i. 16. And so, if we relapse and fall, let none despair. Peter, a great teacher in the church, an apostle, see how foully he fell! Now, when men subject to the same infirmities' shall discover the mercy of God out of the book of God, it works the more upon us.

It is good for us to have a right esteem of the ordinances of God, because the profane heart of man doth think it a needless matter.

Quest. Some are ready to say, Cannot I as well read privately at home? Ans. Yes. But the use of private exercises, with contempt of the public, they have a curse upon them instead of a blessing. It is with such men as with those that gathered manna when they should not; it stank. Hath God set up an ordinance for nothing, for us to despise? Is not he wiser to know what is good for us better than we do for ourselves? God accompanies his ordinance with the presence of his blessed Spirit. The truth read at home hath an efficacy, but the truth unfolded hath more efficacy. As we say of milk warmed, it is fitter for nourishment, and the rain from heaven hath a fatness with it, and a special influence more than other standing waters; so there is not that life and operation and blessing that accompanies other means that doth preaching, being the ordinary means where it may be had.