IN which words we have three Parts.

• 1. Davids great perplexity & distress, I am in a great strait.
• 2. Davids Resolution.
  • 1. Affirmative, Let us fall into the hands of the Lord.
  • 2. Negative, Let me not fall into the hands of man.
• 3. We have the Reasons of Davids choice, for the Mercies of God are great. The mercies of wicked men are cruel; therefore let me not fall into the hands of men: but the mercies of God are many, and great; there­fore let us now fall into the hands of God.

1. For the first, that is, Davids great distress, wherein we must speak.

1. To the distress it self: Then

2. To the person thus perplexed: I am in a great strait: David a great man, David a Godly man.

1. In the perplexity it self we shall consider,

1. The reality of this perplexity.

2. The greatness of it.

1. For the reality of it: after David had sinned in numbring the peo­ple, God sends the Prophet Gad to him, and puts three things to his choice, as you may read in vers. 12. God was determined to make David smart for numbring the people, but leaves it to Davids liberty, whether he would have seven years famine, or three moneths to flee before his enemies, or three dayes pestilence: This was a posing question, and [Page] David had cause to be in a great strait; for these objects are not amiable in their own nature, they are objects to be avoided and declined; in the first view of them they seem to be equally miserable, therefore David had cause to say he was in a strait.

2. This perplexity was not only real, but exceeding great: I am in a great strait: and there were two things made this so great.

1. The greatness of the punishments proposed, Famine, Sword, and Plague: these are the three Besomes with which God sweeps mankind from off the Earth: these are Gods three Iron whips, by which he cha­stiseth sinful man: these are the three Arrows shot out of the Quiver of Gods wrath, for the punishment of man; they are as one calleth them, Tonsurae humani generis. In Rev. 6. you shall read of four Horses, when the four first Seals were opened, a white Horse, a red Horse, a black Horse, and a pale Horse: After Christ had ridden on the white Horse, propagating the Gospel, then follows the red Horse, a type of War; then the black Horse, an Hieroglyphick of Famine: then the pale Horse, the emblem of Pestilence. Now God was resolved to ride on one of these Horses, and David must chuse upon which God should ride: this is a great strait: let me present Davids lifting up his eyes to Heaven, and speaking to God thus; O my God, what is this message thou hast sent me? thou offerest me three things: I am in a strait, I know which to resuse, but which to chuse I know not: Shall the Land of Canaan a Land flowing with milk and honey, shall this Land endure seven years Famine, and be turned into a Wilderness, and dispeopled? and shall I, whose hands thou hast taught to fight, and whose fingers to war, shall I that have subdued all mine ene­mies, shall I in my old age, and all my Captains, fly three months be­fore our enemies, and be driven to Caves and Rocks to hide our selves? O thou my God, who art my refuge, shall I and my people be a prey to the Pestilence, that walketh in darkness and destruction, that walk­eth at noon day? O my God, I know not what to do, I am in a great strait.

2. The second reason why this strait was so great, was▪ because of the guilt of sin that lay on Davids spirit: for David knew that this severe mes­sage was the fruit of the sin he committed in numbring the people. But you will say, Why, was it a sin in David to number the people? Moses had often numbred the people, three times, and it was not counted sin. Josephus answereth, the sin of David was, because he did not require the half shekel, which he was to have had from all that were numbered, Exod. 30.12, 13.

Others say he sinned in numbring all ages, whereas he was to number [Page]but from twenty years: but these are conjectural reasons. I conceive the sin of David was, because he did it without a lawful call, and for an unlaw­ful end: Sine causa legitima; he sinned in the manner rather than in the matter; for there was no cause for him to number the people but curio­sity, and no end but vain-glory: Go through all the tribes of Israel, and num­ber the people, that I may know the number of my people, v. [...]. Davids heart was lifted up with pride, and creature-confidence: he begins to boast of the multitude of his people, and to trust in an arm of flesh: therefore God sends the Prophet to David, to prick the bladder of his pride; as if God should say, I will teach you to number the people by lessening the number of your people. Now the burthen of his sin did add much to the burthen of this heavy message: vers. 13. After David had numbered the people, his heart smote him: the message smites him, and his heart smites him; and he said, I have sinned greatly in that which I have done: now I beseech thee take a­way the iniquity of thy servant, for I have done very foolishly. If David had been to suffer this great punishment out of love to God, or for a good Consci­ence, he would not have been so distracted. There are two sorts of straits in Scripture; some suffered for God and a good Conscience, and there are straits suffered for sin.

1. There are straits suffered for God and a good Conscience, Heb. 11.36, 37. those Martyrs there were driven to great straits: but these were straits for God and a good Conscience, and these straits were the Saints greatest enlargements, they were so sweetned to them by the consolations and supportations of Gods Spirit; a Prison was a Paradise to them, Heb. 10.34. they look joyfully at the spoiling of their goods, Acts 5.41. They departed from the presence of the Council, rejoycing that they were counted worthy to suffer shame for his Name. Straits for a good conscience are grea­test enlargements; therefore St. Paul glorieth in his strait, Paul a Priso­ner, &c.

2. There are straits suffered for sin, and these are envenomed by the guilt of sin: sin puts poyson into all our distresses and perplexities. Now such was the strait into which David was now driven, it was a strait cau­sed by fin, and that made it so unwelcome and uncomfortable: so that from hence I gather this Observation.

Doctrine. That sin and iniquity brings persons and Nations into marvellous labyrinths and perplexities; into time, real, and great molestations; and a man free from sin, is free in the midst of straits; a man guilty of sin, is in a strait in the midst of freedom.

After Adam had sinned in eating the forbidden fruit, the whole world was a prison to him: Paradise it self was an Hell to him, he knew not [Page]where to hide himself from the presence of God. After that Cain had murthered his Brother Abel, he was brought into such a strait, that he was afraid that every one that met him would slay him. Alas, poor Cain, how many there was then in the world? We read, but his Father and Mother? yet such was his distress, teat he cryeth out, every one that met him would slav him, Gen. 4.14. Into what a strait did sin bring the old world? the deluge of sin, brought a deluge of water to drown them. Into what a strait did sin bring Sodom and Gomorrah? the fire of Lust raigning in So­dom and Gomorrah, brought down fire from Heaven to destroy them. Sin brings external, internal, and eternal straits upon persons and Na­tions.

1. Sin brings external straits; Sin brings Famine, Sword, and Plague; Sin brings Agues and Fevers, Go [...]t and Stone, and all manner of Diseases: yea Sin brings death it self, which is the wages of sin. Read Lev. 26. and Deut. 23. and you will see a black Roll of curses, which were the fruit of sin, Sin brought Sion into Babylon; and when the Jews had murthered Christ, forty vears after they were brought into that distress, when the City was besieged by Titus Vespatian, that they did eat one another, the Mother did eat her Child, that whereas David had a choice which of the three he would have, either Famine, Plague or Sword, the poor Jews had all three concatenated together in the siege. Sin brings all manner of external Plagues.

2. Sin brought persons and Nations into eternal straits: sin brings soul-plagues, which are worse then bodily plagues: sin brings hardness of heart, blindness of mind, a spirit of slumber, a reprobate sense: sin brings a spiritual Famine upon a Land, it brings a Famine on the Word, Amos 8.11. Sin causes God to take away the Gospel from a people; sin brings internal plagues: sin awakens Conscience, and fills it full of per­plexities. Into what a strait did sin drive Judas after he had betrayed Christ? Into what a strait did sin drive Spira? Saint Paul glorified in his tribulations for God; but when he speaks of his sin, he cryeth out, O mi­serable man that I am, who shall deliver me from this body of death? David a valiant man, when he speaks of sin, saith, they are too heavy a burden for him to bear? A wounded conscience who can bear? saith the wise Man.

3. Sin bringeth eternal straits. O the strait that a wicked man shall be brought into at the great and dreadful day of Judgment, when all the world shall be on fire about him! when he shall call to the Mountains to hide him, and to the rocks to cover him from the wrath of God; then will he cry out with David, I am, O Lord, in a great strait. And when the wicked shall be condemned to Hell, who can express the straits they [Page]then shall be in? Bind them hand and foot, and cast them into everlasting darkness, Mat. 25. When a wicked man shall be bound with ever lasting chains of darkness, then he will cry out, I am in a great strait, Consider what Dives saith to Abraham; he desires that Lazarus might but dip the tip of his finger in water, and that he might cool his tongue; not his whole body, but his tongue; but that would not be granted.

It is impossible the tongue of man should set out the great straits the damned suffer in Hell, both in regard of the greatness and everlastingness of them.

This is all I shall say for the Explication.

Ʋse 1. I chiefly aim at the Application; Doth sin bring Nations and Persons into external, internal, and eternal straits? then this sadly re­proves those that chuse to commit sin to avoid perplexity. There are thousands in England guilty of this, that to avoid poverty, will lye, cheat and couzen, and to gain an estate will sell God and a good conscience, and to avoid the loss of estate and imprisonment, will do any thing; they will be sure to be of that Religion which is uppermost, be it what it will. Now give me leave this morning to speak three things to these sort of men, and O that my words might prevail with them.

1. Consider it is sin only that makes trouble deserve the name of trouble; for when we suffer for Gods sake, or a good Conscience, these troubles are so sweetned by the consolations of Heaven, that they are no troubles at all: therefore in Queen Maries dayes the Martyrs wrote to their friends out of prison, If you knew the comforts we have in Prison, you would wish to be with us. I am in Prison before I am in Prison, saith Mr. Sanders.

Famous is the story of the three Children: they were in a great strait when cast into the fiery Furnace: Bind them [...] and and foot, and cast them into the Furnace; but when they were there, they were unbound, Dan. 3.25. saith Nebuchadnezzar, Did not we cast three men bound into the midst of the fire? and loe I see four men loose, walking in the midst of the fire, and the form of the fourth is like the Son of God. I have often told you when three are cast into the fire for a good Conscience, God will make the fourth: therefore, I say, straits and sufferings for God are not worth the name of straits. David was often driven into straits, 1 Sam. 30.6. he was sore distressed when his Town was burnt, and his Wives and Children taken captives by the Amalekites: I, but that was a distress of danger, not of sin; therefore he encouraged himself in the Lord his God. Jehosaphat was in a great strait, 2 Chron. 20.12. We know not what to do, saith he; this was a strait of danger, not caused by his sin; and God [Page]quickly delivered him: but the strait that David was in, was caused by his sin, and that made it so bitter. I am loath to enlarge here: St. Paul was in a great strait, Phil. 3.23. but this was a blessed strait, an Evangelical strait, saith St. Chrysostome, He knew not whether to die for his own sake, or to live for the Churches sake, were best: he was willing to adjourn his going to Hea­ven for the good of the people of God. Nay, Christ was in a strait, Luke 12.15. I have a baptism to be baptized withal, and how am I straitned till it be accomplished? I am to shed my blood for my Elect; this is the baptism he speaks of.

This was a strait of dear affection to the Elect of God: all these were blessed straits: but now a strait caused by sin, these are imbittered and envenomed by the guilt of sin, and sense of Gods wrath. It is sin that maketh straits deserve the name of straits; therefore you are spiritually mad that commit sin to avoid straits.

2. There is more evil in the least sin, than in the greatest outward ca­lamity whatsoever: this the world will not believe; therefore St. Austin saith, That a man ought not to tell a lye, though he might save all the world from hell: for there is more evil in one lye, than there is good in the salvation of all the world. I have often told you the story of St. Austin, saith he, If Hell were on one side, and sin on the other, and I must chuse one, I would chuse hell rather than sin: for God is the Author of Hell, but it is blasphemy to say he is the Author of Sin. There is a famous story of Charles the ninth, King of France, he sent a message to the Prince of Conde, a zealous Pro­testant, gives him three things to chuse, either to go to Mass, or to be put to death, or to suffer banishment all his life long: saith he, Primum Deo, juvante nunquam eligo: The first (God helping) I will never chuse, I abhor the Idolatry of the Mass; but for the two other, I leave it to the choice of the King to do as he pleases: there is more evil in the least sin, than the greatest misery.

3. The third thing I would have you consider, that whosoever goeth out of Gods way to avoid danger, shall certainly meet with greater dan­ger. Balaam went out of Gods way, Numb. 22.22. and God sent an An­gel with a drawn sword, and he riding upon an Asse, verse 26. the Angel stood in a narrow place, where was no way to go from the right hand or from the left: if his Asse had not fallen under him, he had been run thorow by the sword of the Angel. Jonah, for fear of the King of Nineveh, went out of Gods way, but he met with a mighty tempest, he met with a Whale. What do you do when you commit sin? you make way to be cast into the eternal prison of Hell; you destroy your precious souls, to save your perishing bodies.

[Page] Ʋse 2. If sin be the father and mother of all perplexity and distresses, then I beseech you, let us above all things in the world abhor sin: all the curses of the Bible are all due only to a sinner; and all the curses not na­med in the Bible: for that is observable, Deut. 28.36. every plague that is not written in the Book shall light upon him: there are strange punish­ments to the workers of iniquity, Job 31.3. Is not destruction to the wick­ed, a strange punishment to the workers of iniquity? sin it bringeth the sinner to little ease: little ease at death, little ease at the day of Judgment, and little ease in Hell, tribulation and anguish: the word in the Greek is [...], little ease to every soul that doth iniquity: O my beloved, will you promise me to look upon sin, and consider it in all its woful con­sequence, as the Father, Mother, and Womb, out of which come external, eternal, and internal straits? more particularly there are twelve sins I especially command you to take heed of and avoid.

1. Take heed of Covetousness: the love of the world will pierce you thorow with many sorrows? the love of money is the root of all evil; the love of the world drowns men in perdition.

2. Take heed of the sin of Pride: into what a woful strait did Pride bring Haman! God crossed him in what he most desired: God made him hold the stirrup, while Mordecay rode in Triumph; and God hanged him on the Gallows which he had made for Mordecay.

3. Take heed of Drunkenness; Look not on the Wine when it gives its colour in the cup, &c. Drunkenness;will bring you into snares, in will bite like a Serpent, and sting like an Adder.

4. Take heed of Disobedience and Rebellion against the Command­ments of God: it brought Jonah to the three nights and three days in the Whales belly.

5. Take heed of Fornication and Adultery, and all uncleanness; this brought Sampson to a woful strait: this brought David and Solomon into great perplexity.

6. Take heed of Oppression, and all acts of Injustice: this brought Ahab into great straits insomuch that the Dogs licked his blood.

7. Take heed of unnecessary familiarity with wicked men: this brought Jehosaphat into a great strait.

8. Take heed of mis-using the Prophets of God: this made God de­stroy the children of Israel without remedy, 2 Chron. 36.15, 16.

9. Take heed of coming prophanely to the Lords Table: this brought the Church of Corinth into a great distress, insomuch as the A­postle saith, For this cause many among you are sick, and many weak, and many fallen a sleep.

[Page]10. Take heed of loathing the Manna of your souls: this brought the children of Israel into woful misery, that God destroyed all their carkas­ses in the wilderness, save Joshua and Caleb.

Take heed of slighting the Gospel: this brought Queen Maries perse­cution, as many godly and learned men that fled for Religions sake out of the Land; have confessed their thankfulness for, and unfruitfulness un­der the Gospel in King Edward the sixths time, brought the persecution in Queen Maries time.

11. Take heed of losing your first love: that makes God threaten to take away his Candlestick.

12. Take heed of prophaning the Christian Sabbath, which is much prophaned every where; a day that Christ by his resurrection from the dead hath consecrated to be kept holy to God: Certainly if the Jewes were so severely punished for breaking the Sabbath, which was set a part in memory of the Creation, surely God will severely punish those that break the Sabbath, set a part in memory of Christs Resurrection. May be same will say, I have committed many of these sins, but am not brought into any strait. Remember it was nine moneths after David had numbred the people, before he was in this strait; but as sure as God is in Heaven, sin will bring straits sooner or latter; though one sin a hundred years, yet shall he be accursed: may be thy prosperity makes way for thy damnation; and this is thy greatest distress, that thou goest on in sin and prosperity.

Ʋse 3. If sin bringeth a Nation into marvellous labyrinths, learn what great cause we have to fear that God shall bring this Nation into great di­stress, because of the great abominations are committed in the midst of it: Our King and Sovereign was in a great strait in the dayes of his banish­ment, but God hath delivered him. God hath delivered this Nation out of great straits; but alas, we requite God evil for good, and in stead of repen­ting of old sins, we commit new sins. I am told there are new Oaths in­vented, Oaths not fit to be named in any place, much less here: Certainly the drunkenness and adultery, the oppression and injustice, the bribery and Sabbath-breaking, the vain and wicked swearing and forswearing this Nation is guilty of, must of necessity provoke God to say of us, as he did of them in Jer. 15.29. Shall I not visit for these things, saith the Lord? shall not my Soul be avenged on such a Nation as this? God will not only punish us, but be avenged on us. There is no way to avoid a National Desolation, but by a National Reformation.

Lastly, Learn what cause you of this Congregation and Parish, what cause you have to expect that God should bring you into great straits, be­cause of your great unthankfulness and unfruitfulness under the means of [Page]Grace, you that have so long enjoyed the Gospel; you have had the Gos­pel in this place in great abundance; Dr. Taylor he served an Apprentice­ship in this place; Dr. Stoughton served another Apprenticeship, and I, through Divine Mercy, have served three Apprenticeships, and half ano­ther almost among you; you have had the Spirit of God seven and thirty years in the faithful Ministry of the Word, knocking at the door of your hearts, but many of you have hardned your hearts. Are there not some of you, I only put the question, that begin to loath the Manna of your Souls, and to look back towards Egypt again? Are there not some of you have itching ears, and would fain have Preachers that would feed you with dainty phrases, and begin not to care for a Minister that unrips your Consciences, speaks to your hearts and souls, and would force you into Heaven by frighting you out of your sins? Are there not some of you, that by often hearing Sermons, are become Sermon-proof, that know how to sleep and scoff away Sermons? I would be glad to say, there are but few such; but the Lord knoweth there are too too many that by long preaching, get little good by preaching, insomuch that I have often said it, and say it now again, there is hardly any way to raise the price of the Gospel-Ministry, but by the want of it: And that I may flatter not you, you have not profited under the means you have enjoyed, therefore you may justly expect God may bring you into a strait, and take away the Gospel from you: God may justly take away your Ministers by death, or other ways. Have you not lost your first love? Why did God take away the Gospel from the Church of Ephesus, but because they lost their first love? Are you not like the Church of Loadicea, that was neither hot nor cold? therefore God may justly spew you out of his mouth: what God will do with you, I know not; a few weeks will determine: God can make a great change in a little time; we leave all to God; but in the mean time let me commend one Text of Scripture to you, Jer. 13.16. Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark Mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness. Verse 17. But if you will not hear it, my soul shall weep in secret places for your pride, and mine eyes shall weep sore, and run down with tears, because the Lords flock is carried away captive. Give glory to God by confessing and repenting of your sins, by humbling your souls be­fore the Lord, before darkness come, and who knoweth but this may pre­vent darkness?

IN the former Chapter you have a spiritual Chronicle, or a Catalogue of the Lords Worthies, and all the eminent effects of their Faith; and now the Apostle comes to make use of this History, that he had pro­duced through so many successions of Ages of all the holy men of God that excelled in Faith. Wherefore seeing we are compassed about with so great a cloud of Witnesses, &c.

The Text is wholly Hortatory. In it observe,

• 1. The Premisses, or principle the Apostle worketh upon, seeing we are compassed about with, &c.
• 2. The practical Inferences, which are deduced from thence, and they are two.
  • 1. One concerning the private part of our duty, Let us lay aside every weight, &c. there is something external and without, like to clog us in our way to Heaven, — every weight, and something within that will hinder and trouble us within: therefore he saith, And the sin which doth so easily beset us.
  • 2. Here is the positive part, Let us run with patience the race that is set before us. There's motion [Run] the manner [with patience] the stage or way [the race that is set before us.]

My purpose is to give you some brief thoughts upon this useful and practical inference of the Apostle, from the History of the faithful before recorded. Therefore I will sum up the whole Text in this point.

Doct. The people of God that have such a multitude of examples of holy Men and Women set before them, should prepare themselves to run the spiritual race with more patience and chearfulness.

There are two things in this Doctrine, the Encouragement and the Duty. I shall open both with respect to the circumstances of the Text.

First, The Encouragement; A multitude of examples, or, as in the Text, Seeing we are compassed about with so great a cloud of Witnesses. Mark here are witnesses, a great cloud of witnesses, and these, compassing us round about.

[Page]First, Here are witnesses; by that term we are to understand those wor­thy Saints mentioned and reckoned up in the former Chapter, Abel, E­noch, Noah, Abraham, Moses, &c. All the Saints of God that have had ex­perience of the goodness of his providence to them, and the fulfilling of his promises, they are all called Witnesses; why? because the depose a testimony for God, and to speak to future generations to be constant, as they were, that they might receive the like reward. This witness was partly in their Faith, and partly in the fruit of their Faith.

1. They witnessed b [...] their faith, ( John 3 33.) He that hath received his testimony, hath set to his [...]eal that God is true. A man that hath soundly digest­ed the promises, that expresses his faith by chearfulness and patience un­der all difficulties, troubles, delays, and those sundry trials that he meets with, he gives it under hand and seal, proclaims it to the world that he hath to do with the true God. And,

2. They witnessed in the fruits of their faith, as they give us an instance of Gods fidelity towards them that faithfully adhere to, and firmly be­lieve in his promises; so it is said, Heb. 6.12. Be not slothful, but followers of them who through faith and patience inherit the promise. Let Faith but set Patience a work, do but hold out a little while with God, and you may learn by the example of all those holy men, we shall inherit the promises, they shall be made good to a tittle, and nor one thing fail of all that the Lord hath spoken; as those holy men were exercised and tossed to and fro, but it succeeded well with them at the last. O then let us hearken to the deposition of these worthy witnesses that are re­corded in the Scripture, and with such an invincible resolution as theirs was, let us hold out our course towards true happiness: If we do not, they that are now propounded as Witnesses to us, will at the day of Judge­ment be produced as witnesses against us. And pray also let us remem­ber that we are to continue and keep afoot that testimony to succeed­ing generations: for not only the Prophets and holy men of God, were Gods witnesses, but all Gods people also are his witnesses, Isai. 43.10. by their faith, patience, diligence, constancy and chearfulness under affli­ctions, they are to give it under hand and seal to the world, that God is a true and faithful God. But now, if we either by our sinful walking, or by our drooping discouragements, discredit Christ and his profession, then we, are witnesses against him, we deny that Religion which we would seem to profess and cry up, ( Tit. 1.16.) They profess they know God, but in works they deny him; and the more dangerous, because deeds are more deliberate than words, and so a greater evidence of what we think in our hearts. If we by drooping discouragements and sinful walking [Page]discredit Religion, we deny it, and do in effect put the lye upon Christ. Therefore let us remember they were witnesses, and so must we.

Secondly, By a figurative speech they are called a Cloud, [having a cloud of witnesses] why so? I might trouble you with many conceits Interpre­ters have had of this word Cloud; say some, because of the raisedness of their spirits, because Clouds fly aloft: Clouds, for the fruitfulness of their Doctrine, as Clouds send down fruitful showers upon the earth; & Clouds, because they cool and cover us from the heat; so some would gloss for our comfort: others with more judgment say, a Cloud with allusion to the pillar of cloud which conducted the Israelites to Canaan; yet neither doth this come up fully to the scope of the Apostle; for the Apostle speaks not of a Cloud that goes before us, but of a Cloud that compasseth us round about, and therefore a Cloud; the reason why 'tis called so, is the number and multitude of those Witnesses, as a Cloud is made up of a multitude of vapours gathered together, and condensed into one body; and so the expression is often used, Ezek. 38.9. Thou shalt be like a cloud to cover the Land, &c. noting the increase of the people when God would restore them, the multitude of Converts; and so in prophane Authors, Livie hath such an expression, an army of men is called a cloud. But this is enough to shew the intent of this expression, that there are a multitude, a very great number: though the godly comparatively, and with respect to the wicked, are a few, yet considered in themselves, they are a great number; for, if the Martyrs, and those glorious instances of Heroick saith, and that under the Old Testament, when Gods Interest was more confin'd to one People, if there were such a Church then, of so great a number, what will the whole Church of the Old and New Testament be, when we shall meet together in Heaven? We are often discouraged with the paucity of Professors, and are apt to think our selves to be left alone, 1 Kings 19.10. But let us remember there is a Cloud of Witnesses, we are not solitary now, and certainly we shall not want company when we come to Heaven, To the innumerable company of, &c.

Again, it meets with an ordinary and strong temptation which Satan suggests to the heart of the godly, that they are singular and matchless in their afflictions, that none of the people of God have ever under gone such difficulties as they are exposed unto; and this makes them question their Fathers affections, and put themselves out of the number of his children. I, but all these things are accomplished in the Saints of God before you, here is a Cloud of Witnesses that have been exercised and tryed to purpose, 1 Pet. 4.9. They are troubled with a busie Devil, a naughty world, a cor­rupt [Page]heart, all have had their tryal from Gods correcting hand, The same afflictions are accomplished in your brethren, that are in the world. So that we have many fellows, our lot is no harder than the Saints of God that have gone before us, for there is a Cloud of Witnesses.

3. Observe, the Apostle calls it a Cloud that compasses us round about, i.e. We have instances for every Tryal, Temptation, Duty that we are put up­on: Here we have examples of those that have fulfilled the commands of Christ on this side with an undaunted courage, and the examples of those that have born the Cross of Christ with an invincible patience: here we have examples of those that have conquered right-hand temptations, that have despised the delights of the world; and there are those that have conquered left-hand temptations, that have not been broken and affrighted with the terrors of the world; all the Saints of God have trodden that way; the same paths wherein we are to walk after them: we cannot look this way or that way, but we have instances of Faith, confidence in God, and patience, we are compassed about, &c. In short, here lies the en­couragement that Christians should propound to themselves.

1. That there are examples. Christians of latter times have more to an­swer for their infidelity, than those of former Ages; they that first belie­ved the promises, believed without such a cloud of witnesses, or multitude of examples; many have gone before us that have broken the Ice, and that found good success from their own experience, they have commended God to us, as a true and faithful God, and will not you go on? When Jonathan and his Armour-bearer climbed up the Rocks of the Philistins, then the people were encouraged to go up after; so here are some that have gone before you, and it hath succeeded well with them.

2. These examples are many; not one or two that might be supposed to be singularly assisted, and to have eminent Prerogatives above the rest of their brethren, but many in every Age, a whole cloud of them,

3. There are examples of many rare and excellent men, the best that ever lived under Heaven: Take (my brethren) the Prophets for an example, &c. Jam. 5.10.

4. They are propounded to us, not for their words only, and for their profession, but for their deeds, for their bitter sufferings; and they abun­dantly manifest to us, that there is nothing impossible in our duty, or any thing so difficult but may be overcome through Christs strength enabling us: They all had the same nature we have; they were of the like passion with us, flesh and bl [...]od as we are, of the same relations and concernments; and then on the other side, we have the same cause with them, the same re­compence of reward to encourage us, the same God and Saviour to recom­pence [Page]us; he suffered for us as well as for them; therefore we should fol­low in their steps, and hold fast our confidence to the end, for they have shewed us, that poverty, reproaches, death it self, and all those things that would look harsh, and with a ghastly aspect upon the eyes of the world, are not such evils, but that a Believer may rejoyce in them, and triumph o­ver them. I say, they have shewed the blandishments of the world have not such a charm, but they may be renounced without any loss of consi­derable joy and contentment, and that the duties of Christianity are not so hard, but that a little waiting upon God will bring in grace enough to perform them; therefore saith the Apostle, Seeing we have a cloud of witnesses, let us lay aside, &c. And so I come to the Encouragement, to the

Second thing, and that is the duty here pressed.

• 1. Here is the privative.
• 2. The positive part of our duty: Here is Mortification and Vivification.

Mortification, Let us lay aside, &c. Vivification, Let us run with patience, &c. In both the branches, he alludes to terms proper to Races: In a Race you know men strip themselves of their cloaths, and whatever is bur­densome and heavy, that they may be the more light of foot; and so the Apostle bids us lay aside every weight; and they do withal diet them­selves, that they might have no clog from within, 1 Cor. 9.25. Every man that striveth for the mastery, is temperate in all things, i.e. They took care that they did not clog and indispose themselves for the race they were to run; but they verily run only for a corruptible Crown, we for a Crown that is incorruptible and glorious: so according to this double practice of Races, we are to cast aside every weight from without, &c. So here's a double object, la [...]ing aside every weight, and of sin, There's onus externum, the weight without, that presses us down, and hinders our speed; and then there's impedimentum internum, there's sin, that which weakens within; by reason of the former, we make little speed; by reason of the latter, we are often interrupted; and therefore we must do as they, that they might be swift and expedite, lay aside ever weight, and be more tem­perate in [...]l [...] things. Herein a Runner in a Race differs from a Traveller, a Traveller strengthens himself for his Journey as well as he can, his cloaths on, sometimes carries a great burden with him; but a Runner of a Race makes himself as light as he can. But to come more particularly to the words.

First, (lay aside every weight.) By weight is meant those things that bur­den the soul, and make our heavenly progress more tedious and cumber­some: and by weight is meant (I think) the delights and cares of the world, the multitude of secular business, all our earthly contentments [Page]and affairs, so far as they are a burden to us, hinder us in our way to hea­ven; these must all be put off, Luke 21.3, 4. saith Christ, Take heed to your selves, lest at any time your hearts be overcharged with surfeiting and drunken­ness, and cares of this life, &c. The heart that is deprest, cannot be so free for God, and the Offices of our heavenly Calling, when we give way to surfeiting, drunkenness, and cares of this world,

1. The heart may be overcharged with the delights of the World; Surfeiting and Drunkenness must not be taken in the gross notion; you must not think of spewing, reeling, vomiting, as if to avoid these were a full compliance with Christs direction, the heart may be over-charged when the stomack is not; there is a dry drunkenness, and a more refined sur­feiting, and that is when the heart grows heavy, unfit for Prayer, relishes not the things of the Spirit, when the delights of the Flesh clog the wheel, abate that vigour and chearfulness that we should shew forth in the worship of God and holy Actions, when the delights of the flesh withdraw us from that watchfulness and diligence that is necessary in ta­king care for our souls, then the heart is overcharged; voluptuous living is a great sin, it choaks the seed of Piety so soon as planted in the heart, so that they can bring nothing to perfection, it brings a brawn and a dead­ness upon the Conscience and Affections; there is nothing that hardens the heart so much, as the softness of carnal pleasure, ( Jude. 19.) Sensual, having not the spirit; Sensuality quenches our natural bravery and brisk­ness of spirit that becomes a man; much more doth it hinder the sub­lime operations of the spirit of God. Well then, remember Christians, you are not only Travellers by the way, but Runners in a Race: If we were to speak to you only under the notion of Travellers in a way, this were enough to wean you from the delights of the flesh, 1 Pet. 2.11. As strangers and Pilgrims, abstain from fleshly lusts which was against the soul. The more you indulge these fleshly lusts, the more you hearten and strengthen the great enemy of your souls, and starve the better parts; but you are as Runners in a Race: by this Metaphor the duty is more bound upon you, much more should you beat down the body, and keep it in subjection; the Apostle hath a notable word, 1 Cor. 9.27. I keep un­der my body, and bring it in subjection, &c. I heat down my body; you must either keep under pleasures, or pleasures will keep you under; for a man is soon brought under the power, dominion, and tyranny of evil customes, and me so bruitish pleasure, by indulging the lusts of the flesh, 1 Cor 6.12. Be but a little addicted to an▪ one thing, and you are brought under the power of it; the flesh waxes wanton and imperious, and a slavery grows upon you by degrees: The more you cocker carnal [Page]affections, the more, they increase upon you; and therefore you must hold the reins hard, exercise a powerful restraint. Solomon in his Penitentials gives us an account of his own folly; and how fearfully he was corrup­this way, Eccles. 2.20. Whatsoever mine eyes desired, I kept not from them, I with-held not my heart from any joy, &c. This was that which brought him to such a lawless excess, and at length to fall off from God. When we give nature the full swing, and use pleasure with too free a license, the heart is insensibly corrupted, and the necessities of life are turned into dis­eases, and all that you do, 'tis but in compliance with your lusts; your eating and drinking is but a mea-offering, and drink-offering to lusts and carnal appetites. I remember Solomon saith, Prov. 29.21. He that de­licately bringeth up his servant from a child, shall have him become his Son at length, i.e. allow a servant too much liberty, and he will no more know his condition, but grow contemptuous, bold and troublesome, so it is here: We are all the worse for license; natural desires, unless they feel fetters and prudent restraints, grow unruly and excessive: And therefore it is good to abate the liberty of the flesh, that the body may be a servant, and not a Master; when you deny your selves in nothing, but satisfie every vain appetite, a custom grows upon the foul, and Intemperance proves a Trade, and an habitual distemper, so that you cannot when you would, upon prud [...]m and pious respects refrain and command your desires; and there­fore 'tis good sometimes to thwart and vex the flesh, as David poured out the water of Bethelem that he longed for, 2 Sam. 23.17. not to deny our selves in what we affect and covet; lust grows into a wanton, and bold, and imperious, and so prescribes upon us, and we are brought under the power of these things.

2. The business and cares of this world; for these immoderately fol­lowed, and not in obedience to God, are a sore burden, and makes the soul heavy, and allows no time and strength for God and his service, and those happy opportunities of private communion with him, when we are incumbred with much service, we neglect that one thing necessary, Luke 10.42. and therefore Christians must take heed that the lean kind do not de­vour the fat; that Sarah be not thrown out of doors in stead of Hagar; that Religion be not thrust to the walls, which should be our prime and chief business, while every business hath its time and course. The Scriptures knowing the proneness of our hearts to temporal things, deals with us as we do with a crooked stick, we bend it so much the other way, and there­fore sometimes they forbid necessary labour, John 6.28. Labour not for the meat which perisheth, &c. the meaning is, not chiefly; but it bends the stick another way, set not your affections on the things of the earth: A man [Page]must have some kind of affection to hi [...] work here below; but we had need to be bent the other way. We may gather [...] is from this Precept, 'tis better incroach upon the world, then the world should incroach up­on Godliness. In short, things are a burden and clog to us, according as our delight and scope is; if the pomp and increase of the world be our end and scope, then Religion will be looked upon as a burden, that will be a weight, and all duties of godliness as a melancholy interrup­tion, as they, Amos 2.8. When will the Sabbath be over? The exercise of godliness will be a troublesome thing, and we shall go about the work of Religion as if we went about it not: But, on the other side, if Heaven and heavenly things be our scope, then the world is a bur­then, and then we shall use it in the way, but not abusing, as taking up our rest here, 1 Cor. 7.31, 32. Man hath a body and soul, and he doth provide for both but for one in subordination; the soul is the chief, and therefore we must not so look after the interests and concernments of the bodily life as to forget the interests of the soul, or to neglect them. Many will not so grosly idolize present things, so as to renounce things to come; I but they so often follow the things of the world, that they neglect their eternal concernments. The happiness of a people, in communion with God, and therefore that must be looked after; we must take heed that the cares of the world have not such a hand and power over us, as either to divert us from or unfit us for these higher and no­bler pursuits, the enjoyments of God in Christ. This is the first thing the Apostle speaks to these spiritual Racers, to lay aside every weight, that is, the delights of the flesh and the cares of the world.

Secondly, The next thing to be laid aside, is sin, which doth so easily beset us. As we must guard against things without so we must mortifie our corrupt inclinations within: or else, it will soon make us weary of our heavenly Race, or faint in it. Sin you know is two fold, Original and Actual. Actual sin is not meant primarily, for that is not peccatum agens, the sin that easily besets us, but peccatum transiens, the sin that passes from us; and original sin is that which is semphatically called sin Rom. 7.8 Now this original corruption may be considered as meerly native, or as acqui­red and improved into evil customes and habits: for according to mens tempers and constitutions, as they are severally disposed, so by the corrup­tion of nature they are inclined to one sin more than another: as the chanel is cut, so corrupt nature findes a vent and issue: every man there in some predominant sin, and in every regenerate person some re­liques of that sin, from whence is the greatest danger of his soul: thus David speaks of his iniquity, Psal. 18.23. Well then, this is that sin that [Page]doth easily boset us: original sin improved into some tyranny or evil custome which doth increase and prevail upon us more and more. Now this is said (easily beset us) for three reasons: Partly, because it hath a great power and restraint over us, and implies the whole man, the mem­bers the body, the faculties of the soul; so great an interest hath it acquired in our affections, it doth easily beset us, it hath great power and command over us. Partly, because it sticks so close, that we cannot by our own strength lay it aside, Jer. 13, 23 Can the Ethiopian change his skin? or the Leopard his sports? &c. A man can as soon change his skin as lay aside his customes, that are so deeply engraven as the blackness of an Ethiopian▪ or the spots of Leopard. And partly because it mingles it self with all our motions and actions, Rom. 7.21. &c. It easily be­sets us, 'tis present with us, it impels us, and sollicits us, and draws us to sin further and further and doth make us negligent in what is Gods: we cannot do or speak any thing, but it wil infest us in all our duties of Piety, Charity, Justice; on every side it is interposing, vexing, thwart­ing the motions of the Spirit, and so abates our strength, vigour, and agility, and retards our course towards heaven and glory: therefore, lay aside, as every Weight, so every Sin, &c.

Quest. Now what is it to (lay aside?) or how can we lay aside, since sin sticks so close to us, and is engraven in our natures?

Answ. Certainly, something may be done by us; for this is every where pressed as our duty, Ephes. 4.22. Put off the old man, and 1 Pet. 2.11 we may put it off more and more, though we cannot lay it aside. Then we are said to lay aside the sin that so easily besets us, when we prevent and break the dominion of it, that it shall not reign over us, Rom 6 12. Let not sin reign, &c. Though it dwells in us, lives in us; and works in us, yet it should not overcome us, and bring us into bondage, and so it will not be imputed to our condemnation; and at length when then the soul shall be separated from the body, we shall be wholy free from it.

Quest. I, but what must we do that we may so repress it? (the question re­turns) that we may break the dominion of it?

Answ. I answer this is the work of the Spirit of God; but we must know, the Spirit of God doth work the work of mortification two waies: by Regeneration, and after Regeneration: By Regeneration, and so he doth immediately without any co-opperation of ours mortifie the deeds of sin, gives sin its death-wound; that which is left, is a thing mortified, it broken. The Scripture often speaks of this first work of Regenration, Rom. 6.6. Colos. 2.11. First, when we are planted into Christ, then we put off the body of sin; and though it doth not presently die, [Page]yet 'tis weakned, that it cannot reign, though it be not destroyed.

2. After Regeneration, the Spirit doth more and more destroy sin, the relqiues of sin, this crucified body of sin, till it dieth wholly away; this he doth in us, but not without us Rom. 8.13. Through the Spirit mor­tifie the deeds of the body: Not the Spirit without us, nor we without the Spirit, but ye through the Spirit. What is then required of us?

1. Seriously purpose not to sin, and promise to God to yeild him unfeigned obedience. Especially should we make this promise in the use of those solemn Rites by which the Covenant between God and us is confirmed. Take up a solemn purpose not to grive the Spirit, nor to break his Law, Psal. 119.106. I have sworn, and I will perform it, that I will keep thy righteous judgements: This purpose of heart is the root of all good actions; therefore in the confidence of Gods help, in the sense of thy own weakness, Psal. 119.32. we cannot lay wagers upon our own strength, yet 'tis our duty to engage our hearts to God. To sin against the light of our own conscience, and illumination of the Spirit, and the chastening and instruction of our own reins, that aggravates our sin: but to sin against, and besides our fixed purpose of not sinning, that lightens sin, for then 'tis a sin of weakness and infirmity, not of wil­fulness and malice; and then we can say as Paul Rom. 7.19. When the heart is fixedly bent towards God, The evil which I would not, that do I, Two wayes may we be said to sin against purpose; either when we are over-born besides our purpose, or our purpose still remaines to please God: As, when the water breaks over the bank, the bank remaining, in such a case the fault is not in the bank, but in the violence of the flood. Or 2. when we break off our purpose, or consent to do evil; as when we cut thorow the band, the water may easily make thorow. Ther's a great deal of difference between sin dwelling in us, and sin entertained by us; between sin remaining, and sin reserved: when you have a firm pur­pose against all sin, there is sin remaining, but 'tis not reserved, 'tis not kept and allowed.

2. Watch over thy self with a holy suspicion, because thou hast sin within thee that doth easily beset thee; therefore consider thy wayes, Psal. 119 59. Guard thy senses. Job. 31.1. but above all, keep thy heart, Prov. 4.23. Conscience must stand Porter at the door, and examine what comes in aad what goes out: watch over the strategems of Satan, and seducing motions of thy own heart.

3. Resist and oppose strongly against the first risings of the flesh, and the tickling & pleasing motions of sin that doth easily beset us, when it doth entice us away from God, or do any thing that is unseemly, & con­trary [Page]unto the duties of our heavenly calling. Oh remember we are not debtors to the flesh, Rom. 8.20. Thou art tyed to the Lord by all obli­gations and indulgencies therefore break the force of sin by a serious re­sistance; check it, and let thy soul rise up in indignation against it; my business is not to pleasure the flesh but to please the Lord.

4. B. wail thy involuntary lapses and falls with penitential tears, as Peter went ou [...] and wept bitterly, Mat. 26.57. Godly sorrow is of great use for laying aside of sin as salt potions kill wormes. When Children are troubled with wormes, we give them salt potions; so these bitter peni­tential tears are the means God hath appointed to mortifie sin; that's the reason the Apostle saith, 2 Cor. 7.10. Godly sorrow worketh repentance to salvation, not to be repentedoc: 'Tis not only a part of repentance but worketh preserving durable resolutions, a walking closely with God: 'tis a means God hath blessed to this end and purpose.

5. Recover from thy falls, renew thy combate, as Israel when they were overcome in battel they would try it again and again, [...]ud [...]. 20 28. Take heed of ceasing for the present for though thy enemy seems to pre­vail, though the flesh seems to prevail against the spirit in the battel, yet thou shalt have the best of it in the war; by the power of grace thou shalt have the victory.

Thus I have gone over the privative part of our duty. Let us lay aside every weight, and the sin that doth so easily beset us. I should have come to the positive, Let us run with patience the race that is set before us: there is the duty, Let us run the race that is set before us: and there is the man­ner of the duty, Let us run with patience. I should have shown you, that a Christians life is like a race from earth to heaven in a way of holiness, and exercise of Grace. This Race it continues as long as we continue in the world, from our Nativity, to our death; after death the strife is ended: Now in this race we must run, and o run that we may obtain the crown, 1 Cor. 9.24. Running is a motion, and a speedy motion; there is lying, sitting or standing, but still there must be running: [...]e must make a further progress in the way to heaven, forge [...]ting those things which are behind, and reaching forth unto those things which are before Phil. 2, 13.

The Runner was not to enquire how much of the way already was past but to strain himself to overcome what was yet behind. And so should we consider what sin are yet to be mortifyed, what duties yet untouched, almost untouched; what heard conflicts are yet to be undergone, and still to hold on our way without wining aside, or halting because of difficul­ties, discouragements, stumbling blocks. And there are fellows and co­partners [Page]with us, that run this Race, with whom we may strive in a holy emulation, who should go forwardest, who should be most forward in the course of pleasing God. O Christians, there are many contentions amongst us but when shall we have this holy contention? Heb 10 24. In a Race there is the Agonetheta, the Judge of the sportes: so here God observes all; no matter what the standers by say, the Judge of the sports must decide who must have the Crown, 1 Cor. 14.3.4 And then at the end of the Race there is the Crown, 2 Tim. 4.7.8. I have fought a good fight, I have finished my course, I have kept the faith, henceforth thre is laid up for me a crown of righteousness, &c. In a race there are spectators: so there are here, God, Angels and men, 1 Cor. 4.9. We are a spectacle to the world, to angel, and to men; &c.

Thus for the similitude of our Race, in our way to heaven. Now wherein it differs.

This is a Race not undertaken out of wantonness, but out of necessi­ty: God hath called us to this course, and if we run not in this Race we are undone for ever. And in other Races, but one had the Crown; here all are crow [...]ed, 2 [...]im. 4.8 though they be not so eminent as the Apostle; here all are [...]rown'd that run in the manner God hath required: Hence­forth is laid up [...]o me a crown of righteousness, which the Lord the righteous Judge shal give me at that day; and not to me onely, but unto them that love his a [...] pearing.

For the manner, (with patience) Let us run with patience: Patience is necessary.

1. Partly because of the length of the Race, and the distance between us and the promised reward. Our Race cannot be ended but after some degrees of time; long waiting is troublesome to the flesh, and there­fore we [...]ave need of patience.

2. Because we meet with many impediments, troubles and tempta­tions by the way; there are spiritual adversaries with whom we must fight; for we go on, we not onely run, but fight; therefore Run with patience, &c.

3. Because the spectators will be ready to discourage us: We are set forth not onely as a spectacle to God and Angels, but to the world, and they will be ready to deride, scorn and oppose us for our Zeal to God, and out forewardness in the wayes of God, to discourage us b [...] bitter mockings, &c. therefore let us run with patience the race that is set before us▪

IN the former part of this Verse, you heard the commendation of those few names in Sardis: it was this They had not defiled their gar­ments. In this latter part you have their encouragement in their re­ward: They shall walke with me in white. In which encouragement I told you we might consider two things, or take it into two parts.

• First, That they should walk with Ch [...]ist.
• Secondly, They should walk in White.

I have spoken to the former of these, [...]hey shall walk with Christ, and that the Scripture holds forth under a two-fold notion:

• First as matter of duty, It is a duty to walk with Christ.
• Secondly, it is matter of promise: That they keep their garments undefiled, and live in thigh favour with Christ, they shall walk with Christ: we favour those that walk with us.

Walking with Christ notes to us three things.

• 1. That we have peace with him.
• 2. That we have intimacy with him.
• 3. That his being so much above us, we should have this favour from him.

And hence I noted the great priviledge of the people of God, that they shall walk with Christ.

1. It notes the great satisfaction of the Saints to walk with Christ; they shall be filled with his company.

2. How safe it is, and what safety there is to walk with Christ: he hath a wing to spread over them.

3. What opporunities such have as walk with Christ.

4. What liberty such have as walk with Christ.

5. Such as walk with Christ, may be sure he will commuicate his secrets to them, he will show them what they have to do.

2. We shewed you the great goodnes of Jesus Christ, that he should take such creatures to walk with him, such defiled creatures.

3. Then let us take heed of keeping our garments undefiled, lest Jesus Christ cast us out of his company, and we can no longer walk with Christ any more. Oh take heed of walking blameless in the wayes of Christ.

[Page]These things were spoken from the first point. Now I come to the walking with Christ in White.

In opening the Text, I told you white might be considered two wayes.

• 1 As it respects our state, and so that by way of Justification, and thus they shall walk with Christ; but this is not the walking in white, the Text means.
• 2. Here is a further walking in white, and that is matter of reward to the people of God.

1. To walk with Christ in white, it is matter of honour, white garments are matter of honour. Princes, great Kings walk in white garments, so the Saints of God shall walk in white Christ will honour them, and give them honour among them, because they have kept their garments undefiled. They shall walk in white like great Princes, and honoured persons. A good name is better then precious oyntment: they that are good indeed, they shall have a good name, they shall walk in white. To keep the conscience [...]ean, is to keep the credit clean; and they who are careful not to blot their conversation, Christ will take care of their reputations, that they be not blotted, that they walk with men in honour,

It was wor [...]hily spoken in the 11th. of the Hebrews, they kept their gar­ments undefiled; and it was by the power of faith, and they obtained a good report by faith, keeping themselves from the pollutions of the world, they kept to themselves a good report. This honour and good re­port which we get by keeping our garments undefiled, is sure: Abraham had an honourable title, Abraham my friend, and a man after mine own heart. Isd. 45 4. Since thou wast precious in my sight, thou wast honourable And not only so, that the people of God are honourable in his eyes, but they also sometimes walk in white, in the eyes of the men of the world: he can give his people room in the opinions of men, he moves their hearts to think well of them and he opens their mouths to speak well of them; though indeed the honour which they, who keep their garments unde­filed, have in this world, it is most usually from good men, from godly men, and indeed honour of them is most honourable.

It is not much to us hat others say or think of us, what the wicked world judge of us, yet I say, God can and doth sometimes raise a testi­mony of honour for his people amongst carnal men of the world. Joseph would not defile his garments, he walked in white amongst men: true, he was cast into prison, what of that? he was respected by the keepers of [...]he prison afterwards he walked in white.

In the whole Egyptian Court, Daniel was one that walked in white with [...]mmon men of the world; first with the Princes of the Eunuches, he had [Page]tender favour with him, he told him, he would not disobey God, to Please men; yet he did not rail against him, and call him a stubborn fel­low, because he would not bow to Baal; and afterwards Daniel was as great a man as any in all that Province, he walked in white. God hath created testimonies of honour for his People from some men of the world yea, they many times put white garments upon them: so it was with Christ, in Mat. 27. and verse 4. common men put a good report upon Christ, a white garment; Truly, saith the Centurion, this was the Son of God. Truth, this was a righteous man, saith he; when he saw how he carri­ed himself at his death, he gave him a good report: thus it doth come to pass, God doth somtimes keep up heir honour in the world, who will not defile their garments, nor touch the sacrifice of Baal; and it follows so with them, that the Lord shall clear up their credit and reputation and the shall walk in white, in honour, before the men of the world, Rev. 6.11. where the souls under the Altar are spoken of, who were miserably used in this world, white Robes were given them, to every one of them, that is, their evidences were cleared.

This may tea [...]h us the readiest way to the white Robe, to the Robe of Honour it is to keep us from being defiled with sinful practises: certainly they who please God, he can make the world to honour them; if God approves us, he can make the world approve us too yet we must not think to have all speak well of us: yet this we may say, if we keep our garments undefiled, we shall walk in white in the eyes of men; if God see our garments in the dire, and spotted with the filth of the world, it will spoil the honour we should have in the world: as it was said of Arius, when his garments were defiled, they called him Satanar [...]us, that is to say, devilsh: thus it may be, for the Lord hath a time to take our good name from us, to cause our light of honor to be taken from us.

And as he hath caused us to walk in the white of hon [...]r in the world, so he doth som [...]imes cause us to walk in reproach with the world: they who defile their garments, lose their honor with men, and they lose their joy they should have hereaf [...]er, Mal. 2.9 You have departed from my law, therefore will I make y [...]u c [...]n [...]em [...]tible in the eyes of all men. It is a design of the spirit of wickedness to draw men to sin, that they may upbraid them, that I conceive is the sense of the Apostle, Gal. 6.13. For neither they themselves who are circumcised keep the Law, but desire to have you cir­cumcised, that they might glory in your flesh, saith he. Oh there are some of this wicked spirit, that would draw men to such and such wickedness, not that they joy in their returning but that they might glory in their flesh; when as they who stand fast, do even force a good testimony [Page]from their enemies: So it was the unhappy chance of Cranmer, the Pope did perswade him to subscribe, and did he get any honour by it? No tru­ly, they did upbraid him, and reproach him, and so he had dyed in a ra­ving condition, had not the Lord been merciful to him. I remember a speech of St. Austin, about drinking of healths: Oh, say they, 'tis upon the Kings Birth-day, and we cannot avoid it; if we deny it, say they, we shall be reproached and scorned of all men. He gives them many answers to it, one of which (as I remember) was this; God will so work that if you will not comply with them, they in their hearts will honour you; and whereas if you did comply with them, they would dishonour you, and say you are base spirited. That is one thing of this point, that keeping close to Jesus Christ will get you this reward; you shall walk with him in the White of honour with his people, and it may be with the World too.

2. They shall walk in White, in the White of peace and joy, and inward comfort.

I shewed you in the opening of the Text, how the Scripture calls that walking in White, then the point is this: Whatever becomes of the other White of honour in the World, they shall be sure of this, that abundance of peace, and joy, and comfort, shall possess their souls that keep their garments White; they shall walk in the inward White of joy and peace with Jesus Christ, and this is a blessed reward.

Indeed now this joy, this White of joy, arises in the Soul three wayes.

1. From the testimony of their own Consciences, O they who have a good testimony from their own consciences, walk in White, 2 Cor. 1.12. We have this for our rejoycing, the testimony of our consciences, that in all simplicity, and godly sincerity, we have our conversation in Heaven: that is, walking in White: this is our rejoycing, our conscience speaks well of us, and kindly to us; and who is able to express the sweetness of this thing? None can know what this is, but they that have it, as it is said of the New Name writ­ten upon the White Stone, Rev. 2.17. 'Tis a thing beyond expression, what the joy and peace of a good Conscience is! Now this I say that our White garments, and our walking in White, ariseth from the testimony of our Consciences.

2. As from the testimony of our Consciences, so from that testimony which is greater than our Consciences, the Spirit shedding abroad of Divine Love, thus it is with those that do not defile their garments, but endure any thing rather than defile their garments, Rom. 5.3, 4, 5.

And not only so, but we glory in tribulations, knowing tribulations worketh patience, and patience experience, and experience hope, and [Page]hope maketh not ashamed, and whence was all this?) because of the Holy Ghost which was given to us, this causeth joy unspeakable, The Spirit it self beareth witness with our spirits, that we are the Children of God. This witness doth cause wonderful joy; much more than the witness of our own Consciences.

3. This joy doth arise from a well-grounded hope, which that soul hath that keeps himself clean; hope of enjoying Heaven at last, hope of future glory is our present joy, Rom. 5.2. By whom also we have access by faith into his grace, even we stand and rejoyce in hope of the glory of God.

Now they who keep their garments white, have good ground of hope of the love of God; therefore this must needs cause them to walk com­fortably as they who have this hope purifie themselves; so they who pu­rifie themselves, have good ground of their hope, and therein great cause to rejoyce, 1 Pet. 1.5, 6. Who are kept by the power of God through Faith unto salvation, ready to be revealed in the last times, wherein ye greatly re­joyce, though now for a season (if need be) ye are in heaviness through many temptations.

We walk in white, in hope we have of that inheritance: now lay these three things together; If they who keep their Garments undefiled, have the testimony of their own consciences, and the testimony of the Spirit, shedding the love of God in their hearts, and a well-grounded hope of fu­ture glory, how can it be but these must walk in white with Jesus Christ? that is, in comfort and joy of the Spirit, and of their own spirits.

Thus David walked, he had abundance of joy upon his conscience of his own integrity, and of keeping his heart and hands clean from those iniquities his enemies charged him with, Psal. 3. The Lord shall judge his peo­ple. Judge me, O Lord, according to my righteousness, and according to mine in­tegrity that is in me. He appeals to the Lord, the Lord shall judge his peo­ple: Judge me, O Lord, according to my righteousness. Thus he appeals to God himself, he had so much confidence, and his heart gave him, he kept himself from those sins.

So Job walkt in white, though his friends black't him exceedingly, yet he walkt in white in his conscience, Job 16.10. Behold my witness is in Heaven, and my record is on high: I have not only a witness in my con­science, but my witness is above. He walkt in white, notwithstanding all his afflictions from God and his friends. Hezekiah walkt in this white when death looked him in the face: Lord, thou knowest I have walkt up­rightly with thee.

I need not stay in the proof of the thing, let me make some Use and Improvement of it.

[Page] Ʋse. Is this blessed reward to those who keep their garments white, to walk in the white of peace and joy: then here we see the happiness of all those who are true to Christ and his ways, Psal. 119.1. Blessed are the undefiled in the way, who walk in the Law of the Lord. 'Tis just in the language of the Text; they indeed shall walk in white, it is a great part of our blessedness to have peace of conscience, and inward joy. Oh how much better is it, than the peace and joy of this world, and the comforts of this world? Prov. 15.13. A merry heart, or as another translation saith, A good conscience, and indeed a merry heart, and a good conscience, do but one explain the other; a merry heart or a good conscience, is a continual feast: Here is no surfeiting in this feast, but a continual musick, continual joy and comfort; Oh how blessed are they who are undefiled in the way!

That which Christ said of the Lilly, Solomon in all his Glory was not arrayed like one of these, so may I say of the Lilly-white soul that keeps himself white in the world, who keeps himself white in matter of practice and worship, Solomon in all his glory was not arrayed like one of these Lilly-white ones: Oh the Rivers of Consolations that flows to them that keep themselves out of the puddles of the world! if you keep your selves from the puddles of the world, from the dung of the world, ye shall have rivers of joy flowing into your souls. I may say to all such, as Solomon saith, Eccles. 11.9. Go thy way: it is a familiar speaking to them: Go thy way blessed soul, eat thy bread with joy, though the world feed thee with the bread of adversity, and though the world give thee nothing but the water of affliction, yet let thy Garments be always White; though the World cloath thee in mourning, and cause thee to prophesie in Sack­cloth with the Witnesses, yet be of good comfort, O Lilly-white soul, for God now accepteth thy works; now drink thy Wine with a merry heart, thy labour, thy ambitious labour is that, whether present or absent, thou mayest be accepted of him, thou hast the fruits of thy labour, the Lord accepts thy works, therefore rejoyce in it. Here is the happiness of those who keep themselves clean from a defiled, and a defiling World.

2. This point gives us an account why the servants of Christ stand so strictly upon their terms with the World, even while some call it pee­vishness, others ignorance, others wilful stubbornness.

What is the reason? the reason is, because they understand in some measure, and have had experience in some measure, what it is to walk in some measure with Christ in white, & it hath left such a relish upon their souls, that they would not lose it for all the dainty morsels of this world; they had rather indeed walk with Christ in White, than walk with [Page]the world in scarlet; therefore they must stand upon their terms, Prov. 10.32. The lips of the Righteous know what is acceptable: The lips are instru­ments of speech, not faculties of knowledge. Ay, but there is a great deal of commerce and converse between the speech and the understanding, and a righteous man will speak nothing with his lips, but what he un­derstands; therefore he is said to understand. The lips of the righteous know what is acceptable: to whom? The lips of the righteous know what is acceptable to God, for they are acquainted with his rule, and God hath shown them his Covenant, he hath shewed them the pattern of his House, and the way of his Worship: now because they are pretty well skilled, and know what is acceptable to God, therefore they will run any hazard, undergo any affliction, rather than do any thing that will not please God, or be hurtful to their own consciences; they are afraid of losing their peace, and comfort, and joy with God, therefore they will not let go the ways of God, as Job saith, Job 26.6. I hold fast my integrity, and my heart shall not reproach me so long as I live: as if he had said, You my friends have re­proached me, but I am resolved my heart shall not reproach me so long as I live.

The heart or Conscience is a busie faculty, and hath many offices, it re­cords what we do, and comes as a witness: the Conscience is Judge of what we do, and accordingly reproves what we do amiss; therefore saith Job, I'le take care of this: I am more afraid of the reproach of Conscience, than of any man whatsoever; therefore I will not do any thing that may cause my conscience to reproach me as long as I live. This is upon the heart of Gods people, they are resolved, let men reproach and rail against them as much as they will, their hearts shall not reproach them.

3. In the third place, let it be a word of Caution, and Admonition to all at this day, to take heed of defiling their garments: if you defile your garments, Christ will pronounce another sentence, he will pronounce a sentence against you; he hath threatnings for those who defile their gar­ments, in the place of rewards, for those who keep them clean; they who defile garments, shall walk in garments of black, in the black of dishonour, as Job saith, I walk all day mourning without the Sun: the Sun of Righteousness shall not shine upon them: Oh what bitter and sore things have many tasted for defiling their garments, when for favour of men, or to please men, they have stained their own garments! What sad bitter things have been upon them, how hath Conscience risen up a­gainst them! O take heed of the After-claps of Conscience, I may say, take heed of the Thunder-claps of conscience; for they will come upon you one time or other, if you defile your garments: As they who to please [Page]men defile their garments, often fall into their displeasure, whose favour they sought: so oftentimes such fall into displeasure with themselves, or to be sure they shall at last: there is many a one lives under the dis-favor of his own conscience, many a one that his conscience will not give him a good word, or a good look, whence hath it been? they have defiled their garments. They who venture to do things displeasing to God, shall not long be pleasing to themselves.

The story speaks of Francis Spira, that to please men, to save an estate, he defiled his garments, and he presently fell into rebuke of himself, and lived under the rebuke of his conscience a long time.

Job 8.15. speaking of the hypocrite, his hope shall be cut off, the word signifies to loath, so some translate, his hope shall be a loathing to him, he shall loath his hope. There is a two-fold loathing: First, a loathing to re­pentance, that is, a gracious loathing, a loathing our selves for our sins against God. And there is a loathing of despair, and that is the loathing there meant: the Hypocrite shall loath his own hope, that is, he shall loath it despairingly. 'Tis an affliction to be loathed by men, but 'tis a dreadful judgement to be loathed of our selves despairingly; this is the suburbs of Hell, for this will be the portion of the damned for ever, for their vanity, for their madness, 'tis next to the Regions of Hell, for their Worm dieth not; and than is the Worm of Conscience: Oh therefore, take heed, Conscience may be silent, yea, it may flatter for a time, but when Conscience is provoked, it will speak, yea thunder.

There is no such thundering Preacher in the World as Conscience is, the thundering of Mount Sinai, is not like the thundering of our Con­science.

Fourthly and lastly, let it be for exhortation, and encouragement, for Christ here makes it an encouragement, so let this be an encouragement to keep our garments undefiled, the remembrance that we shall walk with him in White, in the White of peace, and joy in this World: who would not walk in this White? who would not be among those who keep their garments White in the midst of a defiled and defiling World?

Let me give you but a three-fold consideration. To stir you up to an exceeding exactness and carefulness not to defile your garments, seeing there is such a reward promised, such a habit of White promised, as this White, wherein we shall walk with Jesus Christ. It is an Angelical hap­piness, so much Heaven is come down upon ye, while you have this white. 'Tis heaven before heaven, Matth. 28.3. the Angel that came down to the Sepulchre of Christ, his Raiment was white as the light. The Martyrs when they had Angelical Apparitious, they always appeared to them in [Page]white; as one upon the Rack thought he felt an Angel supplying him, while his enemies tormented him.

Christ calls the Pharisees whited Sepulchres; they are whited, but whited Sepulchres, that is a woful condition to be whited like a Sepulchre. Thus it is with those who defile themselves, they are whited Walls, and whited Sepulchres. They that keep themselves White, shall walk in White, shall have Angelical Glory.

Secondly, Consider this White, or walking in White, is such as conquers all the blackness of this World: 'tis not possible for the World to alter the colour of this White, how much dirt soever they put upon it: this White will be VVhite still, they cannot turn it to be black; they cannot take a­way this peace, this joy from us; they cannor strip us of this habit, they may pull off your fine garments, but you cannot be stript of this VVhite. Your joy shall no man take from you, 2 Cor. 6.20. As sorrowful, yet always re­joycing; as poor, yet making many rich; as having nothing, yet freely possessing all things. The VVorld may put us into a sad estate, as to the VVorld, yet we are not out of our white garments, always rejoycing, Heb. 3.13. Al­though the Fig-tree shall not blossome, neither shall fruit be in the Vines, the labour of the Olive shall fail, and the fields shall yield no meat, and the flock shall be cut off from the fold, and there shall be no herd in the stalls, this cannot take away the VVhite garments, no, saith the Prophet, Yet will I rejoyce in the Lord, and joy in the God of my Salvation; 'Tis a con­quering joy, turns all sorrow into joy, and blackness to VVhite, therefore keep clean.

Thirdly, Consider this: this VVhite of peace and joy, as 'tis a joy un­conquerable; so 'tis that will be with us most, when we most need it, when VVorldly joys are farthest from us, then this joy will be near to us; that is a marvellous comfort, to have comfort in its season. The Martyrs who have kept themselves VVhite, have had this VVhite, and walkt in this VVhite; but when they have most need of it, and come Actually to suf­fering, then they have had most of it. This is a blessed thing! this the Martyrs of Jesus Christ hath given witness of, although they have had peace and joy in their consciences at other times, yet never so much as in the hour of temptation. VVhen they have been cast into the Cole-house, they have had white garments, when they have been cast into prisons and dungeons, how have they rejoyced? 'Tis said of Paul and Silas, they were men that kept their garments undefiled, and they had a great deal of peace and joy; when they were put in the flocks and dungeon, then they sung at midnight: what an enlargement of heart had they at that time!

So in the stories of ancient and latter times, how have they rejoyced, [Page]and gone triumphing to the Gibbet? for then Christ gives most of this White. It hath been the use of persecutors to put filthy garments upon the Martyrs, drawing Pictures of Devils upon them; and as their malice hath risen to the height (that in the time of sufferings) to make them look like Devils, then the love of Christ hath risen to the height, and they have been full of peace and joy at that time; therefore be encouraged to walk with Christ in this White. This White is an Angelical Habit, 'tis an unconquerable Habit, and 'tis that will be with us most when we have most need of it. I should have added a third, that walking with Christ is an honour, and 'tis walking in the White of peace and joy.

So thirdly, 'tis a truth of walking with Christ in the White of glory, as in the Transfiguration, which was a Type of Heaven, his Rayment was White, so as no Fuller on earth was able to whiten it; and that is it which I might have spoken of to you, that they who keep their garments undesiled here, shall be sure of that, to walk with Christ in glory hereafter. If we should miss of the White of honour, and have not much of the White of joy, yet be sure we shall walk with Christ in the White of Glory.

I would only say this to you, That as I have from this Text, and many more, laboured to bring poor souls into a White state, to a state of Justi­fication, to a state of Holiness; and as I have been pressing you to keep your garments White, that you may be in the Habit of White, as your Reward: so it shall be the desire and prayers of ray heart, that if I should have no more opportunities among you, that as you have been stirred up to get into this White of Grace, that you and I may meet in the White of Glory, where we shall never part.

Here are three Whites: The White of Honour is good, the White of Peace and Joy, is very good, the White of Glory is best of all; that is the answer of all our prayers, and that is the issue of all our working, then we shall have as much as we can hold for ever.

CHrist here prescribes precious Physick for the healing of this lan­guishing Church of Ephesus; 'Tis compounded of a threefold in­gredient.

• 1. Self reflexion, Remember from, &c.
• 2. Holy contrition and humiliation before the Lord, Repent.
• 3. Through Reformation, Do thy frst Works.

I left the last time upon the second of these; namely, Repentance; and that which I did upon this part of Christs advice was, not so much to o­pen to you the nature of Repentance, (which is not so proper for this place) as to give in a Catalogue or List of such special sins, as Christ doth expect that all his people in these three Nations should lay to heart, and repent of before the Lord, I gave you in a List of eleven special sins that we should repent of, and humble our selves for before the Lord. As

1. Omission of Duty, Prayer, reading the Word, Meditation, &c. any thing will be for excuse to say by duties, and we are secretly glad of an excuse.

2. Remisness of Duty. In things of the World we are all in all, and all in every part; a man cannot thrust another thought into us; but in pray­er, how many things are we doing?

3. Hypocrisie. How unlike are we at home to what abroad? and in company to what in secret?

4. Pride. In Apparel, Houses, Parts, Blood, Birth-right, yea, of Grace it self, of Humility, Ministers, Ordinances, &c.

5. Covetousness. Never did Covetousness invade the professing party as now: The more goods men get, the less good they do.

6. Sensuality. Voluptuousness, Wantonness, Christians let themselves loose to the Creature: lay out their affections on things below, as if part in the Serpents curse as well as their own.

7. Animosities and Divisions among Christians: many have been active to kindle, but few to quench Divisions.

8. Ʋncharitable censuring one another.

9. Formality in Duty. Witness,

• 1. Unprepared coming.
• 2. Unsuitable­ness [Page]of spirit, to: And
• 3. want of reflexion after duty, how we have sped, what we have got; Sabbaths, Sacraments, comes and goes, Monday morn­ing finds us the same as before.

10. Mis-spent Sabbaths, some prophane, others idle away the Sab­bath, &c.

11. Neglect of our Bibles in our families and closets. I pray God it fore­go not some great evil coming upon you, as before the massacre in Germa­ny it was observed, &c. I proceed.

12. That want of mutual forbearance among Christians. Alas Christi­ans know not how to bear one with another in the least kind of mea­sure. Oh the short-spiritedness among Christians, they cannot bear one anothers burthens, they cannot bear with one another. 'Tis very sad, that we that stand in need of so much forbearance, should express so little to our Brother: 'Tis an Argument we know not of what spirit we are of, (as Christ told his Disciples) Oh! how unlike to that God whom we pro­fess to be our God? He is long suffering, patient, full of goodness, gen­tleness, mercy, &c. we can bear nothing, we can suffer nothing one from another.

13. Our great murmuring against Reformation and Reformers (God hath heard the voyce of our murmuring; Exod. 2.6.) As if there had been no­thing that would have undone us but Reformation: and truly God seems to speak such a word as that was, Numb. 7.5. in displeasure and anger, I will make your murmuring to cease: I will take away the cause of your mur­muring: I would have reformed you, and you would not be reformed: As Christ to Jerusalem, I would, but you would not, Mat. 23. The time may come when we would, and God will not: when we shall cry, Other Lords have had dominion over us, &c. Isa. 26.13. but thou Lord, set up thou thy Government: rule thou over u [...] and God may say, No, 'tis too late, I would have healed you, and you would not be healed.

14. The great neglect of the care of our Families. Truly 'tis not the least sin that threatens the removal of our Candle-stick. How generally have the duties of Religion been let fall in our families, reading the word, singing Psalms, &c. time was, when one could not have come through the streets of London on an evening in the week-day, but we might hear the praises of God, singing of Psalms: now 'tis a stranger in the City, even upon the Lords own day. Oh! how have Governours of Families cast off the care of the souls that God hath committed to them? How careless are they of the souls of their yoak-fellows that lye in their bosome, of their Children, the fruit of their loins, Masters of their servants, &c. And in the mean time are ready to stand up and justifie themselves with the [Page]boldness of Cain; to say to God, Am I my brothers keeper? Am I the keeper of my yoak-fellows, Childrens, servants souls? Yes, thou art the keeper, &c. God hath put them into thy trust, and if they perish through thy fault, they may die in their sins, but their blood shall be required at thy hand. God will say to thee as he did to Cain, Thy Brothers blood cryeth in my ear.

15. Our indifferences as to matter of faith and doctrine: That we have not been more zealous for the Truth of Christ, that great trust and deposi­tum which hath been committed to us: We have accounted it no matter of what opinion or judgment men be in these latter times. 'Tis an uni­versal saying, No matter what judgment men be of, so they be Saints: as if truth in the judgment, did not go to the making up of a Saint, as well as holiness in the Will and Affections: As if Christ had not come into the World to bear witness of the truth, which was his great design: as if it were no mat­ter, if God have the heart, so the devil be in the head: as if no matter that be full of darkness, so the heart be for God.

16. The unsuitableness of our conversation to the Gospel of Christ: 'Tis the only thing the Apostles puts the Philippians in mind of, and commits to their care, Phil. 1.27. and truly in these unhappy dayes it hath been the only thing men have neglected and despised: how little care that our conversations should honour the Gospel, &c.

17. Our living by sense, and not by faith. Surely (my Brethren) among all the sins in England that the people of God have cause to be humbled for, there is not any whereby we have more provoked God than by that sin of our unbelief: murmuring and infidelity have been our two great sins, for which, it is the wonder of Gods mercy that he hath not caused our carkasses to fall in the Wilderness: he may take up that complaint of us, that he did of Israel, Num. 14.22. Because all those men which have seen my glory and my miracles which I di [...] Egypt and in the Wilderness, and have tempted me now these ten times, and have not hearkned to my voyce, surely they shall not see the Land, &c. And this is the lamentation we may take up, that truly to this very day we have not faith enough to carry us from one miracle to another, from one deliverance to another, from one salvation to another: let one deliverance pass over our head, and no sooner one Wave rises higher than another, but we are ready to cry out with Peter, Lord save me, I perish: and well were it if our fears did issue into tears, and cryes after Christ: we rather are ready to cry out, as those in Ezek. 37.11. Our bones are dryed, and our hope is lost, we are out off for our parts. We are a people that never knew how to honour God in any distress God hath brought us into; never learnt to glorifie God by believing: if we cannot see him, we cannot believe him: surely that [Page]which God hath done for us in such a succession of miracles, it might well at least have been found for our faith, during our so journing: In our Pil­grimage we might have learned by all that we have seen, to believe God: we might have made experience to be the food of our faith: and upon all the Providences of Divine Power, Wisdom, and Goodness, we might have discoursed our selves into belief, as David, 1 Sam. 17.37. The Lord hath delivered me out of the paw of the Lyon, and of the Bear, he will deliver me out of the hand of this Philistine. So Paul, He hath delivered, and doth deliver, we trust he will also deliver.

Oh my Brethren, we dishonoun God, and starve our faith, by forgetting our experience, while we proclaim by our own unbelief, that we have a God that we dare not trust. If we perish we may thank our selves for it: surely if we miscarry, that account may be given for it, that we find, Mat. 13 58. Because of our unhelief. There is a rest of God before us: if we do not enter in, it is because of our unbelief.

18. Went of sympathy with the bleeding, gasping, groaning, dying, Churches of Jesus Christ. They have been in great afflictions round about; have call'd to us, pitty me! Oh pitty me my friends! for the hand of God is gone out against me. We cannot look any way but we see cause of bitter mourning; but we have not laid the blood of Germany, Lituania, Pied­mount, &c. to heart; therefore God may justly lay it to our charge. Want of fellow-feeling, with our Brethren in their afflictions, it is a kind of per­secution, a kind of being accessary to their sufferings. That we have not mourned, wept, bled with them; that we have not lien in the dust smote on our thighs, &c. God may justly say to us, as Ames 6.6, 7. They shall go captive with the first that go captive, because they are not grieved for the afflictions of Joseph. The word in the Hebrew signifies, none of them have been sick for the afflictions of Joseph. Oh my Brethren! when did we go to bed sick for the afflictions of Gods people abroad? when did their miseries cost us an hours sleep? or a meals mear? when did we lye in the dust, and cry our, Ah Lord! their glory? because we have not shed tears for their blood, God may justly say, The next turn of persecution shall be yours, because you have not been afflicted in the afflictions of my people, &c.

19. Our grievous unsensibleness of Gods dishonour. Religion never suf­fered the like as it hath done these latter daies, by the Pride and Hypocrisie of some pretenders to it. Gods name hath been thereby blasphemed by an evil & hypocritical generation, the people of God have lien under the greatest reproaches and contempt that ever any did under the Heavens; and yet all this while we have not been concerned in it, carried our selves [Page]as if unconcern'd in the reproaches of Religion: Blasphemies reflected upon the name of God, who in these times of Blasphemy, have gone in secret, lien in the dust, and cryed with holy Joshua, What wilt thou do unto thy great name? Josh. 7.9. We have not labored to preserve in our own souls, or stir up our brethren, a holy sence of Gods name, as those Primi­tive Saints, Mal. 3.16. Where are they that have been affected with, and afflicted for the sufferings of the name of God? O consider how little is God and Religion beholding to us for our tears, sighs, or groans? What is become of that child-like spirit that was wont to possess the spirits of Gods people? 'Tis perished, and with it, without special timely repen­tance we shall perish also.

20. That Epedemical sin of self-seeking, and self-pleasing. Oh my Bre­thren, we may revive that complaint of the Apostle, All seek their own, not the things which are Jesus Christs, Phil. 2.21. This, this hath been the sourse of all our miseries. While some had power in their hands to have done great things for God, what did they do, but neglect the interest and trust in their hands, and fell a feathering their own nest, and building to themselves House and Names, that they thought would continue for ever: and to divide the spoil among themselves, as if their own game they hun­ted, and others in inferior station began to divide, and every one began to snatch, as if the dust of the earth would not serve every one for a handful: and in the mean time a Sea of Error hath been ready to over-turn us. Yea, all men seeking to be pleased, not to please: whereas our duty is to study to please, nor to be pleased, &c.

You see in all this I have not mentioned one of those gross prophane­nesses, that stare heaven in the face, as Drunkenness, filthy and abominable Whoredom, Fornication poured out in every place, horrible Blasphemy, con­tempt of God and Religion, prophanation of Gods Sabbath, &c. because I speak now to those that are Professors: I have given in a Catalogue of the sins of those that profess the Name of Christ, that relate to Chrst by a special Engagement and Relation: these have been the sins of Gods fa­mily. And if we would have God repent of the evil of punishment, we had need to make haste to repent of the evil of sin? We have been a long time in sinning, we had need be a long time in repenting. I tell you Chri­stians, we have been these late twenty years doing nothing else but sin­ning against God: and should God let us live twenty years more, it would be too little to weep for the procreation thereof. Learn to lay these and other sins to heart, that God may never lay them to your charge.

The third advice Christ gives here for the prevention of the removal of her Candlestick, is Reformation, [do thy first works.] Reformation indeed [Page]is a fruit and evidence of such repentance: repentance is nothing else but the breaking of the heart for and from sin.

I have spoken of it meerly as it is the contrition of the soul for sin: I come to speak a word of the other part, as it consists in turning to God, and doing our first works.

This is the method God prescribes his people, Lam. 3.39. Wherefore doth a living man complain, &c. under Gods afflicting hand? Instead of re­forming, men are prone to fall a complaining; not only naturally, as ir­rational creatures may under some pinching extremity; but sinfully, i.e. when their natural grief is let out in a distempered and inordinate man­ner; when natural groans are accompanied with unscriptural affections, which vents it self,

• 1. Sometimes upon the affliction, as if but one intollerable burden in the world, and God must needs lay that upon them, Lam. 1.12. & 3.1. & 5.10.
• 2. Sometimes of instruments; thus Esau complains of his brother; is he not rightly called Jacob, a Supplanter? of his Father, hast thou but one bles­sing, &c? Gen. 27.3, 4. of any thing rather than of himself; he doth not say, Am not I rightly called Esau? What a wretch am I that have despised and sold my blessing? Mostly we complain of that which deserves no blame, the guilty of the innocent, 1 King. 18.7. Isa. 10.5. Jer. 8. or we pore too much upon second causes, or complain of instruments, nor of our selves; or of wicked men, not of wickedness; of their cruelty, more than of their blasphemy; of their injuries against us, more than as Gods enemies; or more of revenge in our complaints than murmuring; our complaints concerning their afflicting us; not accompanied with our prayers for their conversion, &c.
• 3. Sometimes of God himself, not as one of his children, who complains
  • 1. To God, not of God: Thus Christ, My God, my God, &c.
  • 2. With a holy Confidence, my God, my God, two words of faith, for one word of fear, &c.
  • 3. In his complaints, is very tender of Gods glory, afraid to think or speak a heard or uncomely thought or word of God.
  • 4. Carefully distinguishes between what God doth, and what man doth; observes and separates the unrighteousness of men from the righ­teousness of God,
  • 5. With humble inquiry what cause may be of his dispensation, Job 10.2. and 34.31.
  • 6. With a disposition to bring up his will to God, not that God should bring down his will to him; if it be possible let this cup pass; however glo­rifie thy name, provide for thy own glory, and do with me as thou pleasest. [Page]But as a sinful creature, sometimes ready to call Providence in question, Ezek. 8.12. or to break forth and to charge God foolishly, either of too much severity, Ezek. 18.2, 25. or of too long delay, Isa. 49.14. or their mournings are turned into murmurings, Num. 14.27. or their complaints are mixed with unbelief: Psal. 78.19. or of their punishment, not of their sin; and nothing will satisfie them but deliverance.

Now this is not the way; for this way of complaining is,

• 1. Fruitless, a house on fire is not quenched with tears. Murmuring will not scatter the Clouds.
• 2. Causeless: Thou hast thy life for a prey, Jer. 4 5, 6. What, a living man, and complain, and that when 'tis for the punishment of his sins? this kind of complaining is causeless: if you compare sin and punishment to­gether, there's no proportion: for sin is a transaression against an infinite God; punishment but an affliction upon the finite Creature: Sin is an evil against God; punishment an evil against the Creature: Or if you consider what sin is in its nature, 'tis a contrariety to Gods nature (God is holy, sin impurity.) A contradiction to Gods will: God saith, Do this; the sinner saith, I will not: God saith, Do not this abominable thing which I hate: the sinner saith, I will: 'Tis the transgression of Gods pure and holy Law: nay, 'tis a practical blaspheming against all the names of God, the rape of Gods mercy, and the dare of Gods justice, the challenge of Gods power: Sin gives the lye to Gods truth, and the fool to Gods wisdom: And what can sin do more than to take away Gods good name? Gods being? And that sin would do. Or, 'tis causeless if you consider against whom sin is, i.e. God himself, who is a jealous God: Now a finner takes a­nother lover into his bosome before his eyes; yea, he is a holy righteous, omnipotent, almighty, living God: Thoughts of this may well keep us from complaining. Indeed, whatever our affliction be, we have as much cause to give thanks, as to mourn: if you consider, whatever the punishment be, it might be worse; or do but look well into it, you will see more mercy than affliction, Psal. 119.75.
• 3. Sinful, there is in it 1. unthankfulness; while we complain of one affliction, we over-look a thousand mercies: whereas true grace is ingeni­ous, and can see a little kindness mingled with a great deal of severity. The Church of God in captivity comparing her afflictions with her mer­cies, breaks forth, It is of the Lords mercy that we are not consumed, [...]am. 3.22. blessed be God, 'tis not yet so bad, but it might be worse, 2 Cor. 4.8. We are troubled on every side, yet not distressed: though laid wait for; be­set on every side, put to strive and struggle, yet we escape; God gives an issue in the temptation: We are perplexed, but not in despair: we are [Page]not so helpless that we know not how to turn us: we have a God to go to as bad as things are, the Lords name is a strong tower: persecuted, but not forsaken, we are shaken out, but not to shivers; persecuted, but not conquered, our God hath not quite forsaken us: Cast down, but not destroy­ed, Psal. 118.13. we are cast down, but not cast off. So Luther, They may thrust me back, but they cannot thrust me down; they may crush me, but they cannot kill me, or, they may kill me, but they cannot hurt me: they may shew their teeth, but they cannot devour. Is it a feaver? it might have been eternal flames: It is scarcity? it might be universal famine: Is it the danger of losing the Gospel? 'tis the mercy of God it is not done already: Are we in Captivity? we might have been in Hell: are we in Prison? it might have been Tophet. The Lord hath chastened me sore, but he hath not given me over unto death, Psal. 118.18. Though men have lost their bowels, Gods compassions fail not; God's as faithful as ever; he hath taken away some of our mercies, but he hath not taken away all; he hath left us more than he hath taken: They are new, they are renewed every morning; when old mercies are spent, God sends us new; he is the Father of mercies, begets new mercies every moment. Who can number or measure his mercies of one day? whatever our fears are, O blessed be God he loads us with mercies.

Now the Complainer over-looks all these, there's much unthankfulness in it, and that's a kind of Atheism. She knew not that I gave her corn and wine, &c. Hos. 2.8.

2. Pride; only by pride comes contention: men never quarrel with God about their condition, but 'tis long of the pride of their heart; proud man would fain sin, and not hear from God; would take liberty to sin, but would not have God take liberty to punish, Isa. 8.3. God must take notice of our duties, not of our sins. God shall hear of it, if he take not no­tice of our prayers; but it shall be by complaining if he take notice of our sins. A proud man, whatever he hath its no more than his due, and whatever he wants, God's his debter, Hos. 6 14.

The want of a Complement undoeth him in the midst of honour: if we want but one thing our hearts would have, surely nature is proud and ready to pick quarrels with God on the least occasion; nay, if he will not give that mercy we would, take all, &c.

3: Rebellion: God strikes him for sin, he strikes against God, Jer. 31.18. God draws one way, and he another, &c.

4. Ʋnbelief: He that complains of his punishment, never believed sin to be so great an evil, or God to be such a one as revealed in the Word.

5. Interpretative Blasphemy.

[Page]1. While we dispute our afflictions, and wrangle with the present dis­pensation, what is it but to make our selves wiser than God? We seem to tell. God how it might have been better, and so we do as it were give God counsel: When he calls for obedience, is not that Blasphemy to set up our wisdom against Gods?

2. While we complain of punishment, we take sins part against God, we do as it were justifie sin, and judge God: God is unrighteous to punish such a sin as this with such grievous afflictions.

3. By complaining we do as it were summon God to our Bar, to come and give an account of his actions at our Tribunal: What poor miserable Creatures are we, that in our afflictions are so far from helping our selves, that we commonly add to our own misery?

No affliction is intollerable till sin come in it.

The yoke God hath made easie, we make intollerable, and make God to be our enemy, while he by affliction would become our friend.

Now this being found not to be the way; that which God counsels and advises, is:

1. Self-examination, [Let us search and try our ways] Sin and Hypocrisie lies close and deep; therefore we must take pains, dig to the bottom, set up a tribunal in our own conscience, summon, try, judge our selves over and over in Gods presence: He stands at our closet doors, to hear what we will say, Jer. 8.6. before execution; what indictment we will bring in against our selves.

We can tell what such a Drunkard, such an unclean person, &c. hath done; but no man saith, what have I done? my pride, my unthankfulness, my unfruitfulness, &c.

2. Reformation, [and turn again unto the Lord] Sin is aversio a Deo, & conversio ad creaturam; Reformation is a turning again from the creature to God.

3. Frequent and fervent prayer, [let us lift up] There's the frequency, let's do nothing else but pray: let's be continually lifting up our prayers: make our houses houses of prayer: Thus David, Thou foughtest against me without a cause: (Did he take counsel against Princes to be disloyal? to take up arms? No.) But I gave my self unto Prayer, Psal. 109.4. Therefore if you prayed before, now do nothing else: it notes habitual and constant prayer. [Our hearts with our hands] to crave, and as it were to pull down mercy, as if we would wrestle with God, and say, Nay, nay, I will not let thee go until thou bless me, Gen. 32.26. it notes our fervency: And for our en­couragement it is [Unto God in the Heavens] which expresses his Sove­raignty, Omnisciency, Omnipotency, Everlastingness, &c.

[Page]4. Judging our selves, or confessing of sin [We have transgressed:]

5. Aggravating our sins, [and have rebelled] i.e. we have turned sin in-into rebellion: rebellion hath been the aggravation of our sin: we have sinned against the clearest light, dearest love, &c. Neh. 9. Ezek. 9. Dan. 6.

6. Justifying God, [thou hast not pardoned.] A word not of murmur­ing, complaining, or accusing God of hard dealing, but by way of justi­fying God: we have transgressed, therefore thou hast not pardoned. Why shouldest thou repent of the evil of punishment, when we have not repent­ed of the evil of sin? Thou hast punished us less than our iniquities deserve.

So in the Text, [Do thy first works.] Sin is a departure from God, Re­pentance a coming back again to God: Turn thou to him from whom the Children of Israel have deeply revolted. The soul hath many turnings and windings, but there's the best motion of all, when the soul (with the Dove) returns to God, from whom it came.

Apostacy is the loss of our first love. Repentance is the recovery of it, and Reformation is the doing of our first works. I have not time to enlarge as I desire: I shall only offer a few things, that might help to quicken you to this great duty.

My Brethren, we have no great cause to boast of Englands first love: Never so good as it should be, yet many can remember when England hath been much better than it is.

Time was, when Doctrines have been more sound, Discipline more ex­ercised for the suppressing of sin and prophaneness. Ordinances kept more pure from sinful mixtures: when London kept Sabbaths better than now, loved their godly Ministers more than now, honoured them that were set over her for their works sake; would have thought nothing too good for a faithful Minister: when Christians loved one another with a dear, hear­ty, fervent love: when there was less complement, but more real love and affection among Christians: when Christians improved their meetings, converse, Christian Conference, and other soul duties to better purpose than now: not to foolish disputations, or wanton sensual excess, but to their mutual edification: when they improved their times for comparing their evidences, communicating their experiences, and building up one another in their most holy faith: when there was more industry in Pro­fessors than now, to bring in Converts, when private Christians thought it their duty to be subservient to the works of their Ministers, to bring in others to Christ, especially their family.

Time was, when more care of young Converts than now, when none could have looked out after Religion, but some or other ready to lend them their hand, and shew them the way, explaining it clearly to them; [Page]but now young Converts may be snapt into separation and error, and none look after them.

Time was, when more care of the truly godly poor; when error was more odious; when Popery was more hated than now: when the name of a tolleration would have made Christians to have trembled; when Christians were better acquainted with their Bibles: when more time spent in secret prayer: when more tender of one anothers names and ho­nours, would heal one anothers reputations, and would spread the lap of charity over those mis-reports and scandals that might be cast upon then: when Christians rejoyced more in one anothers good, and mourned in one anothers sufferings: when Christians did more earnestly contend for the faith once delivered to the Saints, &c.

Oh do you not only your first works, but our fore-fathers first works: be as zealous for God and his truths, as tender, mutually careful of one another as they.

Our fears be very great, and truly our provocations be greater: our dangers are great, but our sins greater: yet here is a word, here is matter of encouragement, that yet there is Balm in Gilead, Physick of Christs own composition, for the reviving and healing of a back-sliding people, Christians, Christ Jesus is become your Physician, he hath prescribed you a potion made up of these three ingredients, Self-reflection, Holy Contriti­on, Thorow Reformation. Christiians, now take this Receipt, Christ advises you, if you will not, there is no way but one, Or else I will come unto thee quickly, and will remove thy Candlestick.

There is yet a means or two I find in Scripture for the preventing of threatned ruine that hath been very near, that God hath prescribed for a people or person in great danger, when ready to be cut off and de­stroyed.

Now that which I would commend to you in reference to what you would beg of God for England, is,

First, in your addressing your self to God for that mercy your souls are set upon, and you wrestle with God for, that you would make some speci­al vow to God. I find the Saints have done so, when reduced to great straits, not knowing what to do: Thus Jacob vowed a vow, saying, If God will be with me, and will keep me on this way that I go, and will give me bread to eat, and rayment to put on, so that I come again to my Fathers house in peace, then shall the Lord be my God. And this Stone which I here set for a pillar, shall be Gods house, Gen. 28.20, 21, 22. The special thing Jacob vows, is, that he would continue in the pure worship of his fore-fathers, that he would still honour God as his God, in that way he would be worshipped; the specia [...] [Page]thing is, that he would build a house for the worship of God; here he would erect a place of publick worship. And thus Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then will I utterly destroy their Cities, Numb. 21.2. They vowed they would not spare any of the enemies of God, if he would deliver them into their hands. Thus Jeptha, Hannah, David, &c. Judg. 11.31. 1 Sam. 1.11. Psal. 132.1, 2. Certainly in times of great distress, 'tis nor improper or uncomely, but that which God may expect and take well, that you make some special vow, if God would prevent your fears, if God would continue forfeited mercies, dearer to you than your lives, you would set apart some special thing for God, something for the propagation of the Gospel abroad, for the maintenance of a godly Ministry at home, for setting up the preaching of the Gospel in the dark corners of the Kingdom, &c. This must have some cautions with it: As,

1. We must be sure our vow be of what is in our own power, we must not make vows of that which is none of our own. I hate robbery for burnt-offerings.

We must not make a vow to God of that which hath been unjustly or unrighteously taken away, or with-held from any. 'Tis Sacriledge instead of a Sacrifice.

2. It must be of things warrantable and justifiable by the Word.

3. It must be of such things that we are not bound to do, before vows, by the standing obligation of Religion, and of our profession: but of some­thing that is in our own choice, that we will voluntarily make a free-will offering of it to God.

4. We must take heed that we do not entertain a superstitious thought of our own vows, as if we had merited a mercy at Gods hands by our vows: God looks for some special vow at our hands, that we may shew how much we prize and value the mercy we would have, that we would be content to part with any thing, though to the half of our estate for it.

2. Another thing I find, is, that in the mean time we should do some­thing by way of extraordinary bounty and charity to the relief of Gods indigent servants. Thus the Prophet Daniel: Wherefore, O King, let my counsel be acceptable to thee; break off thy sins by righteousness, and thine ini­quities by shewing mercy to the poor, if it may be a lengthning of thy tranquility, Dan. 4.27.

The Prophet advises him to break off his sins by Righteousness, there's Reformation: and besides Reformation, that he would do something in an extraordinary way to the relief of the poor. Mercy to the poor, what's that?

[Page]Interpreters conceive, by the poor, here he understands Gods poor, i.e. the poor Jews that were now in the Babylonian Captivity: he advises, he would do something by way of sympathy to the Jews, to ease their yoaks and oppressions: break off thine iniquities by pittying and shewing mercy to thy poor Captives, under thy power now at this time; take off their yoak; ease their burdens, and restore them to their liberties again. Thus do you, and those that have been the instruments of your conversation, or edification, set apart something extraordinary for their relief and supply: The Prophet Daniel seems to advise this to the King, as it were by way of satisfaction.

There be two things in repentance; in wrongs we have done, there must be confession, and satisfaction, or restoration: he seems to advise this to make up compleat repentance; namely, to make restoration and retribu­tion of what he had injuriously taken from the Jews. Oh then! let me say, without breach of charity, that whatsoever, except it be in this case of extraordinary supplies for his poor, it will be found but making resti­tution and satisfaction. It may be upon a twofold ground.

1. With some it may be truly restitution and restoration of what he hath taken away by unjust means, God knows how; that's between God and their own souls; what unlawful means have been used to augment the heap, and swell their Estate.

If there be any that hear me this day, whose consciences shall tell them that they have increased their estate by undue and unwarrantable means; Oh Restore, Restore, break off your iniquities by shewing mercy, &c. by making reparation as you can: it will be but like Zacheus giving half his goods to the poor, and restoring four-fold, &c. in a liberal Contribution to the poor.

2. It will be restitution in another sense, in reference to an unjust with­holding: some have injuriously, and I am afraid too too many have kept injuriously. Have we not rob'd the poor by an unjust denying of what God hath commanded us to distribute to their necessties? there is that with­holdeth more than is meet, &c. Prov. 3.17. and 11.24. It may be God hath given you so much: there's Gods share, there's the Ministers portion, &c. Now all that you have with-held beyond the Rule of Scripture, is all stolen goods, and is like a Wheat-sheaf on fire, will burn down the whole Barn of Corn.

That which I would exhort you to, is, for every one to set a part some considerable part of your Estate, and account it as a hollow thing, dedi­cated to God, as a thing, which to touch, were sacriledge; that you may be ready on all occasions, in all regular and due ways, to bring out for [Page]the relief of the poor, you know objects abounding in every place, and you may expect warrantable means for dispensing of what God shall put into your hearts in this matter.

THe Apostle in this excellent Chapter, (that by some is deservedly called a little Book of Martyrs) discovers the tryumph of faith, or victory against all difficulty we meet with.

1. Faith it assents to truths be they never so improbable.

2. It puts men upon duties, be they never so irrational, or against car­nal interest.

3. It enables to sufferings, be they never so afflictive. These Worthies went through all by the victory that overcame the world, the bitterness as well as the sweetness thereof.

In these verses the Apostle doth two things: First, he sets down the greatness and smartness of their sufferings, which are by some learned men reduced to three heads.

First, those sufferings that were to tempt them, and draw them from God, by those pains and tortures they were to undergo.

Secondly, Those sufferings they underwent in dying.

Thirdly, their sufferings in regard of wandering, and leaving their com­forts, rather than they would lose God.

There were all kind of persecutions laid upon these Saints, through all which they waded, and never would be brought to forsake God and his truth, for any of them. 2. We have here the excellency of the sufferers, and that is in that expression, These men, or, these persons, when they were under all these distresses from the world, yet they were such of whom the world was not worthy.

Brethren, the excellency of these saints and servants of God is consider­able two ways, that we may proceed distinctly and clearly.

First, in reference to the wicked; their excellency was so great that the wicked World was not worthy of them.

Secondly, their excellency is discovered from the estimate or judgment that the Apostle passes upon them, who tells us, that he accounted them [Page]to be such; though they were under such distresses, and troubles, yet they were a people of whom the world was not worthy.

I shall fall upon the due estimation the blessed Apostle raises upon these persecuted Saints, who was enlightened by the Spirit of God, and so was able to pass a right sentence upon these persecuted Saints; from this I raise this ensuing observation.

Observe. That a godly man doth see a very great worth and excellency in the people of God in the midst of all their troubles and distresses; or, That a godly man; a gracious heart, one that hath spiritual spectacles, does see an excellency and worth in the people of God, in the midst of all trouble and persecution that can befall them.

Here I shall handle it first doctrinally, according to my constant me­thod, then come to improve it by way of Application▪ For the doctrinal handling of it, there are two things must be discovered.

• First, wherein the high estimation of a gracious heart does appear, wherein it doth discover it self, wherein they shew they have such an high estimation.
• Secondly, whence it is, and how it comes to pass, that Godly men have this high and honourable esteem of the Saints and people of God in their troubles and distresses which befall them.

For the first, wherein the high estimation of a gracious heart does ap­pear, I shall shew it in five or six following particulars.

• First, it appears in this, in that they are not ashamed of owning their persons and faith, that they profess in their troubles and distresses: the society of the people of God, and the fellowship of the faith and profes­sion, is highly respected by a gracious heart, let the Saints lie under never so great distresses. This is manifested in Moses, in the 25. and 26. verses of this Chapter; He chose rather to suffer affliction with the people of God, then to enjoy all the pleasures and preferments of Pharaohs Court. The Israelites Re­ligion, the profession of the truth of God, and owning the faith and those truths the Israelites stood up for, this was that which Moses would not de­sert: and thence it was he did not desert their company and society, but went and visited them when they lay under those burthens under which they lay.
• Secondly, the second thing wherein is discovered so high an estimation of the Saints and people of God in suffering, is, their sympathizing and fellow-feeling with them in their suffering: If it goes ill with the Church and people of God, all the rest sympathize with them; if one member suffers, all the rest suffers. Instance Nehemiah (who had the greatest favour of the greatest Prince then on the earth) he looks with a sad countenance [Page]because of the sufferings of the Saints and people of God, Nehem. 2.2. Wherefore, the King said unto me, Why is thy countenance sad, seeing thou art not sick: This is nothing else but sorrow of heart. Then I was very sore afraid, and answered the King, because of the distresses the people of God lye under. The pleasure of Musick should never be with him says David in Psal. 137.6. If I do not remember thee, let my tongue cleave to the roof of my mouth, If I prefer not Jerusalem above my chief joy. As it is with two strings in an instrument rightly tuned, if one be touched the other trembles: if one servant of Christ be in a suffering condition, the rest suffers with him: this is the damp of all worldly delight, if it be ill with any of the people of God, the rest suffers in the way of compassion.
• Thirdly, in that they can plead for them, and take their parts, when they are never so much out of favour, when they are never so much despised and abused: This was in the case of Jonathan, how he pleaded for poor Da­vid before his cruel father Saul, though Saul called him a cursed Son, and fell soul on his Mother because of him. See this in the case of Esther, though it was death to go into the King to plead for the Jews, yet for all this she says, If I perish, I perish: resolved I am, come what will come of it, in I will go, I can dye, but I cannot be silent.
• Fourthly, in that they will relieve them, and help and supply them with all needful good things they can, if they cannot do what they would, they will do for them what they can: See this in the case of Jeremiah, Chap. 28. v. 8 11, 12, 13. Ebedmelech went forth of the Kings house and spake to the King— So Ebedmelech took the man with him, and went into the house of the King under the Treasury, and took thence old clouts, and old rotten rags and let them down by cords into the Dungeon to Jeremiah. And Ebedmelech the Ethiopian said unto Jeremiah, Put now these old cast clouts, and rotten rags under thine arm-holes, under the cords. And Jeremiah did so, So they drew up Jeremiah with cords, and took him up out of the Dun­geon, & Jeremiah remained in the court of the Prison. He would never be qui­et till he got the Prophet out of the Dungeon, and though the cords were lined with rags, yet more with love and this favour of Ebedmelech, God re­membered. 1 King. 18.4. Obediahs master was not only an oppressor of the Saints and Prophets of God, but a very great Persecutor: This good man Obediah took and hid 400 Prophets of the Lord, and led them with bread and water: (I will not undertake to prophesie to you this day, yet time may come when bread and water may be good food for a faithful Prophet.) Here note the gracious disposition of good Obediah, as well as the provi­dence of God in this act, 2 Tim. 1.16, 17, 18. The Lord give mercy unto the douse of Onesiphorus, for be oft refreshed me, and was not ashamed of my chain. [Page]But when he was in Rome, he sought me out very gently, and found me. The Lord grant unto him, that he may finde mercy of the Lord in that day: and in how many things he ministred unto me at Ephesus, thou knowest very well. A most admirable Scripture to this purpose: blessed Paul being thrown into prison; being in bonds, Onesiphorus often refresht him, and was not ashamed of his chains: How did he shew this? When he was in Rome, he sought him out diligently. By the way note, That Rome was the place where the cruel Nero was Emperour, it was the place where much bloud of the Martyrs was spilt, yet there this good man sought out Paul dili­genly: Mark what follows, which is the prayer of Paul, The Lord grant to him that he may find mercy of the Lord in that day. I profess Sirs, I had rather have the prayer of Paul, than the preferments of the greatest Court on earth. Christians, it is the greatest treasure in your house, to have the pray­ers of good men to God for you: you that have shewn your great and a­bundant love to the Saints and servants of God in distress, I do from my soul beg the mercy for you, that whatever you have done for his, may be ten thousand times made up by him, that you may finde mercy in that day; and truly Sirs, in that day mercy will be worth receiving.
• Fifthly, They supplicate to God for them; they do not go to the throne of Grace for themselves, but Sion is in their thoughts. I am confident it is so with some, and am perswaded it is so with all; they never beg daily bread for themselves, but they remember Sion. In the 51. Psalm David was under trouble of conscience, soul-trouble, which is the soul of trou­ble; yet at the latter end of the 51. Psalm he breaks out into this earnest supplication to God; Do good in thy good pleasure unto Sion, build thou up the walls of Jerusalem. So long as it is ill with the people of God, so long they are earnest with God: and though they cannot overcome men with their prayers (which by the way they are to endeavour) yet they will ne­ver leave supplicating the Almighty, till they have overcome. As the suf­ferings of Gods people are precious in the sight of God, so they are in the fight of the people of God.

I come now to shew whence it is, that there is such an high esteem in the people of God, of the people of God, when under trouble and di­stress: for this take two heads of reasons.

• First, In regard of those people of God that do behold their sufferings.
• Secondly, In regard of those people of God that are in sufferings.

First, In regard of those people of God that do behold their sufferings, troubles, and distresses, in three regards.

• First, Those of the people of God that look upon others in trouble, though they are such as may differ from them in regard of outward estate: [Page]one may be in honour, the other in dishonour, yet they have an interest in the same head, and do belong to the same body that they do, they are not wooden legs, not glass eyes: therefore Christ is called the com­mon Saviour, and the Saviour of the body, the whole Church: Faith, it is called, the like precious Faith, 2 Pet. 1. Chap. in the beginning. The Faith of one Believer does as truly lay hold on Christ, as the Faith of another. This Salvation is called common salvation: my meaning is, this outward disproportion as the birth and education, puts no diffe­rence at all in a spiritual respect between Believer and Believer: a King and a Beggar are all one in Christ; a Jew, or a Greek, a great Scholar or a poor ignorant man, as to the spiritual state, all are made happy the same way.
• Secondly, because these look at Spiritual excellency, and are able to discern Spiritual excellency: they have a renewed judgement, as they look upon their old courses and sins with a new eye, so they look upon their company with a new eye: those that before they highly esteemed, they now dis-esteem: those persons that before they esteemed a damp to their mirth, they now look upon them as the excellent ones of the earth, Prov. 12.26. The righteous is more excellent than his neighbour. In the sixteenth psalm, says David, My goodness extends not to thee, but to the Saints, the excellent ones, in whom is all my delight. Here was a renewed estimation; David saw excellency in those which Worldlings despised. A carnal eye sees no glory but in carnal objects: Worldlings bless the covetous, whom the Lord abhors. A gracious heart sees a spiritual worth in a man devested of worldly enjoyments, as a curious eye may, and does see a great deal of Art and curiosity in a Picture, though in a broken frame. A beast can see the shining of a Diamond, but knows not the worth of it: A Beast will rather lick up a lock of hay, than a Diamond, though of never so great value. A wicked man wants a spirit of discerning. The people of God are the workmanship of God, which a godly man is very much taken withal, not with the greatness, but with the goodness that is in them. The four Monarchs of the earth is exprest by four Beasts, which shews their cruelty, not their curiosity, in observing that of God which may be observed. A Child is taken with the Gay, but a learned man is taken with the learning and art of a Lesson.
• Thirdly, A Child of God is one that highly esteems the people of God, judging of them as God judges. The child esteems as the father esteems: if the father cannot love any one, the ingenious Child cannot endure that he should come into the House. The Courtier follows the fa­vourite [Page]of the King; whom the King honours, they cringe to. But to be sure it is true as to spirituals: God judges not by the Gold Ring, or Silken suit: a sinner is a vile person in Gods account, and so he is in a godly mans account: God is more taken with a broken hearted sigh, then with all the gaudery in Solomons Temple. He did not chuse the Eagle, or Lyon for Sacrifice, but the Lamb and the Dove: not many noble, not many rich, but the poor hath God chosen: he that hath the choice of God, hath the life of God.

The second Reason is from the people of God that are beheld. And this will appear in five or six particulars.

First, The people of God, those that are truly such, let their present condition be what it will, their end shall be happy. Men are not regar­ded in reference to what they have in possession, but what they shall have in reversion: the poor here are rich in Faith, and shall be rich in Glory, 1 Pet. 3. The people of God are Heirs of Glory, co-heirs with Christ: when he shall appear, they shall appear with him in Glory: they are not possessors here, but they are heirs; and are to be look'd upon as what they shall be hereafter: Here they are Princes going to their Crown, hereafter they shall be possessed of it: Here they may be oppressed, ba­nish'd, disgrac'd, libell'd, hereafter they shall shine as the Sun in glory.

Secondly, They are not only such as shall be happy, but they are very useful and beneficial in the world; they are those, for whose sake the world was made, they are the great common blessings of the World, like fire and water, they are those for whose sake God spares the world. If God would have spared the City for ten righteous persons sakes, sure­ly for many tens God spares the world; those that are pulled down by the world, are those for whose sake God doth not pull down the world; they are the soul of the world, as I may so say: If God hath gathered in all his Elect, the world would not continue one hour longer.

Thirdly, the excellency of their performances is highly esteemed, there is a worth in every holy work that worldlings are not able to discern; every heavenly Prayer, and sincerely bestowed Alms, hath a worth that a carnal man doth not see. Luther sayes, I had rather do the least truly good work, than obtain all the Conquests of Caesar and Alexander: If their good works shall be so rewarded, do you think a holy man can see them and not be taken with them? Many a wicked man when he hears a holy man make an excellent Oration, wishes that he could do so too, it is not from the goodness he observes in it, or the principle from whence it comes, but from something of natural accomplishments that he is taken with it; so a godly man when he hears another pray excellently, and [Page]live holily, he wishes from his heart that he could do so too, his aim is to grow in holiness.

Fourthly, The present priviledges of the people of God, not onely what they shall have hereafter, but what they have here, they are freed from a world of evils that worldlings lie under, whatever befals them turns to their benefit; they may be afflicted, but not hurt by affliction; the greatest hurt the world does to them; tends to their greatest good. Worldlings may take away their heads, they cannot their crowns: there is a real communication of a blessed interest in all that is good, for they have an interest in all that God hath, or is; the power of God is theirs to protect them, the love of God is set upon them, the righteousness of God imputed to them, so as to acquit them from sin; so that a Child of God may not onely appeal to the bowels of Gods mercy, but to the bar of his justice, all the providences of God shall tend to their good. In Psal. 25.10. the Holy Ghost says, All the ways of God are mercy and truth, to them that are in covenant with him: they are mercy, because they are appointed to do them good; and truth, because they shall cer­tainly do them good: Christ, and God, and all is laid out for the good of a godly man.

In this world they may go to God, and tell him wherein they are troubled, pained, or afflicted, and they are never more welcome then when they ask most from him; if thou ask great things from God, God is well taken with such requests; but if thou ask Riches and Honours, these are the low things of the foot-stool: God is exceedingly taken with thee when thou askest Peace and Pardon, Peace of Conscience, Pardon of sin, strength against sin, power to overcome thy Lusts, to withstand temptations. The people of God may have from God all that they want, and all that they can regularly wish.

Fifthly, These are such as have an incomparable dear and near re­lation to God; they are his delight, they are set apart by God as his own, his peculiar people: though God have a propriety in all, yet he hath a peculiar propriety in, and a relation to these; therefore they are called his children, his house, his jewels, his garden: Gods whole treasure and portion is his people; as God is his peoples portion, so his people are his portion; they are those he hath been at a great deal of cost to purchase.

Sixthly, They are such as have the image of God imprinted upon them; take notice of this word image, for the image of God appears in holi­ness: Now an image does not represent any thing of imperfection or deformity, but of excellency. If a man takes the picture of a man, he will not take it of his back-side, or leg, or hand, or the like, but of his [Page]face, his beautifullest part is chiefly aimed at in the picture. Wicked men discover Gods bounty in having wit and wealth; this is not the image of God; the image of God is that which is most excellent in a man, which is holiness: the power of God is the hand of God, the wisdom of God is the eye of God, the holiness of God is the face, the beauty of God; the people of God resemble God in purity. Be ye holy, as your heavenly Father is holy, there's the pattern, they have the Divine Nature: 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the Divine Nature, having escaped the cor­ruption that is in the world; as it is in Ephes. 4.18. Having the under­standing darkned, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart: Rom. 3.23. For all have sinned, and come short of the glory of God. There is more of God in grace, then in all the works that ever God did in the world beside: there is much of God seen in making the Sun, Moon, and Stars; but in giving a man a new nature, a renewed understanding, in changing of a man from being a vessel of wrath and vessel of Satan, in making of him be­come a new man, a vessel of glory, God shews more of himself, then in making ten thousand worlds.

Ʋse. Here I shall raise these following inferences. If it be so, that there is such an excellency in the people of God here, then first, what excellency shall there be seen on the people of God in heaven? If they are so beautiful in their Rags, what will they be when they appear in their Robes? The glory of Christ shall be admired in them that be­lieve. Oh what a Head is he that hath such Members? what a Lord is he that hath such attendance? The people of God are in a state of non-appearance now, hereafter it shall appear what they are; the very wicked themselves shall admire them.

2. Inference. What have we to think of those that have no regard ei­ther for Religion, or for Religious ones, any farther forth then it is deck'd and adorned with advantagious beauty, and outward glory? If Religion be not lookt upon with a favourable eye from Authority, fare­wel Religion, and Religiousness. These love the child for the Nurses sake; what is the thing in fashion these are for; what Authority com­mands, they'll creep and cringe to, when the Deer is shot, the Herd flies from her; when Religion is shot at, then farewell Religion. What is this but to have the Faith of God in respect of persons? If I love Re­ligion for the countenance of Authority, then it is certain I love Reli­ligion for the Authorities sake: this is a sign thou shalt not have com­munion with those hereafter, that thou contemnest here. If the people [Page]of God are too bad for thee when they are in trouble and affliction, they will be too good for thee in glory.

3. Inference. Note here the excellency of holiness above worldly glo­ry: Here a man is dignified by what is conferr'd upon him; when out­ward honour ceaseth, the man is contemned; but holiness it dignifies a man, and shall remain here and hereafter. Set a Gyant in a valley, he is a Gyant still, a Pearl is a Pearl though on a Dunghil; a holy man is a holy man, though never so much disgrac'd and contemned by men. John Baptist had a leathern girdle, and had locusts for his food, yet there was not a greater than John Baptist born of women: He was the fore­runner of Christ, the friend of the Bridegroom. On the other side, He­rod, that was like the voice of God, and not of man, what was he in Gods account? the Angel smote him, and he became worms-meat. There is a silent dignity in reproached piety, and a silent ignominy in advanced iniquity. As it was with Christ, so it is with the servants of Christ; when he was on earth, no man had more ignominy poured upon him; yet there was a secret glory attended him in all that befel him: though born in a manger, yet worshipped there: sometimes he was driven to be hungry, the fish brought him money: sometimes a weary, at that very time converts a woman; sometimes laid hold on by his enemies, at that very time his enemies fell down before him. Look through the whole course of his life, there was a secret glory under all ignominy: Just thus it is with the servants of Christ, they are in trouble & disgrace, but there is a secret glory & dignity shines in them, the Spirit of God & of glory rests upon them: If ye suffer for righteousness sake, blessed are ye. To be in high place, and yet to be a Drunkard, a Swearer, a Whore­master, or Prophane, this spoils all thy glory, be thou never so high.

4. Inference. This is the way for a man to have a good name: wouldst thou gain a good report living and dying? Take heed of sin, take heed of dishonouring God; then God will have thee in everlasting remem­brance.

5. Inference. Note here the certain happiness of those beholders, that do see certain excellency in holiness, though disgrac'd & under valu'd; if there be any thing in the world that is a sign of sincerity, it is this, to love holiness when disgrac'd, abused, and spit upon; to cross the stream, and thwart the multitude, is a sign of the truth of grace, and strength of grace: this is a sign of true sight, and strong sight. To see beauty in a godly man in sufferings, the Lord will certainly have an eye upon thee in times of trouble. Here is comfort in thine infirmities. Dost thou love ho­liness when compassed about with sufferings and persecution? God will [Page]take notice of thy grace, though compassed about with abundance of infirmities; the Lord will take notice of a little of his, in a great deal of ours. Here's comfort in sufferings; if you regard his in their suffer­ings, the Lord will remember you in your sufferings; the Lord will remember what thou didst for such and such a servant of his own in trouble or distress. God doth not cast away any in their lowness, that have kept clofe to him in their highness; and this will be comfort in inward trouble, when thou canst find nothing from which to fetch comfort. And this will be comfort in the last day; though we can say nothing in that day, by way of merit, yet will it be comfort to be able sincerely to say that thou hast owned God and his people in the midst of sufferings. Do ye think that Judge would not save that Ma­lefactor that had saved the life of his wife? If thou hast owned Christ when he was in his Rags, do not fear but he will own thee when he comes in his Robes.

6. Inference and last, The people of God should learn not to be dis­couraged under any misery or affliction that can befal them in this world; at this very time God hath a high esteem of you; at this time you are his delight, his Garden, his Spouse. The Saints of God are the wise men of the world, they have chosen that which cannot be ta­ken from them: I profess, Sirs, the love of one Saint makes amends for all the hatred you undergo for sinners: the very wicked themselves have a good opinion of you, when you do not basely comply; their Consciences cannot but have an high esteem of you, when peradven­ture their tongues might speak against you. If all this will not do, re­member, your own consciences are more than a thousand witnesses for you, will then comfort you: no man is a miserable man for any thing in the world that is done to him, or said of him: No, it is a good Conscience that will give the best acquittance; for thee to have the whole number of Gods people to look upon thee as an unworthy wretch, and as a vile person, I look upon it as a greater ignominy and disgrace, then to have all the disgraces of wicked men cast upon thee: That man that hath a godly man to be afraid of him, had need to he very much afraid of himself. I shall conclude all with this one word, There is great reason to look narrowly to your hearts and ways, when they stand at a distance from you, and are afraid to come near you.

LEt us take a short view of the foregoing Verses: and that this may be the more useful and profitable to us, we may take notice, That as in the former chapter there is described Moses preservation to his future imployment: so in this Chapter there is described his prepara­tion, and his sitting for that imployment, i.e. by a Vision, or rather [...] suitable Apparition, in which God discovered unto Moses his care of his people, of whom Moses was to be a speedy deliverer: You have here in the words read unto you, the preparation afforded to Moses for the great work of being called to be Israels deliverer; and in this prepara­tion you may take notice of three principal parts.

• 1. An Apparition that is here presented to the view of Moses, a burn­ing, though not a consumed bush.
• 2. Moses care to observe it, I will turn aside and see this great sight, why the bush is not burned. And then,
• 3. Gods Monitory Precept, or Admonition, which he afforded un­to Moses, when he was drawing near to see this wonder, in which we have principally considered two parts.
  • 1. This Precept propounded.
    • 1. Negatively, That he should not draw near.
    • 2. Affirmatively, That he should put off his shooes from off his feet.
  • 2. You have considerable the Reason or Argument, whereby God doth back this Precept or Admonition, i.e. because the place whereon he stood was holy ground. The time would fail me if I should go over all these parts, we shall onely touch on the two former. The Apparition which Moses saw, and Moses's desire to observe it: of the first I shall onely speak transitorily, and insist on the latter more fully, which I chiefly intend.

[Page]1. For the Apparition, or emblematical discovery of the estate of the Church in the burning, and yet unconsumed Bush. And herein take notice of three things.

1. The lowness and weakness of the Church, represented by a Bush.

2. The cruelty of the Churches enemies, signified and represented by Fire.

1. The eminency of its preservation, though in the Fire, yet uncon­sumed

And in this only take notice, that the Church is compared to a Bush, for two reasons:

• 1. In regard of its deformity and blackness, and im­comeliness.
• 2. In regard of its weakness and brittleness.

The Church is uncomely in regard of sin, and weak in regard of suffering; and God sees it best that it should be thus with them to humble them, and to shew his goodness to accept them, and to love them; and make them long for their future beauty: and hereby God makes them more conformable to their Head, hereby he makes them endeavour to look after inward beauty and glory: hereby he puts them on a life of faith, and takes them off from living by sense, and creature-comforts, and from being intangled with creature-comforts. And hereby he shews how little he regards the beauty and glory of this life, which he denies to the best of his people: And hereby he shows, that there is a better state of appear­ance and glory approaching: and therefore the people of God are not to be censured under their blackness and deformity, either in regard of fin or suffering: their happiness is not to be judged by its outward ap­pearance: because this life is but the obscurity of the Church: we see them like the Tents of Kedar, but we do not see how like the Curtains of Solomon they shall be. 2. The people of God should take heed of expect­ing that glory of this world, which is not promised to them, and to set their hearts on heaven. And you may see the reason why wicked men stumble so much at the outside of Gods worship, because there is no outward bravery and beauty to allure them to the true worship.

2. The Church is compared to a Bush, in regard of its weakness and brittleness. Note, that it is not compared to a strong sturdy Oak, but to a weak brittle Bush. God loves to bring his Church into a low estate and weak condition; as it is here compared to a Bush, so other-where to a Vine, a Dove, a Lamb, and a Sheep, all weak creatures. Sometimes the Church is said to be fatherless and destitute; and as our Lord Jesus Christ the head of the Church, was said to be weak, a worm, and no man; and as the Apostle said, suffered through weakness. And this makes them to trust in God, and puts them to rest on his strength; When we are [Page]weak, then we are strong; outward weakness will make us look the more to Christ for spiritual strength; the weakness of our state doth shew the spiritual strength God gives to his people for the upholding of them. And this weakness of his Church doth exceedingly confound his ene­mies, when so weak a company shall be delivered, not only against, but by the strength of men: and hereby God doth gain to himself the greater glory in their deliverance, for remembring them in their weak estate. Hereby the people of God are made the more thankful, both for their preservation in, and deliverance from their powerful adversaries. You see, here is a large field opened unto me, for the discoursing upon the Churches weakness, which whether it be more suitable to the Text, or to the Times, I leave to you to judge.

2. Consider the cruelty of their opposition, that is set forth and re­presented by the fire that burned in the Bush. Afflictions, and especially persecuting ones, are in the Scripture frequently set out by fire, as, The fiery tryal, the fire of afflictions. This doth not only discover the rage and cruelty of men, but also the benefit and utility that comes to the Church by affliction: for the afflictions of the Church are not as con­suming, but trying fire: as the fire in the furnace is to Gold, it only takes away the dross: not like the fire of Hell, which hath heat without light, but the School of persecution hath light as well as heat; the School of affliction is the School of teaching. God teacheth his Saints excellent Lessons by the light of that fire. But I pass by that, I might now insist upon the third thing.

3. Consider the eminence of th [...] [...]reservation, It was not consumed; the Church of God was hot, but not altogether and wholly consumed: let the fire be never so hot and spreading, the Church of God shall have a being: if the Church be less in one place, it will be greater in ano­ther; what it looses in one place, it gets in another: And God will have a Name among his people on earth: A man may as well attempt to blow out the light of the Sun with a pair of bellows, or batter it with snow-balls, as to root the Church out of the world; for it is impossible to root Christs Church out of the world. And if you take notice of particular Believers, it is not consumed in a way of hurting and destroying them; and consider, their graces are not consumed, their welfare is not destroyed: this fire cannot burn them up, though it burn upon them: but as he will mitigate and allay the fire, so as that it shall not decrease their strength, so he will cleanse his people by the fire, so as it shall burn up nothing but their dross, and what makes them offensive unto God, & what may make them hurtful to one another. But I pass by these things to the second general Part, viz.

[Page]2. Moses care to observe Gods admonition, That he would turn aside and see this great sight, why the Bush was not burnt. Moses was an excellent Naturalist, and yet here he was posed; he could see no reason in nature by all the learning of the Egyptians, how this thing should come to pass, that a flaming fire should be in a brittle Bush, and yet the Bush not con­sumed: And yet I do not conceive (as some Jesuitical Expositors upon the place do) that Moses did turn aside so much out of curiosity, as to understand what it was that God did intend by it, and would have him to learn by it. And doubtless when Gods works are great, our observati­ons should not be small; when his providence is eminently lifted up, we should not be cast down; when the hand of God is upon us, we must not shut our eyes. I am very far from being a Fanatick, and to give credit, or be led by unscriptural Revelations; but yet let me tell you, the times wherein we live are strange times, in regard of strange sights and appari­tions, and I question if there have not been some as wonderful as this in our times; but I shall not now mention them; though it be a forfeiture of your modesty to give a reason for them, yet they do portend some strange things; the hand of God is not to be neglected, though it can­not be perfectly conceived; and it is the nature of a wicked man to have Gods work far out of his sight; be sure to lay them up in your hearts. And thus far you may take notice of them, To trust the God that hath all the elementary Meteors in his power, and at his command; and this learn, to tremble and dread before that God that hath you in his power, and can do with you and all other things, as he pleases.

3. You have here considerable, the admonition of God, or the Mo­nitory Precept God lays down to Moses, i. e. he forbids him to draw nigher, and then bids him to pull off his shooes: the reason of the former will be easily understood in the opening of the latter: I shall therefore in it briefly take notice of two things.

• 1. An Injunction, Put off thy shooes.
• 2. The Argument whereby he doth back this, Because the place where­on he stood was holy ground.

For the opening of the former, the Injunction, Put off thy shooes, I shall not give the divers glosses, and divers interpretations, which men, with more wit than weight, have endeavoured to make of this Scrip­ture; the plain meaning is this, which is given us by Theodoret, Put off thy shooes, Gods scope, and drift, and intent hereby was, to require of Mo­ses reverence, when he was to receive a message of very great concern­ment and importance about his Church; the design of God was in this, to prepare him to obedience, therefore God required that of him then, [Page]which servants were wont to do when they came to their Lord and Ma­ster, to shew their reverence to them: Servants use to come bare-foot to their Masters, to testifie reverence to the commands of them on whom they waited: Nudare pedes signum reverentiae. And the putting on the shooes is in Scripture, as well as among other Writers, held a token of denomination or masterly power. Hence some conceive, John spake of Christ, as one that had his shooes on; and of himself, as one that was un­worthy to unite his shooes. And the prophet Isaiah, by a sign of putting off his shoes, is commanded by God to put off his shoes from off his feet, and to walk naked and bare-foot, and he did so, Isai. 20.2. which deno­teth the servility of the people, in token that Gods people were to be in a low condition in captivity. So we read of Mourners, in Ezek. 24.17. that were of a low spirit, they are said to go without shoes, or unshod. And my Brethren, on the other side, when God would shew the freedom of his people, and their deliverance from servitude, he is said to put shoes on their feet, Ezek. 16.10. and the reception of the Prodigal into his fa­thers house, and the freedom and priviledge his father intended him, (according to some learned men, intended by that expression in Luk. 15.22.) is set forth by putting on shoes upon his feet. So that I take the meaning of this command to be so much; Shew by this thy reverence, thy humility, thy due submissiveness, thy subjection of spirit, together with thy servile readiness to do whatsoever I shall command thee. Cal­vin hath this Note upon the Text: If so excellent a servant of God as Mo­ses, had need to be quickened to reverence and obedience by such a Ceremony, certainly we that are more backward to humility and obedience, should by our reverent behaviour, when we come into the presence of God, signifie both the reverence of our souls by our outward expressions, and likewise quicken and fortifie the inward graces of our souls by the inward gestures of the body; espe­cially in prayer, as kneeling, and lifting up the hands, uncovering of the head, and the like: for the presence of God is great, and it's the presence of the great God indeed. We that are not onely by the Law of Creation, so infinite­ly below him, but also in regard of that illegal Law of sin, so much a­gainst him, should testifie our humility before him, and subjection to him, when he calls for it by our reverence.

2. The reason by which this is backt, Because the place whereon Moses did stand, was holy ground. The meaning I take to be this, it is holy in regard of that visible and miraculous token, symbol, and sign of his pre­sence, that is here discovered in this place; not because the place was (as I do not understand how any place is) of its own nature holy, but God [Page]did testifie, that the place being the place of his special presence, had thereby a holiness; there being now a sign given by God to Moses, that he was extraordinarily and miraculously there. And thus I have opened the second Branch, whereon this Injunction was backt, This place was holy; so it was then. Now I do not understand how I can discourse of this so profitably unto you, concerning the holiness of places, unless we take notice of the holiness of places in the time of the Gospel, and con­sider, whether, and how in these times, one place may be said to be holy, or holier then another. And truly I am not put on this employment willingly, nor the handling of this subject; and if it were not extorted from me by something, I do not say that I have seen, but that I have read, that was written by men, and those none of the meanest neither, the learnedst of the Papists, I should not now have chosen to have en­tred upon this Task, concerning the holiness of places; in opposition to whom, I have entred upon this Discourse: I will give you expressions, which one of the devoutest, and the other of the learnedst of them hath: the learnedst of them, accounted so at least, (though blessed be God, his weapons have not been formidable to the Church) is Bellarmine, his words are these: Templum consecrandum merito venerabile & divina vir­tute preaeditum est: The Temple consecrated is deservedly holy, and ve­nerable in worship, and endowed with divine vertue and efficacy; the Temple ought to be looked upon as honourable and venerable. And for the other, Durandus he tells us; So great is the Religion and holiness of Churches, that those things should be, and may be forbidden to be done in them, (he means perpetually, or else he said nothing, for we grant as much) which in other places may duly and lawfully be done.

In the handling of this question, How are we to judge and conceive of the holiness of places, in the time of the Gospel? I shall endeavour, first, to explain it, and then faithfully and truly endeavour to resolve and de­termine the same.

First then, for explanation, I shall here endeavour to open these two things to you: first, what it is for a place to be holy, or wherein the na­ture of the holiness of the places consists; secondly, what that is, that is foundation or cause of the holiness of places; and both these must in our discourse, and likewise apprehension, be accurately distinguisht.

1. What it is for a place to be holy, this is two ways to be considered:

• 1. Generally;
• 2. More particularly.

1. More generally, The holiness of a place doth consist in the separa­tion thereof, the setting it apart, the distinction and discrimination in the way of some excellent pre-eminence, or the exalting of it before and [Page]above all other places. Thus the notion of the holiness of places is ta­ken in Scripture, Exod. 30.31, 37, 38. you shall there read, that the Lord tells them in the 31 verse, concerning the ointment that he prescribed, and likewise the composition of it for his service: This shall be an holy anointing oyl unto me throughout your generations. Now see how God doth discover this to be holy; On mans flesh it shall not be poured, neither sha-you make any other like it, after the composition of it. Here was a discrimi­nation, as well to the using of it, as to the making and composition of it; as none was to make such an oyntment as this was, so none was to use it in their ordinary and common employment, so that now the ho­liness thereof did consist in the distinction & discrimination of it from other uses, and likewise from all other oyntment. And this is further expressed concerning the holy perfumes, in the 37 and 38 verses, there was to be a difference betwixt this and other perfume; and this was the holiness thereof. And so you shall find it not only concerning holy things, but likewise concerning holy persons, Lev. 20.24, 25. I am the Lord your God, which have separated you from other people; you shall therefore put a difference between clean beasts, and unelean. Mark ye, herein is the ho­liness of the people, that they were a differenced and severed people. And hence it is you read in Deut. 26.18, 19. that God is there said to avouch his people, openly to discover himself, to assert it, that they are his people; their holiness was a discrimination, a separation from the rest of the people. And in Deut. 7.6. and 14.2. you have there the very same things described and discovered unto you. And now for this, I shall desire you to take notice of comparing two places of Scripture, which discovers the holiness of places; in Deut. 19.2, 3. Thou shalt se­parate three cities for the in thee midst of thy land, which the Lord thy God giveth thee to possess it. And at the seventh verse, Wherefore I command thee, saying, Thou shalt separate three cities for thee. Now you shall have this again propounded to you in Josh. 20.7. And they sanctified Kadesh in Galilee in Napthali, and Sichem in mount Ephraim, and Kiriath-arba (which is Hebron) in the mountain of Judah. Mark, the Scripture that was called Separation in Deut. 9.2.7. is here called Sanctification; there­fore the word in the Hebrew is, And you shall sanctifie, or make holy these places; that is, holy by the separation of them unto that employment that I shall appoint. Hence a thing is said to be unholy in Scripture, when it is common, is not separated and set apart to holy employ­ments and services; and from every thing that is of a civil concern­ment. And hence you read in Acts 10.14. in the vision that Peter had, God bids Peter, Kill and eat. But Peter said, Not so, Lord; for I [Page]have never eaten any thing that is common or unclean. That that is unclean and unholy, in a way of legal unholiness, is said to be common, not set apart, Heb. 10.29. you shall there read this notion clearly discovered to you in the New Testament: Of how much sorer punishment suppose ye, shall he be thought worthy, who hath troden under foot the Son of God, and hath counted the bloud of the covenant wherewith he was sanctified, an unholy thing? An unholy thing is a common thing. So that now what is sanctification in the former part of the verse, is called commonness and uncleanness in the latter part. But not to give you any more instances of this na­ture, the general nature of holiness is discrimination or separation.

2. To answer it more particularly, this setting apart, or discriminati­on, or separation of places for holy uses, must have these two properties.

1. A place that is holy must have such a separation from other places, as that it must be alienated from all uses but holy uses, it must not at all be employed to civil uses; for the employing of it unto civil uses, must be looked upon as sinful and unlawful. Thus in the Scripture, when times, things, persons are reputed as holy, they are to be exempted from common employment: the Sabbath-day, a holy day, In it thou must not do any manner of work. The Vessels and Utensils of the Temple were holy, and therefore were not to be used to ordinary uses; and this as some do think, was the great sin of Belshazzar, that he would offer to drink in the vessels of the Temple. And so the garments of the Priests were holy, and not to be used by secular persons. And the Tabernacle and the Temple were holy, and not to be used in civil employment.

2. More particularly, concerning this holiness, I desire to shew you what it is, by shewing you, it must be such a holiness and separation as that the service done to God in those places must be accounted and looked upon as a better service, and more acceptable, then if so be it had been elsewhere, more acceptable to God, and advantagious to our selves Now, as places are said to be holy in regard they are onely to be for holy services; so

2. Holy, in regard that holy services are onely to be done there, with acceptation or advantage, at least with so great acceptation. And there­fore I desire you to take notice, that places in Scripture are said to be holy, which did sanctifie the Worship which was done in them, and san­ctifie the Worshippers, and so the very places are part of Worship; and so not onely places in which God was worshipped, but by which God was worshipped. And thus the Sabbath was sanctified, and so the perfor­mance of Gods Worship therein, made Gods service more acceptable & sanctified. And so the Altar, when it was holy, it made the gift the more [Page]holy and sanctified, and so the more acceptable, the Altar sanctified the gift, Mat. 23.18, 19. And so the incense was acceptable to God, as being put into such a censer: And so the service done to God in such Gar­ments, was more acceptable, because done in them which God had in­stituted and appointed for Aaron and his Sons to wear. And so I have opened the first thing in explanation, and that is to shew you where­in holiness consists, and how it is that places or things may be said to be holy; and I think I have sufficiently cleared the notion to you.

2. To shew what the cause or the foundation of this holiness is; for this my Brethren, I shall desire you also to take notice of it more gene­rally, and then more particularly.

1. More generally, That the cause and the foundation of a place, or any other thing's holiness, it is its belonging to God, Gods peculiar rela­tion to it, and propriety in it, declared as he shall please, and therefore to be holy, & to be Gods, are the words of the like importance, or equivo­lence; its being Gods, and his having a relation to it, is the foundation and cause of its holiness. And therefore if you look into Exod. 15.2. you shall there find God commands, that they should sanctifie to him all the first-born, it is mine; there now is that which is the cause, and reason, and ground of its being sanctified, or holy, it is God himself; God hath a propriety in it. And therefore I desire you to look into Luk 2.23. it will open this notion to you; there you shall see that this command is again repeated, but yet in other words; And therefore he saith, As it is written in the Law of the Lord, Every male that openeth the womb shall be called holy to the Lord; that which is said in one place to be sanctified or separated, is here said to be holy, and therefore holy because separa­ted to God, Levit. 27.30. All the tythes of the Land is the Lords, it is holy unto the Lord; it is holy, and therefore holy because it is the Lords. So that here is the general answer. This is the foundation, ground, and cause of its holiness, Gods peculiar propriety in it, it is the Lords.

2. More particularly, That the declared propriety that God hath in any place, or his relation to a place, or its belonging unto God, that is the foundation of its holiness. This belonging unto God, or Gods pro­priety in it, is declared two ways.

Its belonging unto God is declared,

• 1. From his presence.
• 2. From his precept.

1. By his presence. Now the presence of God, that was the foun­dation of the holiness of a place, was two-fold.

• 1. Extraordinary.
• 2. Ordinary.

[Page]1. The extraordinary presence of God was by his miraculous appari­tions, and discovering himself by some miraculous token, vision, sign, or manifestation of his presence, as now here in this burning, and not con­suming Bush; here was a miraculous token of Gods presence. We shall find in the fifth of Joshua, and the last verse, God commands Joshua to put off his shooes, Loose thy shooes from off thy feet, for the place whereon thou standest is holy ground. And Joshua did so. And therefore, as I conceive, hence it is, the Mountain in which Christ was transfigured, is called, The holy Mountain, 2 Pet. 1.18. And this voice which came from Heaven, we heard when we were with him in the holy Mount. Why holy? Not as if it were holy at that time when the Apostle writ that Epistle, but it were manifest, there was an extraordinary manifestation and sign of Gods presence, and so long as this extraordinary manifestation of Gods presence continued, it was called holy. And this miraculous manifesta­tion of the gloriousness of Christs God-head ceasing, the holiness of the place ceased also. And remember this place now, of Gods extraordi­nary miraculous manifestation of himself in the Bush, was holy for that time, and no longer, wherein he did manifest himself; for otherwise in the time of the Law, it were unholy to offer up sacrifice there.

2. As the presence of God was extraordinary, so it is ordinary, which is two-fold.

• 1. The presence of his standing residence in a place, by some visible or external Symbole; or else
• 2. The Presence of God, is a spiritual Presence, in the Religious ser­vices and performances of his people, in the place of their Meetings, and Assemblies. Now concerning the first of these:

1. The presence of God by the more visible and lasting tokens of his Presence, which was chiefly afforded in the time of the Levitical Peda­gogue; So the Altar, Temple, Ark, and Mercy-seat, were symboles of Gods presence among that people, by them God signified his presence, he recorded his Name there by those visible tokens of his Presence; and therefore the Ark was said to be Gods face: and when the Ark was lifted up, it was said, Let God arise, and let his enemies be scattered. Hence they so much rejoyced when the Ark came into the city of David, because it was the sign of Gods presence, and mourned when it was taken away cap­tive. And God is said to deliver his glory into captivity, that is, the token of his glorious presence: and as long as this continued, God was look­ed upon as there present; and thither the people went to pray, and offer sacrifice. And thus God more fixedly declared his durable relation to a place by these to [...] and while these continued in a place, he was look­ed upon to be there.

[Page]2. Gods ordinary presence is considerable in the Religious service of his people, and this I call the rather the more spiritual Presence of God; that is that presence of God in the Ordinances, which we have, we hope this day, and which Christ did promise, Matth. 18.20. Where ever two or three are met together in my Name, there am I present in the midst of them: not in the midst of the place, but of them, when they do perform holy and institute Worship. This spiritual presence of God is that, that is af­forded in the use of those Ordinances of Praying, Hearing, and Admi­nistration of Sacraments, his Presence is there to accept of these, and bless them, and make them operative, and to assist in these, and to en­able both Minister and people to go through their duty by his own power. Nor can Gods Presence be ordinarily expected, but in this his own way. Now then,

2. You must know, that as the presence of God is the foundation of a places sanctity, and as it is several, so you must know, Gods propriety in, and relation to a place is declared by his Precept; the precept of God is Gods propriety in a place, as well as his Presence; thus it belongs to him by command to make it holy, he may do what he will, and chuse out what places he will to be holy. He to whom all things belong, surely may have some places and things more proper to himself und peculiar; so the Temple of old, and the Tabernacle, those Places of Levitical and Ceremonial Worship was separated and set apart by God by Divine in­stitution. Hence we have many commands.

1. God commands that such a House, and such a Tabernacle shall be built, and this had been unlawful to do had it not been commanded.

2. He directs the manner, and the mode, and that all things should ex­actly be done according to the pattern in the Mount. And

3. God doth command it should be in such a place, in the threshing-floor of Araunah the Jebusite, and that place that himself had chosen.

4. He commands that he will be served in these places peculiarly, ra­ther than in any other place, he would not have these places changed for others. Herein this place tipifi'd Christ, one that is onely able to make our services acceptable. Hence it is said, Exod. 23.17. Three times in the year all thy Males shall appear before the Lord. And Acts 27. the Eunuch there went unto that place that God had commanded.

5. He doth command, that he would have these places reverenced, and no civil employments used there when the holy service was doing, and that after the service was done, at that very time the place should be only for God.

6. And lastly, He annexed a promise unto that place, that he would [Page]accept of a duty done there rather than in any other place, even because it was done there; hence they prayed in the Temple, rather than in their private houses, Luke 2.27. and when they could not be present, by rea­son of Gods providence, in the Temple, if they do but look to the City and the temple, God accepted of their duty, 1 Kings 8.48. So that God did promise that that place that he had instituted for his worship and ser­vice, that the service performed there should be more acceptable to him than else-where. This shews the reason and foundation of a places holi­ness, the precept of God, and the promise and presence of God. And thus I have opened to you the second thing. Now having thus explained and opened the Question to you;

2. I come to resolve the Question, according to what I think in my conscience to be the truth of God; and this I shall do two ways.

• 1. By granting that which must not be denyed.
• 2. By denying what must not be granted.

1. By granting what must not be denyed: and here I grant willingly these four things.

1. That in the time of the Gospel; it is not onely lawful, but it is of­ten very commendable and necessary, to design and dedicate places unto God. Now when I say, it is lawful to design them and to dedicate them; I pray you bear me witness, I do not say it is lawful to consecrate them, or to sanctifie them; but I say it is lawful to design and dedicate them. Now for this take notice, That between

• 1. The designing and appointing of a place;
• 2. the dedication of a place: and
• 3. the consecrating of a place, there are these differences.

1. Concerning the designation of a place, then is a place designed, when it is appointed to be made use of for the most convenience for such a ser­vice, as Tuesday and Wednesday may be appointed for Lecture-days, not consecrated. Now you must know, that this designation of a day may be altered, and so may a place: if such a place be designed, it is in our power to make use of it, so as to leave off the use of it when we please.

2. As to dedication, I mean so lawfully to dedicate a place, which is of our own right to dispose of; so to dedicate it, as not again to be able to revoke it, or call it back from such a use and purpose. It is lawful and commendable for a rich man to dedicate so much ground, or money, for building a House for a Free-School, or for the poor, and to give it away from our selves, and from our own right and power: and if so be that a man hath power or propriety over a place or thing, it is lawful for a man to alienate such a thing. And yet this you must know by the way, that this Dedication that now is in the time of the Gospel, doth very much differ [Page]from that dedication of Free-will-offering unto God in the time of the Law; for they were dedicated to God in the time of the Law immedi­ately, that is, to his immediate Worship; it was part of Gods Worship, it was a part of Religion to do that thing: whereas it is not now dedica­ted to the immediate Worship of God, but it is dedicated immediately to such a Priest, or Minister, or Place, or company of people, that we have a good will to gratifie; and so it more remotely redounds to Gods glory not immediately. For God hath not declared in his Word the same ac­ceptation in the Gospel of things done in an immediate way, as he had in the time of the Law, of which acceptation now we have no such pro­mise. And therefore it is observable, as one speaks concerning that Bene­factor in the Gospel to the Jews, He hath loved our Nation, and builded us a Synagogue; it is not said, for God, but for us: This man out of love to us hath bestowed these things to God; which though a giving our selves out of our own power, yet it doth differ from the Free-will-offer­ing in the time of the Law. Ay, but now, Sirs, ye must know, that san­ctification, or consecration, that is a great deal more; when we sanctifie a thing, or consecrate a thing, this thing that is so consecrated, it is so ho­ly, that there must nothing at all of unholiness, or of a civil or secular employment and concernment be done in it. Now we do not dedicate a thing, but there may be secular things in an ordinary and civil way done in them; and our services are not more acceptable for the place, nor the places less holy because of those civil employments. There is the first concession, that in the time of the Gospel there may be a designment and dedication of places, and it is not only lawful, but commendable.

2. I grant, that in times of the Gospel, some places are to have Reli­gious services performed in them, rather than in other places; I mean places of natural conveniency, and fitness for the meeting of people to­gether, whereby they may be free from disturbance, from the violence of Enemies, and from tempestuous weather. As publick meetings, where­by we have the society of Gods people, their examples to stir us up to zeal, and their joynt help in prayer and holy performances, to go along with us, that we may joyn our forces together, and with a great force wrestle with God, and overcome him which is invincible. And therefore, my Brethren, I desire you to bear me witness this day, that I plead for pub­lick Ordinances, & for the purity of Gods Ordinances to be administred in publick places, rather than other places; so that I do here profess, that I do avowedly and openly declare my judgement to be for publick meet­ings in publick places, and the purity of Gods Ordinances, if they may be enjoyed without humane mixture, which may hurt and pollute them.

[Page]3. I grant, that in the time of holy service, we are not then to use secular employments at that time in those places, as eating, drinking, and talking, it being unsuitable to the work in hand; and howsoever they may be lawful at another time, yet unlawful then, because against the Apostles command, Let all things be done in decency, and in order; and that which is unsuitable to the commands of God, the taking his Name in vain. My Brethren, I will go further with you, we are to abstain from all other Re­ligious Services, when not in season; and therefore when the Minister is in Preaching, we must not run into our places and kneel down, as some peo­ple do, and fall a praying. And I cannot but wonder, that they that do so much cry up Uniformity and Sanctity of places, that yet they should consure their judgment by their practice, that they should pray secretly, when the whole Congregation is a praying vocally; and it may be the Congregation is singing a Psalm, or the Minister Preaching, and then they go to their Prayers; I pray where is the Uniformity, Decency, and Or­der they so much stand for?

Lastly, I grant, that after the performances of holy duties, in places wherein we meet for the Worship and Service of God, it is our duty to abstain, not only from filthy and indecent actions of a natural or moral filthiness, unseemly, as looked upon by men against Gods Laws; but from all those civil, moral, lawful actions, at other times, they may reflect any dishonour upon the work that hath been done, or upon the work that shall be done, or that may render the place unmeet for Religious Services afterwards: And this is that that one calls a Negative, or private reve­rence, a reverence or not doing something, not because the place is more holy, but for decency and order, considering the Religious Duties per­formed in that place. So that things subservient to Religion, call for a Negative reverence, and are not so to be used, as that the Religious Ser­vices which are there performed and transacted, should be made disgrace­ful and dishonourable; as the Bread of the Sacrament, after the Sacra­ment is done, is not lawful to be cast unto unreasonable creatures, because it reflects dishonour upon the Religious Service which we were before doing; so, dirty water is not to be put into the Communion-Cup, not that the Cup is holy, but because it is a reflection of disgrace upon that holy Service wherein that Cup is made use of; and that Cup is not to be made use of to drunkenness. But in all this bear me witness that I say, all this is but a civil reverence, and so due to any place where there is any Ho­nourable Convention, as in the Parliament-House, or Presence Chamber, or the like. Having yielded this:

[Page]2. I must come now to deny what must not be granted: and I like­wise deny four thing.

1. It is not now in the times of the Gospel in any mans power to set apart a place for Religious duties, so as that it should be unlawful upon a due occasion to use it for civil employments, or that it should be always unlawful to alienate to other uses, besides those uses that are Divine; the Bread and Wine sanctified by Gods own institution, by the Minister, after the publick use and administration of them in the Ordinance, are not now holy, but they may be eaten in a civil use and way as our ordinary and common food. The Synagogues among the Jews were as holy as our Churches, they were for Holy duties, as Prayer, Preaching, and the like, and dedicated to Gods Worship, and yet you must know there were Ci­vil employments used in those places after the Religious Worship was done; and therefore in Mat. 23.34. saith our Saviour, Some of them you shall scourge in your Synagogues. Hence we use to keep Courts and Consi­stories in Churches amongst us, and some of them none of the best, and we use here among us in this City constantly in our Churches, (and I doubt not but it is lawful) for an Alderman in his Ward to meet about secular business, as to chuse Common-Council-men, or the like. But where there hath been a dedication of a place to Gods Worship, it is onely God that can make it so holy, as that it should be sinful to imploy it to other uses, and if the Governours of the Church upon due occasion and reason shall substitute other places more fit than the former for Divine Worship, then the former places may return to their former proper uses; but it is not so in things consecrated by God: If the Font, Table, or Pulpit wax old, they may be layed aside and looked upon as common things, and may be used for other employments; and suppose the Sur­plice be a lawful Garment in Gods Worship, (which yet I am perswaded none of you believe) doubtless it is not to be burned, when it is old and past wearing, and the ashes put into a pot or some such like thing, and be buried under the Altar, but it may be used as other linnen may. And so the common Utensils, as the Cup, and the like, when they are come to be old, they may be used for other employments, without fear of sin. And therefore it is an excellent speech of one, saith he; So to Consecrate moveable or immoveable goods, as that it should be a sin for the Church to use them in any secular employments, it is an execrable and abomina­ble superstition: God hath not consecrated any thing in the Gospel so, as that it is a sin to use it otherwise. It was a sin in them to make use of the Cups, in the Temple, in any secular way, but it is not so for us: the reason is, because those things were set apart by Gods own institution: [Page]but there can be nothing so consecrated by men, as that it may not be made use of in secular things without sin.

2. A second thing I deny is, That no place now in the time of the Gospel hath such an holiness either from Institution or Use, as to sancti­fie or make more acceptable or effectual the Services therein performed: This is not in the time of the Gospel; God is present at places of Re­ligious performances, not with respect unto the place, but the perfor­mance by him instituted and enjoyned; and therefore he doth not say, Where two or three are met together, I will be in the midst of that place, but among them. God will be present in the place for the Duties sake, not among them for the Places sake, but the Duties sake in the place, to bless the Ordinance for his own Institution sake. Prayers and other Duties in the Ceremonial Law were regarded for the Places sake, but now we must abhor this piece of Judaism: For a man to set a place apart by Conse­cration, that this place makes the Duty any thing the more excellent, or acceptable to God, this is to make the Traditions of men equal to the Institution of God. The Temple sanctified the Duty, but not the Syna­gogue; and the Altar did sanctifie the Gift, and the Person and Service, because it was by Gods Institution, and so the Temple and Altar did add efficacy and worth to the work; but for men to Consecrate the Church, it is to make the appointment of men equal with the Institution of God. Our Churches and Meeting-places, are not holy (if they be holy at all) without relation to the Duties performed, but our Duties are holy with­out relation to the Church or the Place. None but God can Consecrate a place to be an effectual means of Worship. The Jews worshipped God by the Temple, but we worship God in the Church, as the place doth afford a natural conveniency for our meeting together; the place then hath no influence at all upon our duties, and if any of you should think so, you do erre exceedingly: It is but only a Physical act of Duty, or a na­tural Adjunct of duty, which is but at the most helpful to the bodies con­veniency.

3. The third thing I deny is this, That there is no place so holy as to exclude another place from being as holy in a way of proper sanctity and holiness, which we have been now opening. God now makes not one place properly more holy than another; there is not now properly any Religious difference of places. We have not now the precept of God to sanctifie and separate one place from another, to preferre one place before another; we have not now the miraculous Presence of God, his appearing as at the Bush. God hath not given us under the Gospel those Symboles of his standing Presence and Residency, as by the Ark, and [Page] Mercy-Seat, and Altar of old, he gave unto his People. And as for his Ordinances, if they make a place holy in regard of performance of Duty to God there, and his spiritual presence in that place, then my Parlour, Chamber, or Closet are holy where I use to pray; and where God doth afford his assisting blessing, and comforting presence: So that if you make the spiritual presence of God to make a thing holy, in re­gard of Gods spiritual presence going along with those services, then your Houses are holy, and the Field is holy where you walk when you me­ditate, and praying by the River side makes it holy: Humane Consecra­tion makes no place truly holy. If the spiritual presence of Christ makes one place more holy than another, then the Communion-Table and Font are more holy than any other place in the Temple. And so when Gods pre­sence hath been enjoyed at the Font, that is more holy than the Commu­nion-Table; and so when the presence of God hath been enjoyed at the Communion-Table, that is more holy than the Font, and so you must bring in Judaism. If the presence of God makes a thing holy, a new Communion-Table, upon which the Sacraments was never administred, cannot be so holy as the old Table. Nay, by this the mouths of the Communicants are holy, having eaten the Bread, and drank the Wine which was dedicated to an holy use, and so it will be sinful for you to eat any other food. I conclude all with this, That the difference and holi­ness of Religious places in the times of the Gospel, is not given, but ta­ken away by the Gospel, 1 Tim. 2.8. I will therefore that men pray eve­ry where, lifting up holy hands without wrath and doubting. You may pray, and that with as much acceptableness to God in one place as in another, John 4.21. Christ saith, The time comes when you shall neither in this Mountain, nor yet at Jerusalem, worship the Father: That is, Gods Wor­ship and Service shall not be confined and limited to those places, as if others were not as good and holy as they. 1 Cor. 1.2. To them that are sanctified in Christ Jesus, called to be Saints, with all that in every place call upon the Name of Jesus Christ our Lord, both theirs and ours. One place for the calling upon Christ is as good as another; and therefore, Where two or three are gathered together, I will be in the midst of them. And this is fore-told in Zeph. 2.11. and in Mal. 1.11. So that this is the sum of all, Gods Institution makes the Sabbath holy; and the Bread and the Wine set apart by Gods own Institution, after the duty, may be used in secular uses

But fourthly and lastly, to name no more, No place is so sanctified by God, as that after the ceasing of that presence of God, any holiness should belong unto it; as now when the signs and tokens of Gods pre­sence [Page]ceased and was gone, the holiness of that place was gone, and then it was lawful for Moses to put on his shooes. And so when Gods presence ceased in the Ark, the Altar, and Mercy-seat, the places became no o­ther than secular, and civil. And now for us to go about (as the Papists do) a Pilgrimage to Jerusalem, as if that place had any more holiness than others, is a foolish and abominable thing: How many bloody Battels have been fought, to the disgrace, as well as the loss of Christianity, for the re­gaining of the Holy Land.

Nay, let me add, those places where the presence of God hath been formerly, when it hath taken away, and those places have been used to Idolatry, they are the worse, and the more unholy; for this is turning the House of God into vanity.

The conclusion of all is this: whatever places are in holy duties, out of them they lose and leave all their holiness; and therefore I say it is boldness for us to go about to tie Gods presence to a place where God hath never tied it: I cannot but wonder how it is possible for men of rea­son and learning to be so blind, as to hold that the Lords day (which was set apart by God for the Sabbath, as you may see in the fourth Com­mandment, and afterwards by Christ and his Apostles, which doth a­mount to no less than an Institution) is not holy after the Service or Ser­mon is ended, but then you may go play at Foot-ball, and Cudgels, and Drinking, and what not; and yet they should say that the place of performing Religious duties in, is so holy after Religious performances, as that you cannot come into it without bowing the knee, and putting off the hat, and bowing to the Altar and Communion-Table, and the like; this I cannot apprehend how it should be, and I wish any of you that are of this mind, would privately give me your reasons for it, why it should be so.

Now having explained the Point, and given you a resolution of the question, in these particulars, give me leave to winde up all with some Uses.

First, We infer the great difference that is between sanctity of places under the Old Testament, and sanctity and holiness of places under the New Testament: they under the Old Testament had the immediate pre­sence of God, the standing Symbols, and visible signs of his presence, so long as these lasted: which was set apart by Gods special Com­mandment, and so they were holy, though they were not employed in a way of worship; but you cannot say so now, our places for performance of holy duties have no such holiness; places now differ from places then.

[Page]Secondly, by way of inference, I note the great goodness of God to give us such a sweet and gracious indulgent dispensation in the time of the Gospel under the New Testament, as that he doth not tye us to Ceremo­nies or places; he doth not bind us as he did the Jews to go three times in the year to the furthermost part of the Nation to worship: No my Bre­thren, no Land, no ground is now unholy, as famous old Doctor Reynolds said, every place is now a Judea, no Coast but is a Judea, every house is a Jerusalem, every Congregation is now a Sion: See here the goodness of God in indulging of us so far as to take any service done by us in a so­lemn and real manner, as if it had been done in those places which were formerly appointed for it to be done in.

Thirdly, I infer hence, there are several persons to be reproved.

• 1. We find hereby that all the holiness of Relicks of Saints doth fall to the ground, and we see the folly of those that make Pilgrimages unto Saints and Reliques as the Papists do: there was a time (say they) when such a Saints Relicks were laid up in such a place, and these are more holy then other places: so that this you see falls to the ground in its self: I might tell you concerning their lying about their Relicks, as one said, that there were as many Reliques as would fill an hundred Carts: but sup­posing so, all that would not make that place the more holy.
• 2. Hence the superstition of those is to be reproved, which put holiness in place of Burial, and make it more holy to be buried in one place then in another: it is more holy (say they) to be buried in the Church then in the Church-yard; and more holy under the Communion-Table then in any other part of the Church.
• 3. This reproves them which cannot pray any where but in the Tem­ple, and they that use private prayers in Churches: if you have houses and Rooms at home, what is the reason that if Pauls or any other Church stand open you must run in thither, and drop down behind a Pillar to say your Prayers.
• 4. This reproves them that have reverence towards any place more then another, as if they did deserve more holiness in one part then another, as bowing to the Altar, or Communion-Table, or the like.
• 5. It reproves those that have reverence for scituation of these places, they must stand East and West, and why not North and South? All these things fall off, like Fig-leaves: if what I have said be true, that there is no holiness in places; and this I have made known to you not only as my judgment, but as my duty.

Now for exhortation, I shall desire you to take notice of four things, and I have done, and shall leave you to God, and commit you to the [Page]word of his grace. If this be so, that there is no holiness in places, then first of all, bee the more encouraged to serve God in your Families, in those places where God hath set you, where God is as well pleased with your service as in publick places, serve God upon your knees with devo­tion, humility and reverence. And therefore, though I am against Su­perstition, and Popish practices, and those wicked cursed traps of innova­tions, that the men of the World have disturbed the Church of God with; yet I am against putting on your Hats in prayer; and sitting in Prayer. Those that are for holiness of places, do not, with Abraham, in every place they come build God an Altar. But let us in every closet and room build God an Altar; let no morning nor evening go without a Prayer in thy Family, pray often, and pray continually, let your houses be as so ma­ny Churches, as you read in Rom. 16.5. Likewise greet the Church that is in their House: and in the second verse of Philemons Epistle, To the Church that is in thy Hovse; There the Houses of the Saints are called Churches. This will bring a blessing upon your Families: And if you be not wil­ling to have that curse denounced against you, (in Jer. 10.25. Pour out fury upon the Heathen that know thee not, and upon the families that call not upon thy Name) then neglect not Family-Prayers, be much in Prayer, and pray with frequency and encouragement, because God binds you to no place.

The second Exhortation is this, labour to promote personal holiness, as well as Family Devotion: I am against local holiness: As one said, (that I heared once when I was a Youth) Happy are those garments that can carry away any of the dust of the Temple; but they think not that any of their Garments are unclean in wallowing in the mire of sin. But I say, do you labour to promote holiness in your lives, in your hearts and conversations. The Holy Ghost saith, Ʋnless you be pure in heart you shall not see God. And therefore put away sin, for if you regard iniquity; God will not hear your prayers: It is not your ducking, or bowing, or cringing never so much, or your going with your Hat off through the Church that will make God hear your Prayers, these will but dishonour you, because you live not accor­dingly.

3. Love the holiness of the living Members, be not so much in love with the Holiness of Wood and Timber, Bricks and Stones; but whereso­ever you see the Image of Christ, be in love with that soul; where ever the Presence of God shines, and where ever thou seest one that gives up himself to God in holy duties, do thou say, Oh! my soul, delight to come into the company of these men, The Righteous is more excellent then his neighbour. If there be a Heaven upon earth, I tell you, it is in the com­pany [Page]of godly men. I remember a famous man hath this expression, saith he, When I was in the company of the Saints and people of God, I was as a living coal; but when I was separated from them, and was among the wicked Swearers and Drunkards, methoughts there was a spiritual coldness and frozenness went over my soul. Though the People of God are best company in Heaven, yet they are very good company here on earth: And Christians should stir up one another, and be provoking one another to love and good works; and where ever you have grace, be sure to impart it to others. Endeavour to love the holiness of Saints, and be willing to impart your experiences to others, for this is your duty. Do not make a Monopoly of Holiness, but carry company with you to Heaven.

Lastly, to name no more, labour to preserve the holiness of Gods true Institutions, those things which are of divine Consecration. What is hu­mane Consecration without divine Institution? The Sabbath day is of di­vine Institution, labour to keep it holy; this is a Holy day indeed, and this labour to keep your families from profaning of; but for other holy dayes, and holy things, they are much alike for holiness: The Lords day is a holy day indeed, and for shame, do not let your children gad abroad on this day. Truly, I do verily believe, that though here be a great com­pany of people in the Congregation, yet they are but a handful in com­parison of what are drinking in Ale-houses, and whoring, and walking in the Fields, that one can hardly get home to their house for the crowd of the people that are going thither. For shame let not this be told in Gath, nor published in Askelon. What! shall we stand up for the holiness of places, and yet oppose the holiness of the Lords day, which God hath enjoyned and instituted? Oh! that the Magistrates of London; Oh! that Englands King; Oh! that Englands Parliament would do some­thing for the Reformation of this, to oppose wickedness and prophane­ness, which will otherwise bring upon us the judgments of Sodom and Gomorrah, and make us guilty and worthy of a thousand punishments. And labour by Prayer in your Families to overcome that flood of pro­phaneness, which you cannot by your strength prevent. And then for the Sacraments of Christ, Baptism and the Lords Supper, these are Ordinan­ces of Gods appointment, they are holy, and therefore should not be given to those that are unholy; and yet those who are so much for the holiness of places, do not care who come to the Sacrament, if they have but a Nose on their Face, they shall come and partake of the Ordinan­ces, let them be what they will; this is to prefer mans Institution before Gods Institution. And then for the Lords Message and Word, that is a [Page]holy thing, and therefore love his Messengers: the Messengers of God de­livering his message with fear and reverence, you are to hear them with the same fear, reverence, and resolution to be holy, as if Christ were present. And for the Word of God, it is not enough for you to have a choice Sen­tence written upon the Walls of your Churches, but let Gods Law be writ­ten in your hearts and consciences, and practised in your lives, that all the world may see you live as men dedicated to the true God, in all the duties of his wayes and obedience. Many of these things might have been en­larged. What I have give you with the right hand, I pray you Christians, do not take with the left; for if you do, you will make your selves guilty of a double sin.

First, Because you do not obey the truth you hear.

And secondly, For putting a wrong construction upon it.

But I have better hopes of you, my beloved hearers, and hope that the Lord will be better unto your souls than his Ministers, than his Word, or any thing else can be. God bless you and his Ordinances, and discover his mind and will at this time to you.

OMitting the division, and in part the opening of the words, the Observations is; That those that have received Christ Jesus the Lord, must accordingly bee rooted, built up in him, and established in the Faith; and walk in him as they have been taught, and abound there­in with thanksgiving.

This receiving of Christ signifies to believe in him. It is not only to receive his Doctrine or Benefits, but to receive his person, to receive him as related to us, for the uses and end for which he came into the World, and for which he offers himself to souls, by the Preaching of the Gospel. Sinners have lost and undone themselves; Christ comes to be the Physi­tian of Souls; hee will not save the unwilling, and Despisers of his Grace, [Page]while they continue in their unwillingness. He will save them by the way of covenant, while he consents and tenders them his Grace, he will have them consent to the terms of his Covenant. The consent of the heart exprest by our covenanting with him, is this receiving of Jesus Christ. He is willing to be our Physitian, and when we take him to be so, we receive him. He is willing to save us from the guilt and power of sin, willing to be our Lord, Head, Intercessor with God, Justifier, and all unto us; and if we consent to this, and take him as offered, this is receiving Christ; with whom his bene­fits are also received, the remission of sins, in-dwelling, renewing, comfor­ting spirit, title to everlasting life, &c. In receiving Christ all this is re­ceived.

Receiving of Christ contains these two things, or these two things are essentially contained to make up the nature of saving Faith, that is, to be­lieve the Doctrine of the Gospel concerning Jesus Christ to bee true, and to consent that the goodness that is therein revealed and proposed, shall be ours. To believe what Christ is, and what he hath done; so far to believe it, as here we are resolved to venture our souls, (though there may be some weakness through our Faiths imperfection) and believing the Gospel to be the certain Word of God: Then next, to entertain the Christ that is of­fered in this Gospel to be ours, with all the benefits that accompany, and to all the blessed ends to which he is revealed: Thus the Water of Life is freely tendered to all that are athirst, and there is no more required, but come and drink.

Then there is two things implyed, that are the immediate products of saving Faith, and inseparable from it, that is, trusting on him as the Redee­mer, and obeying him as a Lord. To rest upon him as a Redeemer, Romans 15.12. And here as far as the soul feels entertainment and en­couragement by Christ, overcoming his doubts that Christ will reject him, &c. so far he hath quietness of soul in Christ, and will trust his soul upon Christ. And then, the obeying of him in order to our full recovery, as a Patient must obey his Physitian in using his Remedies, and Means he pre­scribes for killing our sins, restoring our souls to Gods love, and being with him to eternity.

The nature of Faith is to receive Christ; the sincerity of it lies in the suitableness of the act to the object; that we receive him as he is: Now, in Christ there is something essential to this act; that he be a Saviour, and our Saviour, &c. and there is something makes unto the well-be­ing and fuller attaining of the end: The first are the objects of Faith it self, as 'tis of absolute necessity to Salvation: The second sort are the objects of Faith as it is strong, and makes to the well being of a Christian. [Page]All that is essential to Christ, as a Saviour, and Redeemer, is to be believed by him that will approve himself a true Believer. And thus to receive Christ as the eternal Son of God, made man, the Redeemer of the World, ruling us upon the right of Redemption, justifying us before God, bringing us to God, and interceding for us: And thus Christ must be received according to his Offices, and as those uses for which he is given to the soul do import and imply.

For the Application of this Point;

First, Let us begin with those that our business at present doth not main­ly lye on. Must men walk in Christ as they have received him? What shall we say to those that have not, will not receive him? stop us at the door, that we cannot bring in the doctrine of Christ; that will not receive the princi­ples of Christ? How can we bring them, and build them up, that will not suffer the Foundation to be laid, the Seed to be received? Hast thou not re­ceived Christ? then thou hast refused Christ, been a despiser of the Gos­pel of Christ, which will prove thy great condemnation. What is it for thee to hear the Name, and not to have the Spirit of Christ? Do not go up­on conjectures; its one thing to number thy self with those that are Chri­stians, as to outward appearanc [...], and another thing to open thy heart, and deliver up thy self to Christs Government, and as a lost Sinner, to receive him to those ends a Saviour must be received. And remember, this was no small worke, Gods sending Christ into the world no small thing to fetch thee, from Hell and Satan, to wash guilty souls from all their sins, and to bring them to everlasting glory. If these great things be rightly understood and believed by thee, if Christ be understood well as Christ, it must be done with a weakened, humbled, self-resigned heart, making the greatest matter in the world of these things: Hath thy soul been seriously taken up a­bout thy own recovery? And hast thou received Christ as a man that was ready to be damned; as one that had a load on his Soul heavier than all the Mountains of the Earth, to ease and deliver him? as one that was un­der the frowns of God in a state of enmity, receives reconciliation? Hast thou received Christ, as if thou hadst received Heaven in him? Believe it, these are great transactions, and will affect thy heart; and it is not a sleepy or jesting matter thus to receive Christ. Consider what it is to receive Christ.

1. If you have received Christ, you have received the great Reconciler that bindes up the broken hearted, quiets those that tremble under the threatnings of God, for fear he should forsake and cast them off for ever.

2. If thou hast received Christ, thou hast received a perfect enmity to [Page]all sin, that will never let thee rest in sin, but be perswading thee from it, and conflicting in thee against sin in thy soul: If thou hast received Christ, thou hast not received a friend for sin, that will plead for, or give thee leave to commit sin; but one, that though he bear with thee in thy weakness, yet abominates thy sin. If thou hast received a Lord and Master to rule, to be consented and subjected to him, and to be ruled by none but in subordination to him, who will break those in pieces that refuse his Government: Obedience, and not verbal profession, is the thing he requires. Hast thou entertained Christ to be the Master of thy words, thoughts, and deeds, whose Government thou livest under, more than under any in the world?

3. If you have received Christ, you have then received the beginning of felicity, and full contentment to your souls; having found none in your sins, you have it discovered to you where it is: therefore with gladness go you on; and so far as you have hopes of attaining it, so far you have great contentment, &c.

4. In a word, if you have received Christ, you have fallen out with sin, sujected pleasures, prosits and honours to him; and you have received h [...]s Spirit, and this hath made you new, and maintains the way within you a­gainst the flesh, &c. If this be not thy case, Oh that thou knewest what a case thou art in! For then,

• 1. What the better art thou for all his blood shed as yet, if thou wert this day to dye? What would Christs blood do to the cleansing and saving of thy soul?
• 2. How canst thou look thy sins in the face, and think on what thou hast done, and art! How canst thou look inward into thy defiled heart, and not tremble, when thou hast no more shelter from the wrath of God?
• 3. How canst thou look God in the face who is a hater of sin? How canst thou read his Attributes, think on his threatnings?
• 4. How canst thou think to have any Duty accepted, and Prayer heard, or rewarded, &c.
• 5. How canst thou think on the Day of Judgment, on the time when thou must receive thy final sentence, if thou hast not received Christ? Oh what a thing is a Christless heart! &c.

Q. What shall I do that I may receive Christ?

A. 1. Till Christ be thine, and hath brought peace from Heaven to thy Soul, let no peace be there to keep him out: I do not say, overwhelm thy self with sorrow, but let sorrow dwell there, and let holy cares and solici­tousness about thy spiritual state be there, till Christ come and quiet, and re­concile thee to God.

[Page]2. Read and believe the Gospel; see there what Christ is, and thy neces­ty of him: Believing, will open the door to entertain him; assent will procure thy consent.

3. Keep up no Idol in thy heart against him. Turn out that that keeps out Christ, how dear soever it seems now, at last thou wilt see it more ne­cessary to detest then keep it.

I come now to exhort all poor weak Christians, that they would make after confirmation, and grow to a greater measure in Grace, as they have received Christ. It is not enough to be conceited that you have been con­verted; and it will not be enough to the assurance of your conversation, or safety of your souls, that you think you are converted, and you sit down there: He that is content with the opinion he hath Grace; therefore de­sires to have no more, because the promise of salvation is made to the Truth of Grace, it is a sign he never had Grace; Strength in Grace is your own felicity, 'tis part of your happiness: Your eternal happiness will partly consist in your personal perfection; and without personal perfection, all Heavenly glory will not be a perfect felicity. If you have fixed your Anchor in Gods promises, this engages you to look up, make after, and proceed, &c.

Take these Motives.

• 1. Consider, there is the same reason to move thee to grow, and pro­ceed, as there was to move thee to thy first believing. Why do you be­come Christians, but because of the necessity of the Riches and Excellen­cies of Christs, and that there was better things in Christ, then in the World? And are they not so still? Is che case changed? If Christianity was reasonable then, it is reasonable now; If it was necessary to begin, it is necessary to hold on, and proceed in your Race till you have obtained the Crown.
• 2. Your receiving Christ essentially, contains in it an obligation to pro­ceed and go further; actually to trust and obey him, whom you have taken for your Lord and Saviour, from the very Offices and Relations of Christ received.

If I be a Father, where is my fear? If I be a Master, where is my honour? If I be a Saviour, where is your confidence in me, submission to nay saving work, obedience to my healing precepts? If I be your Lord and Master, why do you not learn of me your Master, &c.

Your first Covenant engages you to proceed in fulfilling the things promised in your Covenant, &c. Better not have promised to be his peo­ple, than to promise and break this promise. The very mercies also you have received from him, pardoning your former sin, entertainment in his [Page]Church, and all the blessings there found, are as so many obligations to proceed.

3. Ever since we came home to Christ, we have had an addition of Reasons, besides the first Reasons we had to believe: Every day brings in new, &c. Certainly if a little were desireable, more were more desire­able: If the people that stood afar off, and never tryed what Christ and Grace is, were bid to come in, those that have tryed and tasted are bound to proceed much more: You have the Spirit of God, experiences of his love, tasted the bitterness of sin, have had some tryal of the truth of such things of which we speak, when others have eyes and see not, &c. and will you turn back that have tasted, &c.

4. Consider how much hath been lost upon many a soul for want of care to take rooting and to proceed; how much labour of the Ministry, mercies of God, pains and care of their own? I speak of those that have seemed sincere, not indeed so; that have many times comforted the hearts of their Ministers and Friends, and have had some kind of com­fort to themselves in that taste they have had of the good word of God. How many times hath the Preacher been gladded to see such a one come to him, seemingly with a broken heart, seeming to set themselves in the way of life! yet the flesh prevailed for want of confirmation. How ma­ny years have some spent in duty, in hearing, prayer, gracious society, profession of Religion! yet afterwards the world hath drowned all. What cause have you to see, you lose not the thing you have wrought.

5. Consider how much of the works of your own salvation when you are converted, is yet undone. Though you are sure your conversion is true, how many temptations to resist, enemies to conquer, duties to perform, and Heaven to be taken upon all those terms, as the tenor of your Christianity! therefore you had need to stand fast, and having done all, to stand, you have need not only to believe, but to wait and be patient in believing; and to proceed in the way you have chosen.

6. The want of strength & building up, makes the lives of many full of lamentable languishing weaknesses, scandals unto others; pain, calami­ty, & trouble to themselves. How long in healing? And how much smart and pain, while the fruit of their own folly is cured? How little, and how frequently do temptations prevail? And hence as in a wilderness, they are going one step forward, another backward; no evident keeping in God, and all through the fruit of their own languishing weakness; the fruits of the sins of Professors have been such, that it should make you do all you can possible to escape the troubles at home, and reproaches abroad.

[Page]7. A life of spiritual weakness, is usually a burden unto him that hath it, it doth not only occasion his falling into sin, and so renews the wounds of his Soul, but is a constant burden to him; not that any mea­sure of Grace is troublesome, but that which consists with so great a measure of remaining corruption; this is the burden: sickness is burden­some, though there be life. Methinks you should not then be recondi­led to your fears; you should methinks see so great difference between the sick and the well, that for your own peace sake you should seek after confirmation. Every duty they do is their pain, which is anothers plea­sure, prayer, &c. their burden; sometimes tir'd, wearied, dull, &c. pre­sently overwhelmed with temptation: every duty is a grievance to them through the weakness of their grade and their corruption.

8. Christians that are weak and not confirmed, lose abundance of the fruit of Gods Ordinances that are improved by others. How many a truth that taste exceeding sweet to others, have no great relish to them, nor growth by it? A healthy man hath more relish in ordinary fare, than a sick person in varieties, the full stomack loaths the Honey-comb.

9. The weak and unconfirmed Christian is unprofitable comparative­ly unto others; not that the Church would wish the weakest member out, but comparatively unconfirmed Christians are very unprofitable unto others; like little children in the Family that must be looked to, make work for a great many more about them. What doth a sick per­son, but the work of others is to feed, support, and be a help to him. The Church of God hath need of strong Christians that can pray in Faith servently for others, and you scarcely pray son your selves. Con­sider when the Church needs a great deal of help, will you sit down with low attainments, and little things, when so many hundred about you need so great assistance?

10. Weak persons are many times the troublers, and very dangers of the Church; many calamities have been occasioned by them; the sins of professors have occasioned the displeasure of God on the Church; their errors hindred truth, and made divisions. When Christians have not so much strength as to know Truth from Error, that hearkens to every one that speaks with likeness: What have these Christians done in the Church? what mercies have been driven away, so far, that I think the Church of God, from the Apostles days till now, have suffer'd more by the sins of Professors, then the malice of their Enemies! and how canst thou expect God will save thy soul, when thou hast set the Church on fire, and been so great hindrance to others, that many should perish occasionally by thy example? &c. The greatest suffer­ings [Page]of the Church have come from the miscarriages of the Church.

11. Such have been the great dishonours of Christ: but the Graces of ancient Christians, the glory of their professions, their Charity Self-denial, Heavenly-mindedness, Patience, &c. have preached the Gospel to the World more effectually then ever their words could do. God ex­pects your lives should be a considerable means for the conversion of wicked men: the same God that hath commanded Ministers to teach o­thers by their Doctrine, hath commanded you should live for the con­version of the World, that you zeal, humility, patience, charity, self-de­nial should win souls to God: and if it be a sin to give over preaching when we may, surely so to give over living, &c. If wo unto me if I preach not the Gospel, then woe unto you if you by your lives preach not the Gospel. How many sinners have you about you? and how do you wrong and rob the ungodly of that Ordinance God hath appointed for their con­version and salvation? You are the persons that take the bread out of their mouths, the means that should save them out of their hands, while you deny them one of the commanded means of salvation, that is, the eminent example of your lives: And if it be so great a sin to stop Preachers mouths, how great a sin to neglect this Ordinance? Nay, are you not a dishonour and disgrace to the Church? Is it not because of Professors ill lives, that the prophane deride Religion, while they see not the glory in it that should over-power an unbelieving and denying soul, and should indeed effectually manifest its excellency? Are these the Professors, that are proud, stubborn, passionate, censorious, self-conceited, contemptuous, & envious as any others? I know the World is apt enough to slander, and the Servants of God to bear a world of unjust reproaches: but oh! that there were not this occasion, &c.

12. Those that are not confirmed and established in grace, the de­vil, when he hath prevailed by a temptation on themselves, can easily make them his instruments to draw and tempt others from their duty, to discourage them in their Religion, and to do that mischief in the world he hath done by temptation of their own soul. 'Tis ordinary for Satan to make use of lapsed, distempered Christians, to be the instru­ments of his temptations to those that are better, &c. An honest Chri­stian will not so easily hearken to a Drunkard, Swearer, as to a Pro­fessor he had good thoughts of, Gal. 2.23.

13. For want of strength and establishment in grace, poor weak Chri­stians are a very great encouragement to the carnal hopes of wicked men. I think scarce any thing in the world hinders our Preaching more than this; when the wicked see those that make the greatest profession [Page]no better than themselves, and in some things worse, this hardens him against all the convictions that can be brought against him: tell him he cannot be saved without conversion, he looks upon professors, sees them contentious, worldly, peevish, passionate, &c. sees some sin or other, this makes him think he is as well as they: must there be so much ado to bring men to this state? is this the difference, &c.

14. Methinks it should be some trouble to an honest heart, that yet we must be so like to the children of the wicked ones; and the weakest Christians are the likest to the wicked; I do not not mean weakness in gifts or knowledge, &c. but a weakness in practical saving knowledge, love of God, self-denial, mortification, heavenly mindedness, &c. they that are in these the weakest Christians, are the next and likest to the wicked: and doth not this grieve thee, that though thou art not a child of the Devil, thou art so like one. We should not be conform'd to the world, nor like to them in any thing, no not in outward vainities; but to imitate the fashion of the world, as to outward corruptions, to go in their garb, when a palpable vanity; to have so much of their pride, pee­vishness, malice, worldliness: Oh look upon thy heart with humiliation.

15. Consider what a dangerous and lamentable standing those have that be not established, &c. you stand, but it is as unrooted plants or trees that stand shaking in the wind; beholders are always looking when they fall, you stand, but it is as a sick man, wavering, reeling; like Lots wife, looking back, and always upon every occasion ready to re­pent, you have been believers; little things perplex and trouble you; lit­tle tribulations and afflictions discompose and disturb you, little tempta­tions make you question the Scripture, the providence of God, his love and care of his people, & the great foundations of Religion: Foundation seems to shake, because you are shaking and tottering, &c. And what is like to become of such a soul; If thou standest shaking under small tem­ptations for want of confirmation, what wilt thou do when a Papist or Quaker, &c. shall so speak concerning Religion which thou art not able to answer? and so the surest foundation seems nothing when thou hast so weak hold: our greatest afflictions next to the misery of the ungodly, is to think of our weak ones, what will become of them: and verily we do expect a considerable part of our Congregation should be carried away, those that are Christians, & know not why, yet have not humility enough to make use of others, and to keep close to those that should assist them: Remember when you see such times, when Seducers are able to say the worst, shall make the strongest assaults on the weak ones, how many will be like to fall? Again, sickness, death, dying times will come, when you [Page]shall find a little grace will not easily do your work; and though you perish not, yet you may faint, and to your sorrow find the want of con­firmation. You cannot but know how the strongest are put to it in try­ing hours, or at death. Will slack unsetled hopes of another life, such distempered hearts fight and encounter with such tryals? Never think of dying comfortably, if you follow not after confirming grace.

16. It should humble you the more, that you have been so long, so many years in the School of Christ, and love God, &c. no better: Should not you in this apprentiship have learned better your Religion, and been teachers of others, when perhaps, if in the principles you are assaulted, you will shew your weakness as soon as any? May not Christ say, Have I been so long time with you, and yet have you known, lived, &c. no better? reached no higher, attained no further? weaklings still? Nay, confider in this time what advantage you have had for growth? A tree planted on a barren Wilderness may not grow so much as in a fruit­ful place; but you have had the plenty and power of the Ordinances of God, the choicest of the means and helps of salvation.

17. Consider, the nature of true Grace tends to this: will you cross the nature of it? shall we be such weaklings in Religion, which cross so the nature of Grace? for Grace the more it is exercised, the more it en­creases.

18. Heaven it self is perfection, and the work of a Christian is to press towards Heaven, and therefore 'tis to press towards perfection. You should make towards the end in a manner and way that is suitable to the end. Persons that enjoy so much already, and hope for so much greater, should not put off God with such little things.

19. Little grace shall have but little glory. You know not how great a difference there is between the least and highest in the kingdom of God: Nay, 'tis not onely for a Christian to desire to be glorified, but to enjoy the higest degree in glory: to serve God with the best, and improve his talent to the utmost, that his heavenly reward may be according. A Christian should not slight it when 'tis tendred to him, and in his eye.

Q. But how shall I know I have attained this confirming grace?

A. These signs following, shew a Christian confirmed and strong in grace, which I will name that you may know what to aim at, and what to desire. There is not so great a difference between a King and a Beg­gar, between the greatest health and fickliest man, as between a strong useful Christian, and a poor languishing soul, &c.

1. A confirmed Christian is one, that can resist many subtile and strong temptations, not onely a single temptation, but when Satan assaults on [Page]every side, with errors on both extreams, with importunities of seve­ral parties, with temptations of prosperity offered, of adversity felt or feared; strong temptations that seem to lay a necessity of yielding on a weakling, that makes him say, I must do it to save my liberty, family, life, &c. A strong Christian can say, there is no necessity; he can make light of those temptations that seem to be a necessity to other persons: he can confute a subtle Sophister, and deal with a cunning Adversary: Satan cannot so easily go beyond and out-wit him.

2. He can do great, excellent, and useful work, is serviceable to God, if he have opportunity in business of greatest consequence: he doth not serve God onely in some little and inconsiderable thing, but in his place sets himself to the work of God, doth the great work of his Majesty faithfully. The service of God to him is more easie and deligtful: as to go ten miles is more easie to the healthful, then one to a sickly per­son, he can go through Gods service with pleasure, ease, and delight, without tiring, fainting, sitting down, or giving over.

3. He can digest the hard truths and providences of God, that are rea­dy to puzzle, perplex, and over-set the stomack of a weak Christian, he hath laid his foundation, to which he reduces all things of difficulty, and by the help of those great truths he hath received, he can easily see through the difficulties that are yet before him. He can tell how to re­concile those things in Scripture that seem contradictions: where he meets with a difficulty, he can easily discern the cause is in himself, and that there is an undoubted way of reconciling them, though he hath not attained to it. He can easily quiet his soul under the most difficult providences, and interpret them so as is consistent with the truths of God, which must expound them: he reconciles providence with provi­dence: and providence with Scripture, whereas a weak Christian is ready to say, A hard saying, who can bear this and that: and 'tis the diffi­culty of these kind of truths that makes so many turn their Religion, because not able to digest the hardest Truths of God. Cross provi­dences makes them question Gods love, &c.

4. He is one that can exercise various graces without setting one a­gainst another, destroying or contradicting one another: He can do ma­ny works, believe many truths, perform many duties at once. He can re­joyce & sorrow at once, and make his sorrow a help to his joy, and his joy a help to his sorrow, & so exercise both in that nature as will not di­rectly hinder or weaken one another. He can tell how in such a time as we are in to rejoyce, yet to be humble, to be cast down at Gods feet in the sense of the sins we have committed, and of Gods displeasure, &c. [Page]yet to rejoyce in the mercies we have and do expect to possess. He doth not look all upon sin, all upon affliction, or all upon mercy, but can eye every thing, and give every thing its part: can exercise graces metho­dically, give Truths & Providences their proper place in his meditati­ons and affections: and this makes his life orderly, beautiful, regular, and useful; whereas a weak Christian, let him set himself against one temptation, he is taken in another; if he humble himself in soul, he can do nothing but humble, weep, grieve, fear, and be ready to cast away all comfort, all sence of the love of God: if he set himself to the con­sideration of the grace of Christ, he is apt to forget humiliation, and to be puffed up with spiritual pride, &c. Thus he hath not skill, strength, and ability to carry on all the whole work of Grace together.

5. A strong Christian sinks not under those burthens that would press down and overwhelm a weak Christian; he can bear heavy burthens, and more easily away with them, making it a Recreation to bear some things that another would sink under, and cannot bear, 'Tis thy weak­ness that makes thee make such a stir, when God lays on thee Person­al, Family, publick affections, that makes thee shrink under them; strength of grace would enable thee to see God and Glory in the midst of them, and to say, All shall work for my good: it would enable thee to get advantage, and be bettered by them. Hadst thou strength enough to improve them, thou wouldst take comfort from them, and support thy self under them; but when thou hadst not strength enough to un­derstand Gods meaning, to see the Duty then called for, to improve all for God, to do that service to God thou shouldst do in such a conditi­on: no wonder if thou have not grace to support and comfort thee in that condition. Whereas the confirmed Christian by strong faith, love, and patience, can carry great burthens, &c.

6. Is helpful to many, and troublesome unto few. They are the useful persons in the family and place where they live: it is they can counsel others in their doubts, help them in their straits; that can bear up the weak when ready to sink, that can hold others by the arm when not able to go up-right; that tend Gods little ones: and if it were not for these, what would Gods little ones do? They are so furnished with Patience, which God hath given them for the use of the weak ones in his Family, and though they are troublesome, or do that which might be a disturb­ance to them, they will not thrust them out: it is they that comfort the feeble, support, provide for, strengthen and confirm the rest: and were it not for these, what backsliding hearts should we have? &c. And they are comparatively troublesome to few (though while corruption cleaves [Page]to them, they shal sometimes:) It is not they that are censuring their bre­thren, that are stirring up divisions, and make all that feud that is in the Church. If they might be hearkened unto, and regarded, there would be quietness and composure, (for if ever there be peace, it will be by the strong ones:) but weak ones in grace are the burthens and troublers of the Family: you may know they are the weak ones in Gods house, in that they are those that are always crying, complaining, making fire­work in the Family, back-biting, censuring their Brethren, quarrelling with one or other, &c. these peevish troublesome souls, are the weak ones, &c.

7. The strongest in grace are the best able to stand, work, and suffer alone. Though in duty they should not be alone when they can have so­ciety, and though the rest are most humble, therefore are sensible they have need of others, and will not throw away any of their helps; yet if all forsake them, they will stand to it still: they go not to Heaven meerly for company sake; they be not Christians meerly because such and such are Christians; If all the world forsake Christ they will stick to him, unless Christ leave them to their own weakness. But the weak Christian hath a great deal more need of comfort and support, and lives a more dependent life: they cannot stand, work, suffer alone; if their Minister fall, they fall: if their Relations change, they change: if there be not some body at hand to confute an Adversary, they yield; if there be not some body to keep life and warmth, they grow cold in every du­ty; in affliction they can step on no longer then led by the hand, &c. Have Christians to support, and to quiet, and to moderate their passi­ons, and to teach them the Doctrine of patience: they can hold up no longer then they are refreshed with Cordials: what would become of you, should God let you stand by your selves, &c.

8. The strong Christian is one that can best live without creatures upon God alone (& a weak Christian is one that hath most need of the creature, and can least live upon God alone) under the censures of the godly, frowns of the wicked, without riches, honours, pleasures; can have the quietness and contentment in God, whether he have any thing or nothing where ever he is, &c. The more necessity thou art in of having something besides God for thy consolation, the more weak thou art there must be supply: I know not how to be poor, disgraced, &c. this im­patient soul is the feeble soul, Impatience is nothing but the fruit of weakness. The strong Christian can live upon God alone: therefore if men make as if they were undone, if lost in their estates; 'tis a certain sign of a lamentable weakness of a sick soul.

[Page]9. That is the best and strongest Christian, and most confirmed in grace, who is most employed and abides in the love of God, in love to God: That hath the fear of God, but goes beyond fear, and loves most, and abides most in the love of God: That makes it his great business to feed upon, and study the love of God to him, and to return love to him again. The more Gods love is on thy heart, and the more thou lovest in the fruit of that love, the stronger Christian. But he that lives most by a kind of constraining fear, though he may be sincere, he is but weak: where there is nothing but fear and no love, there is no sincerity; but where there is some little measure of love, fear is such a tyrant, that it will many times cloud it, so that almost all his life seems to be moved and managed by fear: and in this there is much loathness and unwillingness, and they had rather do otherwise then they do: according to the mea­sure of love is the strength of grace.

10. He is the strongest Christian that hath most pure and most univer­sal love to others, that can love all men, even an enemy, with true unfein­ed love, even with such love as belongs to a Christian: that can love eve­ry Christian, and not a party only, with the pure and fervent love which belongs to Believers: that can love every child of God, and not those only that are of his opinion, or have done him good, but all, because they are children of God, with a sincere and special hearty love: That is the weak Christian that picks and chuses, that is staggering when he comes to loving an enemy; that takes in those that agree with him in judgment, and makes those almost only the object of his love; that would confine his affections to some narrow society, some little sect, party, or parcel of Believers, and cannot love Christians as Christians: And hence it is, division is the effect of enmity, or of weakness in Grace, for want of the universality of love. I would make no question to prognostick the healing of all divisions within this Nation, could I but advance all that are concerned in it to the right temper of Christian love: 'Tis the weak children in Christs Family that falls out, when we have not enough love to reach to all and to love a Christian as a Christian, &c.

Q. What must be done by those that are converted, to keep them where they are, to help them unto growth, to make them better, to further their confirmation, to secure their salvation; that they may after all attain the Crown?

A. I shall leave with you twenty directions; and as many as there are, there are not more than you must practise; and take them as if they were the last directions I shall give you; and take them as practicals, not as notionals, that you must live upon as long as you live.

1. See that the foundation be surely laid in your head and heart, in [Page]matters of your Religion: In your head, that is, that you well understand what Religion is, what the Christian Religion is: what God is, what it is for God to be yours, in his Attributes and Relations unto you: what he is, and will be unto you: what you are, and must be unto him: what sin is, how odious, wherein its evil consists: what is sin, and what not: what sin hath done in the world, and what estate it hath brought trans­gressors into: what Christ is, what he hath done for mans recovery and redemption: what he hath wrought, gives and offers to the world: The end and design of God in the work of mans Redemption: The tender of the Gospel Covenant of Grace, freeness, largeness, & excellency of the grace of this Covenant: The end of our Religion, the everlasting glory that is revealed in the Gospel, what it is, how sure, and how great. When you understand these things, get a sound and redicated belief concerning the Truths of the holy Scripture, revealing all these things: And think it not enough that the Scripture is true, or that you are resolved so to believe, but get the best grounds for your belief: be well established on those grounds: Read the Scripture much, till you are acquainted with, and relish the matter and language, and feel the power, and till all be delightful to your souls in reading: And be not ashamed to understand the Fundamentals: look to your Catechism: The Fundamentals of Re­ligion you must understand and receive. And when you have got them into your head, be sure you get them into your heart, and never think any truth received as it ought, till it hath done some special work on your heart; till you believe that God is Almighty, Just, Holy, &c. and all the Attributes of God have made their holy impression on your heart: that the sanctifying knowledge of God hath warmed your affections, capti­vated your souls, that God be in throned in your hearts by the belief and knowledge of your minds: Know your selves so as to be humble: know Christ so as he may be sweet unto you, and exalted by you: set up Christ in your souls nearest to your hearts: know sin so as to hate it, &c. 'Tis the entertainment of the good things of the Gospel by the will, that is the principal part of your Religion. 'Tis a matter of lamentable conse­quence in all your lives, when there is not a sound work at the heart: how little life will there be from any truth in reading or hearing? The Fundamentals of Religion must be so received, as not only to have an old heart mended, but a new heart made. Thus understand, believe, and give up thy heart to that thou believest and understandest.

2 Know and remember the work of your Salvation, must be as long as your lives, and that you have never done, till you have done living. I give this direction, because I find something in Christianity, the remains [Page]of earnality is apt to hinder, &c. And some professors, when converted, they are reconciled to God, and safe, &c. but there's a great deal to be done after, &c.

3. Understand well wherein it is your confirmation, stability, rooted­ness and growth in Religion doth consist. The chief part of your growth in grace is not to know more things then you knew before; but to grow in the knowledge, belief, entertainment, and improvement of the same truths, that at first you did receive: (not that you may not, or should not know more, for the clear knowledge of the fundamentals, guide you unavoidably to the sight of many other Truths, which a darker know­ledge of those Fundamentals will not discover to you.) 'Tis not addi­tional to your former knowledge, but the clearer known, sounder belie­ving, heartier entertaining and improving of the Truths you know at first; as the health of a man consists not in having every day variety of food, but in the parting and digestion of the same food, that's fittest for him: get but a more perfect conviction, or concoction of what you knew before, and this is your growth. You may grow in the knowledge of Gods Attributes by knowing them more clearly, orderly, distinctly, satisfacto­rily and believingly then before. There is a world of difference in the manner of knowledge, between a dark and clear knowing things: grow in greater love to them, and greater skill in entertainment, improvement and practise of them.

4 Grow downward in humility, and inward in the knowledge of your selves; and above all, maintain a constant abhorrence and jealousie of the sin of pride: grow in humility, and fly from man: keep a constant appre­hension of your unworthiness and weakness, of the odiousness and dan­ger of sin, of spiritual pride (so called, because exercised about spiritual things:) of being puft up with pride of any thing in your selves, of being too confident in your selves: be low in your own, and expect not, nor desire others good thoughts of you. Humility lies not in humility of opi­nion, of speech, garb, or carriage: but in opposition to high thoughts of our own parts; gifts, godliness, when we think of these above their worth: still remember, Psal. 25. Prov. 26.19. Isa. 57.15. John 20.29. as e­ver you would grow in grace and be confirmed Christians, keep a low e­steem of your selves, be mean in your own eyes, be content to be mean in others, and hearken not to secret flatterers, that would puff you up. Take heed of any thing that would puff you up, &c.

5. You must understand that you are Disciples in Christs School, where Ministers are his teachers and guides: the Ordinances his means for his peoples good, and the Scripture, the book you must learn: therefore keep [Page]in this order keep under these guides, commit your souls to those that are faithful, and fit for souls to be entrusted with: and when you have done, with humble submissiveness to their teaching, keep in this School under those Officers in their Discipline, and dwell in the Catholique Church and Communion of Saints, and understand the duty of Pastours and people, Heb. 13.17, 18. 1 Thes. 5.12. Obey them, that have the rule over you: If God had seen the poor Christians sufficient to support them­selves, he would never have made it the duty of all to be marshalled and rankt in several schools, ranks, orders, and all to walk in this order to heaven. If you with-draw from under Christs Officers, and Ordinances, you are in danger of being snatcht up as straglers.

Q. What shall we do? who shall we take for our guides, if God take them away? &c.

A. 'Tis not the denial of publick liberty that loses that relation be­tween a Pastour and his flock, nor any word from man should cause a poor soul to trust its self for guidance of salvation to one that is not able: a mans soul is not to be hazarded upon damnation, by being deprived of the Officers and Ordinances of Christ, and cast upon the conduct of a blind guide, meerly for the pleasuring of a meer man.

6. Be sure you understand the nature of Church-union, and necessity of maintaining it, and abhor all ways that are truly Schismatical, that would rent and divide the Church of Christ. As you must not under pretence of avoiding Schisme, cast your soul upon apparent hazard of Damnation, so you must maintain the necessity of Church-union and Communion: when Christs Members walk in Communion with Christs Members, supposing that which is singular to the generality of judicious men; Take heed of any thing that would with-draw you from the com­munion of the generality of those that are found in the faith. Take heed of with-drawing from the main body of Believers. Christ is the head of his Church, he will never condemn his Church; walk in those substantials Christs Church hath walked in Divisions amongst Christians is a sin God hath described as odious and tending to the Ruine of Christians. Be very suspicious of any that would draw you from the main Body of Believers, and keep communion with the Universal Church of Christ, with the ge­nerality of the godly in love and affection, &c.

7. Be sure your own hearts and ways be the matter of your daily stu­dy; and when hypocrites have their work abroad, let yours be much at home; while they make it their business to censure this and that man, let the main of your business be in pressing the inward of your own hearts, in keeping all right between God and you. Observe your hearts [Page] inclinations. If any inordinate inclination after any thing, set a special guard: mark which way your thoughts go, that you may know your in­clinations by your thoughts. In an especial manner preserve tenderness of conscience, fear of sin, loathfulness to displease God. Let Truth have the mastery; maintain such a conscience that dares not sin to save your lives. Be sure you sin not wilfully Obey the light.

8. Be sure to keep up continually a lively apprehension of the state and place of your everlasting happiness, to live by faith upon the unseen world. Know where your happiness lies, and what it is, that you grow not to carnal apprehensions of your happiness, live upon Heaven, and let that be it that shall animate your faith to duty, and all that you may still be weary of vexation, and sensible of the vanities here below: Let your conversation be above. Be confirmed in your apprehensions of the cer­tainty and excellency of eternal blessedness; grow more in heavenly mindednes, & in satisfaction of soul, in the hopes you have of these things.

9 Understand the nature, method, and power of temptations, how to resist them, and live in watchfulness. Be not a stranger to Satan and his methods of tempting, what you have to watch against and oppose, where you must be armed. Understand the nature of Christian watchfulness; keep up a constant resolution and courage in resisting, especially the tem­ptations you carry about with you, of your calling, constitution, com­pany, and of the times: set them down, remember them, keep a special observation of them all; and say, this and this it is I am in danger of; and 'tis my integrity and Salvation that's in danger, and here place spe­cial guard, and make it your business to resist. The principal cause of Christians negligence in this, is the security of their consciences, and love of their sins; did you know your danger, you would better look after your safety, 2 Cor. 2.11.

10. Especially understand how much the flesh and carnal self is an ene­my to God and your Souls, and how much you are engaged by the Chri­stian Covenant to live in a warfare against your selves, and against your flesh. You must not think the life of life-pleasing is consistent with Reli­gion; understand how you are bound to take the flesh for your enemy, to watch against it, and to live in a continual combat with it, Col. 3.5. The flesh is your chiefest enemy: the very sences themselves are all grown in­ordinate, and the work of Faith is very much seen in its exercise this way: If you get an opinion, that you may eat, and drink, and cloath, &c. and do all things to gratifie your selves, &c. then no wonder if you find but little encrease in spirituals, while you grow so carnal. Understand and practice the duty of self-denial, self is the very heart of sin; read i [...] not un­der pretence of liberty in Religion.

[Page]11. Give not way to a formal, heartless, seeming Religiousness, customa­riness, without the life: but keep your souls in a continual seriousness and awakedness about God, immortality, and your great concernment. If Duty be dead, take heed lest that incline you to a deadness in another, and so grow a customary deadness. Take heed of spiritual sloathfulness, that makes you keep your hands in your bosome, when you should be do­ing for your soul; stir up to, and in duty, when you have but little time for life eternal: do not pray as if you prayed not, nor hear as though you heard not; but when upon Duty, doing Gods service, do it with all the seriousness and vigour you can. To grow lazy and negligent is the declining way: use such considerations as may stir you up, Rom. 12.11. Tit. 2.14.

12. Remember always the worth of time, and greatness of your work, and therefore so value time, as not negligently or sloathfully to lose a moment; it will quickly be gone, and when you are at the last, you will better know its worth: hearken to no temptation that will draw you to any trifling, abusing, wasting of your precious time; if thou hast no ar­gument against thy sports, trifling pleasures, &c. but this, it loses my time, take it for a greater argument then if it lose thee thy mony, friends, or any thing in the world, your youth, your morning hours, especially the Lords day; lose not any part of it, but improve it with your selves and families; lose not a moment of the Lords day, nor any of thy precious time, thou canst spare and redeem: if thou hast lost any be humbled for it, and be careful to redeem the rest: look back; do you approve of the time that is past? could you not have spent it better? remember what you have, let that quicken you; look before you, remember what is to be done, and do the first which must be done; and then leave trifles to that time you have to spare: it is ignorance and idleness, and not want of work, that makes any think they have time to spare, Eph. 5.16 Col. 4.5.

13. Make a careful choice of your company; you cannot travel well to heaven alone, especially when you may have company, thrust not your selves into every company, Eph. 5.7. converse as much as you can with those that will help you, that are warm when you are cold, knowing when you are ignorant, believing when you are doubtful, &c. especially for your constant companions, live with those that will be a frequent help to you; Masters, chuse the best servants, that fear God: servants chuse to live with those that will help you in the fear of God; For Husbands & Wives make choice of those that will intend upon Religion; take heed of being unequally yoaked, and of thinking to get well to Heaven, while [Page]you presume to unite your selves with those that with great advantage will hinder, not help your Salvation.

14. Keep a constant guard upon the tongue, especially take heed of those common sins that disgrace hath not driven out of the World, but have got some kind of credit amongst some Professors; namely idle talk; that wastes precious time, maks us unfruitful to one another, back-biting especially, can they put but a Religious pretence upon it, or if they back-bite those that differ in opinion. Remember that terrible passage, Prov. 18.28. James 1.26. Psal. 39. & 35.28. avoid idle talk, back-biting, &c. watch over your tongues; and if they are by nature addicted to a laxity of tongue, and multitude of words, there lies a double obligation on you in point of danger and necessity above all others to keep a careful watch over your tongues, you should rather speak fewer words than others: and if you find your selves inclined to speak against and behind his back, reprehend your selves and avoid it.

15. Learn the holy skill of improving every condition that God shall cast you into; learn how to live to God in every condition: if you have skill and heart, there is advantave to be got by all; that prosperity may strengthen you in God, encourage you in his service, that adversity may wean you from the world, help you to repentance, raise you to God, and give you more then it took away, know the danger and duty of every condition, study them before they come upon you, that they do not sur­prize you; learn to know what's the danger, duty, and particular temp­tation of every condition, and in that condition you are most likely to expect a fall into: prepare for affliction as the common lot of the Saints, take it as no strange thing when it overtakes you; know how to abound and how to want. A great deal of a Christians safety and comfort lies in this, to study the temptations and duty of every condition before it come, that so you may have your remedy at hand, and fall to your work, and commit your selves to God.

16. Be as conscionable and strict in the duties of your relations, and dealings with men, proportionably as in the duties of holiness, more di­rectly to be performed to God; make as much conscience, care, study, diligence, about being just that you wrong no man in buying or selling, as you do in duties of holiness, hearing, praying, receiving. In your trading make conscience of justice and faithfulness, as well as in the Worship of God, and in your own personal behaviour; in your calling be diligent, not sloathful in business, &c. And so in the duties of your Relations; O that Parents knew what a charge lies on them concerning the soul of their children, &c. so Masters, look to your servants, & be as conscionable [Page]in doing your duty for their souls good, and being faithful to them, and compassionate over them, as in your duty to God: keep up family duties with life, seriousness, diligence, and vigour: the life of Religion in the world must be kept up very much in families.

17. Make it your study and care to do all the good you can in the world, let doing good be the principal part of your business, think that the safest and happiest life in which you can do greatest good, suffer not opportunities to slip out of your hands; take them where you have them, and seek where you may have them; look not only where you may get a good, but where you may have opportunity to do good to others: eve­ry Talent must be answered for, your knowledge, health, &c. use it as you will answer for it, and know, 'tis one of the greatest mercies in the world, for God to give you hearts in doing good with that he hath giv­en, Heb. 13.16. not for applause, but be good husbands for God, and consider which way you may attain your ends best, by what you give or do. Thus be rich in good works.

18. Live still as before the living God, approve your hearts to him, as knowing you stand or fall unto his judgment: Avoid carefully all of­fences unto men, for the Lords sake, and their conscience sake, take heed of scandal, and receive all the good from others you can, but stick not too much on mans approbation: dis-regard not suspicions, or reproofs of godly men, but make not mans praise to be any part of your reward; it is a small thing for me to be judged of men. Be not much troubled at it if you cannot please all: the bawlings of the malicious should not disturb a soul that is quietly housed with God: that soul is not well stablished in faith, that can be so disturb'd and distemper'd by the wrath or words of malicious men. Remember, God himself pleases not all: the most of the world are enemies to their Maker, upon the account of his holiness, ju­stice, &c. and canst thou think to please all? withdraw from the world and your selves unto God, for the consolation of his approbation, and for your felicity: this will save you from hypocrifie, and keep you from the temptations and vexations of the censorious world.

19. Be every day as serious in your preparations for death and judg­ment, as those that are always certain that it will come, and know not the moment when it will come, ( Mat. 24.29.) Use often to think seri­ously before-hand, what death is, what thoughts, what tryals death will put a man upon: what temptations usually accompany our approaching death: what you shall most need at such a time as that: what thoughts are likeliest to possess you then: what you are likeliest to wish for when you must needs dye, about spending your time, expending your estate, [Page]conversing with others, &c. Ask your selves, What will I wish I had done, or been when I come to dye? Think what will be most dreadful to a dying man, for thus you have time to escape his judgement. Will it not be to think on a life lost in vanity, drencht in worldliness, unrecon­ciled to God, or at least in utter uncertainty of his love? God hath not fore-shewed what will be a dying mans terrour to torment thee, but to get out that terrour; that which will be most terrible at death, conquer and destroy it presently. They that were ready went in with the Bridegroom, and the door was shut, (Mat. 25.10.) Oh happy thou, if while the door is open, thou be found ready to go in; woe, if when the door be shut, thou hast thy preparation to make, thy graces to seek. Bethink what you will, either wish, or fear when you come to dye, and when you will say, this should have been done, &c. let it be now done.

20. Rise speedily after every fall by sound repentance, and a fresh re­course to the Bloud of Christ, Covenant of Grace, and his intercession. Lye not secure in any sin, into which thou art lapsed, take heed of de­laying and trifling, when thy particular repentance should be exercised. Renew thy Covenant, & after thy rising deal faithfully with thy self and God, favour not thy sin, nor flesh, go to the quick, leave no corruption at the bottom: If called to make restitution, to shame thy self before men by confession, stick not at it: take the plainest course, that is the way of God: And let not any thought of shame, dishonour, or loss hinder it: for the more it costs thee to rise from sin, the likelier it is thou art sound in thy Conversion, and the more comfort thou wilt have, other­wise the fears and pains of thy disease will be upon thee, when the thorow cure would have prevented it: quarrel not at any mans reproof, though they miscarry in it, have mentioned thy faults with passion, &c. take that which is good and be thankful. And after every fall sit not down in perpetual distress, but as Christ takes the honour of thy cure, take thou the comfort of thy cure when recovered. See thou art truly risen by repentance, and returned to him whom thou hast dishonoured.— Thy care must be to see thou be sincere in thy-return, and then walk comfortably. See that Satan make not thee walk so as to rob thee of thy comfort, and God of his honour.

Thus having given you twenty Directions, I shall reduce all to these eight Particulars.

• 1. Do not think strength of grace will be got with ease: you must do that, that in other things is done for the attaining of strength, in­crease and confirmation: A man cannot attain knowledge in Law, Phy­sick, or any Art, without studying, diligence, unwearied labour and pa­tience [Page]through that time that is necessary to attain it. Set your selves to the reading of the Scripture and other good Books; study good truths: think not to attain mastery in a day: And if ever such a conceit come in your minds, that you are strong confirmed Christians, do not easily en­tertain it, there must be time, industry, and diligence: ordinarily suspect the conceit you may have of strength and confirmation; you must grow by degrees: Gods method is to begin like a grain of mustard-seed: we are not born men: labour in the proper means with patience, infused gifts are given according to the manner of acquitting them: God gives as if our acquisition did attain it; never think of having this without pati­ence, labour, and diligence.
• 2. Grow up in the Church of God, and under his Officers and Ordi­nance, and among his people: Do not transplant your selves from the Garden and Vineyard of the Lord, if you will thrive; no prospering in the Commons where weeds will choak, &c. Keep within the Church of God, in the communion of his People, among his Servants, under the guidance of his Ministers, for that is the duty of Ministers; to bring up, train up, and help the weak ones, till they grow to be strong: they are to be Gods Nurses, and helpers of the weak in the House of God: do not think to prosper by breaking over the hedge, under pretence of any right of holiness whatsoever, following any party that would draw you to separation.
• 3. Make it amongst others, the principal study of your lives, to study the love of God in the Redeemer: the nature of the New Covenant, and the infinite goodness revealed in the face of a Mediatour: how it was his design to attract the hearts of men to the love of God, by revealing his infinite love in the Redeemer, unto which end Christ came for, even to represent Gods goodness in sinners hearts, of their being reconciled to him, and ravishing them with his love: Study the glory and ravishing love of God, and unspeakable goodness in a Redeemer.
• 4. Live not by sense, or upon worldly hopes, nor in the exercise of it: See that you live a mortifi'd life; take heed of glutting your selves with creatures, or letting your hearts out to any creature, or letting any crea­ture be too dear to you: live not too much on any sensible thing, or upon any worldly hopes or expectations. Shut your eyes to the world, let not your desires run out to the world, and live as much as you can upon the world to come.
• 5. Let holy self-suspicion always make you fearful of temptation, and keep you out of the Devils way: Would you keep your standing? grow better and strong in grace; let not the pride of your hearts, or con­fidence [Page]of your strength, make you meet among any unlawful commu­nion, see any enticing spectacle, or thrust your selves upon temptation: you are never safe if you thrust your selves upon temptation: think with your self, my weaknese is great, I must not gaze upon this enticing object, lest my heart take fire; I am not so strong as to be able to stand against such, &c.
• 6. When you cannot attain to that heat of internal affection you would, be sure you walk uprightly with God: sin not wilfully; keep your garments clean: set his Law before your eyes; Sin not wilfully for a world: be but found in the way of duty, and God will bless you, and meet you in that way: be as exact in obedience, as if you had that frame of soul you desire.
• 7. In a special manner keep all your bodily senses and desires in sub­jection; mortifie the flesh, keep under your carnal desires in a due sub­jection to the spirit; let none of your sences take the reins out of your hands; keep a dominion over your sences.

Lastly, all your life long be longing to die: Let the work of your life be to learn to die. Consider what necessity to the safety and comfort of death, to consider frequently, what assaults will be made upon dying men, that you may every day fortifie against it; to consider what graces and duties will be most needful and useful then, that you may be most con­versing with, and exercising those graces and duties. He that hath well learnt to dye, is no weak Christian. The strength of your Grace lies in the exercise of these things; faithfully practise them, and you will stand when others fall; you will have comfort when others cast away their comfort, you will dye in peace when others dye in horrour.

THese are the words of our blessed Lord and Saviour Jesus Christ, they are spoken by himself: and they are spoken of himself; though yet in a sober and modest sence they are applicable to all his Members: that which Christ here affirms, is that the presence of God was always with him, and this is first propounded, He that sent me is with me, and then it is amplified, and the Father hath not [Page]left me alone; and then thirdly, the reason of this is annexed, for I al­ways do those things that please him.

I shall speak but very little of the words as they do refer to Christ: he tells us where his Father was with him, he did not leave him alone in all the troubles and difficulties that he met withal in the finishing the great work of mans Redemption; still God was with him: It is true, there was a time when Christ was without the sensible manifestation of his Fa­thers presence, when he cryed out, My God, my God, why hast thou forsaken me? Why, but yet even then in truth and in reality his Father did not leave him; for though he had not the evidences of his Fathers pre­sence, yet he had the influences of his Fathers presence. It would take up much time to shew you how in all particulars the Father was present with Christ; I will onely speak this one word, and instance in this one thing, Gods assisting presence was always with him, both in his active, and also in his passive obedience; and indeed he had that work to do, and those miseries to suffer, that if God had left him, if he had not been mightily assisted by the Divine Nature, Christ as meer man, could nei­ther have done, nor have suffered what he did; but the Father was with him, and to support him, Isa. 42.1. Behold my servant whom I uphold. You shall find that Christ did act faith upon this, in Isai. 50.7. The Lord God will help me, therefore shall I not be confounded, vers 9. The Lord will help me. So to the same effect is Psal. 16.9. And you shall find this made good to him in Scripture, in his greatest necessities.

Take a double instance.

In the first place, after he bad been engaged in the combat with Sa­tan, you read in Mat. 4. the strongest combate or duel that ever was fought; wherein you have the Prince of Peace and the Prince of dark­ness; the Lion of the Tribe of Judah, and the roaring Lion that seeks how to devour; both of them putting forth their utmost strength, and endeavouring to overcome each other: Now I say in this combate, the Father did not leave Christ, but he helps him; for he sends an Angel to minister unto him, Mat. 4.11.

So in Christs bitter Agony in the Garden, just before his bitter Passi­on and death upon the Cross, the Father did not leave him alone, for he sent an Angel unto him to strengthen him, Luk. 22.43. and so in several other places, and in several other things I might instance; but I shall pass this by. I but now why did the Father thus stand by Christ? he gives you the reason of it in the Text, because he always did the things that pleased him: This I shall open in a double respect.

First, Christs undertaking of the work of our Redemption; it was [Page]very well pleasing unto his Father, that poor lost undone sinners should be brought back again unto God, and restored unto his love and favour: I say the Father was infinitely well pleased with Christ in this under­taking. Isa. 35.10. The pleasure of the Lord shall prosper in his hand; the pleasure of the Lord, that is the work of our Redemption; wherein God the Father took great pleasure or delight; therefore when Christ was publickly in the eye of the world to enter upon this great work, the Father sends him out with this witness. This is my beloved Son, in whom I am well pleased. He speaks not of this well-pleasing only to his person, but also of his well-pleasing as unto his undertaking.

Secondly, as the work it self was well pleasing unto God, so Christ ma­naging of this work, was all along pleasing unto his Father; & that doth appear in this, that Christ in all things kept to his Fathers Commission, and to his Fathers Command: I say in all things he kept to his Fathers Commission: he did nothing here upon earth, but what was within the compass of his Commission; for saith he in the verse before the Text, I do nothing of my self, but as my Father bids me: So also he acted in con­formity to his Fathers will; that was the rule and square by which Christ ordered all his actions; his eye was still upon his Fathers will; whatever he willed him to do, that he did; whatever he willed him to suffer, that he suffered; and thus he always did the things that were pleasing to his Father: but I do not intend further upon the words in this reference; for my design is to bring down the words unto our selves, to those that are the Members of Christ; for there is the same disposition of heart in all Believers to please God: In all things to please God; this was the frame and temper and carriage of Christ; so it is the frame & temper of every true believer: and this is a part of our likeness unto Christ; as you know there is a blessed resemblance & similitude between Christ and his Mem­bers; they have the same Spirit that Christ had, only in a different pro­portion; for he had it without measure; they have the same Grace as Christ had for substance, though not for degree; Of his fulness we all have received grace for grace; that is, as many interpret it, Grace answerable un­to grace: As the print in the wax answers to the print in the Seal, & as face answers to face; so grace in believers answers unto that grace that was in Christ; they are to shew forth the vertues of Christ, 1 Pet. 2.11. Now this was the grace and vertue and holiness of Christ, that he always did the things that pleased his Father. Why this is in all believers, only with this diffe­rence; it was actual performance in the one, it is but endeavour in the other; it was perfect in the one, it is sincere, but imperfect in the other.

Christ always did things that pleased God, a Believer endeavours al­ways [Page]to do the things that please God, he doth not always do so; wit­ness David in the case of his uncleanness, when he displeased the Lord, as it is in 2 Sam. 11.

The Observation I intend to speak to, shall be this:

They that please God, and endeavour always to do the things that please God, such God will be with; such the Father will not leave alone; especially in times of suffering and trouble, for I will bring it that at case.

Indeed God will not leave such at any time; for that promise is ex­ceeding full, Heb. 13.5. I will never leave thee, nor forsake thee. I do not know any one promise in all the Bible, that is exprest with such an Em­phasis as that promise is; such a multiplication of Negatives in the Ori­ginal. But especially God will not leave such in an afflicted and suf­fering condition.

In the prosecution of this, I will speak to four things:

First, I will shew you when a man may be said to do the things that please God.

• 2. I will confirm the truth of the doctrine.
• 3. I will shew you in what respects God will be with them that desire to please him in a suffering condition.
• 4. I will give you the grounds and reasons of it; and then I shall come to an Application.

For the first, We please God in what we do, when we act. 1. In a suit­ableness to Gods nature. And 2. In subjection to Gods Law: For plea­sing of God lies in these two things. As that pleases a man which is suit­able to his disposition, and is correspondent with his command: We do the things that please God, when we do the things that God doth; and when we do that which God commands: when we hate sin, as God hates sin; when we are holy as God is holy. You shall find it in Col. 1.10. That you may walk worthy of God, unto all well pleasing. Observe, This walking worthy of God, is walking suitably, or walking answerably to God, Mat. 3.8. Bring forth fruit worthy of Repentance, or bring forth fruit answerable to Repentance; So to walk worthy of God, is to walk suitable to God, to his nature: Now then observe what follows, that you might walk worthy of God to all well-pleasing, then we please God when we walk suitably unto God: So also when we act in a blessed confor­mity to God, to his law; for nothing can please the good God, but what is good: Now the Law being the measure, and standard of all goodness, nothing can be good, but what bears conformity to this Law, which is the will of God. God is wel-pleased, when his will is observed: As you know, you that are Masters, your servants please you when they do your will. That inference of the Apostle, for this is very opposite, Rom. 8.8. So then they that are in the flesh cannot please God. What is this same inference [Page]grounded upon, because the carnal mind is enmity against God: for it is not subject to the Law of God, neither indeed can be; so that they that are in the flesh, cannot please God. Why? because there is that princi­ple in them, as carries out a real enmity to the Law and Will of God; it is as if the Apostle had said, They will not be subject to Gods will, not obedient to Gods command; there is a principle of enmity in them a­gainst these things, & so cannot please God: God is pleased when his will is fulfilled, & his commands observed; to please God, is in all things so to act, that whatever we do, we may express a likeness to Gods na [...] and a blessed subjection to Gods revealed will, and this is the first thing.

A second thing is the proof of the Doctrine; they that thus please God, he will be with them, he will not leave them alone; especially in an hour of tryal: For, my Brethren, assure your selves of this, that which the Father did for Christ, he will do for all his Members, 'tis true, Christs suf­ferings being greater then ours possibly can be, and so his relation to God being higher then ours is; he a Son by eternal Generation, we one­ly by adoption; he had the presence of God in a more glorious manner then we can expect; but yet in our Sphere according to the measure of our tryals, and according to our capacity, we shall as really have the presence of God with us, as Christ had with him; that as we are parta­kers of Christs sufferings, so we also shall be partakers of Christs sup­port; he that will be present with believers in heaven, as he is with Christ, he will be present with believers here on earth, as he is with Christ in all his sorrows and sufferings.

Now for the confirming of this comfortable truth, I need not speak much: Many promises you have in Scripture for it, and what ever God hath promised, he will certainly make good: Turn to that one promise in stead of many, Isa. 43.2. When thou passest through the water, I will be with thee; through the Rivers, they shall not overflow thee; when thou walk­est through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. And you shall find too that the Saints have experienced it in all ages, God hath made it good.

Jacob was a man that met with many sharp tryals, God exercised him with many troubles, you shall find that when he was going to Padan-Aram, and was in a very afflicted condition, Gen. 28 15. God comes to him, and saith, Behold I am with thee. Gen. 31.5. His father frowned upon him, but the God of his father helped him: Joseph, Gen. 22.20. his master took him, put him into prison, a place where the Kings prisoners were bound; he was in the Prison, but the Lord was with Joseph. The Prophet Jeremy was thrown into a Dungeon, but the Scripture saith, God [Page]was with him. The three Children was thrown into the Furnace of fire, but there was a fourth with them, and that was the Son of God, Dan. 3.25. Paul when he was brought to his trial, all men forsook him, but God stood by him. 2 Tim. 4.16. So the Christians in all their sharp sufferings, 2 Cor. 4.9. they were persecuted, but not forsaken; persecuted by men, but not forsaken by God. God hath abundantly made out this, and doth so still that he will never leave those alone in a time of suffering, who de­sire u [...]ignedly in all things to please God.

N [...] the third thing is to shew you in what respect God is with such: why this presence of God is an active presence: God is not meerly with his people, but he is with them in an active way: for this is a certain truth, God is working when the Saints are suffering, I will open this in several particulars.

First, God is with such in his teaching presence. Gods correction and Gods instruction they usually go together: and where there is the cha­stenings of Gods hand, there is also the teaching of Gods Spirit. Psal. 90.12. Blessed is the man whom thou chastenest, and whom thou teachest. Christ though he were a Son, yet learned obedience by the things that he suffered: God teacheth his upright ones many lessons in a time of adversi­ty, which they never learned in a time of prosperity. For we are like idle boys, or bad Scholars that learn best when the rod is over us: In a prosperous condition God speaks to us, and we mind him not, Jer. 22.21. Ispoke to thee in thy prosperity, but thou wouldest not hear: and this hath been thy manner from thy youth upwards: in prosperity God speaks once and twice, as Job speaks, but we will not hear; but in the time of adversity God opens the ears, Jud. 8.16. As Gideon taught the men of Succoth with thorns and briers; so doth God teach his people, by affliction, and oh the many blessed truths that they learn, when they are under the Rod, when they want liberty! Oh what a mercy is it to have liberty then, when they have not Ordinances as before! what a mercy is it to have Ordinances then! Oh what an evil thing is it then for them, that they have departed from God! God teaches them these things then: sin is never so bitter, mercy is never so sweet as in a time of suffering: Oh how vain and empty is the creature then! Oh how sweet is commu­nion with God then! I say such things as these God teaches then.

Secondly, God is with such in his guiding presence, Psal. 73.24. Thou wilt guide me with thy counsel, and afterwards receive me unto glory. When Israel was in the Wilderness, then they had the cloud to guide them. It is a blessed thing to live under the conduct and direction of the wise God; we never have so much of this as in an hour of tryal: indeed the peo­ple of God never fly so much to God for direction, as as such a [Page] [...]ime: as Saul, when he was in distress then he calls for the Ephod; and thus it is with us under affliction, then we look to God.

Thirdly, God is with them in his preserving and hiding presence. God is the Saints hiding place, their shield, their buckler, their rock, their de­fence; the Scripture expressions are many to hold out Gods protection as to his people: God hath a constant care over them to preserve them and save them; oh but especially in a time of trouble: as the Marriner is never so careful of the Ship, as under a storm; and God is never so care­ful of his Church and people, as under affliction. Jeremy is in Dun­geon, now God saves him: Daniel is in the Den, now God saves him: The three Children in the Fire, now God saves them: Peter is in Prison, now God saves him: The mother never tends the childe so carefully as when the childe is sick; and Providence is never so tender to the People of God, as under a suffering condition.

Fourthly, God is with them in his comforting Presence, 2 Cor. 4.1. Who comforteth us in all our tribulation, and usually we have most of con­solation from God, when we have most of tribulation from without; as our sufferings do abound, so our consolations doth abound much more: The childe that is beaten when it is well, is cherished when it is ill; when persons are sick, then you give them Cordials: God gives the best of comforts in the worst of times; when the burden is heavy upon the back, then the peace of conscience is great within, the worse it is without, the better it is within: when men discover most of anger, God discovers most of love.

Fifthly, God is with such in his strengthening presence, to enable them and to support them to undergoe what ever he is pleased to call them un­to; this is the way of our good and gracious God; he always gives out strength, as he layes on affliction, he never leaves his children alone in this respect, he will be with them to support them: though it may be not to deliver, yet he will certainly be with them to support: the Rod and the staff they go together, Psal. 23.4. the afflicting Rod and the supporting staff: when one is upon the Saint to afflict, then the other hand is under­neath the Saint to support: Isa. 41 10. I will uphold thee, I will strengthen thee, fear not, I will help thee: yea I will uphold thee with the right hand of my righteousness. This David found, I cryed unto the Lord in my distress he an­swered me, and strengthened me in my inward man, Psal. 138.3. Oh! when men afflict, God supports: when men puts the children of God into the deep waters, then God takes them by the chin, and holds them up, that they shall not sink and be drowned.

Sixthly, God is with them in his sympathizing presence: Oh he hath a tender sense of all the sorrows and calamities of his people! Oh it [Page]grieves him that they are grieved! they that touch thim touches the ap­ple of his eye: in all their afflictions he is afflicted: Saul, Saul, why perse­cutest thou me? every blow that is given to them, God bears a part of it himself: as they are sensible of Gods dishonour, so God is sensible of their suffering; it pains him to the very heart to see his children wronged and abused by a malicious World.

Seventhly, He is with them by his sanctifying presence: all their trou­bles are to do them good, and to make them good: and therefore the Furnace it is but to refine them from their drosse: the pruning-hook of affliction it is but to cut off their luxuriant Branches: God takes the sharp knife into his hand and lances them, but it is only to fetch out their corruption. By this shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin.

Eightly, God is with them by his quickening presence, to make their Prayers more fervent, to make their requests to the Throne of Grace more Importunate. The Children of God cry most to him when they suffer most from men, and their prayers are best when their condition is worst: Prayer shortens Affliction, and Affliction heightens Prayer: God is with them to hear their Prayers. Oh the prayer of the Afflict­ed that comes up to Heaven! God hears the sighs and groans of his op­pressed ones, their tears pierce the Heavens, they call upon God in time of trouble, and pour out their sorrows before the Lord, and he doth hear them.

Ninthly, God is with them by his raising presence, to raise up their hearts higher, to elevate their souls, and bring them more near to him­self. Gods people when they meet with troubles in the World, Oh! no­thing so sweet unto them as the enjoyment of God: then no life so sweet unto them as the life of Faith; then they relish a sweetness in the pro­mise: then every smile of God, oh how welcome is it? then all the af­fections of their souls center in God, and run to God: as in Winter-time all the sap of the Tree runs to the root: in Summer-time it spreads it self in the body, but in the Winter goes to the root: when a man is sick, all the blood goes to the heart; so in a suffering condition, all the affections of the soul go to God.

But now what are the reasons why God will not leave his people that thus desire to please him?

Why, God loves them, therefore he will not leave them; persons we love, we cannot leave, especially when they are in a distressed con­dition; and as God hath set his love upon them, so they have set their love upon him; they love him, Psal. 91.15. you have there an expressi­on, [Page] Because he hath set his love upon me, therefore I will deliver him: He shall call upon me, and I will answer him, I will be with him in trouble. God is a God of bowels, of great pity and compassion, and therefore he will not leave his people in a time of distress; you know bowels how they stand in you towards them that are in misery; it goes to the heart of a merci­ful man to leave a person in misery: Oh how great are the bowels and compassions of God! It Ephraim my Son, is he a pleasant Child? Oh my bowels are turned within me, I will have mercy on him.

2. Such as please God, shall have his presence under sufferings, be­cause now they need God most: if God will not leave his people as to temporal supplies, because they need such and such things: they need meat, and they need cloathing: surely much more God will not leave his children, as to spiritual supplies, under times of distress, because then they need God. Oh what can a Believer do, or what can a Believer suf­fer when God leaves him, his strength is in God; his support is in God, his comfort is in God, his All is in God: and therefore if God now leave him, what will become of him, he needs God at all times, but never so much as when his condition is dark and troubled. What was Sampson, that man of so great strength, when his hair was gone? and what is a Believer, when his God is gone?

3. God loves to see his people chearful in a time of suffering, and there­fore he is with them; he loves not that they should walk dejectedly. When God is present, Paul and Silas can sing in Prison: the Apostles can re­joyce, that God honours them to be reproached for him. When God is present, the people of God are not only chearful under tribulation, but can glory, their cross is their Crown; but if God be with-drawn, what can there be? drooping hearts and pensive sorrows.

4. God will not leave them, because they will not leave him; God will not leave them, because they suffer for his sake: were they not ten­der of Gods glory, and careful to please him, they might be free from suf­fering as well as others; but it is for Gods sake they suffer: For thy sake we are killed like sheep, all the day long.

Lastly, It is thus, because God will make it appear to all the World, that he puts a difference between them that desire to please him, and other men; God hath a value for such: do but see how Mases argues the case with God, Exod. 33.13. and so on, where he comes to God with a great request, that God will shew him his way, that he might know it; Why, saith God to him, My presenes shall go with thee. M [...]ses said unto him, It is well thou art pleased to promise so great a mercy; If thy presence go not with me, carry us not hence: for wherein shall it be [Page]know that I and thy people have found grace in thy sight? It is not in this, that thou goest with us? Observe, Moses pleads with God, how his favour and love, and mercy should be with them, unless he were present with them! and so God he walks with his people in trouble; for how should the world see God regarded them and did favour them, unless he manifested his presence unto them in a time of trouble and affliction!

I Was upon these words in the morning; having spoken something to them as they refer to Christ, who spake them here of himself; I then brought them down to his Members, Believers, and so propounded this observation from them. That whoever they are that desire to please God, to do the things that are pleasing to him, God will be with such, and the Father will not leave such alone, especially in a time of suffering, and trouble. In the prosecuting of this point, I spake to four things, which I shall not now re­peat, but come to the mark which I intend at present; and that is, to make some Application. 1. Let me endeavour to prevail with every one of you; so to carry your selves in your several places and capacities, that whatever you do, you may please God.

It was a blessed testimony that was given of Enoch, Heb. 11.6. Before his Translation he had this Testimony; that he pleased God; Oh! how hap­py will they be at the great day of Judgment, which shall be singled out by Christ, before Angels and Men; and Christ shall say of them, This was the man, or this was the woman that pleased God! There is a great deal of pleasing in the world, but there are but very sew that make this their business, to please God; therefore I would have you shun that which is sinful, and press after that which is matter of Duty.

1. There are some that mind nothing but to please themselves, to promote their own interest, to love their own ease, to indulge themselves in their own carnal delights, but they never mind the good of others, or the pleasing of God; the Apostle speaks of, and against these, Rom. 15.1, 2, 3.

2. There are others that look no farther then the pleasing of men; if [Page]they can but keep fair with men, and shun the displeasure of men, that is all they aim at: but my Brethren, what a poor thing is it to have man to be your friend, and God to be your enemy? to have the smiles of a poor dying perishing worm, and to lye under the frowns of the great God!

Indeed there is a good pleasing of men, to please them for their Edifi­cation, as the Apostle speaks, Rom. 15.2. and so the Apostle speaks of himself, 1 Cor. 10.32. Even as I please all men in all things, that is, in all things that are of an indifferent nature, not simply evil, nor simply good, in all things.

This Apostle was of a yielding and complying spirit, that he might thereby the better insinuate himself into the affections of men, and be more instrumental to the glory of God, in the work of the Gospel, 1 Cor. 9.22. To the weak became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some; and this I do for the Gospel sake.

But now in matter of Duty, such things as are expresly determined by God, and so are either good or evil; in these things the Apostle would be no pleaser of men: If I should please men, I should not be the servant of Christ. Gal. 1. It is good to please others to their Edification, but we must not please others to their own ruine and condemnation: It is good to please men when we can so do, and not grieve God. Instead of plea­sing men, let it be your constant care and best endeavour in all things to please God: my Brethren, this is a duty of so great importance, that was I now to take my leave of you, and should certainly know that I should never speak to you more, as we are come very near to it, for though I speak to you as a living man, yet I speak to you as a dying minister; this I say, is a duty of that weight and importance, that I know not what to press upon you more material then this; consult but two places of Scripture, Col. 1. For this cause we do not cease to pray for you. What was the thing the Apostle in this his constant Prayers, did beg of God for them? It was this, That they might please God: and when he was ta­king his leave in the winding up of his Epistle to the Hebrews, Now the God of Peace that brought again from the dead our Lord Jesus, the great Shep­herd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight.

I need not go beyond the Text for Motives to stir you up to these En­deavours: For,

Motive. 1. First consider what that God is, which I would have you [Page]endeavour to please. He is that God which made heaven and earth, that God before whom all the world is as nothing, but as a little dust in the ballance, and as a drop of water to the bucket; that God whom Angels adore and worship; that God who by a word from his mouth is able to bring the whole Universe into nothing: will you not study to please this God? But further, consider what this God is to you; He is the Fountain of your being, he is the God of all your mercies, he is your Creatour and Sovereign, he is your Maker and Law-giver. It is he that by a smile can make you happy, and by a frown can make you miserable; it is he that hath Heaven and Hell at his disposal, who openeth and none can shut, who shuts and none can open. He that must judge every one of you, ei­ther to eternal blessedness, or else to eternal torments; it is he in whose hands your breath, your life, your soul, your All is; will you not endea­vour to please this God? as the Prophet argueth in point of fear. Isa. 51.12. Who art thou, that art afraid of a man that shall dye, or of the Son of man that shall be made as grass, and forgettest the Lord thy maker? Oh poor Creature! who art thou that goest about to please a mortal dying man, and dost not go about to please the great God, thy Creator and Sove­reign!

2. Consider that relation wherein you profess your selves to stand to God: he is your Master, you his servants: he is your Father, you his chil­dren: he is your Lord, you his subjects: You know all that are in close relations will study to please them that are above them; as the servant his Master, the childe his Father, the subject his Prince: All persons that are in a state of inferiority, will study to please their superiors, especially when they do depend upon them. Oh! how infiuitely is God above those relations. Alas, there is but a very little distance betwixt you and your servants, and yet you expect they should please you, will you not therefore please God? especially considering your dependance upon him.

3. You shall not loose by pleasing God: that is enough to put us upon this: He that pleaseth God profiteth himself: in that very act wherein we please God, we profit our selves: men can do but little for us, yet for what they can do, we study to please them. Let me open this in a few particulars.

• 1. If you will sincerely endeavour in all things to please God, God will give you a gracious return to all your prayers. Oh what a mercy is this for a man to have his prayers answered by God! 1 John 3.22 What­ever we ask, we receive of him, because we keep his Commandements, and do those things that are pleasing in his sight. Never expect that God should [Page]hear any prayers, if we do not endeavour to do those things that please him.
• 2. Do you please God, then he will please you: mercy pleaseth us, and duty pleaseth God. Now when we please God in a way of duty, he will please us in a way of mercy: If we order our ways so as to please God, he will order his ways so as to please us.
• 3. Great is the benefit of pleasing God, even as to men: and this Solo­mon sets before you, Prov. 16.7. When a mans ways please the Lord, he makes even his enemies to be at peace with him; and he hath such another ex­pression, Prov. 22.11. He that loveth pureness of heart, the King shall be his Friend: the meaning of this Scripture is this, when we keep close to God, and walk in compliance with his Will, and make it our great design to please him, he will give us to sind favour in the eyes of men. He that maketh God his friend, God will make that mans Enemies to be his friends. Men are possibly full of anger, revenge, and exasperation; be it so: Do you desire to please God? God can turn their hearts to­wards you; God can sweeten them in their spirits, and take away that venome that is in them; so you know he did in the case of Esan to his Brother Jacob.
• 4. This is the way to Heaven and Happiness; God will be pleased be­fore the sinner shall be saved, Heb. 11. Enoch before his translation had this Testimony, That he pleased God: there is no way to Heaven but this, the Child pleases the Father, and then the Father gives him the Inheri­tance. So it is here.
• 5. Let me return to the Argument in the Text; God will never leave them alone, that desire sincerely to please him. Methinks this should be a very prevailing motive to you, especially now; please God, and he will never leave you, no not in a time of distress and trouble. Here is the great difference betwixt a faithful God, and a false man.

In time of trouble and adversity men leave us and forsake us; in time of prosperity then they flatter us, and pretend a great deal of friendship and kindness: but as no man looks upon a Dial when the Sun is under a cloud; so these very men that pretend so much of kindness and friend­ship, if so be we do but come under a frown, or into trouble, then their friendship and kindness is at an end, as Paul said; No man stood by him when he came to be tried before Nero, all men forsook him, but God did not forsake him. The wise man hath an expression. Prov. 17.17. A friend loves at all times, and a brother is born for adversity; but where shall we find such a friend, or indeed such a brother? But now if you will please God, he will stand by you, when all men leave you, when you [Page]have the greatest need of God, he will then stand by you; if you be in a Prison, he will be with you; if you be banished, he will be with you: if sin doth not part God and you, certainly no affliction shall part God and you.

Study to please God; oh! is it not a sad thing for God to leave you? that is the saddest of all; when we lose God, then we lose all, Hos. 9.12. Woe unto them when I depart from them. What are all the mercies if God leave you? no more then if a man had a fair pleasant House, and should never see the Sun more.

Oh do the things that always please the Lord! and he will never leave you; under mercies, under afflictions he will be with you, and then your mercies shall be very sweet, and your afflictions shall not be very bitter. You know how earnest Moses was, Num. 10.13. with his father in law Hobab the Midianite; Leave us not I pray thee, forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us as eyes. Oh keep God to you! especially when you are entering into the wilderness of trouble; God will be to you in stead of eyes, he will be your Coun­sellour, your Comforter, your Guide, your Treasure, your Portion, your All.

I might add one thing more in the last place.

Study to please God, because he is so easie to be pleased, this is a motive to us to endeavour to please those persons who are easie to be pleased; a child that hath a father that is easie to be pleased, a servant that hath a master that is easie to be pleased, will study to please them. Sincerity pleaseth God, though in the midst of much infirmity; he is so gracious and merciful, that whatsoever a poor sinner doth but desire to please God, he will accept of those desires: If we can but please God, it is no great matter whether we please men or not.

I shall conclude this branch with 1 Thes. 4.1. We beseech you brethren, and exhort you in the Lord Jesus, that as you have received of us, how you ought to walk and please God, that you would abound more and more.

Ʋse. 2. By way of direction, I should here shew you how you are to please God. I told you in general in the morning, this pleasing of God lyeth in two things.

• 1. In suitableness to his Name.
• 2. In subjection to his Law.

If you will please God in all your actions, look to this, That what you do may bear some resemblance to his Nature, and hold forth obedience to his Law.

Consult the will of God, and in all things act in conformity to that will, do not allow your selves in the Commission of any known sin, for [Page]that will certainly displease God: as it was said of David when he took Bathsheba to Wife: but saith the Text, the thing displeased the Lord. Do not Bank any known duty, for that will displease God.

In a word, be holy in all manner of conversation.

This being too general, I shall not insist upon it; only in a word more particularly.

Do those things now, now make conscience of those duties which now lie upon you, in the doing of which you will certainly please God: and they are such as these.

Be stedfast in the ways of God, in the midst of a back-sliding and apostatizing age, stand fast to the Law of God, Phil. 4.1. Contend for the faith which is delivered to the Saints, ver 3. of the Epistle of Jude.

Be not ashamed to own Christ before all the world; if you be asha­med of him on earth, he will be ashamed of you in Heaven; and wo be to that sinner whom Christ is ashamed to own.

Reckon reproaches for the name of Christ, better than the pleasure of sin that is but for a season

When God calleth you to it, assert the purity and spirituality of Gos­pel-worship; do not place Religion in a sew shadows where the sub­stance is neglected; but chiefly minde self-denial, mortification, crucifixi­on to the world, keeping up close communion with God, love the peo­ple of God whatever the world say or think of thee; for God is highly pleased when he seeth his Children loved.

Keep up Religion in your Families, whatever scorn or contempt is cast upon you. Oh that you would labour to be of Abrahams spirit; I know, saith God, he will command his Children and his Houshold after him, and they shall keep the way of the Lord, Gen 18.19.

I do not know any one better means for the keeping up Religion in this Nation, than for Masters of Families to be consciencious in the dis­charging of this duty:

Be good in bad times; be patterns of good works to those that shall behold you. Let no reproach or obloquy make you to abate your exact walking with God; whatever you meet withall in the ways of holiness and a strict life, say, If this be to be vile, I will be more vile. Make con­science of a strict observation of the Lords day; take heed of that Sacri­ledge of stealing away holy times; of prostituting that to common and civil uses, which is impropriated and dedicated to the service of God.

Pray for, and love all those that have been instrumental for your spiri­tual good in the work of the Ministry, whatever dirt is now thrown in their faces, and though you never get more good by them.

[Page]Forget not to distribute to the necessities of Gods people, that are ma­ny of them in a low condition; for this is a sacrifice of a sweet odour, and well-pleasing to him. Carry your selves with all patience and Chri­stian meekness towards them that wrong you: pray for them that are your enemies, and when you are reviled, revile not again, but commit your selves to that God who judgeth righteously.

Do your duty to your superiors, and to those that are in Authority.

So carry your selves that it may be with you as it was with Daniel; they had nothing against him, saving in the matter of his God.

Bank not any duty for suffering, choose the greatest of suffering, be­fore the least of sin.

In a word, so walk as it becometh the Gospel. And finally I speak to you as the Apostle spoke to them, Phil. 2.16. Hold forth the word of life, that I may rejoyce in the day of Christ, that I have not run in vain, nor labou­red in vain.

The third use is for comfort, to all those that do conscienciously en­deavour in all things to please God: the comfort lies in this, you may suffer, but when ever you suffer, the Father will not leave you alone. Pleasing of God does not secure a man from suffering from men, some­times it rather exposes a man to suffer from men: But now though it does not prevent suffering, yet it takes away the sting and venome of suffering; it makes it to be like Sampsons Lion, when it was slain, he found nothing but honey in the belly of it: Oh! the presence of God in a time of affliction is exceeding precious, it turns gall into honey, thorns into roses. Be not troubled in your thoughts about what you may undergo: if God be with you, all will be well: if God comes when the Crosses cometh, the weight of it will not hurt you: what is a Prison when God is there? My brethren, though estate leave you, relations leave you, all your comforts leave you, so long as God doth not leave you, it will be be well: therefore do not fear, be not dejected, or discouraged. Isa. 43. 1, 2. Fear not, O Jacob, why so? when thou passest through the water, I will be with thee: We have more reason to be afraid of prosperity with Gods absence, than of adversity with Gods presence. A good God will make every condition to be good; it is not a prison but a palace where God is; they that do the things that please God, whatever condition they may be brought to, the Father will not leave them alone. Ministers may leave you, the means of Grace and Ordinances in a great measure may leave you, your creature-enjoyments and comforts may leave you; but here is a God that will never leave you: Oh! bless his holy name.

Fourthly, Is this pleasing of God, a duty of so great importance and be­nefit? then be tender and charitable in judging of those that do differ [Page]from you and others, upon this account, because they dare not displease God. I may in this caution, aim at my self and others of my brethren in the work of our Ministry: but I am not here at present to take my last fare­wel; I hope I may have a little further opportunity of speaking to you: but if not, let me require this of you, to pass a charitable interpretation upon your laying down the exercise of our Ministry: there is a greater Judge than you, must judge us all at the great day; and to this Judge we can appeal before Angels and men, that it is not this thing, or that thing, that puts us upon this dissent, but it is conscience toward God, and fear of offending him. I censure none that differ from me, as though they dis­please God: but yet, as to my self, should I do thus and thus, I should cer­tainly violate the peace of my own couscience, and offend God, which I must not do, no, not to secure my Ministry, though that either is, or ought to be, dearer to me than my very life: and how dear it is, God only know­eth. Do not add affliction to affliction, be not uncharitable in judging of us, as if through pride, faction, obstinacy, or devotedness to a party, or which is worse than all, in opposion to Authority, we do dissent; the Judge of all hearts knows it is not so: but it is meerly from those appre­hensions which after prayer, and the use of all means do yet continue; that doing thus and thus, we should displease God: therefore deal chari­tably with us, in this day of our affliction: If we be mistaken, I pray God to convince us: if others be mistaken, whether in a publick or private ca­pacity, I pray God in mercy convince them: but however things go, God will make good this truth to us; in this work he will not leave us, and our Father will not leave us alone; for it is the unfeigned desire of our soul, in all things to please God.

IT would give light to these words, if you consider the scope and design of the Apostle in this Epistle to the Hebrews: the summe of which is, he writes to them that he might animate their spirits against apostacy from the Doctrine of the Gospel; they were liable to this from you and others, [Page]upon this account, because they dare not displease God, I may in this cau­tion aim at my self and other of my brethren, this upon a double account.

1. Partly in respect of those persecutions to which they were exposed; for the Jews were filled with a bruitish zeal, for the Ceremonies of the Levitical Law, and exprest the greatest rancour against those, who lest Moses to follow Christ: This is the reason why the Apostle lays down so many preservatives against their revolting from Religion; and he spends one part of this Epistle in a most passionate Exhortation to perseverance, and doth in the tenth Chapter insinuate himself into them: You have already tasted the first-fruits of affliction, ver. 3.4. You took joyfully the spoyling of your goods, knowing in your selves, that you have in Heaven a better and an enduring substance. This is that temper that Martyrs have exprest, who have not only parted with their goods, but with their lives for the Gospel: When they came to the Stake, they would not so much as shed a tear, to quench those flames wherein they should ascend to God, as in a fiery Chariot: You took joyfully the spoiling of your goods, knowing in your selves, that you have a better and an enduring substance. Thus he in­sinuates himself, by representing what they had done, to encourage them to perseverance: and partly he fortifies them against Back-sliding, by those terrible judgements which he threatned against Revolters, as you read Chap. 6.7.

2. As they were liable to this Apostacy upon the account of Persecu­tion, so upon the account of the unsettledness and instability of their own spirits. There were several of those who had given up their names to Christ, who did compare the Ceremonies of the Law with the purity of the Gospel: Now the Apostle, to secure them from this mixture, his great design is to represent the vanity and infectiveness of all the Cere­monial Law, and to express and prove the virtue and efficacy of the Lord Jesus his death, which was the substance of all the shadows. And this takes up one great part of his discourse with them.

Now in these two verses he sums up, by way of Recapitulation, all that which he had discoursed of at large, and in them you may observe these two things.

• 1. A description of God, to whom he addresses this Prayer.
• 2. The substance of the Prayer it self.

The Description of God, that he amplifies by these two things:

• 1. From the Attributes and Qualities of God, (if I may so express it) Now (saith he) the God of Peace.
• 2. From the effects of his power and love; That brought again from the dead our Lord Jesus, that great Shepherd of the Sheep.

[Page]And these Titles, they are not here set down by the Apostle to adorn his discourse, meerly as an ornament, but they have all a peculiar efficacy, as to the obtaining of the request which here he makes for them.

I shall begin with the first, the Description of God from that Attribute. (Now the God of Peace) the Title that is used in the Old Testament frequent­ly is this, (The Lord of Hosts) but in the New he is called, The God of peace. There were darker representations of the mercy and love of God than, the more full discoveries of his grace were reserved till the coming of Christ. Their discoveries under the Old Testament were but as the Day-star, which ushered in the Sun of Righteousness. Now this title of the God of Peace imparts two things.

• 1. That he is the Author of Peace, and works it.
• 2. That he loves and delights in peace.

First, That he s the Author of it: And if you consider Peace in all its notions and kinds, it is a fruit of God: and that which descends from him.

• 1. Peace in Nature is the harmony that is between all the parts of the World, the union that is between the disagreeing Elements that is from God: for without him, the whole Creation would presently disband, and return to its first Chaos of confusion.
• 2. Civil Peace, which is among the Societies of men, that which is so amiable and lovely, and which needs no other foil to commend it, and set off its lustre, than the miseries and cruelties of war; this peace comes from God likewise. Every rash hand is able to make a wound, or to cast a Fire-brand, but it is only the God of Peace that is able to heal breaches, and to allay those storms that are in a Nation. You know those showers which render the Earth fruitful descend from Heaven, from God; so all the counsels of peace descend from above. The fiery Exaltations ascend from the Earth, Counsels of War & distur­bance, proceeded from the devilish hearts of men. Or,
• 3. If you consider that Rational Peace, which is in the spirits of men: that is, when the under­standing exercises a coertion and restraint over our licentious appetites, when all our inferior Faculties are under the empire and conduct of Rea­son; this proceeds also from God: For, since the fall, there is a great deal of tumult, many riots and disorders in the soul of a man: Reason hates a bad Guide, and our Appetites those are evil instruments, and so many times hurry Reason from its regular actings. But,
• 4. much more if you consider Spiritual Peace, that peace doth not only import an Agreement of a man within himself, but the Agreement of the soul with God.

This is the fruit of the Spirit, and it is only God that is able to convey this peace to us. And upon a particular account this Title is given to him, by way of emi­nency and property: as,

[Page]1. He is alone able to allow and dispence this peace unto us, for all our sins are injuries committed against him, against the Crown and Dignity; all the Arrests of Conscience are made in the Name of God, and there­fore 'tis only he that can speak peace. As in the civil state, it is an Act of Supremacy to give a pardon: only he that can condemn is able to speak pardon; so it is our God that is our Judge, provoked and incensed by us, he hath a judicial power to cast Body and Soul into Hell fire: is alone able to speak peace, and pass a pardon for us in the Court of Heaven, and this is experienced by a wounded spirit: It is just with such a person as with a Malefactour, who stands condemned at the Bar, he cannot re­ceive encouragement from any of his spectators, till the Judge speak peace unto him: So if an Angel from Heaven should come and speak to a wounded Spirit: it were impossible, unless God did order, command, and dispence it, that the Spirit should receive any peace, because our sins are immediately committed against him.

2. He is alone able to reveal and discover it; there is nothing harder in the World, than to calm and quiet a disturbed Conscience? it must be the same power that makes light to spring out of darkness that must cause a chearful serenity in a dark and disconsolate Soul. I know there is nothing more easie than that false peace which is so universal in the world; for the most amongst us cheat themselves with presumption, instead of peace with God, and security instead of peace with Conscience, but that peace which is solid and true, can only be revealed by God himself. We have an in­stance of this in David, Psal. 51. although Nathan had told him from God, Thy sin is pardoned; yet notwithstanding he saith, Make thou me to hear joy and gladness, that the bones which thou hast broken may rejoyce. He still ad­dresses himself to God, that he would cause him to hear the voice of par­don and reconciliation: for his soul could not be quiet by the voice of the Prophet. There is so much infidelity in the soul of a man, that when he comes to take a view of his sins in all their bloody aggravations, only the Spirit of God himself, is able to allay the terrors of the Conscience: And this he doth by an over-powering Light, when he doth in an impera­tive and commanding manner, silence all the doubts of the soul, and restablish it in peace with God. Certainly, he that shall but consider the terrors, the faintings, the paleness of a wounded Conscience, when you shall see a person dis-relish all the things of this World upon this ac­count, fearing lest God is his enemy, when all discourses that are address­ed to him are ineffectual, and but like warm cloaths, to a dead carkasse, [Page]cannot inspire any heat into him. This shews, only God is able to reveal peace. So Job, If he hide his face, who is able to be at peace? There needs no other fury to compleat the misery of a man than his own accusing Conscience: Conscience is a verier Devil than the Devil himself, and able more to torment and lash the creature. Therefore, if that be once awakened, 'tis only God, to whose Tribunal Conscience is liable, which is able to speak peace to the soul. Now you see in what respect this Ti­tle [The God of Peace] is attributed to him as he is the Author and Wor­ker of it.

2. As he loves and delights in peace. This is that which is so pleasing to him, that he adopts those into the Line of Heaven, who are Peace­makers, for they shall be called the children of God, Mat. 5.6. This characterizes persons to be his Children, to be allied to him. God he on­ly delights in the reflection of his own Image; for those things that we admire in the World, and delight in, do not affect his heart: He delights not in the strength of the Horse, he takes no pleasure in the legs of a man: the Lord taketh pleasure in them that fear him, in th [...]se that hope in his mercy. Nothing attracts his eye and heart, but his own similitude and resemblance; and therefore where he sees peaceable dispositions, that is that which endears the soul to him, and makes it amiable in his eyes. You may judge of his delight in peace by this: It is that grace which in an especial manner prepares us for communion with him: for we can never really honour or enjoy him, unless we bring to him those disposi­tions which (if I may so speak) are in himself. And therefore it is no wonder that those have little peace of Conscience, who make so little Conscience of Peace. You know when God appeared to Elijah, he did not appear in the storm, nor in the fire, but in the small still voice, and when Elisha was transported with anger, he was fain to allay that passi­on by Musick, that so he might be prepared for the holy motions of the Spirit, he called for an Instrument, and then the Spirit moved in him; I bring it for this end, to shew, how God delights in Peace, and he will only maintain communion with those that are of calm and peaceable spirits. So much way as we give to anger, so much proportionably do we let in the Devil, and cast out the God of peace.

Now, the reason why this Title is given to God, is upon a double ac­count, partly with respect to the Bloud of the everlasting Covenant, which made peace between God and us; partly with respect to the Covenant it it self, which is founded in that Bloud.

1. In respect of the Bloud of the everlasting Covenant. For it was the bloud of Christ that hath sprinkled Gods Throne, and made peace in [Page]Heaven. You shall read therefore when Christ came into the World, 'tis said, ( Luke 2.14.) that the Heavenly host appeared and sang, Glory to God in the highest, and on earth peace, &c. Since the fall God and man are enemies, there is a reciprocal enmity between God and man: God hates the creature as it is unholy, and man hates God as he is just, the avenger of sin, the Author of the Law: Now Christ was the Umpire that composed this difference, he was God and man in one person, and so being allyed to both, he was a fit person to reconcile both. He was (as Job speaks) a days-man between us. He hath paid every farthing that was due; for he did not compound with God, but paid the utmost that was due to him; He it is that hath reconciled us to God by the power of his spirit, in changing and renewing our Natures, and Crea­ting in us those dispositions which are like to God; so that his bloud is the foundation of this peace. And now, God appears to us not as a Consuming Fire, but as a Refreshing Light, full of calmness, serenity, and peace towards us. Christ hath brought more honour to God by his o­bedience, than we brought dishonor by our transgression; and therefore without any injury to God, he might be at peace with us. You know all our sins were but the acts of finite Creatures, and only infinite in re­gard of the object against whom they were committed. But the Bloud of Christ was of infinite value in regard of the Subject; for, he was God, and the enriching union of the Deity conveyed such worth and value to his bloud, that he was able to appease God, and not only to free us from condemnation, but to make us the favorites of God. We are not only pardoned, but preferred upon the account of his Bloud.

2. He is the God of peace, as with respect to the bloud of Christ, which is the purchase of peace; so with respect to the Covenant which is made between God and us, [Through the bloud of the everlast­ing Covenant,] there are three sorts of Covenants amongst men; some are Covenants of Friendship and Amity, some are Covenants of Trade and Commerce, and some are Covenants of Assistance and Help. Now all these qualifications meet in this Covenant which is made between God and Believers: it is a Covenant of Peace and Friendship, for now we stand upon terms of amity with God. Those who were strangers and enemies are now reconciled. And there is between God and us perfect peace; there is a League (as the Scripture speaks) between God and the Creature. It is the Covenant of Trade, there is now a way open­ed [...]o Heaven, we may now ascend to God in duties of holiness, and God descends to us by the excitations of his grace and influences [...] And it is a Covenant of Assistance, for he promises nor only to [Page]give us the reward of the Covenant, but to secure unto us the condition, he promises to enable us to discharge the condition of Faith and Repen­tance. Now upon this account of that Covenant which is founded in the bloud of Christ, he is the God of Peace to his people.

1. Ʋse is by way of Conviction. This may discover to us how distant their temper is from God, who are enemies to peace. We un-man our selves; We unchristian our selves so far as we are opposite to this blessed temper of peace. Certainly as disturbed Water cannot make any reflection unto us of that face that looks into it; so when our spirits are disturbed by animosities, exasperations, heats and divisi­ons, 'tis impossible for us to see the Image of God, as he is the God of Peace. And certainly there is no more doleful consideration in the World than this, That man whom God made so sociable a crea­ture, who hath all the engagements and endearments laid upon him, which may cause him to live in Peace and gentleness towards those who are of the same nature with him; yet that in fierceness of our hearts, should exceed those of the most Savage creatures. Man comes into the World naked, and altogether unarmed, as if he were design­ed for the picture of Peace; but could you look into the hearts of men, you would find there such tumults, such divisions, such seeds of enmity against their fellow-creatures, that Tygers and Lyons are Calm and peaceable in comparison of them. Now how is this di­stant from the temper of the God of peace? 'Tis very strange to consider that when promises are made to bury all differences as rub­bish under the foundation, that nevertheless the great Work of ma­ny persons should be only to revive those former animosities, to make those exasperations fresh and keen upon their own spirits; but is this to imitate the God of peace? These to promote divisions and disturb­ances amongst us, clothe their enemies with the Livery of shame and reproach, that so they may be baited by their Fury, that make it their design to represent that Party which they think is dissonant from them, with the most odious appearances (you know this is the old Art) and those showres of Calumnies which are in the World, they usually precede the storm of persecution. The Devil was first a Lier, and then a Murtherer; and those who are of this Seed, they follow his Art. In the Primitive times, all the Persecutions of the Hea­thens arose from the reproaches of Christians: so it is now. It is an ea­sie thing to blast the name of those persons, who are design'd for ruine. But if the contending Parties would consider, (if I may call one Party contending, which is only liable to Penalties, and is resolved to bear [Page]them patiently) how unlike this is to that God of peace, methinks it should allay the rancour that is in mens spirits, and make an atone­ment between all the differences and divisions that is amongst them.

2. If onely Peace come from God, you may from hence take a tryal of that peace that is within you, (for hither to I have been only discours­ing of civil peace) whether it be an effect of this God of Peace. I know nothing more common in the world than presumption; there is a false Peace which doth not arise from the knowledge of a mans happiness, but from the ignorance of this misery: Peace, which is only like a Torch to shine in the night, or like Players that glitter only by Torch-light: so is the false peace men cherish in their bosom, meerly upon this account, because they do not bring their souls to the light of the Word, they ne­ver had it from this God of peace, because,

1. God never speaks peace to a soul, but in the way of holiness and obedience: And therefore you shall find 'tis the counsel of the Scripture, Acquaint thy self with God, and be at peace.

Our peace is found in the way of Duty; and there are none who are more blessed with the peace of conscience, than those who with the greatest fervour, frequency, and delight, maintain communion with God in holy duties. For, a friendship among men is cherished and pre­served by visits and conversations, so our peace with God is preserved by those visits we make to heaven in our prayers.

2. That peace that comes from God, always causes in us a war with sin, for Gods Covenant with us is Offensive and Defensive; and therefore it is impossible any person should have true and solid peace, that waking tranquility of soul, which is the reward of holiness and obedience, that entertains sin; for every sin thou dost wilfully commit, 'tis an act of hostility against God, 'tis that which makes him thine enemy, and makes thee an enemy to him, As Jehu said, What peace, so long as the whoredom of thy mother Jezabel and her witcherafts are so many? So what peace can there be, so long as thou dost indulge thy self in sin, and make it thy business to gratifie thy outward sences, though it be to the dis­pleasure of God? 'Tis the greatest mercy in the world to rob such persons of their peace, and to discover to them their danger; they are onely ca­pable of true peace, by the knowledge of that which is false. Therefore bring your selves to this tryal: whether or no doth that peace which now you please your selves in, cause in you an eternal hatred of sin? doth it set you at a distance from your most beloved lusts; then it is that peace that springs from God. The greatest part of the world are in an estate of War with God, though they do not feel the effects of that war. True [Page]indeed, God doth not always draw the sword, either of Famine, Pesti­lence, or War, against a Nation, and yet they may be acting in a most hostile way against God: So for a person, God may not blast thy estate, or send diseases upon thy person, or raise a tumult in thy conscience, and make a conspiracy of thy thoughts and passions against thy peace: thou mayst be quiet within, and yet have war with God; because, as in the world there may be a Truce, when there is no peace, the War may still continue, though there is a Truce between two Princes: or rather, there is not a Truce between God and the sinner, but as a Town that is besieg­ed for many days, may not feel the Battery of their Enemy, because he is undermining them to blow them up at once; so God doth not many times make his battery against sinners, but he is under mining them, and the fall at the last will be dreadful, if there be not a composition.

Ʋse. 2. By way of exhortation; let me press you all to follow peace, it is a duty which the Gospel injoyns with the greatest force of words and expressions. The Apostle when he is to seal up his affection to them, he doth it with that prayer, 2 Thess. 3.16. Now the God of peace himself give you peace always, by all means: What strange expressions! First, he gives you; hear the Title of the God of peace, and then he saith [Himself] the God of peace himself. There's a great deal of force in that word; peace is so excellent a blessing, and there is such an abhorrency in our corrupt na­ture to it, that it is only the Lord himself that is able to effect it: As if the Apostle had said, the Lord must bow the heavens, he must come down himself to create peace among you; and to express the greater vehe­mency of his desire, he saith, Give you peace always, by all means. So another Scripture, pursue peace, follow peace with all men; a word that im­ports our pursuit after it, though it runs from us. This is the strain and tenour of the Gospel, and this becomes you as Christians. When Christ came to purchase our peace, he came as a Lamb, an innocent and meek Creature; Behold the Lamb of God. When the holy Spirit descended to seal the priviledge of peace to us, he descended in the form of a Dove; a Gaul-less creature, in whom there is no rancor nor bitterness. What a strong engagement should this be upon all of us to pursue and pro­mote peace? And for your encouragement consider:

1. That in the times of the Gospel, all the promises do as it were empty themselves into this blessing, the blessing of peace. Thus Isai. 11.6. you shall find there a gracious promise respecting the times of the Gospel. The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf, and the young Lion, and the fatling toge­ther, and a little child shall lead them; and the Cow and the Bear shall [Page]seed, their young ones shall lie down together, and the Lyon shall eat straw like the Ox. That which I observe from thence, is this, that God here pro­mises to cause an universal peace and unity under the Gospel, though it be as difficult as to perswade the most disagreeing natures to a peace­able co-habition: For here the Scripture instances in those creatures between which there is the most natural, and therefore the most fierce animosities. The Lord will reconcile men, though their differences be never so great. What is too hard for the God of Peace to effect? Is not God of infinite power, of infinite love? then it should quicken us to pursue peace. 1. By prayer to him, because he is able to effect it; certainly that God that was able to bring Order into the World, when it was a meer lump and mass of confusion, is able to bring peace, and to unite our spirits.

And it is observable, the greater our differences and divisions are, the more will the power of this God appear in reconciling them. 'Tis said in the Psalms, that Gods throne is in darkness; that is, his ways of Providence are very difficult for us to trace and find out; and there­fore when our divisions are at the highest, he is able by one word to allay the storm. This should encourage us in Prayer. This is the course of God to glorifie himself, by putting a stop to the greatest troubles when nearest to us, and to work out one contrary by ano­ther. To give you some instances, that so we may encourage our Faith, and quicken our Prayer to God for this blessing, consider how still God hath made difficulties the way for enjoyment: For instance, the promise that Sarah should be the Mother of a child; but he made way for that by her dead Womb, for all that numerous Progeny which like the Stars of the Skie descended from her. That he first maimed Ja­cob, and then gave him the blessing. He brought Joseph from the Pri­son to a Princely Palace. First David was harassed with troubles, and then his head was deckt with the Imperial Crown. So if you look into the Kingdom of Christ, who would have thought that a few Fi­shermen-men should have advanced the Empire of Christ in the World? Had you lived to have seen those despicable beginnings, when a few unlearned men were the Heraulds and Preachers of Christ, how would this have caused you to fail and sink in your spirits! and yet the Go­spel hath been Preached in all parts of the World, and that by a few Fisher-men. The Providences of God are like those plated Pi­ctures, if you look one way upon them, there is the appearance of a Serpent; if you look on the other side, there is the appearance of an Angel. So here, many times God is pleased to suffer exasperations [Page]to go very high, that so his power may appear more eminent in the composure of them. He it is that enables the faith of his people to draw Water out of the Rock, when the Fountain is dry; that makes meat to come out of the Eater (as in Sampson's Riddle) that is able to bring a peaceable harmony out of devouring differences; and therefore it should quicken our prayers to him.

2. To make us more serious in our endeavours after peace. Consi­der what a dishonour it is to the Gospel, that those that profess them­selves Sons of the same God, Members of the same Christ, Temples of the same Spirit, should be at deadly jarrs one with another; It is strange and unnatural that Lillies should prove Thorns to one another; that those who are Saints in pretence, should be Devils in practice to one another; that Gods Diamonds should cut one another; this is very strange; yet thus it is. But now especially it is most sad, when Religion which should restrain and bridle our passions, is made fuel and incentives of them: How farre distant is it from the counsel of the Apostle, Rom. 14.10. where he speaks concerning their lesser differences, one values one day above another, another esteems every day alike? what's His counsel? he speaks as a person that was fill'd with bowels and compassion: Oh, saith he, let not him that doth not esteem the day, judge him that doth: For we shall all stand before the judgement­seat of Christ, there we shall appear all upon a level, stand upon equal ground, and receive our final doom from him: This therefore should calm our Spirit. Why may there not be some differences in judgement, without division in affection? for it is as impossible that all judgements should be of the same extent, as all our faces to be of the same colour and figure. Therefore consider what an injury it is to our Profession, how doth it obscure the glory of God, and lustre of our Religion?

3. Doth not the publick enemy rejoyce over us, I mean the Papists? do they not warm themselves at the sparks of our Divisions? For you know the old Maxim of Divide and Reign: therefore it should com­pose our spirits, and quicken us to labour after union. Ʋnmortified lusts are thence, whence all Wars and Enmities springs in the World. The Apostle Paul when he would compose their differences, he doth not lay, down Rules to decide their controversies, but to correct their secret passions, pride, self-seeking, revenge, &c. This being the seed of all di­sturbances in the Church: And although these Lusts may not be conspi­cuous and visible to the eyes of men, yet they are certainly the fuel of our distempers.

The sum of all is this, those that have the Spirit of God, they cannot [Page]but mourn and be sensible of these divisions, I know a great part among us are unconcerned: some rejoyce, those that are rather buried in the affairs of the World, and incumbred with much business, or those that are steeped in the pleasures of sense, are altogether unaffected with these things, stand as Newters, disregarding all events: But the Saints of God cannot but mourn over them, when our divisions hinder the progress of the Gospel, & are serviceable to nothing but to the Kingdom of dark­ness. Therefore I beseech you, let what hath been spoken quicken you in your prayers to God, to pray for the peace of Jecusalem, (that's the least effect of our love and desires after peace) and by all endeavours to labour to bring back peace to us, that we may see that prophesie fulfil­led in our time, that the Lord should be one, and his Name one amongst us.

THe Apostle describes God by the effects of his power and love, [That brought again from the dead our Lord Jesus] The Resurrection of Christ from the dead is one of the most transcendent testimonies of Gods love and power towards us.

1. Of his Love, because as the Anger of God was that which cruci­fied our Saviour, so on the contrary, it must be his Love that should raise and restore him. Christ when he died, he looked upon God as an Enemy, as a Judge; and as those colours which we see conveyed to us, are an­swerable to the Medium through which we see them; as, if we look through a coloured glass, we see the object of that colour: So the Lord Jesus, when he was upon the Cross, looked upon God through the black-cloud of our sins, and through the red cloud of his Fathers wrath, and so dyed as a Sacrifice to Divine Justice. But when he was raised from the Grave, that was the testimony of Gods love to him, and of his love to us; for he died as our Surety, he was arrested for our Debt, he was cast into [Page]the Grave, as into a Prison: But by his Resurrection he was redeemed from Prison and Judgement. And therefore you shall find, when Christ was: risen, he salutes his Disciples with this, Peace be unto you, Luk. 24.31. There was the dawning of peace at the Incarnation of Christ, for then the Angels sung, Peace upon earth; but the compleat Sun-shine of peace was at his Resurrection, when he had made full and compleat satisfaction to Gods Justice: for this was a clearing of him before all the World, when God raised him from the Grave. And in this respect it was very agreeable for the Apostle to say, The God of peace, that brought again from the dead our Lord Jesus.

2. It was the eflect of Infinite power. You know it is naturally impos­sible for a dead body to quicken himself, to revive; but for the Lord Je­sus, who had the load of the sins of all the Elect upon him, who was, as it were secured in the Grave by Gods Justice and Power, for him to rise again: This must be an effect of Insinite Power in the Great God. Thus raising of Christ, sometimes 'tis attributed to the Son, being God equal with the Father: But here 'tis attributed to God: and therefore when the Scripture would speak with the greatest magnificence of the Power of God, it expresses it thus, That power which raised Jesus Christ from the dead. When Christ wrought deliverance for the lost world, (all those who were commited to his charge.) This could be no less then the work of an infinite Power. And upon this account also it is very proportionable to the design of the Apostle, for that prayer he makes to God is for that which onely can be accomplished by Infinite Love, and Infinite Power, i.e. to make the Christian Hebrews perfect in every good work to do his will.

I come to a further description. He that brought again from the dead [our Lord Jesus.] the Title of the Lord Jesus was onely given to our Saviour after his Resurrection, he was called Lord before, and Jesus before: but these two Titles were ever united till after his Resurrecti­on; hey came to see the place where the body of the Lord Jesus lay; the rea­son was this, because the Resurrection of Christ was a solemn Procla­mation to the World, that Christ was the Son of God. 'Tis true, this Title was given him immediately upon his conception, but it was never compleatly declared to the World, till after his Resurrection; for be­fore, Christ was a Prince in disguise; the beams of the Divinity was abated by the vail of his Humanity; but then he was declared by pow­er to be the Son of God.

It followes [That great Shepherd of the Sheep] for the opening of this;

1. We will consider this Title of Christ.

2. The Person for whom this Title relates.

[Page]First, This Title [The great Shepherd] 'Tis a wonderful condescen­tion in Christ, that he will take upon him the Title of a Shepherd, that which rather expresses Love and Care, than Power and Domini­on; yet he is pleased to assume this Title to express his affection to us. For the opening of it, wherein he appears to be the great Shepherd, I shall lay down these particulars.

1. He is great in the Dignity of his Person; for, he that is Lord of Angels, is become the Shepherd of the Sheep; and the humiliation of his person in this respect, is the exaltation of his Office: It is look­ed upon in the World as a mean and low employment, to have the care and inspection of a Flock; but now herein appears the love of Christ, he was pleased to become our Shepherd, that so he might secure and bring us to the Fold of Heaven, and there make us to feed upon those Pastures, and to drink of those Rivers of pleasures which flow from the presence of God.

2. In the derivation of his Authority: That Authority which is communicated to him, whereby he is our Shepherd: and that is ori­ginally from God himself; It is not by any mediate deputation, but from God himself. He is our Shepherd, and hath a Title to his Flock upon a double account.

• 1. They are committed to him as his charge and custody, John 6.37, &c. All the Elect of the world were given by God the Father to Christ, not by way of Alienation, but by way of Opigneration, as so many pledges which he was to bring to grace and glory: And this charge he doth most fully execute, for there is none missing of those committed to him.
• 2. They are given to him by way of Reward and Recompense for all his Bloud and Sufferings, Isai. 53.10.

The Lord put such a value on souls, that he purchased an interest in them by his own bloud; and he thinks himself exceeding­ly recompensed for all his pains on the Cross, Agonies in the Garden, Temptations in the Wilderness, &c. if souls will submit to his care. And here observe the course of Heaven, God would endear souls to Christ upon all Reasons, by vertue of his command, and that charge he gives to them, and by vertue of his own purchase.

3. If you confider, the extent of his care and affection, For all the Saints of the World, those who are dispersed in all places, in all ages, they are all his Flock; and therefore 'tis the Royalty of his Administration, John 10.16. There shall be one Fold, and one Shepherd. As Christ is the onely Catholick King, so he is the onely Ʋniversal Bishop; For all other Shepherds have but particular Portions of his Flock committed to their charge, and they should be such portions as they have regard [Page]to, and are under their inspection, And at the last day, all his sheep shall congregate together, and stand at his right hand. All the Saints of God that are now scattered, as so many Stars in the Firmament, shall be united in one constellation, when they shall appear in glory before him.

4. In respect of his endowments and qualifications, which fit him for the discharge of his Office. And

• 1. Take notice of his affection and love to us, and that is the wonder of Heaven and Earth, Christ laid down his life for his sheep. Joh. 10.11. This is strange, that Christ should be a sheep for the slaughter, that he might become our Shepherd, that he should be a sacrifice before he could take his Office upon him: Other sheep lay down their lives for the Shepherd, but Christ laid down his life for the Sheep. So great was his love, that it brought him from Heaven to seek and find those that were lost; he left a Palace to come to a Wilderness; a Throne of Heaven to come to a Fold here upon Earth. We read of David that he exchanged a Sheep­hook for a Scepter; but Christ quite contrary, he exchang'd a Scepter for the Rod and Staff of a Shepherd. It was said by one, There is nothing so conspicuous in Christ, as the prodigality of his love to us. Oh! do but consi­der how great love that was that should make him to die for us, that he might bring us home to his Fold. We were all of us like erring sheep, who had strayed from him, and fell to the Lord of the Soil, as strange Cattel; we were gotten into the possession of the God of this World; the Lord Christ would buy us off from thence; though we forfeited our right in him, vet he would not lose his right in us, but he laid down his life that he might reduce us to his Fold, that of Wolves he might make us Lambs, and sit us for the comforts of his Presence.
• 2. In respect of his exact diligence and inspection over them. When but one Sheep went astray from his Fold, we read, he left the ninety and nine, and went and sought for that One, Luke 15. where we have that Parable, to express the diligence and watchfulness of Christ over his Sheep. There is no person, be he never so mean, never so obscure, though lost in the number and account of the World, if he be one of Christs Sheep, he is always under his inspection and watchfulness. We read of the High-Priest, that he carried the names of the Tribes up­on his Brest-plate; the Lord Christ carries the names of all his Sheep in his heart: therefore, Rev. 13. speaking concerning the Saints, all that dwell upon Earth, Whose names are written in the book of Life. His diligence and care is so exact, that he hath all their names writ in his Book. He that tells the Stars, counts their hairs, and always exer­cises the most watchful providence over them for good. You know [Page]Sheep are either liable to rage, or erring, and wandring; Christ's dili­gence is such that he protects them from the rage of Satan, re­duces them from all their wandrings, and brings them home to him­self.
• 3. In making proportional all their services and sufferings, to those degrees of strength which he gives to them, Isai. 40.11. He shall feed his Flock like a Shepherd, he shall gather his Lambs with his Arms, and carry them in his bosome, and shall gently lead those that are with young. Christ always makes a proportion between the Services, Sufferings, and strength he calls them to. He it is that with that tenderness speaks to Peter, Peter lovest thou me? feed my Lambs. He hath provided for them the most ample, and most satisfying nourishment, the Ordinances of the Gos­pel, the Word, the Promises, which are the breast of Consolation; these are all provided by him for his people. And in this respect he is the great Shepheard, for he doth not onely allow them means, but blesses the me ans to them: he is able to enlighten the dark mind, he can make pliable the stubborn Will, and he can spiritualize drouzie af­fection, which all other Shepherds in the World are not able to effect.
• 4. He is the great Shepherd, if you consider his power to preserve them from danger; not onely those dangers which respect Satan (for that fell under his care before) but those diseases to which they are liable, which threaten ruine: Other Shepherds possibly may cure diseases, but not defend them from danger. Christ it is that gives eternal life to his sheep, he begins the life of holiness, which though at present is but a spark in the Sea, yet he keeps it alive till it shall break forth into a triumphant flame. That life that is encompassed with so many ene­mies, and liable to so many weaknesses, the Lord Jesus will bring forth judgement to victory, and will make them to be powerful over spiri­tual and eternal enemies.

The summe is this: the Lord Christ is so perfect a Shepherd, so com­pleat, as to all the qualifications of that office, that the Prophet Da­vid breaks forth into exultation, Psal. 23. The Lord is my Shepherd, &c. and then afterwards expresses all those provisions which are made for him by God as a Shepherd, He makes me to lie down in green pastures, he leadeth me beside the still waters. So that you see, Christ, whether for di­ligence, love, tenderness, for preserving us from danger, for securing us to life eternal, he is only the great Shepherd, he is the God of Shepherds as well as the God of Sheep, and all other Shepherds are but inferiour to him, and must be accountable to him for the Souls of his Sheep, which are more valuable then all the world.

[Page]It follows, The great Shepherd [of the sheep] I shall not spend any time in making any resemblance between the People of God and the Sheep; Only,

• 1. They are Sheep in respect of their Innocency. You know, of all creatures the Sheep are unarmed: other creatures, either they are arm­ed with strength, or skin, or swiftness to guard themselves, and offend others; but the Sheep hath neither the strength of the Lion, the craft of the Fox, nor the swiftness of the Deer, and of all creatures is most weak, inoffensive, and most liable to dangers and injuries. Of all persons, Gods people are most liable to danger, and when out of Christs pro­tection, the weakest persons in the world.
• 2. In respect of their Meekness. A Sheep is an Emblem of Meekness, that's their temper, and therein they imitate Christ, who hath propound­ed himself to be their pattern, Learn of me, for I am meek and lowly; both these qualities are exprest by the Prophet, Isa. 11. where speaking concerning the times of the Gospel, he saith, The Lamb shall lie down with the Wolf; Now, where the Prophet expresses their safety, there he ex­presses their Innocency and Meekness. This is the reason why the Pro­phet saith, For thy sake we are killed all the day long, we are counted as sheep for the slaughter; because of all creatures most liable to injuries, that which doth least resent them: And where-ever the grace of Christ comes, it sweetens the most cruel nature, and polishes the most rough disposi­tion, and makes them to be like Christ, meek and lowly.
• 3. In regard of their Profitableness; for of all creatures, they are most profitable, the food as to their flesh, the cloath as to their fleece. And the people of God, however they are exposed to the contempts and injuries of the world, they are the most profitable: for were it not for them, the whole frame of Nature would fall into pieces, the Stars would fall like leaves in Autumn, and all the Elements would fall into confu­sion; we see it by one Lot, who kept showres of fire and brimstome from falling on Sodom, till he was got out of it. And it is the people of God, for whom this frame of Nature is continued, and when they are brought into the fold of Christ, the Justice of God will have a solemn triumph over all the world.
• 4. As they are liable to wandring; sheep are wandring creatures, and when strayed, not able to reduce themselves. And in this respect the peo­ple of God are sheep, they have a thousand allurements to draw them from the ways of God: and if God should not guide them by his eye, 'tis impossible they should go in the way that leads to Heaven. There­fore David saith, I have gone astray like a lost Sheep, seek thy Servant; [Page]Psal. 119.176. This shall suffice to make the Parallel and Resemblance of the people of God to sheep.

The second Argument is this, That he hath design'd Christ to be the Shepherd of the Church, The great Shepherd of the Sheep; this is ano­ther argument and evidence that he is reconciled to us, and that he is the God of Peace: For when God gave Christ to be our Sacrifice, and raised him up to be our Shepherd; these are the most clear Testimonies of his Love: For, although Christ now sits in Heaven, and all the An­gels of God worship him, yet he doth not disdain to exercise the same care, and to express the same Love to his People, that he did when he was upon the Earth. All the Offices of Christ express Gods love to us, for he feeds us as a Prophet, died for us as a Priest, Governs and defends us as he is a King; and all these meet together in this Title, feeding of us, dying for us, desending of us; as he was God, he loved us; as he was Man he died for us. This doth express the effects of his two Natures in this Title; and therefore an admirable evidence that God is at peace with us.

It follows, [Through the bloud of the everlasting Covenant.] The bloud of Christ is that which cements God and us together: For you must remember, our original peace with God was broken; that peace we have with him now, is called Reconciliation; it is as a broken bone, which well set, is stronger then before, because Nature conveys most liberal supplies to the weakest part: so now being reconciled to God, through the bloud of his Son, we stand upon surer terms with him, than we did in Innocency; The Bloud of Christ speaks better things for us, than all our Sins speak against us; it speaks peace to our souls, & that in Heaven pur­chased by his death. Christ died as a Testator, and bequeathed to the Church a Legacy of Peace; he lives as the Executor of that Covenant, and now in Heaven conveys to us that blessing of Peace, which he be­queath'd in his death. And as our Peace was founded in his Bloud, so it is conserv'd by his Intercession; he appears in the Court of Heaven as our Embassadour, to make up all those differences which fall out between God and us; for you know, Amity and Friendship is kept between For­raign States, by their Residents and Agents, that are kept in their seve­ral Courts; so we have an Agent in the Court of Heaven, the Lord Je­sus Christ, that was raised from the dead: And as a Believer falls in­to sin, which is a breach of Peace between God and us, so that Peace is made up by the exercise of repentance on our part, and by sprinkling of Christs bloud upon us, on Gods part. The renewed exercise of Repen­tance, and application of Christs bloud, preseryes that peace that is [Page]between God and Believers. And (to sum up the force of the Ar­gument) when we had fallen from God, and it did not consist with the Majesty of God to make peace with us, without satisfaction, then was he pleased to pay our Ransom out of his own Treasury, and Redeem us by the bloud of his Sonne; So that all his Attributes might shine forth in their Lustre, and glory in our Salvation, and that upon sure terms we might be able to challenge an Interest in his Favour and Love.

It follows, Through the bloud of the [Everlasting Covenant.] It is cal­led an Everlasting Covenant in two respects.

• 1. In opposition to the Old Covenant, which was made with Adam in Innocency; but that Covenant which secures to us the reward of that Life Eternal, did not secure to us the Condition, that was per­fect Obedience; and in reference to this Old Covenant, sometimes the Gospel is called a New Covenant, sometimes a Better Covenant, because it supplies all weaknesse in the first Covenant; not as if the Law of God was weak and faulty in respect of its self, for the Law is Holy, Just, and Good, but weak in respect of us; for it is impossible that that Covenant, by the breach of which Sin and Death came in to us, should reconcile us to God, and appease his anger; and therefore God contrived another Covenant for us, a Covenant in the Gospel, that was made with us in Christ, and this is called an Everlasting Covenant, because it remains for ever, the tenor of it shall not be changed; for, the Frst Covenant is onely abrogated and made null, while frustrated as to the intent it was first given.
• 2. It's called an Everlasting Covenant, as it brings to those that are parties in it an everlasting Glory: so the Lord Jesus his blood is called an Everlasting Redemption, for it ransoms the souls of men from that Eternal Death to which they were liable, and gives them a Title to Ever­lasting Life; for this Covenant which now God hath made with us, it not onely secures the Reward, but the Conditions to which the Reward is made; for God saith, I will plant my fear in your hearts, that you shall not depart from me.

I have now gone over the Title, and that in order to the Prayer which follows, [Make you perfect to do his will, working in you that which is well-pleasing in his sight,] the general sum of it is this: That God of Peace who is reconciled to us in his Son, as he is the Father of mer­cies to us, so he is the Fountain of Holiness to us; and in this respect we can onely expect from him the treasures of Grace, as he is the God of Peace; for God, as he is our Judge, dispences to Sinners nothing [Page]but revenge; there is nothing to be expected but the curse of his Law, the Execution of that sentence of death from him. For, although the World despise holiness as a base and contemptible thing, they had ra­ther be ungracious, than inglorious in the eyes of men, and upon this ac­count they are afraid to be Holy, lest they should be the publick scorn and contempt of the place wherein they live: although holiness is of so low a price in the world, yet in Heaven, next to God, Christ, and the Spirit, Holiness is the most rich Jewel, that God can bestow upon us; and therefore we must first look upon him as the God of Peace, before we can beg any grace from him. And this is the Reason why the Apo­stle represents God by these Titles, that he might encourage the He­brews to believe God would grant this request. When Christ dyed for us, it was not his design only to quiet our consciences, but to quicken our souls, not onely to free us from Damnation, but from the Domina­tion of sin: And therefore you shall find these two are joyned together, Tit. 2.14 Who gave himself for us that he might Redeem us from all iniquity, and purifie unto himself a peculiar people, zealous of good works. The death of Christ, as there was a value in it to purchase Gods favour, so there was a vertue in it to restore to us Gods Image. And the account of his dy­ing for us is it, that we must expect the least degree of Grace and Ho­liness from God. And this is the reason why the Apostle prefaces this, Now the God of Peace, &c.

I know you expect I should say something as to my non-conformity, I shall onely say thus much, It is neither fancy, faction, nor humour, that makes me not to comply, but meerly for fear of offending God. And if after the best means used for my illumination; as prayer to God, discourse, study, I am not able to be satisfied concerning the lawfulness of what is required; if it be my unhappiness to be in error, surely men wil have no reason to be angry with me in this world, and I hope God will pardon me in the next.

VVE are this day called to a Love-feast; and nothing can be more suitable than to treat of Christian Love; Jesus Christ hath given us a great evidence of his Love to us, he bled Love at every vein; therefore we are to imitate him, and as becometh Christians, to Love one another. 'Tis a general complaint, how true I know not, That this is the great Grace that is defective among Christians. Although they pretend much Love to Christ, yet they have little Love one to another.

I have in former Sermons discoursed concerning Faith, how that by Faith we must receive Christ in the Sacrament; and now I shall speak something of Love; Love is needful at a feast, it is requisite when we sit down at our own Table. I remember it is said of Augustin, He would not suffer any to feast at his Table that came in a Spirit of Rancor, and sate down in passion. Sure I am, they are not fit to be Guests at Christs Table, that come not in a Spirit of Meekness and Love. It is true, we are to eat the Passover with bitter herbs, but they must be the bitter Herbs of Repentance, not the bitter Herbs of Malice, Wrath, and Fury; we must come here with bitter Tears, not with bitter Hearts: hear what the Text saith, A New Command I give unto you, &c.

Wherein, First, you have the Command, A New Command I give unto you; It is not left to our discretion, but, we are bound to it by vertue of a Command, A New Command I give unto you.

Secondly, This Command is enforced by Gods own example, as I have loved you. It is called a new Command, but Love is an old Com­mand, this Law is written in the Nature of Man. It is engraven in eve­ry mans heart by Nature, and it is an old Command, because found a­mong Gods antient Statutes, the antient Records of his Law; I, but [Page]'tis a new Command too, because pressed by a new Example of Christ, As I have loved you, so do ye love one another.

Doct. Christians ought to make Conscience of this duty of loving one an­other. Confident I am, We shall never see Religion thrive in the World, until we see this Grace of Love flourish in the heart of Chri­stians.

Nor the illustration of this proposition, I shall do these two things;

• First, shew you the truth of this Love:
• Secondly, the extent of this Love.

First, Truth of this Love; If you love one another, saith Christ, see you do it purely, not dissembling, but from the heart. 1 John 3.18. My little Children, let us not love in word, neither in tongue, but in deed and in truth; dissembling love is like painted fire that will never warm; we must not be like the Bee, that hath honey in her mouth, but withal hath a sting in her tail; we must not pretend to love, to have honey in the mouth, but withal have the sting of malice in the heart; no, said the Apostle, Let us love in deed and in truth.

Secondly, Extent of our Love; this Fountain of Love must run in three streams.

1. We must love all men, love their persons, although we must not love their sins, we have all the same make, the same lump and mould, and therefore must love; there is a natural Love, that every creature bears to his own species and kind.

2. Our love must especially stream out to the Saints of God the houshold of Faith. It is with our love, as it is with our fire, you keep fire all the day upon the Hearth, but upon special occasions you draw it out larger, so our Love must always burn to all: I but to the Saints you must draw out the fire, inlarge your affections, we must love as God loves, he doth especially love the Saints: love every creature with a common love, but especially the New Creature; and indeed there is that in every true Saint, that may excite and allure our Love. What are the Graces of the Spirit, but so many pearls to adorn the Bride of Christ? What is holiness in the heart, [...] the imbroidery and curious Workmanship of the Holy Ghost? here is enough to entice and draw out our Love: and Beloved, if we love the Saints for their Graces, then we love all the Saints.

And here I beseech you consider these six pariculars.

First, We ought to love the Saints in what condition soever they are, although they be poor in the world, low in their condition, for commonly so it is. They that have the lowest hearts, have the lowest [Page]condition too. I read of the King of the Moors, that he was offended at the Christians because of their poverty: and truly when wicked men do fleece the Saints, it is no wonder if they be poor: methinks grace in a poor man, is like a Pearl that lies in the dust, or like a cloath of Gold that is hid under Rags; you must love the Gold, that is, the Grace, not­withstanding the Rags. The poorest Saint alive hath the Angels riches; the poorest Believer is a Member of Christ, and shall we not love him? we love the picture of a friend although it be hung in a mean frame: we must love a rich Christ in a poor man.

Secondly, We are to love the people of God although they have ma­ny weak infirmities: shew me the man that is perfect, and let him throw the first stone, even the best. Saints like the Starrs they have their twinkling, they have their blemishes and their failings: in some there's too much pride, in others too much censoriousness, in others too much rash anger and passion, but we must love the Grace that is in them, not­withstanding the infirmities that are in them: you love Gold though in the oar, and mixed with much impurity; a Saint on earth, is like a Diamond that hath its flaw, like to the Rose that is sweet and perfu­med, but yet hath its pricks. The best Saints have some mixture and infirmity, and we must love them for the good that is in them: this is our great fault, we are apt to over-look all the good, and so take notice of the stain and blemishes in them; as those that see a little stain in a piece of Scarlet, despise the cloath for the stains sake; so do we. But God doth not do so by us, he is pleased to over-look many sad failings, he seeth the Faith, and winks at the failings of his people; you that can­not love a Brother because you see an imperfection in him, would you have God do so by you, would you have him damn you for every ble­mish of sin?

Thirdly, We must love the Children of God, though weak in parts; all are not born Politicians; But though the Saints of God have not always so good intellectuals as others, yet if they have good Vitals, and the life of Faith in them, love them for that Grace; you do not despise your Children because they are weak, but you love them because they are your Children. Oh! do not despise a Saint because he is of low parts, but love him as he is a Child of your Heavenly Fathers.

Fourthly, We are to love the Saints of God though in some lesser things they differ from us, if they keep the foundations of Religion, and hold the Head, Christ; yet we are to bear other things: one Christian hath more light than another, and shall we un-saint all that cannot come up to our light? Its great wisdom to separate between the precious [Page]and the vile: O what a blessed place will Heaven be, because there our light shall be clear, and our love shall be perfect. And that is the fourth.

Fifthly, Love the Saints of God when reviled and persecuted; a bleeding Saint should be the object of our love. Onisiphorus, saith Paul, was not ashamed of my chain; a sign he loved Christs Graces in Paul. Christ Jesus loveth no Saints more than his persecuted Saints, his Martyrs have the highest Thrones reserved in Heaven for them: we must love to see Christs Livery upon a man, though sprinkled with bloud: he that is ashamed of a persecuted Saint, will never suffer for a crucified Jesus.

Sixthly, We must love the Saints of God, though their Graces may eclipse and out-shine our Graces. Beloved, in the sweetest fruits worms are apt to breed, and in the best heart, the worm of pride is apt to be breeding; if God doth not keep us, we shall not onely envy anothers Graces, if they out-shine us, but their persons too. What though ano­thers Graces do out-shine yours? yet love him, because the eminency of his Graces bringeth much honor to the Gospel of our Lord Jesus Christ.

And thus my Beloved, I have shewn you how you must love all the Saints, 1 Pet. 2.17. Love the Brother-hood, love the whole Fraternity of Beleevers. Oh! that this sweet spice of love might send forth its perfume among Christians, that we could turn all our heart-burnings into heart-breakings, and quench the fire of Divisions and Contentions, and keep the fire of love burning upon the Altar of our hearts. And my Beloved, as we must love all the Saints, so we must shew this love by the fruit of it, for God doth not value that love that is invisible; the fruits of our love to the Saints must be these four.

• 1. We must shew love to them by prising their persons above others, Psal. 15.4. spoken of a man that shall go to Heaven, In whose eyes a vile person is contemned, but he honoureth them that fear the Lord: the wicked are so much rubbish and lumber, but the Saints are called the Jewels, Mal. 3.1. and we must prize these Jewels above all the Lumber in the World; as they said of King David, thy life is worth ten thousand of ours, 2 Sam. 18.3. so is a Godly man above a wicked man; God he will give Kingdons to ransom his Saints, Isa. 43.3. I gave Egypt for thy ransom, Aethiopia and Sheba for thee: and thus should we set the highest rate upon the Saints of God, for that is to love them.
• 2. We must shew love to all the Saints of God, by vindicating of them, when they are traduced and slandered; its a great sin to slander [Page]a Christian, its to go to pollute Christs Image, the wicked their throats are open Sepulchres, to bury the names of the Righteous in; now you that are Christians must not be ready to receive a false and groundless report of a Saint, but rather vindicate them, for that is to love them.
• 2. We shew our love to the Saints, by praying for them; you know not what good your prayers may do them: Ministers must pray for their People, and the People must pray for their Ministers; for prayer commands God himself, Isa. 45.11. Prayer is the golden Key that un­locks the Heavenly treasure of Gods bowels. Oh pray one for another; we should not strive one with another (as is too frequent) but pray one for another.
• 4. Shew your love by being ready according to your abilities to re­lieve their wants; to love one another is to be a well-wisher to him, and to do all the friendly Offices we can one for another; there are, my Be­loved, many of the dear Servants of God in the Ministry, that have been already reduced to misery and want, and abundance more are like to be reduced to great necessities; Now I beseech you to show your love to the houshold of Faith, for that is a sign of your true love to God, and to the Brother-hood, that when as myrrh drops freely from the Tree, so works of mercy drops freely from the heart. If Jesus Christ should stand in the midst of the congregation, and say, shew your Love to me by your good works; I believe no heart here would be so hard as to deny Jesus Christ; Why, remember whatsoever you give Ministers, and to his Members, he takes it as given to himself.

That is the second, Our Love must extend to all Saints.

3. Our Love must reach to our enemies, we must love them that do not love us, Luke 6.1. Love your enemies, do good to them that hate you. I confesse, a mortal enemy, I would be loath to make a bosom friend. But though policy teach us not to trust our enemies, yet piety teacheth us to love them: Christ, he did pray for his enemies, and he shed tears of com­passion for them that afterwards shed his bloud. So much for the Doctri­nal part. Now for a word of Application, and I have done.

ƲSES.

And first, this may serve to reprove those, who seem in other things to be excellent, and profess much love toward Christ and his Gospel, but have no love to the Saints of God: there are some that upon this very account, have for these great many years absented themselves from the Lords Supper, because they pretend not to be in charity. This is a double-dyed sin, a sin with a witness; its a sin not to come, and its a sin not to be in charity. But let me say this to them, surely such kind [Page]of Christians are a shame to their profession. What, doth not the Gos­pel teach you charity and love, as well as faith? Surely that Christian hath no grace in his heart, that liveth out of charity with his Brother; for as the Philosopher saith, All the vertues are linked together, and tyed as with astring, and where there is one, there is all: and where one is wanting, there is no vertue: so I say of the graces, they are linked together, and where there is one, there is all: and where one is wanting, there is none at all. Saith Augustine, Thou braggest of thy faith in Christ, but shew me thy faith by thy love to Christ, for Faith and love cannot be separated: For as in the Sun, there is light and heat, and these cannot be separated one from the o­ther, so faith and love is twisted together, and where there is one wan­ing, the other is wanting: as he that did so engrave his name on the Buckler of Minerva, that who ever went about to take out his name, spoiled the Buckler: so Faith and love are so inseparable, that if you go to take away the one, you spoyl the other. Oh! remember and mourn for it, thou that sayest thou art not in charity: it's a sad symptom thou art not in a state of Grace, Titus 3. v. 5. For me our selves also were sometimes foolish, disobedient, deceived, serving divers Lusts and pleasures, living in ma­lice, envy, hateful, and hating one another, that is, before conversion we were swelled with poyson of malice and wrath; but when once the grace of God came, then it was otherwise; that man that hath not Love and Charity in his heart, surely he hath nothing of God in him, for God is Love; he knoweth nothing of the Gospel savingly, for the Gospel is a Gospel of peace; he hath none of the wisdom which cometh from Hea­ven, for that is meek and gentle, and easie to be entreated.

If there be any on the other side, that are not in charity, and yet will come to the Lords Table, remember this, you get no good by the Ordi­nance, you do but defile the Ordinance. The Apostle calls it, the leaven of malice; it doth sower all your Holy Duties, Sermons, Prayers, and Sacra­ments; it is a little gall imbitters a great deal of honey: So where there is a little of this Gall of malice and hatred, it imbittereth and spoileth all the honey of your Graces and Duties. The Apostle bids us in prayer to lift up pure hands without wrath, 1 Tim. 1.2. I will therefore that men pray every where, lifting up pure hands without wrath and doubting. What the Apostle speaketh of the duty of Prayer, I may say of the Lords Sup­per; when you come to see the Body and Blood of the Lord, Lift up pure hands without malice bitterness and wrath. That is a sad speech of Augustine, He that is full of rancor and malice, he is a man-slayer: Nay: the Apostle saith it in the first Epistle of John 3.15. Whosoever hateth his Brother is a murderer, and ye know no murderer hath Eternal life abiding in [Page]him; Do not think this Ordinance will profit you, if you do not come in love to the Saints; suppose a man drinketh down poi­son, and afterwards taketh down a Cordial, surely this Cordial will do him but little good; so thou that drinkest down the poison of wrath and malicē into thy soul, and comest afterward to drink down the Cordial of Christs bloud in the Sacrament, why certainly this Cor­dial will do thee but little good.

EXHORTATION.

Therefore to conclude by way of Exhortation; I beseech you in the Lord, that you would remember this Text this day, when you come to the Lords Table, read over this Lesson, A new Commandment I give unto you, that you love one another as I have loved you; come to the Sacrament in love to Jesus Christ, and in love one to another, be not full of bitter­ness, but full of bowels; the primitive Saints were of one heart; you all ex­pect I know one Heaven, and will you not be of one heart? this I be­lieve is a great reason, why the Sacrament hath no more profited many receivers; you know if there be a stopping at the stomack, the meat ta­ken in will never concoct and nourish; why thou that hast wrath and an­ger, and malice at thy heart, there is an obstruction as it were at the sto­mach, and therefore it is that the bread of life doth not nourish thy Soul. Why Christians, are not we all Souldiers under one Regiment, under Jesus Christ, the Lyon of the Tribe of Judah, and Captain of our salvati­on? Are not we all Branches of the same Vine? and are we not all Mem­bers of the same Body? and shall there be a schism or rent in the Body?

I shall only say this, we should do all as the Serpent: Naturalists ob­serve the Serpent, that before he goes to drink at the waters, he casts up his poison; so before you come to the Table of the Lords Supper, cast up your poison of bitterness, wrath, and malice, and then Christs bloud will be both a Medicine to heal you, and a Julip to refresh you.

IT is the Title that I intend now by the help of God, to insist upon, that sweet Parenthesis in the Text, Dearly Beloved, wherein you have the Apostle breathing forth his affections unto this people: he [Page]speaks now as a Pastor, and he speaks to them of his spiritual Children.

Dearly Beloved; where you have,

• First the Title, Dearly Beloved.
• Secondly, the Exhortation to Holiness, Let us cleanse our selves.
• Thirdly, the means how we should be cleansed and sanctified, Ha­ving these Promises.

It is the first of these that I intend, the Title that the Apostle gives to his Children, Dearly Beloved.

From hence observe this Doctrine:

That the affections of a right Gospel-Minister towards his People, are very ardent.

Dearly Beloved, there are two things in every Minister of Christ that are much exercised; his Head, and his Heart; his Head with labour, and his Heart with Love; his Head with labour in the work of the Mini­stry; if done aright, it is a work fitter for Angels than for men; it is our work to open the Oracles of God, even those sacred profound things that the Angels search into; and if God did not help us, we might soon sink under the weight of such a burden; and as a Ministers head is ex­ercised with labour, so his Heart is exercised with Love, and it is hard to say which of the two exceeds, his Labour or his Love: Thus is it here in the Text, My Dearly Beloved.

In these words we have St. Paul laying fiege to these Corinthians, and labouring to make a happy victory, to conquer them with Kindnesse; Dearly Beloved, St. Pauls heart was the spring of Love, his lips were the Pipe, the Corinthians were the Cistern into which this spring did run: this Holy Apostle was a mirrour and a pattern of Love towards the sin­ning Corinthians; Pauls tears did drop towards the praying Corinthians, his Love did burn; Holy Paul was a Seraphin, his Heart did burn in a flame of affection to his People: How many passages do we find scat­tered in his Epistles? he tells his People, which sometimes he did write to, and sometimes he preached to, he looked after their souls more than their silver, 2 Cor. 12.14. We seek not yours, but you: as a tender Nurse cherisheth her child with the Brest, so St. Paul gave his People the breast-milk of the Word, in 1 Thess. 2.7. this man of God did not onely bestow a Sermon upon his People, but was willing to impart his very soul to them if it might save theirs, 1 Thess. 2.8. We were willing to have imparted to you our own souls, because you are dear unto us: Such was St. Pauls affection to his people, that without a complement he lo­ved them more than his life. Phil. 2.17. and if I be offered upon the sa­cri [...]ce and service of your Faith, I rejoyce with you all; that is as if he had [Page]said, if it be so, that my bloud be poured forth as a sacrifice, if my death may be any way serviceable unto you, if it may help forward the strengthening and confirming of your Faith, I am willing to die, I re­joyce to do it: so full of affection was this Apostle, that he could not choose but love his people, though the more he did love, the less he should be loved: In 2 Cor. 15. Oh! how did Paul sweeten all his Ser­mons with Love? 2 Cor. 12. if he reproved fin, yet he was angry in love, he dipt the Pill in Sugar, Gal. 4.9, 10, 11. How turn ye again to weak and beggarly Elements? ye observe days, and moneths, and years, I am afraid of you, lest I have bestowed on you labour in vain: Brethren, I beseech you, be as I am. See how St. Paul chides their sins, and yet at the same time courts their souls; no sooner did he lanch the wound, but presently he poured in Wine and Oyl into it; so did Paul love his People, that he would not justly give any offence to the weak Believer, 1 Cor. 8.13. If meat make my Brother to offend, I will never eat flesh more while the world standeth. Paul was like some tender Mother, who forbears to eat those meats that she might, for fear of hurting the child that she gives suck to. Thus you see he was a spiritual Father made up of love; and surely my Brethren, this affection in some degree, is in all the true Ministers of Jesus Christ, they are full of sympathy and bowels unto those over whom the Holy Ghost hath made them Overseers.

I shall only glance at the Reason, why it will be thus, and why it should be thus, that such flaming affections there should be in all Christs Ministers to their People.

It will be thus, for these two Reasons briefly.

First, From that Principle within, that teacheth love; Grace doth not fire the heart with passion, but with compassion; Grace in the heart of a Minister files off that ruggedness that is in his spirit; making him loving and courteous. Paul once breathed out persecution, but when Grace came, this Bramble was turned into a spiritual Vine, twisting himself about the souls of his People with loving embraces.

Secondly, There will be this ardent love in a Ministers heart, from the spiritual relation that is betwixt him and his People; he is a spiritual Fa­ther, and shall we think him to be without bowels? 1 Cor. 4.15. Though you have ten thousand Instructers, yet have ye not many Fathers; for in Christ Jesus I have begotten you through the Gospel. Some he begets unto Christ, others he builds up in Christ. Doth not a Father provide cheerfully for his Children? Can a Father see bread taken from his Child, and not have his heart affected with it? Is it not a grief to a Parent to see his Child put out to a dry Nurse?

[Page] Thirdly, There should be this ardent love and affection in all Gods Ministers, for this reason, because this is the liveliest way to do most good; knotty and stubborn hearts will soonest be wrought upon with kindness. The fire melteth the hardest metal: the fire of love, with Gods blessing, will melt the most obdurate sinner. A Boanerges, a Son of con­solation; who comes in the spirit of Love, is the fittest to do a piece of Gospel-chyrurgery, to restore and put such a one in joynt again that is taken with a fault, Gal. 6.1. Restore such a one with the spirit of Love and Meekness. Thus much in short for the Doctrinal part.

Give me leave now to make some Application.

And first, here are several Inferences that may be drawn from this: As

First, See here the right Character of a Gospel-Minister: He is full of love, he exhorts, he comforts, he reproves, and all in love; he is ne­ver angry with his People, but because they will not be saved; how loath is a Minister of Christ to see precious Souls, like so many Jewels, cast o­ver-board into the dead sea of Hell; a conscientious Minister would count it an unhappy gain, to gain the world, and lose the souls of his peo­ple; he saith as the King of Sodom to Abraham, Give me the Persons, and take thee the Goods, Gen. 14.21.

The second branch of Information is this; are true Gospel-Ministers so full of Love? then how sad is it to have such Ministers put upon a peo­ple as have no love to Souls? The work of the Ministry, it is a labour of Lope: Oh! how sad it is to have such in the Ministry, that can neither la­bour nor love, that are such as are without bowels, that look more at Tyths than at Souls, it must needs be sad with a people in any part of the world, to have such Ministers set over them, as either poisons them with error, or do what in them lies to damn them by their wicked example: How can the Devil reprove sin? How can the Minister cry out in the Pulpit against drunkennesse, that will himself be drunk? Rom. 2.22. Thou that teachest a man should not steal, dost thou steal? Thou that sayest a man ought not to commit Adultery, dost thou commit Adultery? We read that the Snuffers of the Tabernacle, were to be made of pure Gold, Exod. 37.23. those who by their calling are to reprove and snuff off the sins of others, they should be pure Gold, holy persons. In the Law, God did appoint the lip of the Leper should be covered, he ought to have his lip covered, he should not be permitted to speak the Oracles of God, who though he be by Office an Angel, yet by life is a Leper.

Thirdly, See from hence the happiness of a Minister, who is placed among such a people as give him abundant cause of love; how happy is [Page]he that can say to his people from his heart, [...] my dearly beloved: And here let me speak by way of encouragement to you of this Parish; I find St. Paul commending the good he saw in his people, 1 Thess. 1.3. We are bound to thank God always for you Beloved, because your Faith grows exceedingly. Here Paul is commending his People; in imitation of the Apostle, let me at this time speak a commendatory word to you; I have exercised my Ministry now among you for almost sixteen years, and I rejoyce and bless God that I cannot say, the more I love you, the less I am loved; I have received many signal demonstrations of love from you, though other Parishes have exceeded you in number of houses, yet I think not for strength of affection: I have with much comfort observed your reverent attentions to the Word Preached; you rejoyced in this Light not for a season, but to this day: I have observed your zeal against Errour: and as much as could be expected in a critical time, your unity and amity, this is your honour; and if for the future there should be a­ny interruption made in my Ministry among you, though I should not be permitted to preach to you, yet shall I not cease to love you, and to pray for you; but why should there be any interruption made, where is the crime? some indeed say, that we are disloyal and seditious; Beloved, what my actions and sufferings for his Majesty have been, is known not to a few of you: but however we must go to Heaven through good re­port and through bad report, and it is well if we can get to glory, though we pass through the Pikes, I shall endeavour that I may still approve the sincerity of my Love to you; I will not promise that I shall still preach among you, nor will I say that I shall not; I desire to be guided by the sil­ver thred of Gods Word and of Gods Providence, my heart is towards you: there is you know an expression in the late Act, that we shall be now shortly, as if we were naturally dead; and if I must die, let me leave some Legacy with you before I go from you, I cannot but give you some counsel and advice for your souls, and I hope there is no hurt in that: There are my beloved, these twenty Directions, that I desire you to take special notice of, which I would leave as advice and counsel with you about your Souls.

First, I beseech you, keep your constant hours every day with God; the Godly man is a man set apart, Psal. 4.3. not onely because God hath set him apart by election, but because he hath set himself apart by de­votion; give God the Aurorae fitiam, begin the day with God, visit God in the morning before you make any other visit; wind up your hearts towards Heaven in the morning, and they will go the better all the day after: Oh! turn your Closets into Temples, read the Scriptures; [Page]the two Testaments are the two lips by which God speaks to us; these will make you wise unto salvation: the Scripture is both a glass to shew you your spots, and a laver to wash them away; besiege Heaven every day with prayer, thus persume your houses, and keep a constant inter­course with Heaven.

Secondly, Get good Books into your houses, when you have not the Spring near to you, then get water into your Cisterns: So when you have nor that wholsom Preaching that you desire, good Books are Cisterns that holds the waters of life in them to refresh you. When Davids na­tural heat was taken away, they covered him with warm cloaths. 1 Kings 1. So when you find a chilness upon your souls, and that your former heat begins to abate, ply your selves with warm cloaths, get those good Books that may acquaint you with such truths as may warm and affect your hearts.

Thirdly, Have a care of your Company, take heed of unnecessary fa­miliarity with sinners, we cannot catch health from another, but we may soon catch a disease; the disease of sin is very catching: I would be as fraid of coming among the wicked, as among those that have the plague. Psal. 106.35. They were mingled with the heathen, and learned their works: If we cannot make others better, let us have a care that they make not us worse: Lot was a miracle, he kept fresh in Sodoms salt water. My be­loved, take heed of the occasions of sin, evil company is an occasion of sin. The Nazarites in the old Law, as they might drink no wine, so they were forbidden grapes, whereof the wine was made, as you read in Num. 6. to teach us, that all occasions of sin must be avoided; evil company is belluo animatrum, the Devils draw-net, by which he draws millions to Hell: how many families, and how many souls have been ruined and un­done in this City by evil company? many there are that go from a play-house to a Whore-house, and from a Tavern to Tyburn.

Fourthly, Have a care whom you hear; it is our Saviour Christs coun­sel, Mat. 7.15. Beware of false prophets that come to you in sheeps cloathing, but inwardly are ravening wolves. Let me tell you, the Devil hath his Ministers as well as Christ, Rev. 12.15. The Serpent cast out of his mouth water, as a flood over the woman; that is, as the Learned expound it, Satan by his Ministers, and Emissaries, cast out the floud of Arian Doctrine to drown the Church. There are some, who by the subtilty of their wit have learnt the Art to mix error with truth, and to give poison in a Gol­den cup. Take heed who you hear, and how you hear, be like those Noble Bereans, that searched the Scriptures whether the things that they preached were so or not, Acts 17.11. Your ears must not be like [Page]spunges that suck in puddle-water as well as wine, but your ears must be like a Fan, that fans out the chaff, but retains the pure Wheat; you must be like those in the Parable, Mat. 13.48. that gathered the good Fish into vessels, but cast the bad away; the Saints are called Virgins for their wisdom: they will not let every one defile their Souls with error, they have a judicious ear, and a critical palate, that can distinguish be­tween truth and error, and put a difference betwixt meat of Gods send­ing, and the Devils Cooking.

Fifthly, Study sincerity, Psal. 51.6. Behold thou desirest truth in the inward part: Be what you seem to be, be not like Rowers in a Barge, that look one way and Row another: Do not look Heaven-ward by your pro­fession, and Row Hell-ward by your Conversation; do not pretend to love God, and yet love sin: simulata Sanctitas, duplicata Iniquitas, counterfeit Piety is double Iniquity. Let your hearts be upright with God: the plainer the Diamond is, the richer it is; and the more plain the heart is, the more doth God value his Jewel; a little rusty Gold is far better than a great deal of bright brass; a little true grace, though ru­sted over with many infirmities, is better than all the glistering shews of Hypocrites; a sincere heart is Gods current Coin, and he will give it grains of allowance.

Sixthly, As you love your souls be not strangers to your selves, be much and often in the work of self-examination; amongst all the books that you read, turn over the book of your own heart, look into the book of Conscience, see what is written there, Psal. 77.6. I commune with mine own heart: set up a judgement-seat in your own souls, examine whe­ther you have grace or not, prove whether you are in the faith, be as much afraid of a painted holiness, as you would be afraid of going to a painted heaven: do not think your selves good because others think so: let the Word be the touch-stone, by which you try your hearts: let the Word be the looking-glass, by which you judge of the complexion of your soul; for want of this self-searching, many live known to others, and die unknown to themselves.

Seventhly, Keep your spiritual watch, Mat. 13.37. What I say unto you, I say unto all, watch; if it were the last word I should speak, it should be this word, Watch. Oh! what need hath a Christian to be ever upon his Watch? the heart is a subtile piece, and will be stealing out to vanity, and if we are not careful, it will decoy us into sin: we have a special eye upon such persons as we suspect; thy heart is a suspicious person: Oh! have an eye upon it, watch it continually: it is a bosom Traitor, Job set a watch before his eyes, Job 31.1. We must every day keep senti­nel, [Page]sleep not upon your guard: our sleeping time is the Devils tempt­ing time: let not your watch-candle go out.

Eighthly, You that are the people of God, do you often associate to­gether, Mal. 3.16. They that feared the Lord, spake often one to another. Christs Doves shall flock together: one Christian will help to heat ano­ther: a single coal of Juniper will soon die, but many coals put toge­ther will keep life in one another. Conference sometimes may do as much as Preaching; one Christian by good discourse drops holy Oyl upon an­other, that makes the lamp of his Grace to shine the brighter. It is great wisdom to keep up the Trade in a Corporation. Christians by meeting often together, setting good discourse on foot, keep up the Trade of god­liness, that else would decay and soon be lost; is not the communion of Saints an Article in our Creed? do not then live so asunder, as if this Article were blotted out. The Naturalists observe there is a sympathy in Plants, they say some Plants bear better when they grow near other Plants, as the Vine and the Elm; the Olive and the Myrtle thrive the best when they grow together: it is true in Religion, the Saints are trees of Righteousness, that thrive best in Godliness when they grow toge­ther.

Ninthly, Get your hearts screwed up above the world, set your affecti­ons upon things above, Col. 3.5. We may see the face of the Moon in the water, but the Moon is fixed above in the firmament: so though a Chri­stian walk here below, yet his heart should be fix'd above in Heaven, there is our best kinred, our purest joy, our Mansion-house; Oh! let our hearts be above, it is the best and the sweetest kind of life: the higher the bird slies, the sweeter it sings, and the higher the heart is raised above the world, the sweeter joy it hath. The Eagle that flies in the air, is not stung by the Serpent, those whose hearts are elevated above the lower re­gion of this world, are not stung with the vexations and disquietments that others are, but are full of joy and contentment.

Tenthly, Trade much in the Promises, the Promises are great sup­ports to Faith, Faith lives in a Promise, as the Fish lives in the water, the promises are both comforting and quickning, they are mitralia Evangelii, the very breast of the Gospel; as the Child by sucking the breasts gets strength, so faith by sucking the breast of a promise gets strength and re­vives; the promises of God are bladders to keep us from sinking when we come into the waters of affliction, the promises are sweet clusters of Grapes that grow upon Christ the true Vine: O! trade much in the Promises, there is no condition that you can be in, but you have a Promise, the [Page]promises are like Manna, that suit themselves to every Christians palate.

Eleventhly, To all you that hear me, live in a Calling. Jerom gave his friend this advice, To be ever well employed, that when the Devil came to tempt him, he might find him working in his Vineyard. Sure I am, the same God that saith, Remember the Sabbath day to keep it holy, saith al­so, Six days shalt thou labour. The great God never sealed any war­rants to idleness; an idle Professor is the shame of his Profession: 2 Thess. 3.11. I bear there are some (says the Apostle) that work not at all, but are busie-bodies, such we exhort, by our Lord Jesus Christ, that with quietness they work. Solon made Laws to punish idleness; and Cicero saith of an idle man, Spiritum trahit, non vivit, he draws his breath, but doth not live, he is not useful; but a good Christian acts within the sphear of his own calling.

12. Let me entreat you to joyn the first and the second Table toge­ther, Piety to God, and Equity to your neighbour, the Apostle puts these two words together in one verse, [...] Tit. 2.12. That we should live Righteously and Godlily: Righteously, that relates to Mo­rality; Godlily, that relates to Piety and Sanctity, always remember this, every command hath the same Divine stamp and authority as another command hath. I would try a Moral man by the Duties of the first Table; and I would try a Professor by the Duties of the second Table: some pretend Faith, but have no Works, others have Works but they have no Faith; some pretend Zeal for God, but are not just in their deal­ings; others are just in their dealings, but have not one spark of Zeal for God; if you would go to Heaven, you must run both sides of the Table, the first and the second Table, joyn Piety and Morality together; as we blame the Papists for blotting out the second Commandment, let not the Papists blame us for leaving out the second Table.

13. Joyn the Serpent and the Dove together, Innocence and Pru­dence, Mat. 10.16. Be wise as Serpents, and harmless as Doves. We must have innocency with our wisdom, or else our wisdom is but craftiness, and we must have wisdom with our innocency, else our innocency is but weakness: We must have the harmlessnesse of the Dove, that we may not wrong others, and we must have the prudence of the Serpent, that others may not abuse and circumvent us, not to wrong the truth by silence, here is the innocency of the Dove: not to betray our selves by rashnesse, here the wisdom of the Serpent: How happy it is where these two are united, the Dove and the Serpent, the Dove without the Serpent is Folly, and the Serpent without the Dove is Impiety.

14. Be more afraid of sin then of suffering. A man may be affli­cted, [Page]and yet have the love of God, but he cannot sin, but presently God is angry; Sin eclipses the light of Gods countenance, in suffering, the conscience may be quiet. When the Hail beats upon the Tiles, there may be musick in the house, and when there is suffering in the body, there may be peace and musick in the conscience; but when a man sins wilfully and presumptuously, he looseth all his peace. Spira abjured his faith, and he became a terrour to himself, he could not endure himself, he professed he thought Cain and Judas in Hell did not feel those terrors and horrors that he felt. He that will commit sin to prevent suffering, is like a man that lets his Head be wounded to save his shield and helmet.

15. Take heed of Idolatry, in 1 John 5.21. Little children keep your selves from Idols. Idolatry is an image of jealousie to provoke God, it breaks the Marriage-knot asunder, and makes the Lord disclaim his interest in a people: what kind of Religion is Popery? it is the Mother of many Monsters. What soul-damning Doctrines doth it hold forth, as the meriting of Salvation by good works, the giving of pardons, the worshiping of Angels, Popish indulgences, Purgatory, and the like; it is a soul-damning Religion, it is the breeder of ignorance, uncleanness and murder: the Popish Religion is not defended by strength of Argument, but by force of Arms; keep your selves from Idols, and take heed of Su­perstition, that is the Gentleman-Usher to Popery.

16. Think not the worse of godliness, because it is reproached and persecuted, wicked men being stirred up by the Devil, do maliciously reproach the ways of God: such were Julian and Lucian: though wick­ed men; would be godly on their death-beds, yet in the time of their life they revile and hate Godliness, but think not you the worse of Reli­gion, because it is reproached by the wicked. Suppose a Virgin should be reproached for her chastity, yet chastity is never the worse: if a blind man jear the Sun, the Sun is never the less bright. Holiness is a beau­tiful and glorious thing, it is the Angels glory, and shall we be ashamed of that which makes us like the Angels? there is a time coming, when wicked men would be glad of some of that holiness that now they de­spise, but they shall be as far then from obtaining it, as they are now from desiring it.

17. Think not the better of sin because it is in fashion, think not the better of impiety and ungodliness, because most walk in those crook­ed ways; Multitude is a foolish Argument, Multitude doth not argue the goodness of a thing: the Devils name is Legion, that signifieth a multitude. Hell-road is this day full of Travellers, esteem not the bet­ter of sin, because most go this way, do we think the better of the [Page]Plague, because it is common? the plea of a multitude, will not hold at Gods Bar, when God shall ask you, Why did you prophane my Sabbath? why were you drunk? why did you break your oath? to say then, Lord, because most men did so, will be a poor plea. God will say to you then, seeing you have sinned with the multitude, you shall now go to Hell with the multitude: I beseech you, as you tender your souls, walk Antipodes to the corruptions of the times, if you are living Fish, swim against the stream, dead Fish swim down the stream, Ephes. 5.11. Have no fellow­ship with the unfruitful works of darkness, but rather reprove them.

18. In the business of Religion, serve God with all your might, Eccles. 9.10. Whatsoever thy hand findeth to do, do it with thy might, for there is no device or work in the Grave whither thou goest. This is an argu­ment why we should do al we can for God, serve him with all our strength because the Grave is very near, and there is no praying, no repenting, in the Grave, our time is but small, and therefore our zeal for God should be great. David Danced with all his might before the Ark, and so should we act vigorously for God in the sphear of Obedience. Rom. 12.12. Fervent in Spirit, serving the Lord. Take heed of a dull lazy temper in Gods service, you must not onely say a prayer, or read a pray­er, but you must pour out your souls in prayer; not onely love God, but be sick of love to God, God in the old Law would have the Coals put to the Incense, Levit. 16.13. and why so? to typifie that the Heart must be enflamed in the worship of God; your prayers must go up with a flame of Devotion. I confesse Hell will be taken without storm, you may jump into Hell with ease, but it is all up-hill to Heaven, and therefore you must put forth all your might, Mat. 12.11. The violent take Heaven by force. Heaven is not taken but by storm, do you not see men zealous and very active for the Devil, and for their Lusts, and shall they take pains for Hell, and will not you take pains for Heaven?

19. Do all the good you can while you live to others; God hath made every Creature useful for us, the Sun hath not its light for it self, but for us, the Fountains run freely, and so doth the myrrh drop from the Tree: every Creature doth as it were deny its self for us, the Beast gives us its labor, the Bird gives us its musick, & the Silk-worm its silk. Now hath God made every thing useful for us, and shall not we be useful one for another? O labor to be helpful to the souls of others, and to supply the wants of others: Jesus Christ was a publick blessing in the World, He went about doing good. We are Members of the Body politick, nay, we are Members of the Body mystical, and shall not eve­ry Member be helpful for the good of the body? That is a dead Mem­ber [Page]that doth not communicate to the good of the body. O labour to be useful to others while you live, that so when you dye, there may be a miss of you, many live so unfruitfully, that truly their life is scarce worth a prayer, nor their death scarce worth a tear.

20. Every day spend some thoughts upon Eternity. O Eternity, Eternity: all of us here are ere long, it may be some of us within a few days or hours, to lanch forth into the Ocean of Eternity. Eternity, Eter­nity is status interminabilis, says Boetius; no Prospective-glass can see to the end of Eternity. Eternity is a summ that can never be numbred, a Line that can never be measured: Eternity is a condition of everlasting misery, or everlasting happiness: if you are Godly, then shall you be for ever happy, you shall be always sunning your selves in the light of Gods countenance: if you are wicked, you shall be always miserable, ever lying in the scalding furnace of the wrath of the Almigh­ty. Eternity to the godly is a day that hath no Sun-setting: Eternity to the wicked is a night that hath no Sun-rising. O I beseech you my bre­thren, every day spend some time upon the thoughts of Eternity. The se­rious thoughts of an Eternal condition would be a great means to pro­mote Holiness.

1. The thoughts of Eternity would make us very serious about our Souls. O my Soul, thou art very shortly to fly into Eternity, a conditi­on that can never be reversed or altered, how serious would this make us about our Heaven-born souls. Zeuxes being once asked why he was so long in drawing of a Picture, answered, Aeternitate pigno, I am now painting for Eternity. Oh how frequently would that man pray that thinks he is praying for Eternity. Oh how accurately and cir­cumspectly would that man live, that thinks upon this moment hangs Eternity.

The thoughts of Eternity would make us slight and contemn all the things of this World, what is the world to him that hath Eternity always in his eye? Did we think seriously and solemnly of Eternity, we should never over-value the comforts of the world, nor over-grieve the crosses of the world.

1. We should not over-value the comforts of the World, worldly comforts are very sweet, but they are very swift, they are soon gone, the pleasures of the World are but for a season, just like Noah's Dove, that brought an Olive-branch in her mouth, but she had wings, and so did presently fly from the Ark; so are all outward comforts, they bring an Olive-branch, but they have wings too, with which they flie away.

[Page]1. The thoughts of Eternity would make us not to over-grieve the crosses and sufferings of the world. What are these sufferings to Eternity? Our sufferings, says the Apostle, are but for a while, 1 Pet. 5.10. what are all the sufferings we can undergo in the world to Eternity? Affliction may be lasting, but it is not everlasting. Our sufferings here are not worthy to be compared to an Eternal weight of Glory.

And thus my Beloved I have given you these twenty Directions for your precious souls: I beseech you treasure them up as so many Jewels in the Cabinet of your breast. Did you carry these Directions about you, they would be a most excellent Antidote to keep you from sin, and an excellent means to preserve the zeal of Piety flaming upon the Altar of your hearts.

I have many things yet to say to you, but I know not whether God will give me another opportunity; my strength is now almost gone: I beseech you, let these things which I have spoken, make deep impressions upon all your souls. Consider what hath been said, and the Lord give you understanding in all things.

THis Text is like Israels Pillar or Cloud; it hath a light side, and a dark side: it hath a light side unto the Godly, say unto the Righte­ous, it shall be well with him; and it hath a dark side unto the wicked, Woe unto the wicked, it shall be ill with him; both you see are rewarded, Righteous and Wicked; but here's a vast difference, the one hath a reward of Mercy, the other a reward of Justice.

I begin with the first of these, Say unto the Righteous, it shall be will with him.

This Scripture was written in a very sad and calamitous time, as you may read in the beginning of the Chapter. The mighty man, and the man of war shall cease, the prudent and the ancient, both Judge and the Prophet shall be taken away: This was a very sad time with the Church of God in Jerusalem.

[Page]If the Judge be taken away, where will be any equity? if the Prophet be removed, where will be any Priests? the whole body Politick was running to ruine, and almost in the Rubbish; now in this sad juncture of time, God would have this Text to be written: and it is like a Rainbow in the Clouds; God would have his People comforted in the midst of afflictions; Say unto the Righteous, it shall be well with them.

The great Proposition that lies in the words, is this:

That howsoever things go in the world, it shall be well with the Righteous man; This is an Oracle from Gods own mouth, and therefore we are not to dispute it, its Gods own Oracle, Say unto the Righteous, it shall be well with him.

I might multiply Scriptures, but I will give you one instance, in Eccles. 8.12. Surely I know it shall be well with them that fear God.

I know it; It is a golden Maxime not to be disputed, It shall be well with them that fear God.

For the illustration of this, consider two things.

• 1. What is meant by the Righteous man.
• 2. Why, Howsoever things go, it shall be well with the Righteous.

1. Who is meant here by the Righteous man.

There is a threefold Righteousness, a legal Righteousness; and so Adam in this sense was said to be Righteous, when he did wear the Robe of Innocency: Adams heart did agree with the Law of God exactly, as a well made Dial goes with the Sun; but this Righteousness is forfeited and lost.

2. There is a Moral Righteousness, and thus he is said to be Righte­ous, who is adorned with the Moral vertues, who is prudent, and just, and temperate, who is decked with the level of Morality: But

3. There is an Evangelical Righteousness, and this is meant here: this Evangelical Righteousness is twofold.

• 1. There is a Righteousness of Imputation, and that is when Christs Righteousness is made over to us: and Beloved, this Righteousness is as truly ours to justifie us, as its Christs to bestow upon us.
• 2. There is a Righteousness of Implantation, which is nothing else but the infusing of the seed and habit of Grace into the heart: a planting of holiness in a man, and making him a partaker of the Divine Nature: this is to be Righteous in the sight of God, a Righteousness of Imputation, and a Righteousness of Implantation.

The second thing is to shew you, why, Howsoever things go in the world, yet it shall go well with this Righteous man; it must be thus for two Rea­sons.

[Page]1. Because he who is Righteous, hath his greatest evils removed, his sin pardoned, and then it must needs be well with him: Sin is the thorn in a mans Conscience, now when the thorn is pluckt out by forgiveness and remission, then it is well with that man.

Forgiveness in Scripture is called a lifting off of sin, Job 7. Lord, why dost thou not lift off my sin? so the Hebrew word carries it; it is a Metaphor taken from a weary man that goes under a burden, he is ready to sink under it, now another man comes and lifts off this burthen; even so doth the great God, when the burthen of sin is ready to sink the Con­science. God lifts off the burthen of sin from the Conscience, and lays it on Christs shoulder, and he carries it; now he that hath his burthen thus carried, it is well with him howsoever things go.

Forgiveness of sin and pardon, it is a crowning Blessing, it is a Jewel of a Believers Crown, pardon of sin is a multiplying mercy, it brings a great many mercies along with it: whom God pardons, he adopts, whom God pardons, he invests with Grace and Glory.

So that this is a multiplying mercy; it is such a mercy that is enough to make a sick man well, Isa. 33.24 The Inhabitants shall not say I am sick; the people shall be forgiven their iniquity: The sence of [...]on takes away the sence of pain, and then it must needs be well with the Righteous, for his greatest evil is removed.

2. However things go, it is well with the Righteous; because that God is his portion, Psal. 16.5. The Lord is the portion of my inheritance; the lines are fallen unto me in pleasant places: in God there are all good things to be found, and all that is in God is engaged for the good of the Righ­teous, his Power is to Help, and his Wisdom is to Teach, and his Spirit is to Sanctifie, and his Mercy to Save. God is the Righteous mans porti­on, and can God give a greater gift to us than himself? God is a rich portion, for he is the Angels riches; God is a safe and sure portion, for his Name is a strong Tower, he is a portion that can never be spent, for he is Infiniteness: He is a portion can never be lost, for he is Eternity. Thou art my portion for ever, Psal. 72.26. and surely it is well with the Righte­ous that hath God for his portion. Is it not well with that man that is happy? why, if God be our portion we are happy, Psal. 144.15. Hap­py is the people whose God is the Lord.

Thus I have cleared up the Doctrinal part. For the Use to this,

Here is abundance of comfort for every Godly man, for every person serving God in this Congregation, God hath sent me this day with a Commission to comfort you.

Oh! that I might drop in the Oyl of gladness into every broken heart [Page]and rejoyce every troubled spirit. Oh here is good news from Heaven Say unto the Righteous, it shall be well with him.

But here is a question must be answered, You'l say to me, but how doth this appear, that it shall he well with the Righteous? for we often see it is the worst with them in this world, he is deprived of his comfort many times, he loses his very life in that quarrel, he is made the very re­proach of the world oftentimes; how then is it well with the Righteous?

To this I answer, yet still it is well with the Righteous, though he meet with trouble in the world, and one follows on the neck of another, yet it is well with the Righteous; as will appear in these three or four particu­lars.

1. The troubles that the Righteous man meets with, they turn to good, and so it is well with him; that is a most famous Scripture in Jer. 24.5. Whom I have sent out of this place unto the land of the Ghaldeans for their good. Gods own Israel were transported into Babylon among their ene­mies: but it is for their good, saith the Lord. The troubles of the Righteous are a means to purge out their sin. I have read a story of one who running at another with a sword to kill him, by accident his sword run into an Im­posthume and broke the Imposthume; thus all the evils and troubles of the Righteous serve but to cure them of the Imposthume of pride, to make them more humble; when that the body of a Saint is afflicted, his soul, that revives and flourishes in Grace.

At Rome there was two Laurel-trees, and when one withered, the o­ther did flourish: so when the body is afflicted, yet the soul that Laurel, doth revive and flourish.

God doth distil our of the bitterest drink his Glory and our Salvation, saith Jerome, that, that the world looks on as a punishment, God makes a medicine to heal the sore; why then it shall be well with the Righteous. The rod of God upon a Saint, is but only Gods pencil whereby he draweth his Image more lively on the soul. God never strikes the strings of his Viol but to make the Musick sweet. Then it is well with the Righteous.

2. In the midst of all the trouble that doth befall the Righteous, yet still it is well with them in regard of those inward heart-revivings that God doth give them.

We see a godly mans misery, but we do not see his comfort: we see his prison-gates, but we do not hear the musick that is within his Conscience. God doth sweeten to his People outward trouble with inward peace; it is the Title that is given to God, 2 Cor. 7.6. God that comforteth them that are cast down. The Bee can gather honey as well from the thistle and from the bitter hearb, as from the sweet flower; the Child of God can [Page]gather joy out of sorrow: out of the very carkass sometimes the Lord gives honey; when the body is in pain, the soul may be at ease, as when a mans head akes, yet his heart may be well; thus it is well with the Righ­teous: God gives him that inward comfort that revives and sweetens his outward pain.

3. In the time of trouble and calamity, yet still it is well with the Righ­teous: because God doth cover his people, in the time of trouble, he hides them in the storm, God hath a care to hide his Jewels, and will not let them be carried away; and thus he makes good that Scripture litterally, Psal. 91.4. He shall cover them with his feathers, and under his wings shalt thou trust, no evil shall touch thee.

God oftentimes verifies this Scripture litterally, He makes his Angels to be his peoples life-guard; to hide them; and defend them, when a floud was coming upon the world, God provided an Ark to hide Noah, when Israel is carried and transported into Babylon, God hid Jeremiah, and gave him his life for a prey, Jer. 39.11. and in this sense the Saints of God are called hidden ones, Psal. 83.3. Why so? not onely because they are hid in Gods decree, and hid in Christs wounds, but oftentimes God hides them in a time of danger and calamity: they are hidden ones, he reserved to himself seven thousand that had not bowed the knee to Baal. The Prophet knew not where there was one, but God knew there were seven thousand. In this sense, it is well with the righteous in time of pub­lick misery.

I but you'l say, sometimes it fares yet worse then all this, sometimes the righteous they die and perish, they are carried away in a Tempest, why? yet still it is well with the Righteous, and that in a two-fold sense.

1. Many times God doth take away the Righteous by death, and that in great mercy: he takes them away, that they shall not see the misery that comes upon a Nation. Virgil the Heathen Poet saith, They are happy that die before their Countrey: his meaning was, they die before they see the ruine of their Countrey: and truly God many times takes away his people in mercy, that they may not see the ruine that is coming on a Land; you have in Scripture for this, 1 King. 14.13. He onely of Jeroboam shall come to the Grave in peace, because in him there is found some good things towards the Lord God of Israel, God puts him in his grave betimes in mer­cy, because he should not see the evil coming upon the Land: and there's a parallel to this, 2 King. 12. last. It is spoken of Josiah, I will gather thee unto thy Fathers, thou shalt be gathered unto thy Grave in peace, and thine eyes shall not see the evil I will bring upon this place. Josiah he dyed in Battel: how then was it said he went to the Grave in peace? We must [Page]understand the meaning of it is this; Josiah went to his Grave in peace, because he was a holy man, and he had made his peace with God, and so he went to his Grave in peace; and because he should not see the evil ap­proaching, God gathered him to his Grave in peace.

Jerom speaking of his friend Nepotian (you must observe Jerom li­ved to see some troubles before he died) saith he, Oh! how happy is my friend Nepotian, that sees not these troubles, but is got out of the storm, dies and is arrived safe in Heaven.

Luther died in mercy before the trouble in Germany broke forth: and thus you see the Righteous though they die, yet it is well with them, God takes them away in mercy that they may not see approaching evils.

2. Though the Righteous die, and are taken away, yet it is well with them, because death cannot hurt them: Death can neither hurt their bo­dy nor yet their souls, and then it is well with them.

1. Death cannot hurt their bodies, the body of a Saint it doth not perish, though it die; the bodies of the Saints are very precious dust in Gods account: precious dust, The Lord locks up these Jewels in the Grave, as in a Cabinet; The bodies of the Saints lie mellowing and ri­pening in the Grave till the blessed time of the Resurrection. Oh! how precious is the Dust of a Believer, though the world mind it not, yet it is precious unto God. The Husbandman he hath some Corn in his Barn, and he hath other Corn in the Ground: why? the Corn that is in the ground, is as precious to him, as that is in the Barn: the bodies of the Saints in the Grave, are Gods Corn in the ground, but the Lord makes very precious account of this Corn: The bodies of the Saints shall be more glorious and blessed then ever they were, at the Resurrection. T [...]r­tullian calls them Angelical bodies, in regard of that beauty and lustre that shall be upon them. As it is with your silks, when they are died of a purple or scarlet colour, they are made more bright and illustrious then they were before; thus it is with the bodies of the Saints, they shall be dyed of a better colour at the Resurrection, they shall be made like a glori­ous body; Phil. 3.20. thus it shall be well with the righteous, their bo­dies shall not perish.

2. It will be well with the Righteous at death, as to their souls too. Oh it will be a blessed time! methinks it is with a Saint at the time of death, just as it was with Saint Paul in his voyage to Rome, we read that the Ship did break, but though there were so many broken pieces, yet he got safe to shore; so though the Ship of the Believers body break by death, yet it is safe with the passenger, his soul that gets safe to the Heavenly harbour: Let me tell you, the day of a Believers death, [Page]it is the birth-day of his blessednesse, it is his Ascention day to Heaven, the day of his death, it is his marriage-day with Jesus Christ. Faith doth but contract us here, in this life is but the contract, but at death the Nup­tials shall be solemnized in Glory, they shall see God face to face, it will be Heaven enough to have a sight of God, saith Austin: when the Saints shall enter into joy, here joy enters into them, but then they shall enter into it: they shall drink of these pure Rivers that run from the Ever­lasting Fountain.

And thus you see, it will be well with the Righteous, how ever things go, though trouble come, though death come, yet it will go well with the Righ­teous. And Oh let those that are the people of God comfort themselves in these words! Oh what an encouragement is this to all you that hear me, to begin to be Righteous! this Text may tempt us all to be Godly, Say unto the Righteous, it shall be well with him; when things are never so ill with him, yet it is well with him.

We would be glad to have things go well with our Relations, and in our Estates; why? when the Righteous things go well with us, thy per­son is sealed, thou art Heir of all Gods Promises, thou art Christs favo­rite, thou hast Heaven in reversion, and is it not now well with thee? If you would have Happiness, you must espouse Holiness. Say unto the Righ­teous, it shall be well with them: and thus much of the first Proposition, the Godly mans comfort in life, and death, it is well with him.

But now if all this will not prevail with you, to make you leave your fins and become Righteous, I must passe in a few words to the next branch of the Text, to scare men out of their sin, to affright men out of their wickednesse, Wo unto the wicked, it shall be ill with him.

This my Beloved is the dark fide of the cloud.

It may cause in every wicked man that hears me, a trembling at the heart.

Wo unto the wicked, it shall be ill with him.

The Proposition that doth resist out of these words, is this:

Doct. When things seem to be well with the wicked men, it shall be ill with them at last, though they have more then heart can wish, yet it shall be ill with them at last, Eccles. 8.13. It shall not be well with the wicked, nor shall he prolong his daies, which are as a shadow; because he fears not God, it shall not be well with the wicked, the God of truth hath pronounced this.

It is as true as God is true, it shall not be well with the wicked.

Now that I may a little clear this to you, I shall demonstrate this to you in these four particulars.

• [Page]1. It is ill with the wicked in this life.
• 2. It is ill with them at death.
• 3. It is ill with them at the day of Judgement.
• 4. It is ill with them after Judgement; it shall be ill with the wicked.

It is ill with the wicked in this life; a wicked man that hears me will hardly think so, when he hath the affluence and confluence of outward comforts, when he eats the fat, and drinks the sweet, he will hardly be­lieve the Minister that shall tell him, it shall be ill with him, but it is so.

For is it not ill with that man that hath a curse? yea, the curse of God entailed upon him, can that man thrive that lives under the curse of God?

Flouds of bloud and wrath hang over the head of a wicked man, he is heir to all the Plagues written in the Book of God.

All Gods curses are the sinners Portion, and if he die in his sin, he is sure to have his Portion paid him.

Wo unto the wicked, every bit of bread he hath, he hath it with a curse, its like poison'd bread given to a dog: every drop of Wine he drinks, he swallows down a curse with it; wo unto the wicked, there is a curse in his Cup, and a curse upon his Table. God saith wo unto him: we read of Belshazar, Dan. 5.4, 5. that he did take the Wine, and command­ed to bring the Gold and Silver vessels out of the Temple, and then they brought the Golden vessels that were taken out of the Temple, out of the house of God that was at Jerusalem, and the King and his Princes, and his Wives and Concubines drank in them.

Belshazar was very jovial, in the midst of his Cups he was merry, but wo unto the wicked; for in the same hour came forth the finger of a mans hand, and reach'd over the Candlestick, upon the plaister of the Wall of the Kings Pallace, and the Kings countenance changed, and he was troubled; there was a hand and a woe written on the wall: let a sinner live till he come to an hundred years of age, yet he is cursed, Isa. 65.20 his gray hairs, they have a curse upon them.

2. 'Tis ill with the wicked, not onely in this life, but 'tis ill with him at his hour of death, and that in these two respects,

• 1. Death puts an end unto all his comforts.
• 2. Death is the beginning of all his miseries.

1. Death puts an end to all his Comforts, no more indulging and pompering the flesh, then no more cups of Wine, then no more Musick, Revel. 18.22. The fruits thy soul lusteth after, are departed from thee. All things that are dainty and good, are departed from thee, the voice of the Harper, Musician, and Trumpeter, shall be heard no more in thee.

As it is spoken of the destruction of Rome, so you may say of the wick­ed [Page]man, no more joy and gladness, no more mirth and musick, all a sin­ners sweet Spices, his scarlet Robes, his sparkling Diamonds, they all at death depart from him.

2. As death puts an end to a sinners mirth, so it lays a foundation for all his sorrow: Alas, before death begins to close a sinners eyes, the eye of his conscience is first opened, every sin at the hour of death, stands with its drawn sword in its hand: those sins that did in life delight him, now they affright and terrifie him, all his joy and mirth turns into sadness: as sometimes you have seen Sugar lying in a damp place, it doth dissolve and run to water: thus all the Sugar-joys of a wicked man at the hour of death turns into water, into the water of tears, into the water of sorrow.

3. It shall be ill with the wicked man at the day of Judgement, when he is seated before Gods Tribunal, then he shall leave judging of others, and shall stand at Gods Bar, and be tryed for his life.

I read concerning Felix, when he heard Paul speak of Judgement, that Felix trembled. Josephus observes, that Felix he was a wicked man, and she that lived with him, her name was Drusilla, whom he inticed from her Husband, and lived in uncleanness with her: now when Felix heard Paul preaching of Judgement, trembled. Now if he trembled to hear of Judgement, what will he do when Judgement comes? when all his se­cret sins shall be made manifest, all his Midnight wickedness shall be written on his fore-head, as with a point of a Diamond? At the day of Judgement shall be these two things.

• First, There shall be a legal Trial.
• Secondly, The Sentence.

First, A legal Trial. God will call forth a sinner by name, and say, stand forth, hear thy charge, see what thou canst answer to this charge.

What canst thou say for thy Sabbath-breaking, for thy Murthers, and Drunkenness, and Perjury? for all thy revenge and malice? for all thy per­secuting of my Members? what dost thou say, Guilty, or not Guilty?

Thou wretch, thou darest not say thou art not Guilty; for have not I been an eye-witness to all thy wickedness? do not the Books agree, the book of thy Conscience, and the book of my Omniscience, and darest thou offer to plead not Guilty? How will the sinner be amazed with hor­r [...]r, and run into desparation?

Secondly, After this legal process of Tryal, follows the Sentence, Go [...]c [...]rsed into everlasting fire; what, to go from the presence of Christ? in whose presence is fulness of joy, to go from Christ with a curse, Why, saith Chrys [...]stom, that very word Depart, is worse than the torment it self. And remember this, you that go on in your sins, when once this [Page]sentence is past, it cannot be reversed; this is the most Supream Court of Judicature, from which is no appeal. Here on earth men remove their Causes from one Court to another, from the Common Law unto the Chancery; Oh! but at the last day of judgement, no appeals to re­move the sentence, for this is the highest Court.

4. It will be ill with the wicked that die in their sins after the day of judgement: Oh! then there is but one way, and they would be glad they might not go that way; any way but to prison. Oh! but there is no way but to Hell, Luk. 16.23. In Hell he lifted up his eyes. Hell, 'tis the ve­ry center of misery, 'tis the very Spirits of Torments distilled out: The Scripture tells us, that in Hell there are these three things; there is Fire, there is Darkness, there are Chains.

1. Hell is called a place of Darkness, Jude 13. To whom is reserved blackness of darkness: Darkness you know is the most uncomfortable thing in the world; a man that goes in the dark, he trembleth every step he goeth.

Hell is a black Region, nothing but blackness of darkness; and it must needs be a dark place where they shall be separated from the light of Gods presence. Indeed Augustine, he thinks there shall be some little sulphurous light there: but suppose it be so, that light shall serve onely that the damned may see the tragedy of their own misery, and see them­selves tormented.

2. In Hell, as there is Darkness, so there is Fire, it is called a burning Lake, Rev. 2.15. Who was not found written in the book of Life, was threwn into the Lake of Fire. You know that Fire is the most torturing Element, it makes the most dreadful impression on the flesh. Now Hell is a place of Fire.

It is disputed among the Learned what kind of fire it is, and I wish we may never know what kind of fire it is. Augustine and others affirm that it is Material fire, but far hotter than any fire upon your Hearths, that is but painted fire compared with this. But I do rather think that the fire of the Damned it is partly Material, and partly Spiritual; partly Mate­rial to work on the Body, and partly Spiritual, which is the wrath of God to torment the soul: that is the Lake, the burning Fire: Oh! who knows the power of Gods anger? who can dwell with these burnings? it is in­tollerable to endure them, and impossible to escape them.

3. In Hell there are chains, chains of darkness. Those sinners that would not be bound by any Law of God, such shall have chains of dark­ness to bind them.

Quest, What should be the meaning of these phrases, Chains of darkness?

[Page] Answ. I suppose it may be this, to intimate unto us, that the wicked in Hell shall not have power to walk up and down, which perhaps might be a little ease, though very little; but they shall be chained down fast, not to stir, they shall be fastned to that stake with chains of darkness; Oh! this will be terrible indeed. Suppose a man should lie always on a Doun­bed, and might not stir out of the place, it would be very painful unto him: Oh; but to lye as the Damned upon the wrack, always under the torturing scorchings of Gods wrath, and to be tyed, and not to move, how dreadful are the thoughts of this? and this is the condition of the wicked, they are under fire, and darkness, and chains.

And to add unto the torments of Hell, there are these two things more to shew you, that it shall be ill with the wicked, let them dye when they will.

• The first is the Worm.
• The second is the Serpent.

First, There is the Worm to torture the damned spirits, and this is no other than the Worm Conscience; the 9 of Mark the 44 verse, Where their worm never dieth. Oh! how dreadful will it be to have this Worm?

Melancthon calls the tormenting Conscience, A hellish fury. Consci­ence will be just as if a Worm full of poyson were feeding upon the heart of a man. Those Sinners that would never hear the voice of Conscience, they shall feel the worm of Conscience. And then,

Secondly, As there is the Worm to torment, so there is the Serpent, that is the Devil, who is called the Old Serpent, Rev. 9. As there is the biting of the Worm, so there is the stinging of the Old Serpent.

First of all, The Damned shall be forced to behold the Devil. I re­member what Anselm saith, saith he, I had rather endure all the torments of this Life, than see the Devil with bodily eyes: But now this sight the wicked shall see whether they will or no, and not only see, but they shall feel the stinging of this Old Serpent the Devil.

Satan is full of rage against Mankind, and will shew no mercy, as he puts forth all his subtilty in tempting of man, so he puts out all his crue'ty in tormenting of Mankind. And this is not all,

There are two things to set out the Torments of Hell.

• First, These Agonies, and Hell-convulsions, they shall be for ever: take that Scripture for proof, Rev. 14.11▪ And the smoak of their Torment asc [...]nded for ever and ever, and they have no rest day nor night. Thus it is in Hell, they would dye, but they cannot; the wicked shall be always dying, but never dead; The smoak of the Furnace ascends for ever and ever. Oh! who can endure thus to be ever upon the wrack? this word e [...] breaks the heart. Wicked men, now think the Sabbaths long, When [Page]will the Sabbath be over? they think a Sermon long, and think a Prayer long; but oh! how long will it be to lie in Hell for ever and ever? af­ter millions of years their Torments are as far from ended, as at the first hour they began.
• Secondly, Which is another aggravation of Hell torment, the damned in Hell have none to pitty them; it is some comfort, some ease to have our Friends to pity us in our sickness and want; I, but they have no friends. Mercy will not pitty them, Mercy is turned into Fury. Christ will not pitty them, he is no more an Advocate for them. The Angels will not pity them; but they rejoyce when they see the vengeance; they insult and glory when they see the Justice of God executed upon his enemies. Oh how sad is this! to lie down in the scalding furnace of Gods wrath, and none to pity them; when they cry out, God will laugh at them. Oh! hear this all ye that go into sin, It will be ill with the wicked; Oh! therefore turn from your sins, lest God tear you in pieces as a Li­on, and there be none to help you.

Now for Application.

Oh! what an affrighting Word is this to all wicked men that go on desperately to sin, and add drunkenness to thirst? never such an inunda­tion of wickedness as now; men sin as if they would spight God, and dare him to punish them; men sin so greedily as if they were afraid Hell gates would be shut up ere they come thither: Oh! how manfully do many sin? they go to Hell strongly in their wickedness? Oh! these are in a sad condition: Is it not sad at the hour of death, and at the day of Judgement, and after Judgement with them? wicked men live Cursed, and they die Damned; sinners are the very mark that God will shoot at, his standing mark, and he never misses this mark: you know what the Scrip­ture saith, There shall be weeping, and there shall be gnashing of teeth. And saith Latimer, That is sad fare, where weeping is the first course, and gnashing of teeth is the second course.

Quest. Whence is it that there is this gnashing of teeth?

Answ. First, it doth arise from the extremity of Torment the wicked suffer: they are not able to bear it, and know not how to avoid it.

Secondly, The wicked gnash their teeth in Hell at the Godly to see them in Heaven, them whom they persecuted, and scoffed, and jeered, to see them in Heaven, and themselves in Hell, they are mad at it, Luk. 13.18. When they shall see Abraham, Isaac and Jacob, and all the Prophets in the Kingdom of God, and they themselves shut [...]ut; they shall gnash their teeth at this. How may this amaze a wicked man? if all the curses in the Bible will make a man miserable, he shall be made so,

[Page] The second Ʋse is this.

Take heed that none of you here be found amongst the number of the wicked; take heed of being of this black Regiment that wears the Devils colours; and fight under his Banner, the sinner and the furnace shall never be parted: Oh! take heed of those sins, which will bring you to Hell fire.

There are (saith Bernard) fiery sins which bring men to Hell fire.

What are those fiery sins? why, the fire of malice, the fire of passion? and the fire of lust and concupisence, and the fire of Revenge; these fiery sins, bring men to fiery plagues, to Hell fire.

When you are tempted to any wickedness, think with your selves, O! how can I bear the fierceness of Gods wrath for ever? how can I lie in the wine-press of Gods wrath for ever? Oh! take heed of those sins that will bring you into this place of Torment.

I have read a story of a Virgin, who being tempted by a young man to commit folly, saith she unto him, Grant me but one request, and I will do what thou desirest; what is that, saith he? Do but hold your finger one hour in this burning Candle, no, he would not do that. Saith she, Will not you for my sake hold your finger an hour in the Candle, and will you have my soul lie burning in Hell for ever. Thus she rebuked the Temptation.

Doth Satan tempt thee to wickedness, hold out this Text as a shield to the Devil to quench his fiery Darts; say thus, Oh Satan! do I embrace thy Temptations, I must be under thy Tormenting to all Eternity, Oh! therefore labour to be Righteous, It shall be well with the Righteous.

But take heed of sin, It shall be ill with the sinner.

I will conclude all with that saying of Austin, When a man hath been vertuous, his labour is gone, but the pleasure remains; when a man hath been wicked, the pleasure is gone, but the sting remains.

MY Beloved, I do very well remember that upon the 24th of this instant month, in 1651. I was then under the sentence of ba­nishment; and that very day did I preach my Farewel Sermon [Page]to my people from whom I was banished, because I would not swear a­gainst my King, having sworn to maintain his just Power, and Honour and Greatness; and now behold a second Trial; then I could not for­swear my self, the God of Heaven keep me that I never may: I am apt to think I could do any thing for this loving Congregation, onely I can­not sin; but since Beloved, there is a sentence gone out against us, that we that cannot subscribe must not subsist; this is the last day that is prefixed to us to Preach; I shall now speak to you (God assisting me) if my passi­on will give me leave, just as if I would speak, if I were immediately to die; Therefore hearken my Brethren, dearly Beloved, and longed for, my Joy and Crown, so stand fast in the Lord, my dearly Beloved. Paul was now a prisoner at Rome, for the Gospel of Christ; 'twas his second im­prisonment, and he was not far from being offered up a sacrifice for the Gospel he had preached. This Gospel the Philippians had heard him preach, and the godly Philippians having heard of his imprisonment, they sent so far from Philippi to Rome to visit him, and to supply his wants. A gracious temper, which I hope the Eternal God hath given the Saints in London, and for which, if for any thing, God hath a bles­sing in store for them. Paul is not so much concerned in his own bonds, as in the Philippians Estate: Epaphroditus tells him that there were He­resies, and false doctrines got in amongst them, but yet the Philippians stood fast: and herein Paul rejoyces, writes this Epistle, bids them go on, stand fast, keep their ground, and to be sure not to give an inch, but to stand fast, knowing that at long run, their labour shall not be in vain in the Lord.

I shall without any more ado enter upon the Text; in which you have two things considerable.

A most melting Compellation, and a most serious Exhortation.

1. A melting Compellation, my Brethren, dearly Beloved, &c.

2. A serious Exhortation, and in it first, the Matter of the Duty, stand, and stand it out, and stand fast. Secondly, the Manner. First, So stand, so as you have stood, stand fast. Second, In the Lord, stand so, and stand in the Lord, in the Lords strength, and in the Lords cause; to stand in your own strength, would be the ready way to fall, and to stand in your own cause, for your own fancy, would be the ready way to expose your selves to all manner of Temptations: Therefore my brethren, dearly Beloved in the Lord, stand, and so stand fast in the Lord, my dearly Beloved.

In the next place, by way of Observation from the words; and if there be any wicked Catchers here, let them know, that I shall speak no [Page]more then I shall draw from, and is the mind of my Text; I would not give occasion to be a greater sufferer then I am like to be. But for the words.

First, For the Melting Compellation, my Brethren, my dearly Beloved. Paul was an Apostle, and an high Officer in the Church of God, and he writ unto the Philippians, to all the Philippians, to the poorest of them; and see how he bespeaks himself to them, (my Brethren) from hence take this observation, That the highest Officers in the Church of Christ, though they are indeed by Office Rulers over them, yet by Relation, they are no more then Brethren to the meanest Saint. Here we have no such Rabbies, to whom we must swear, because they say we must swear it. Paul calls them Brethren, and so writes to them, Gal. 1.2. and James a Scriptural Officer, one of the highest Apostles Christ ever made; saith, Hearken my beloved Brethren, Jam. 2.5. So Peter an Apostle of Christ, Wherefore the rather Brethren; and John the beloved Disciple, Brethren, I write no New Commandment, &c. 1 John 2.7. Well then,

1. If this be so, that the highest Officer in the Church, such as Christ approves of, are but Brethren to the meanest Saint, then certainly they are but Brethren to their fellow Officers; If no more Relation to the Toe in the Body, then no more to the Eyes: If there be any of a light Spirit would bear Rule, that love to have preheminence, I would desire them to read two Scriptures, the first is, Luke 22.26. the second, Mat. 26.27. Doth Christ say, whosoever will be chief among you, let him be one that will Domineer over your Estates, over your Persons, over your▪ Consciencs, doth not Christ say so? no, but Whosoever will be chief among you, let him be your Minister,—let him be your servant. Even as the Son of man came not to be ministred unto, but to Minister, and to give his life a Ransom for many: You have this also, Luke 22.25. And he said unto them, the Kings of the Gentiles exercise Lordship over them, (i. e.) over their slaves, over their vassals, but ye shall not be so: but he that is greatest among you, let him be as the younger, and he that is chief as he that doth serve. Sure if Paul be but a Brother to Philip, then he is no more to Timothy.

2. If the highest Officers in the Church of Christ be but Brethren to the meanest Saint, then 'tis not for those Brethren to Lord it over their fellow Brethren, Lord it over Gods Heritage; remember 'tis Gods Heri­tage. I hope your Consciences will bear me witness, that I have labour­ed as much as in me lies, to be a helper of your joy, not to Lord it over your faith, 2 Cor. 1.24. to press or cause you to believe this or that, be­cause I believe it, if this may be allowed, then may I turn Papist to [Page]morrow. Saith Christ to him that would have had him speak to his Bro­ther, to divide the inheritance with him, Man, who made me a Judge over you? Luk 12.14. So say I, Man, who made thee a Tyrant, and Lord over thy fellow Brethren? 1 Pet. 5.3. Neither as being Lords over Gods Heritage, &c.

3. If the highest Officers in the Church of Christ be but Brethren and no more, then there should be no discord between those Brethren. Behold, how good and how pleasant it is for brethren to dwell together in unity: and truly I may comfortably speak that, and it is one of the great­est comforts I have in the World. I hope we have lived together in love, blessed be God: Let us not fall out, saith Abraham, the elder, to Lot his younger Cousin, for we are Brethren, Beloved, the discords between Pastor and People, have made the best musick in the ears of the Jesuits.

4. Are Pastors; nay, the highest Officers that Jesus Christ hath, and doth own in the Church, but Brethren? Oh! then let those Brethren if they will appear before the Bar of their Father in Heaven with comfort, take care of offending the souls of Brethren: for at the hand of every Brother, God will require the soul of his Brother, Ezek. 33.6. His Bloud will I require at the Watchmans hand. We that are called by some the Dogs of the Flock, what shall we prove dumb Dogs? what a comfort will it be to my dying Brethren this day, if they can but say, Lord, we are clear from the Bloud of our Brethren? the Officers of Christ should never be­have themselves so, that they should give their people occasion to say, we are Brethren to Dragons. But Jer. 9.4. Take ye heed every one of his Neighbor, &c. I would commend one Scripture to all my Brethren in the Ministry, 1 Cor. 8.13. A Scripture that I would have writ in letters of Gold on the Lintel posts of all Ministers doors. Wherefore if meat make my Brother to offend▪ I will eat no flesh while the world stands, lest I make my Brother to offend. Rather then to endanger my soul, lle away with all these Toys and Gew-gaws.

2. From the terms of dearest affection, dearly Beloved, longed for, &c. Take this Observation, That it becomes the highest Ministers, much more the lowest, to bear a most tender, vehement, ardent, melting affection, towards that flock or people that God hath committed to their charge. Thus Paul to the Philippians in the Text: My brethren, dearly beloved, &c. You shall find Paul in all his Epistles, in a thawing frame to his people, melting in love unto them: the Corinthians were so in his heart, not onely to live with them, but, if God called him, to die for them, so abundantly did he love them, 2 Cor. 12 15. That he would very gladly spend, and be [Page]spent for them, carried them in his heart, and earnestly longed after them all. As for the Thessalonians, 1 Thess. 2.8. He, as a Nurse, tendereth and nourisheth them as Children, and is so affectionately desirous of them, that he is willing to impart to them not onely the Gospel, but his own soul, be­cause they were dear to him. Then,

• 1. Is this so? ought the Pastors so to love their People? Give me leave to bespeak you in the words of Job, (in respect of those hundreds of Ministers, that are to be plucked from their people:) Have pity upon me, have pity upon me, Oh ye my friends! for the hand of God hath touched me, Job 19.21. What will nothing serve but plucking out our very eyes? our very heart (being so much the objects of the peoples love?) how sad is it for the Father to be pluckt from the Child, the Shepheard from the Flock, the Nurse from the Child? this is a lamentation, and ought to be for a lamentation, that there must be a parting between David and Jo­nathan, who loved one another as their own souls; this cuts them to their very heart. And this I may say in respect to my self, I bless God, I cannot say as she of her Husband, A bloudy Husband hast thou been unto me: but a loving Congregation have you been unto me. I know none of you have desired my destruction, nor to taint my name; never did I hear three in this Congregation speak of pressing any thing against me, that was contrary to my Conscience, nor can I say, that there are four in this Parish that did ever deny to pay me my legal due, blessed be God for such a people; you have not encroached upon my Conscience, as I hope I have not upon yours. Pastors must love their people, do not blame them if their hearts be almost broken, when they are to part with such a people.
• 2. Must the Pastor love his people? then the people must love their Pastor. Tis true, it lies in the power of man to separate Pastor and Peo­ple, but not to separate their hearts; I hope there will never be a separa­tion of love, but that will still continue; if we do not see one ano­ther, yet we may love one another, and pray for one another, I hope a Husband doth not cease from loving his Wife because she is absent from him. But Oh! for my Brethren, hundreds of them think that you are undone, but you are not undone, though you cannot see as far as other men, you may live in love and keep your conscience quiet.
• 3. Must Pastors love their People? then you may see from hence what should be the grand object of the Pastors affection, i. e. the People, not what the people have. This is the great enquiry, what's the Benefice worth? what is the preferment? do they pay well, &c. Whereas we should not seek so much the Fleece as the Flock, we should not take oversight of a [Page]Congregation for love of their pay, but of their souls; not, 'tis an excellent good living, as one said I have heard of, let me have their Tythes, and let their souls go to the Devil; but as the Apostle, I seek not yours, but you, 2 Cor. 12.14. And I hope there be many hundreds can say, it hath been the peoples souls they have more loved and affected, than any thing that the people had.
• 4. Once more: We must love them, and love them tenderly; why, and yet leave them? Yes my Beloved, we are so to love our People, as to venture any thing for them, but our own damnation. I come not here to throw fire-brands, I bless God I have a most tender affection for all my Brethren in the Ministry; and though I am not satisfied my self, yet I condemn no man; I believe there be many of them do as conscientiously subscribe, as deny to subscribe. I protest in the fear of God, I cannot subscribe, perhaps it is because I have not that light as others have; for he that doubts, saith the Apostle, is Damned. My Beloved, I hope you would not have us sin against God and our own consciences: it is not my Living that I desire, but my Office to serve my Lord and Master; but if we should, to keep communion with you, lose our communion with God, this is the ready way to have all our labour and pains lost; but as David said, (and Oh that I could speak it with as good hopes as David!) Zadock, carry back the Ark of God, If I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it and his Habitation, &c. 2 Sam. 15.25. Brethren, I could do very much for the love I bear to you, but I dare not sin; I know they will tell you, this is Pride and Peevishness in us, and are tender of our Reputation, and we would fain all be Bishops, and forty things more: but the Lord be witness between them and us in this. Beloved, I prefer my Wife and Children before a blast of air of peoples talk; I am very sensible what it is to be reduced to a morsel of bread: let the God of Heaven and Earth do what he will with me, if I could have subscribed with a good conscience, I would; I would do any thing to keep my self in the work of God, but to sin against my God, I dare not do it.

3. My Joy and Crown; therefore my dearly Beloved and longed for, my Joy and Crown, my present Joy and future Crown: my Joy which I va­lue more than a Crown, my principal Joy. Hence observe this Doctrine, That the fixed, standing, flourishing growth of Saints in Gospel practice, and Gospel obedience, is, or ought to be, matter of transcendent Joy to their Pastors. It was so to the Apostle Paul; Paul heard how they stood, though there was a plague amongst them, yet they were not infected; and though he was in the Gaol ready to be beheaded, yet this was his Joy and Crown, [Page]that his people did stand; and I hope my Brethren, it will be our joy and crown to hear of your standing and growth in Gospel-knowledge and profession: And,

• 1. If this be so, as John said, I rejoyced greatly, that I found of thy Chil­dren walking in the truth: It should be the prayers and endeavours of all Pastors, really to love the souls of their People, and to pray for them: that when they cannot look after the souls of their Children, yet that good Nurses may be lookt out for them; What a joy was it that Mo­ses's Mother was made his Nurse? and who can tell, it may be, though not out of any merit of ours, yet of their own clemency, our Gover­nours may give us to be Nurses over our own Children: but if I cannot Nurse my Child my self, I will wish it well, and as good a Nurse as I can: far be it that those that are to succeed, should not prosper: Lord, it shall be the prayers of thy servant, that those that are to succeed, may have a double and trebble portion of thy spirit, that they may be both painful and faithful, &c.
• 2. If the peoples growth in grace and knowledge, be matter of Joy to a faithful Pastor: then what do you think of those that hinder their thriving? I shall give you two Scriptures, John 12.19. The Pharisees therefore said among themselves (they durst not speak publickly; but who was it against? why, it was against Christ) perceive ye how ye prevail no­thing? behold the world is gone after him. But we will order him for that, we will lessen his Congregation; if we cannot do that, we will shut the doors against him; see Mat. 23.13. Woe unto you Scribes and Pharisees, Hypocrites, for ye shut up the Kingdom of Heaven against men: what! shut up the Kingdom of Heaven against men! what the Pharisees, that pre­tended they had the Keys of Heaven, and to be the guides! I, that it is, because there is not room enough in Heaven for us and them too? No, faith Christ, there is no such matter, for ye neither go in your selves, neither suffer ye them that are entring to go in. I dare not tell you at this time, what it is to shut up the Kingdom of Heaven against men, you may bet­ter imagine it than I can speak it; but thus did the Pharisees, they would not go in themselves, nor suffer them that were entring to go in. I remember when I was a Child, we had such a Minister, that would one Lords day preach up Holiness, and the next Lords day preach against the practice of Holiness.

And now my Brethren, I come in the next place to speak to the last part, Stand fast; and because I see a Hurricane a coming, keep your ground, stand fast, and live in the Lord here, that you may live with him here­after.

FRom this Scripture you have these three Doctrines,

• 1. That the highest Officers of the Church of Christ, though they are Rulers of them, yet they are but brethren to the meanest Saints.
• 2. That it becomes a true spiritual Minister of Christ, to have a most vehement, ardent, strong, melt­ing, tender affection, to that flock or people which the providence of God hath committed to his charge.
• 3. That the fixed, standing, flourishing, and thriving of that flock in the profession and practice of Gospel-knowledge and obedience, is matter of transcendent joy and triumph to such a godly Pastor.

The fourth, which is that I would now prosecute, is this, That it is the grand and in­dispensible duty of all sincere Saints, in the most black and shaking seasons, to stand fast, fixed, and stedfast in the Lord.

This is a grand thing St. Paul had to say to the Philippians, when he was ready to have his head cut off; for so it was, he was beheaded for the testimony of Jesus: this is all he had to say, when in Goal, and in Bonds, and that under Heathen Romans; you are now my Joy, you are now my Crown; Oh! do but stand, and my Joy, which is but two notes above Gamut, will get to Ela: Oh! do but stand, and my Crown is studded with Diamonds: we live if you stand, though we dye when you stand. It is the great and indispensible Duty, &c. Whether these are black and shaking seasons, I have nothing to say, but I am wholly now upon your Duty Beloved, and for Gods sake let the words of a seemingly dying Minister prevail with you. There is a kind of a Maxim among some, that in case a person dye seemingly and revive again, that the last words that was heard of that person, when in a rational temper, are the onely things that that person will remember, when brought to life again. It is most probably Beloved, what ever others may think, but in my opinion (God may work wonders) neither you nor I shall ever see the faces of, or have a word to speak to one another till the day of Judgement. There­fore I beseech you hear me, as those that would, and may live with me to Eternity: mark your Duty, I have spoken something concerning the Pa­stors Duty in the morning; now for the peoples. It is the indispensible duty of all sincere Saints, to stand fast, &c. I confess, I have a love for the whole Auditory; I have a mess for them, but my Benjamins mess is for those I [Page]once called my own people: you are my Benjamins, I wish I had a great­er than a fifth for you. This proposition I shall first prove, and then se­condly improve.

In the worst of times, in the most shaking seasons, and if I do not greatly mistake, there is an hour of Temptation threatned by God, now beginning to be inflicted: if ever you would stand, stand now; and for your comfort let me but hint, that a Christian may stand comforta­bly, when he falls sadly, that is, he may stand by God. when he falls by man: I knew that a great many years ago.

First then, It is our duty to stand. There be Scriptures more then e­nough to prove this to be your Duty, Col. 1.12. Stand perfect and com­pleat in all the will of God. Phil. 1.27. Onely let your Conversation be as becometh the Gospel of Christ; that whether I come and see you, (alas poor Paul, thou come and see them, thou wast beheaded before thou couldst come and see them, but) or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together (not to pluck out one anothers throats, no more of that: but striving together, not against one another, but) for the faith of the Gospel. So 1 Cor. 15.58. Therefore my Brethren be stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord. 'Tis our Duty to stand. But

2. Wherein must we stand fast? I have no new Doctrine to preach now, I shall but mind you of what I have formerly spoken, when you would not believe. I confess I do not begin to be of a new judgement now: and should I be continued in the Ministry, (a mercy I can hardly hope for) I should be of the same judgement, and preach this Doctrine, Stand fast.

God will certainly bring the people of God in England, to his own terms, or else fare them well for ever. What is that we should be stedfast in? I would advise to a stedfastness.

• 1. Of Judgement.
• 2. Of Resolution.
• 3. Of Fatih.
• 4. Of Conscience.

So stand fast in the Lord in your Judgement, in your Resolution, in your Faith, in your Conscience.

1. I would advise you to a stedfastness of Judgement. Strange Doctrines are the greatest Fetters that do assault a sound Judge­ment; they are like waves, if they do not split they will shake the Ship to purpose: therefore your way is, to cast Anchor well, to stand firm on the Rock of Truth, I had almost said all in a word Protestant truth, though the market may rise somewhat high, yet stand firmly there; while strange Doctrines, like so many impetuous Waves, are beating up­on you, break themselves in pieces they may, but if you stand, can never hurt you. I am not to begin to warn you against Popery, not that I [Page]have the lest reflexion on any thing in the World, but on the Scriptures. I am apt to think, the wound of the beast must be healed; however, do not you spread a plaister for the Beast, to heal his wound: Be no more children tossed to and fro, carried about with every wind of Doctrine, with every wind of windy Doctrine, by the slight of men, and cunning craftiness, that can cog the die; notable Gamesters there are in the world, but you must stand stea­dy in judgement, you must be firm to your principles: I would have you Stars not Meteors, for Meteors are carried about with every blast of wind. I hope better things of you, I shall pray God would make you stedfast in judgement. First be sure to get good principles, and secondly be sure to stand in those principles that you have got. And though I cannot say but some Tares are sown among this Parish, yet I bless the Lord for the ge­nerality; I hope I may say, I have an Orthodox Ministry.

2. 'Tis not enough to stand in judgement, but we must be stedfast to our Resolution, 1 Cor. 15.58. Be stedfast, unmoveable; such as stand firm on some basis and foundation that doth not totter and stagger: if they find you stag­gering, to be sure the next moment they look upon you as falling. Be as they say, of one or both of the poles of the heavens, though all the world turns, the poles are immoveable. If I mistake not, you may see a great turn in the world, and behold, at this day the greatest turn, that ever was in England; but yet you must not move, you must not stir, be true to your Resolutions, but just to your first Love; go on in the Lords work, let nothing take you off. If I have preached any false Doctrine among you, witness against me at the day of Judgement; but if the things I have preached be true, stand to the truth; if you do not witness against my Doctrine, (mine 'tis not) but rather witness for it; remember if you leave it, that very Doctrine will witness against you at the day of judgement. Oh! the excellent Heroe, Queen Hester, thus and thus will I do, and if I perish, I perish. You cannot imagine against how many thousand temptations a stedfast resolution will guard you.

3. There's a Stedfastness of Faith too; when we so believe, as that we do not waver, or do not deviate. Will you give me leave to propose to you (my dear friends, though my Congregation I cannot call you) that question which our Saviour did unto the Jews, (whom he hated, though I love you) The Baptism of John, whence was it, from Heaven, or of men? The Doctrines you have heard, have they been from Hea­ven, or from men? Answer me, if from men, abhor them; man is a false Creature, man would make merchandize of your faith and Souls: but if from Heaven, why then should you not believe them? I bless the Lord, my Conscience bears me witness, I never did so far [Page]propose a Doctrine to you, I would have you believe without Scripture: if the Doctrines have been from God, believe them; if not, abhor them, and any of those that shall dare to bring a Doctrine, but dare not bring the Authority of the Scripture to warrant them. You may not be like those in Jam. 1.6. That wavereth like a wave of the sea, driven with the wind, and tossed. The most godly man may stumble in his way, (i. e.) tread awry; but a wavering minded man is never setled concerning this way. Blessed be God, I am not now (on this day, that looks as like my dying day, as can be in the World) to begin to fix upon a Religion, fix up­on my way; I know my way, if God will but keep my steps, and guide me in that way. If God be God ( I appeal to your Consciences) worship him; if Baal be God, worship him, do not stand in disputing and doubt­ing; do not say, shall I? shall I? if the ways you have found be the ways of God, follow them; God hath but one way to Heaven, there is but one truth; if Baal be God, follow Baal, do not stand wavering; do not consult with flesh and bloud; tis an infinite mercy that God will give any of us to leave Relations, Estates, Congregations, any thing for Christ; 'tis an infinite mercy we do not split upon a Rock: Be sure to be either for God or Baal; a godly man many times halts in his way, but never halts between two opinions.

4. Stedfastness of Conscience: Indeed the genious of my Ministry hath lain this way, and here I could casily lanch out, but I must be short. I would speak a word in season to those that are weak, it becomes you to be stedfast in conscience; then have a God-decreeing, a Christ-re­deeming, a Spirit-quickening, a Gospel-promising, a Heaven-prepared, a God infinitely more ready to save him, then he can possibly be desirous to be saved by him. Be stedfast in Conscience against the guilt, the filth of sin, against the temptations of Satan, &c. Let us draw near with full assurancee of Faith; you can never believe Gods love so much, as Gods love doth engage you to believe, &c. I might add,

5. You must be Stedfast in Conversation; 'Tis not the running well, but the running out; 'tis not the fighting, but the conquering that gives you Title to the Reward; for you to give a great deal of milk, and throw it down all at length with your foot, may argue you to have a good dugg, but a bad foot. Never give those Beasts of Babylon occasion to say, That a man may be a Child of God in the morning, and a Child of the Devil at night; that we contradict that Doctrine by our conversation, that we be stedfast,

But why must we be stedfast?

Alas, why? would you have me marshal up all the Reasons? bid me [Page]count the Stars, or number the Sands on the Sea-shore: There is not an Attribute in God, not a Precept, Promise, or Threatning in the word, not an Ordinance, not a Providence, there is nothing in God, or in the Devil, or in Sinners, or our selves, but all would give a contributi­on of Arguments to prove the Saints should be stedfast. I must but hint at a few things. First, I would argue from Jesus Christ. Believers, you love Christ, and therefore you love the Honour of Christ; now the honour of Christ is highly engaged in our stedfastness. We never cast a deeper blot on the Honour of Christ, than when we grow unstedfast; I need not tell you so, the Jesuites, those meek Papists will tell you so, those that de­light in nothing more than in milk of the Virgin Mary, and in the bloud of Saints; they have enough if you be unsteady.

• 1. You dishonour Christ in his sufferings, pray tell me, Believer, why did Christ sweat bloud? why did he dye? why did he undergo what the wrath of Devils could inflict, but for this end, to make you stand in conquest triumphing? Thus I remember as Joshua, Jos. 13. Come put your feet upon the neck of these Kings, &c. So Christ hath dyed that you might live, that you might stand; and what dishonour to the Eternal Saviour of the world, to a dying Saviour, to see a flying Christian. It was never heard of, that Souldiers should fly before a conquered Enemy, whose legs were cut off, whose arms were broken, whose swords were taken from them.
• 2. 'Tis a dishonour to the Spirit of Christ, the same Spirit that was with Christ, in all his Agonies, this very Spirit he hath given to Believers, that he might bring them through with some victory, therefore when we stand not, it is an high dishonour to Christs Spirit.
• 3. It is a dishonour to Christs Truth: Oh! let but a Saint fall, and what dishonour doth it bring to the Truth: I have but thought of some late experiments of poor Ministers, that I have heard of, carried about in triumph, look here is the man, that hath done this, that, and the other thing; and now look here is his— I cannot excuse Noah for his Drunkenness, yet methinks it is the part of a Cham, to shew his Fathers nakedness. I remember that one hath told me (it is a great truth,) that Religion never suffers greater wounds than by the hands of her professed Friends. Oh! what advantage have the wicked Papists taken against us by the falls of English Professors, both in principle and practice.
• 4. It is a very great dishonour to Christs all suf­ficiency.

Tell me man, is thy Christ able to protect thee against all evil? and is he able to supply thee with all good? or is he not? if he be not, then deny him, and whatsoever thou hast said concerning him; if he be, then stand close to him; In the Mount he will be seen.

2. I would argue from Saints; the infinite advantage, that at long run [Page](I do not say presently) will redound to those that are steady in judge­ment, in resolution, in faith, in conscience, in practice, so far as all these are conformable to the word of God, and no further. The greatest ad­vantage appears upon these four grounds.

• 1. What ever you think, a steady Condition is the safest Condition.
• 2. The fullest Condition.
• 3. The strongest Condition.
• 4. The freest Condition.

Oh! that I could beat this into my heart, as well as it is in my head: The safest condition in the midst of dangers; the fullest condition in the midst of wants; the strongest condition in the midst of assaults; the freest condition in the midst of straits: I profess in the presence of God, I have felt these things, and knew them to be truth many years ago.

1. It is the safest condition; never do the Saints take hurt, but by de­clining, moving from their centre; while at their centre the Devil can­not touch them; departing thence, is like the poor Bird from her nest, e­very one hath a fling at them. Remember this, let but a man once leave his Scriptural station, and what Temptation is he able to stand against? it is just like a man thrown down from the top of an house, no stopping till he come to the bottom, 1 Joh. 5.18. He that is begotten of God keepeth himself, and the wicked one toucheth him not.

2. It is the fullest condition. Oh my Brethren! Saints living sted­fastly on their foundation, are continually supplied by God, as the fountain doth continually issue out it self into the streams; I know it is best living upon a single God. How many thousands be there yet li­ving in England, that can tell you, they never injoyed more of God, than when they enjoyed least of the Creature. Some have professed to me, their Prison was to them as a Palace, that were troubled more with these things, than ever you were, and the God of Heaven grant you ne­ver may.

3. It is the strongest condition. A man that stands stedfast, is like a man on a Rock, the waters come, they may dash themselves in pieces, but never shall be able to dash him in pieces, he is fixed on a Rock, and there­fore stands. A man that stands steady to his Scriptural Principles, is like Sampson with his Locks about him, let all the Philistines come, what cares he, he is able to conquer them all.

4. It is the freest condition. A man that deserts his principles, is a save to every Condition, afraid of every Humour, of every Aspine leaf in the world, thinks all those are Informers that converse with him, is afraid of some Promooter or other: But he that stands fast, where the Spirit of [Page]God is, there is liberty and freedom: such a man in chains as Paul at Rome, is in a far freer condition than others, not in that restraint. Well then, 'tis rational that you stand; but it may be your lusts and interests can hardly swallow these things; if you stand you shall not fall; nay, if you do not stand, be sure you shall fall at last. The next thing I would do, is to apply this truth. Is it the most important Duty of all sincere Professors in the most shaking seasons, to stand stedfast in the Lord? Then

First, by way of Lamentation.

• 1. Over our own Souls.
• 2. Over hundreds of Congregations.

Lord, we do say hundreds, nay thousands of Congregations, that are this day, though they do not accompany us in person, yet mingling tears with us, and especially as I hear in the West of England.

• 1. Over our hearts. We must stand; that is our Duty. Oh how should it cause us to lye low! by reason of the instability of our hearts, and their cursed declining from the true foundation every day. Alas Beloved, this is that God complains of, They are a Generation whose spirit is not stedfast with God; and therefore we have very much reason to complain of it: Oh what an unsetled people have we been! to day we have been apt to cry Hosanna', Hosanna, to the son of David: to morrow our note is chang­ed, crucifie him, crucifie him, give us Barnabas: to day the Lord is God, to morrow Baal: any thing is God, provided we may keep our Estates. Oh Lord! what wilt thou do with such a people as this? certainly it is a la­mentation, and ought to be a lamentation, Believe it beloved, I can now count seven years, if not something more, wherein I have most clearly expected the days I now see; no way but the severest ways to be taken with such a false people as we have been. Judge in your own thoughts, whether we have been true to God or man, to Saints or sinners, to the Church of God at home or abroad; whether or no this be not matter of Lamentation?
• 2. With respect to our Congregations. (It is not against the Law yet to call them our Congregations) This I confess, I can rather weep than speak too; I cannot speak my heart is too big for my head here. Lord, is it the duty of people, of saints to stand, to be stedfast? how then should we mourn over their poor souls, that because their Pillars are taken away, must needs for ought we know Fall, unless thou dost support them: what Lord, dost thou complain of a flock of sheep that are scattered? there is no wonder in it, their Shepheard is gone. Do you look on it as a strange thing, to see a poor Ship tossed here and there in the Sea, when her Pilot is destroyed? why mothers, is it a strange thing for your children to fall, and knock their arms, legs, their brains out? why their mother is taken [Page]from them: Oh poor people! good God provide for this Congregation, I, and for this City, that (let defacing, abominable wretches say what they will) is certainly one of the best Cities God hath in the world; and therefore they hate it so desperately, because God loves it, and because they hate that God that loves it. I bless God, I can speak of my own peo­ple, they are not a mad pestifferous people for the most of them. How ma­ny thousand have their hearts at their mouths, now at this time before God in England? Alas, alas, that we should have our Seers carried away from us; but what think you, when poor people shall be exposed to greater temptations, to an Ʋlcer in the very Kidneys, to a Plague in the very Heart, or Head; you now fear it, but when you feel it, what then?

2. By way of Exhortation, Beloved, I remember good Jacob, when he was come into Egypt, ready to die, calls his Children together, and before he dies, blesseth his children. I cannot say you are my children, but I can say in the strength of God, you are dearer to me than the children of my own bowels. I remember what poor Esau said, hast thou but one blessing my Father? bless me, even me also, Oh my Father! Oh Beloved! I have a few blessings for you, and for Gods sake take them as if them dropt from my lips when dying; it is very probable we shall never meet more while the day of Judgement; what ever others think, I am utterly against all irregular ways; I have ( I bless the Lord) never had a hand in any change of Government in all my life; I am for prayers, tears, quietness, submission, and meekness, and let God do his work, and that will be best done when he doth it. Therefore be exhorted to stand fast in the Lord; my own peo­ple hear me now, though you shall never hear me more, be exhorted to stand fast in the Lord: you are not a schismatical, heretical people; I do not know the least person among you inclining to Popery: therefore be exhorted, as ye have been a people that have waited upon the Ordinances of God, that have not persecuted your poor Ministers, that have made it your design and business to live lovingly, quietly, and as it becomes Christians; ( I am confident a Minister may live as comfortably among you, as among any People in England) So be ye stedfast, unmoveable, al­waies abounding in the work of the Lord, for as much as you know that your labour shall not be in vain in the Lord. Here I had prepared, I confess, se­veral arguments to have moved you to this stedfastness.

1. I could have told you, that withdrawing of any one of you back, you will meet with great temptations, which will very much unfit you for Heaven. If any man or woman draw back, my soul (saith God) shall have no pleasure in him: I could have urged you with examples from the Hea­thens. Alexander being in Indea, bid them tell him the greatest rarity in [Page]their Country; Sir, go tell them, say they, when you come to Greece, there are many here that cannot be forced by the prowess of Alexander to change their minds: I know there are some here, that cannot be easily perswaded to change their Religion. Saith Lactantius, Our very women torment their tormenters: I would never desire a more able Disputant, than a woman against a Monck.

I could tell you of those injoyments God hath put on you, our mi­series have been great, but our mercies have been greater; I could tell you of six troubles and of seven; of six, wherein God hath stood by, and of seven, wherein he hath not forsaken; and the truth is, he cannot for­sake his people, he may forsake them as for comfort, he will never forsake them as for support; let him lay on a burden, he will be sure to strengthen the back.

3. I hope, it is not dangerous if I tell you, you are engaged to God; there are vows upon you, Baptismal vows, to say no more, you have sworn to God, you have lifted up your hands; you are those that have underta­ken that you would be true to God to your lives end: if these vows have been any way strengthened, Oh! remember Zedekiahs case, Ezek. 17.18, 19. Seeing he despised the Oath by breaking the Covenant (when lo he had given his hand) and hath done all these things, be shall not escape: there­fore thus saith the Lord God, as I live, surely mine Oath that he hath despi­sed, and my covenant that he hath broken, even it will I recompense upon his own bead. Remember it, you may play fast and loose with man, you must not think ever to carry it away, by playing fast and loose with God.

4. If you should not stand, you lose all you have wrought, all your prayers, tears, professions, practises, sufferings, are all gone if you give out at last, &c,

5. While you stand by God, God hath promised to stand by you; and the truth is, I have but one God, it is no great matter for all the tiles in Worms: There be a thousand Devils, but all those Devils are in one chain, and the end of that chain is in the hand of one God: Oh! God will shew himself strong, 2 Cor. 1.6▪ 9. For the eyes of the Lord run to and fro through the whole earth, to shew himself strong in the behalf of them, whose heart is perfect towards him.

Quest. But what shall I do to stand?

Answ. 1. If ever you would stand, if ever you woul'd be firm standing Christians indeed, take heed you be not light and proud Christians; a fea­ther will never stand against a whirl wind; error and profaneness are most apt to breed in proud hearts. The Proud and Blasphemers are put together; (2 Tim 2.2.) Be but humble Christians, that's the way to be standing [Page]ready Christians; if ever you would be steady in your stations, you must below in your own eyes, do not you go and judge. And now, we shall have another kind of Religion come up, as we have had it a great while, such a man cannot be an honest man, alas, he is a Presbyterian, he is an Independant, he is an Anabaptist, &c. Now, all your great business will be, such a man cannot be good, an honest man, for he doth not Conform; on the other side, he cannot be an honest man, for he doth Conform. These are poor things; I bless God, I lay not the stress of my salvation up­on on these: It is true, I cannot in conscience conform, but I do not lay the stress of Salvation on it, as I did not lay the stress of my Salvation on my being a Presbyterian; I confess I am so, and have been, it hath been my unhappiness to be always on the sinking side, yet I lay not the stress of my Salvation upon it. It is my Conscience, but it may be I have not so much light as another man, and I profess in the presence of God, could I con­form without sin to my own Conscience, I would; if I should do any thing against my conscience, I should sin and break my peace, and con­science, and all, and never see good day: do not then spend the strength of your zeal for your Religion in censuring others. That man that is most busie in censuring others, is always least employed in examining himself. Remember good John Bradford, he would not censure Bonner, nor Gard­ner, but saith he, they called Jo. Bradford, the hypocritical Jo. Bradford, &c. I do not speak this, as though I can or did in Conscience approve of those things, for which I must suffer, that I cannot approve of them, but take off people from those things, that are so far from the foundation: look you but to the main things, look into your own hearts, examine them, and then you need not be much perswaded to look about to others.

2. You must take heed you be not loose Christians, will you remem­ber one thing from me, (the God of Heaven grant you never live to see it verified.) a loose Protestant, is one of the fittest persons in the world to make a strict Papist. Tell me not of his Protestantism, being a drunkard, it is because his King or Countrey are Protestants where they live. There is no Religion in a loose liver: if ungodliness be in the heart, it is no dif­ficult thing for error to get into the heart. A loose heart can best com­ply with loose principles: see, if they will not be of any Religion in the world thats uppermost; let the Turk prevail, they would soon be of his Religion.

3. Take heed of being a worldly Christian: Oh! this is the David, that hath slain his ten thousands. A worldly heart will be bought and sold up­on every turn to serve the Devils turn. Come to a worldly heart, and but promise him thirty pieces of silver, he will betray his Saviour. The Temp­tations [Page]of the world are great upon us, at this time, you that are Hus­bands, and Parents, know it; the world is a great temptation; but if we be overcome by the world, and the world not overcome by us, we shall never be able to overcome any one Temptation that is offered to us. Therefore that's an admirable support, In the world you shall have Tri­bulation, but be of good cheer, I have overcome the world: I have overcome the world for you; and likewise I have overcome the world in you. Oh Lord! if thou wilt but overcome the love and fear of the world, if thou wilt but arm us against the smiles of the world, then come what will, we shall stand stedfast.

4. Take heed you be not Hypocritical Christians, i.e. take heed you do not receive the Truth, and onely the Truth, and not receive the Truth in the love of that Truth, Thess. 3.10. You have received the Truth, but have you received the Truth in the love of that Truth which you have received? want of this, is that damnable occasion to Popery; And with all deceiveableness of unrighteousness in them that perish, because they received not the love of the Truth, that they might be saved, &c. It is just with God that they should fall into errors, whose hearts did never love real Truths; better never received the Truth, then to receive it, and not in the love of it.

5. Take heed of being ventrous and God-tempting Christians; What is that? when do I tempt God? I tempt God when I run into a Pest-house, and say, God will preserve me from the Plague. Take heed of running up­on temptations to sin, whether it be in principles or in practice. I could tell you of two Spiritual Pest-houses in England, if I had time; for principles one, and for practice another: I do not say that I mean Play-houses, on the one hand, or Mass-houses on the other hand. Certainly Brethren, I read of Julian, that wicked bloudy Apostate, that he sunk into that his Apostacy first, by going to hear Libanius preach, mistake me not, I am not against your going to hear the Ministers of Christ, for a man may be a true Minister, though he be a bad man; all the World can never answer the instance of Judas, who was a true Minister, though a bad man; while I plead for the truth of his Ministry, I do not spread a skirt over the wick­edness of his life. The Scribes and Pharisees set in Moses chair, hear them.

But that which I mainly aim at, is this, do not you go, and run, and ven­ture your selves upon temptations: you have heard of a superstitions or idolatrous Worship, you have a months mind to see this, and what if so be when you are found in Satans way, Satan should lay his paw on you, and claim to you, what do you there in Satans ground? would you be found when you come to dye, in a Play-house, or in such a place, where the true [Page]God is Idolatrously worshipped? It is a great truth, if you would not be found in the Devils power, do not be found in the Devils pound. Brethren, we must know Satan is busie enough to tempt us, we need not go to tempt him. Eve lost all that she had by hearing one Sermon, but it was from the Devil. Therefore, if you would not have you pockets pickt, do not trade amongst Cheaters, 2 Tim. 6.3, 5. If any man teach otherwise, &c. (than that ye have received, and we Preached) from such withdraw thy self, that is a good, honest, laudable separation, from such withdraw thy self.

6. Where God doth not find a mouth to speak, do not you find an ear to hear, nor an heart to believe, (pray mind it, this I am sure is of concernment) this is one of the grand points in my Cards or Compass, on which I hope I shall venture all. If any man come with a Doctrine, not according to the Word of God, let him carry it whither he will, what have I to do with it? either you come from God or no, if you do, shew me his Word, and Ile believe it, if not, open your pack where you please, &c. where God doth find a mouth to speak, where you have not a Precept, Promise, Threatning or Example in the Word of God, let them talk their hearts out, it is no­thing to me, to my Religion, to my Salvation.

Object. But what ground have you for this?

Answ. Jesuit, I will tell you my ground: this is my great hold I have against Popery, could they convince me of this, That I must believe with an implicite faith, because they say it, I think it would not be long before I turn'd Papist.

Quest. But why must I not believe it with an implicite faith?

Answ. Look you into these three great Scriptures, Mat. 15.2. Why do thy Disciples transgress the traditions of the Elders? The Jews come and tell Christ, he was not a true Son of the Church of the Jews, he was dis­obedient to the Church of the Jews; why? thou hast Disciples that walk not as they ought; what do they do? they commit an unpardon­able sin, they transgress the traditions of the Elders, they break one of the greatest Commandments: whats that tradition? They wash not their hands when they eat bread: This was the great sin, and they charge it on him, eat with unwashed hands; why bring you in this Tradition? What have you to say to it? what is that to the purpose? prove Jesus Christ that there is any thing in the word of God that is against washing? but prove you out of the word of God, where they are bound to wash before they eat? if you will give out your imposition, make out your institution, & let me tell you, you talk of Tradition, but first you set up an Altar God never thought of; and secondly, you pull down Gods Altar; Why do you all transgress the Commandments of God by your Tradition? for God Com­manded, [Page]saying, Honour thy Father and thy Mother; and he that curseth fa­ther or mother let him die the death; but ye say, whosoever shall say to his father or mother, it is a gift, by whatsoever thou mightest be profited by me, and honor not your Father or Mother, he shall be free; thus have ye made the Com­mandment of God of none effect by your Tradition: ye Hypocrites, you were told of it long ago, well did Esaias prophesie of you, saying, This people draweth nigh unto me with their mo [...]th, and honoureth me with their lips, but their heart is far from me, They draw near, wash their hands, wash their cups, and have filthy souls, they honor me with their lips, &c. But though their principle, their heart is bad, their worship is good, is it not so? no, In vain do they worship me, teaching for doctrines the commandments of men. So then my Brethren, remember, all those that teach for Doctrines, the precepts of men, in vain do they worship God. Here's an innocent Com­mand, not against the Word of God; but this Command you must wash before you eat, if you do not wash, you do transgress the tradition of the El­ders: but let you starve Father and Mother, if you give but to the Church, to a Nunnery, Friery, &c. it is all one; so that all those that will for Do­ctrines teach the traditions of men, will render the Commandments of God of none effect, in vain do they worship me. Look therefore where­ever God doth not find a tongue to speak, do not you find an ear to hear, nor an heart to believe. Christians, if you expect Christs benediction, always call aloud for Christs institution, so Col. 2.18, 19. one of the great­est steps you have against Popery, Let no man beguile you of your reward in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen, vainly puft up by his fleshly mind, &c. Deut. 12.13. What things soever I command you, observe to do it, thou shalt not add there­to, nor diminish from it. There are no Wens in the body of Gods Precepts, therefore none of them to be cut off. You must not deal with Gods Or­dinances, as that Tyrant Procustes did with men, if they were too long for his Bed, he would cut them shorter; if too short, he would pull their limbs out of joynt to make them longer. Never think your selves in conscience bound to lend an ear to that which God doth not find a mouth to speak.

7. Would you stand fast? beware of shaking Doctrines: what are those? there are a great many of such Doctrines, that are shaking; give me leave to instance in three or four.

• 1. As you love your souls, beware of Doctrines that tend to, and preach up licentiousness, loosness, and prophaneness: should any tell you, you may law­fully violate and prophane the Sabbath, do not believe it; the doctrine of the Gospel, is a doctrine of godliness: it teacheth us to deny ungodly and world­ly lusts, and to live soberly, righteously and godlily in this present world; there­fore [Page]if you find any Doctrine at any time, that should have the least ten­dency to encourage you in any sin, know 'tis a doctrine against the Gospel
• 2. Where ever you find any Doctrine that shall tend to the lifting up of a mans free will, and debasing of Gods free grace, know, it is a wicked do­ctrine, and against the genius of the Gospel; perhaps the Papists will tell you, you are alive, Paul tells us we are dead: they say that we can do any thing, many things that we talk to the world, we cannot do; they say, That we can save our selves and close with Christ if we will, whereas the A­postle tells us, 1 Cor. 1.14. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned. It may they will tell you, a na­tural man may love God with his heart really, as so, and savingly, whereas the Apostle tells you, Rom. 8.7. The carnal mind is enmity against God, for it is not subject unto the Law of God, neither indeed can be. Remember it in all those doctrines wherein we agree with those whom we call Pelagians, and Arminians, so far we agree with the Jesuits, and the worst of Papists.
• 3. As you would avoid Hell, avoid all those doctrines that would lift up self-righteousness, and debase the righteousness of Christ; I fear I shall never be in that capacity that I would, to stand you in stead in this particular. I confess I am against forty things in Popery, but my soul is here engaged; if that doctrine be a truth, I never expect salvation by God; either I must be saved by Christ alone, or else I must never be saved by Christ at all: though Christ will never save me without sanctification, yet Christ never intended my sanctification should merit his salvation; be as holy as you can, as if there were no Gospel to save; yet when you are as holy as you can, you must believe in Christ, as if there were no Law at all to condemn you. Come and tell me of the merit of Saints, &c. I will believe that truth, when I believe the Whore of Babylon to be Christs Spouse, see Phil. 3.9. 2 Cor. 5.21.

8. Why should you stand? you must be praying Christians: I confess when most of my strings are broken, there is yet one holds; there is a Spi­rit of Prayer (remember Atheist) among the Saints of God, I can pray yet▪ and I had rather stand against the Canons of the wicked, than against the prayers of the righteous. Oh! pray that you enter not into temptation; or, if we enter into temptation, Lord, let not the temptation enter into us; pray, if possible, let this cup pass from me, but if not, let it not poyson me, but let me be bettered by it, and in due time deliver me from it. I be­lieve, it would be a great temptation to you, if it should be said to you, you shall trade with no man any more, &c. you have enjoyed these and these comforts, bid them adieu for ever, you shall have no more to do with [Page]them; this would be a temptation. Temptations and Tryals are great, and certainly where they are so, prayer should be strong. There is no re­lief to be expected on earth, all our relief is to be expected from God, and that's to be obtained by prayer. Pray that God would be pleased above all things in the world to make you sincere: would you be stedfast in your profession, you must be sincere in your practice. To him that hath shall be gi­ven, that is a comfort; to him that hath but truth of grace, to him shall be given growth of grace. Would you be steaddy Christians, then make it your great work to attend the Ordinances, that God hath prescribed to make you steady Christians: you were told of this many years ago, concerning attending the Ordinances of God.

Quest. Pray what are those?

Answ. 1. There are secret Ordinances: it may be thou canst not be so much in the Pulpit as thou wouldst; Oh! be more in thy Closet; it may be thou shalt not have so many opportunities to hear so many Lectures, be more conscientious in thy meditations in secret: it may be thou shalt not have that freedom with God in publick, be more earnest with God in pri­vate.

2. Mind your families more than ever; you have your Children and Servants call aloud upon you. How many grave faces do I see at this time, that can tell me, Sir, I remember some twenty or thirty years ago, you could not pass the streets, but here was one Family repeating the Word of God, another singing the praises of God, another praying to God, another conferring concerning the things of God; at that time we had not so much foolish absurd excursion into streets and [...]ields as now. O! for the Lords sake begin to take them up now, let the Amorite, Perisite, and Jebusite do what they will, but oh! for you and your children, and your servants, do you serve the Lord; up again with those godly Exer­cises; when we cannot hear a Sermon, then read a Sermon; if we can­not hear a Sermon well Preached, our Godly Parents would engage us to read a Sermon well Pen'd; if nothing new, let the word repeated and me­ditated call to mind what you have heard; Oh! reduce your selves to your Christian frame; let the debauched Atheists know, that they have something among you to be feared; that's your prayers: let them know, that though you have not those opportunities you have had, yet you will improve those you have. And you Masters of this Parish, for Gods sake, keep in your Servants on this day more than ever, you are to be account­able for their souls; and they will give you a thousand thanks when they come to age, especially at the day of judgement; Oh! then blessed be God I had such a Master, blessed be God I had such a Mistriss, blessed be God I had such Parents.

[Page]Quest. But then for publick Ordinances, what would you have us do?

Answ. 1. Where evere Christ doth find a tongue to speak, I am bound to find an ear to hear, and an heart to believe. I would not be mistaken, I bless the Lord I am not turned out of my Ministry for being a Scisma­tick I know Schism is a sin, nor know I any of my Brethren that are so; do not mistake us therefore, do not go and tell the Jesuits we are Schis­maticks, for we are none: But this I would advise, (I speak as though I were dying) do whatsoever lies in your yower, to hear such whom you think to be godly: beg of God, be earnest with him that he would give Pastors after his own heart, and whom God hath sent: not such as may daub with untempered mortar, and not such as may prophecy lies in the Name of the Lord; not such as may be clouds without water, but such as may be guides of the blind, burning and shining Lights, faithsul Stewards. What shall you do? what did you twenty or thirty years ago? what did the good old Puritans do? they were not Schismaticks. But as much as lies in you possible, hear them whom in your conscience God doth hear; Oh! then expect the Word of God should come to your hearts, when you have ground to believe it comes from your Pastors heart: I must confess, I intend to do the same, when put into the same condition with you; I acknowledge I am bound in Conscience to hear the Word of God, but I must take care whom I hear, hear those by whom God speaks, I hope God will grant several such.

Take but this advice more, and I have no more to say. Whatever abuse you find either in Paster, in People, or where-ever you find it, do not go as your old use have been, to rail, calumniate, back-bite, and speak behind their backs, this is wicked and ungodly; but do every one according as God prescribes us that are members of any visible Church; what's that? If I know any thing against my Brother, do not go and make a sputter and a noise, and back-bite; but take the rule of Christ, If thy brother trespass against thee, go and tell him of his fault between him and thee alone; if he shall hear thee, thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more, and if he neglect to hear them, tell it to the Church, and leave the bloud at their door, thou hast freed thine own soul. I hope by Gods grace I shall do so. Thus I have now spoken something from this Scripture, I cannot speak what I desire; for besides the exhausting of my Spirits, there is something to be done after, viz. a Funeral Sermon: I sh [...]ll say no more, but only this; The God of Heaven be pleased to make you mind these plain things; I can truly say this, I have not spoken one w [...]rd that I remember, which I would not have said to you if I had been a dying, and being to go to God as soon as gone out of the Pulpit, and the [Page]God of peace be with you; only mind that one thing, When God doth not find a tongue to speak, do not you find an ear to hear, and an heart to be­lieve.

YOu will wonder, possibly, that I should pitch on the Apostles Saluta­tion for my valediction, and make that the conclusion of my Preach­ing, which he made the beginning of his Writing, and therefore I have made a double Plea for it. I find that this was a Form of Blessing peculiar to this Apostle, both in the beginning and end of this Epistle; for as there is scarcely one Epistle but begins with it, so many end with it likewise; as in Eph. 6.24. The grace of our Lord Jesus Christ be with your spirit. So in 2 Thes. 3.18. The grace of our Lord Jesus Christ be with your all. So that I find the Apostle to use it frequently at the beginning and end of his writ­ing; I thought as I made it the matter of my prayer for you in the begin­ning, so I might make it my farewel to you in the ending, and therefore Grace be unto you, & peace from God our Father, & from our Lord Jesus Christ.

Besides this, as Jacob said to his Benjamin concerning his Venison, when his Father asked him, how he found it so quickly? he answered, because the Lord thy God brought it to me: The same I may say of this Scripture; for considering of what subject I should speak in my last labours here among you, the Scripture came to my thoughts, and opening the Book came im­mediately to my sight; and therefore I may say God brought it to me; which I no sooner looked upon, but methinks I saw the Apostle on Mount Ge­rizim, and his mouth filled with blessings; for what greater blessings can a man wish, than that which comprehends all blessings, and that is grace and peace. Being therefore now to part, I thought to go to the top of the Mount, and leave with you grace and peace from God our Father, and from our Lord Jesus Christ. In which words there are two generals.

• 1. A double Blessing desired.
• 2. A double Spring discovered.
  • 1. A double Blessing desired; and that is grace and peace. Grace is of all Blessings the richest, peace is of all comforts the sweetest; both these the Apostle begs for the Corinthians; and so do I for you. Beloved, Grace be unto you, and Peace from God our Father, and from our Lord Jesus Christ.
  • 2. Here is a double Fountain discovered; and that is the Father and the Son, God and Christ. The Father is called the God of Grace: the Son is called the Prince of Peace; not that Grace is from the Father without Peace, not Peace from the Son without Grace, but both Grace and Peace [Page]are from God the Father, through the Lord Jesus Christ.

The Order of the words is worth nothing, Grace be to you and Peace; First grace, then peace, for there can be no peace without grace, nor grace, but there will be peace: but there can be no true peace but from God, not from God, but as he is a Father, not from God as a Father, but as our Father, and he cannot be said to be our Father, but through our Lord Je­sus Christ: and therefore he said, Grace be unto you, and Peace from God our Father, through our Lord Jesus Christ: both are manifested as a golden Chain linked together, not grace without peace, nor peace without grace, but both enjoyned together, to cram the believers Souls with grace and peace. Now from the Order of the Words, we might raise several Obser­vations.

• 1. That Peace is the fruit of Grace.
• 2. That Grace and Peace are both from God.
• 3. That Love which is the spring of Grace and Peace, is from God as a Father.
• 4. That we share not in his Love, but only as he is our Father: All is from Propriety.
  • First, Our Father, then grace and peace from God our Father.
• 5. That God is our Father only through Christ.

But before we draw any thing from the Text by way of Observation, we will speak to the terms by way of Explication. Grace be unto you: What is here meant by Grace? This is a sweet word, it perfumes the Breath, it cherishes the Conscience, it warms the heart, it ravishes the Soul; as the Spouse was ravished with [...]ayes of Christs glory, so Christ re­vives the Soul with one of his gracious rayes discovered to the heart: Grace is the life of the Soul, thou art dead till Grace quickens thee, thou art lost till Grace find thee, undone till Grace saves thee; Grace is the Manna of Angels, the spiritual Bread which those that are holy in be­ing are nourished with, and subsist by: Angels live on Grace, and stand by Grace; Man that shares in the Grace of God is made fellow Com­moner with Angels, eats Angels food, and shares in Angels blessings: Grace is the substance of the Scripture, the end of the Law, the fulness of the Gospel: Gregory calls it the Heart and Soul of God, I am sure Grace is the Heart and Soul of the Word; 'tis a little Word, but it com­prehends all good: here is more than Homers Iliads in a Nut-shell, 'tis the Epitome of all the good in Heaven an Earth; name any Word that signifies good in the Soul here, or hereafter, but it is found in the Index, in this little word Grace: Grace comprehends Gods love to us, and our love to God, and as Gods love to us is the sum of all Mercy; so [Page]our love to God, is the summe of all Duty; Grace is the new birth of the Soul, whereby it takes up another nature, a new nature, a spiritual God­like nature; as Christ was born and thereby took on him the nature of man, and was made flesh; so man is born by grace, and thereby takes up­on him the nature of God, and is made Spirit: and here you have at once the great mystery of Grace in the lowest debasement of a Saviour, and the highest advancement of a Sinner, for the Lord Christ could not be more debased, than to be born; it was nothing so great an abasement for Christ to dye, as for him to be born, for being once made man, it is no wonder for to die, but being the great God, it is a wonder that ever he should be made man. Lo here is the debasement of Christ; yet if he had been born to a Crown, to Honour, it had been something, but he was born to shame, to sorrow, and death; but man by grace is born to a Crown, to a Kingdom, he hath a title to all the glory and blessedness of heaven, from the first moment of his new birth; So it is in the Text, Grace be unto you and Peace.

Peace, in Scripture, is a very comprehensive term, it carries in it all happiness. It was the common greeting of the Jews, Peace be unto you. Thus David by his Proxy salutes Nabal, peace be to thee, and thy house; and the Apostle here alludes to this form of salutation, that he might mix new Testament mercy to old Testament manners; he first stiles Grace, before peace; as Jacob did with his Venison, he made it a savory meat, such as Isaac loved. Peace is the glory of Heaven, in the bosom of God, and brought into the world in the arms of Angels; the first peace you read of in the Gospel, was peace by the Administration of Angels, Luke 2.3▪ 4. And sud­denly there was with the Angels a multitude of the heavenly Host, praising & saying, glory be to God in the highest, and on earth peace, good will towards men. And when our Lord Christ first sent out his Disciples, this was the Do­ctrine that he bid them preach, Mat. 10.12, 13. When you come into a house, salute it, and if it be worthy, let grace and peace come upon it. Mark here by the way, our Lord Jesus Christ is no enemy to good manners, he would not have Christians to be Clowns, which is the use of some among us, who would have their Religion quarrel with good manners; no, but In whatsoever city or town you enter, salute it, and let grace, peace come upon it: that is, wish peace to them, saying, the peace of God be upon this place, upon the head and hearts of all in it. So that peace is both a Gospel-salutation when Ministers and people meet, and it's a Gospel-valediction, when the Minister and the People parts. So did the Apostle, and so do I now, Grace be with you and Peace.

I observe in Mat. 10.13, 14. our Lord bids his Disciples when they en­ter [Page]into a house, If the house be worthy, to let their peace come upon it, but if they be not worthy, let grace, peace return unto you. Instead of leaving peace with them, to shake off the dust of their feet against them: that is, to shew that God will shake them off as dust, and tread them under feet as fuel. My Brethren, your diligent attendance on the Word at this place hath comfortably prevented that part of my charge, to shake off the dust of my feet; for, how beautiful have the feet of a poor worm been unto you, being shod with the preparation of the Gospel of Christ? And therefore seeing our Lord Jesus Christ said, If they be worthy of their peace, abide with them; on this account, I wish to you, grace and peace from God our father, and from our Lord Jesus Christ. But what is that peace? Its the beauty of Ʋnion, the harmony of the Creation, the pleasure of Life, the feast of a good Consci­ence, 'tis that which makes life sweet, and death easie: Peace sweetens all our possessions, and all our afflictions, without this the fulness of the world is a burden; with this, poverty and emptiness is a pleasant Companion: without this, our bread is gravelled with sourness, and our water ming­led with bitterness; with this green Herbs become a feast, and our water is turned into wine; peace, it is the most beautiful creature in the world, And therefore it is beloved of all, courted of all, many seek her but few there be that enjoy her, they do not go the right way to find her; for, In the ways of Righteousness is peace. Peace is the seminary of all blessings temporal, as Grace is of all blessings spiritual, in grace you have imply­ed all Holiness, in peace all happiness; in grace all inward, in peace all outward blessings, grace and peace are the Alpha and Omega of all bles­sings, as God i [...] of all beings; no ble [...]ing comes before grace, and no bles­sing lasts longer: Then see in this phrase of speech, the Apostle wishes up­on them, as I do upon you all, the blessings both of time and eternity, and yet he wished not more to them, than God promised to give them, 1 Tim. 4, 8. For godliness hath the promise of this life, and that which is to come; grace be unto you, and peace, &c. not one without the other: though a man may have peace without grace, as in a time of dissertion, or temptation, and a man may have peace without grace, as in a secure and unregenerate Con­dition; grace without peace is often found in a troubled conscience; and peace without grace is often found in a seared conscience, as grace with­out peace is very uncomfortable, so peace without grace is very unprofi­table; like Rachel, beautiful, but barren: therefore the Apostles desires ye should have both Grace and Peace: we say, the Sun and Sali are the most useful creatures in the world; the one for shining, the other for seasoning. (My Brethren) grace and peace are the Christians Sun & Salt; grace is the light of their souls, and peace is the savour of their comforts; grace shines [Page]through all their faulties, and Peace seasons all their mercies. The bles­sings of God are become as twins, as Christ said of the Spouse, Cant. 4.2. She is like a flock of sheep that are even shorn, which come up from the wash­ing, whereof every one bear twins, and none is barren among them; grace and peace here are knit together by the spirit of God in a sacred knot not to be untied; as Castor and Pollux, when seen together, portend happiness to the Marriner: so when Grace and Peace are found in a soul together, they portend the highest security and blessing to the Believer; they are said in Scripture to be bound together; where God gives the one, he never denies the other: if he gives you the upper spring of Grace, he will give you the neather spring of Peace, for they go both together. If he gives you the Dew of Heaven, you need not question the fatness of the Earth: if his right hand be full of mercy, his left hand shall not be empty. Therefore grace and peace be with you from God the Father, and from our Lord Jesus Christ.

Grace hath a double sense, either for the grace of God to us, that justifies us, or the grace of God in us that sanctifies us: Now there is a different flowing from each of these, but still it is grace and peace.

First, justifying grace, hath a peace attending that, Rom. 5.1. Being justified by faith, we have peace with God. So far as we have confidence in justifying grace, there remains no conscience of condemning sin. As there can be no bitterer War than between conscience and the ear, so there can be no sweeter Peace, than when Mercy and Peace meet toge­ther, and when Conscience and Peace kiss each other: The former is the taste of Heaven, the latter is the perambulation of Heaven; both which the Believer shares in upon his Justification by faith. If Christ had peace, who was made our sin, needs must the Believer have peace, who is made the Righteousness of God in him.

Seconly, Sanctifying grace hath a peace attending it, and this peace differs from the former, as the Root from the Fruit. The peace of Ju­stification is a radical Peace, the root of Peace; but the Peace of Sancti­fication is the bud, the blossom of the Tree: the former flows from the bloud of Christ sprinkled on the Conscience, the latter from the con­formity that is between the Word and the Will, between the Commands and the Conscience; As many as walk according to this Rule, grace be unto them and peace, Gal. 6.16. So that Peace is the fruit of sanctifying Grace. Now as the bloud of the Pascal-Lamb, (which was a token of peace) was not to be struck on the posts of the Egyptians, but upon the posts of the Israelites; so neither is the bloud of sprinkling, which brings perfect peace, to be struck on the Posts of the carnal Sinner, but on the Posts of the true Believer, an Israelite indeed, in whom there is no guile; no Grace, no [Page]Peace, that is Gods Law. How can a sinner have peace in a state of sin, when God and conscience, when Word and conscience, when Law and conscience, and all the Attributes of God are against a sinner? No Peace saith my God to the wicked. Pray mark that chapter, it begins with the peace, and ends in no peace. In ver. 2. it is said, He shall enter into peace, that is, the Righteous: in the last verse, There is no peace to the wicked. It is the state of Grace that is the only state of peace. And thus I pass from the double Grace desired, Grace and Peace; to the double Fountain dis­covered, God our Father, and our Lord Jesus Christ.

But here's a question to be answered, If Grace and Peace be from God the Father, then how is it said to be from Christ? and if from Christ, how then from God the Father?

Answ. It's a known Rule, that the transial external works of God are attributed to all the three Persons in the Trinity; the same works that are attributed to the Father, are also attributed to the Son; and the same works are attributed to the Son, the same also to the Father: so Grace and Peace are here ascribed both to God the Father, and our Lord Je­sus Christ; that is, they are both from Mercy, and from Merit. From Mercy on Gods part to us, from Merit on Christs part for us; they are from God the Father, because he wills them to us, from God the Son, be­cause he works them in us: they are from God to Christ, from Christ to us; they are from God the Father originally, and from Christ derivatively, and to us actually: God the Father is the fountain of all Grace and Peace, Christ as Mediator is the Conduit of all Grace and Peace; Man in union to Christ is the cistern into which these streams of Grace and Peace runs; God wils Grace and Peace to us, & Christ works them in us; God gives Grace & Peace to be applied to the Creature, this is from the love of the Father, but the Application of this peace to the soul, is from the Merit of Christ the Redeemer: Thus you see there's a double spring of this double blessing. Time will not serve me further: The only Observation, is;

That all the Grace and Peace which Believers share in, is derived from God the Father through our Lord Jesus Christ: these three things opened will clear this;

• 1. That Grace and Peace are the Believers privi­ledge.
• 2. That the Fountain of this grace and Peace is from God the Fa­ther.
• 3. That it is not given out from God the Father but through Christ.

First, That Grace and Peace are the Saints priviled [...]e; if Grace is, then Peace is. But Grace is the priviledge of every Believer, and that whether you look upon it as taken from the love and favour of God to us; this is the Believers priviledge. God can as well forget Christ at his right hand, as cease his love and favour to the soul of a Believer; the Believers [Page]title to all their blessings arises out of this never-failing love of God; or if you aske grace for the fruit of Gods love to the soul, still it falls to the Believers priviledge, Vocation, Justification, Adoption, pardon of Sin, purging from Sin, strength against sin, Holiness, Faith, Love, Obedience, Perseverance; all these are the priviledges of every Believer; nay, a man cannot be a Believer without any one of them, they are as essential to the Being of a Christian, as reason to the Being of a man.

Secondly, As Grace, so Peace is the Believers priviledge: There is peace external, peace supernal, peace internal, and peace eternal: There is peace external, this peace with men; there is peace supernal, that is peace with God; there is peace internal, that is peace with Conscience: all these three are to be had here upon earth; and then there is peace eter­nal, and that is only to be had in Heaven. The Apostle here doth not exclude the former, but chiefly intends the latter: peace with man is a good thing to be desired, but peace with God and Conscience is much more to be desired. Peace with God is the spring of all things both with­in and without, both below and above, both in time and eternity: so saith Job, if he gives peace, who then can make tro [...]ble? Now this peace is the Saints priviledge. it is a Legacy left to every Believer, by the last Will and Testament of a dying Redeemer. Will you see a copy of his Will, then look in Job. 14.27. Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you. There is, it seems, a peace in the worlds power to give, and there is a peace of Christs bestowing. Now Christ would have us here not to mistake the worlds peace for his, for the difference is very great; for first, the worlds peace is a false peace, it is counterfeit coin, it hath not the current stamp of Heaven on it; but the peace that Christ gives to a Believer, is true peace, and perfect peace:

Thou will keep him in perfect peace whose mind is stayed on thee.

Secondly, The Worlds peace is an outward peace, it is but skin deep, it wets the mouth, cannot wash the heart, Prov. 14.13. In laughter the heart is sorrowful, and the end of that mirth is heaviness. The worlds peace is but the shell of peace; their Conscience lowers, when their countenance laughs: but the peace that Christ gives, is an inward and spiritual peace, Psal. 4.7. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. Thou hast put gladness in my heart: Peace is that gladness, or peace smooths the brow, but this fills the breast, as the finner hath trouble within, in the midst of all his peace without: In the world you shall have trouble, but in me you shall have peace.

Thirdly, The worlds peace has only a neather spring arising out of the Creature, out of worldly comforts, therefore it must needs be un­clean; [Page] for an unclean fountain cannot bring forth clean water. But the peace of Christians has an upper spring, it flows from the manifestation of the love of God in Christ: it is from the sprinkling of Christs bloud on the conscience, it flows upon the workings of Christs Spirit upon the Soul, which is first a Counsellor, then a Comforter. Oh how pure must this peace be in a believers soul, that flows from so pure a spring!

Fourthly, The worlds peace is a peace given to sinners, it is a peace in sin, and it is a peace with sin, as the Prophet Isaiah tell us, It is a Co­venant with Hell, and an Agreement with Death (God delivers us from that peace.) Again, Christs peace is given to none but believers, it is their priviledge onely, a stranger doth not intermeddle with his joy, Prov. 14.10. The heart knoweth his own bitterness, but a stranger doth not intermeddle with his joy.

Fifthly, The worlds peace is a fading, dying, transitory thing, it wi­thers in the Sand, The tryumphing of the wicked is but short, and the joy of the hypocrite is but for a moment, Job 20.5. Solomon doth elegantly liken it to crackling of thorns under a pot, which is but a blaze and is gone, Eccl. 7.6. so is the sinners peace, it is for a spurt and is soon gone, but the peace that Christ gives to Believers, is a durable and abiding peace. Your joy no man shall take from you, it appears in life, in death, and af­ter death: first it is our peace in life, grace brings forth present peace. It is said of the Primitive Christians, They walked in the fear of the Lord, and in the comforts of the Holy Ghost, Act. 9.41. It is a remarkable expression, Psal. 19.11. In keeping thy Commands there is great reward: He don't say for keeping them, which respects the end of the work, but in keeping them, which looks at the work it self: My brethren, every duty done in sincerity, reflects a peace in conscience, as every flower carries its own sweetness. It is possible, I grant, a Believer may not always find and feel this peace; few do, some seldom find it, few find it always: the re­mains of corruption bringing forth to interrupt, or temptations to hinder, and Gods dissertion may darken and hide it, and a Believer may seem to be totally lost: yet in this condition, which is the worst a child of God can be in, he hath a double peace: first, a peace in the pro­mises, in this very condition, and what you have in Bonds and Bills you account as good as money in your pockets. Secondly, he hath it in the seed, Light is sown for the righteous, and gladness for the upright in heart, Psal. 97.11. Grace is the seed of Peace, which Christ hath sown in the furrows of the soul, and therefore peace shall spring out of the furrows of the soul. Indeed this seed springs up sooner in some than in others, yet every Saint shall have a reaping time sooner or later, Psal. 126.6. [Page] He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoycing, bringing his sheaves with him: If he staies long for the fruit, he shall have a greater crop at last, if he reaps not now, he shall be sure to reap hereafter, Psal. 37. Mark the perfect man, and behold the up­ [...]i [...]t, for the end of that man is peace. Secondly, by this peace which is the peace of a Child of God, it is a peace at death; Grace will Minister to us then, and that Ministration shall be Peace; the sinners peace leaves him when he comes to the grave; though in life it fills him, yet in death it leaves him. A Believer hath a two-fold spring of peace, the first is from above him, the other from within him: That spring that runs with peace above him, is from the bloud of Christ sprinkled on his con­science: the other that is from within him, is from the sincerity of his heart in the ways of Obedience. My Brethren, when we lye on our death-beds, and can reflect on our sincerity in all Gods ways, this will be peace at last, so it was in Hezekiah, Isai. 38.3. Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which was good in thy sight. There's nothing makes a death-bed so hard and so uneasie, as a life spent in the service of sin and lust, and nothing makes a death-bed so pleasant as a life spent in the ser­vice of Christ: Grace will bring forth Peace, if not in this life: yet Thirdly, it will be sure after death: if time brings not this fruit to ripeness, yet Eternity shall, Grace in time, will be Glory in Eternity, Holiness now will be Happiness then; whatever it is a man sows in this world, that he reaps in the next world: be not deceived, God is not mocked, for whatso­ever a man soweth, that shall he also reap; he that soweth to the flesh shall of the flesh reap corruption, but he that soweth to the spirit, shall of the spirit reap life everlasting, Gal. 6.7, 8. When Sin shall end in sorrow and misery, Grace shall end in peace, in joy, in glory; well done thou good and faithful servant, enter into the joy of thy Master. Mat. 25.21. Whoever shares in the Grace of Christ in this world, shall be sure to share with the joy of Christ in the next world, & that joy is joy unspeakable▪ & full of glory; I will wind up all in a three-fold Application, by way of Exhortation, to three sorts of persons.

• 1. To such as have this Grace and Peace.
• 2. To such as have this Grace and no Peace.
• 3. To such as have neither Grace nor Peace.

First, To such as have both Grace and Peace; Ile speak to them in two or three things. First, Admire thankfully the Father & the Son, the Fa­thers Grace, and the Sons Love, for both had a hand in this, therefore bless both the Father for willing it to us, and the Son for working it in us; Grace and Peace are the fruits of Gods eternal Election, for this blessing the Father gives, but the Application of it to us is the [Page]fruits of Christs redemption and intercession. How can you think of Hell and Damnation, and see your self freed from it? And how can you think of the dreadful fury and vengeance of God, your self not under it? How can you look on your state change, your heart renewed, Grace ratified and reconciled, and your Conscience quieted? How can you think of these things, but must admire the love of the Father in giving this to you, and the love of the Son in purchasing this for you? All Grace and Mercy that is given to us, is by Christ purchased for us; Grace and Peace are fruits of the redeeming bloud of Christ purchased.

Secondly, Do not envy the conditions and possessions of the men of the world; they have riches and honours, profits and pleasures, but they neither have Grace nor Peace, therefore do not envy their happiness. There is a story of a Roman that was condemned by a Court-Marshal to dye for breaking his rank to steal a bunch of Grapes; and as he was going to his Execution, his fellow Souldiers laughed at him, and others envied at him that he should have Grapes and they none: Now (saith he) do not envy me for my bunch of Grapes, for you would be loath to have them at the rate I must pay for them. (My Brethren) You that are the children of Grace and Peace, do not envy at men of the world, at their riches and their comforts, their pleasures; for I am sure you would be loath to have them at the price they pay for them; for the end of these things is death.

Thirdly, do not complain of the worst condition that the providence of God shall cast you into; in this it may be you shall suffer hard things, but remember, so long as thy soul is secure, never complain of hard things. (My brethren) as God your Father brought you into a state of Grace and Peace, and thereby secured his love to your souls in Christ, can you complain of hard things? So let the joy of the Lord be your strength, Rejoyce in the Lord always, and again I say, rejoyce, Phil. 4.4.

The second Use is, to such as have neither Grace nor Peace: May not I say, I speak to many such? I would I might not. Are there not many that are without Grace, and therefore must needs be without peace? They may have the worlds peace, but they have none of this peace; let me beg of you to get out of this Graceless state. Oh that you would believe the words of a dying man, for so I am to you, and such words use to be re­membred. Oh remember this as a testimony I leave with you, that love of Sin, and lack of Grace, will ruine and destroy every soul at last. But you will say, How shall I get a share in this Grace and Peace?

I answer, First, Break off all your false peace: we can never have true [Page]peace with God, when we content our selves with false peace; you will never seek that peace which Christ hath purchased for you, while you con­tent your selves with that cursed peace which the Old man hath wrought in you: Oh therefore break off all false peace, which is not the fruit of grace.

Secondly, Labour to see and be convinced of the miserable, and of the naked condition your souls be in, for want of the righteousness of Christ for a covering, without this, soul, thou art miserable, wretched, poor and naked: be convinced also what a miserable thing it is to have God our enemy; God is the sinners en [...]y, It is a fearful thing to fall into the hands of the living God. Oh be convinced of thy nakedness without Christs righteousness, and thy emptiness without his fulness.

Thirdly, Labour to go out of your selves to Christ for grace and peace: Surely in the Lord, shall one say, I have righteousness and strength; I, there it is to be found. Labour for a thirsty frame of soul, for the pro­mises run far to such, That he will fill the hungry with good things: go to Christ, soul, beg, pray, never leave God till he hath given thee an interest in Christ, for none can come to me, except the Father draw him: there is no pardon for the least sin out of Christ, but there is pardon for the greatest sin in Christ; one sin can damn the soul out of Christ, but no sin can hurt the soul in Christ. Oh go to Christ, soul, never give rest to thy eyes, nor slumber to thy lids, till thou hast made peace with God in the bloud of Christ. One sting of the fiery serpent was mortal, without looking upon the brazen Serpent; so one sin will damn a soul out of Christ, but no sin can damn a soul in Christ.

Fourthly, To such as have grace, but no sence of peace, this is the coun­sel I would leave with all such, Be much in the exercise of grace: frame much, believe much, use grace much, for the exercise and improving of grace will produce peace. There are ten duties which are to be the sphere of grace in activity, and in performing of them we shall have peace:

First, Make Religion your business, the main design of your lives; be Christians to purpose, be not only Christians by the bye, but let your conversation be as becometh the Gospel of Christ, Phil. 1.27.

Secondly, Put forth renewed Acts of Faith on Christ every day, and remember it is as much your duty to believe in Christ to day, as if you had never believed before. O live by faith every day, and this will bring peace to you.

Thirdly, Maintain a constant communion with God daily: this com­munion with God is mans chief good; the happiness of a Child is in communion with his Father, and the happiness of a wife is in communi­on with her Husband, and this is the happiness of a Believers soul, com­munion [Page] with God the Father, through Christ our Head and Husband. The seed of peace, it's true, it is sown in the soul in Union, but then it takes root downward, and brings forth fruit upward. Spiritual peace will never be obtained if communion with God be not maintained: that gives comfort in the midst of all sorrows, and satisfies all doubts, and recom­pences all wants. Lo this is the fruit of communion with God.

Fourthly, Be good at all times, but of all, best in bad times; many Christians lose their peace, by remitting of their grace, and let loose the reins of Religion, to avoid the censures of a crooked generation. A Christians zeal should be like winter fire, that burns the hottest when the air is coolest: or like the Lilly, that looketh beautiful though among thorns; so should a child of God though among sinners.

Fifthly, In all conditions choose suffering rather than sinning: If ever you would have peace, choose suffering rather than sinning; he that values peace with God, or peace with conscience, he must make this his choice. Daniel rather chose to be cast to Lions than to lose the peace of his conscience: the three Children chose rather to burn in the Fur­nace, than to bow to the Image. One said, He would rather go to Hell free from sin, than to live in Heaven with guilt on his Conscience. (My bre­thren) let me a little enlarge, because sufferings may overtake us; for Persecution is the genius of the Gospel, therefore let me leave for short Rules with you concerning sufferings.

See that your Cause be good, your Call be clear, your Spirit meek, and your End right. Sufferings cannot bring our peace without either of them, but with them all our sufferings shall be peace.

First, Let your Cause be good: Its not the Bloud, but the Cause that makes a Martyr: it is not for every cause a Christian should engage to suffer: every cause will no more bear suffering, than every little stream will bear a ship: nor will Christ let go sweetness to every suffering, 1 Pet. 4.15. Let none of you suffer as a Murderer, or as a Thief, or as an Evil­doer, or as a Busie-body in other mens matters. To suffer thus, is neither Christian-like nor comfortable; some suffer rather as Malefactors than as Christs Martyrs.

Secondly, Let your Call be clear: It's not amiss to have a good cause without a Call: some may suffer for the cause of God, and yet sin in suffering for want of a Call. Christ calls not all to suffer; to some it is given, to others it is not: if thy Call be clear, thy Peace will be sweet, though thy sufferings be never so great. But you will say, how shall I know when I am called to suffer?

Answ. 1. When Truth suffers by our silence, then are we called to suffer.?

[Page]2. When our lives will be the denial of Christ, then are we called to deny our lives for Christ.

3. When sin and suffering surrounds us that we cannot get out, but we must either run through sin or suffering, then I may safely conclude, That Christ calleth me to suffer, and in this cause we may expect the peace and sweetness of his presence.

Thirdly, The third direction for suffering is this, Our spirit must be meek; so was Christ, he went as a Lamb to the slaughter.

It is possible a man may be right in his cause, and yet sinful in his car­riage: and if so, no wonder if Christ be not sweet to us. To be fierce, and raging, and reviling in suffering, it is not becoming humanity, and therefore much less like Christianity. A Christian should be like Christ, Act. 5.41. And they departed from the presence of the Council, rejoycing that they were counted worthy to suffer shame for his Name.. It becomes those that are found in the spirit, to give blessing for cursing: the more of Christs spirit is in our sufferings, the more comfort and joy we shall receive from our sufferings.

Fourthly, See that your End in suffering be right: If it be self or sin­gularity, or schism, then Christ cannot be sweet to thee. Some have died that their Ends may live. Socrates died in the defence of the Truth, and to prove that there is but one God, but whether he died for Honour, Ap­plause, or for Gods sake, I think it is not hard to determine. But let thy Cause be good, thy Call clear, thy Spirit meek, and thy End right, and then you shall have peace in all your sufferings: that is the fifth thing. Choose sufferings rather than sinning.

Sixthly, If you would have peace, be much in studying the Scriptures: for as God is the God of Peace, and Christ the Prince of Peace, so the Gospel is the Gospel of Peace, which God hath given to thee to lead thee in the ways of peace, Great peace have they that love thy Laws.

Seventhly, Take heed of Apostacy, either in Doctrine or Principles: Though a Believer is freed from Apostacy in the state of grace, yet he is not freed from Apostacy in the degrees of grace. He may fall sinfully, though he cannot fall finally. Demas fell by one, St. Peter by the other. Pray with David. Psal. 17.5. Hold up my goings in thy paths, that, &c.

Eighthly, Make the Word of God your rule in all things: be sure you have a Scripture warrant for all your practises; but especially keep close to Scripture in matters of Gods worship.

There are endless discourses about the Mode of Gods worship; I have no disputing time. It is good in difficult cases, always to take the surest side: (for instance) if I follow the traditions of man for the worship [Page]of God, I may; but if I keep close to the directions of God in the Scripture, I am sure I cannot sin; for this is the sure word of Prophecy, to which you do well to take heed, therefore in such a doubltful case, Gods will is, that we take the surest side: go to the Law and to the Testimony: labour to be fruitful and grounded Christians.

Ninthly, Keep up the power of Godliness, do not let Religion down into a lifeless formality: The righteous shall flourish like a Palm-tree: He shall grow like a Cedar in Lebanon, those that be planted in the house of the Lord, shall flourish in the Courts of our God, Psal. 92.12, 13. My Brethren, it is as much a duty in them that have grace, to improve it, as for them that have no grace to get it. If you sit under the daily means, the daily waterings of God, and do not grow, do you think this will be peace in the latter end? surely no, (my Brethren) your fruitfulness under the Gospel is of very great concernment. It's unfruitfulness that makes God lay his Vineyard waste. It's fruitfulness that procures the forwarding of your ac­count in the day of grace.

Tenthly, Observe that excellent rule of the Apostle, Phil. 4.8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatso­ever things are of good report, if there be any vertue, and if there any praise, think on these things. And now, my Brethren, I commend you to God, and to the Word of God, that is infinitely able to make you wise to salvation, with this Benediction which I shall make my Valediction, Grace be unto you, and peace from God our Father, and from our Lord Jesus Christ.

WE are here met this Evening to perform the last office of Love for an eminent and ancient servant of Jesus Christ, and excel­lent Minister of the Gospel, Mr. Simeon Ash, one who hath formerly per­formed this office for many other Ministers, and now we are met to per­form this office for him; and it is not long before others will meet to per­form the same office for us, so frail, so brittle, and so uncertain is the life of man.

Now the Text that I have chosen, is suitable for this occasion; for this Reverend Minister was first a righteous man, he was righteous in an E­va gelical sense, he was one that was justified and sanctified. Secondly, [Page]he was a merciful man both in active and passive sense; he was one that shewed mercy to the distressed Members of Jesus Christ, and he was one to whom God shewed mercy; this righteous and merciful man is now perished, as to his outward condition, not as to his everlasting condition: but as to his outward bodily condition, he is perished, and he is taken a­way: the word in the Hebrew is very emphatical; merciful men, Colligun­tur, are gathered; it is the same word that is used concerning Josiah 2 Kin. 22.10. Thou shalt be gathered to thy Fathers, and go to thy grave in peace, and shalt not see the evil that I will bring upon this Nation. This godly and righteous man is now gathered, as ripe Corn into the Barn of Hea­ven; he is taken away from the evil that is to come, from beholding that evil that is to come upon this sinful world, he is taken away in mercy, that he may not be troubled with the troubles that are comming upon many; he is taken away from the evil to come.

And thus you see how suitable the Text is to the occasion; there is on­ly one particular that I desire may prove unsuitable; for the righteous and merciful man, saith the Text, perisheth, and no man considers, nor layes it to heart: These words are verba commentantis, & objurgantis, the words of the Prophet bemoaning the spiritual security of the people of Israel, chi­ding and reproving them for their spiritual Lethargy: Now I desire that this part may not prove sutable, but that all of you may lay to heart the death of this ancient, merciful and righteous man.

The Observations from the words, are these six.

• First, That the righteous man must perish as well as the unrighteous.
• Secondly, That the perishing of a righteous man, is nothing but his gather­ing to God, Christ, and the blessed company of Saints and Angels.
• Thirdly, A righteous man as long as he lives, is the preservative of a Nati­on, and the supporter of a Kingdom, the Chariots and Horse-men of a Nation.
• Fourthly, The death of a righteous man is a warning-piece from Heaven, a Beacon set on sire to give notice of evil approaching.
• Fifthly, That God doth on purpose take away righteous men, that they might not see the evil that is coming on a Nation.
• Sixthly, That it is a great and common sin, not to consider and lay to heart the death of a righteous man.

1. It is a common fin, and therefore it is set down in the greatest lati­tude, the righteous perisheth, and no man layeth it to heart; that is, very few: And merciful men are taken away, no man considering; that is, very few.

2. It is a great sin, and therefore the Prophet Jeremy in the former Chapter calls to all the beasts of the field to devour, that is, all the Ene­mies of the Church to destroy the Children of Israel, because they drank [Page]strong drink, filling themselves with merriment, and promised them­selves happy dayes, but did not consider that the righteous were taken away from the evil to come.

He begin with the first, that the righteous perish as well as the unrighteous.

How is it that the righteous perish? not in their soul, they cannot pe­rish so: nay, the truth is, they cannot perish properly in their bodies; for the bodies of the Saints never totally and finally perish; for the very dust of the Saints in the grave, is precious in Gods sight, and they are asleep in Jesus, and by the power of Jesus Christ, they shall be raised glorious bodies: Nothing perisheth of a righteous man by death totally & finally, but sin: and therefore the meaning of the word is as Musculus and Justin Martyr observe, perit, perisheth; that is not according to the truth of the thing, but according to the opinion of the world, and the proper lan­guage of his expression is this, the righteous perisheth; that is, the righteous must dye, and go down to the house of rottenness as well as others, and that up upon a fore-fold account.

First, Because the righteous are included within the statute of death as well as the unrighteous; statutum est: Heb. 9.27. It is appointed for all men ance to dye, the righteous as well as the unrighteous; it is true, Jesus Christ hath taken away the hurt of death, but not death it self: Jesus Christ hath disarmed death, made death like the Viper that fastened upon Pauls hand, but did not hurt him; he hath made it like the brazen Serpent that hath no sting, but a healing power in it: Christ hath sanctified death, conquer­ed and sweetned death: at the present we are all under the statute of death, but at last this enemy shall be destroyed, 2 Cor. 15. ult.

2. The righteous consist of perishing principles as well as the unrigh­teous: the righteous are earthly vessels made of dust, I, their foundation is in the dust; their lives are a vapour as well as the lives of the unrigh­teous:

3. The righteous must dye as well as others, because they have a body of sin which they carry about them; for there is no man so wise, that lives and sins not, Eccles. 7.10. wherefore there is that which deserves death in a righteous man.

Lastly, and especially, The righteous perish upon a peculiar account: For if we have hope only in this life (saith the Apostle) we are of all men most miserable, and therefore they must perish to keep them from perishing: they must say as Themistocles, Perissem nisi periissem, they must dye that they may rest from their labour: for here is not our rest, Mich. 2.10. there re­maineth a rest for the people of God: there is no rest in this world: the word quies wants the plural number.

[Page]2. The righteous must die that they may have their reward, their crown of glory, that God hath laid up for them, they must first fight the good fight, and finish their course, and then they shall receive a crown of glory.

3. They must dye, that they may be free from sin; for they shall never put off the body of sin, till they put off the body of the flesh.

4. They must dye, that mortality may be swallowed up of life, that corruption may put on incorruption.

5. They must dye, that they may be perfect in grace.

Lastly, They must dye, that they may see God face to face, and be for ever with the Lord, which they cannot do till they dye: therefore blessed by God that the righteous must perish. If a man should always live on earth, always be young, rich, and healthful, it would be unwelcome news, for while we are in the body, we are absent from the Lord, and subject to sin; and therefore when Peter asked Christ what should be done with John, Christ tells him, If I will that he tarry till I come, what is that to thee? from henceforth there went a report abroad that John should not dye; Now the Apostle himself was much displeased with this report, and looked upon it as a great affliction that he should not dye, and therefore he him­self confutes it; But yet Jesus (said he) said not that he should not dye; as if he had said, God forbid that I should not dye.

Before I come to Application of this point, give me leave to speak som­thing to the second point, and so I shall apply them both together.

The second Doctrine is this, That the perishing of a righteous man, is no­thing but a gathering him to God, Christ, and the blessed society of Saints and Angels in Heaven.

This is contained in the second expression, merciful men are taken away; the word in the Hebrew is Colliguntur, they are gathered; it is evegetical of the former, they did not perish, but they are gathered to God and Christ: there is a great deal of excellency, and a Magazine of sweetness in this expression, They are gathered. It implies two things.

First, That the righteous are in a scattered condition while they are in this world, and that three ways.

• 1. They are scattered among the wicked and ungodly of the world, as sheep among wolves, as lambs among Lyons, rent and torn in pieces, forced to wander up and down in Sheep skins and Goats skins.
• 2. The righteous are scattered in the world one from another, and that two ways.
  • 1. They are scattered by their different habirations, for the god­ly are forced one from another, as Lot from Abraham.
  • 2. They are scat­tered one from another by the cruel persecution of wicked men; and therefore you read Acts 8. that at that time when there was a persecution [Page]against the Church at Jerusalem, that they were all scattered abroad.
• 3. The godly are scattered in this life from the glorious presence of God in Heaven, indeed they are never scattered from the gracious pre­sence of God, but sometimes they are scattered from the comfortable pre­sence of God; as long as we live in the world, we shall be scattered from the glorious presence of God: for while we are in the body, we are ab­sent from the Lord.

Secondly, This implies a bringing of Gods people out of this scatter­ed condition; it is a gathering of the Righteous out of this world into a­nother, from a sinful persecuted world, into a sinless glorious world; from diversity of dwellings on earth, to dwell altogether in one Heaven; it is a gathering out of the reach of Men and Devils, and a gathering them not only to the gracious, but to the glorious presence of God and Christ, and to the souls of just men made perfect, and to the general assembly of the first born, and to the City of the living God, the Heavenly Jerusalem, where they shall live together, never to be scattered again. To understand this the better, let me offer three things to you, shewing you that the Godly are gathered to God three ways: in this life, at death, and at the day of Judgment.

First, The Righteous are gathered to God in this life, and that is at their first conversion, for by nature we are Aliens and strangers to God, scattered from any union or communion with God, not only scattered from the glorious, but from the gracious presence of God. God made men, at first to enjoy communion with himself, but Adam lost this by sin, and now we are all Cains and vagabonds, scattered from the love of God, and from union and communion with God; but when God converts any of the Elect, he gathers them home to himself; for conversion is nothing but Gods gathering them to himself in the second Adam, that were scattered from him in the first Adam: the first Adam was a Root of scattering, a Root of separation from God; but the second Adam was a Root of union and conjunction. Christ is the head, and the Elect are all gathered toge­ther in him, that he might gather together in one all things in Christ, so that conversion is nothing but a gathering of the Elect of God, to Christ by faith, and a gathering to one another by love and charity.

Secondly, Gods people are gathered at death: here they are gathe­red to Christ by Grace, but at death they are gathered to Christ in glo­ry; here they are gathered to God by hope, but at death by fruition: here Christ is gathered to us, he comes down and dwells with us; but at death, we shall be gathered to him, we shall go up and be joyned with him. There's a great deal of difference between esse cum Christo, and esse in [Page]Christo: esse cum Christo, to be one with Christ is a Christians great securi­ty, but esse in Christo, to be one in Christ, it is a Christians great felicity; in this life we are gathered to God by Faith, but at death by vision.

Lastly, We shall be gathered to God at the day of judgment, it is cal­led the day of the gathering of the Saints together: a day when all the Saints that are, have been, or shall be, shall be gathered together, 2 Thes. 2.1. I beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him at the great day: At the day of Judgment we shall all be gathered together, and shall all be taken up to Heaven? I mean all the righteous, and be ever with the Lord: and so much for the opening of the Doctrine.

But here it may be objected; Are not the unrighteous gathered by death as well as the righteous?

I answer, it is true, the unrighteous are scattered in this life, and gathe­red by death, as well as the righteous, but with a great deal of difference.

First, the wicked are scattered in this life, but they are scattered from God; but the Godly are scattered for God, and for a good conscience ma­ny times, as they at Jerusalem were scattered: The godly are scattered from the glorious presence of God in Heaven; but the wicked are scat­tered from the gracious presence of God on earth. Again, the scattering of the wicked is a curse to them, and it is threatned as a curse, Lev. 26.32. I will scatter you among the Heathen, and draw out my sword after you: and where-ever the wicked come, in what part soever of the world the wicked are scattered, they bring the curse of God with them: and they bring the judgments of God on Towns and Cities where they are, as plague, famine, and sword, and all miseries. But the Godly, when they are scattered, they are scattered as a blessing, into what country or town soever they come, they come as a blessing, they come like a Ship laden with Corn, to a Town ready to perish with famine: they come as a blessing four ways.

• First, they pray down a blessing on the place where they come.
• Secondly, they come as a blessing by their holy life and conversation, that is a Load-stone to draw others to holiness.
• Thirdly, they come as a blessing, by their holy advice and counsel that they give to the place where they come.

Nay fourthly, their very presence is a blessing; as long as Lot was in So­dom, Sodom could not be destroyed; so long as Paul was in the ship, the 300 could not be drowned. So that the godly come as a blessing wherever they are scattered, but the wicked are as chaff scattered by the wind, and they are scattered as the dust of the earth: You know when the dust is scatter­ed, [Page]it gets into mens eyes and blinds them; and falls upon their cloaths, and sullies them; so the wicked, wherever they are scattered, they defile the place where they are scattered. The godly are as Planets, that wander & move from one part of Heaven to another, carrying light to the world.

Secondly, as the wicked are scattered while they live, so when they die, they are gathered; it is true, but how? not to God, and Christ, and his Angels; but they are gathered to the Devil and his Angels, and to damned spirits: not as bundles of Wheat in the Barn of Heaven, but as bundles of Tares to be burned for ever in everlasting fire.

Now, if the righteous perish as well as others, and if their perishing be nothing but a gathering to God and Christ, then,

First, learn hence the preciousness of every righteous man, the great God will not gather things of no value; great men do not use to gather chaff and straw; and therefore, when Christ said of Josiah, I will gather thee to thy Fathers, it was a sign he was a precious Pearl worth the gathe­ring, and of a high value and account in the sight of God, and so is every true Child of God, right dear and precious are they in the sight of God, both living, and dying; they are bought with a great price, not with Gold and Silver, and other corruptible things, but they are bought with the precious blood of the Son of God: they are as precious to God as thee Apple of his eye: so precious that he hath given Christ for them, and to them; so precious that he called them his Jewels, his peculiar treasure, his Jedidiahs, and therefore God will not suffer them to perish, but gather them to himself before the evil day come, as the Husbandman gathers in the Corn, before the Beast go out into the field.

Secondly, Learn hear what reason we have to be comforted in the death of a righteous man or woman, because their death is not a peri­shing, but a gathering to God and Christ, and the society of Saints and Angels. The death of a righteous man is no more than if a Merchant that hath abundance of Jewels in a far Countrey, he should send for the [...] home. Why death to a righteous man is nothing but God sending for his Jewels home. Such a phrase there is in Mal. 3.17. In the day that I make up my Jewels, they shall be mine. In this life they are imperfect Jewels; they are like Gold in the Oare mingled with a great deal of dross; and death is nothing but a perfection of the Jewels; death is nothing more; and God doth nothing by death, but as a Gold-siner gathers up all his ends of Gold and Silver; it is nothing but just as if a Father should send for his Son home, that had been a long time absent from him, to his own house: it is a carrying us to our Fathers house. And therefore let us be comforted when our Righteous Friends dye, though their death be [Page]matter of sorrow to us, in regard of the loss, that we sustain by their death, and because their death is a warning-piece of evil to come: yet in regard of them we have no cause to mourn. I speak this of those that are related to the righteous, when they dye; did you ever here of a Husband­man that mourned for the carrying in of his Corn into the Barn? or a Jeweller mourn for making up of his Jewels? Let us mourn rather that we are lest scattered among the wicked of the earth, and from the glori­ous presence of God and Christ: and let us morn for those that are scat­tered from Christ, and from grace: and for those that whilst they live are scattered, and when they dye are gathered to the Devil and his Angels. Let us not mourn for those that dye in Christ, but let us mourn for those that live out of Christ; let us not mourn over the body the soul hath left, but let us mourn over the soul God hath left.

The third use is of Consolation to all the people of God, in reference to evil times that are coming upon us, or to the evil of times. Whatever befalls a Child of God in this life, though he be scattered by wicked men, from England into forreign Countries, though he wanders up and down in Desarts and Wildernesses, though he be scattered from house to prison, yet there shall be a gathering time shortly: there will a time come when all the Saints shall be gathered to Christ, and to one another, never to part any more. The death of Gods people is not a perishing, but a gathe­ring: comfort your selves therefore with these words against the fear of death: look upon death as a gathering, as a gathering to Christ: you are here as Daniel in the Lyons Den, as Jeremiah in the dungeon; yet there will come a gathering, and if you dye in a good cause, you shall not perish, but be gathered to Christ, to his Saints and Angels.

But you will say, If I were sure when I dye, that I should be gathered to Christ, to live for ever with him, this would be matter of great conso­lation to me: but you told me, the wicked are gathered by death, as well as the Godly: how shall I know whether (when I come to dye) I shall be gathered to the Devil and his Angels, or to Christ and his Angels? How shall I know whether I shall be gathered at death, as a bundle of tears to be burned in Hell, or a bundle of Wheat to be carryed up into the Barn of Heaven?

I answer, You may know it by four things.

• 1. If you are righteous, then you shall be gathered to Christ at death; For the Righteous shall go into everlasting life: Heaven is entailed upon righteous men; by Righteousness I mean the imputed Righteousness, and imparted Righteousness of Jesus Christ: I wave the explication of them, because time will not give leave. Know you not (saith the Apostle) that no [Page]unrighteous man shall inherit the Kingdom of God? Damnation is entail­ed upon unrighteous men.
• 2. If you are merciful, you shall be gathered to Christ: if you are one that is full of bowels of compassion to the distressed members of Christ Je­sus, for Christ hath said it, Blessed are the merciful, for they shall obtain mer­cy, now if you are hard-hearted, covetous, worldly minded, remember that Text, He shall have judgement without mercy, that shews no mercy.
• 3. He that is gathered to the second Adam by faith in this world, shall certainly be gathered unto Christ by vision in the other world; Christ Jesus will save all his members, and you must know that faith is a trans­planting grace, it is not only a heart-purifying, but a world-overcoming grace: It takes a man out of the old Adam, and puts him into a new A­dam; it takes a man out of the root of scattering, and puts him into the root of union and conjunction: Wherefore you that are now joyned to Christ by faith here, shall be joyned to Christ in glory hereafter. But now, you that are vagabonds, Cains, and aliens from the life of God, and from the life of grace: You that are wooden members, wooden legs in Christs body, that have no real conjunction with Christ, you shall not be gathered to him in glory.

Lastly, If you are gathered here to the Saints by love, then you shall be gathered to the Saints in Heaven, and to the everlasting injoyment of God with them to all eternity. Confider this, every man shall be ga­thered (when he dies) to those whom he delights, and chooseth to keep pany with while he lives in this world. If you are gathered to the wicked in love and affection here, you shall be gathered to them at death in hell and destruction, for it is pity companions should be parted, wheat must to wheat, and tares to tares, for wheat and tares shall not be bound to­gether at the last day.

The last use is of exhortation: If the righteous must perish, and if their death be nothing but a gathering, then take this threefold Exhortation.

First, Let us labor to make the best use we can of our godly friends and Ministers before they be gathered; let us do as Elisha did, he was told that his Master Elijah was to be taken up to Heaven, and therefore he would never leave him till he had got the spirit of Elijah doubled upon him: If Elisha had not thought that Elijah would have been taken up that day, he would never have followed him so punctually and inse­parably as he did. O beloved! did you believe that Text, Zach. 1.5. of which we have often had experience, Your fathers, where are they? and the prophets, do they live for ever? Indeed if they did live for ever, we might get good from them when we please, because we are sure never to lose [Page]them; but they live not for ever, but must perish, and be taken up to hea­ven: And therefore whilst we have them, let us make what use we can of them, before they be taken away from us. It is a great fault among the people of God, that they make no more use of their Godly friends and Ministers. I have known many that have godly relations that have died, that it hath been the greatest burden on their consciences, that they got no more good by those Godly Relations while they lived. Many of us deal with our Ministers, as we do with a strange sight that is to be seen near our doors; we are not so much solicitous when we see it, but a stranger that comes from a far Country, is curious, and very careful presently to see it. So do we in this City especially; I have had experience of it by being here many years; strangers that come out of the Country, many times get that good by a Minister, that his own people do not, because they think their Minister is continually with them: but a stranger knows he is there but for a day, and he hears so, that he carries Christ home with him, and a great deal of consolation also. Beloved, this is a great fault; I beseech you remember, the Righteous must be gathered: let us therefore do with them as we do with Books that are borrowed: if a man borrows a Book, he knows he must keep it but for a day or two, and therefore he will be sure to read it over, whereas if the Book be a mans own, he laies it aside, because he knows he can read it at any time. Remember, your Ministers are but lent you, they are not your own, and you know not but that God may take away your El [...]jahs from you this night: Therefore make what use you can of them, while you have them.

Secondly, Must the Righteous be taken away? Then let the Righteous make conscience of doing what good they can before they are taken a­way. Beloved, if it were possible for the Godly to grieve in Heaven, this would be their greatest sorrow, that they have done God no more service here upon earth. Be wise for God, O ye Righteous! do as old men that have rich places & offices, they labour to buy the reversion of their places for their Children: So must you to whom God hath given great gifts and graces, labor to propagate your gifts & graces, that there may be no loss by your death. Observe the cares of St. Paul the aged in his exhortati­on to Timothy, 2 Tim. 3.4, 5, Watch thou all things, endure afflictions, do the work of an Evangelist, make full proof of thy Ministry, why so? for I am now ready to be offered, and the time of my departure is at hand, and there­fore work thou, see that thou endure affliction, preach the Gospel as be­comes a Minister of the Gospel, that there may be no loss by my depar­ture. So in 2 Tim. 2.2. The things that thou hast heard of me among many witnesses, the same commit thou to faithful men that shall be able to teach others [Page]also. Hath God committed any thing to you, a treasure of Learning or Grace? commit it to young Ministers that they may commit it to others, that so there may be a succession of Gifts and Graces: Do as Physitians do, that labour to communicate their skill to their Children, and to others; so should we, that there may be a succession of Godly ones, that Godli­ness may be entailed upon us, and our Relations.

Thirdly and lastly, let us all labour to be such, that when we dye, when we come to be gathered, we may be gathered to Christ and his Angels; not to the Devil and his angels; And for that purpose let us labour to be merciful and righteous, and let us be gathered to Christ by Faith, and to one another by love and dear affection: and then we shall be gathered at the great day to Christ, and the blessed company of the Saints & Angels.

There are 4 observations yet behind, but I must wave them at this time.

I have now another Sermon to preach, and I cannot without injury to you that are alive, and without wrong to the memory of my dearly be­loved Brother, but speak something of him, at whose Funeral we are met this Evening, not so much for his commendation, he needs not, but for our imitation; it is pity, great pity something should not be said, that this Reverend Minister, though dead, may yet preach this night; and I have so much to say of him, that I know not where to begin, and when I have begun, I hardly know how to make an end: I must confess, the little time alloted me for the providing this solemn work, and the necessary avoca­tions in this little time, have hindred me from enforming my self about his Breeding and manner of Education at Emanuel Colledge, under Mr. Steaker, and his excellent carriage and converse with Mr. Hildersham, Mr. Dod, Mr. Ball, Mr. Langly, and other Ministers famous in their ge­nerations; and the many pressures and hardships that he suffered in those parts and times, for the keeping of his conscience pure from that which he counted sin, and therefore I must draw a vail over that part of his life, and confine my discourse only to the time since his coming to live with us in London, which is about the space of twenty two, or twenty three years, all which time I have had the happiness to be intimately acquainted with him, insomuch as that I can freely and clearly profess, and that with a sad heart, that I, and many others, have lost a real, wise, and Godly friend, brother, and fellow-labourer in the Lord; the Church hath lost an emi­nent Member, and choice pillar; and this City hath lost an antient faith­ful, and painful Minister; who by his Prayers and Holy life, did seek to keep off the judgements of God from falling on us; and the less sensible the City is of this loss, the greater is the loss. I fear we may too truly repeat the words in the Text, The righteouus perisheth, and no man lays it to [Page]heart: and mereiful men are taken away, none considering that the righteous are taken away from the evil to come. I have read of Philo the Jew, and by chance met with the same in the life of St. Ambrose, that when they came to any City or Town, and heard of the death of any Godly man, though never so poor, they would both of them mourn exceedingly, because of the great loss that place had by the death of that Godly man, and because it was a warning-piece from God of evil approaching. But we have had many Godly men, and Godly Ministers taken away of late, and yet I fear me, but few lay it to heart; and therefore as I said, the loss is the great­er to this City, because it is so little sensible of it. It is a great loss also to his relations; his Wife hath lost a dear and loving Husband, his Sister a brother, his Parish and Congregation a faithful Pastor.

The Ministerial excellencies of many Ministers were collected and concentred in one Simeon Ash, he was a Bazalcel in Gods Tabernacle, a Master-builder, an old Disciple, a Polycarp, a Christian of long standing in the School of Christ, a burning and a shining light, one whom many Ministers and other good Christians called Father, insomuch that it was a common proverb in this City, Father Ash; and I believe many experi­mentally weep over him, as the King did over the Prophet Elisha, My Father, my Father, the chariots of Israel, and the horsemen thereof! for he li­ved desired, and died lamented; not only in the City, but I believe in many places in the Country where he was known. But more particulary, there were twelve excellencies I observed in this reverend Minister, and my dear Brother, that were as 12 Jewels or precious Pearls in that Crown with which God had crowned him: I shall name them for your imitati­on and benefit; He needs them not, for he is above our Eulogy.

The first and chief Jewel that did beautifie & adorn this our Brother, was his sincerity and uprightness in heart; which indeed is not a single Grace, but the soul of all Grace, and the interlineary that must run through all Grace; what is faith if it be not unfeigned? what will love to God profit you if it be not without dissimulation? what is repentance worth if it be not in truth? as the body without the soul is a rotten car­kass, so is all grace without sincerity; this is the soul of all grace, this is the girdle of truth. Sincerity is that which girts all our spiritual armor to­gether, and makes them useful: what advantage is it to have the breast­plate of Righteousness, the shield of Faith, the helmet of Hope, if they be but painted things? it is the girdle of sincerity that makes all the other parts of our armor useful. Now this excellent grace of sincerity was eminent in our dear Brother; he was a true Nathaniel in whom there was no guile; I mean no allowed hypocrisie, this was that which carried [Page]him through the pangs of death with a great deal of comfort; for he was able to say with Hezekiah, Remember, O Lord, how I have walked before thee in truth, and with a perfect heart. He could say with Paul, this is my re­joycing, the testimony of my conscience, that in simplicity and godly sincerity, I have had my conversation in this world.

2. Another grace was his humilicy, this is a grace that he was cloathed withal, and it is a rare grace: for God dwells with the humble he resists the proud; but he gives grace to the humble. This Reverend Minister was low in his own eyes, and therefore very high in Gods eyes; he had a mean esteem of himself, and therefore he was high in esteem with God. He was as Jacob said of himself, less than the least of Gods mercies, and therefore he was made partaker of the best of Gods mercies. He was like an ear of Corn full of fruit, bowing down in thankfulness to God.

3. Another Jewel was the fruitfulness of his discourse; for it may be said of him as it was of Christ, he went about doing good: where ever he went, he scattered his goodness, this all that knew him, knew to be true. He was full of good discourse where ever he came; when I was with him in his sickness, he took occasion to complain much, and not without just cause; (God grant his complaint may make impression upon our hearts) he complained that it was a great fault of Ministers, that when they met together, they discoursed no more of Christ, of Heaven, and of the concernments of the other world, and professed that if GOD should restore him, he would be more careful in his discourse, and more fruitful than ever yet he had been.

3. Another Jewel that beautified this Righteous man, was his merci­fulness; he was a merciful man, which he manifested not onely in his charity to the members of Jesus Christ, but in his frequent visiting of sick persons, and persons that needed Spiritual physick. I know not any Mini­ster in this City more careful in visiting the sick than he was.

5. Another Jewel was his Prudence and Spiritual wisdom; he was not onely a Pious and Godly, but a Wise and Prudent Minister: that had zeal for God, but knew how to mingle his zeal with discretion; discretion is nothing but frantick fury; discretion without zeal will quickly eat out the heart of Religion, and eat Religion out of the heart. Zeal without dis­cretion is not a coal from the Altar, but a coal kindled by the wild-fire of passion, that is able to set a Nation on fire; but this Reverend Minister had zeal sweetly tempered with discretion.

9. Another Jewel was his Patience; God was pleased to exercise [Page]him with long and great afflictions, by reason of the Gout, that did often, especially of late years, affix him to his bed, and afflict him with great pain; but God was pleased to put his everlasting Arms underneath him, supporting him under all his pains, and giving him a great measure of patience, insomuch, that in patience he did possess his soul, and patience had its perfect work in him.

The 7 Jewel was his high valuation of Jesus Christ; a written coppy for us to follow, and for you his people also. Being with him in his last sicknesse, he exhorted me, and other Ministers with him, to preach much of Jesus Christ; and to speak to him of Jesus Christ; and he said, When I consider my best duties, I sink, I dye, I despair; but when I think of Christ, I have enough, he is all, and in all. I think these were his very words. I de­sire (said he) to know nothing but Jesus Christ, and him Crucified: I ac­count all things dung and dross, that I may be found in Christ: To this effect he spake in the morning before the evening in which he dyed, speaking much of Jesus Christ.

1. Another Jewel was, his diligence in preaching the Gospel in sea­son, and out of season; in the time of his health he was a painful, labori­ous Preacher; one that did not preach to tickle the ear, but to wound the heart; not to please, but to profit; not seeking the applause of the People, but the salvation of their souls: This you all know to be true.

2. Another Jewel that did beautifie and adorn this Reverend Mini­ster, was his excellent gift in Prayer; and herein he was very eminent, and did exceed many, nay I may say, most of his Brethren: As Apolies was mighty in the Scriptures, so was he (as you all know) mighty in Prayer; he was a Jacob, very skilful in wrestling with God; like Moses he often stood in the Gap, and at most Fasts, all the time of his health, he was a Minister that was chosen to conclude with Prayer: and this heightens the loss that we sustein by the death of this Godly Minister; because we have lost the benefit of his Prayers, which is an invaluable losse; for though I doubt not but he prays in Heaven for the Church in general, yet I believe he prays not for any in particular; as not knowing what our condition is, For Abraham knows us not, for the Saints in Heaven know not what is done upon earth. The losse therefore is the greater, because we have lost not only a preaching, but a praying Minister: And give me leave to add, that this excellency in this Minister is sufficient to prove,

• 1. That there is a gift of Prayer, which some against all reason do denie.
• 2. That conceived prayers, when uttered by one that hath the gift of prayer, are not vain tautologies, or empty repetitions, and a rate of non-sence, as some unjustly charge men with, but they are the bleatings [Page]of Gods Spirit, that pierce not onely into the ears and hearts of the hear­ers, but into the ears and heart of God himself.

10. The next Jewel was, he had great acquaintance and communion with God; for he was of a long standing in the School of Christ, and a good Proficient in that School. Much acquaintance he had with God, he was often in the Mount with God, and came down with his face shining, though he in his modesty did not see it; and when he came to dye, he was able to say as Dr. Preston did when he lay a dying, I shall change my place, but not my company.

11. Another Jewel was, his comfortable passage out of this world, dying with a great deal of calmness and serenity upon his Conscience: The morning before he dyed, I heard him say these words. It is one thing to speak of Christ, and of Heaven, and another thing to feel the consolation of Christ, and of Heaven, as I do, clapping his hand on his breast. Another time I heard him say, The comforts of a holy Life are real, soul-supporting; and that he felt the reality of those comforts, and that by him we might know it was not in vain to serve God. And I cannot forget this speech the morn­ing before he dyed, I am a little straitened, but I care no more for my life than I do for this phillip. That which was said of old Simeon, Luke 2. may be said of this reverend Mr. Simeon Ash, who was a Simeon, a just and devout man, an old servant of Jesus Christ, one that waited for the con­solation of Israel; one that dyed, though not with Christ in his bodily Arm, yet with Christ in the Arms of his faith; and when he dyed, could say, as it is there, Now Lord, lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.

Lastly, Another Jewel was his constancy and perseverance; he was not a Reed shaken with every wind, but as firm as a Rock, an immoveable pillar in Gods house, he was unchangeable in changeable times: in Re­ligion he was a house built upon a Rock, not on the Sand; and as he li­ved, so he dyed holily, even as the ancient Patriarchs that dyed in the faith, and endured faithfully unto the death.

Now this excellent Minister of Christ thus beautified with these Jew­els, is now perished as to his outward man, gathered to God, to Christ, and the blessed company of Saints and Angels. The Application that I shall make of this discourse, is this:

• 1. To us Ministers.
• 2. To you of this Parish and Congregation.

First, to us Ministers. God hath of late years taken to himself many famous men: seven of the Lecturers of Cornhil are dead, Mr. Burroughs, Dr. Bolton, Mr. Sedgwick. Mr, Whitakers, Mr. Cranford, Mr. Vines, and now Mr. Ash. I might name many other excellent Ministers that are [Page]dead, as Dr. Gouge, Mr. Walker, Mr. Gataker, Mr. Marshal, Mr. Robinson, and lately Mr. Cook, with many more: Now all these are warning-pieces from Heaven of Judgements approaching; For the righteous perish, and no man lays it to heart; and merciful men are taken away, none con­sidering that the righteous are taken away from the evil to come. Thus Me­thuselah dyed a year before the Flood: Now Methuselah in Hebrew sig­nifies a messenger of death. Thus Austin dyed a little before Hippo was taken; and Pareus a little before Hiddleburg was taken, and [...]uther a little before the wars in Germany began. The death of the Godly is like the separating the Israelites from the Tents of Corah and his company, like the taking of Lot out of Sodom. When the Israelites departed from Corah and his company, the earth swallowed them up; and when Lot departed out of Sodom, God rained down fire and brimstone upon them. Let the thoughts of these things cause us to provide our Arks, to get our Zoars. Let it teach young Samuels to rise up in the room of old Elies; young Elisha's in the room of old Elijahs; and young Timothies in the room of Paul the aged; that there may be a succession of Gospel-mini­sters to hold forth the Word of life to the Nation. And let us labour to be Inheritors of the Twelve Excellencies, that beautified this our Reve­rend Brother.

Secondly, Let me speak a few words to you of this Parish, the Au­ditors of this worthy Minister. There is scarce one man of an hundred, that understands the tye and obligation that is betwixt a Minister and his People. Oh the Love and Affection that ought to be betwixt them! Paul tells the Galatians, that they could have plucked out their eyes for him if need were. Chrysostom tells us, that when Miletus was taken away by death from his People, their hearts sunk with sorrow; and such love had they to him, that they called all their Children by his name, and got his picture engraven on their Rings. And I have read of Chrysostom, that when he was banished from his People there was not a corner in the City, but was full of People weeping and lamenting. The loss of a Godly Mi­nister is a publick loss, and therefore there ought to be a publick mourn­ing: it is a soul loss, and therefore methinks every one of you should weep and mourn; you have lost your common Father: you of this Con­gregation have lost your spiritual Father, your spiritual Shepheard: you have lost your eyes, your guide: and indeed it is you that are his Flock, that must commend your Minister by practising that which he preached; saith the Apostle, 2 Cor. 3.1. Do we again begin to commend our selves, or need we, as some others, Epistles of Commendations to you, or Letters of commendation from you? Ye are our Epistle written in our bearts, known and [Page]read all men. As if the Apostle should say, do we need Letters of commen­dation? is it necessary that we should spend time in commending our Mi­nistry? you are our Letters of commendation: your holiness & piety com­mends a Minister above all other things. As when a man comes into an Orchard, or Vineyard, (saith Chrysostom) and sees every thing skilfully handled, and neatly trimmed, he need not spend time in commending the Vine-dresser, or Carpenter, the work its self commends them. So ought it to be among you. When we preach the Funeral Sermons of Ministers, we must look into the Parish or Congregation and see what Letters of commendation there are: whether the proficiency of the Auditors com­mend their Ministers, I grant, it is not always true: God doth not always give suceess to a godly Minister, but the worst is yours, I had almost said, the curse is yours: but I will speak modestly, the worst is yours. Tell me, how many of you are able to say, I bless God that ever such a Minister was sent among us: blessed be God that ever we heard him preach? what seal of his ministry is there here among you? he was in another, and ano­ther place of this City, it may be here are people from all places that have been his Auditors, what seal of his Ministry is there now to be found among you? how many Souls hath he pluck'd out of the snares of the Devil? how many of you have gone weeping from a Sermon, knocking your breasts, and pricked at the heart of sin, crying out, Men and Bre­thren what shall we do to be saved? your tears and mourning for sin, these are the Auditors that commend your Ministers. Go home now and think with your selves, what can I remember of all the Sermons that I have heard from Mr. Ash? and give me leave to tell you, woe be to you, if as your Minister be dead, so all the Sermons he made die with him: for as Abel being dead, yet speaketh, so shall the Sermons of this worthy Mini­ster, at the great day, speak for you, or against you: for they are spiritual Talents that God hath be-trusted you with, and you must be accountable: both he and you shall appear before the Tribunal of God; your Minister shall be examined, how he can free himself from the guilt of Soul-blood? and you shall be examined, what fruit you brought forth answerable to the means you have enjoyed? and if it appear you have been unprofitable and unfruitful hearers, Christ will say, Cast the unprofitable servants into ut­ter darkness. But I hope better things of you, and things that accompany salvation. What ever was good in this reverend Minister, let i [...] live in you: and though he be dead, yet let not his Sermons that he preached die with you, but let them be in you: that at the great day, when he and you appear before God, he may be able to say, here am I, and the Children that thou hast given me.

THe Apostle, being now upon the conclusion of this Epistle, after a very large discovery of Jesus Christ, in all those things that belong to his Person, concerning his Nature, as God, as Man, and concerning his Offices, especially concerning his Priestly; and concerning the blessings and benefits, especially in matters of Sacrifice, doth in this last Chap­ter insist on matters Hortatory; and in the words, draws near to a conclu­sion, which contains a Prayer, wish, or desire, which he puts up unto God, in the behalf of them, in order to their good and benefit. Now the God of peace, &c.

In which words, there are two things considerable.

• 1. The matter, of the Apostles Prayer.
• 2. The grounds, which he doth insinuate for Audience.

In the things he desires, the Matter of the Prayer is laid down in v. 21 and is summarily and generally propounded in several expressions; yet nevertheless, so as they have their Specialities belonging to them. In the beginning he shews what he aims at, make you perfect, &c. In general it re­fers to their Sanctification, and that they be throughly sanctified, as to their inward man, and outward conversation, as to those things that be­long to them, in the habits of their minds, and Eternal carriage.

The Grounds which the Apostle uses, by way of insinuation for Audi­ence, are contained in the words of the 20. verse, wherein we have a very large description of the Person prayed unto; The God of peace, that brought again from the dead our Lord Jesus, &c. He describes him under such notes and marks, as serve much for enlargment, and enforcement, in the matter of prayer.

But here a Question may arise; Seeing Grace is the thing the Apostle principally desires, and 'tis usual with holy men, both under the Old and New Testament, to chuse out such Attributes, as sure most with their par­ticular occasions, and are most agreeable to those requests they have, why he doth not apply himself to God, as the God of all grace, but rather, the God of Peace?

Therein first, the Apostle seems to make use of that same liberty which belongs to holy men. As there is in the General, a Liberty left to Gods [Page]People from God himself: Paul in this place makes use of that liberty he had, as to the manner of prayer, using such a description of God, as seem­ed good to him at present. But secondly, if he be the God of Peace, it fol­lows, he is the God of Grace. If God hath glorified himself so far among the Hebrews, as to reconcile them to himself, by the blood of Christ, then there is no question, God will proceed further; and having provided for those things which appertain to their Justification, no question but he will for those things that are necessary to their Sanctification. Therefore, the Apostle argues plainly from Justification, to Sanctification; He that justifies his people through the Blood of Christ, Sanctifie you by the spirit of Christ, make you perfect to do his will, working in you that which is wel-pleasing in his sight, &c. So desires we should be Sanctified, on the consideration of our Justification; having provided for Justification, by the blood of Christ, followes Sanctification by the spirit of Christ, 1 Thes. 5.23. And the very God of peace sanctifie you wholly, &c. that God who is ally'd to you, the God of peace, and hath provided for you Peace, I desire he would further provide Sanctification; for Sanctification is nothing else, but the effect of that grace, which is procured for Believers through the blood of Christ. There is no access to God, for Sanctification of our Natures, until we prevail with him for the Justification of our persons, and he first shews himself to be a God of peace, by way of Justification, before a God of Grace and Sanctification: But to proceed.

First, for the description of the person; wherein take notice of him.

• 1. By one of his Attributes.
• 2. By one of his special works, whereby he hath manifested that Attribute.

1. The Attribute of God, is implyed, under those words, that he is cal­led the God of peace. The Gracious God that provides for reconciliation between himself and sinners; that finds out ways and means to win those who are by nature Children of wrath, to be the Children of God. There is no peace, but God is Author of, whether natural peace, or civil peace, or political peace, he is pleased to provide for them: but there is a transcen­dent kind of peace, which doth with a peculiarity belong to Gods people, i.e. Spiritual peace between God and sinners, and that inward peace that we enjoy, if our conscience hath been troubled with terrour of sin, Wrath, &c. Peace belongs so to God; as none of the Creatures can have any Glory of it, Psal. 4.7. The peace, is Gods peace: none can effect it, or de­vise it, but God; and with respect to this, he is more especially called the God of peace; because he hath found out a way to make reconciliation between God and his sinful perishing Creatures, 2 Cor. 5.19. Ephes. 2.14. &c. Col. 1.13.

[Page]2. There is a special Work of God attributed to him, that the Apostle takes into consideration, i.e. That he brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, through the blood of the everlasting Co­venant; wherein we have many words, and every word its weight; and we shall scarce be able to weigh every one so, as to take the full sense and emphasis of them. In the words there is,

• 1. Something implyed.
• 2. Something expressed.

1. Something implyed; namely, That the Lord Jesus Christ was some­times in the state of death; and that being in the state of death, it was not any ordinary power, way, or means, could ransom him. He was in the state and condition of the dead: he was, for a while, under the power and domi­nion of Death: his body, for the space of three dayes, lay in the Grave, and in that sense, he was under the dominion of death, as all dead men are. The Great Shepherd of the sheep could not have his own life, in some sense: no interest he had in God, by vertue of Sonship or any of his Offi­ces, could save him from death, though the Son of God, and Head of the Church; and Christ looked upon it so far from being below him, as he thought it necessary for him, and it was his glory, J [...]. 10.11, 12. I am the good Shepherd; the good Shepherd gives his life for the sheep: but he that is an Hireling, and not the Shepherd: whose own the sheep are not, seeth the Wolf coming, and leaveth the sheep and fleeth, &c. Hirelings they have no spirit or principle in them, that they should lay down their lives for the sheep: but he so much respected his Fathers glory, and good of his flock, finding there was no way to bring them to salvation, as he denyed himself in all other respects, for their good: so in this respect lays down his life for them. And herein the Church of God seems to have a deadly kind of wound, to be at a deadly loss, Zach. 13.7. I will smite the Shepherd, and the sheep shall be scattered. But herein lies the wonderful goodness and wisdom of God, he is pleased to improve, as the life, so the death of Christ, for the good of his Church, Luk. 24.16. Ought not Christ to have suffered these things? it was very expedient that seeing the sheep could not otherwise be saved but by the Shepherds dying, that the Shepherd should lay down his life for the sheep: and seeing no other way to make reconciliation to God, it was very expedient Christ should die. Therefore 'tis to be taken notice of, that it doth not mis-become the Head, therefore not the mem­bers of the body. They must be content to lay down their lives for the Flock, for so did the great Shepherd.

2. Something expressed. Where, take notice,

• First of the person spoken of.
• Secondly, of that which is given us to be taken notice of in particular.

1. The Person to be taken notice of, is, our Lord Jesus Christ. That which we have considerable, is,

[Page]First, The Title that belongs to him in his Church: in this regard, cal­led, The Great Shepherd of his sheep; The Shepherd of the sheep, yea, the great Shepherd of the sheep. Whatsoever glory was to be communicated to any Member of the Church, it was first put into the head, before they were to be made partakers of it. Some were to be made inferior ranks, Ephe. 4.11. but it was not fit any should have such glory, to be called Shep­herds, before he had that honour of him. Therefore 'tis the Great Shepherd, he that is Shepherd not of a particular Congregation, but of the whole Church of God, he is the Saviour of all his body, he hath the full number of all the Elect, both among the Jews and Gentiles, committed to his charge to save.

2. What betides this great Shepherd, through Gods grace towards him, that is, that he is brought again from the dead, i. e. that he doth attain to a state of Resurrection, and here take notice of this by the way, for consola­tion; The great Shepherd of the Sheep doth dye, but the great Shepherd of the Sheep rises again. Herein argues Gods love, that though he would suffer him to dye, yet not to see corruption, Psal. 16.10. because he is the great Shepherd, therefore he must dye; but because he is the great Shepherd, therefore he cannot continue in the state of the Dead; Death must not triumph over the great Shepherd of the sheep, no, not by any means. As it was necessary that he should dye, much more that he should rise again. We read Rev. 11. concerning two Prophets: when they had finished their course they dye, and their dead bodies are cast into the streets, &c. but we read also of their resurrection. There is a twofold state incident to those persons, one state of dying, another state of rising; and so it is not peculiar to Christ only, but to others with him. The great Shepherd of the Sheep dies; no wonder if the little Shepherds dye too. But the great Shepherd is raised, so shall the little ones in their order, and in their time, 1 Pet. 5.6. When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Resurrection is that which Christ exemplifies first in his own Person, in order to assure all his members, they shall attain to the same state with him; and God is as easily able to provide, when he sees expe­dient, to raise them from the dead, as to suffer them to dye. Christ he brought again by a high hand, and in a tryumphant manner; he did not with so much sorrow and trouble to himself, and his Disciples, go to, but as triumphantly come from the grave: So can God, with a word, in a moment bring them to life again.

2. By what means the great Shepherd comes to have this honor confer­red upon him, that he should be raised from the dead? There was worth enough in his person, but 'tis not altogether ascribed to this; but (through [Page]the blood of the everlasting Covenant) i.e. by, and in, the virtue and efficacy of it: he had died as a Priest, and his blood was a blood of sacrifice, and it was shed for the remission of sins, and salvation of souls; because Christ did die for so noble an end as this, and in such a manner as that his death became a sacrifice, and did seal the everlasting Covenant, wherefore Christ is the Mediator; therefore with consideration of this blood of Christ and of the ends, uses, and benefits of it: hereupon it is that Christ is raised from the dead. In Zac. 9. the resurrection of Christ was prophesied of, but by vertue of his blood-shed, so that Christ was more fit to be raised, who dy­ed for such noble and honourable ends, as the glory of God, and salvation of his people, in the vertue of that Covenant God hath made, and in the vertue of the blood of Christ, shed for the sealing of that Covenant.

Now, what this Covenant is, is worthy to be considered, because of its Epithets, called here Everlasting Covenant: There was a Temporal Co­venant God made with the people of Israel, and that was sealed and con­firmed by the blood of Bullocks, &c. Christ took not on him this Cove­nant, he did not bind men to stand by those terms contained in the Co­venant; for indeed, Christ came to make void. There is an Eternal Co­venant, and that is nothing else but those terms of grace and favour, which are proposed to us in the Doctrine of the Gospel, which amounts to this, who ever repents shall be saved: he that repents and forsakes his sin shall find mercy; and that he will be merciful to all on these conditions in all parts of the world; for these terms God will not repent of. If men re­pent they shall have the benefit of it, and whoever believes shall be saved. 'Tis called [Everlasting] because God will abide by it, both here & here­after: the states of all shall be determined according to the terms of this Covenant. Now Christ shed his blood to procure those terms contained in that Covenant: for the case of poor sinners was so miserable, that they could never come to have all their sins pardoned, and their Souls certain­ly saved, unless Christ had died and shed his blood, and so to satisfie Gods justice, that it might be free for him to be merciful, where he would be merciful. The Covenant is founded in the blood of Jesus Christ, that blood being the blood of the Everlasting Covenant; therefore the Apostle so magnifies it, of all the great and Gospel-blessings that belong to the New Testament, to the condition of a child of God, there is not any like unto this, the blood of the Everlasting Covenant; they that come to this, and have the benefit of this, they shall be surely justified, and eternally saved in the vertue of this blood. In the business of being saved by Faith, it contributes nothing more, but as 'tis an Instrument to bring us to be made partakers of the benefit of this blood: we are saved not by vertue [Page]of our believing, but by the vertue of his blood; so that, 'tis not so much the Act, as the object of Faith that saves, Christ rose in the vertue of his blood; & all our comforts and hopes are founded in his blood. The blood of Christ was of so much value with God, as that he will raise him from the dead, and 'tis of so much vertue to us, that through it we shall have Justification, and Sanctification, and Salvation, God being so good and gracious a God to Jesus Christ and his Church; hereupon the Apostle emboldens himself to desire his further manifestation of his love, that where he hath so bountifully provided for the justification of sinners through the blood of Christ, that he would provide for their sanctifying by his Spirit. Hence observe,

• 1. God is with some fingularity, the God of Peace.
• 2. To the end that God might shew himself to be the God of Peace, he hath provided an all-sufficient Saviour for his people, here called the Great Shepheard of the flock; and God being of a gracious disposition to­wards them, provides to that end Christ shall take care of them, and to all those things that pertain to their eternal welfare.
• 3. It was expedient this person should dye, though the Great Shepheard; Nay it was necessary, that it might be so much more verified and mani­fested that he was the great Shepheard of the sheep, that he should lay down his life for his flock.
• 4. It was as necessary that Christ should be raised from the dead, as that he should dye. Therefore his continuance was but a temporary, nay a momentary time to him. Now Christ is risen, yea, all power in Heaven and Earth is committed to him; and if he was able to do any thing for his people before, much more now.
• 5. The Resurrection of Christ doth arise partly from the tenour of the Covenant God made with man, and partly from the virtue and benefit that was in the blood of Christ. God put himself into a Covenant, Christ was Mediator of it, and in vertue of that Covenant sinners must be sa­ved; but the Saviour must first save himself, raise himself from the dead, and then hath all power committed to his hand, &c. There are two things that I would have you further observe and carry away.

1. That Christ is indeed the only Great Shepherd of the sheep. Whatsoever others there are, they make to his own interest, whosoever there be that may possibly intitle themselves under the name and notion, yet this is undeniable, that Christ is the only Great Shepherd of the Sheep: there­fore in the concernments of the Church, there is none Christians should honour as Christ; and whose voice they ought to hear before his, or by whom they should be ruled and governed, but by him. If Christ be [Page]the great Shepheard, then the Church must hear his voyce, for my Sheep hear my voyce, &c. And if he be the great Shepherd, then the Church must be ruled by him, for the Shepherd must have the ordering of the Flock, and the Flock must be at the disposal of the Shepherd. And then thirdly: The Flock of Christ must be careful to please him, (for fear he set his Dog upon him) that we provoke him not to exercise his correct­ing power. He hath his correcting power. He hath his Rod of Disci­pline, (as well as his Staff and Crook) which is to performed by o­thers as seems good to him, for he hath many ways to let loose the De­vil on his own Children. Satan had a desire to afflict Job, and God gave way to it, &c. The Church of God, is Gods Spouse, and there is a great deal of love between the Husband and the Wife, between Christ and the Church: Yet Psal. 4.5. this she is solemnly charged withal. God hath made Christ a head to his Church, therefore his Church must be ruled by Christ; and 'tis not for the Church to say, the inferiour Shepherds would order me thus and thus, we must in the mean while say, but what doth Christ say in such cases? It is not for the Church to go aside by the Flocks of his companions, Cant. 1.7. The companions of Christ pretended to be Shepherds of the sheep as well as he, but have not that power Christ had: They have their societies, and would have the ordering of them; but the Church desires to know where she may hold Communion with Christ, that she may not turn aside by the Flocks of her companions. There are many Disputations among inferiour Shepherds; but this is out of all dispute, that Christ is the great Shepherd of the Sheep. That great man at Rome never pretended higher, then to be the Vicar of Christ, and Successor of Peter: now we know that the Principal is much more to be regarded then the Vicar; therefore if Christ be the Great Shepherd, surely the Sheep of Christ must hear his voice before all other Shepherds, especially since Christ hath spoken so signally in the case, My sheep hear my voyce, and they follow me, a stranger will they not follow, for they know not the voyce of strangers. And God having so solemnly commanded, Mat. 17.5. This is my beloved Son, in whom I am well pleased, hear ye him. The Great Shepherd must be heard before all little Shepherds. The little Shepherds have their divisions, Acts 20.29. After my departure shall grie­vous wolves enter in among you, not sparing the Flock, also of your own selves shall men arise speaking perverse things, to draw away Disciples after them. True Shepherds are always careful to make Disciples for Christ, and to bring all Disciples to Christ, All Johns work was to make Disciples, to put them over to Christ, not to make Disciples to him, but to make over all his Disciples unto Christ. If any man will gather, he must ga­ther [Page]for Christ, not himself, others would draw men to any matter or manner of Doctrine, Government &c. But our eye must be upon Christ, and our ear open to his voice, and our hearts awed with his will and mind in Scripture, made known to his Church; and they love not Christ as they ought, that desire not to hear his voice before any others in the world, for he is the great Shepherd of the sheep.

2. Though he be the great Shepherd of the sheep, ye he died; and though he die, yet because he is the great Shepherd of the sheep, he is raised again. The great Shepherd dies, the little Shepherds must not think much of it, if they be called to die: We must be contented, if it be exemplified in us, if occasion serve; for if God spared not the great Shepherd, what have the little Shepherds to plead for themselves that they should be spared? If the case fall out, while Habour to serve the Church as I can, I come to suffer for the Church in the end, I do reioyce, and I will rejoyce. And truly we had need to pray for such a spirit as this; for, if this was in the great Shepherd of the sheep, it will very well become the little Shepherds. But against the fear of death here's the comfort. The great Shepherd of the sheep dies, yet is raised from the dead; so shall the little ones; not one Member of the flock, death can always triumph o­ver him. In this respect Christ will have all his Members to be raised, in that he got the victory over death; for Christ arose as the First Fruits, and ascended into Heaven as a fore-runner. Though we may have denial as to the advancing of Christs service, &c. yet the resurrection of the dead is that we must take into our thoughts, and 'tis our solid comfort, God will one day bring all the sheep together into one Fold, and David shall be their King, and have the ruling and ordering of them to all eter­nity. There is a Resurrection to little Shepherds: when we come to lay down our natural lives, we-can look for no other recompence for it but our Resurrection, and the thoughts of it must be our comfort. And oh! how doth this encourage us to come unto God, though sin be heavy upon us? Remember, there is a God of Peace, that takes to himself his Name, for this very end, that sinners may know for their en­couragement, that Reconciliation is wrought out between God and them, through Jesus Christ; and if they will but come and take hold of the blood of the everlasting Covenant, Christ hath said, they shall have all the blessings and benefits promised in the Covenant of Grace, and that the blood of Christ can procure for them; they shall have forgiveness of sins, and salvation of Soul. Therefore, when we con­sider Christ hath dyed to have a Flock, and for saving of the Flock, and to make himself the God of Peace through his blood, this should com­ [...]. [...]

[Page]It remains, we come to confider of the matter of the prayer: this is very full, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, &c. Here we are to observe two things: First, The matter of the Apostles desire. Secondly, The measure of it. The matter of his desire, is, That the Hebrews may be made perfect in every good work to do the will of God, i. e. That they may be fully and throughly regenerate, sanctified throughout, both in soul and body, and that they may be furnished with all graces, and enabled for every duty. Take no­tice of every one of the Expressions: First, make you perfect: 'tis the duty of Christians to perfect every good work, to cleanse themselves from all the impurity of flesh and spirit, and to perfect holiness in the fear of the Lord, 2 Cor. 7.1. Secondly, in every good work, in matters of Piety, Righteousness, Charity, Sobriety; for within these heads, most of these things may be comprehended that belong to Christians, they will go a very great way to make a perfect Christian, but that Christian cannot be perfect, that is not sanctified in every one of these. Thirdly, to do his will; that you may be ready, cheerfully willing to do his will on all oc­casions.

But how is it possible flesh and blood should attain to this? that they should be perfect in every good work? Why, saith the Apostle, working in you that which is well pleasing in his sight, through Jesus Christ. Working in you: You see thereby all our works depend on God, and 'tis in vain for us to build on any Foundation but this; for 'tis God that worketh in you, both to will and to do of his good pleasure, &c. Col. 2.12. through the faith of the operation of God; working in you, or doing in you, or causing in you, or making in you, that which is well-pleasing in his sight. Our work is to depend on Gods work; our outward working, depends on Gods inward working.

Again, that which is acceptable in Gods sight, but 'tis only through Jesus Christ; good works themselves, though never so good, agreeable to the Law and Gospel; yet if God look not on our persons and works through Christ, they will not serve the turn, ye cannot be accepted; working in you that which is well-pleasing in his sight, through Jesus Christ. Will God be pleased with nothing, but only for Christ Jesus his sake? and if it do not please Christ, it will not please God. 'Tis truly, plain­ly, verily so. That which God cannot accept of through Christ, he doth not accept at all; but now things are so ordered, that God hath put all things into Christs hands; Christ Jesus hath the ordering of the Worship and Gouernment of the Church; he hath the making of all the Articles of the Christians Creed; a Christian is bound to believe no­thing, but what Christ teaches, as necessary to Salvation; so that in [Page]Christ we are compleat, if we believe as he teaches us to believe; and if we worship God as he teaches us to worship God, and have such order and government concerning his house, and walk so as we desire in all things to please our Lord and Master, and have him before our eyes; then are we returned unto Christ, the Shepherd and Bishop of our souls. But if we present God with any kind of Creed, Model of Worship, or Govern­ment, that hath not Christs Image and stamp upon it, God will say, as Christ concerning the money, Whose Image or Superscription doth it bear? If we can say Christ's; the way of worship we have learned from Christ, that Order and Government in the Church we have learned from Christ, then the Father and Son will own it: If it have Mans superscription upon it, not Gods or Christ, I cannot tell how we should presume it can be ac­ceptable to God, through Christ; for God hath so confin'd himself, he will not be pleased, but through Christ; and that all Matters of Religion in the New Testament should be ordered according to Christs mind, as the Old according to Moses. 'Tis necessary we enquire after Christs mind in what we do: If we can do any thing, and in doing it, are sure it will be acceptable to God through Christ, well and good; otherwise not. This is the Apostles prayer, That God would make them perfect in every good wark to do his will, working in them that which is well-pleasing in his sight, through Jesus Christ.

The Doxology. Whether we refer it to God or Christ, 'tis all all one; we have no body to honour and glorifie in the Church but God through Christ: We cannot tell how to divide those that are so nearly united. Therefore when we glorifie God, we glorifie Christ. And this me must observe: God hath ordered all mens concomments so, that we have nothing to plead for our Souls salvation, but Gods grace: the Rule in his Word, his Gospel that he hath made known to us: and therefore let the Word of God dwell in you richly, in all wisdom. There is a great deal of Do in Gods Church, about This and That: he that must determine the business is Christ; and there are but two ways: the determining things for the present, and for the time to come; hereafter by questioning the matter of fact; for the present, by making of our Rule. When the question comes concerning the matter of fact, there he receives our Rule: What hath Christ said? how hath Christ pro­vided in things of this nature? It's plainly so and so: but in dubious matter and customs, and the like, I know not how to answer them, when we shall come to auswer Christ, when he shall put the question; Did you not know whom you was bound to fear? Did I speak nothing at all in the case, neither generally nor particularly? Could you not by any means come to understand my mind? I doubt we shall not be [Page]able to answer this. But we must say we found a certain state in the Word; but having laws and customs among our selves, therein were at a stand. Why (saith Christ) was your Laws and Customs above, or below my Word? Must your Law be ruled by my Word, or my Word by your D [...]ctrine? Did not all Christians hold out this, that the Word of Christ was above all authority, in the matters of Christ? Shall the Members of the Body become greater than the Head? Therefore you could not be ignorant in this case: your own professing me to be so great, in all my Natures and Offices; but when you come to practice, then you will deny me. Shall we be able to answer this? We must consider of this, that if we would please God it must be through Christ; and then we must car­ry our s [...]lves, as directed by Christ Jesus in his Word; and nothing can take us off that principle, no pretence whatsoever; for Christian Religion is such a thing in the nature and substance of it as Jesus Christ is the Au­thor of. Therefore if Christ be the Author, all that belongs to Christi­an Religion, as to its substance, we should account nothing of mo­ment in Religion, but only that which we can ascribe to Christ, as the Author of it. The care of the Church is in the hand of Christ, whatsoever providences are let in on the Church, to exercise or try the Church, all must be born patiently; but every Member must wor­ship him: God hath made Jesus Christ a Shepherd, &c. In what he finds fault, we must not justifie: what he commands, we must approve; what he calls to be done, we must practise; what is not his, we must not own as his. Much may be drawn from this, both for instruction and conso­lation, that Christ is the great Shepherd: though he die in his Members, he shall rise in his Members: I may say, though he die in his Ministers, he shall rise in his Ministers, Isa. 59.21. As for me, this is my Covenant with them, saith the Lord, my spirit that is upon thee, and my words which I have put into thy mouth, shall not depart out of thy mouth, nor cut of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for ever. This is a part of the Covenant, that the Word and Spirit of Christ shall be continued among the Members throughout all Ages: God will provide, his children shall not live without a Spirit, neither without his Word; God hath engaged himself for both, for the one as well as the other, that there shall be a super-addition, and perpetuating of them: and herein we must depend upon the faithfulness of the great Shepherd of the sheep.

THat Christians are greatly concerned, not only to believe, and to make Profession of their belief, but to hold fast their faith, and the Profession of it, is that which I have already proved unto you; the several Obligations that lie upon Christians hereunto, have been in one or two Sermons handling among you: the great Obligation here annexed is, (for he is faithful that hath promised.) From whence, and from other places of Scripture, I have deduced several Arguments, and propounded them unto you: the last of which was this; None can promise us better than God can; none can threaten us worse than God can, and therefore it concerns us to hold fast; If any man can do more for you, or a­gainst you than God can, leave God, and cleave to that person; but see­ing that is impossible, let it be as impossible for you to leave God: Can any body promise you better than Heaven? and that God hath promised to them that do believe. Can any threaten you with worse than Hell? and that God hath threatned to them that do not believe. I shall now proceed to touch the remaining Arguments that are behind, and give you a few helps, with which I shall conclude this discourse at this time; I pray God I may not say Preaching too: There are several Arguments to be drawn,

• First, From the Subject concerned, Ʋs.
• Secondly, From the Object, the Profession of our Faith. And,
• Thirdly, From the Act, with the Qualifications, Hold fast without wa­vering.

First, From the subject concerned, Ʋs; Let [us] hold fast, whatever others do; if they let go Faith, and God, and Heaven, and Souls, and All, yet let us hold fast. Whatever the Apostle speaks of, or to Belie­vers, there is a very great Emphasis in the word we, or us, as in the first of Tim. 6.8. saith he, Having Food and Raiment, let us be content. Indeed he might have said, let every man be content; but the Emphasis lies in the us: if no body else will be content, yet let us: for a Christian lies under more Obligations to all manner of vertue, than any other man doth. If Nature will not be content with little, yet let Grace; Let [us] be content. So here, let us hold fast our Profession: It may be others will let it go; I, but let us hold it fast: let us among whom, [Page]let us upon whom, let us in whom such mighty things have been done by God, let us hold fast, or else it will be an intolerable upbraid, and condemnation to us. That it will be both, see but two Texts of Scripture: the first is in Mat. 11.20, 21. Then began he (that is Christ) to upbraid the Cities wherein most of his mighty works were done, because they repented not. Wo unto thee Chorazin, wo unto thee Bethsaida, for if the mighty works that were done in you, had been done in Tyre and Sidon, they would have repented long ago in Sackcloath and Ashes: but I say unto you, it shall be more tolerable for Tyre and Sidon, at the day of Judgment, than for you. And thou, Capernaum, which art exalted unto Heaven, shalt be brought down unto Hell; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto thee, that it shall be more tollerable for the land of Sodom, at the day of judg­ment, than for thee. Pray, do but mark, what an upbraid their is, and what ground, because mightier works had been done among these, than among others. Now it seems to be a little excusable, that they, where these mighty works had not been done, did not repent; and therefore, their punishment shall be more tollerable: but it will be more inexcusable for them, among whom less mighty works have been done. If they do not comply with the design of God, their condition will be far more intollerable: They that have been lifted up to Heaven, as it were, that have as it were seen Christ crucified before there eyes, for them to Apostatize and turn away from Ch [...]ist, of how much sorer punish­ment shall they be thought worthy? Certainly, th [...]se very persons, that have great and mighty works done among them, & upon them too, great Con­victions and strong Resolutions, and yet they shall Apostatize: Oh! how will God upbraid these persons? Now see that other Text, that speaks as dreadful as this, Heb. 6.4, 5, 6. For it is impossible for those who are once enlightned, and have tasted of the Heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Wo [...]d of God, and the power of the world to come, if they shall fall away, to renew them to repentance: Seeing they crucifie to themselves the Son of God afresh, and put him to an open shame. It is the greatest disgrace and affront that man can put upon Christ, to Aposta­tize from him, (it is not half so much not to own him) for by that they crucifie him again, and put him to an open shame: it is as if they told all the world, that this Christ is not worth a believing in, and it were but to throw away their time and happiness to believe in him. Well then, let us that pretend to such enlightnings, and say, we have tasted of the Heavenly gift, and of the good Word of God, and of the first Fruits of Heavin, let us hold fast, lest we come under this upbraid and condemna­tion.

[Page]But more particularly, let us hold fast, as we are concerned to do, if we consider.

• 1. What we were before Faith.
• 2. What we were by Faith.
• 3. What we shall be at the end of Faith.

1. What we were before Faith: What were we before Christ wa [...] preached, and before we believed? What were we? Why, much worse than if we had not been: considered in our case and state, it is better not to be at all, than to be a sinner: it were better not to be a people, than not to be the people of God. Now, What were we before Faith? Why, truly, we were not a people: so the Scripture tells you, They that were not a people, are now the people of God; so that, if we were not the peo­ple of God, we are, as if we were not a people.

We were; What were we before Faith? Dark. We were the darkness it self, as the Apostles expression is, in Ephes. 5.8. saith he, Ye were sometimes darkness. The very light that was in us, was Darkness, corrupting our Understandings and Imaginations; the Understanding dark. We are dead, yea, under the worst of deaths: dead in sin: You, saith he, that were dead in sins and trespasses, hath he quickned. How were they dead in sins? Did they not live in sin? Yes, saith he, wherein you walked. Why? what is their Death? To live in sin, is to be dead in sin; all the while the Prodigal lived in his sin, the Father said of him, he was dead: My Son that was dead is alive.

We were; What were we before Faith? Why, we were children of wrath, as well as others.

Now, Beloved, consider how many abide thus to this day in darkness: Dead in sin, and Children of wrath. When you are, or pretend to be, trans­lated out of this Darkness, into the marvellous light; will not you hold fast? You that were dead, as well as others, and now live, is this your re­quital of God, that you will not let it go? Oh! I beseech you have a care of that.

2. Let us consider, What we are by Faith: and that will be another obligation upon us. We were not so bad before Faith, but we are better by Faith. We were not in so miserable a case before believing, but we are in as happy a case when we do believe. Why? what are we? we are alive, and Children of Light, and Children of God.

We are alive: You hath he quickened, saith he, or made alive; and, My Son that was dead is alive. Now, what is the work of the Living? It is to praise God, The Living, and the Living, they shall praise thee, as I do this day. Now if this be the work of the Living, then consider, if we hold not fast our Faith; if we Apostatize, we are so far from doing the work [Page]of the Living, that is of praising God, that we do all the dishonour we can to God; we do the work of dead men: Yea, we are twice dead.

We are Children of the Light: Ye were in darkness, but now are light in the Lord. Now it is very observable, what the Apostle speaks concerning the children of darkness, and the children of the light, 2 Thes. 5.5. You Believers, saith he, are all the children of the light, and the children of the day; we are not of the night, nor of darkness; but what follows? therefore let us not sleep as do others: but let us watch, and be sober: why? for they that sleep, sleep in the night; and they that be drunk be drunk in the night: if any stag­ger, that is the work of the night, this is not the work of the day: Now every Apostate that wavers, he is like a man that is drunk, so that he acts clean contrary to the children of the day. Saith he, They that are drunk, are drunk in the night; but saith he, Let us watch and be sober, and let us who are of the day, put on the Breast-plate of Faith, and for a Helmet the hope of Salvation.

We are by believing, the Children of God, Gal. 3.26. For we are all the children of God by Faith in Christ Jesus: now, Beloved, are we weary of so honorable a Title, as being the children of God? why, we are the children of God by Faith in Christ Jesus. Will any body part with so great a Title as this? why, if we are weary of being God's Children, whose can we be? none but the Devils: and had we rather be the Devils Children than Gods? there are but these two, either you must be Children of God, or the Devils children; now you are the children of God by faith in Christ Jesus: oh therefore let us hold fast the profession of our Faith, seeing by Faith we are the Children of God.

3. Let us consider what we shall be at the end of Faith: why, we shall be saved, 1 Pet. 1.4, 5. and 9. verses compared, He hath begotten us to an In­heritance incorruptible and undefiled, that fades not away, reserved in Heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last times; and in the ninth verse, saith he, receiving the end of your Faith, even the salvation of your souls; so that, it seems, to be weary of believing, it is to be weary of being saved; not to hold fast Faith, is not to hold fast Salvation; for, saith he, you are saved by Faith, and the end of your Faith is the Salvation of your souls. Can you be contented to be damned? can you have patience to think of going to Hell? Now, put all these together, and will you not hold fast? you that before Faith were but darkness, were but dead, were but children of wrath, who by Faith are made children of light, are made alive, and the children of God; and who at the end of Faith, shall receive the salvation of our Souls: And shall not we hold fast? shall we leave this Faith? but then secondly,

[Page]A second Argument in the Text shall be drawn from the Object, and that is two-fold; there is faith, and the profession of this faith, that is to be held fast; and there are Arguments from both; First Faith, hold fast faith: why are we so greatly concerned, and so highly obliged to hold fast Faith? I will give you this one reason for it, it is the most ho­ly Faith; There are many things may be called Faith, that may not be called most holy Faith: there are many faiths that are at least called ho­ly: Turkish faith, is by them called holy faith: the Romish faith, is by them called holy faith: I, but this is the most holy faith; there is an expression that Jude hath, to commend faith to us, in the 20 verse of his Epistle, But ye beloved, building up your selves on your most holy faith, &c. Let other pretenders be as holy as they can, they can never rise to the holiness of this, this is the most holy faith, it is so holy in so high a degree as to be beyond compare. I, but now, what is it that may de­nominate this faith to be the most holy faith? why, it hath for its Au­thor the most holy God; it is the gift of God, and the work of God, if we take it for the Act of faith: and the doctrine of God, if we take it for the doctrine of faith. There are, as the Apostle saith, gods many, but we know but one most holy God: there are that will be called your Holiness in the world; but this is the most holy God, a God that is glorious in holiness; yea whose glory is to be holy. There is nothing stamps glory on any subject like holiness: what is the difference between the Angels in Hea­ven, and the Angels in Hell, but Holiness? that is their glory, the the holy An­gels; and that is their shame, the sinful Angels: and what was it that made Canaan a better land than another? was it not the holiness? it was the holy Land: what was it that made the Temple? a better place than another? was it not because it was the holy Temple? Yea, it is the glory of all the Attributes of God, that they are holy. His Justice would look like severity, but that it is holy: His Power would look like Tyranny, were it not holy: His Love would look like fondness, were it not holy: His Patience would look like a toleration of sin, were it not holy: there­fore it is said, the Lord God glorious in holiness. Now this most holy God is the Author of this Faith, and so it is a most holy faith, it being the Word of the most holy God; and will you leave, and not hold fast this most holy Faith?

But then besides, It may be [...]aid to be the most holy faith in this sence too, that it is its nature where ever it comes to make the subject in whom it is, most holy: saith the Apostle, you hath God chosen, to wit, by Faith, to be a peculiar people, a holy Nation, Acts 15.2. it is said, He hath purified their hearts by faith, and he will give them an [...]nheritance [Page]among them that are sanctified by faith. It may be called the most Holy Faith, in these two respects.

First, Considering the operation and effects it hath upon the hearts and lives of them in whom it is: it makes them a holy People, beyond all the people in the world: And then upon this account too, as to the uhimate effects of it, that it admits us into the most holy places. You know the Holy of Holies in the Temple, was a Type of Heaven, and Jesus Christ is said to enter into the Holy of Holies, that is into Heaven. Now this doth admit us into the most holy place, where the most holy God is, saith the Apostle, Having therefore boldness to enter into the holiest, by the bloud of Jesus. Alas, in the time of old they could go but into the outward court: but now, saith he, We have all this boldness to enter into the most holy place by the bloud of Jesus. Shall we leave such a Faith as this? shall we not hold fast the most holy Faith, that is from the most holy God, that makes the most holy people, and that admits us into the most holy place? Where do we find such another Faith as this is? if you leave this Faith that is so good in it self, a Faith that doth so much good to us; and, which is better, that makes us so good: for it is much better to be made good, than to have good done unto us; and beloved, what will it avail us, if God should do us good all our days, if we be not made good? if we should have the good of health and wealth, and long life, and yet not be made good all this while, it avails us not: now this is the nature of Faith, it is good in it self, it doth good to us, and it makes us good: therefore beloved, let us not lay it aside, until we can find a better, and that we shall never do, unless we can find any thing more holy than God.

But secondly, The second Branch of the Object is, the Profession of our Faith. It seems, Beloved, it is not enough to hold fast our Faith only, but the Profession of it: why so? truly there is this in it: the professi­on of faith, is as necessary as the faith it self; mark that. See this from the mouth of that great Apostle, I may say from the mouth of God himself, Rom. 10.9, 10. That if thou shalt with thy mouth confess thy Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved; for with the heart man believeth unto righteous­ness, and with the mouth confession is made unto salvation: An unprofessed Faith hath no salvation annexed to it; you see the Scripture maketh it as necessary to our salvation, to profess our believing, as to believe. Now beloved, if it be necessary to believe, and necessary to profess, its then necessary to hold fast Faith; and consequently as necessary to hold fast the profession thereof; without Faith there is no salvation, [Page]faith the Scripture; and saith this Scripture, without the profession of this Faith, there is no Salvation: now to say, I will keep faith, I will only part with a little profession, it is all one in Scripture, as to part with Faith it self; for why, the Scripture faith, If thou believe with thy heart, and confess with thy mouth, thou shalt be saved: so that as long as faith continues, profession is to continue, or there is no salvation; faith without profession, will do no more for you, than profession without faith: therefore observe what the Apostle speaks, Heb. 3.13. saith he, We are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end: not else.

Thirdly, A third Argument is drawn from the act with the qualifica­tions, let's hold fast without wavering; Now there are two things, to name no more, that are hugely obliging in this very act, with its qualification; first, it is a manly act to hold fast that which is good: and it is a childish act to let it go. I say it is a manly act; it argues something of a great soul, and of a great understanding, and of a manly resolution, to hold fast that which is good, but it is childish to let it go, and therefore see how the Apostle puts these together, Ephes. 4.13, 14. saith he, speaking there, That God hath given some Prophets, some Apostles, and some Evan­gelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for edifying of the work of the body of Christ, till we all come in the unity of faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fulness of Christ. Now he comes in the 14 verse to add, That we henceforth be no more children tossed to and fro, and carried about with every wind of Doctrine by the slight of men, and cunning craftiness, whereas they lay in wait to deceive: it is not for a man to be tossed to and fro with every wind of Doctrine; for a child to be bought out of a Pearl with a bauble, is no great matter: but for a man, what a shame is it? why, we should be men, not chil­dren, tossed to and fro with every wind of Doctrine: now beloved: you know the Scripture calls upon us in such Language as this, Be cou­ragious, and quit your selves like men; be not children, that will dance after every pipe, tossed to and fro, and always unstable.

Secondly, It is not only a manly act to hold fast that which is good, and childish to let it go: but it is a Christian act, a proper Christian act, a right Christian act, it is that which doth distinguish a true Christian from a hypocrite and a counterfeit; you know it is a character of a Godly man, he is a praying man: there went up two men into the Temple to pray, the one was a hypocrite, the other a Publican; now, what is there then in prayer, that doth distinguish these two men? why faith Job, will the hypocrite pray [Page]always? no not he. I will warrant you, that is well, he held out in the profession of God and of his Worship and Service; the Sains are always said to pray: but as for the hypocrite, will be pray always? no not he; for here the true children of God, they will hold fast; but Hypocrites and Formalists, they will let go. Now mark here, the Apostle makes this di­stinction, Heb. 10. ver. last; But we are not of them who draw back to perdition, but of them that believe to the saving of their souls; that is, of them that believe to the end: for the end of our Faith is the salvati­on of our Souls: now pray you mark by the way, what you draw back to; when you draw back, you draw back to perdition; they that go backward, go to Hell. How, saith he, We are not of them that draw back to perdition, but of them that believe to the saving of their souls: that is, of those that believe to the end; and this is the difference he makes between them that are the People of God, and them that are not, that to the end holds fast, the other lets go. Thus I have given you an account of the Arguments that are couched in these words, drawn from the Subject, the Object, and the Act, with its qualifications. I think I promised you a few helps, with which I shall conclude, take them in these three or four particulars.

First, Would you hold fast? (I cannot but believe it to be all your desires) well then, if you would hold fast, let me beseech this of you, take heed of all, and every sort of men, that make Religion a Trade to get mony, by which perhaps you will say, are there any such in the world? Oh, I would there were not. See that 1 Tim. 6.3, 4, 5. where the Apostle acquaints you with such men, saith he, If any man teach o­therwise, and consent not to wholesom words, even the words of our Lord Jesus Christ, and to the Doctrine which is according to godliness, the wholesom Doctrine, the healing Word: what then? in the 4. verse, saith he, he is proud, knowing nothing, but doating about questions, and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the Truth; supposing that gain is Godliness, or as most read it, that godliness is a gain, a meer trade to get mony by; from which withdraw thy self: If you be not baptized, they will tell you, you are not a Christian; and baptized you shall not be, unless you pay for it: they will tell you, cat flesh you must not at such and such times; but if you will pay for it, you may: they will tell you, you must not sin by no means; but if you will pay for it, you may, and have a pardon for it when your have done, such a one as they can give. Oh I beseech you, when ever any make use of Religion to get money by, take heed of them, faith the Apostle, [Page]from those that make godliness a Trade to get money by, withdraw thy self, and know, that godliness with contentment, is great gain. Doubt­less, godliness is the best Trade in the world, if closely followed; but the worst, if worldlily followed; but to take up a Profession of the Chri­stian Religion, meerly for pomp and state, and to get gain; Oh rueful! Is Christian Religion made use of for such ends as this? Oh! take heed therefore as ever you would stand fast in the Faith, and hold fast the pro­fession thereof, take heed of all, and every sort of men, that makes use of Religion to get money by.

Secondly, Take heed of the error of the wicked, lest you fall from your own stedfastness: this advice you have from the Apostle Peter, 2 Pet. 3.17. Ye therefore Beloved, seeing ye know these things before, be­ware, lest you also being led away by the error of the wicked, fall from your own stedfastness; the error of the wicked, is like to make one as wicked as they: pray, what was this error of the wicked? It was this; there were a generation of wicked men, that said, It was in vain to serve God, for, say they, Where is the promise of his coming? Only, Beloved, it was as much as to say, there was no reward for godliness, nor no wages for ungodliness. Oh! take heed of this error of the wicked▪ it is a wicked error, and none but wicked ones hold it, to wit, That it is in vain to serve God: therefore keep this still in your hearts, that, Verily in keeping his Commandments there is great reward; if there were no more but the very work, it is great honour to us, that we may be servants to such a God; but, Beloved, Be stedfast and unmoveable, knowing that your la­bour shall not be in vain in the Lord. Mal. 3.13. there is the like instance: Your words have been stout against me, saith the Lord, yet ye say, what have we spoken so much against thee? this God is always quarrelling with us, and laying things to our charge; what have we said? in the 14 verse, Ye said it is in vain to serve God, and what prosit is it that we have kept his Ordinances? we have walked mournfully before the Lord of hosts, and now we call the proud happy, yea, they that work wickedness are set up, yea, they that tempt God are even delivered: well now, what follows? They they that feared the Lord, spake often one to another: as if they had said, let not these things take any thing off the edge of our affections, or quench any flame of our love: did God take any notice of this now, that he had any such friends in the world? yes, saith he, God hearkned, and heard, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his Name, and they shall be mine, saith the Lord of hosts, in that day when I make up my Jewels, and I will spare them, as a man spares his own son that serves him: there is a time coming [Page]the day will declare, whether it be serving God or the Devil: well then beloved, as ever you would hold fast the profession of your Faith, take heed of the error of the wicked, never think it vain to serve God, though you may lose b [...] it; for, if ye lose for him, ye shall never lose by him.

Thirdly, Would you hold fast the Profession of your Faith? then lay up the word of Faith in a good and honest heart, Luke 8.15. It is said there of the good ground; they are they which have heard the Word, kept it, or hold it fast: where do they lay it up now? in a good and honest heart: so that you must pull out his heart, before that you can pull out the Word, and will any man suffer his heart to be torn from him? you never hold it fast till you lay it up in a good and honest heart; if it be only in the hands, as a Bible in your hands, or in the head, it will be gone; but if it be in your hearts, you will never let it go: therefore observe, saith he, Having heard it, they keep it, and hold it fast in an honest and good heart, and bring forth fruit with patience: they had a great deal of sufferings to bring with patience; for, if they were not under suffering, what need were there of patience?? Well, beloved, consider a little further, as to this, the Connection between the verse preceding the Text, and the Text, saith he; Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled with a pure conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith: the purity of the heart is the best preservative of the Faith. 1 Tim. 3.9. Holding the mystery of the faith in a pure conscience; a good and honest heart will never part with the mysteries of faith,

Lastly, Would you hold fast the profession of your Faith? then look much to, and often consider Jesus Christ, the Author and finisher of your Faith. David had got the faculty of walking with God, and how was it? saith he, I will keep thy loving kindness before mine eyes, that I may walk with thee. Oh! if we do but keep the loving kindness of God in Jesus Christ before our eyes, we shall certainly keep the faith. Saith the Apostle, having a high Priest over the House of God, let us draw near, and let us hold fast; a high Priest, that is Jesus Christ, our great high Priest, Heb. 3.1. Wherefore, holy Brethren, he partakers of the heavenly calling, consider the A­postle, and high Priest of our Profession, Christ Jesus. Heb. 4.14. Seeing then that ye have a great high Priest, that is passed into the Heavens, Jesus the Son of God, let us hold fast our Profession, Heb. 12.2. Looking unto Jesus, the Author and Finisher of our Faith, who for the joy that was set before him, endured the Cross, despised the Shame, and is set down at the right hand of the Throne of God!. Oh! let us be thinking of, and looking to this Je­sus. You will say, what shall we think of him? Oh! think of this conde­scension [Page]in the world, of that vouchsafement, which, as was never the like of his; how he humbled himself, and suffered being God for man: Think how he became poor that was rich, that we that were poor might be­come rich; think how he became a curse, think how he became sin for us, think what a good Confession he made before Pontius Pilate, even to death, and was obedient to the death: Think how he conquered death by dying, and how he rose again by his Almighty power, and ascended into Heaven, and ever lives to make intercession for those that come to the Father through him: Think how he lived here on earth in a sad con­dition, and joyed in it, so that it might be for our good, and shall we leave such a Christ as this? Oh! can you look upon Christ, and leave the Profession of your Faith? It cannot be: keep Christ before your eyes, make him your pattern, and you will not, you cannot do amiss. He that saith he abides in him, ought to walk as he walked: he walked in obedience all his days, and was obedient to the death: So must we, we must walk in all obedience all our days, though we dye for being obedient. You see now, how many Arguments there are for our holding fast the Profession of our Faith. There are many now that might be added, but the time is past; therefore I shall shut up all in the words of Jude, from the 20 ver. of this Epistle to the end, But you, Beloved, building up your selves on your most holy Faith, praying in the Holy Ghost, keep your selves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life, and of some have compassion, making a difference; and others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh. Now unto him that is able to keep you from falling, and present you faultless before the presence of his glory with exceeding joy, to the only wise God and Saviour, be Glory and Majesty, Dominion and Power, now and for ever. Amen.

I Began this Scripture the last Lords day in this Congregation. I told you then, there were three Doctrines obvious in the Text; the first was,

Doct. 1. That it is the Duty of Christians, to remember those Truths that: they have heard and received.

[Page]Doct. 2. That it is the Duty of Christians, to hold fast the Truth that they have heard and received.

Doct. 3. That continued repentance, is the Duty of Christians, as well as initial Repentance. Remember therefore how thou hast received, and heard, and hold fast, and repent.

The first of these Doctrines, I applied my self to, and applied to the people last Lords-Day, and shall not now say any thing of it; but proceed to the next Doctrine, that it is the Duty of Christians, To hold fast the Truths that they have heard and received. That which the Apostle enjoyns on Timothy, in proportion, the duty of all Christians, 2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of me in Faith, and Love, which is in Christ Jesus. The whole entire body of Divine Truth. Hold it fast against all opposition whatsoever. Now if they that are themselves Teachers of the Truth to others, must hold fast the Truth, according to the Plat-form that hath been delivered to them; then much more is it the duty of private Christians, who are supposed, not to have that latitude of Parts and Gifts that Teachers have: And therefore you shall finde, that Christ requires this not only of the Pastors, but of the Members of his Church: Rev. 2.24. speaking not only to the Angels, but to the Body of the Church: But to you, I say, and to the rest in Thyatira, as many as have not this Doctrine, and which have not known the depths of Satan as they speak, I will put upon you none other burden, but that which you have already; bold fast till I come. As if he should say, This is all I require of you my people, keep your selves, and hold fast that which you have till I come. And so in Rev. 3.11. Behold I come quickly, hold that fast which thou hast, that no man take away thy Crown. As if he should say, That Divine Truth, that thou hast heard and received, it is thy Crown, thy excellency, therefore hold it fast. This duty of holding fast the Truth, it is thy Crown, thy excellen­cy, therefore hold it fast. This Duty of holding fast the Truth, is urged in many other places of Scripture, under other expressions; as that of continuing in the Word of God. Christ says, If ye continue in my Word, then are ye my Disciples indeed. And continuing in the Faith, Acts 14.22. Paul and Barnabas visiting the Churches, exhorted them to continue in the Faith: And so those terms of being rooted in the Truth, of standing, and standing fast, and many others, they all inforce this Duty. Now for the better handling of this point, I shall do these four things.

• First, I will shew you, what Christians are to hold fast.
• Secondly, How they are to hold fast.
• [Page]Thirdly, Why they are to hold fast what they heard and received.
• Fourthly, I will apply it.

First, What Christians are to hold fast: the Doctrine says, they are to hold fast the Truths they have received. Now Truths are of two sorts.

• 1. Some are Natural and Moral.
• 2. Some are Supernatural and Divine Truths: called Truths of God; because they come from God, and conform the Mind and Soul that receives them, to the Image of God.

2. Now, though it is true, it is good for a man to be right in Moral things, and to know, and cleave to that which is Truth in Morality; yet the Truths that we are here called upon to hold fast, they are Divine Truths, Supernatural Truths, Truths in Religion, Truths in the things of God.

Secondly, Again, Religious and Divine Truths, Truths of God, they are either such as are so in name, and in the estimation of some men; or else they are such Truths as are Truths of God, in the truth and reality of the thing. Now, when I say that Christians are to hold fast the Truths they have received, the meaning is not, that whatever any man, or company of men offer as Truths, should be received, and held fast; for then we must hold fast many errours: But whatever men call Truth, or offer as Truth, we must examine it by the un-erring rule of Truth, that is, the Word of God. In these things it is a clear Canon which we have, 1 Thess. 5.21. Prove all things, hold fast that which is good. Prove them by the Word of God, and if they hold Truth by that, then receive them, and hold them fast. Divine Scripture-Truths we are to hold fast.

Thirdly, Scripture-Truths, Truths that are grounded, and warranted in the Word of God, they are either such as are immediately and ex­presly laid down in the Scripture, or such as are mediately contained in Scripture, and by deduction drawn thence. Now those Truths are immediately and expresly laid down in Scripture, we are without dis­pute to receive and hold: But those Truths that are drawn thence, we may make use of our Reason to examine them by the Word; and so far as we see them to be drawn from Scripture, we are to receive them, and hold them fast.

Fourthly, Divine Truths from Scripture are of two sorts: Either the great and weighty things of the Truth of God, and of Religion, which we call Fundamental Truths; or else they are those things [Page]that are of less weight than Religion, and yet Truths of God. Now we are not onely to hold fast those Truths of God, that are the Fundamen­tal-Truths; as that there is a God, and but one God; and that there is a Trinity of Persons in Unity of Essence, Father, Son, and Holy-Ghost; and that there is but one Mediator between God and Man, the Man Christ Jesus, and that he is both God and Man in one Person, and that he hath given full satisfaction to Divine Justice, for all that by faith close with him, and the like.

These are the great points in Religion; these we must be fure to hold fast. And not only these, but even the lesser; those truths of Religion that, comparatively, are far less than these, we must hold them fast. You know what our Saviour says of the Commands: there are some that are the first and great Commandments, and there are others that are the les­ser: But, whosoever shall break one of the least of Gods Command­ments, and shall teach men so, the same shall be least in the Kingdom of God. So, whosoever shall renounce the least Truth, God will be even with him for it. For those Truths of God which are little and small, com­paratively, they may be of great weight and consequence in their Sphere. Luther said, Let Heaven run together as a scrowl, rather than one filing of Truth should be parted with. Surely those servants of God, the Martyrs, were not so prodigal of their lives, but they knew what they did when they suffered for such Truths, as men now call Trifles, and not worth standing for; the least Truths of God must be held fast.

Thus you see what we must hold fast, Divine Truths, Scripture Truths, whether greater or lesser: we must hold fast what we have re­ceived. I should, but that I fore-see the time will prevent me, answer an Objection: Is there nothing to hold fast but Truth? Doth not the Apostle bid the Thessalonians, in the second of the Thessalonians, the se­cond Chapter, and the fifteenth Verse, Hold the Traditions which ye have been taught, whether by word or our Epistle. The Papists make much of this place for their unwritten Traditions. In a word: know this, though there were some Doctrines of Faith, and matters of Practice, which, when Paul writ this Epistle, were not expresly to be found in Writing, that had been Preached by the Apostles; yet this will not in the least infer, that now, when the Canon of the Scripture is com­pleated, there should be such unwritten Traditions, to which we are to give up our Faith.

I go on to the second thing, and that is, to shew, How we must hold fast the Truths of God, which we have heard and received.

First, In your Judgements, being fully resolved and setled in your [Page]Judgements concerning them, not wavering about them, nor suffering our selves by any means and ways, to be removed from our stedfast­ness in them. Says the Apostle, 2 Pet. 3.17. Seeing you know these things, beware, lest you also being led away with the error of the wicked, fall from your own stedfastness. Take heed you be not removed in your Judge­ments; hold fast what you have received, and suffer not every Wind to blow you off from them.

Secondly, We must hold fast the Truths we have heard and received in our Wills and Affections, in our love to the Truth; we must receive the Truth in the love of it, or else we should never keep the Truth. Love is the strongest hold-fast in the Word, no man will part with that which he loves: What makes the covetous man so unwilling to part with his Money, but because he loves it? What makes the lustful sinner so un­willing to part with his Lust, he will part with Heaven, rather than his Lust? Why, It is because he doth so love it. If men did love the Truth, they would hold it fast.

Thirdly, you must hold the Truth in the profession of it, Heb. 10.23. Let us hold fast the profession of the Truth, or of the Faith, without wavering. We must not only believe with the Heart, but confess with the Mouth, if we would be saved: When Peter denied his Master with his Mouth, and said, I know him not, I am perswaded, he denied him not in his heart. It is a dangerous thing in word, or outward profession, to renounce the truth or any part of it. Hold fast the profession of the Truth.

Fourthly, We must hold the Truths of God fast in our life and con­versation: this the Apostle calls, Walking in Christ; and holding forth the Word of Life, in a blameless and harmless Conversation. We must hold fast the Truths of God in our lives.

Fifthly, We must do all this constantly, hold fast the Truth in our Judgement and Affection, Profession and Conversation, constantly and at all times; as David, I have inclined my heart to perform thy statutes al­ways, even unto the end; We must not only in times of calmness and se­renity, when we may have all the peace and applause of the world, hold fast the Truth and Profession of it; but it stormy times when Truth may burn a mans fingers if he hold it, yet even then we must hold it fast.

Sixthly, We must hold fast the Truths we have received resolutely, against all oppositions whatsoever, whether of friends or foes. Paul would not bate an inch, no not to Peter his Brother, his elder Brother in Christ, and in the work of the Gospel; he resisted him to the face, and gave no place to him, no, not for an hour.

Thus should we hold fast the Truth that we have heard and received in [Page]our Judgment, in our Wills and Affections, in our Profession, and in our Lives and Conversations. And thus hold them fast constantly, and resolutely against all opposition, on the right hand, and on the left, both of Friends and Foes; and that for these Reasons, which is the first thing I have to do; which is to shew you, Why we should hold fast the Truth of God.

First, For the excellency of Divine Truth; it is more precious than Gold, better than Rubies, and all that you can desire cannot be compared with Truth. And it must needs be so, because it is the immediate issue of God himself, who is the Fountain of Truth, and the Fountain of all Per­fection and Glory. Natural men have said, Truth is the daughter of Time. Divines say, Truth is the daughter of God. Divine Truth is the child of God, the Issue and Birth of God. And whosoever therefore God hath pleased to deliver this Truth unto, they must be tenderly careful that it be not deflowred and violated.

Secondly, It is our duty to hold fast the Truth that we have received, because we have received it under the notion of those things that have a kind of constancie in them. I say, we have received the Truth under the Nature of those things that have a kind of constancy and perpetuity in them. The Scripture speaks of the Truths of God, as an heritage, Thy Testimonies have I spoken for mine heritage, saith David in the 119 Psal. Though a mans personal estate may be alienated, yet that which is his heritage, this is unalienable in Law; it is a wrong done to his Posterity if he parts with that: Truth is the inheritance of the Saints, therefore they are to hold it fast. Again, in Scripture the Truth of God is called a Thing committed to mans trust, 2 Tim. 1.14. That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us. That good thing! What was that! Why, the form of sound words, which in the verse before he had bidden him hold fast; this is but a Reduplication of the same thing on him: the Body of Gospel-Truths that was committed to thee, hold it fast; that good thing, a good thing: the Author of it is good, and it makes us good; all that is contained in it is good matter, and it tends to a good end, the saving of our souls. This, saith he, hath been committed to thee, therefore keep it, that it may be re-delivered, and re­delivered intire and whole; and re-delivered to the same person that did commit it to us, else we cannot be faithful to our trust. The Truth of God is committed to our trust; we must so keep it, that we may re­deliver it, and re-deliver it intire and whole; and re-deliver it thus in­tire and whole to him that committed it to us, even to God. This is the duty of all Christians thus to keep the word. There is a commit­ting [Page]of the Truth to all the Church and Saints of God; as Jude tells us in his Epistle, verse the third, That ye should contend earnestly for the Faith, which was once delivered to the Saints; the Faith, that is the doctrine of Faith, the Truth of the Gospel, which was delivered to the Saints. We have but one Gospel, and it was delivered but once; God means no more to deliver his Gospel, and the Truth of it, therefore you had need strive hard to keep them, and hold them.

Thirdly, We should hold fast the Truth that we have received; because if we do not hold it fast, we do wrong God, and if we wrong our selves, and we wrong the Truth, and we wrong our posterity.

1. It is our duty, To hold fast the Truths we have received; because if we do not, we wrong God; for Truths are more Gods, then ours: They are ours as to the use of them; but they are his, as he is the Original and Au­thor of them. Truths are Gods Jewels; there is never a Truth of Re­ligion, but God owns it as his; and for us to barter away any of these Truths of God it is Sacrilege, it is a robbing of God, it is a wrong to God. This is that God complains of, by the prophet, in the second of Jeremiah, the eleventh and twelfth verses. Hath a Nation changed their gods, which are yet no gods? but my people have changed their Glory, for that which doth not profit. Be astonished, O ye Heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord. The Prophet, indoed speaks of a total forsaking of God, and all his Truths; but there is, in the forsaking of every Truth, a proportion of wrong to God.

2. It is a wrong done to the Truths of God, when men having received the Truth, and embracing it, hold it not fast, but cast it off, this is a wrong to the Truths of God. We say, it is less reproach to a man when he comes to my house, to shut the door against him, and not receive him in at all, than when he hath been in a while with me, I turn him out; all the world now think I find cause to be weary of him. They who have shut their hearts against the Truth, and never gave any entertainment to it, they are less injurious to it, than they that have received it, and professed it and yet turn from it. These tell the world, that the Truths of God are not so sweet, and worthy of their entertainment, as they supposed them to be.

3. This is an injury and wrong to our selves; this is a wrong to our Credit and reputation. Now, though we may make Credit our end in Religion; yet we may make use of our Credit or Reproach, as an argu­ment to hold fast the Truth; and this i [...] injurious to our own Souls, John 8.31. Then Jesus said to those Jews which believed on him; If ye continue in my word, then are ye my Disciples. Indeed, here Christ doth seem to di­stinguish [Page]his disciples; he hath some that are so in name, that are not so in Deed, and he hath some that are so in Deed and in Truth; and of these he gives a character here, If ye continue in my Word. You now profess to believe my Word; but if you hold fast, and continue in my Word, then you are my Disciples indeed: But if you continue not in my Word, you have the name of Disciples only, and that will not save you. You can never be saved, unless you be indeed the Disciples of Christ; and you can never approve your selves to be the Disciples of Christ indeed, if ye continue not in the Truth, 1 Joh. 2.24. Let that there­fore abide in you, which you have received and heard from the beginning. If that which ye have heard from the beginning, shall remain in you, ye shall continue in the Son, and in the Father. Hold fast the truth of God which you have received, then shall you continue in the Son: If the Truth of God, which you have received and believed, remain in you, and be held fast by you, ye shall continue in the love of the Father and Son, but not else; according to what he expresseth again; Who­soever transgresseth, and abideth not in the Doctrine of Christ, hath not God, therefore he cannot be saved; he that abideth in the doctrine, hath the Fa­ther and the Son. Therefore as you would be saved, hold fast the Truths you have received.

Now here (but I have not time to speak to it) is a Case of Consci­ence; Whether every error doth cut a man off from God? I Answer, No, God forbid: But this we cannot speak to now.

Fourthly, They that hold not fast the Truth of God, are injurious to their posterity. Our fore-fathers holding fast the truth of God in the day of their trial; and sealing it with their bloud, was the means of transmitting the purity of the Gospel to us their Posterity; and if we, in our Generation hold not fast the truth of God, but carry it loose in our Consciences and Judgements, and we let it fall out of our hands and hearts, we forfeit the Truths of God, not only from our selves, but also from our Posterity. Thus you see, we shall wrong the God of Truth, and the Truth of God; we shall wrong our selves and our Posterity, if we hold not fast the Truth we have received. Thus we have the reasons of the Doctrine.

Application.

For Application: here first, I might bewail the general want of the care of the performance of this Duty, which hath appeared many years in this Land.

We have had little care of holding fast the Truths we have received. For holding fast the truth of our Judgement, How many are there, [Page]whose Judgements have been perverted with many Errours?

This is that which the Apostle calls A turning aside to another Gospel, in the first of the Galathians, and the sixth verse. And so for holding fast the truth in the love of it, How many are there that have failed in that, which Christ calls, The forsaking of the first Love, Revelations the second, and the fourth verse?

And we should hold fast the truth in the profession of it; and how many are there that have failed in that? this the Apostle calls, in the tenth of the Hebrews, A drawing back unto Perdition.

And for holding fast the truth in the practice of it, How many have failed in that? that have been Professors, and now are grown loose and debauched. This the Apostle Peter calls, A turning aside from the holy Com­mandments. All these things call for our lamentation.

Exhortation.

But the whole work that I will apply my self to, is, to exhort every one of you, to the care of this duty, To hold fast the Truths that you have heard and received. Hold them fast in your Judgement, hold them fast in your Will and Affections, hold them fast in your Lives and Conversa­tions, hold the Truths you have received constantly; and hold them a­gainst all opposition on the right hand, and on the left, from friends and foes.

To press this upon you, I think I shall need to use no other Motive, than what I have laid down before you in the Doctrinal part; only this one thing more, and that is, take notice how urgent the Spirit of God is in pressing this in Scripture.

Now, saith Mr. Hildersham, If in those days, when the Apostles were yet living, who taught the people of God with more Power and Demonstration of the Spirit, than any of us do, or can. Yes, if then they had need of such Exhortation to continue in the Doctrine, and to abide in it, to stand fast, and hold fast the Word and Truth of God; how much more needful are these Exhortations in our days?

If any say, no, there is not more cause; for then the Magistrate was a mortal enemy to the Gospel, and the Professors of it; but we are (thanks be to God) under a Christian Magistrate, who doth not oppose, but Countenance the Gospel, and the Professors of it. If any makes this Objection, I will give you Mr. Hildersham's Answer to it, which I find in a Sermon of his, Printed in the Year, One Thousand Six Hun­dred Thirty and One; which is now One and Thirty years agone; saith he, Though, through the great mercy of GOD, we in this Land enjoy the Gospel in great peace, and have it countenanc'd by Authority; and though [Page]through the Religious Disposition of the KING, we may have great hopes of the continuance of the true Religion, and seem to be freed from all fear of the altering of it; Yet (says he) there is need of this Exhortation in these dayes, and that for these Reasons.

Reas. 1. First, Because of the great danger we are in of being over-run, or over-spread with Popery, and the Firy trail before we are aware: For, sayes he, The great increase of Papists that we dail [...] hear of, and the great declining of many, who are ready to receive an Errour that shall be offered to them: These things give us a just cause to fear the danger of Popery over-spread­ing us.

And Brethren, if it were so in his time, so many years ago, what is it now?

Reas. 2. Secondly, sayes he, If so be there were no danger of Popery, yet, sayes he, there are so many Errours newly sprung up, that do shew how needful this Exhortation is.

Reas. 3. Thirdly, sayes he, There is such a general decay of the love of Re­ligion in all places, and amongst all sorts of people, and so much irreligiousness e­very where, that it is the general disease of the Nation.

Therefore he concludes, that in these times of ours, though Religion hath the Magistrate to countenance it, yet there is as much need of pres­sing this Exhortation, as ever there was; namely, To hold fast the Truths that we have heard and received.

Now, if you ask what you shall do, that you may be able to hold fast the truths that you have received? I will give you some directions.

First, If you would hold fast the Truth that you have heard and recei­ved, get into Christ, be rooted and established in him. Brethren, it is not all the Learning in the world, and Abilities that a man can have, that will enable him to hold out, and hold fast the Truths that he hath recei­ved, if a time of tryal come, unless Christ be his Bottom and Foundation, unless Christ be his strength. If a man stands upon his own legs, his own Parts and Abilities, to argue and dispute, and repell objections; alas! these things will fail in a day of tryal. Prison, Death, and a Stake, are such Arguments, Brethren, that all the Learning and parts of the world cannot answer, but only Christ and his Spirit, and grace in the heart. Therefore, if you would hold fast the Truth which you have received and heard, and not be beaten off from them in the day of tryal, get into Christ, be rooted and established in him, then shalt thou stand, nor else.

2. If you would hold fast the Truths that you have heard and re­ceived, then take nothing upon trust in matters of Religion: what­ever [Page]Preachers you hear, or whatever Books you read, take not things upon trust, but examine them, and prove them by the Scriptures, and judge what foundation and warrant they have from the Scripture, and accordingly receive them, or receive them not. It is observable in 1 Thes. 5. When the Apostle sayes, Despise not Prophesyings, in the next word he sayes, Prove all things, and hold fast that which is good; as if he should say, though I would not have you despise Prophe­sying and Preachers, yet I would not have you to take things upon trust, in matters of Religion, but prove all things, and hold fast that which is good.

3. If you would be able to hold fast the truths that you have heard and received, get a clear, distinct, and certain knowledge of what is truth; that which you would hold fast, get a clear, assured knowledge that it is the truth of God, 2 Tim. 3.14. Continue thou, in the things which thou hast lear­ned, and hast been assured of. If a man would continue in the things that he hath learned, he must be assured of them, that they are the truths of God. But how shall a man be assured that such and such things are the truths of God? He may know this; first, by the consonancy of them to the word of God: Secondly, by the power of them on his heart, to convince, or humble, and quicken it.

4. If you would be enabled to hold fast the truths you have heard, and received, then get a valuation and esteem of the truths of God. Such as David had, Psal. 119.72. The Law of thy mouth is better unto me than thou­sands of Gold and Silver. Better in it self; all the Gold and Silver in the world, all the riches in the world, will never do a man so much good as that; and better in my estimation, I value it more, I had rather part with all, than with the Word. A man that is of this mind, he will hold fast the truth: Oh! that there were such a heart in every one of you, as to say, The words of Gods mouth, they are better than estate, and better than liberty, and better than Wife and Children; if there were such a heart in us, this would enable us to hold fast the truth of God, and part with all rather than them.

5. If you would hold fast the truth that you have received and heard, then make conscience to practice according to what you know; make conscience to obey the truths of God: obedience is the sinew of con­stancy. Christ saith, Luk. 6.48. Whosoever hears these sayings of mine, and doth them, he is like a man which built his house, and digged deep, and laid the foundation upon a Rock; and when the floud arose, and the streams beat vehemently upon that house, it could not shake it. Mark ye it could not be shaken: the conscionable practical hearer, and receiver of the truth of [Page]God, he is the man that is like to hold out, and to hold fast the Word; he that hath been a careless Hearer, and never made conscience to hear for obedience and practice, he is blown over presently; it is a sad passage I have met with in that Reverend man, M. Hildersham, and to me it seems to have much weight in it; What hopes, says he, can we have of many of our Hearers in England, who are willing to give the Word a hearing, and outwardly profess it? but what hope can we have, but that if a time of trial come, they will turn Papists, or profane, or any thing; for they never loved the Word when they heard it; and they never obeyed the Word, but lived in known sins; they take up a form of godliness, and hate the power of it; what hope, but that if a time of trial come, these will fall from the truth?

6. If you would be able to hold fast the truth that you have heard and received, then take heed of rec [...] the least truth of God; take heed, I say, of knowing, and willing forsaking the least truth; and knowing, and willing giving way to the least errour; as the committing of the least sin, may render a man abominable unto God, as you find in Levit. 11.43. You shall not make your selves abominable with any creeping thing; that is, with the eating any creeping thing. Now this was one of the least Com­mandments that God gave out, for the not eating of such & such things: yet by transgressing this, the people might make themselves abominable: the committing of the least sin may make a man abominable to God; so the embracing of the least errour, and the forsaking of the least truth, may make a man abominable to God: the least truth forsaken knowing­ly, and the least errour embraced knowingly, becomes a great sin: and a little errrour makes way for a greater: if once a man gives way to one errour: a thousand will follow after. If we would hold fast the whole body of truth, we must take heed we forsake not the least truth; if we forsake God and his truths, whether in lesser matters or greater, and if we turn back again to Popery, and conform to the Papists in lesser mat­ters (saith Mr. Hildersham) know, of a certainty, that Popery shall re­turn again.

7. If you would hold fast the truths you have heard and received, then shun all such persons as would go about to draw you off from the truth of God; shun all Seducers, confer not with them; have nothing to do with them and their ways, Prov. 19.27. Cease, my Son, to hear the instruction that causeth to err from the words of knowledge; thou hast been instructed in the words of knowledge, and, if any would instruct thee otherwise, and seek to draw thee off from the words of truth and know­ledge, have nothing to do with them: Cease, my Son, to hear the instru­ction [Page]that causeth to err from the words of knowledge. Now my Brethren, this advice I judge to be more seasonable, because it is in my apprehension, that this present providence of God, in taking off at one stroke so many of his Servants (that have endeavoured in uprightness of heart to in­struct you, and the people of God) from this work, it is on my heart to think and fear, this will give a great advantage to Seducers, to seek to corrupt you, and draw you off from the truth to their party. When the Shepherds are smitten, there is a great opportunity given to the Foxes &c Wolves to make a prey of the flock: when God makes it dark, and night, then all the Beasts of the Forest creep out: as the Psalmist saith, Psal. 104.20. When there is a night and cloud on the Ordinances of God, then all the Beasts of the Forest will go forth; many will undertake to be your Instructers, and say here is Christ, and there is Christ; but believe them not: memember the things you have heard and received, and hold them fast: cease from the instructions of those that would turn you aside.

8. And lastly, If you would be able to hold fast the truths of God, then commend your selves and the truths you would hold, to God in Prayer, and beg of God to hold you, that you may keep his truth: Put up those requests to God, that David doth Psal. 15. Hold up my goings in thy paths, that my footsteps slip not; and in the 119. Psalm, Be surety for thy Servant for good, hold thou me up, and I shall be safe, and I will have respect unto thy statutes continually. And thus my Brethren, I have done with this Doctrine, and this Sermon, and as far as I know, with my Preaching in this place. The day is at hand, wherein I, and many o­thers of my Brethren shall be (through not naturally dead, yet) civil­ly dead, dead in Law, dead as to the work of the Ministry. And, as I told them of this particular Congregation the last Lords day, so I tell you; know what I would be willing to speak to you, if I lay on my death-bed, and had the exercise of Reason and Memory that I have now: look, I say, what I would say to you, if I now lay on my death-bed, the same I shall speak to you now, through Gods assistance; and first, I would, and in some measure do give thanks to God, the God of the spirits of all flesh, that hath called me, a poor unworthy Creature, not only to the knowledge, but to the Preaching of the Gospel [...] his Son Jesus Christ, and that in this place, and in this part of the [...] and hath pleased in mercy to continue life and liberty to [...] work here, almost Twenty six years. Secondly, I would be, [...] I am in some measure, thankful to God, and to his people, both of this Town, and of the Neighbour-hood, for a great deal of love [...] re­spect, [Page]and encouragement, that they have given to my Person and Mini­stry here; and particularly I do acknowledge my self to be greatly ob­liged to my Reverend Brethren, the Neighbour-Ministers, for the much love I have received from them, their readiness to help me, in supplying my place in the time of my sickness or absence, and sweet society I have had with them: I believe you think it is no easie thing for me to speak, or think of parting with such an Auditory and society, the like to which I never look to have on earth again. But seeing for my sins, and your sins, God will have it so, we must submit, and lie at his feet: that which he hath made crooked, who can make streight? But before we part, give me leave to speak a few words to you; something by way of Request, and something by way of Advice: by way of Request, I would speak this.

First, That if any of you have found any benefit by my poor Ministry, that if any of you have been enlightned, or awakened, or strengthened, and built up in the truth, and encouraged in the ways of holiness, by any thing that God hath put into my mouth to speak to you, let God have the praise, and let me have some room in your hearts, and prayers, how­ever God shall deal with me.

My second Request is, That wherein soever you have seen any fail­ings in me, or any failings in my Ministerial duty, that you would please to pass it by, and to help me in prayer to God, for the forgive­ness of them. These are my Requests of you, and that which I have to say to you, by way of Advice is much the same, with what I said to this particular Congregation the last Lords day. Take it in these parti­culars.

1. I would advise you and entreat you, that we may all of us lay to heart this present dispensation of God towards us, and the Nation, in this respect, that we may be sensible of it. I remember, when I was young, and my famous Predecessor, Mr. Rogers, was taken off from his Ministry in this kind, though but for a few weeks, these parts were won­derfully sensible of that providence, and laid it to heart, and were much in Humiliation and in Prayer; and I think I may say, they received an answer again within some weeks. Now Brethren, though he was worth some hundreds of us; yet now it is not the laying by of one man, but of multitudes, fifty in one place, and threescore in another, and fourscore in another, and this not by a single Bishop, but by an Act of Parliament, which makes the wound the wider, and the more uncapa­ble of cure; and shall not we be sensible of this? shall so many precious vessels be laid by, as vessels of no pleasure, and none take it to heart? [Page]Shall so many burning lights be quenched together, so may Wells of the Water of Life be stopt up together, and this not be laid to heart? I beseech you consider and be sensible.

2. In the deepest and saddest sence you have of this providence of God, watch over your own spirits, that you lay the blame of it no where so much as upon your selves. Some blame the times, and charge it on their iniquities; others are apt to blame us Ministers, and charge it on our niceness and singularity. Might my advice take place with this people, I would desire, that every one of us might lay the blame no where so much, as on our selves, for certainly, we have procured these things to our selves. I find our Predecessors the Martyrs, when by a Law Religion was chang­ed in the Nation, and Idolatry set up, they lay the blame not on the Law­makers, but on themselves, and their own hearts. One of them saith, All this is come upon us, because we did not love the Gospel; we were Gospellers in lip, but not in life: Much more doth it become us, whose sufferings are far less, to blame our selves more than we blame any o­thers.

3. My third Advice is this, and I beseech you take it in love, for it is out of love that it is given you; if you should perceive at this time a dif­ference in opinion and practice among us, that are the Ministers of the Gospel in this Nation; standing, and sticking at things that others can digest, and do; and others doing things, that some of their Brethren can­not come up unto: Be not offended, thus it hath always been from the beginning; it is no new thing. Thus it was in King Edwards dayes. If there be any of God's servants that are Learned and Holy, and Faithful, that do now for the enjoyment of their Ministry, yield a conformity to all that is enjoyned, I doubt not but many of them are grieved, that they cannot have the exercise of their Ministry without this: and we who cannot come up to this, are grieved that we cannot come up to it: the one, and the other have grief enough; add not your censures to this grief, that is already upon them. It hath been all along a merciful provi­dence of God, that when some of his servants could not satisfie their con­sciences, and come up to the things that have been imposed upon them, without injuring their Consciences; yet others have had a greater free­dom given them, that they could yield; and if not so, What would have become of the people of God? Therefore in those things, ac­knowledge there may be some providence of God, for good to you in it.

4. My fourth advice, I shall deliver to you wholly, in the words of that holy man and Martyr of God, Master Bradford, in his Letter to [Page]the City of London, saith he, Let us heartily bewail our sins, and repent of our evils, let us amend the evil of our lives, let us every one be diligent in prayer, and attend with reverence on the reading, and hearing of Gods Holy word; let us reprove the works of darkness, let us fly from Idolatry, and which is the particu­lar I would indeed commend unto you, Obey the Magistrate, and them that are set over us in the Lord, in all things that are not against the Word; and when they command any thing contrary to the Word, let us answer, It is meet to obey God, rather than man. However (saith he) resist not the Magistrate, nor seek to avenge your selves, but commit your case to God; be patient, and submit to all that are in Authority over you: but resist not, rise not against Authority; but wait on God, till he pleaseth to cause the Light to rise, and shine again upon you. This is my fourth advice.

5. Now it pleaseth God, that Hearing opportunities, at least, some of them are taken from some of us, from many of us, for a time: My Advice and Counsel is, that the less now you hear, the more you will read; read the Word of God much the more, and take all helps for the right understanding of what you read. The Book of Annotations is a great help to enlighten you to understand the Scripture; and next to the reading of the Scriptures, what spare hours you have, I would advise you to bestow your time in reading of the Book of Martyrs; a Book that hath formerly been more prized, than of late in England. Especially, read that part of it which contains the History of Queen Maries dayes; they will inform you of the great controversies that are between us and the Papists; and they will inform you what you shall answer; the reading how cheerfully they went to Prison, and to the Stake, will im­bolden you against the fears of sufferings, and death; and the reading of their Letters, will be a great means to edifie, and build you up. This reading of the Scriptures, and other good Books, is my fifth advice to you.

6. My fixth Advice to you is, That seeing God hath taken away your Week-dayes opportunities of hearing the Word here, and in other pla­ces, you would be careful that the world may not devour Gods Por­tion; I mean that portion of time, which some of you have bestowed in hearing these Lectures. It was a good speech of a gracious Woman, now with God, when Mr. Rogers was silenced: Well, said she, by the grace of God, the World shall never have those hours that I was wont to spend in hear­ing heretofore: her meaning was, she would spend them in her Closet in holy duties. It was an excellent resolution, and worthy of our imitati­on; and if I might after twenty six years labour here in the Ministry, now at my parting obtain thus much of you, that you having been [Page]pleased to be constant hearers here, would lay a Law on your selves, that so much time as you formerly spent in coming hither, sitting here, and returning home, that you will spend that time at home, either in praying, and reading, and meditating in your Closets; or else in pray­ing in, and with your Families, and instructing of them: If I might but obtain this of you, at my parting, I shall believe that the Devil and his Kingdom would be losers by this our parting; if you would spend this time weekly in holy Exercises, reading and praying for your selves, and for the Nation, and for your Families, which you were wont to spend in coming to these Lectures, and in attending here, and returning home; and that is my sixth Advice to you, and therefore let me intreat this of you.

7. And my seventh Advice and Counsel is this, that seeing it pleaseth God to take away from you so many of your publick Instructers, that you would every one of you that are head [...] of Families, be so much the more instructing and teaching your Families: Be so much the more in this, by how much the less is done in publick. Read the Word in your Fami­lies, and catechise your Families, and see that they may understand them: You have many helps for this, as Mr. Perkins, Mr. Ball, and the Assemblies Catechise.

8. And the last advice I have to give you, is this, that you would still continue your reverence of, and love to, and care for the observing of the Lords Holy Sabbath. It is that, my Brethren, wherein God hath been honoured in this Town, and in these Parts, I think as much as in most places in the World; and I pray do so still: And when you have not publick Ordinances, and publick helps for the sanctifying of the Lords day at home in your own Congregations, if you have the Word and Ordinances in any comfortable manner abroad, Travel for it, I say, travel for it; and when you have them not at home nor abroad, be so much the more earnest, and fervent, and aboundant in your family and secret Duties, in the sanctification of the Lords day. I have some fears, lest if time should come to pass, that the Magistrates should connive at the prophaning of the Lords day, giving way to Sports and Recreations on it, and Preachers should cry down the strict observation of the Lords day, and the like; I am afraid we have many youth, that in these parts, notwithstanding all the instructions that have been given them, would be ready to dance after these Pipes, and run into the pro­faning of the Lords day: Therefore you that are Governours of Fami­lies, remember the charge that God hath given you more expresly con­cerning this, than in any other thing that I know of: Thou, nor thy Son, [Page]nor thy Daughter, nor thy Man-servant, nor thy Maid-servant, nor thy Cattel, nor thy stranger that is within thy gates, shalt thou suffer to violate the day of the Lord: Therefore, know your Authority, and do your duty; and put on the Holy Resolution of J [...]shua, Whatsoever others do, I and my house will serve the Lord; so say you, Whatsoever others do, I and mine will sanctifie the Lords day, and keep it holy. So do, and the blessing of God shall be on you all the week long. And now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an inheritance among all them that are sanctified.

ALL that I shall do, shall be to answer two or three Queries, and then I shall leave a few Legacies with you, that may speak when I am not advantaged to speak to you.

The first Query is this; What should be the reason that men make such oppo­sition against the Gospel, against the plain, powerful, conscientious preaching of it? This is not the principal thing that I intend, and therefore I shall only touch upon the reason of it.

• 1. Mens hatred and opposition ariseth against the Gospel, because it doth discover their hidden works of darkness, Joh. 3. They hate the Light, lest their deeds should be removed: the Gospel brings their deeds of dark­ness to light: and this stirs up a spirit of hatred and opposition against the Gospel.
• 2. Ground is this; Because sinners under the Gospel cannot sin at so cheap a rate, as otherwise they might do. The Drunkard cannot be drunk at so cheap a rate; nor can the opposer and persecutor oppose and persecute at so cheap a rate as they might do, where the Gospel doth not shine in power and glory.
• 3. Because the Gospel puts persons upon very hard service, upon very difficult work; pulling out a right eye, cutting off a right hand, offering up an Isaac, throwing over board a Jonas, parting with Bosom Lusts, and dar­ling sins. Herod heard John Baptist gladly, till he came to touch his Hero­dias, and then off goes his head. As they say, John 6. This is a hard saying, and who can abide it? and from that time they walked no more with him; this is a hard Gospel indeed, and at this their blood riseth.
• 4. Because of the differing and distinguishing work that the Gospel makes among the Sons of men, it softens one, and hardens another that sits next to him; enlightens one, and strikes the other blind; it wins on one, and enrageth another. The same Sun hath different effects on the Objects on [Page]which it shines. The Gospel puts a difference between the precious and the vile, and this the vile cannot bear. It was never good dayes (say they) since such and such must be Saints, and none else; we have as good hearts as any, and this enrageth them.
• Lastly, It is from Satan; Satan knows that the very tendency of the Gospel is, to shake his Kingdom about his ears; Satan and Antichrist know that their Kingdom must down by the power and light of the Gos­pel; and therefore Satan and men of an Antichristian spirit, do all they can to oppose, and shew their hatred against the everlasting Gospel; and this makes them to be in such a rage against the Gospel.

Quer. 2. When the Gospel goes from a People, what goes? I shall give but a touch here.

1. When the Gospel goes, Peace, Plenty, and Trading goes. 2 Chron. 15.3, 5. and 6. compared. Now for a long season Israel had been without the true God, and without a teaching-Priest. Why? They had Priests, but they were Jeroboam's Priests, as you may see, chap. 13. verse 9. Have you not cast out the Priests of the Lord, the sons of Aaron, and the Levites, and have made you Priests after the manner of the Nations of other Lands? so that whosoever comes to consecrate himself with a young Bullock, and seven Rams, the same may be a Priest of them that are no gods. A little business will buy a Priesthood, and so they are said to be without the true God, without a teaching-Priest, and without Law. Mark what followes, And in those times, there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the Country; and Nati­on was destroyed of Nation, and City of City, for God did vex them with all adversity.

3. Safety and security goes, when the Gospel goes; so in the Text but now cited. The Ark was taken away, their strength and safety was gone. When the Jews rejected the Gospel, the Romans came and took away both their place and Nation, John 11.48, If we let him thus alone▪ the Ro­mans will come, and take away both our place and Nation. About for [...]y years after, Titus and Vespasian took away their City; they cried, If we let this man alone, the Romans will take away our Nation; and this was the ready way to bring the Romans upon them.

4. When the Gospel goes, Civil liberty goes; when the Jews slighted the Gospel; and turned their backs upon it, they quickly became Bond­slaves to the Romans.

5. When the Gospel goes, the honour and glory, splendour and beauty of a Nation goes. It is the Gospel that is the honour and beauty of a Nation; and when that goes, all the glory goes: As old Eli said, when the Ark was taken away, the glory was departed from Israel, 1 Sam. 4.22. Jer. 2.11, [Page]12, 13. Hath a Nation changed their gods, which are yet no gods? but my peo­ple have changed their glory for that which doth not profit; that is, the Wor­ship of God into the Traditions of men. What is it that lifts up one Na­tion above another, but the Gospel? Above all Nations of the Earth, England hath been lifted up to Heaven.

6. When the Gospel goes, all soul-happiness and blessedness goes. The Gos­pel, you know, is the means appointed by God to bring Souls to an ac­quaintance with Christ, to an acceptance of Christ, to an interest in Christ, to an assurance that he is theirs, and they are his. Now when this goes, all soul-happiness and blessedness goes.

7. When the Gospel goes, the spiritual presence of God goes, for that still goes with the Gospel. There is a general presence of God, as the Psalmist speaks, Psal. 139. Where shall I go from thy Spirit? Whither shall I fly from thy pre­sence? This presence of God reacheth from Heaven to Hell; in that sense God is included in no place, nor excluded out of any place. But alas! What is this general presence? When the Gospel goes, the special presence of God goes. This leads me by the hand to the third Query.

Query 3. And that is this; Whether God will remove the Gospel from Eng­land, or no?

It is the fear of many, but I humbly suppose, No: whatsoever darkness may be upon it, yet that God will not remove it; if you please, I will offer a few things that signifie something as to my own satisfaction, and it may be so to you.

1. The rooting that it hath got in the hearts of sinners and Saints, in the Judgment, Affections, and Consciences both of sinners and Saints. Certainly, it hath got so deep a root in the hearts of many thousands of Saints and sinners, that it shall not be in the power of Hell to raze it out.

2. The glorious anointings that are to be found upon many thousands of Gods servants in this Nation, to preach the everlasting Gospel, and who would be glad to preach upon the hardest terms, keeping God and a good conscience, to preach it freely, as the Apostles of old did. And certainly, God hath not laid in the Treasure, that it should be turned in­to a heap of confusion, but that it should serve to the end for which he laid it in.

3. The ineffectualness of all former attempts and designs to destroy the Gospel. You know what endeavours of old there hath been to dar­ken this Sun, to put out the light of Heaven, in the Marian dayes, and in other dayes since them; and yet it hath not been in Prisons, Backs, Flames, Pillories, nor any thing else to extinguish the glory of it. And then,

4. All Designs and Attempts to extinguish the everlasting Gospel, have [Page]turned to the advancement, flourishing, and spreading of the Gospel.

5. God never takes away the Gospel from a people, till the body of that people have thrust the everlasting Gospel from them. When, indeed, they have been so bold, as to thrust away the everlasting Gospel, God hath been severe unto them: But till the body of a people have thrust a­way the everlasting Gospel, God hath not taken it away from them, 2 Chronicles, the 36. Chapter, from the 15th verse to the end, God sent his Messengers early and late; they abused, slighted and scorned them, till there was no remedy. So in the 35. of Jeremiah, from the first to the twelfth; it is a famous Text for this. So in the thirteenth Chapter of the Acts, and the 45, 46, and 47. verses; Because you haue thought your selves un­worthy of Salvation, Lo, we turn to the Gentiles; till the Jews came to thrust away the everlasting Gospel, the Lord continued it to them.

6. The spreading of the everlasting Gospel, is the special means ap­pointed by God, for the destruction of Antichrist: First he is to be consu­med by the spirit of his Mouth, then destroyed by the brightness of his coming; the spirit of Faith and prayer in them that would be willing to lay down any thing rather than part with the Gospel, God will not put his blessed Church to the blush, he will not make them ashamed of their confidence.

7. Are there not multitudes of the Children of Believers that fall under many promises? And will not God make good his engagements to them? I will circumcise your hearts, and the hearts of your seed; and the seed of the Ʋpright shall be blessed, &c.

8. The strange and wonderful affections and tenderness, that God hath wrought in his children to the Gospel: What meltings and mourn­ings, and what a spirit of prayer hath God put upon his people?

9. There are many young tender plants and buds of Grace; such in whom the spirit of God hath stirred a hungering and thirsting, and long­ing after the great concernments of Eternity. I would, upon these grounds, and others of the like import, hope and believe, that the Lord will not remove his everlasting Gospel, however he may correct his peo­ple for their trifling with, and slighting the glorious Gospel. I have se­veral times thought, what a day of darkness was upon the World, in re­spect of sin and superstition: When Christ brought the everlasting Gospel, what a day of darkness and superstition was on the whole Earth? But you know what the Apostle speaks, 1 Cor. 1.21. For after that, in the wis­dom of God, the world by wisdom knew not God; it pleased God, by the foolish­ness of Preaching, to save them that believe.

When it is nearest day, then it is darkest. There may be an hour of darkness, that may be upon the Gospel, as to its liberty, purity and [Page]glory; and yet there may be a Sun-shining day, ready to tread on the heels of it. And so much for the resolution of these Queries.

I shall proceed, as I said, and leave some Legacies with you; which may, by the finger of the Spirit, be made advantagious to you, when we are not advantaged to speak unto you.

Leg. 1. The first Legacy I would leave with you shall be this, Secure your interest in Christ; make it your great business, your work; your heaven, to secure your interest in Christ. This is not an Age, an Hour, for a man to be between fears and hopes, between doubting and believing.

Take not up in a name to live, when you are dead God-ward, and Christ-ward. Take not up in an outward form, and outward privi­ledges. They cryed, The Temple of the Lord, the Temple of the Lord, that had no interest in, or love to the Lord of the Temple. Follow God, leave no means un-attempted, whereby your blessed interest may be cleared up.

Leg. 2. Make Christ and Scripture the only foundation for your souls and faith to build on: as the Apostle said, 1 Cor. 3.11. Other foundations can no man lay than that which is laid, even Jesus Christ. Isa 28.16. Be­hold, I lay in Sion for a foundation, a stone, a tried stone, a corner stone, a pre­cious stone, a sure foundation, Eph. 2.10. Since it is a very dangerous thing, as much as your soul and eternity is worth for you to build on this authority, and that; on this saying, and that; take heed.

Leg. 3. In all places and company, be sure to carry your soul-preser­vatives with you: go into no place nor company, except you carry your soul-preservatives with you; that is, holy care and wisdom. You know in infectious times men will carry outward preservatives with them; you have need to carry your preservatives about you; else you would be in danger of being infected with the ill customs and vanities of the time wherein you live; and that is a third.

Leg. 4. I would leave with you, is this; Look that all within you rise higher and higher, by oppositions, threatnings, and sufferings; that is, that your faith, your love, your courage, your zeal, your resolutions, and mag­nanimity rise higher by opposition, and the spirit of Prayer: thus it did, Acts 4.18, 19, 20; 21, 29, 30, & 31. compared. All their sufferings did but raise up a more noble spirit in them; they did but raise up their faith and courage: So Acts 5.40, 41, & 42. they looked on it as a grace, to be dis­graced for Christ; and as an honor, to be dishonored for him. They say, as David, If this be to be vile, I will be more vile. If to be found in the way of my God, to act for my God, be vile, I will be more vile.

Leg. 5. Take more pains, and make more conscience of keeping your selves from sin than suffering; from the pollutions and defilements of [Page]the day, than from the sufferings of the day: this Legacy I would beg that you would consider, take more pains, and make more conscience of keeping your selves from the evil of sin, than the evil of punishment, from the pollutions and corruptions of the times, Acts 2.40. Save your selves from this outward generation. Phil. 2.15. The children of God must be harmless, and blameless, without rebuke in the midst of a crooked and perverse generation. Heb. 11. speaks full to the point in hand. Rev. 3.4. Thou hast a few names even in Sardis, that have not defiled their garments, and they shall walk with me in white, for they are worthy. White was the habit of the Nobles, which imports the honour that God will put on those, that keep their garments pure in a defiling day, Rev. 8.4. And I heard another voyce from Heaven, saying, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. If you will be tasting and sip­ping at Babylons cup, you must resolve to receive more or less of Babylons plagues.

Leg. 6. I would leave with you, is this, Be always doing, or receiving good: Our Lord and Master went up and down in this world doing good, be was still doing good to body and soul, he was acted by an un­tired power; he still doing or receiving good; this will make your lives comfortable, your deaths happy; and your accompt glorious in the great day of the Lord. Oh how useless are many men in their generati­on! Oh that our lips might be as so many Honey-combs, what we might scatter knowledge!

Leg. 7. I would leave with you, is this; Set the highest examples and patterns before your face of grace and godliness for your imitation: in the business of Faith, set an Abraham before your eyes: in the business of Courage, set a Joshua: in the business of Uprightness, set a Job; of Meekness, a Moses, &c. There is a disadvantage that redounds to Chri­stians, by looking more backwards than forwards. Men look on whom they excel, not on those they fall short of. Of all examples set them before you that are most eminent for grace and holiness, for commu­nion with God, and acting for God: next to Christ, set the pattern of the choicest Saints before you.

Leg. 8. Hold fast your integrity, and rather let all go, than let that go: A man had better let liberty, estate, relations, and life go, than let his in­tegrity go; yea, let all Ordinances themselves go, when they cannot be held with the hand of integrity, Job 27.5, 6. God forbid that I should justifie you till I die; I will not remove my integrity from me, my righteous­ness I will hold fast, and I will not let it go: my heart shall not reproach me so long as I live: look as the drowning man holds fast that which is [Page]cast forth for to save him; as the Soldier holds fast his Sword and Buck­ler, on which his life depends: So (saith Job) I will hold fast my integrity, my heart shall not reproach me; I had rather all the world should reproach me, and my heart justifie me; than that my heart should reproach me, and all the world justifie me: That man will make but a sad exchange, that shall ex­change his integrity for any worldly concernment: Integrity maintain­ed in the soul, will be a feast of fat things in the worst of days; but let a man lose his integrity, and it is not in the power of all the world to make a feast of sat things in that soul.

Leg. 9. That I would leave with you, is this, Let not a day pass over your head, without calling the whole man to an exact accompt. Well, where have you been acting to day, Hands? what have you done for God to day, Tongue? what have you spoke for God to day? This will be an advantage many ways unto you: but I can onely touch on these Legacies.

Leg. 10. Labour mightily for a healing spirit. This Legacy I would leave with you as matter of great concernment. Labour mightily for a healing spirit: away with all discriminating names what-ever, that may hinder the applying of Balm to heal our wounds: labour for a healing spirit; discord and division becomes no Christian. For Wolves to worry the Lambs, is no wonder: but for one Lamb to worry another, this is unnatural and monstrous. God hath made his wrath to smoak a­gainst us for the divisions and heart-burnings that have been amongst us. Labour for an oneness in love and affection with every one that is one with Christ, let their forms be what they will: that which wins most upon Christs heart, should win most upon ours; and that is his own grace and holiness. The question should be, What of the Father? What of the Son? What of the Spirit shines in this or that person? and accordingly let your love and your affection run out: this is the tenth Legacy.

Leg. 11. Be most in the spiritual exercises of Religion. Improve this Le­gacy; for much of the life, and comfort, joy, and peace of your souls is wrapt in it. I say, be most in the spiritual exercises of Religion: There are external exercises, as hearing, preaching, praying, and con­ference; and there are the more spiritual exercises of Religion, exerci­ses of Grace, Meditation, Self-judging, Self-tryal, and Examination. Bodily exercise will profit nothing, if abstracted from those more spi­ritual. The glory that God hath, and the comfort and advantage that will redound to your souls, is mostly from the spiritual exercises of Re­ligion. How rare is it to finde men in the work of Meditation, of Tryal [Page]and Examination, and bringing home of truths to their own Soul?

Leg. 12. Take no truths upon trust, but all upon trial, [...] Thes. 5.21. So 1 Joh. 4.1. Acts 17.11. It was the glory of that Church, that they would not trust Paul himself. Paul that had the advantage above all for exter­nal qualifications; no not Paul himself. Take no truth upon trust, bring them to the balance of the Sanctuary; if they will not hold water there, reject them.

Leg. 13. The lesser and fewer opportunities and advantages you have in publick, to better, and enrich your Souls, the more abundantly address your selves to God in private. Mal. 3.16, 17. Then they that feared the Lord, spoke often one to another, &c.

Leg. 14. Walk in those ways that are directly cross and contrary to the vain, sinful, and superstitious ways, that men of a formal, carnal, luke­warm spirit, walk in; this is the great concernment of Christians. But more of that by and by.

Leg. 15. Look upon all the things of this World, as you will upon them when you come to die. At what a poor rate do men look on the things of this world when they come to die? What a low value do men set upon the pomp and glory of it? Men may now put a mark upon them, but then they will appear in their own colours. Men would not venture the loss of such great things for them, did they but look on them now, as they will do at the last day.

Leg. 16. Never put off your Consciences with any plea, or with any argument, that you dare not stand by in the great day of your account. It's dreadful to consider, how many in these dayes put off their conscience. We did this and that for our families, they would have else perished: I have complied thus, and wronged my conscience thus, for this and that concernment. Will a man stand by this argument, when he comes before Jesus Christ at the last day? Because of the Souls of men, many plead this or that. Christ doth not stand in need of indirect wayes to save Souls, he hath ways enough to bring in Souls to himself.

Leg. 17. Eye more, mind more, and lay to heart more, the Spiritual and Internal workings of God in your Souls, than the External Providences of God in the World. Beloved, GOD looks that we should consider the operations of his hand; and the despising the works of his hands is so provoking to him, that he threatens them to lead them into Captivity, for not considering of them. But above all, look to the work that God is carrying on in your Souls: not a Soul, but he is carrying on some work or other in it, either blinding or enlightning, bettering or wors [...] ­ing; and therefore look to what God is doing in thy Soul. All the mo­tions [Page]of God within you are steps to eternity, and every soul shall be bless'd or curss'd, saved or lost, to all eternity; not according to outward dispensation, but according to the inward operations of God in your Souls. Observe, what humbling work, reforming work, sanctifying work, he is about in thy spirit, what he is doing in that little world within. If God should carry on never so glorious a work in the world, as a Conquest of Nations to Christ; what would it advantage thee, if Sin, Satan, and the World should triumph in thy Soul, and carry the day there?

Leg. 18. Look as well on the bright side, as on the dark side of the Cloud; on the bright side of Providence, as well as on the dark side of Providence. Beloved, there is a great weakness amongst Christians, they do so pore on the black side of Providence, as that they have no heart to consider of the bright side. If you look on this black side of the Providence of God to Joseph, How terrible and amazing was it? But if you look on the bright side, his fourscore years reign; How glorious was it? If you look on the dark side of the Providence of God to David, in his first years banishment, much will arise to startle you; but if you turn to the bright side, his forty years reign in glory, How amiable was it? Look on the dark side of the Providence of God to Job; Oh! how terrible was it, in the first of Job? but compare this with the last of Job, where you have the bright side of the cloud, and there God doubles all his mercies to him. Consider the patience of Job, and the end that the Lord made with him: do not remember the beginning only, for that was the dark side; but turn to the end of him, and there was his bright side. Many sins, many temptations, and much affliction would be pre­vented by Christians, looking on the bright side of Providence, as well as on the dark.

Leg. 19. Keep up precious thoughts of God under the sowrest, sharp­est, and severest Dispensations of God to you, Psal. 22.1, 2. and 3. My God, my God, Why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring? O my God, I cry in the day time, but thou hearest not, and in the night season, and am not silent; There was the Psalmist under smart dispensations: but, what precious thoughts hath he of God under all? But thou art holy, O thou that inhabitest the praise of Israel: though I am thus and thus afflicted, yet thou art holy. Psal. 65.5. By terrible things in Righteousness wilt thou answer us, O God of our salvation.

[Page] Leg. 20. Hold on, and hold out in the ways of well-doing, in the want of all outward encouragements, and in the face of all outward discouragements. It's nothing to hold out, when we meet with nothing but encouragements; but to hold out in the face of all discouragements is a Christian duty, Psal. 44. Though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death; yet have we not dealt falsly in thy Covenant; our heart is not turned back, neither have we declined from thy ways; 'tis perse­verence that crowns all. Be thou faithful to the death, and I will give thee a Crown of life, Rev. 2.10. And he that endureth to the end shall be saved, Mat. 24. It's perseverence in well-doing that crowns all our actions. If you have begun in the Spirit, do not end in the flesh: do not go away from the Captain of your salvation; follow the Lamb, though others follow the Beast and the false Prophet.

Leg. 21. In all your natural, civil, and religious Actions, let divine glory still rest in your souls, Rom. 7.8. 1 Cor. 10, 11. In all your hearing, in all your prayings, let the glory of Christ carry it: in all your Closet-duties, let the glory of Christ lye nearest your hearts.

Leg. 22. Record all special favours, mercies, providences, and experiences. 'Tis true, a man should do nothing else, should he record all the favours and experiences of God towards him; and therefore my Legacy is, Re­cord all special favours, peculiar experiences. Little do you know the advantage, that will redound to your souls upon this account, by recor­ding all the experiences of the shinings of his face, of the leadings of his Spirit; many a Christian loseth much by neglecting this duty.

Leg. 23. Never enter upon the trial of your estate, but when your hearts are at the best, and in the fittest temper. 'Tis a great desire of Satan, when the Soul is deserted and strangely afflicted, to put the Soul on trying work: Come see what thou art worth for another world, what thou hast to shew for a better state, for an interest in Christ, a title for Heaven: this is not a time to be about this work: thy work is to get off from this temptation, and therefore to pray and believe, and wait upon God, and be found in all those ways, whereby thou mayst get off the temptation.

Leg. 24. Always make the Scripture, (and not your selves, nor your carnal reason, nor your bare opinion) the Judges of your spiritual state and condition. I cannot see my condition to be good. I cannot perceive it. What? must your sense, and your carnal reason be the Judge of your spiritual state? Isa. 8.20. To the Law, and to the Testi­mony, if they speak not according to his rule, it is because there is no light, no morning in them. John 12.24. The word that I have spoken, the same shall [Page]judge you at the last day: The Scripture is that which must determine the case in the great Day: whether you have grace or no, or whether it be true or no.

Leg. 25. Make much conscience of making good the terms on which you closed with Christ: You know the terms, How that you would deny your selves, take up his Cross, and follow the Lamb wheresoever he should go: Now you are put to take up the Cross, to deny your selves, to follow the La [...] over Hedge and Ditch, through thick and thin, do not turn your backs on Christ: the worst of Christ is bet­ter than the best of the world: make conscience of making good your terms, to deny your self, your natural self, your sinful self, your reli­gious self; and to follow him: and if you do so, oh! what an honour will it be to Christ, and advantage to your selves, and a joy to the up­right!

Leg. 26. Walk by no rule but such as you dare die by, and stand by in the great day of Jesus Christ. You may have many ways prescribed to worship by: but walk by none but such as you dare die by, and stand by, before Christ Jesus: walk not by a multitude, for who dare stand by that rule, when he comes to die?

Make not the example of great men a rule to go by: for who dare die by, and stand by this, in the great day of account? Do not make any authority, that stands in opposition to the authority of Christ, a rule to walk by: for who dare stand by this, before Jesus Christ? Ah! Sirs, walk by no rule, but what you dare die by, and stand by, at the great Day.

Leg. 27. And lastly, sit down, and rejoyce with fear, Psalm 1. Let the righteous rejoyce, but let them rejoyce with fear: Rejoyce, that God hath done your souls good by the everlasting Gospel: that he did not leave you till he brought you to an acceptance of, to a closing with, and a resignation of your souls to Christ, and the clearing up of your inte­rest in him. Rejoyce, that you have had the everlasting Gospel in so much light, purity, power, and glory, as you have had for many years together. Rejoyce in the riches of grace, that hath carried it in such a way towards you. And weep that you have provoked God to take away the Gospel, that you have no more improved it, that you have so neg­lected the seasons and opportunities of enriching your souls. When you should have come to Church-fellowship, any thing would turn you out of the way. Oh! sit down and tremble under your barrenness, un­der all your leanness: notwithstanding all the cost and charge that God hath been at, that you have grown no more into communion with God, [Page]and conformity to God, and into the lively hope of the everlasting frui­tion of God. Here are your Legacies, and the Lord make them to work in your Souls, and then they will be of singular use to you, to preserve you so, that you may give up your account before the great and glorious God with joy. Labour to make conscience of putting these Legacies into practice, of sucking at these breasts, which will be of use to us, till we shall be gathered up into the fruition of God, where we shall need no more Ordinances, no more preachining, or praying.

THese words contain two parts:

• 1. A Duty exhorted to.
• 2. The manner of the management of Duty.

The duty exhorted to, is, to retain the faith delivered to the Saints:

The manner of its management is, that we should earnestly contend to keep it.

I opened the terms, What's meant by Faith.

It is not so much the grace of faith, but the Doctrine of faith; not spe­cial faith, whereby we apprehend special mercy upon a promise made to the Elect, but the Fides quae creditur, the whole substance of the Doctrine of Christ, as to things that are to be believed, and duties that are to be practised.

But why is it said, The faith that was once delivered? (that is) inva­riably, irrevocably, once for all. To the Saints, respects the priviledge the Saints of God had in the faith that God had left: 'tis the faith of the Gospel, committed as a Treasure: And the Church is called a Can­dlestick, not only to hold out the light, but to hold the light: whence the Church is called the Pillar, or the ground of truth: not that they are to make Doctrines, but to hold forth the Doctrines of Christ, even as Ta­bles and Pillars, upon which Proclamations are hung and held forth to be made publick: so is the Church of Christ, 'tis that in which the Truths of the Lord Jesus are kept, and will be kept from one age to ano­ther.

[Page]But what's the import of the word [Earnestly contend?] It's a word used only once in the New Testament in the Composition: The word in the root is frequently used, and imports a struggling with might and main, as those that use to run at games. It is used for Jesus Christ in his suf­ferings, He was in an Agony; the same word from whence this word is compounded. The Apostle would imply such a contention, such a strug­ling to keep the faith of the Gospel, as one word in the English is not a­ble to express it, and Interpreters very much differ what's the import: The best do centre in this, that we should contend for the Faith, as men that would contend to keep their very lives.

The Proposition is this, That it is the duty of the Saints of God to maintain an earnest contention, to struggle for, and to keep the Faith that was betrusted with them: Wherein doth this contention con­sist?

1. It is not a carnal contention; the weapons of our warfare are not carnal, but spiritual, the Saints are not called to contend for the Faith with carnal weapons, with carnal power and force: (not by might and power, but by the Spirit of God) force and power, and a fleshly Arm, Pri­son, Pillors, and Chains, and taking away of mens comforts and E­states upon the account of the Faith of the Gospel, hath been the usual way of Error's detending it self: Prayers and Tears are the Churches Weapons.

2. 'Tis not a contention of uncharitableness. This Contention allows no murthering, either of the bodies or souls of men: Christians are so to contend against Error and sinful Practices, as to love their persons, and pitty those they contend with. There are some opinions, that there is no way to shew a holy way of zeal against, nor to be able to destroy them, but by a holy separating from the persons: there were such to whom it was not lawlul to say God speed, or receive them into their houses: but yet this in order to the saving their souls: Saving some, plucking them as brands out of the fire.

But positively, this holy contention it consists in these four things.

• 1. In managing the Sword of the Spirit, the Word of God, against Errors and sinful Practices, to be able to confute them mightily, as Apollos did, out of the Scriptures, shewing the Jews that Jesus is the Christ.
• 2. By Prayer: for to pray down sinful opinions and practises. That we mean when we pray, Thy Kingdom come, that the Gospel may run on and be glorified: that these nights of darkness may be dispelled: that Truth may shine to the perfect day.
• [Page]3. By holy practising against them: by holding forth the Word o [...] Life in your Conversations: by striving together by a mutual provoca­tion for the Faith of the Gospel, in respect of holy walking.
• 4. By being able to suffer for them.

The reasons of the Point I gave you.

I shall now sum up all in a word of Exhortation, to press every one that bears the name of a Saint, to take up this Exhortation of the Apo­stle, Earnestly to contend for the faith that was once delivered to the Saints. The sum of all is, to beg that you would be valiant for the Truth of Christ; that whatever hath been delivered to you consonant to the truth, agreeable to the faith delivered to us, that you would struggle might and main, by all Christian courage, by argument, practice, prayer, by suf­fering, rather than let go those truths that God hath taught you by his faithful Ministers: that Christ hath been preached to you: those Scri­ptures you have in your hands; those Doctrines you have learned by experience, by prayer, by searching the Word: those ways of Worship God hath taught you; those patterns of his house, and out-goings and returnings there, that he hath taught you; be exhorted to hold them fast, and not let them go: ( Contend earnestly for the faith, &c.)

It is to be lamented, that there is so sad a spirit of indifferency among Christians, as we find at this day. Many do so carry it, as if there were nothing in the Gospel of Christ that were worthy the owning by pra­ctising, or worthy owning by suffering. This luke-warm indifferent tem­per hath done the Church of God a great deal of mischief formerly; and if admitted now, will do you as much mischief again. It hath been one of the sins which the Lord at this day is judging and punishing his poor peo­ple for, that our zeal hath been so hot against one another for meer cir­cumstances, and so cold when we are like to lose the substance: that our contentions rise so high in matters hardly of any moment, and our spirits work so low when they are to gain the great things for which Christ suf­fered, & which he delivered to us. It is my work therefore to beg you, that you would put on a holy resolution, that there may be no contention a­mong us (for we are Brethren) but only that contention, who may most retain, & evidently witness the Faith that is delivered to us: It is the trust God hath committed, and he doth expect and look how we will manage it with courage and confidence, to keep the Faith of the Gospel. There are very great oppositions against you, and there ought to be great resolutions of Christians to maintain themselves against such oppositi­ons. It is a very sad thing that Christians should see the Faith and the ways of the Gospel of God, as it were taken from them at any time [...] [Page]and they have not one word to speak, nor any thing at all for to venture in suffering for the wayes and truths of Jesus Christ: Moses had such a holy zeal, that when Aaron was an example to the people to lead them to Idolatry, he contended with him earnestly to his face. The zeal of Gods servants is so small now, that though Balaam be about the work, we have not a word to speak; Though the small Prophets of Antichrist be about the business, yet no Christian hath courage to speak. The holy Apostle Paul, when Peter walked with an uneven foot, and began to Ju­daise, he tells us, he did resist him to his face. Shall Paul resist Simon Peter, and shall not the Saints of God resist Simon-Magus? shall they resist Hy­menaeus and Philetus, and shall not we contend with Alexander the Cop­per-smith? 'tis but suitable to what God expects; and the Exhorta­tion here given us, That we should maintain with might and main, as that which is our treasure, which we will not let go, the Faith once delivered to the Saints.

To put you upon this, I might encourage you with several things. All the Reasons mentioned are as so many Motives to this holy spiritual con­tention: Shall I tell you of three words further?

1. The mercy of God delivering the truth to you, should engage you to this holy contention: 'tis such a mercy as is a Non-such mercy, Psal. 147. the two last verses, He hath given his Judgments to Jacob, and his Statutes to Israel; He hath not dealt so with any Nation. How many of the greatest part of those that we call Christians in the world, are put like Sampson to grind among the Philistinis? Superstition, Popery, Ido­latry, Will-worship, such things as Jesus Christ never delivered to his Saints, having both their eyes out, the Scripture light that should have shewed them the truth, taken from them; and their Consciences that should teach them, carried in the pocket of some base Priest, that dare not think any other than what he will tell them. How many are there, even of the very reformed of the world, who only get upon some bro­ken plank of Ship-wrack'd truth, whereby they swim to the Lord Je­sus? But God does not deal thus with us: you have had the whole Counsel of God revealed to you, a glorious light set up in the Nation for a hundred of years past, which hath been like the light of seven dayes: For these twenty years past the running to and fro of men, hath increa­sed knowledge: you have learned the truth from Gods faithful Mini­sters: you have received it with much affliction, with many temptations: it hath cost Jesus Christ dear to send it, it hath cost you dear to receive it, and will you let it go? Your sin above all others will be most provo­king to the Lord Jesus.

[Page]2. I might tell you that 'tis a time, wherein many let go the faith, and methinks the Lord Jesus does by his poor and unworthy messenger speak to this great Congregation, as sometimes he did to his Apostles, Will ye also go away? There are many that have been forward and emi­nent Professors of the Faith delivered to the Saints, that have made Ship-wrack of Faith and a good Conscience; will you split upon the same rock? God hath kept the truth for you, and kept you in the truth hitherto, and is coming to see whether you will cleave to it, and keep it or no. We have been sucking at the breasts of the Ordinan­ces, and dandled upon the knees of Providences, and gone on in a smooth way of Profession: but what will you do now, when you must come possibly to suffer persecution for it? to keep the faith, you may lose your Liberty, Life, Estate. And there's a great deal of hazard upon this account, because it hath pleased God so to dispose it, as that those that should be your guides into truth, the Lord is remo­ving them into corners. Possibly while they have been with you, you have kept the faith; but what will you do when they are gone? While Moses was with the people they cleaved to the Lord; when once he was gone into the Mount, they fell into their Idolatry, and worship­ped a Calf. While Paul was at Ephesus the flock kept pure, but (saith he) I know after my departure grievous Wolves shall break in, not spa­ring the flock, &c. So while you have heard of God, who sends voices and warnings to scare away the Wolves and Foxes from you, possibly you may keep the Faith; but what will you do when God removes them?

3. God hath ever had in all ages of his Church, a word of his Pa­tience to be kept, to try his Saints; and therefore it does concern you for to be valiant for the truth. In all the series of Gods dispensations with his Church, there hath been something or other of the faith of Christ, that hath cost them resisting to bloud, to sacrifice their lives, to lay down all that they have for it by suffering. Now even as they, so we; if not in the same thing, yet in the same faith: we have still some word or other of Gods patience to keep, therefore we need to have on the Armour of Light; you must wrestle with the fiery Tryal, for there is some Jewel that Jesus Christ puts upon you to wear, that Persecutors and Persecutions, Heresies and Hereticks will scratch at, which you must hold out with loss of life to keep; and this must be till the latter part of the rage and reign of Antichrist is out; and even as you keep that, so will God keep you, Rev. 3.10. As you honour the word of Gods patience, so God will honour you: As you are faithful [Page]to him, so will he give you the Crown, and no otherwise: Hence there­fore it concerns us all to be armed with a holy confidence and resolu­tion, as to this spiritual Warfare, in contending for the faith delivered to us.

But the great thing I shall speak to, is; Wherein may Christians be helped in this holy strugling and contention?

I shall only mention five or six things, some to fit you for it, others to help you in the mannagement of it: I shall name them mixtly, and not distinct.

Rule 1. First, Bring all Doctrines that are offered you to believe, and all practises that are put upon you to practise, to the Scriptures, the Word of God; try them there, whether they be to be retained, or to be re­jected. You will have this double advantage by it;

• 1. To discover what is right, and what is wrong.
• 2. To have on the best part of your armor, whereby to contend against it.

1. To discover what is right, and what is wrong; for the Scripture alone is the Touch-stone of Doctrines, and the Trial of Spirits: The Scrip­ture does discover it self, and doth discover all things that are contrary to it: when you are bidden to try all things, 'tis not by practising all things, as some poor giddy-headed Christians of late days have done; who have made the practising every opinion, to be their trying of it, till they have run themselves into all Opinions: but 'tis the Scripture you are first to trie, and then to practise; who are like the noble Bereans, that were more noble than those of Thessalonipa, because they searched the Scripture. To bring the Truths that have or shall be taught you, or the Doctrines that shall be imposed upon you, to the Word of God; to see whether they be according to the Truth, or no: for false Doctrines and false Worship, of all things they hate the Scripture most: they are alike false coyn, or false Jewels, which go best in the night: false coyn will not endure the Touch-stone, nor false Jewels the day: no more will false Doctrines the Scripture; therefore it will be a great way to discover them.

2. It will be a great way to vanquish them, Eph. 6. Above all, take the sword of the Spirit: the Word of God is the sword of the Spirit, by which we slay Heretical Doctrines; and by which we are to slay sinful practises. All those stones that the Davids of God have flung at the Goliahs of Er­rour, they have been taken out of the Brook of the Scriptures: therefore reduce all Doctrines offered you to believe, all Worships that are taught you to practise, to the Word of God.

1. All Doctrines that are taught you to believe, reduce them thither; [Page]there's no profession of Faith to be built, but the stones must be fetched from that Mountain: If you believe Divine Truths, but not because the Scripture propounds them, your faith is but humane: If you believe any thing the Scripture doth not speak, your faith is Diabolical: the Word of God, and your faith, must run parallel: All that is written, you must believe, and you must believe nothing but what is written: This was the Rule of the Old Testament, Isa. 8.20. To the Law and to the Testimo­ny; to the Law, that is, to Moses; and to the Testimony, that is, to the Prophets: if they speak not according to these, there's no light in them. When any thing was offered to Christ by way of enquiry, his common answer was, How readest thou? Luk. 10.26. How is it written? When the Apostle Paul would redress the abuse of the Lords Supper, he does not carry the Corinthians to these and these Fathers, to this and that use and custom, but brings that, How it was delivered from the Lord: he reduces them to the Institution; What I have received from the Lord, that I have delivered unto you. The Word of God is perfect, in respect of Doctrine, and in respect of Worship. So that whatsoever is offered you to believe, you must try it by perfect rules; for 'tis given by Divine in­spiration, to make the man of God perfect and wise unto Salvation: it is such a Canon about Doctrines to be received, as nothing must be added nor taken from it, Rev. 22. Therefore it's called a Testament: Now no man dares adde to another mans last Will and Testament: Who shall dare to adde a faith to the Faith of Gods Elect, to that which Christ hath delivered? I will give you this as a certain Observation, that there never was any thing of false Doctrine brought into the Church, or any thing of false Worship imposed upon the Church, but either it was by neglecting the Scripture, or by introducing someehing above the Scri­pture.

2. Bring hither all practices of Worship, as well as Doctrine, to be believed: try the wayes and forms of Christs house, by the Word of Christ: he shews us the patterns thereof, the our-goings, and return­ings thereof: he was faithful in all his house, even as Moses was, who did not leave a pin of the Tabernacle, but did appoint it. There is nothing decent and comely in the Church, which is so much plea­ded for, but what comes in by Christs institution. What-ever you worship without a warrant from the Word of God, or by what-ever means you worship without a warrant from the Word of God, you worship you know not what, John 4.20. 'Tis Will-worship; and by the same Rule you receive one Will-worship, you may receive twenty; 'Tis vain worship, it will never reach the end of your Com­munion [Page]with God: (for he is a Spirit, and seeks such Worshippers:) it will never bring you to the enjoyment of God: therefore in point of Worship, bring it to the Word of God; and as to Faith and Worship, say, Hitherto, my Faith, and my Worship, shalt thou go and no further. This rule rightly improved, will dis-intangle you from the hooks, and take you off from the baits of those cunning Fowlers (for to such the Apostle doth compare them in the New Testament) who seek to betray souls from the simplicity of Gospel-faith. Never any did invent false Doctrine, but to put up them, they put down the Scripture, and they put out the eyes of Christians to make them bend to it. Before they use other means to compel them, their great work is to darken the light, or the truth; and in the room of the Scripture to be your rule, they set up other Rules: which, because there are three marvellous Popu­lar, I desire to mention them in opposition to this Rule I have given you.

There's a three-fold rule men would set up to deceive poor souls: The Name of a Church: Ancient Customs: The Generality of those where they live.

1. The specious Name of a Church, to make that a Rule to Do­ctrine and to Worship. It was the plea of the Popish Party in the Marian dayes; What! will you not believe the Church? hath not the Church power to make Institutions and Canons about this, and that, and the other? will you not believe the Church? will will you go out from the true Church? Thus do men that go about to deceive; nothing like it, as to the catching and deluding many poor souls, by making the Church their Rule. It was the way of the Po­pish Party of old, and if Antichrist ever hath power again over the Church of Christ, in that measure and degree it has had, you must expect it again; therefore let me caution you against it. Can we en­quire who this Church was? It was only the decree of the proud Church, Antichrist of old, and the Antichristian Clergy, who, (as you may read in their Stories) would lord it over the faith of Gods heritage. I must tell you, the Name, and Custom, and way of the Churches of Christ, is a reverend holy thing, even of that that is a true Church: 'Tis a weighty Argument, when the Apostle saith, We have no such Custom, nor the Churches of Christ: And therefore I do fully close with him that said, No sober man will go against reason: No Christian against the Scripture: and no peaceable minded man against the Church: But then the Church must shine by a Scripture-Light: If that be a Rule, it must be ruled by the Scripture; the [Page]Churches power is not Authoritative, as to give Laws against the Laws of Christ; it's onely ministerial, we do believe the Scripture for it self, and not because of the Church: we receive the Scripture by the Church: Hence therefore when we set up the name of a Church, let us see whe­ther that Church walk in the way of Christ, whether she be his Spouse or no, whether she doth act according to his Institutions, whether they bring his light, yea or no; then submit: for it is not what a Church practises, but what they are warranted to practise: not what they hold for a truth, but what they are warranted to hold as the Word of Truth: The Word was written after the Church, but as it is the Word of God, it's before it. This therefore will break the snare, if you be set upon by the specious name of the Church; look that the Church hath warrant from Scripture-Institution, and then submit to Church-Institution.

A second Rule I observe men would set up to betray poor souls from the faith once delivered to them, is Ancient Custom: (our Fa­thers worshipped in this Mountain.) When they would hold forth that which the Scripture is short in, they will send us to such and such customs, of so many hundred years standing. It is to be be­wailed that the date, the standing of false Doctrines, and false Worships, is so ancient; for though at first they were but Innova­tions, yet to succeeding Generations they become old: And 'tis a ve­ry great truth, That what is the most ancient, is the most true; and therefore there lies a great snare in this. Therefore when Antiquity is pretended, if you find not their hoary heads in the way of Righte­ousness, there is little reason for you to reverence them, or comply with them, no more than there was reason so suddenly to be taken with the Gibeonites mouldy bread and clouted shoes: When matters of Antiquity are pretended, say as Ignatius, Jesus Christus est mea An­tiquitas, Jesus Christ is my Antiquity; so say, Truth is my Antiqui­ty: for though an opinion hath been practised a thousand years, yet men may have the Word of Truth in their hearts that is ancienter than all.

A third Rule that men would set up, is, The general course of the World, or Place, the generality of those where they live: This was that the Popish Party did often mention to the witnesses of Jesus Christ; What! will you be wiser than others? Can't you do as others do? must you be singular? And this is a taking Rule for to make you conformable to those things possibly the Word of God will not war­rant, if you bring not this custom to the Word of God: 'Tis not what [Page]the most do, but what we may do: 'tis not what the practice of all in general is, but what ought to be the singular care, and strict holiness of Christians in particular, that the Word of God will allow: Christians are not to be conformable to the present World, Rom. 12.1. The Word will tell you, It is no more safe to follow a multitude to do evil, than it will be sweet to be in Hell with a great company: The Word will let you know, the secrets of the Lord are with a very few, and those, them that fear him: as for the whole world, it lies in wickedness: The Word will tell you, The wayes of Jesus Christ, and the profession of Jesus Christ, is commonly called a Sect; it is every where spoken against, and men hate it every where: Therefore set up a Rule in your hearts, in your houses, in your meditations, in your practise.

Rule 2.

Be very well rooted and established in the faith that hath been de­livered to you. I observe one of the great reasons why Christians so easily let go the profession they have made, is, because they were never well built upon it, nor established in it. There are many Chri­stians, that, through their own itching ears, heaping up Teachers to themselves, have never been rooted or established in the truth; the Lord pitty them and keep them this day: Many Christians that have attended to establishing means, yet never seriously considered nor laid things to their heart, but are like those the Apostle speaks of, Heb. 5.12. that had need to learn the first Oracles of God. How many among us profess with the highest, but have little ground for their faith? onely (with the Jews) the Traditions of the Elders, the custom of the place, Education, and because such a party of men say so, because no body denies it, because Ministers commonly preached it; but to have any solid and serious ground, they are yet to seek. 'Tis not with the things of God, as with other Arts, as Lo­gick, Rhetorick, Astronomy; in these Arts the principal is presup­posed to be proved; no man goes about to prove there is Reason, that there is Number, that there are Heavenly Bodies, because sense and experience shews it. But 'tis quite otherwise in the things of God: for you are not onely to run away with the notion, that there is a God, that this God is one, and that these are his Words and his Works; but you are to know this by experience, because the know­ledge of these things comes by infusion, by faith, by a belief that God is: For by faith we believe the Worlds were made by the Word of God, Hebr. 11.3. It is that therefore I would press you to, that [Page]you would labour for an established Spirit: Do not onely hear the things of God, but see them; the first will but blinde you, or at best leave you at great uncertainties; the last will settle you. What was the reason of the holy Apostles zeal, when they were under the great­est threatnings of the High Priests, and were forbid to speak in the name of Christ, and to speak of Justification by faith, and the Resur­rection of Christ from the dead, and forgiveness of sins by him? (things that are further remote from sense and reason) the Apostle will tell you, Acts 4.20. We cannot but speak the things we have seen and heard. Hence it is that poor silly women, that in respect of their Imbecillity and Infirmity of Sex, the terrours of the fire and faggot, might have been such to have brought them to Apostacy, yet they confounded the great Doctors and Rabbies when they were brought before them; they were able to burn, though they could not dispute; they beheld things that were invisible. It's an excellent thing not to take up the Word upon notion, upon opinion, but to have an established heart through Grace. I shall direct you in two words.

• 1. Get the Lord by Prayer to teach you every truth; what Jesus Christ teaches once, is everlastingly taught; no word is abiding, but what the Lord Jesus teaches himself. Look as it is with Satan, when he comes to seduce men from the truth, he will present such a fine notion without, and commonly he darts in some dazling light within, so that you never knew a Heretick take up a false opinion, but it was with a marvellous deal of sweetness and comfort: so when the Lord Christ teacheth by his Spirit, he comes with that light, that sweetness, savour, and relish of truth, as will be impossible for you to let it go: Hence when Christ would confute the Pharisees, who had the witness of his Father in his work, he saith, Joh. 5.37. Ye have neither heard his [...]oice at any time, nor seen his shape: It's an excellent thing to see the shape and hear the voice of God.
• 2. Be well rooted upon Christ, or else you will never be established in any [...]ruth of Christ: If you miss the Lord Jesus by the Grace of Faith: you will never h [...]ld fast the Doctrine of Faith: you are built upon the Doctrine of the Apostles, (not their Persons) upon which the Lord Jesus is the Corner-stone: he that does not know Jesus Christ himself, will certainly lose his Faith: What's the reason the stony ground in time of Persecution fell away? why, they had not root, they were not plant­ed upon the Lord Jesus.

[Page] Rule 3. Thirdly, those truths that God hath taught you, and those wayes of Worship God hath committed to you, love them as your lives, love them above your lives; for no man will ever contend to hold them, if he do not love them. Things of low price and e­steem, are presently let go; he that loves the Word above his life, will let life go rather than the Word: If you receive not the Word out of love, every Imposter and false Prophet, every fear and terrour of men will rob you of it: Hide the Word in thy heart, saith Solomon, Love the truth dearly. It was a great speech of Calvin, Never did any one Apostatize from the truth of Jesus Christ, but it was because he did not love the truth: And I add this, That never did any Apostatize from the wayes and truth of Jesus Christ, but it was because they did not re­ceive them in love, or else they have lost their love; for there's a decay of affection, as well as having no affection: if you love them, what will you not suffer for them? (but more of that by and by.)

Rule 4. Fourthly, Guard all the truths of God, and those wayes of God that have been taught you; guard them strongly, especially truths that are most material and fundamental: for leading truths are like Captains of Armies, if they be routed, the whole rout follows them. There is great opposition that will be made against your faith. The whole power of darkness, of Antichrist, of his seducing spirits, likely and probably enou [...]h, will overspread the whole face of Christianity once more: for she must sit as a Lady, before she be desolate and forsaken for ever. The Apostle bids you beware of Dogs, beware of the Concision, beware of Evil workers, guard your selves against them, guard the truths you have learned, by Argument, by Scripture, by Reason, that you may have wherewithal to confute them by the word of truth mightily, out of the Scripture, as the Apo­stle did.

Three things you are to guard against.

• 1. Your own deceitfulness, especially in a rash and sudden forsa­king of those wayes that have been taught, and the profession you have taken up; for Christians would never be so mad to Apostatize, were they but seriously deliberate, about the weight of them, Gal. 3.1. O foolish Galathians, who hath bewitched you, that you would not obey the truth, &c. and 1.6. I warvelled what ailed you, that you soon turned away to another Gospel. One would have thought they might have spo­ken with Paul first, and sent to him, and reasoned the case with him: There's a marvellous bewitching in false Doctrines, to take men pre­sently, [Page]who are not watchful over themselves. It is in disputations and practising truth, as it is in contentions: if you make a Judgment before you hear both parties speak, you judge unrighteously: if you forsake the wayes and truth of Jesus Christ, before you can hear what can be said for them, you do unrighteously.
• 2. Guard them against the lusts of your own hearts. The great work of a Chris [...]ian, is contention; it is not so much against Antichrist, those that are without him, as that which is within him. If all Here­tical Do [...]trines and wayes were rooted out of the World, not onely the being, but the memory, the heart is bad enough in one day to set them all o [...] foot again; therefore guard the truth: Men of corrupt minds will presently grow [...]eprobate, as to the Faith, 1 Tim. 3 6. Such Doctrines and Worships as shall suit with our lusts, as shall suit with exalting Self, and laving Christ low, as shall suit with an easie way to Heaven, when the Scripture saith, Straight is the Gate; as shall suit with self-preservation: So I might secure my Estate, my Liberty. I would suspect such Doctrines as these, before I take them up for the wayes of Christ.

Guard the truth against false Teachers, such as shall come a­mong you in Sheeps cloathing, yet are Wolves in heart; men that creep in at unawares among you, to subvert souls: I will not here describe them, you know them well enough by their fruits: onely this let me tell you in opposition to those; though you cannot come at the publick Ministr [...], or those God hath set over you, yet make Conscience for to take fences, to take defences from them, as you may by their Counsel, Prayer, Help, and Assistance, for to guard you a­gainst false Teachers. When the Church of Christ is in the Wilderness, you will find this is that the Holy Ghost advises them to, Cant. 1.8. You are to guard your selves by communion one with another; as to go forth by the foot-steps of the Flock, so also you are to go and feed your Kids by the Shepherds tents; for though 'tis not the work that God calls for, to pin your faith upon their sleeves, yet 'tis your duty to enquire of the Lord by them; for he is the Messenger of the Lord to you.

Rule 5. Arm your selves with Resolutions to suffer for the faith of the Gospel, and for the wayes of Jesus Christ; As you should love the truth above your lives, so labour to be made willing to part with Life, Estate, Liberty, any thing for to keep the wayes of Jesus Christ. It is not the honour of the Gospel of Christ to hear Christians to break out into murmurings, passions, discontents, contentions that are [Page]carnal and sinful; your work is, humbly, meekly, and patiently to lie under the hand of God, and under the hand of man too; that becomes Christians. Suffering is that that will restore the glory of Religion, that will keep the truth delivered to you, that will honour the Cause of Christ best of all: follow the example of blessed Paul: his his expression is worthy of consideration, 2 Tim. 2.9. he gives a charge of keeping and propagating one of the most glorious truths, (that Je­sus Christ was risen from the dead) yet a thing that is farthest off from sense and reason, (wherein I suffer trouble:) Mark, Paul does not say, wherein I make trouble; no, but wherein I suffer trouble, as an evil doer, unto bonds, but the Word of God is not bound. If this blessed and glori­ous Apostle would have had the faith of God bound, and have con­tented himself with sinful silence, and not propagated the Gospel, Paul might have been free; but Paul would not have the Word of God bound, therefore Paul would suffer for it. Shall we go higher a great deal than this? You have the glorious commendation of the Lord Je­sus Christ upon this account, that he gave a free and full account of the Doctrine of his Father, and of his glorious person, before Pon­tius Pilate, a bloudy Persecutor. It was not by saying to his Disciples Fight; nor by saying, My Kingdom is not of this World: but he gave a glorious confession before the face of Pilate, of the righteousness of his Truth, Doctrine, Gospel, and of his Person. Fear to ensnare the freedom of the Truth, with your own Liberty; do not ensnare it to your own lusts, nor to the will of any man. Oh! that we could study, and improve these Scriptures more! it would make us fear God more, and man less. This is that that would make us to say, as holy David did, Psal. 119.161. Princes have persecuted me without a cause, but my heart standeth in awe of thy word: for he that hath the most fear on you, and upon you, you will be more afraid to fall into his hands. It is a childish thing for a Christian to tread down the belief of any Doctrine, or practise any Worship for fear of man, who hath no more power to hurt us, than we give him our selves by our fear; Fear not him that can kill the body, &c. It was the way of Gods people for­merly, that they came to divide between duty commanded by God, and commanded by Man. You may read in all the dayes of Antichrists persecution, from the beginning they came to divide in matter of o­bedience to God and his truth; and worship and obedience to Man. Christians! nothing but a suffering spirit will help you to this, for there is no other way of Obedience in this case to Authority, but to suffer under it meekly, patiently, as Lambs: This made the three [Page]children to divide between the command of the King, and the command of God: What sayes Nebuchadnezzar? Every knee that bowes not, shall be cast into the Furnace: Very well; As for that matter, say they, O King, we are not careful to answer thee; for we will not bow down, &c. What, will they not obey him? Yes, they will obey him; by suffering, as becomes Christians, and is the example of Christ: as if they should say, Truely we are terrified with the burning Furnace, but we are terrified with Hell too: We are terrified by the threats of the great King, but we are likewise terrified with the threats of the great God: He is able to de­liver us our of your torments, you are not able to deliver us from his torments: so in the case of Daniel. Arm your selves with this Reso­lution of suffering, and lying down patiently and meekly under those things that you cannot do, so that God may be honoured by your holy resolution upon this account: for truly, you never do contend success­fully for the faith of the Gospel, till you contend by suffering; for it is said, They overcome by the blood of the Lamb: You never make Re­ligion your business, till the world see you can let such great things go, as Life, Estate, Liberty, to keep it: then wisdom is justified of her Children. You never glorifie the truths of God so much by practice, or writing, as by suffering for them. Those glorious truths against Popish justification, mixing of works with faith, Transubstantiation, Purgatory, Idol-worship, against all those things that were superadded contrary to God's Institution, there is such a glory upon the truths, that is hard for the Popish power ever to darken them again, because we see them written in the honourable and blessed scars of the witnesses, and burnings of those glorious Martyrs. If you would take one another by the hand, when God takes away our faithful Guides, and say, Brethren, Sisters, Friends, come let us hold together; there's no way in the world to hold on together like suffering; for the Gospel really would get more advantage by the holy, humble, sufferings of one gracious Saint, meerly for the Word of Righteousness, than by ten thousand Ar [...]uments used against Hereticks, and false Worship. Compare Phil. 1 12, 13, 14. with the 27, 28, and 29. verses. How are Pauls bonds a furtherance of the Gospel? Paul no doubt was called an evil doer, that sowed Heresie, and was hated every where; (saith he) Many of the Brethren of the Lord waxed confident by my bounds, and were much more bold to speak the Word without fear. Here's the great encouragement: and that's in the 27. verse, and he speaks it as one that was leaving of them, Only let your Conversation he as becometh the Gospel of Christ, that you may stand fast in one spirit, with one mind, striving together for the faith of the [Page]Gospel, and in nothing terrified by your Adversaries, for unto you it is given, not only to believe, but also to suffer, &c. It is given to you as a duty, given to you as a priviledge. O that you would confirm one another, and in slippery times hold up one another by the hand; do it in going after Gods call, and in this way, suffering for those truths you cannot other­wise hold and maintain.

Truly Christians, you had need be armed with Resolution; for the world is always counting the things Gods people have suffered, for very little, and they count it prudence not to meddle therein. Those men that have easie, soft terms to comply, that they have a latitude to do any thing, I believe some Christians are of that opini­on, that they would even think the Saints of God were ill-advised to venture their All upon those truths they see others dyed and suffered for.

It is a sad thing, many Christians study; to draw out the lines of obe­dience as far as the honesty of the times will give them leave, but no farther: that they would go on with the Lord Jesus to the High Priest's Hall, and there deny him: or that would be willing to do any thing for Christ, but are willing to suffer nothing for Christ: you do very lit­tle honour Jesus Christ in this, and you will very little honour your selves at the last. It is upon this account that Christians if they see e­ven against plain conviction of Conscience, and the Word, that there are super-instituted things broken in, as in conscience they cannot sub­mit to, yet they cannot comply, why? they may be used lawfuly, though not superstitiously: But saith the Apostle Paul, Do I yet strive to please men? Gal. 1.10. Am I then the Servant of Christ? You cannot be the Servants of Christ, if you strive to please men. Wo be to you that please men, and displease God: He that would be my Disciple, let him de­ny himself, and take up his Cross, &c. (What's that?) deny Wife, Chil­dren, Relations, Comforts, he must be willing to go out of all: Those du­ties the Lord Jesus Christ is most glorified in, they are either those our floathful hearts are most unwilling to do, or that our fearful hearts are most unwilling to suffer for: Therefore arm your selves with resolutions to suffer.

I intended to have taken up four Appearances and Coverings that Saints usually take up for to hide themselves, as under a covert, to beat down the Gospel-warrants and commands, to suffer for the Faith deli­vered.

[Page]1. The motion that a Christian hath of indifferencie of things, that they are but toyes and trifles, that they may be done, or not done. It is not my work to tell you what is indifferent, or name any thing in particular. As I remember in the Book of Martyrs, the usual Argument was, Why cannot you worship the Idol? why cannot you bow down as well as others? it is a small matter: cannot you shew your outward reverence, and keep your heart to your self? Indeed if there were any thing that is indifferent, a Christian hath a marvellous latitude in point of Doctrine, in point of Worship: I would caution you therefore. The term of indifferent, I suppose it is devised as a Pillar to rest the Conscience on, which otherwise would startle, and look with a broad face upon them. Things that come under this notion, had need well to be weighed and considered: If they tell you plainly they came out of Rome, and had the Plague of Popery upon them: they came from Hell, were hatched there, and the curse of God is upon them; no body will entertain them. They must pretend they came from the Church, from the Apostles, descending from the Scriptures; and hence they are entertained with the free­dom and willingness, as that most Christians take no notice, but fall down under them; and so the very power and life of Religion and holy practice is eaten out. The Devil hath three wayes whereby he makes men seek after him. First, Commonly he doth cover holiness with other names. Secondly, He perswades that sins are but little. Thirdly, That they may repent hereafter. The first is suitable to my purpose, That vertue or grace is covered with other names: therefore if a man be holy, he is called precise; if zealous, he is said to be rash; and if it be really a sin, it shall come under the name of indifferency, a toy, a trifle, and things of that nature: therefore you had need be cau­tious; for it is not so much what name the sin has, what title it goes un­der, as what it is really. As to things of Doctrine and Worship I know there is no medium; every man must give an account to the Lord what he does; therefore I do not tell you what is indifferent, and what not; but search the Scripture, take heed what you receive for in­different.

The second thing Christians will say is, I hope without danger I may comply with them, considering I bear them as my burthens. This is very like the young man in the Gospel; he came to Christ, and would have him come up to his terms; and when Christ told him, Yet he lacked one thning, Go [...]ell all, &c. he went away sorrowful: So, many Christians they would follow Christ, but they cannot, be­cause [Page]there is not such security in it, but they will go away sorrowful: Thou Hyvocrite! Art thou willing to forsake all for Christ, yet canst not leave life, liberty, and some of these small things? Will you wound the name of Christ, and pretend to be sorrowful for it? I conclude, [...]hy pretence shall not excuse thee; for so was Pilate loth to crucifie Christ; and, as a means and expedient, he calls for water and washes his hands, saying, I am innocent from the blood of this just man: But do you think God excused Pilate? no more, will he you: Whatever is brought to you, is either forbidden or commanded by God: If forbidden by God, why do you meddle with it? If commanded of the Lord, why are you burdened with it? why do you it heartily? for the Lord loves one that is chearful in his service: Neither man nor God is pleased with such.

A third thing, which satisfies many, is, That they may follow in some things the opinions of wise men, holy men, and good men; That they may do as they do. I shall say but these two words: First, Many men are reputed good, wise, and honest, that are not so: A man may be accounted an honest man, that yet may be covetous: he may be accounted a very good man, yet be really corrupt in heart, and in his lusts; therefore 'tis good to try men: I dare not trust mine own heart, (unlesse God give strength of grace, and as­sistance every moment) lest I should betray the truth of Christ upon some advantage: when the Devil would set abroach an evil opinion or practice, it's his comon way to tunn it up in some clean Vessel. Men of civil honesty and goodness: You read the old Prophet drew the young one in, though expresly forbidden by God himself: When you do not fear a young Christian, it may be the example of an old Minister shall draw you; therefore it's good to mind who you fol­low. Secondly, Grant they are all good and reall, they are men fear­ing God, (as there are some;) yet God will not let his people know all his mind. There are some that would, but cannot know all his mind and will; the Lord is free and voluntary, he reveales things necessary to salvation; but for other things he withholds. But what is your rule? Call no man Master: you are to follow no man further than he follows Christ: And indeed for a man to follow the examples of o­thers, wherein they sin and do not know it; it is just like the case of holy Noah, (who was a gracious man) and knew not the strength of the Grape, he was drunk with his own Vineyard: But what's the fruit of it? his Son Cham saw his nakedness, and discovered it: If good and holy men taste of the intoxicated Wine that is too strong [Page]for them, and know it not, will you sip after them? unless you will disco­ver your nakedness, and proclain it from Generation to Generation, and make your selves Chams, not sons of the Prophet: Therefore I know not what warrant you have to follow such examples.

The fourth things is this; Christians usually do no good by standing out. Answ. Whether we get good, or do good or no, we are to do our duty. The Lord will honour you for suffering for the Truth, 2 Thes. 1.2, 3, 4, 5. And by suffering you shall confirm the Saints, and bear testi­mony; you shall witness against all false Doctrines, and false Worship, be­fore the whole world. By your humility and Patience, when you suffer not as evil-doers, but as those that suffer for the Word of Righteousness, the Word of Truth, for holding fast the Lord Jesus and his Faith, that is more precious than Heaven and Earth, than any created thing: this will make your name as a sweet savour to all Generations; when those that Apostatize, Persecute, and oppose Jesus Christ, their memories shall be left as a curse to the people of God.

THere is nothing so excellent or compleat in this World, but hath its diminishment and qualifications; and something that doth rage it, and abates it of the excellency thereof; not the things of this World only, but spiritual things in some sort, as to enjoy them, and partake of them in this life, have their inconveniencies and disparagements annext, and are mingled with something that abates of their worth; an instance of which we have here in this present Scripture which the Apostle Paul signifies to us concerning the enjoyment of the Ministry of the Gospel of Christ. He had in the Verse before the Text, told us the great priviledge that both Ministers and others had in having the glorious Gospel, viz. The light of the knowledge of the glory of God in the face of Jesus Christ, shining into our hearts; the consideration of which, is of great encouragement to us: yet adds this as a qualification of it; viz. But we have this Treasure in Earthen Vessels, &c. That which doth qualifie it, is, That this excellent Treasure hath its conveyances through weak and mean persons, men of frailty and mortality. In the words there are two main parts: [Page]

• I. The Dispensation of it.
• II. The Account of it.

I. The Dispensation it self, This Treasure we have in Earthen Ves­sels, &c.

II. The Account of it, That the Excellency of the power may be of God, and not of us.

I shall begin with the first, the Dispensation it self, which hath two branches.

• 1. The Depositum, the thing laid up.
• 2. The Repository in which this Treasure is laid up.

First, The Depositum, or thing laid up, which is a Treasure; and what is this Treasure, but the Gospel of Jesus Christ? The Gospel is a Trea­sure according to a two-fold consideration.

• In respect of the 1. Matter of it.
• In respect of the 2. Ministry of it.

Both make up a Treasure. The Matter of it, the things of the Gospel are rich things; and the conveyances of it, the Ministerial gifts and abi­lity, by which the Gospel is administred, do make up the Treasure: 'Tis a treasure in both respects.

1. In respect of the Matter of it; therefore it is, we read of the Riches of Christ, of the Riches of the Gospel. The Scripture makes mention of three things, wherein the Gospel is agreeable to a trea­sure.

2. A Treasure is a thing of dignity and worth; 'tis not a company of Pebbles (though many) that will make up a Treasure; Treasure consists of things of worth and dignity: and thus is the Gospel: in it are con­tained excellent and admirable truths, the Mysteries of salvation by Christ; the Doctrine of the Gospel b [...]ings glad tidings of peace and re­conciliation with God in Christ: there we have the gifts and graces of God, there we have glory and immortality, &c. and those things in the Gospel are administred to us: there is no Science in the world brings such Treasure as this.

2. The Gospel is a treasure for variety, and abundance, and plurality. 'Tis not one thing of worth, but many that make up a treasure: if few, yet much worth must be comprehended in them; so in the Gospel we have the manifold wisdom of God, the rich Treasures of wisdom and know­ledge. The Gospel, though it be but one for substance, yet 'tis many for improvements; 'tis a chain of many links, one faith, but divers articles of it; so it is a treasure in that respect.

3. 'Tis a Treasure for its closeness; We do not open a Treasure to [Page]every one, but it is kept close. The Gospel is a secret mystery, hidden, not revealed to every one: it is not discovered to carnal worldly men; though it may be reveal'd to them in the outward proposition, yet not in the spirituality of it. But where shall wisdom be found? and where is the place of understanding? saith Job, ch. 28: v. 12. The peace of the Gospel is a treasure hid in the field, not found by every one.

2. The Gospel is a treasure in respect of the Ministry of it, so the Apostle hints, it is not only, but a shining light, which shined into our hearts, to give the light of the knowledge of the Glory of God, &c. 'Tis a trea­sure in this respect, viz. In the discovery and shining of it, the convey­ances, the several gifts and graces of the mystery, by which the Gospel is conveved to us, makes us a treasure; and as the Ministry is a treasure, so the opportunities and advantages thereof are. Thus the Gospel and the Ministry thereof is precious, and ought to be esteemed and made use of by us. We should highly account of the Gospel, and put a high value on it, for it is a treasure; yea, it is a treasure in the want of other treasures, they are rich that are made partakers of it: Silver and Gold have I none, (saith St. Peter to the Cripple) but such as I have, I give it thee: this is the priviledge of Ministers; though it may be, poor in respect of themselves, yet are rich to others. These excellent riches are committed to us, and accordingly we must not only make use of them our selves, but make them known to others; the Gospel is a treasure not for us to keep, but to discover, reveal and manifest to others: to give the light of the glory of God, &c. This is the work of the Ministry, we have indeed this treasure, but not for our selves only, but for others: We are to keep it, to preserve and maintain; it but so, as to be diligent to impart what is com­mitted to us for the edification of others: Every Scribe instructed to the Kingdom of Heaven is as a good housholder, bringeth forth things new and old.

The Gospel is a treasure, therefore we ought to carry our selves an­swerable to it: As

• 1. We must labour for it, be diligent in the search of it, dig for it as for hidden treasures. Lift up thy voyce for understanding, &c. Pro. 2.2, 3, 4. Dig for it: you know there is a great deal of pains-taking, and labour used to get Worldly treasure. What will not men venture for it? they will go over Sea and Land, go through fire and water, expose themselves to all dangers for earthly treasure, make unto themselves Friends of the Mam­mon of unrighteousness, pass away a great deal of time, and take a great deal of care for it.
• [Page]2. Esteem this treasure, this heavenly wisdom, this Evangelical know­ledge, even the Gospel of Christ: labor to understand it, and have the efficacy wrought upon your hearts.
• 3. Rejoyce in it; how do men rejoyce in earthly treasure? so should we, as the Merchant in the Gospel, when he had found the Pearl of price, rejoyced exceedingly; so we ought, as being made parta­kers thereof. I greatly rejoyced at thy word, even as one that had found great stoils, (saith David) so should we rejoyce alwayes in this treasure. 'Tis said of those that sate under John Baptists ministry, that they rejoyced but for a while, and that is the condition and misery of many. The City of Samaria, when they had received the Gospel, 'tis said, they had great joy, Acts 8.9.
• 4. Be careful to keep and preserve it, for it is a treasure, and there­fore we must treasure it up in our hearts: and the rather, because it will keep us. It keeps (as Chrysostome saith) the house where it is; other treasures cannot secure us: Discretion shall preserve thee, and understanding shall keep thee, Prov. 21.11. Thus you see the excellency of this spiritual wisdom. So much for the first thing considerable in the first branch, viz. the Depositum, the Treasure.

The second thing considerable is, the Repository, i. e. Earthen Vessels, or Vessels of Earth, Earthen Pitchers: these are the Repository, but have this treasure in Earthen Vessels, &c. Earth is a word of diminution, and disparagement, and that in three regards;

• 1. In regard of its meanness and baseness.
• 2. In regard of its foulness and pollution.
• 3. In regard of its frailty and transitoriness.

'Tis passing away in all respects; these Earthen Vessels in the Text, is to be understood, the Apostles and Ministers of Jesus Christ, in regard of their outward man, are so called, and are so according to this threefold notion.

• I. In regard of their meanness: their outside is mean, either for per­son, or sometimes for estate, body, and outward deportment. This was the condition (you know) of the first Ministers of Christ, mean and ordinary persons outwardly God made use of. Nay, our Master, our blessed Lord and Saviour, was mean, in regard of his humane birth, and so reckoned of by most men according to his birth and parentage. So it is with the servants of Christ, they are in their persons generally base, mean, low, and accordingly rendered despicable to the eyes of the World.
• II. In regard of foulness and pollution; Ministers are called Ear­then [Page]Vessels, they have many weaknesses, they are men subject to the like passions as others. 'Tis true, the Ministers of Christ have greater advantages than others, in regard of their education, knowledge, gifts, and employments, being more free from those defilements and snares that others are entangled in: yet through the remainders of the flesh in them, they have many infirmities: so Satan watches them more than others, lays more snares for them in regard of their parts and employments; so that they are more subject to his temptations than others. Satan hath a desire to sift them (as the Apostle Peter) as wheat) because he knows they will draw many after them: so that they must needs be subject to many weaknesses and infirmities. Sometimes God makes use of the worst sort of men, even the most vicious and malici­ous; first he changeth them, and then makes use of them as instruments of glory. The Apostle Paul was a Vessel of Election to carry the name of Christ unto the Gentiles: yet in times past a great persecutor. So it pleaseth God to make use of such, that the excellency of the power may be of God, &c.
• III. Ministers are called Earthen Vessels in the regard of the frailty and mortality of their persons, and Earthen Vessels are soon crackt and broken. Ministers are subject to many infirmities of body: This Heavenly light of the Gospel, shineth often through Lanthorns of glass, with some broken. Ministers have weak and frail bodies; Timothy had his bodily infirmities, and Trophimus was left sick at Miletum, 1 Tim. 4.20. and Epaphroditus was sick nigh unto death, Phil. 2.27. and Paul had need of Luke the Physician, probably in regard of his sick­ness. Thus the servants of God are subject to many infirmities. Be­sides the reasons in the Text, there are other reasons, why God will have it so.
  • 1. That they may be more compassionate, and more sensible of the weaknesses of others: for likeness of condition breeds sympathy in af­fection. Men are apt to pity those in the like condition with them­selves; so our Lord took our nature upon him, that he mighty pity us; he took flesh and bloud upon him, he was tempted in all things like unto us, but without sin, that so he might succour those that are tempt­ed: So his servants, many of them are much tempted, which may breed in them a sympathy of affection to others, that are in such a con­dition.
  • 2. God will have it so, that Ministers may have the more experi­ence of the Truths they preach to others concerning an afflicted condi­tion; those that have had no sickness, or other affliction, cannot preach [Page]from experience of such truths that concern such a condition; they can­not preach so feelingly and savory as others; when they have been un­der affliction, they will know what affliction is, both in the nature of it, and the comforts of it, and Gods gracious assistance therein, and so they may speak comfortably, and be enabled to comfort others, as the Apostle Paul speaks.
  • 3. God is pleased so to order it sometimes for their humiliation, to keep them low, that so they may not be lifted up by reason of extraordi­nary manifestations and impartments; thus St. Paul had given him a thorn in the flesh, the messenger of Satan to buffet him, lest he should be exalt­ed above measure, 2 Cor. 12.7. A thorn was given him, &c. ('tis twice re­peated both in the beginning and end of the verse) that so this thorn in the flesh, might keep out pride in the heart, that so they may have a more low, meek, and humble frame of spirit, and thereby fitted and prepared for greater services. And
  • 4. That they may be also more conformable to those they have to deal with. Israel desires Moses to speak to them, (and not God) why? because he was like unto them, and would therefore compassionate them; from whom they therefore desired to receive the commands of God. Thus it pleaseth God to deal with his servants, that as they may pity those they have to deal with, so likewise to draw the affections of their people unto them, to make them more loving, and the more to attend on their Ministry, seeing they are so fleeting, and going away; it pleaseth God that Epaphroditus should be sick even to death, to endear the Philippians more to him, chap. 2.25, 28. that their love and tender­ness may be drawn forth the more by discovery of his frailty. Let us im­prove this.
    • Ʋse 1. First, as to Ministers, see how the condition is with us in our Calling; We are Earthen Vessels, taken out of dust; We should often consider our frailty, to make us more humble, more meek, and more compassionate to others, more diligent in doing good, that we may make amends for our frailty and natural weaknesses that are upon us: We must not think much of it, it being no more than in former times: it was the condition of the Apostles themselves, they were Earthen Vessels, they had such weaknesses, men subject to the like pas­sions as we.
    • Ʋse 2. Secondly, As for the people, this may improve in all the no­tions and considerations of an Earthen Vessel.

First, In regard of the meanness; you must not esteem the Gospel according to the Vessel, according to the disparagement of the Vessel; [Page]a Vessel of dishonour, in respect of its matter, may be a Vessel of ho­nour, in regard of the Gold that is in it; those members of the body that are weak, and in themselves less honorable, we afford a great deal of honor upon them, in deeking and cloathing them: So the Ministers work and employment, and the Doctrines they bring, are excellent, and of great use; when all is done, we have that we serve for: accord­ing to the imployment we are put to, we are honorable, though out­wardly mean. Wicked and base men are called Filii Terrae, they are Sons of the Earth, Job 30.8. Children of Fools, yea, Children of base men; they are viler than the Earth, i.e. Men of no account (as one saith) the Earth groans under such ungracious persons; but gracious persons are Vessels of honor; as it was said of the Giants of old, so it may be said of these, They are men of Renown, and so we shall esteem of them. Worldly men look at the outside, and so esteem of them; so was Christ dealt with, Is not this the Carpenters son? So those Teachers in Corinth endeavoured to render Saint Paul his presence weak, and his speech con­temptible, 2 Cor. 10.11. that so they might make his Ministry con­temptible also. But this glorious Treasure is in Earthen Vessels; You know (saith Paul) Gal. 4.13. that through infirmity of the flesh, I preached the Gospel unto you at first: This was their commendation, v. 14. But my temptation which was in my flesh, you despised not, nor rejected, but recei­ved me as an Angel of God, even as Jesus Christ: All his weaknesses, and whatever was matter of discouragement, they did not despise, but honorably entertained him, even as Christ himself. So it was the com­mendation of the Thessalonians, 1 Thess. 2.13 That they received not the word as the word of man, but (as it is in truth) the Word of God, looking to the mighty God to make it effectual; so should all others do upon this consideration.

2. Seeing Ministers are Earthen Vessels, in regard of moral infirmi­ties which adhere to them, in respect of their corruptions and weak­nesses judge of them as men, but esteem of what is righteous in them; though they have great advantages against sin, yet notwithstanding, they are not totally exempted and free from sin; as they are Ministers, so they are men.

3. In regard that Ministers are Earthen Vessels in respect of their frailty. Seeing then they are so frail and transitory, therefore ac­cordingly you should make use of them, deal kindly and affectionately with them, in that they are quickly broken. What is sooner broken than a Glass, or an Earthen Vessel? Ministers are quickly taken a­way, and therefore you should be tender of them while you have [Page]them. Where are all the Fathers? Do the Prophets live for ever? The Word of the Lord indeed indureth for ever, but the Preacher of it doth not; the Gospel is eternal, but the Dispenser is mortal; the Cal­ling is lasting, but the Minister is transitory; and therefore you should carry your selves with all tenderness and respect to them: take heed of grieving their spirits, seeing they are so soon broken. Endeavour also to improve by them, and to get as much good as you can by them. It is a great argument, to work while it is day, because the night comes, when no man can work: whilst God affords means and opportunities, make use of them: we are but Passengers; therefore this is a great ground for you to get all the good you can by Ministers, seeing they are frail.

Lastly, By way of Improvement: Take notice of the wayes of God, as different from mans; God puts excellent Treasure into Earthen Ves­sels: we keep treasure in Strong Holds, in the strongest Repositories. Gods wayes are not as our wayes, he goes another way than we do; he makes use of the poorest, meanest, and most frail Creatures some­times; he layes aside many times men of greater abilities, parts, and quality, and makes use of weaker to do this great work. Chrysostome makes an Expostulation, If it be excellent Treasure, why in Earthen Vessels? therefore it is a Vessel of Earth, because an excellent Trea­sure. Thus Gods wayes are unsearchable; this is the Improve­ment.

Now besides this interpretation given of it, there is another that will not be impertinent. Some understand by Earthen Vessels, the Expressions, Words, and Phrases of the Ministry, through which the Doctrines and Truths of the Gospel are conveyed; this is agreeable to what went before: Some false Teachers in Corinth pleased them­selves with eloquent and enticing words of worldly Wisdom, and so en­deavoured to render Pauls preaching despicable, in regard of the plain­ness of it: Therefore (saith the Apostle) we have this Treasure in Earthen Vessels, i. e. familiar conveyances, that so we may easily under­stand it.

Thus I have explained this Earthen Vessel, and so have done with the first considerable part, viz. the Dispensation it self, This Treasure we have in Earthen Vessels: I come now to the second, viz.

II. The account of this Dispensation, That the excellency of the power may be of God, and not of us. Which words may be considered two wayes.

• First, Either Absolutely, as lying in themselves. Or,
• Secondly, Connexively, to the words before going.

[Page]1. Take them absolutely as they lie in themselves, and two things are exhibited.

• 1. The excellency of the Gospel and Ministry it self, called Power.
• 2. The Author and Original of it, laid down two ways, positively of God, and negatively, not of us.

1. The excellency of the Gospel and Ministry thereof, called Pow­er: There is a great deal of power and efficacy in the Gospel, 'tis in its nature, powerful and efficacious; so the Ministry of it, Rom. 1.16. I am not ash [...]med of the Gospel of Christ, for it is the power of God unto salvation to every one th [...]t believeth. See 1 Cor. 2.4. Paul's preaching was in the di­monstration o [...] the Spirit and of [...]ower, &c. 'Tis called the Arm of Gods Power, the Sword of the Spirit, Ephes. 6.17. 'Tis quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of the Soul and Spirit, &c. Heb. 4.12. and many other places. We may conceive it to be so, according to the various effects and consequences of it, viz. as to

• 1. Conviction.
• 2. Conversion.
• 3. Consolation.

1. 'Tis powerful in regard of Conviction, 'tis a word of Conviction; and one part of the work of the Ministry is (by the Spirits co-operati­on) to convince the World of sin, to open mens eyes, to shew them the vileness of their ways; to discover such courses to be sinful; the Consci­ence is awakened by the Spirit in the Ministry of the Word; herein 'tis powerful and efficacious: There are divers instances in Seripture, how powerful the Word hath been in point of Conviction; in Felix, the A­postle Paul preached to him of righteousness and judgement to come, &c. he trembles: The Judge at the Bench trembleth at the Word deli­vered by the Prisoner at the Bar: So powerful is the Ministry of the Word, as to discover our sinfulness. So the Disciples going to E­maus, their hearts burnt within them, when our Saviour opened to them the Prophets, &c. So it was with St. Peters Auditors, Acts 2. they were pricked in the heart when they heard this; he did preach to them in the power and demonstration of the Spirit, and plainly discovered that sin that they were more especially guilty of, and when they heard that, they were pricked in the heart, &c.

2. It was a Word of Conversion also; Conviction is one thing, and Conversion in ano [...]her: Sometimes men may be convinced, and yet have no change wrought in them; therefore Conversion is another [Page]work; it is a turning men from darkness to light, from the power of Sa­tan to God, &c. To receive an inheritance among them that are sanctified. Herein is the Word powerful, viz. in Regeneration: I have begotten you (by the Word) to a lively hope, &c. Of his own will hath he begot­ten you, &c.

4. It is a word of comfort and consolation, it is a powerful word, and able to comfort the heart: and the Ministry is very effectual here­in (when set on by the Spirit) to quiet, satisfie, and pacifie the Consci­ences of men, which declareth the remission of sin, and whosoever's sins are forgiven, must needs be comforted. Indeed it is not in the pow­er of men to forgive sins, yet they can speak a word of comfort in season by the administration of the promises (the Spirit of God going along with them) and then they are not onely declarative, but operative. Where (I say) it pleaseth God to bless and sanctifie the Word, it is effectual for quieting of the minde, for pacifying of the conscience, and setling of the troubled soul. Thus you see how powerful the Ministry is; and seeing it is so, this should teach us how to behave our selves under it; it is powerful in it self, and powerful in its dispensation, and hath none of that weakness (mentioned before) of the dispenser of it; 'Twas with you (saith St. Paul) in much weakness, and in fear, and in trembling, 1 Cor. 2, 3, 4. And my speech— was in the demonstration of the Spirit, and of power. These may seem to be contradictory; but 'tis answered, the Word is powerful in the demonstration of the Spi­rit, though delivered by one of humane weakness, as before is de­clared. This spiritual power we should look at, and labour after; which power doth not consist in matter of elocution, the inticing words of mans wisdom; nor in matter of voice, which indeed is a good thing, and suitable to the nature of the matter: A quick and powerful delive­ry is of great efficacy and power, for the setting home of truths. Yet this doth not make a powerful Ministry; for a whisper in the ear may cause a thunder-bolt in the conscience; the power lies first in the na­ture of the matter; the matter consists in the nature and condition of Mankinde, the certainty of the Judgement the necessity of Christ, the Covenant of Grace [...], and the graces and priviledges thereof, &c. These carry a great deal of power and effiacy with them, when they are carefully and frequently dispensed, and Gods Spirit going along with them, so they become powerful: for the Ministry con­sists not in empty notions and speculations, that will onely fickle the fancy, but never reach the conscience. Moral discourses, though they be of great use, yet if we rest in them, they leave us as they [Page]found us. Evangelical truths (which are manifold) are to be de­livered in the Ministry. Now as the matter of the Ministry must be powerful, so the expression must be powerful; there should be suita­bleness of expression to the matter, i. e. with gravity, sobriety, and affection, &c. Strong lines make but weak preaching, and take a­way the efficacy: but delivering truths in the demonstration of the spi­rit, and in power, that is most effectual: when we speak feelingly, and from our hearts, it comes then (through the blessing of the Lord with it) with power. This is then to learn us of the Ministry, viz. 1. Use.

Let us be careful, that the matter of our Ministry be powerful, so that the handling and dispensing thereof be powerful, that so it may come home to the conscience; thus we should deal with all: The words of the wise are as goads, and as nails, fastened by the Ministers of the Assem­blies, &c. So our words should have a force and power in them. This, as the Apostle says, is mighty and powerful, to the beating down of strong holds, &c.

Ʋse 2. Secondly, In reference to hearers; seeing the Ministry is powerful, you must then submit your selves to the power of it. Many people are Sermon-proof, and think to stand out against the power of the Word; but if it comes in power to the conscience, they will not be able to resist it; as it is said of them in the Gospel, They were not able to resist the Spirit by which he spake (viz. Stephen.) And for those that desire the conversion of others, what course should be taken by them for that end? but by good counsel, instruction, prayer, and good example, to endeavour them; and more especially to bring them to the Word, and administration thereof, which God hath sanctified for this end.

So much for the excellency of the Gospel, viz. The excellency of the power, &c. I come to the second.

2. The Author of it. 1. Positively, it is of God. And 2. Negatively, it is not of us.

First, Positively, it is of God, and that in all the considerations of it, in the full extent of it, it is of God. So the Ministerial gifts, the per­formances of it, and the success of it, are all from God.

First, Ministerial gifts are from God, it is he that makes us able Mini­sters of the New Testament; There are (saith the Apostle Paul) diversity of gifts; to one is given the word of wisdom, to another the word of knowledge, by the same spirit, &c. 1 Cor. 12.4, 5, 6. It is God that bestows every good gift.

[Page]Secondly, The performance also is from God; his grace concurrs and assists therein; the habit and the act are both from him; God gives gifts to men, and he enables them to dispense them. Ministe­rial employments are not onely for general, but particular applica­tions; and so need not onely general, but particular assistances; That I might be enabled (saith Saint Paul) to fulfill the work, &c. the Lord stood by me, and strengthened me, that my preaching might be fully accom­plished.

It is God that makes the work powerful, efficacious, and successful: Alas! when we have used our best endeavours, all the success is from him, he must make it effectual; it is said, our Saviour went about doing good, for God was with him, enclining him to the work, and assisting him therein: So he is with all his servants; their griefs, employments, and success thereof, are all of God, not of us.

Object. But it may be objected: Is all from God, and nothing from us? Are we not said to concurr with him? and is not then the power partly ours?

Answ. I answer, No: 'Tis of God, and not of us; we are indeed subjects of the Ministry, the Recipients thereof; persons employed in the work, and therefore are said to be workers together with God, 2 Cor. 6.1. But the power and efficacy thereof is from God alone: Paul and Apollo were but Ministers, 'tis God that giveth the blessing. It is not of us in two respects. 1. It is not merited by us, it is not of our deserving, nor of our procuring. 1. It is not of our deserving; the best, and most accomplished, do not merit: I received a mercy (saith Paul) to be faithful: He accounted it a mercy to be employed, and to be faithful therein. 2. It is not of our own procuring, we do not obtain it by our own power; as Peter said in the recovery of the lame man, It is not by any power and holiness of ours, that this man [...]s restored, &c. And so it is not our gifts and industry only, that will make our Ministry power­ful; and therefore in this work let us be looking up to God, and desire him to assist us, as Moses said, If thou goest not, O Lord, up with us, wherefore should we go hence? So say I, if the presence of God be not with us, what can we do?

And further, When we do partake of any measure of ability, see where we must determine it: Not unto us, Lord; not unto us, but unto thy Name be all the glory. We must not sacrifice to our own Net, nor give the ho­nour to our own industry, but wholly give praise to God, because the excellency is of God.

2. But in the second place, if you look upon the words reflexively, [Page]or as having their connexion to the words going before, and so agree and hold together, and thus you may read them: Therefore is this Treasure in Earthen Vessels, that the excellency of the power may be acknow­ledged to be of God, and not of us: If it were in Angels, or had we never so strong bodies, yet the excellency of the power of God would not be so clearly seen, as it is now, being laid up in poor frail Vessels: Here is the power of God, here is the lustre and glory of God most mani­fested; for so much the more apparently it will be seen to be from God, by how much the weaker the instrument is that is employed by God. Therefore if any thing doth act beyond its own power, it must have some foreign powers for the producing such and such acts: therefore when we see any great matter done by poor frail and con­temptible persons of Earthen Vessels, this doth plainly shew the excellen­cy of the power to be of God, and not of Man; therefore look from Man to God, it is God that doth these things; We should over-look Earthen Vessels; we should (I say) over-look men that are these Earthen Vessels, and look to God that makes the Ministry powerful in such conveyances as these are.

Furthermore, It may satisfie us of the Ministry, in that we are Vessels, viz. men of frailty, &c. We are apt to be discouraged; and to think hardly that we are followed with so many weaknesses, that we have a hard matter, that when we have taken such pains in the work of the Ministry, we should be thus rewarded: but this should satisfie us, the more weakness in us, the greater honour will come to Christ: This Treasure we have in Earthen Vessels, that the excellency of the power may be of God, and not of us. The weaker the Vessel, the more honour will redound to Christ.

Furthermore, This may take off the servants of Christ from un­willingness unto those works and performances which God calls them unto, by reason of their weakness: Thus it is when God call [...] to any work or employment, the servants of God are apt to plead their own inability: Moses sayes, he is not eloquent; Jeremiah sayes, he is a child; Jonah says, he is a man of unclean lips. Thus we have their delays, their excuses, whereby they endeavoured to discharge themselves from that work that God call'd them unto, by their own weakness, &c. But God refu­ses such excuses; for who makes the blind to see, and the dumb to speak, but God? It is he that touched Isaiahs lips; it is he that said to Jeremiah, Do not say, thou art a child, for I have sent thee, &c. This I say then is a considera­tion may encourage Ministers in their work, that the weaker they are, the more honour and glory will redound to Christ; for he said unto me (saith [Page]the Apostle) my grace is sufficient for thee, for my strength is made perfect in weakness. Not that it is an encouragement, or argument, for any to take upon them the great work of the Ministry, without sufficient qualificati­ons and abilities: But where there is not that degree of ability as is de­sired, where there is a true sensibleness of their weakness, this may be an encouragement to them, that God delighteth to shew his power in them, that by so much the more they are weak, so much the more honour he will gain. For a conclusion, it comes to this, viz.

That we lay no stress upon any outward things.

There is no stress or happiness in these outward things; those that seem to be of some concernment, as strength of body, and other outward qualifications, that are of remark; yet consider, they are fading and tran­sitory; this should teach us, in the enjoyment of outward things, a great deal of humility: though we are Vessels of Gold, in regard of the trea­sure and improvement; yet in regard of our selves, we are Vessels of Earth, and so should be in respect of humility. Let us look upon all these things, as given to us of God, even for this very end, that we may be more serviceable to him, and his people.

So I have done with the two general parts of the words, and so with the whole Verse, viz. We have this treasure in Earthen Vessels, that the ex­cellency of the power may be of God, and not of us.

Do we begin again to commend our selves? (saith the Apostle Paul, 2 Cor. 3.1.) Or need we Epistles of commendations to us? Ye are our Epistle in our hearts, &c. But this is applicable to the present sad occasion now be­fore us.

This Reverend and blessed man of God, Mr. James Nalton, was a Person of great note and eminency among us, and well known in this City, and in this place, where he spent his labour and pains many years. I could give large accounts and testimonies of him (if need were) from my own knowledge of him, having been acquainted with him many years. He was not only a Minister, but the Son of a Mini­ster, his birth and education suiting together. He look'd upon it not only as an honour, but an engagement, to be careful to walk in those steps set before him, and to continue the work of the Ministry begun by his religious Father. Certainly the Children of godly and holy Parents, cannot come off so cheap in their carriages, as others; they have greater accounts to make, as having greater examples set before them, greater advantages of Prayer, Exhortation, &c. and so greater engagements; this was thought on, and observed by him. And as he was the Son of a Minister, so when he came to years, and was sitted, he [Page]took upon him the Ministry: as he was one of great abilities, so accor­dingly he discharged them faithfully and conscienciously. He was a spiritual, powerful, consciencious Preacher; he preached by his life: for as ( Erasmus saith) we should not only love to speak truths, but we should digest truths on our own hearts, before we commend them to others, and so they will be the more effectual. He was a man of a very meek, sweet, and humble spirit; a man of a great humility, and of great meekness in the midst of great abilities, which was a great Ornament in him; a man full of tenderness and condescension to others; a man of a very yielding and melting frame of Spirit, soon dissolved into tears. It was the saying of one, that a good man is full of tears: so this good man was full of tears, not affected, but very real, and hearty, drawn from the fulness of his Spi­rit; as the Apostle Paul saith, he served the Lord in much humility, and many tears. This was remarkable, that in these times our Reverend Brother was full of tears in delivering his Doctrine, which was suitable to the age we live in, being full of sin and calamity; there is much need of a bewailing spirit to bewail the iniquities and miseries of the times; they that cannot bewail themselves, need the tears of others. He was a man of great integrity, and single-heartedness; in his exhortations he had much of the simplicity of Christ, as the Apostle Paul speaks. In re­ference to the Ministry, he had no worldly and base affection, he had no carnal designs therein; but his chief design was to bring Souls home to Christ, that was his chief business. What the Apostle saith of himself, may also be said of him, that in simplicity, and godly sincerity, he had his con­versation in the world, not walking in craftiness, nor handling the Word of God deceitfully, but by the manifestation of the truth, commending himself to e­very mans conscience in the sight of God, 2 Cor. 4.2. He was a man had abi­lity to speak a word in season; he was very compassionate to wounded spirits, he himself having been much afflicted. He was a man much in communication with God, and had much acquaintance with God, and was careful in improvement therein: He was a Jacob in wrestling with God, a Moses, that stood in the Gap, an Elijab that prayed earnestly; the whole Land was the better for such a person, being much with God; the made many addresses to him, and had much holy familiarity with him. And as in his publick performances he was very faithful and beneficial, so in his Family and privately, he was very fruitful and serious. In a word (not to multiply much in this kind; you need it less in this Auditory, but only by way grateful memorial) there was much of God and Christ in him, and he was a great example to his fellow-servants; there was much of this Treasure (spoken of in the Text) in this Earthen Vessel; as, [Page]in the matter of it, he was one of a Gospel Spirit; and in the convey­ances of it, he had great abilities for the work of the Ministry, and dis­charged it with a great deal of success. As he had this treasure in an Earthen Vessel, so his Vessel, his frail body, was no disparagement to him, but the advancement of the treasure, in setting forth the power to be of God; his outward man was much weak and worn away, but his inward man was upheld by the grace of God. His first work in the Ministry was in that place where my self have relation to; he was an assistant to my Predecessor (being then past labour) Mr. Richard Couder, and per­formed the work so well, that he was exceedingly beloved of Mr. Couder, and well beloved of the Parish, and other places. He left a good impres­sion behind, and I found good effects by the foundation there laid. The Apostle Paul indeed desired not to work there where another had laid the foundation, but I thought it a great advantage that the foundation was laid by such a Master-builder. He was called into the Country to Rughy in Warwickshire; there he continued very fruitful, and did much good. For some occasion he removed, & returned into the City, and came into this place, where he continued about 18 or 19 years, discharged the work of the Lord carefully: I need not say much of his carriage in this place, I appeal to your own consciences. I may say of this servant of Christ, as the Apostle Paul said of himself, 1 Thes. 2, 10, 11, 12. Ye are his witnesses, and God also, how holily, and justly, and unblameable he behaved him­self among you: as you know, how he exhorted, and comforted, and charged e­very one of you (as a Father doth his Children) that ye would walk worthy of God, who hath called you unto his Kingdom and Glory. Therefore there lies an engagement upon you to walk answerable to the truths he delivered, and to follow his steps, considering the end of his Conversation: I shut up all in the words of the Apostle Paul to the Philippians, chap. 4. v. 9. Those things which ye have both learned, and received, and heard, and seen in him, Do: and the God of Peace shall be with you.

BEloved, I know you are not ignorant, that I am called by Authority to depart from you, which for Conscience sake we must obey; and were it not for the breach of Conscience, I think I could be content to undoe my self to stay with you. I shall now in love and tenderness take my leave of you all, with that large portion of Scripture, in the 20th. of the Acts, from the 17th. Verse to the end; they were Paul's parting words to the Ephesians.

BEloved, I have read unto you the words of a departing Minister to his Hearers. The case being my own, I thought I could not pitch up­on a more fit place to take my Farewel withal. I shall not stand to open all these words, only speak a word or two at parting, as Paul did to the Ephesians; and I shall only hold forth something to you by way of Ana­lysis of it, and thereby you may judge of the Analogy of it. In this part­ing speech of Pauls you have two parts.

• 1. Pauls carriage to them.
• 2. Their carriage to him.

First, Pauls behaviour towards them, that was very pious, as you may read from verse 17. to verse 37.

Secondly, The peoples behaviour towards their departing Minister, which you have in the two last Verses. Wherein is observable,

• 1. Their Love.
• 2. Their Sorrow.

First their Love, expressed by kissing him, and accompanying him unto the Ship.

Secondly, Their Sorrow, expressed by their weeping, they could not part with such a Minister with dry eyes; but saith the Text, They all wept sorely, sorrowing most of all for the words which he spake, that they should see his face no more. They wept, and they all wept, and they wept sorely; a sore weeping when this Minister and this People parted. From whence note this, That there is occasion and matter of great sorrow when people lose a godly Minister. Paul was not the first Minister that ever parted [...] People, nor the Ephesians the first People that ever lamen­ted at th [...] [...] of a faithful Minister. See how the people lamented Sa­muel, 1 Sam. 25.1. And Samuel died, and all Israel were gathered together, and lamented Samuel; O that brave, that powerful preaching Samuel is gone! How did Elisha lament Elias, catching hold of his garments, [Page]and cried out, My Father, my Father, the Chariots of Israel, and the Horse­men thereof. Christ himself, when he saw the children of Israel scattered abroad upon the Mountains, as Sheep without a Shepherd, how did his bowels yern towards them? But to name no more, take St. Stephen ( Acts 8.2.) when Stephen was departed, dead and gone, devout men car­ried Stephen to his grave, and made great lamentations over him; they could but lament to think that that noble, couragious, and heart-daunt­ing Minister should never preach more before them. When Christ was put to death, how did his followers lament him! Is it not a lamentable sight to behold a poor weather-beaten rotten Ship, without mast or tack­ling, in a tempest? Good Lord, what will become of the Ship and Ma­riners? Is it not a sad sight to see a flock of Sheep invironed with a band of Wolves, and no Shepherd to protect them? Thus it is with the peo­ple when their Minister is gone. Ministers themselves have wept and la­mented, when they have thought of departing from their own people, and that for these two causes.

• First, Because they knew they would corrupt themselves.
• Secondly, Because they knew they would suffer others to corrupt them.

First, Because they knew they would corrupt themselves. Moses he knew this ( Deut. 13.29.) he is there leaving the world, and the people thereof. Call unto me the Elders of your Tribes, that I may speak a word in their audience, and call Heaven and Earth to record against them, for I am sure that upon my departure you will utterly be corrupted, and turned from the way that I have commanded you, for behold I being yet alive with you this day, you are rebellious against God, how much more then after my death? I assure you it is cause of lamentation to think on this. Thus it was with Joash while Jehojardah that good Minister lived with him, and instructed him in the way that he should walk, he kept to the worship of God; but after Jehojadah died, he turned Idolater, and persecuted the sons of Je­hojadah, (2 Chron. 24.21.)

Secondly, They knew that after their departure they would suffer others to corrupt them. This was that that made Paul use these words to the Ephesians, (v. 29.) For I know that after my departure g [...]s Wolves shall enter, not sparing the flock. And therefore well may you [...]urn when a faithful Minister is taken from you. I shall say no more, only a word or two to Pauls speech, wherein you have.

• [Page]First, Paul speaking to God for them.
• Secondly, Paul Speaking from God to them.

First, He spake to them from God, and then prayed to God for them. I shall divide his speech to them from God, into these two parts.

• First, He spake something by way of Vindication of himself.
• Secondly, He spake something by way of Exhortation to them.

First, You may observe in Paul's Farewel-speech, something by way of vindication of himself; and it is not amiss for a Minister, when he is to depart from a people, to say something in vindication of himself: there are enough that will, when his back is turned, lay falshoods & scan­dals to his charge, which they never durst do to his face; Samuel knew this, and therefore provided for it, (in 1 Sam. 12.1.) And Samuel said unto them all, Behold, I have hearkened to your voice, and have made you a King; now behold the King walks in and out before you; I am old, and of gray-hairs, and must now leave you. I have walked before you from a child to this day, and now witness against me before the Lord, whose Oxe have I taken? or whose Ass have I kept? whom have I done wrong to? or whom have I hurt? and of whose hand have I received a bribe, to blind mine eyes therewith? He stood here up­on the justification of his life and carriage towards them, that he had not been a self-seeking, or oppressing man unto them: And thus did Paul vindicate himself to the Ephesians; give me leave to divide Pauls vindication into four or five parts.

• First, He tells them that he had constantly preached amongst them, not­withstanding all the afflictions which encountred him ( v. 19.) Serving the Lord with all humility of mind, with many tears, and temptations which befell me through the lying in wait of the Jews.
• Secondly, He vindicates himself by telling them the matter of his preaching, ( v. 20.) I have taught you publickly, and from house to house: you know, I may fitly apply this to my self, for I have not only taught you publickly, but in many of your houses also. But,
• Thirdly, He vindicates himself, by telling them the matter of his preaching; and I bless God it hath been my method ever since I preach­ed among you, ( v. 21.) Testifying to the Jews, and also to the Greeks, re­pentance towards God, and faith towards our Lord Jesus Christ; and this [Page] [...] [Page] [...] [Page]is my rejoycing (now I may preach no more) that I have spent my time in declaring unto you the Fundamentals, and grounds of salvation, and not in frivolous Ceremonies.
• Fourthly, He vindicates himself by declaring the impartiality of his preaching, (v. 27.) I have not shunned to declare unto you all the counsel of God. Oh, my Brethren, though I cannot say, I have declared all the coun­sel of God; yet this, through grace, I can say, that I have not shunned to declare any of it.
• Fifthly, Paul doth clear his Doctrine, and withal himself, by telling them he had preached freely, (v. 32. and 33.) I have coveted no mans silver, or gold, or apparel. Yea, ye your selves know, that these hands have ministred to my necessities, and to those that were with me. I bless the Lord I can with a good conscience safely say, I have coveted neither your silver nor gold, neither am I a penny the richer for what I have received of you; it was not a desire of any thing of yours, that made me first accept of this place; yet this shall I say for your honour, that you have richly and liberally be­stowed your favours upon me. But as there is something in his own vin­dication; So

Secondly, There is something by way of Exhortation to them (v. 18.) Take heed therefore unto your selves, &c. Paul, before he leaves them, hath something from God to say to them; from whence I note this, That the Ministers of God, before they quite leave, have something to say to them for God. It was thus with the holy men of old; Jacob, when he was dying, called all his Sons before him, and to every one he gave counsel and blessing. David, when he was upon leaving the World, and he knew he should not live long, he called all Israel unto him, and saith thus unto them, ( Chron. 28.8, 9.) Now therefore in the sight of all Israel, the Congregation of the Lord, and in the andience of our God, keep, and seek for all the Commandements of the Lord your God, that you may possess this good Land, and leave it for an inheritable to your Chil­dren after you for ever. And thou Solomon, my Son, know the God of thy Fathers, and serve him with a perfect heart; and with a willing mind, for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: If thou seek him, he will be found of thee; but if thou for­sake him, he will east thee off for ever. Thus you see it hath been the custom of holy men of old, when they were leaving the World, to say something to their people; so now here, I am come unto you this day as a [...]dving man; (for you know when this day is gone, I must no more preach among you) and I know you are here come, to see what I shall leave you for your Legacy; which that I may do, take these [Page]twenty things, as counsel and advice from a dying man; and O that they may remain with you when I am dead. First, I shall give you ten by way of Caution; and secondly ten by way of Counsel. My Cautions are:

First, Beloved, I beseech you, as you tender the welfare of your souls, take heed of breaking the Sabbath day, of prophaning the Lords day. It hath been observable, that where ever Religion hath flourished among any people, there they have ever been careful, and conscien­tious of the Sabbath day: And, on the contrary side, where Religion is gone to decay, and people grown to prophaneness, there they are always loose on the Sabbath day. Pray remember, I hope you will remember, for God calls upon you, and commands you so to do, ( Exod. 20. ver. 8.) Remember the Sabbath day, to keep it holy. Do not you take so much liberty as some will give you. Whosoever you are that refuse thus to do, I will leave this assertion upon you, "Thou wretched man, hath "God given thee six dayes, and reserved but one for himself, and "wilt thou rob him of that too? What if he had given thee but one, and kept six for himself, would you be so vile, as not to keep them? How much more then, when God hath given thee so much prehemi­nence in time. This is the first, be conscious in keeping the Sabbath day.

Secondly, Take heed, and beware of Idolatry; this was Johns Cau­tion to his beloved Children (1 Epist. 5. v. 21.) Little Children keep your selves from Idols. There is no sin to which, nor no sin by which we are more in danger, than Idolatry.

• 1. There is no sin to which we are in more danger, than Idolatry; Moses back was no sooner turned, but the people made them a brazen Calf, and bowed down to it, and worshipped it as their brazen God, (Exod. 32. v. 4.) Jehojada was no sooner dead, but Joash returned to Idolatry. If we were not prone this to sin, what is the reason all the World turns Antichristians so universally?
• 2. As there is no sin to which we are in more danger, so there is no sin by which we are in more danger, than Idolatry. I do confess if you will keep your garments clean, and undefiled with the mark of the Beast, it may be you may come under shrewd temptations; yet I entreat you as a dying man, as you love your souls, and for Gods sake, flee from Idolatry, notwithstanding your temptations that happen to you, he will supp [...]rt you, if you flee, and withstand the thing you are tempt­ed to, (1 Cor. 10. verse 13.) There hath no temptation taken you, but such as is common to man; but God is faithful, and will not suffer you to be [Page]tempted above that you are able to bear, but will with the temptation also make a way to escape, that you may be able to bear it: Now see what use the Apostle makes of this promise; in the next Verse he follows with these words, Wherefore, my dearly beloved, flee from Idolatry, Seeing God will uphold us; let us withstand any temptations, to this end, that God may uphold us. This is the second Caution.

Thirdly, Take heed of Apostacy, of a degenerating back-sliding spirit, that you do not fall off from the truth and ground of the wayes of God, which ye have known and professed. It is is true, it may be for standing to your Principles, you may lose the love of man; I ac­knowledge it may be so; but hear what God saith, If any man fall back, my soul shall have no pleasure in him: If thou goest on, mans soul may have no pleasure in thee; but if thou fallest back, Gods soul will have no pleasure in thee: Thou doest by Apostacy declare to all the World, that thou hast made trial of the wayes of God, and thou dost not find them to be as thou thoughtest they were, nay, not so good as others. Oh, take heed of scandalizing the ways of God, hear how God com­plains of those that so do, ( Jeremiah 2. and 10.) Go unto the Isles of Chittim, and behold, and send unto Kedar, and take diligent heed, and see whether there be such a thing: Hath a Nation changed their Gods, which are yet no Gods? But my people hath changed their glory for that which will not profit. Hear, O Heavens, and be astonished at this: for my people have committed two evils, they have forsaken me, the fountain of living waters, and hewed to themselves broken cisterns, that will hold no water. What­ever it is that would lead thee to Apostacy, beware, and fly from it, especially evil company (of which I shall speak more anon) let your love to Christ be augmented, and love of your selves abased; for un­less you love Christ very much, and your selves very little, I cannot hope that you will stand to your Principles.

Fourthly, Beware of Covetousness; it is Christs Caution ( Luke 2. and 15. verse) Take heed and beware of Covetousness: Here is a Caution, with a double Action, Take heed, and Beware. Be­lieve me, Brethren, it stands us upon so to do, for it steals upon us before we be aware of it; There is no person will deal more in­juriously with a Christian, than a Covetous man will; He will be­tray his Life (if it were in his hands) into Enemies hands for Mo­ney, as Judas did. A Covetous man will injure Christ in his [Page]Ordinances, he will not come at them, for the love he bears to the World will not suffer him; truly (quoth he) I have lost this, or that, while I was hearing a Sermon, I'le go no more, I must stay at home, and look after my business; I could give you many instances of this, but time will not give me leave; I shall only touch this one: What was it but the love of this World that kept those who were bid to the Marriage Feast of the Great King of Heaven from coming? One had bought a piece of Ground, and he must needs go see it; a­nother had bought Oxen, and he must go to prove them; a Third had married a Wife, and therefore he could not come. Of all per­sons in the World, a Covetous man cannot, nor will not endure to bear the Cross of Christ. ( Philippians 3. verse 18.) For many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the Cross of Christ, whose end is destruction; Who are these? what manner of persons are they? why, they are such who make their belly their God, whose glory is their shame, and who mind earthly things. A covetous man he will lye, with Ananias and Saphira; he will steal, with Acha [...]; he will murther, with Aban; he will betray, with Judas: what will he not do, to attain his covetous desire? This is the fourth, Beware of Covetousness.

Fifthly, You that have not taken warning yet, I beseech you take warning now: Have a care and avoid evil company ( Ephesians 5.11.) Have no fellowship with the unfruitful works of darkness, but rather reprove them, and be ye separated from them. Never go into a wicked mans company, if, before you go, you have not a probability of doing good, or getting good. Confider with thy self, is there any likelyhhood that thou by thy wholesome reproofs maist do him any good; if there be, then go on; if not draw back, avoid them, flie from them, for their steps tend to perdition. By wicked company, these two things have been effected,

Good men have been made bad by wicked company. Jehosaphat that good King, is an example of this, who by the company of wicked Ahab, was drawn to fight against those whom God favoured, and to help Ahab in his wicked enterprise.

[Page]Bad men have been made worse by evil company: Ahab was made worse by the Instigation of his wicked Wife Jezabel. Oh, can you bear when you are in their company to hear them blaspheme the holy Name of God, and not reprove them? Truly, if you can, it is a sign you are not so good as you should be.

Sixthly, My sixth Caution is this: Oh, have a care of having the least finger on your hand against a Saint; it is dangerous to have a thought, word, or act against the people of God; it is dangerous to have a thought amiss of them, ( Psal. 62.3.) They imagine mischief against a man, (that is, against a Saint) therefore they shall all be slain, for their bare imagination they shall all be cut off. It is dangerous to speak against them, How durst thou (saith God to Miriam) to speak against my servant Moses? and immediately he smote her with a leprosie as white as snow: it is dangerous to act against them; and it is forbidden by God, ( Psal. 105.5.) Touch not mine Anointed, nor do my Prophets no harm. Per­haps you would say, you would not do them any harm, if you thought they were Gods people; Oh, but take heed lest they prove Gods people, and then it were better for you, if a Milstone were hung about your neck, and you cast into the Sea, than to offend the least of them.

Seventhly, Let me beseech you all to take heed of complying with this sinful World; whoever doth, do not you; but take up that good resolution of Joshuah's, As for me and my house, we will serve the Lord. Though all else forsake God, yet will not I, yet let not us: I beseech you (saith he) that you would not conform your selves to the fashions and manners of this wicked world. Oh take heed of conforming your selves to the con­versation of this world, but walk harmless, and shine as lights in the midst of a crooked and perverse generation; if we will comply with the world, I mean, to be as most of the world are, that is, temporizers, time-servers, preferring the pleasing of Man before the pleasing of God, then we must lye in wickedness, as all the World doth, (1 Joh. 2.16.) For all that is in the World is either the lust of the flesh, the lust of the eye, or the pride of life; and these are not of the Father, but abideth in the wicked one, the Prince of the power of the Air, after whom the men of the world walk. This is the seventh. Take heed of conforming your selves to this World.

Eightly, Take heed of a hasty spirit when you are under sad dispen­sations; when you are under sufferings you are apt to seek, and close with relief, come it which way it will, and on what terms it will. Let me beseech you Christians, to have a care of such a hasty and im­patient [Page]spirit, ( Esa. 26. verse 18.) He that believeth maketh not haste; that is, he maketh not haste to get out of his afflictions. The people of Israel were of hasty spirits, and murmured, because they were kept so long in the Wilderness, for which God slew an innumerable company of them. Saul was of a hasty spirit, and by it lost his Life and Kingdom. Jacob's Mother no sooner told him his Fathers intent, but he was re­solved to have the first blessing, though he cheated his Brother, and lyed for it, and so told his Father that he was his eldest Son; but he himself was afterwards deceived by a lye, with having the eldest Daughter gi­ven him instead of the younger. Take David for your example, he waited Gods time, the Kingdom was promised to him after Saul's death, and when Saul pursued him, you know David had him twice in his power, and with ease might have destroyed him, but he would not, Far be it from me (saith he) that I should touch the Lords Annointed; let God smite him by the hands of his Enemies, I will not. It is far better to be Gods Bondslave, than the Devils Freeman. Do not use any the least action whatever, in any indirect way, to deliver thy self, but patient­ly sit down, and wait Gods good time, which, when once come, thy deli­verance will assuredly come with it. Take heed then of a hasty and sul­len spirit under afflictions; some men, when God takes away any com­fort from them, are of so sullen a spirit, there is no pacifying of them: God will now this day take something from you, which I believe you would willingly keep; will you therefore be of so sullen a spirit, that, because you cannot enjoy all, you'l not injoy any, but will rob your selves of all? What though you cannot enjoy your Minister any longer, will you not make use of the Ordinances of God? I beseech you refrain this spirit, and let the deprivation of one mercy, be a means to make you make better use of those that are left.

Ninthly, My ninth Caution is this, Take heed of an ungodly Mini­ster; I speak not to any mans person in particular, neither can I be­cause I know not as yet who will succeed me; but whosoever he be, if he be wicked, beware of him; for if he be ungodly, the people will fol­low him; for, like Priest, like People: And I pray God deliver you from such Ministers, as for Doctrine, do teach the traditions of men; and cry Peace, Peace, when sudden destruction hangs over their heads; Such Ministers may please you, but believe me they will never profit you; but at last you will find, that through the Vale of Securi­ty, you are led to the Pit of Perdition. They will tell you, you need not be so strict and diligent in your conversations; nor Heaven is [Page]not so hard and difficult to gain, as some would make you believe: be­lieve them not, but remember, that without holiness none shall see God; and that neither Fornicaters, Adulterers, Idolaters, Thieves, Murtherers, Covetous persons, Drunkards, Revilers, nor Extortioners, shall inherit the Kingdom of Heaven.

Tenthly and lastly, Take heed you be not found professors of the Gos­pel only. Christ, when he was preaching to a throng of people (as I am here this day) said unto them, Take heed and beware of the leaven of the Pha­risees, which is Hypocrisie. Oh, that I had no cause to say, the leaven of the Pharisees is among you! I mean that there are many here that are but bare Professors! let me ask you that are only Professors this one question; Is Religion good, or bad? If it be not good, what is the reason thou art not ashamed to profess it? if it be good, what is the reason thou dost but profess it? By thy bare professing, thou losest the love of Man; by no more than professing, thou canst never gain the love of God; so that on all sides thou art like to be miserable: The World will hate thee for be­ing so good, and God will hate thee for being no better. What a sad thing is it, that thou losest thy comforts in this life, by professing so much; and thy comforts in the life to come, by no more than professing? Thus you have heard what I have to say by way of Caution: I shall now speak to you by way of Counsel. The former ten were Negative, these shall be Positive.

First, I intreat you all, that above all things, you would mind the one thing necessary: that you would not trouble your selves so much with ma­ny things of little concernment, but mind the great thing for which you came into the World. Oh my friends, will you spend your time for that which will not profit you, and your money for that which is not Bread? Look after Grace, labour to get an interest in Christ, of which you being unprovided, you will be undone for ever, & it will be better for you, you had never been born: Oh! gain Christ, and then you will be fitted for all times, all troubles, and all conditions that can happen unto you; you will be endued with all wisdom, and with all riches; if you gain not Christ, all that God doth to you, and for you, will nothing at all avail you.

Secondly, My second Advice and Counsel unto you is this; That you would live, as you would die; live to day, as if you must dye to morrow. [Page]Let me a [...]k you, would you be content to dye in the state you are in? If my Soul doth not desire to be in a better state when I come to dye, than now I am in, I may very well sit down satisfied; if not, then surely it greatly concerns me to look after a better. Would any man be content to dye a Drunkard? I ask you that are Drunkards, I do believe you will answer no; why then do you live in Drunkenness? How know you that God will spare you when you are drunk, until you are sober again? We may read of many that have dyed in their drunken fits. God doth not always send his Herauld to warn thee, before he sends his Serjeant to arrest thee. How knowest thou but Death may strike thee on a sudden? What will then become of thy Soul? Oh Beloved, I beseech you live not in that you are unwilling to dye in. Balaam was not such a Wretch, but he could cry our, Good Lord, let me dye the death of the righ­teous.

Thirdly, Lay up for suffering times; there are few of you I believe are so bad husbands, but will lay up for a rainy day; I mean against a time of sickness comes, wherein you will be unable to work; are you thus care­ful to maintain your bodies? and will you be careless of your souls? O be careful to provide for stormy weather; you have winter garments for your bodies to preserve them from cold, oh let patience be your winter garment, to preserve & keep your selves warm in afflictions; I know that he that will live godlily in Christ Jesus shall suffer persecution, and that through tribulations and sufferings we must enter into the Kingdom of Heaven; shall I not then provide for them? But you may say, What, doth persecution attend all the godly? A man may escape them, as well as suffer them? Put case afflictions should not come, thou wilt be never the worse for being provided for them; for he that is fit to dye, is fit to live; & that man that is fit to suffer afflictions, is fit to live without them. It was Paul's Exhortation to the Ephesians 6.10. Finaly, my Brethren, put on the whole Armour of God, that ye may be able to withstand the wiles of the De­vil. And it is wisdom in a man, to provide for a misery before it comes. There is mention made of a Nation (the Spartans, I think) that useth to chuse their King, as we do our Lord Mayor, every year, & whilst they are in their annual Government, they lived in all abundance of state, have all the fulness their hearts can wish; but when their year is over, all their pomp & glory is over too, & they banisht into some obscure remote place for ever, where they spent the remainder of their lives in great want and misery. One King (knowing this) being called to rule over this Nati­on, made such use of his time wherein he reigned as King, that by his provident living, he heaped up so much treasure, and sent it before him [Page]to the place where he knew he should be sent, as maintained him all his life time. Thus it is, God hath appointed to every one a time to live in, and that bur a short time too; and in that time he hath appointed afflicti­ons to attend us, if we will live godlily in Christ Jesus; it is not wisdom in us then to provide for them? Take heed then, to avoid sufferings, you do not commit sin; to commit sin, to avoid suffering, is as if a man should run our of the mouth of a barking Dog, into the mouth of a devouring Lyon; What is the wrath of man to the wrath of God? Man can but destroy the body, and no more; but God can destroy both body and soul into Hell fire to all eternity.

Fourthly, My fourth word of Counsel and Direction is this, Be serious in serious things; when you come to perform serious things, do them se­riously. I do not know that ever I saw a man fall asleep while he was tel­ling of Money, for if he should, how could he tell whether it were right or no? Yet alas! too too many sleep when they should be taking Truth, not only by natural sleep, but also by spiritual sleep; they are so careless in receiving the Word they hear, and so lazy withal, that rather then they will try the Word they hear, they will take all for truth the Minister tells them. Beloved, I believe you will scarce put so much confidence in a man, as to receive a summ of Money without te [...]ling it, because he saith it is right; and yet will you receive all that your Minister tells you is truth, for truth, without trying it? You must not be sluggish in your work­ing for God, but put forth your selves to the uttermost: You must make the Kingdom of Heaven suffer violence, and take it by force. But then.

Fifthly, The fifth Direction which I shall give you is about hearing the Word, how you must behave your selves when you hear. I take it for granted you will hear, I hope you will; for brown bread is better than none, and a little is better than none at all; yet I intreat you take these two words of Direction.

• First, Try the Word you hear by the Truth.
• Secondly, Try your selves by the Word.

First, Try the Word you hear by the Truth; if it be not consonate to that, believe it not, let who will preach it. Paul exhorteth the Gala­thians so to do, ( Chap. 1.8, 9) But though we, [...] an Angel from Heaven, preach any other Doctrine unto you, than that which we have preached unto you, let him be accursed. How Paul, accursed? sure you speak too high; what if an Angel, must he be accursed? sure you will call in your words again: Nay, instead thereof, he repeats them over again, As we said before, [...]o I say again; If any one preach any other Gospel, than that which you have recei­ved, [Page]let him be accursed. If any man pretend a Revelation from Hea­ven, and cannot bring Scripture for what he saith, do not believe one syllable. Take the noble Beraeans for your Example; they would not believe Pauls Doctrine, until they had searched to see whether it were so or no.

But then, as you are to try the Word you hear, by the Truth; so try your selves by the Word: You hear as a Truth, that there is no condem­nation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. Now try your selves by this Truth, and see whether or no you walk after the Flesh, or after the Spirit: I have likewise two Directions about the preaching of the Word.

First, Do not you receive the Word for the persons sake that brings it. I am apt to think that many of you will receive a Truth of one mans bringing, which you would not receive of anothers: and thus ye re­ceive the Word of God with respect of persons, which you ought not: But first, receive the Word for its own sake; and secondly, receive the Person for the Words sake, (1 Thess. 5.12, 13.) We beseech you, Bre­thren, to know them which a [...]e over you, to admonish you, and labour among you in the Lord, and to esteem of them very highly in love, for their works sake.

Sixthly, My Direction in the sixth place, shall be concerning the Times we live in; and I shall tell you how you ought to behave your selves, in two particulars.

• First, Blame thy self most, that the Times are so bad; there is a gene­ral complaint about the sadness of the Times, but no particular; every one puts the cause away from him, and instead of accusing themselves, are alwayes accusing others: Ahab he said to Elisha, thou art he that troubled Israel; Elisha said unto Ahab, Thou art be that troubled Israel; Adam said to God, The woman which thou gavest me, did give to me, and I did eat: the Woman she said, the Se [...]pent beguiled he [...]: Thus do we put it off from our selves to others. No man saith with Jonas, E [...] my fake is this come upon you, I am the cause of all this; no man saith, what have I done? Would you have the Times mend? Oh, then every soul of you condemn your selves, and amend your wayes; the Times would not be so bad, if we were not so bad: would you have the effect cease, then seek to remove the cause. But then
• Secondly, Pray not so much for better Times, as for better Hearts; for had you never-so-good Times, and not good Hearts, your blessings would be cursings; good Times without good Hearts, will but fatten you the sooner to the slaughter.

[Page]Seventhly, If you cannot do the good you would, then do the good you can; many people are so sullen, that because they cannot do all they would do, they will do none at all. I beseech you be not of this temper; what though you cannot serve God in publick, will you not therefore serve in private; why may you not do as S. Austin was bid to do; ( [...]olle loge) take up and read? This will be a reading and praying time with you; and now you cannot hear as formerly you have done, Oh, pray more, and read more; and the less you have in publick, the more you may have in private; you may read and pray, we are not forbidden that yet; let us then make use of them.

Eighthly, My intreaty is unto you all, That you would be careful and circumspect in your conversation, ( Ephes. 5.15, 16.) See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the dayes are evil. Walk as becometh the Professors of the Gospel, and labour to be blameless towards God and Man. Oh, what notice will there be ta­ken, when any Professor doth but slip aside, and do any thing amiss; it is the joy of wicked mens hearts to see it, and how diligently do they watch for it, and often wish it? We have a Proverb, That one man may better steal a Horse, than another look on: I am sure a wicked man may better commit seven sins, than a Professor one: For it is the failings, the bad lives of Professors, that makes Religion ill spoken of, and hinders many a weak soul from closing with it: Sure think they, their Religion can­not be good, their Conversations are so bad: Let us therefore be wary and careful in all our actions.

Ninthly, Mourn, and lament for the sin you cannot hinder. It was said of L [...]t, (2 Peti 2.8.) That his righteous soul was vexed with the wicked Conversations of the Sodomites. Oh, that we were but so good as we should be, then sure it would grieve us more than it doth, to see the wicked and abominable lives of those among whom we live: Though thou dost not blaspheme God thy self, [...]et it is thy God that is blasphemed, and shall not that trouble thee? How canst thou but reprove them whoever they be? When a sick man seeth his Wife, Children, Friends, and Physitian, la­menting his condition, sure it will make him think his condition is worse than he thought it, or very bad at least, or else why do they take on so, if there was no cause of fear? Thus, it may be, thy reproof may work upon a wicked man; If when thou hearest him blaspheme God, thou lamen­test his condition, and puts him in mind of his sad estate, it may make him lay that to heart then, which he never did before.

Tenthly, The last thing that I have to beseech of you, is, That you would love one another: I have not at all sought to proselyte you to my [Page]way, but whatever you see in whoever it be, that is of God; Oh, love it, be he of what profession he will, he is a godly man: O then love him; you cannot love God, if you do not love his people; Let brotherly love con­tinue, (1 Joh. 1.20.) If any man saith he loveth God, and hateth his Bro­ther, he is a lyar, and the truth is not in him: For if he loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? We believe, saith John in the next Chapter, That Jesus Christ is the Son of God, and he that loveth the begetter, must also love him that is begotten. You would be loath to do otherwise in civil business: Will you refuse commerce with a man, because he is contrary to you in opinion, because he is not a Free­man of our City? Be not then so far from loving one another, as to bear hatred one to another.

Thus you have heard what I had to say unto you by way of Caution and Counsel: O that they may make such impressions on your hearts, that they may be your continual practice in your lives and conversations. I shall now close with the words of St. Paul, (2 Cor. 13.11.) Finally, Brethren, farewel; be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. And the Lord grant, that both ye and I, when we come to the Judgment-Seat of God, render up our account with joy, and receive an immortal Crown with Christ in Heaven; until which Day, I beseech Almighty God to keep you, and preserve you in his fear. Amen.

IN these words two things observable,

• First, A Supposition, which is double.
  • 1. If you know these things.
  • 2. If [...]e do these things.
  There be many that do, but do not know, do not understand; there be many that know, but do not do, do not practise. But our Saviours saying to his Disciples, is, If you know first, and then, If you do. Knowing without doing is unprofitable; Doing without knowing is impossible.
• Secondly, a Posi­tion; If you so know it to do, then [...] blessed, happy are ye.

First, For the Supposition, which is double. First, If you know: This word Knowledge in Scripture, contains two things:

• 1. It intimates an act of the mind or understanding, if you know.
• 2. It imports an act of the memory, or retentive faculty of the soul, if you so know as to remember. From both these significations, you have these two observations:
  • 1. Our first great care should be this, With all seriousness to apply our selves to the knowledge of the things of the Gospel. We must with the Angels [...], stoop down to look into, to have a clear, thorow, perfect sight of those things that are discovered in the Crystal Glass of the Gospel. We must look into the perfect Law of Liberty, James 2.25.
  • 2. As the Word imports an act of memory, or remembrance, it af­fords us this Observation, viz. Next to our knowing of it, should be our care to retain and remember the glorious Truths of the Gospol. It is all one, not to remember, as not to know. We must not only attend to Wisdoms [Page]words, but must keep them in the center of our hearts, Prov. 4.21.

2. If you do, hence observe, 'Tis not enough to know and remember, but we o [...]ght to do according to what we know, and practise according to what we reme [...]ber. 'Tis some slight kind of happiness to know; but so to know, as to do, that is the happiness; If you know, if you do. We must not only be Hearers of the Word, but Doers of the Word; Knowledge with­out Practice, it is Rachel-like, fair indeed, but barren; Practice without Knowledge (were it possible) Leah-like, fruitful, but blear-eyed: both together, Rachel's fairness, with Leah's fruitfulness, a fit Spouse for a Solomon.

2. For the Position Happy are you if you do them; hence observe, There is a blessedness annexed to so knowing the truth of God, as to remember, and so to remember as to do the work of that Word. If you do know, if you do, not other wise, blessed are ye.

Thus I have cut the words in pieces. The second Observation is, that I would first commend from the Supposition, If you know, that car­ries in it an act of memory, namely; That as it is our first care to know, so it should be our next care to remember what we have known. To this end let us help our memories by way of a Summary rehearsal of our Morning-Exercises. The first Sermon that was preached to you was built upon

FRom that Text, this Doctrine, That that Soul shall surely live spiritual­ly, blessedly, eternally, that so hears, as to come to Christ himself. The grand question upon that point was this. What is to be done that we may soo see? 'Twas answered, something was to be done before, something at, some­thing after hearing.

First, Before hearing; That holy duty of Hearing calls aloud for holy preparations so much at least as settles the bent of the heart Heaven-ward: so much at least as makes us humble, and hunger after spiritual Manna: so much at least as raises the heart into a posture of expedition of some divine and spiritual good from God.

Secondly, A right demeanour in, or at hearing; which consists,

First, The Hearer ought to propound to himself spiritual and right ends, and that

• 1. Negatively, This must not be the Hearer's end; to come and judge either the Word, or the Minister of it: nor,
• 2. To come and hear things that will tickle his fancy; if he desire [Page]that, let them go to those sinks of all Wickedness, Play-houses: nor,
• 3. Must we propose this our end, meerly to better our parts: nor,
• 4. Meerly to know, much less meerly to be known, that it should be said of us, that we have been at the Morning-Exercise every day this month; But our end should be to profit by what we hear, Psal. 119.33. We should hear that our souls may live.

Secondly, We must labour to approve our selves true Gospel-hearers: And to that end,

• 1. We must be wakeful-Hearers: it is dangerous sleeping by a Candle set up by God.
• 2. We must be reverent-Hearts: in the fear of God we must wor­ship, though not towards, yet in his holy Temple.
• 3. Attentive-Hearers: our Ears and Hearers should be like Lydia's, open to attend to those things spoken by Paul, Act. 16 14.
• 4. Receptive-Hearers: We must take in what we hear, Acts 2.41. And this must be done with Faith, with Love, with Joy, with Delight, with Meekness, with particular Application: and this too, not as the word of such a man, or such a Minister: I abhor that wicked notion among you, the head of such a Party, and I know not what: But, as it is indeed and in truth the Word of God. That man never hears as a Saint, that, when he hears, doth not look mostly at the Word, as it is the Word of the God of Saints. And if thus we apply our selves to the Ordinances truly, we are in immediate capacity to have the Glory, Spirit, and Power of Christ to rest upon us in hearing: And this leads me to

FRom this Text, you had this Truth, That a Christians chiefest glory un­der his infirmities, is in the power of Christ resting upon him. In the pro­secution of this Point, there was these four particulars propounded to be opened and prosecuted.

First, What kind of power of Christ it is, which Christians may hope to have experience of, notwithstanding all their infirmities? To this question it was thus answered: a power that Christ hath with his Father, with whom he is extraordinarily prevalent more than the fondling is with his dearest affectionate Mother: A power of Christs which enables us to do what God requires, and to suffer what God commands: a powerful Application of Jesus Christ himself unto his people, and that, not [Page]only of light to them, but of living, of spiritual growth, of spiritual strength, of strength unto conquest, yea, to be more than Conquerors.

Secondly, What is it for the power of Christ to rest on the Soul? [...] i. e. for the power of Christ to come, and take its residence in the Soul: to make the Soul to be that which a Tent or Tabernacle is to him, who takes up his repose therein; to come and lodge in the Soul of a Believer, as in his Tent or Tabernacle.

Thirdly, What is it for a Believer to glory in the power of Christ resting on him? That is,

• 1. To have the heart so full of Christ, that it cannot contain it self, but it must be bursting out, as it were, and running over in holy Exulta­tions and Triumphs.
• 2. To be so much in the admiration of Christ, as that, to a carnal eye, it makes a man seem to be ridiculous: what a goodly person was David in Michols eye, when he danced before the Ark.
• 3. To rest on Christ so, as to look out for nothing else, &c. To ter­minate and confine all the desires of the Soul, in and upon, and towards Christ Jesus.
• 4. To oppose Christ to any, to every thing, that doth any way in the world, either enjure, or endanger him.

Fourthly, Why should a Christian rather glory in this power of Christ rest­ing upon him, than in any inherent grace that is given unto him? Upon these Accounts.

• 1. Because all that a Christian by inherent grace is able to do him­self, is through Christ: I can do all things through Christ that strengthens me.
• 2. Because if there be any acceptance of what a Believer doth with the Father, this also is through Christ: the gift is accepted, not for the gifts sake, but for the sake of the Merit of Christ.
• 3. If so be a Believer should glory in his graces, there is a possibility of falling, but being clad with, and resting in the power of Christ, there's an impossibility of miscarrying. Thus the Saints of God have their infirmities, frailties, their multitude of frailties and infirmities; yet have they reason to glory in that power of Christ which rests on them on Earth, but much more reason, if they will look up, and see the tongue of Christ engaged for them, i. e. interceding for them, in Heaven: And that lets me into

I Pray not that thou shouldest not take them out of the world; Let them stay there, and glory even in their very infirmities: But I pray that thou shouldest keep them from the evil. In this Scripture you have our Saviors Intercession for his Disciples Preservation; and in this his Inter­cession two things observeable.

• 1. In the Negative part, for what Christ doth not pray, Not that thou shouldest take them out of the world.
• 2. In the Affirmative part, That thou shouldest keep them from the evil of the world. For the Negative part, wherein you have,
  • 1. Something implyed, Not that thou shouldest take them out of the world: This implyes, That God hath the disposal of our continuance in the world; else Christ would never address himself to his Father, that he would not take them out of the world; If so, then
    • 1. Live constantly, Believer, above the flavish fear of Death. Times are not in thine Enemies hands, no, not in the Devils hands, but in Gods hands.
    • 2. Be patient under the loss of thy dearest Relations: God hath taken them, who hath the disposal of our continuance.
    • 3. Seek to God for a blessing on all those means, which at any time are prescribed or used for your preservation.
  • 2. There's something mainly intended, I pray not that thou shouldest take them out of the world, and tha't this, That God will have his people often­times continue in the world, though they should meet with much trouble in the world. And if so, this should teach you, for ever, how to carry your selves in the midst of a sinful, wicked, rude, God-hating, Saint-perse­cuting World: that is,
    • 1. Patiently to wait Gods leisure, you must stay his time.
    • 2. Carry your selves Innocently, be sure you, in a salt Sea, like good fish, retain your freshness.
    • 3 Carry your selves Wisely; you walk among Devils, Snares, &c. walk Wisely: And
    • 4. Walk Serviceably, continue you must, but 'tis Gods time, how short you know not, therefore walk serviceably. For the Affirmative part; But I pray that thou shouldest keep them from the evil of the World. Wherein something Absolutely, and something Relatively: Take the [Page]words Absolutely: thence these four Notions, That thou shouldest keep them from the evil.
      • 1. Sin is an eminent evil, the evil of evils.
      • 2. That we are utterly unable to keep our selves. But,
      • 3. God can keep his people, in, and from the evil of a sinful World.
      • 4. That 'tis the Godly onely that are kept from the evil that is in the World; but Relatively, especially, I pray, &c. No great matter of their sufferings, but their sins; that's the thing, let them be preserved from that: Thence observe, Preservation from sin, is a far greater mercy, than exemption from suffering: And so, then
        • 1. See the folly and madness of those; that embrace sin, to avoid suffe­ring; take a stab in their hearts, that they may avoid a scratch upon their finger.
        • 2. See the folly of those, that desire the removal of their sufferings, rather than of their sins; take away the Frogs, not my hard heart.
        • 3. This shews what should be our greatest complaint in the midst of a troublesom world; not my sorrows, plunderings, imprisonments, Lord, but the scarcities of my soul, &c.
        • 4. This shews the grand mistake of the nature of true safety. Men think safety to be meerly to sleep in a sound skin; but 'tis not safety to be preserved from danger, but from sin. True, the men of the world, yea, the best of Saints are too too apt to mistake in this case; there's a heart within them, that is very apt to think sometimes sinning to be chosen ra­ther than suffering, not in wicked men only, but in the best of men; for, As in water, face answereth to face, so the heart of man to man. Which lets me into

IN this Proverb two things.

• 1. The Proposition, and that by a Similitude; As in water, face an­swereth to face.
• 2. The Reddition, So doth the heart of the man to man. Or in the words these two Generals to be observed.
  • 1. A Glass.
  • 2. An Object to be seen in this Glass.

1. A Glass, a notable one: that's two-fold, a dead Glass, Water; a li­ving Glass, the Heart of a Man.

[Page]2. The Object to be seen in these Glasses: in the dead Glass, the face of man is to be seen; in the living Glass, the heart of man; there's all the Species and Complexions of the Sons, nay, of the Souls of the Sons of Men, to be seen. That as by looking into the Water, you may discern your own, and other mens countenances, and that plainly and clearly; So, by looking into your own hearts, if you could have a Casement into the hearts of other men, there may you see of what Spiritual Complexi­on, Constitution, and Make you are, as clearly as a man may see his face in water. As in water, &c. From these words, this great Truth, that the Heart of every man in the world is a Looking-glass. 'Tis such a Looking-glass, wherein he may see himself, his Condition, Constitution, special Complexion, whether it be Morally, Spiritually, Scripturally, Good or Evil. For the right improvement of this Looking-glass, three things ne­cessary, which are optick Principles, but clear to those that have either Physical, or Natural Light.

1. There must be an Object that must be seen. And oh! what visible Objects are there in the hearts of men? Man is called a little World, a Compendium of the whole World: The heart of man, is the Man. The heart of man, is like the Ark of Noah, which contains all sorts, all kindes of clean and unclean Beasts: 'Tis an Epitomy of Heaven and Hell What is there in the heart of man? Who but God can fathom the depth of it? There are more Objects in the hearts of men, than Stars in Heaven, or drops in the Ocean.

2. There must be light to actuate this Object, if it were dark, we could never see it. There must be light both to actuate the eye and object. Now this light that actuates the eye and object, 'tis either the natural light, the light of Nature, the light of Conscience, the light of common Illu­mination, the light of the Word, or the light of the Spirit of God: By all these Lights we come to look into the Looking-glass, our Hearts.

3. There must be an Irradiation from the Object, i. e. a beaming forth from that Object, some Species or Idea's that carries the object to the eye, and clearly makes out to the sense what that Object is, this beam­ing is by action from the heart; mark it (for it may be as necessary truth as was preached among you) that look what the Stream is to the Fountain, what the Beam to the Sun, that the action is to the heart, whe­ther the act be manent, or transient; whether Internal in thought, pur­pose, election, assection, in joy, in love, in fear: Or External, in the life, in the practice, and in the conversation. So that look as a puddle Stream always declares a corrupt Fountain, so all your humble, holy, faithful thoughts speak a clear spiritual heart within; a holy conversation speaks [Page]a holy Affection; and a holy Affection, declares a heavenly Constitu­tion, a new Nature. Now for the Ʋse of this, is the heart of a man a Looking-glass?

1. See from hence, of what concernment the Actions of men are, whether internal or external: The actions of men are like the streams, you may certainly finde the Fountain by them; they speak the heart, as the Root bears the fruit. 'Tis of infinite concernment, 'tis the Fountain of what principles within, and conversation without: descend but into thy own heart, &c.

2. This shews the sad condition of all natural poor souls, your Hearts are Looking-glasses; but they are Looking-glasses in a dungeon of Dark­ness; there be Toads, Vipers, and Devils there, but thou canst not see them that hast no spiritual Light.

3. Here is consolation to Gods people; Is the Heart of a man a Look­ing-glass? What reason have they to rejoyce in their hearts, that are the best Looking-glasses in the world, not like our Gallants Looking-glasses that must not bewray their wrinkles, spots, &c. But theirs will represent their Heart, Complexion, Condition, and Nature to them; Nay, in that Glass may be seen the face of a God: Nay further, because thy Heart doth answer to another Heart, and his to his, whatever Grace is in any Believers, it is there in thy Heart, in semine; there's the seed.

4. By way of exhortation; Is the Heart a Looking-glass? Then keep the Looking-glass very chary, make much of it; above all keepings keep thy heart, and that with all diligence, in all places, at all times, and in all things? If any thing under Heaven will keep thee holy, it is the keep­ing of thy Heart: There thou mayest see all thy spots, defects, desperate Hypocrisies, Infernal Atheism, all the deliques of thy soul: How prone to commit as vile [...]ins as ever was committed by the vilest of the sons of men. Once more, keep it clean, and keep it close: Look into the heart, and thou shalt finde it to be a Copy of the Role of Eternity, where thou shalt see thy very name written in Letters of Gold or Bloud: for we looking into our Hearts, may, and do know, that we are passed from death to life, and that upon this ground, because we love the brethren. And thus I advance to

IN these words five things.

• 1. A supposed Estate, in which we are all by nature, and that is an Estate of spiritual death.
• 2. A peaceable Recovery, or mention of another state, and estate of life.
• 3. A real Transition from this state of death to life, We are passed, &c.
• 4. An inseparable property of all the Regenerate Souls in the World; they do not hate, but love the brethren.
• 5. A comfortable Conclusion, that a Christian may make, from that property; he may know, he may be assured by this, that he is passed from death to life, because he loves the brethren: The Observation this, A Chri­stian may know his real Conversion and Transition to Eternal life, by this Cha­racter among the rest, because he loves the brethren. This Proposition wa [...] slit into these two particulars.
  • 1. That every Believer may have an assurance of his Transition from death to life.
  • 2. The love of the brethren is one of the great eminent Symptoms of mans Regeneration.

1. A Christian may know his real Conversion, and Translation to eternal life. Such a great and real change is there wrought in every Believer at his Conversion; and this wrought by such a great Efficient and Infinite cause, the Spirit of God; and this cause, working by such real and pow­erful means, and instruments, the great Word of God; and this done, notwithstanding the great opposition that is made by a poor sinner a­gainst the Word: and when wrought, it hath such a real and grand ef­fect upon a Believer, that 'tis impossible but a Believer must needs know this his Transition from death to life.

Secondly, Love to the brethren is the great Symptom of mens Regeneration. Love to the brethren, not taken solely, singly, as if this was the onely Cha­racter, but concomitantly taken with others, but beyond, and above all others, this is the Privie Soul of God on the Soul, if he have inflamed it with love, he may know he is passed from death to life. The Ʋse is of Con­futation of the Papists, those grand enemies to Gospel-Truths, and Belie­vers peace. They abhor this Doctrine of Assurance: by it, their Purga­tory would fall down, their Popes Kitchin would grow cold. They tell us, Believers cannot have assurance in this World: No?

1. Why hath God commanded us to make our Calling and Election sure? [Page]and will God command Impossibilities, such as cannot be wrought by our, or his own power?

2. Other Saints have attained this Assurance, this New Name, and White Stone within them.

Object. That's by extraordinary Revelation?

Ans. This is not upon proof: Was not the assurance of Gods people in Scripture grounded upon general promises? Had they (many of them) either extrinsecal signs, or marks to assure them of it? did it not spring from Principles, common to all Believers?

Object. But suppose they have assurance to day, they may lose it to morrow? Man is a mutable Creature, he may be a childe of God in the morning, and a brat of Hell in the evening.

Answ. 'Tis true, man is a mutable Creature, yet is he preserved by an immutable God: Man is a weak Creature, but yet is preserved by the power of God unto salvation: Man, as a Creature, is no less mutable in Heaven than upon Earth; there preserved by God, therefore why not here?

Object. This is a Doctrine that tends to loosness?

Answ. Not so: It did not work loosness in Paul, Job, &c. I laboured more than they all. Nothing under heaven so soveraign to stave off, and preserve from lust, as the assurance of Gods love to the Soul. Such as­surance comes from the highest act of Faith; and one of the great things of Faith, is, to purifie the heart and life. Such an assurance must needs constrain the Soul; The love of Christ constrains us. Nay, so far is it from inclining to loosness, that it casts the soul upon its knee, lifts up the Souls hand, sends him to Heaven continually, constantly arms it with petiti­ons, resolutions, never to let the Lord of Heaven and Earth alone, gives him no rest, begging of him, as for other things, so especially for this: Lord, as thou art pleased to give me the priviledge of enjoying promise, so, give me the power to perform duty. Thus saith he, Thy will be done in Earth, as it is in Heaven. And so I am come as far as

THere is a two-fold Will of God.

• 1. Preceptive; to be done by us.
• 2. Providential; to be done upon us. [The Minister carried the words in the last sense, the will of God be done upon us:] Hence 'twas observed, Gods children must not onely do, but submit to their Heavenly Father's [Page]providential will: They must not onely do his will, the will of his pre­cepts, but they must submit to his will, the will of his providence. Let God do what he will, they must lay down their head upon the block, and with patience and resignation, say, Thy will be done. There are but two grand instances, wherein Saints ought to shew this submission.
  • First, When God deprives them of spiritual priviledges and enjoy­ments, they must submit now, they must not murmur then, and that up­on these considerations.
    • 1. Suppose a deprivation of publick Ordinances, yet the holy Scrip­tures are left.
    • 2. The holy Spirit too, that shall bring home the Scriptures to the Conscience.
    • 3. There are old experiences of former love to live upon.
    • 4. Yet none can detain or debar us from making secret addresses un­to God.
    • 5. 'Tis a most noble thing, it becomes a Christian exceedingly, to live upon pulse, yet thrive.
    • 6. By the want of such publick Ordinances, God thinks fit to con­vince his people of their folly, in sinning away the Gospel.
  • Secondly, When the Lord makes a breach upon our temporal com­forts and estates, now for submission, and that upon these accounts.
    • 1. Come what will come, yet no strange thing doth, or can happen to us; no temptation but what is common to man.
    • 2. With what comely submission have those old Believers behaved themselves to the will of God, Elijah, Job, Samuel, Daniel, and the Captain of our Salvation, our blessed Savior, Not my will, but thy will be done.
    • 3. There's a glorious day coming, when God will un-riddle all his dark providences, and shew you, that there is love in the bowels of them.
    • 4. God hath made a breach upon some of thy comforts, how many Comforts hath he yet left thee?
    • 5. Thou art now deprived of thy comfort; thou hast enjoyed it twen­ty years, thou hast reason to be thankful it was continued so long, and not to murmur that it is taken away now.
    • 6. Thou hast some goods, the best of goods; there's no plundering a man of his grace, no putting him out of Gods favor.
    • 7. God doth thee a kindness in this; were it good for thee, it should be continued to thee: He with-holds no good thing, he takes away nothing but what is evil, or would be so. This life is a transitory vapor, and hadst thou enjoyed it, thou couldst not long do so.
    • 8. Compare thy self with thy self and others: The other day thou [Page]wert a pittiful poor brat, and what shalt thou be? Compare thy self with others: We are low, how many thousands are beneath us?
    • 9. All outward things are not properly, formerly, good or evil: As we fancy them to be good or evil, so they are; they are but fancies.