I Have gone through the whole second Chapter of this Book, and the two first verses of this, in my course of preaching the Friday-Lecture. I shall enter upon this third verse at this time by God's assistance. The words contain further counsel and di­rection given by our Saviour Christ to this Church of Sardis, in order to her recovery from that formality and spiritual deadness she was sunk into. Two Di­rections Christ had given her in the second verse; Be watchful, and strengthen, &c. There are three more added in this, Remember, &c. hold fast, and repent. The third in order, and first laid down in this verse, is, to remember; Remember therefore how thou hast received, and heard. This is prescribed as a means to recover them from their spiritual decayes and deadness, and to cure them of that formality & hypocrisie they had been guilty of. Christ had told them in the former verses, that they had a name to live, but were dead, and that their works were not perfect or full before God. Now the way to cure them of these distempers, was, to remember how they had received, and heard; implying that it was forgetfulness of those Truths, Rules and Directions they had received in, and heard from the Word of God that was the cause of their declining, and that [Page 2]the way to recover vigour and liveliness in Religion, and to fill up their works, was, to remember how they had received, and heard. So that the way to bring either Churches or persons to their former vigour in Religi­on, and to a thorow-reformation of things amiss, is to bring all things to the Test of God's Word, to weigh them in the ballance of the Sanctuary, and to try them by those Divine Truths they have formerly received and heard. Briefly to explain the words.

Remember.] This may be taken, first, for the act of that particular faculty of the soul, called Reminiscen­tia or Memory: and so to remember, is to recollect or call back a thing or object, formerly heard, recei­ved, and laid up in the Memory.

Secondly, It may be taken for an act of the Judge­ment, and so to remember, is, seriously to weigh and consider Truths formerly received and heard: and it may be well understood here, so as to take in both senses.

How thou hast received] [...]. Some render it [...] qualia, and would have it refer to the quality of the things or truths they had received and heard. Remem­ber what Doctrines were delivered by Christ and his Apostles, what kind of Worship was instituted and practised by them. This sense of the words I shall not exclude, but the word relates rather to the man­ner how Truths and Ordinances were delivered to them, and received by them. Several Doctrines might be raised from the words.

Doct. 1. That one great cause of declining in Religion both in Churches and particular Christians, is the forget­fulness of those Truths they have formerly received and heard; the forgetting what and how they have received and heard.

Doct. 2. That the best way to recover and reform a de­clining [Page 3]Church or person, is to bring them back to the Rule of God's Word, which they have received and heard, to reduce both Doctrine, Worship and Practices to the first In­stitution, as it is contained in the Scriptures.

There are other Doctrines that I might raise and insist on from these words; but I shall sum up all I intend to speak from this direction, in this one Do­ctrine.

Doct. That it is the duty of Churches and particular Christians, and a special means to recover them from for­mality, declinings and deadness in Religion, and the exer­cise of Grace, to remember what and how they have recei­ved and heard. Christians should remember old Truths that they have received and heard long ago. They should remember what Truths they have heard, and what Ordinances they have injoyed, and also after what manner Truths and Ordinances have been dis­pensed to them, and received by them. It is our du­ty to take care we be not forgetful hearers; that we suffer not Truths to slip out of our minds. Hearing and receiving Truths and Ordinances, is not the All of a Christians duty. There must be also (as the Text tells us) a remembring how we have received and heard.

In handling this Doctrine I shall observe this me­thod. 1. Prove the Doctrine from Scripture. 2. Ex­plicate it, and therein shew both what it is to re­member, and what it is we are to remember. 3. Give reasons of the Doctrine. 4. Apply it.

First, For the Scripture-proof of this Doctrine, see this duty enjoyned to Israel, Deut. 6.6, 7, 8, 9. and the particular directions there given were in order to the furthering of this great Duty in the Text, name­ly, remembring how they had received and heard. This duty is further pressed, Prov. 6.21. Prov. 7.1, 2, 3. Isa. 42.23. Who will hearken and hear for the time to [Page 4]come? Now if men should hear for the time to come, then they must remember what they have formerly heard: for, no more will be ours in the time to come, but what we shall have (at least) a savoury practical remembrance of. And as this is a duty commanded, so it hath been conscientiously practised by the Saints of God: See the great care of David in the discharge of this duty, Psal. 119.11, 15, 48, 97. And so also the Virgin Mary, Luke 2.51. and in many other places, is said to have pondred and laid up the sayings of Christ in her heart. The Memory is the storehouse and treasury of the soul, in which her spiritual treasures are laid up. There are three things (saith Mr. Obadiah Sedgwick. one) we should be very careful to keep in our remembrance; former sins, to make and keep us humble; former mercies, to make us thankful; former Truths and Ordi­nances to make us faithful.

2. The second general is, to explicate the Doctrine, and there first to shew what it is to remem [...]er. That I shall but name.

First; To remember, is to recollect and call to mind. This is our duty in reference to what we have received and heard. We must recollect, call to mind, and ru­minate upon Divine Truths, formerly received: we must (as it were) chew the cud. This is the way to make sound and clean Christians. It is the simisitude Chrysostom useth: ‘They were clean beasts under the Law (at least that was one requisit to make them so) that chewed the cud; and he is like to make a holy spiritual Christian, that delivers Truth to his Me­mory whilst he hears it, and is able and careful to call it to mind again afterward.’

Secondly, To remember what we have received and heard, is not only to recollect, but also seriously to [Page 5]weigh and consider Truths, and bring them home to our hearts by particular application.

3. The third general, is, to shew to you what it is that Christians are thus to remember. This I shall open under two heads. First, shew it is the duty of Christians to remember what they have received and heard for the matter: 2dly, how they have received and heard as to the manner.

First, It is the duty of Christians to remember what Truths and Ordinances they have received, and been made partakers of. And if any ask what Truths should be remembred? I answer, That every Truth of God is precious, and ought to be treasured up by us in our hearts. No one Truth ought carelesly to be let slip. The very fragments of Divine Truth should be taken up, that none of them be lost. The very dust of Gold is precious. There is not the least Truth that ever any of you heard or received, but may be of use to you at some time or other. But there are some Truths which we should be most especially carefull to remember, namely, the main Foundation-Truths, and such as are most necessary to Salvation.

1. It is the duty of Christians, and a special means both to keep and recover them from formality and deadness in Religion, to be very careful to retain in their memories those Fundamental Doctrines and Principles of Religion they have received and heard, that are contained in the Scriptures, and have been opened, confirmed, and applied from them, in expoun­ding, preaching, catechising, and such other Ordinan­ces as you have enjoyed. You must labour to remem­ber old savoury-Truths that you have heard many years since; Christians should chew them over again by meditation. This is the course Christ directs his Church to in the Text, to recover them from dead­ness [Page 6]in Religion. He doth not bid them look after new Notions and high Speculations, for these will but puff up the minds of men, and not enliven them; but he bids them remember how they had received and heard. The like direction Paul gives to Timothy, 2 Tim. 1.13, 14. Hold fast the form of sound words, which thou hast received of me, &c. The vital Doctrines of Faith in Jesus Christ, and concerning the Person, Natures, Offices, and Benefits of Christ, with the Truths depend­ing on these: Oh! these should never be forgotten by those who have received them. And also the vivifi­cal Doctrines of Repentance from dead works, Love to­wards God and our neighbours. You have heard these Truths opened, confirmed, and applied to you many and many a time, both from the mouths of former Mi­nisters now dead and gone, and such whose labours you have occasionally enjoyed. And I trust that we also, whose Ministry among you is now towards a pe­riod, may say as Paul when he was taking leave of the Ephesians, Acts 20.20, 21, 26, 27. though we acknow­ledge in great weakness, and with many mixtures of sin. Well, beloved, It is your duty to remember these Truths you have heard; and the rather, because time may come, either by reason of the hand of God in a way of sickness upon you, or God may send a famine, or if not, a scarsity of the Word upon a People for their sinful abuse of former plenty, and then when you may not have so frequently and abundantly the Word afresh opened and applied to you, it will be of great use to re­member what and how you have received and heard. If old Errors should be broached under the notion of new Truths, Christians should bring them to the stan­dard of God's Word (according to that, Isa. 8.20.) of what you have received and heard. If any shall go about to cry up Doctrines of conditional decrees, mans [Page 7]free-will, falling from Grace, or the like; if you re­member what you have heard, you will be able to say, We have not so learned Christ.

2. It is the duty of Christians, and a means to recover them from deadness and formality of Religion, to re­member as the Doctrines of the Gospel they have re­ceived and heard, so also what they have received and heard in and from the Word of God concerning the Worship of God, and the Administration of Gospel-Ordinances, and to bring all things imposed and practised in Divine Worship, to the Rule of God's Word; to enquire whether they be such things as have the warrant of the Command of Christ, or practice of the Apostles of Christ. It hath been the design of Sa­tan, and the work of the corrupt hearts of men in all Ages, to be making Additions to the Commands of Christ, and to be mingling mens Inventions with the Institutions of Christ in matters of Worship. Churches are very apt to degenerate from plain Spiritual Wor­ship, and the simplicity of the Gospel of Christ into a name to [...], a meer outward form of Religion, and a gay and pompous way of worshipping God, such as may most please the flesh and fancy of men. Now in such a case it is the duty of God's People, to remember how they have received and heard. They should remem­ber that God hath said he will be worshipped in Spirit and in Truth, Joh. 4.23, 24. and what Christ hath said, Mat. 15.3, 10. and Mark 7.7, 8, 9. Reade these Scriptures at leisure. This was Christ's Doctrine. And when the Church was very much degenerated, God bids them, ( Jer. 6.16) Ask for the old paths, where is the good way, and walk therein. Not the old paths of Custom, Tradition, the opinion and practice of fore­fathers; but those wayes that are as old as your Bibles are, as the Word of God and the Gospel is; for these [Page 8]are the good old way. Other wayes may be old, but not good. When things of mens devising are put upon men, and crowded into God's Worship, Christians should run to their Bibles, and ask, Was it so from the begin­ning? Did Christ and his Apostles preach, pray, ad­minister and receive Sacraments thus? how did they appoint them to be dispensed? Christians should ac­count it wisdom enough to follow their direction and example. Certainly they worshipped God decently, yet they contented themselves with what they had re­ceived of the Lord, without making additions of their own. When any thing is obtruded upon God's People in matters of Worship, they should try all things by the Word of God. It is a saying of Cyprian to this purpose, in an Epistle of his; Si canalis aquam ducens subito deficiat, nonne ad fontem pergitur? &c. If the Conduit-pipe or Cistern which was wont to give forth water plentifully, suddenly stop, do not men go to the Fountain to find out the cause, whether the Fountain be dry, or the veins stopped? &c. Sic [...]portet facere Dei sacerdotes si in aliquo nutaverit aut v [...]llaverit ve­ritas, ad originem Dominicam, & Evangelicam, & Apo­stolicam traditionem revertamur, &c. Let us return to the Word and Gospel, and Apostolical tradition; that which is truly so called, and can be proved from un­disputable authority to be such. This is a safe Rule, and the way to keep Churches from corruption, and rightly to reform them if they be in any thing corrupted.

3. It is the duty of Christians, and a means to re­cover them from spiritual deadness, to remember what they have received and heard, for the directing of their practice, and ordering of their conversations. They should remember practical Truths, the Commands, Coun­sels, Exhortations, Directions they have found in and heard from the Word of God. These should be had in [Page 9]everlasting remembrance. They are to be remembred by Christians all their dayes, and never to be forgot­ten. Though some notions should through weakness slip out of your minds, yet practical Truths should be written not in the dust, but on your hearts, as on mar­ble, & engraven as with the point of a diamond, never to be razed out. Oh Beloved, many, many of these have you received and heard. You have been pressed unto publick, family, secret, relative duties: you have been directed how you should hear, reade, pray, con­fer, receive Sacraments: how you should carry your selves as Magistrates, Ministers, People, Husbands, Wives, Parents, Children, Masters, Servants; in commerce, traffique and dealings with men. Oh re­member these things. And especially, if such times should come when you may not hear so much and of­ten of these things as heretofore you have done.

4. It is the duty of Christians to remember the re­proofs and warnings against sin they have received and heard. The remembrance of these will be a means to kee [...] [...]ou from sin. You have been many times warned to take heed of sin, as a most venemous Ser­pent, and the most inveterate enemy both of God and of your own souls. God hath sent his Messengers ri­sing early, to warn you to take heed of all sin. You have been warned to beware of Prophaness, Sabbath-breaking, Error, Superstition, yea and of Hypocrisie, Formality, Deadness, Apostacy; you should remem­ber what and how you have received and heard, so as to take heed of these and all other sins, and especial­ly when you shall be in an hour of temptation, when these sins may be rise & common, and grow in fashion.

5. It is the duty of Christians, and a means both to keep and recover from deadness, to remember the fore­warnings they have had of God's Judgments. You have [Page 10]been told of God's Judgments against sin in general, and against such and such sins in particular. You have been told of Afflictions, Sufferings, Persecutions that you must look for. You have been told of these in the written Word, and by Gods Ministers. And you should especially remember these, when you see Judgments coming, or feel them already executed. Remember those warnings in the Word of God, John 16.1, 2, 3, 4, 33. Acts 14.22. 2 Tim. 3.12. O Christians, you have been forewarned that Error in Judgment, Wan­tonness in Opinion and Practice under the Gospel, loathing of Manna, would bring a famine of the Word, that decayes in and leaving of first Love would cause God to remove his Candlestick, that deadness and for­mality would cause God to come, as a thief in the night, to take away the Gospel, and all your precious things. O therefore Christians, when you see such Judgments coming, or feel them upon you, remember what and how you have received & heard: and this Remembrance will be a special means to bring you to Repentance.

6. And lastly, It is the duty of Christians [...] [...]emem­ber the comforts they have received in, and heard from the Word of God; those grounds of comfort, precious Cor­dials, and strong Consolations you have read and heard to bear up your hearts under the sence of sin, and ap­prehensions of God's wrath, and in a time of disser­tion, and against the fierce and fiery assaults of Sa­tan, the strength of corruption, weakness of grace, difficulty of duty, as also under afflictions from God, and sufferings and persecutions from men. This will be a means to keep the hearts and hopes of Christians alive in the saddest conditions they can be brought in­to. It will be of great use in an evil day. And thus I have shewed you what it is for the matter Christians are chiefly and especiallp to remember.

Secondly. For the further explication of the duty in the Doctrine, I come now to shew how, for the [...], Christians are to remember how they have re­ceived and heard. And this is more expresly spoken of in the Text, and that under two heads. 1. They are to remember how Truths have been delivered to them, and Ordinances dispensed amongst them. 2. How and after what manner they have received and imbraced the Truths and Ordinances of God.

First, It is the duty of Christians to remember how the Word of God hath been preached and Ordinances dispen­sed to them; and that in these four particulars.

1. Christians should remember how plainly and in what simplicity of the Gospel of Christ, the Word, Sacraments, and other Ordinances have been dispensed; how close and home the Word of God hath been brought to their hearts and consciences. This the Apostle Paul often minds those of, to whom he writes, and this as a means to keep them from being taken with flourishes, external pomp, and emp [...] things in Religion, 1 Cor. 2. five first ver­ses; As if he had said to them, as I may say to you, You have not been fed with gingling expressions, meer flourishes of Rhetorick, or empty speculations, but with plain and wholsom Truths: you have had Ordi­nances not in the dress of mens inventions, but in the simplicity of the Gospel, 2 Cor. 2.17. & 4.2. Paul was very jealous lest men should be drawn from the sim­plicity of Christ, 2 Cor. 11.2, 3. So that I say, the remembrance of the plainness and simplicity, in which the Gospel hath been dispensed among men, will be a means to keep them from being taken with a meer outside Religion and way of Worship.

2. It is the duty of Christians, to remember how purely you have received and heard, with what purity the Word, Sacraments and other Ordinances have been delivered, and [Page 12]dispensed without the mixtures of mens inventions; how you have received the sincere milk of the Word without so­phistication, and Sacraments without any of the sinful ad­ditions of mens own devising. Thus you have received them in the Scriptures: thus Christ and his Apostles delivered them; and so have faithful Ministers, their successors, endeavoured to do. 1 Cor. 11.23, 24. That which I have received of the Lord, I have delivered unto you. Paul, though an Apostle, added nothing of his own head. 2 Cor. 2.17. and 2 Cor. 4.2. Oh Christi­ans, it is your duty to remember this, and will be a means to make you in love with, and adhere to, pure Ordinances, and fortifie you against all sophistications of them, when you see men corrupting of them, or adding to them.

3. It is the duty of Christians to remember how power­fully they have received and heard, with what power the Word hath been preached and Ordinances dispensed among you; not so as to tickle your ears and please your fan­cies, but to reach your hearts, come home to [...]nd work upon your consciences: how the Gospel came to you not in word, but in power, 1 Thess. 1.5. commending it self to your consciences, as the Apostle phraseth it, 2 Cor. 4.2. Hath not the speech and preaching of the faithful Mi­nisters of Christ among you, in some measure been, as Paul saith his was, not with enticing words of mans wis­dom, but in demonstration of the Spirit, and in power, 1 Cor. 2.4? Have not you found the weapons of your spiritual warfare, such as Paul mentions, 2 Cor. 10.4, 5. even mighty through God? Oh! Christians should never forget this, but continually remember it all their dayes.

4. It is the duty of Christians to remember how plenti­fully they have received and heard; in what great plenty they have enjoyed the Word and Ordinances of God. Oh [Page 13]Christians, you should remember what dews, yea, showers of heavenly Manna God hath rained about your tents; ye have not been straitned in God. If you be straitned it is in your selves, even in your own bo­wels. The heart and mouth of God, yea and the hearts and mouths of God's Ministers they have been open­ed and enlarged to you, 2 Cor. 6.11, 12. You have had the Word in season, and out of season, the Word fre­quently preached, and Sacraments frequently admi­nistred; you have had line upon line, and precept upon precept. Christians should remember how much plant­ing and watering they have had. You should remem­ber, Christians, what great pains, cost and charges God hath been at with your souls to bring you home to himself at the first, and to make and keep you lively and fruitful ever since; O keep this for ever in your minds, as a means to make you lively and fruitful.

Secondly, It is the duty of Christians, to remember, as how Truths and Ordinances have been dispensed, so also how and after what manner they have been heard, received and imbraced by them. This will be a means to keep the heart lively, and to keep from degenerating into dead­ness and formality in Religion, and in the Service of God. And this in several particulars.

1. It is the duty of Christians, and a means to keep and recover them from deadness, to remember how se­riously, with what seriousness of spirit they attended on the Service of God and holy duties, at their first entertaining of them. Christians at first are wont to wait on Ordi­nances as matters of great weight and moment, yea as matters of life and death, to read, hear, pray, me­ditate, receive Sacraments as for their very lives, and as if every one were the last they should enjoy. So those hearers of Christ received the Word, Luke 10.48. they hung upon his lips, received the Word as the [Page 14]Word of God. Christians, this should be remembred by you, especially when you grow slighty and formal, you should say to your souls, It was not wont to be thus with me, I was not wont to hear, play, receive Sacraments in this formal manner. This remembring how you have received, will be a means to keep your hearts lively, and to cure you of spiritual deadness.

2. Christians should remember how they have recei­ved and heard; namely, with what high estimations and appreciations of the Word and Ordinances you heard and received them; how highly you prized the Word and the Dispensers of it; how you ran after them, as those who see the Sun but one half of the year are ready to run after it, and even to adore it upon its first approach. Did you not esteem the Ambassadors of Christ, even as the Angels of God? How beautiful were the feet of them that bring glad-tydings? Were you not ready to do as those Galatians, Gal. 4.15? When at any time you seel your estimations to abate, of the Word, Ordinances and Ministers of Christ, Oh then remember how you have received; say to your hearts, Are Ordinances worse than they were? Is there any change in the Word? or rather, am not I grown worse? Is not the change in my own wretched heart? The remembrance of this will be a means both to keep and recover you from deadness.

3. It is the duty of Christians to remember with what lively affections they heard and received the Word and Or­dinances of God; the difficulties they were ready to break through to enjoy them, the fight of afflictions they were ready to endure. So Christians, you should do as you are exhorted, Heb. 10.32. Remember what baths of godly sorry and compunction of spirit you found in hearing; what earnest pantings after Christ and his Ordinances. Could you not once say, as the Psalmist, [Page 15] Psal. 42.1, 2. & 63.1, 2. & 84.1, 2. Remember what flames of Divine Love to God, Jesus Christ and his People, you once felt burning in your hearts. Re­member those Raptures of Joy you have felt, while you have been with joy drawing Waters out of the Wells of Salvation. Remember with what delight and complacency you conversed in holy duties, what zeal you had for God and his Ministers; how even the zeal of Gods house eat you up. O when you begin to feel your affections cool and grow flat, say, Why am I thus? Is not God and Christ as lovely and desirable, the Wayes of God as delightfull and pleasant as ever? Such a remembrance, how you have received, will be a means to keep up a lively frame of heart in most dead times.

4. Christians should remember with what readiness of mind they heard and received the Word of God; with what holy resolutions to obey the Truth, and to give up themselves to be guided by it, and to walk with God, to live and die in Gods wayes, and for them too if God called them to it. Thus God's People have received the Word. So did those mentioned Isa. 2.2, 3. & Acts 10.33. and so have you, if ever you received it savingly. Oh remember this, as a means to quicken you when you find holy resolutions to cool in you.

5. Christians should remember with what impressions upon their hearts they have received the Word and Sacra­ments. Oh remember, Christians, what impressions Truths and Ordinances were wont to leave upon your hearts, what work they made in your souls, what wounds were given to sin, what heart-meltings and heart-revivings you have found, while one while your hearts have been melted, yea even dissolved into pe­nitential tears, and another while filled with raptures of spiritual joy. What workings of Faith, Love, De­sires? [Page 16]Hath it not been thus with you sometimes Chri­stians? Oh remember this, to quicken you when you grow dead, and can, yea do, sit under Ordinances with few, if any, such impressions as these are.

6. And lastly, Remember with what efficacy you have heard and received the Word and Ordinances of God. You should remember what gracious effects have been wrought in, and produced on your souls by these. Oh Christians, you should remember what good you have got by the Word, Sacraments, Prayer, Communion of Saints: what communion with God you have enjoyed in them, and what of God you have received by and through them; what quicknings, what comforts you have been made partakers of, while you have been attending upon them. Have you not found the Word and Sacraments, and other Ordinances of God, woun­ding, yea killing your corruptions, enabling you to overcome temptations, strengthening of grace, ena­bling you to duty? Hath not God spoken Peace to your souls in and through these? Hath he not admi­nistred comfort to your souls in times of dissertion un­der sore afflictions, against most bitter sufferings, and most hot and fiery persecutions? Oh remember this, to keep your hearts alive in, and your love warm and lively unto those precious Truths and Ordinances you have received so much good through, how much so­ever they may be despised and scorn'd by others.

BEloved, when I entred on this verse in my co [...] of the Friday-Lecture, I little thought that I [...]a [...] so short a time to preach among you. I hoped I sho [...] have enjoyed some further opportunities for some [...]ew weeks, at least as long as the Act of Ʋniformity [...]l­lowes. But it hath pleased God by his wise and holy Providence to order it otherwise, I being suspended from preaching here, from this day forward, for Non­conformity: how regularly or legally on mans part, I shall not dispute, but leave to the righteous God to determine. I desire that both you and I may not eye man, but God in this dispensation. I did not think to have preached my Farewel-Sermon to you from these words; but having begun this Text, and finding the matter of it so seasonable and suitable to rhis sad occa­sion, I shall by God's assistance proceed in the hand­ling of it. Being probably like to preach no more un­to you, I judge it very seasonable to leave the Ex­hortation in the Text with you, to call upon you, that you would remember what and how you have received, and heard, and [...] hold fast those wholsom Truths you have heard, and those precious Ordinances (at least the remembrance, impressions, and gracious effects of them) that you have enjoyed and been priviledged with; and also to repent of those sins, which have provoked, and may further provoke God to come on us as a thief, to take away many of his Ministers from [Page 18]among us. The words as I have already shewed, are Christs counsel to a languishing Church, and to de­caied Christians, to repair decaied Godliness and Re­ligion in a Church, and in the hearts and lives of par­ticular Christians, which renders them more seasonable to these days we live in, and to the condition of many of our souls. I have already opened the Doctrine, and confirm'd it by several Scriptures; Namely, That it is the duty both of Churches and particular Christians, and a special means to recover them from formality, de­caies and deadness in Religion and the exercise of Grace, to remember what and how they have received and heard. I should now proceed to give you the reasons of the Doctrine, but I shall chuse rather to reserve them to the Application, and then press them, as Motives to in­force the Counsel and Exhortation grounded on the Text and Doctrine; and so shall immediately proceed to Application.

Ʋse 1. The first Use is of Information.

1. It informs us, that there is somewhat more re­quired of Christians, than bare hearing of Sermons, receiving and partaking of Sacraments, and other Or­dinances. It is not enough to hear and receive, but it is the duty of Christians also to remember what and how they have received and heard; what good they have got by, and what communion with God they have injoyed in the use of the Word and Ordinances.

2. It informs us, what it is we are to make the rule of our Faith & Practice, namely, the Word of God contained in the Scriptures, and the Truths you have heard, rightly grounded theron. They ought to be the Standard to which we should bring all Doctrines preached, all things in­troduced into Divine Worship, and imposed upon us in practice. Bring all things to this Test. It is your duty to search and study the Scriptures, and bring all things to [Page 19]the Law and to the Testimony, if they speak not according to these, it is because there is no light in them. You must not believe every spirit, but try the spirits whether they be of God. When either Doctrine or Worship is corrupted in a Church, the way to reform both, is not to fly to humane Authority or Antiquity, but to the golden Rule of the Word; this is the only safe Rule. Other rules may erre, but this is infallible.

Ʋse 2. The second Use is of Reproof, To reprove for­getful hearers, such as seem very eager in hearing and receiving Divine Truths, & attending on Gospel-Or­dinances, but are not careful to remember what, and how they have received and heard; such who return not on the things they have heard, but leave all behind them. Such (as a Divine expresseth it) who come from Duties as from a Grave, where they leave their dear­est Friends behind them, not as from a Dole from whence they carry somewhat with them. Of such hearers as these the Apostle James speaks, Jam. 1.22, 23, 24. Yet I speak not here, of that forgetfulness, which proceeds meerly from weakness, which is bewailed, and is the burden of their souls. This is indeed an infirmity to be bewailed; yet deserves rather pity and compassion from men, than reproof; but the forgetfulness this Doctrine reproves, is that which proceeds from care­lesness; when men do not make conscience of the duty pressed in the Text; namely, remembring how they have received and heard.

Ʋse 3. But the third and last Use of this Doctrine, which I shall further make and insist on, is a Use of Ex­hortation, To exhort all of you to the practice of the Duty in the Text. Oh labour to remember what and how you have received and heard. I am like no more to speak to you publickly in the Name of the Lord. Let me therefore leave this Counsel and Exhortation with you, [Page 20]as that which may be of great use to you, in hours of temptation that may come upon you. I beseech you, Beloved, by the mercies of God, in the bowels of Christ, and out of the respect you bear to your own precious and immortal souls, that you would labour and endeavour to remember those soul-saving Truths and precious Ordinances you have received, heard and enjoyed, and those impressions you have felt upon your hearts from them. Oh be not forgetful hearers! let not the Truths of God slip out of your minds. Be­loved, I may say to you, there is scarce any Truth ne­cessary to salvation but you have heard of it, once and again from some or other of Gods Messengers that have been sent unto you, though not without the mix­tures of sin and weaknesse, as to the instruments (which God in mercy pardon.) You have heard what God is, and how he will be worshiped, even in spirit and in truth, and not according to the inventions and traditions of men; you have heard the Doctrine of God's Decrees, and of his works of Creation and Pro­vidence opened and applied. You have heard of the sinful and miserable condition of a man in a natural condition. You have heard the Doctrine of the Co­venant of Grace, and of the means of our recovery by Christ alone. You have had Christ set before you in his Person, Natures, Offices, Obedience, Suffer­ings. You have heard many other both Theoretical and Practical Truths set before you in Preaching, Ex­pounding, Catechising; and by these you have been antidoted against Popish, Socinian, and Arminian errors, and many others. Oh labour to remember these, keep them by you as a choise treasure, lay them up in your heads and hearts, that you may be able to bring out of your treasury things both new and old. O! let not any of the Truths of God slip out of your minds, [Page 21]or be as water spilt upon the ground. Ministers must dye, but let not the Truths of God dye in your hearts. Ministers may be forcibly parted from you, and have their mouths stopt, as ours and many others are, and are like to be; yet let not the Word of Truth depart out of your minds, when we are gone. Let the Word of God, even that Word of his we have spoken to you in his Name, abide with you for ever: Let it live with you, and let it dye with you also. Oh let truths be written on your hearts, as with the point of a Dia­mond, never to be razed out. A stony heart is a grie­vous plague; but an iron memory is a great mercy. Oh therefore remember what you have heard in point of Doctrine, and remember also the counsels and di­recttions you have had given to you, as to the per­formance of publick, family, secret, relative Duties. Remember the warnings you have had against sin. Sinners, you have been warned against your sins. Thou Drunkard, Swearer, Sabbath-breaker, Ʋnclean person, thou enemy to Godliness, thou scoffer at, and persecuter of Religion; yea, you Formalists, Hypocrites, that rest in civility, morality, or outside-performances; you have been warned of the danger of your condition, of the wrath of God hanging over your heads for these sins; of the necessity of repentance for, and from your sins, and of faith in Christ, if ever you be saved. Re­member the fore-warnings you have had of God's Judgments, of the things you now fear, yea feel. Have you not been told many a time, Christians, what wantonnesses in opinion and practice, the deadnesses, worldlinesses, decaies, carnal policy, divisions of Pro­fessors would bring upon them? And you that are Saints, remember what soul-refreshing comforts you have had in and from the Word of God. Remember how plainly, purely, powerfully, plentifully the Word [Page 22]of God hath been preached, and Ordinances dispensed among you. And remember also with what seriousness of spirit, high estimation, holy affection, readiness of mind, strong resolution, powerful impressions you have heard and received the Word and Ordinances of God, and what Gracious effects you have found of them.

Now to press this Exhortation, as a lesson I would leave with you. I shall first lay down some Motives: 2ly, Some Directions; 3ly, Helps to inable to perfor­mance of this duty. The Motives shall be what I might have laid down as Reasons of the Doctrine.

Mot. 1. The first Motive to stir you up to this Duty of remembering how you have received and heard, is this, That the Truths you have heard, and Ordinances you have partaken of, they were not of use only for the time past or present, while you were or are hearing or receiving of them; but they are of use a great while after. The Sermons you have long since heard, and Sacraments you have received, may do your souls good the longest day you live. The vertue and use of the Word and Ordinances may and doth often put forth it self long after the participation of them; and therefore you should remember them that you may bring them forth for use in the time to come, which you cannot do, if you let them slip out of your heads and hearts. The Truths of God are as Treasuries and storehouses, which are not onely for present use, but for time to come, for men to live on a great while after, in times of want and scarcity. And know this, Christians, you may have ocasion to make use of every Truth you have heard, before you dye at one time or other, even those which while you hear them may seem less useful. To a man in prosperity the Doctrine of Sufferings and Afflictons may hot seem so seasonable; or to one in adversity; to press the duties of one in a prosperous [Page 23]state; but yet these may come to be of great advantage to you. The Sermons you have heard many years since, and which you hear this day, may prove food to your souls many years hence. Isa. 42, 23. Who is among you that hears for the time to come? Oh Christi­ans, do you labour to be such hearers.

Mot. 2. Remember how you have received; remember old Truths, former Sermons, Sabbaths, Sacraments: for the time may come, and you know not how soon, when you may have little else to live upon, but the old store, even what you have formerly received and heard. You may be cut short in your spiritual opportunities, you may have few, at least comparatively, of those helps you have in joyed, or injoy Ordinances in such a way, as may not yeeld satisfaction to your consciences; and then the remembrance of what you have received, and what communion with God you have enjoyed, will be very precious. Time may come (bear with the expression) when you may have little but cold dishes to feed upon. In a time of scarcity, when there is little corn to be reaped, it is some comfort to have it in the barn or store-house. The corn Joseph laid up in years of plenty, helped to preserve himself and whole family, yea all the land of Egypt. And, if you be careful to re­member how you have received and heard, you may be able to feed your selves and others in a time of scarcity of spiritual opportunities, if for your and others sins God should bring it on you. Let me there­fore leave the counsel in the Text with you; Go to the old store. Feed on cold meat, when you may want warm: Warm it again on your hearts, by meditation and a practical remembrance of the Word. Those things, which when you had full meals and full sto­machs you lightly esteemed, when your souls are hun­gry, and soul-provision is scarce, your commons short, [Page 24]then you may find and tast much sweetness in them.

Mot. 3. A third Motive to excite you to remember how you have received and heard, is this; Consider that God remembers how you have received and heard, and he will make you remember it also, and call you to an acc [...]u [...]t for the things you have received and heard. He remembers all the Truths that have been delivered to yo [...], the Warnings you have had, the Sermons you have neard, the Sacraments you have received, and all other means of Grace you have injoyed; though you forget them, he remembers how plainly, purely, plen [...]ully, and with what affection you have received th [...]. And consider further, God will call you to ac­cou [...] or all these things, what good you have got by them; what inprovement you have made of them, [...]hether you have been brought to Repentance and [...]ith by them, and what progress in Faith and Holi­ [...] you; who profess your selves to be Saints, have m [...]e under them. Oh therefore seeing God remem­bers these, do you also remember them.

4. A fourth Motive to excite you to this Duty of reme [...]bring how you have received and heard, is: Consider the great benefit, and usefulness of this remem­brance; it will be of very great use and advantage to your souls. This I shall somewhat largely insist on. And the particulars I shall hint under this head, may serve hot onely as Motives to excite you to the practice of this duty, but also as Directions, to direct you what use you should make of the Truths and Ordinances you have formerly received.

The first Benefit of remembring how you have re­ceived and heard, is; That it will by the blessing of God upon it prove a choice Antidote against Errors in Doctrine, and also against corruptions in the Worship of God; if ever any of these come to be vented among you, or ob­truded [Page 25]and imposed upon you. If Doctrines come to be preached that tend to the beating down the power of Godliness, or practice of holiness, or that prejudice the free Grace of God in Election, or Justification, cry­ing up conditional Decrees upon foresight of Faith or Works, or perseverance, or advancing Works in the business of Justification: or such Doctrines as ad­vance the power of Nature, the freedom of mans will, assert, that true Believers may finally and totally fall from Grace; the remembrance of what you have re­ceived and heard, with the experience of the Work of God in your own hearts (you who are Saints) will antidote you against; and help you to confute these and such like false doctrines; And teach you to say, We have not so learned Christ. The reason why men slide into new errors, or old ones new vampt, is because they let slip old truths; if you forget truths you have heard, you lose your touchstone to try Do­ctrines by, and then you may be easily cheated with counterfeit mettal instead of Gold. You will be like a Ship that hath lost its Anchor or Compass, you will goe you know not whither, and be in danger of split­ting upon the Rocks. And this will also antidote you against humane inventions, mingled with and obtruded on men in the Worship of God. You will be able to say, We have not so learned to Worship God; and teach you to reason, Did Christ or his Apostles appoint Ordinances to be thus or thus dispensed? Labour therfore to remem­ber and make this use of your remembrance how you have received and heard.

2. A second use or benefit of remembring how you have received and heard, is this; It will be by God's blessing a notable means to shame and humble you for all your uneven, unworthy, and unsutable walking unto those savory Truths, and precious Ordinances you have been par­takers [Page 26]of. It will make you ashamed of your deadness, dulness, formality in Duties, and declinings and decaies in Grace. And you should endeavour thus to improve your remembrance of former receits of mer­cy. It will make you say to your souls, Hath my conversation been sutable to Divine Truths? Have I followed the directions and taken the warnings God hath given me? Oh what a vile sinful wretch have I been! And am I to walk so unanswerably to the Grace of God in the Gospel? It will make you blush when you remember how plainly, purely, powerfully, plen­tifully Ordinances have been dispensed to you: To think, Oh that I have had so impure a heart and life under such pure Ordinances! that there hath been no more of the power of Godliness expressed in my con­versation, when I have lived under such powerful Ad­ministrations! that I have brought forth so little fruit, that I have been and am no more fat and flourishing in the Courts of God under that plenty of Heavenly Manna that hath been rained down upon me, and those soul-fatting Ordinances I have partaken of! Thus improve your remembrance how you have received and heard. When you find your hearts to grow dead and cold, O then say, Was it wont to be thus? Where are those high estimations, those lively affections, those holy resolutions, that seriousness of spirit, those powerfull Impressions and gracious Effects of the Word and Sacraments that I have found in and under them? Oh let this consideration excite you to this Duty in the Text, and make this use of former Go­spel-enjoyments and the good you found in them, to shame and humble you that you have made no better improvement of them.

3. A third Benefit of remembring how you have re­ceived and heard, is, That, through the blessing of God [Page 27]upon it, it will be a means and help to keep from sin in pra­ctice; It will be a special Preservative against the In­fection of the sins of the dayes and times into which you may be cast. As you desire to be preserved from sin, make conscience of this duty; and it will be a means to recover you again when you have fallen into sin. Psal. 119.9, 11. Hiding the Word of God in his heart was a means to keep David from sinning against God. Attending to the Word of God, is prescribed by him as a means to cleanse the wayes even of a young-man. This will keep you from being superstitious, profane and loose, when others are so; but if once you forget what and how you have received, you will soon swim down the stream with others, and quickly be over-run with sin. Peter first forgot the word of warning Christ had given him, and then he soon forgot himself and his own du­ty, and fell into that foul sin of denying his Lord and Master. Oh therefore remember how you have received and heard, and improve your Remembrance of it, to preserve you from falling into sin, and to recover you when you are fallen. When you are tempted to sin, say, I have been otherwise taught, I have not so learned Christ, I have been warned against these and these sins. As Peter's forgetfulness of Christ's words was the cause of his fall, so it was the remembrance of what Christ had spoken that helped to raise him up again, when he was fallen. And you should endeavour to im­prove the remembrance of the Words of Christ unto this end.

4. A fourth Benefit of this Remembrance how you have received and heard, is, That it will be a spur to quicken unto Duty, and a means to excite and strengthen Grace. 2 Tim. 1.6. 2 Pet. 1.12, 13, 14, 15. 2 Pet. 3.1, 2. In all these places you will find that this Re­membrance of what men have received and heard, is a [Page 28]means to stir up the gifts and graces of God's Spirit in them. When you remember what you have received from God in Ordinances, and in the performance of holy Duties; it will make you desirous to converse in them, and to love them the better, the longest day you live. You will say, It is good to be here; you will never be weary of waiting upon God, whilst you retain a favoury remembrance of the sweetness, power and efficacy you have found and felt in the Word and Or­dinances of God. And this will be also a means to increase and strengthen Grace in the Soul. Grace in the Soul is nourished by the same means by which it is begotten. Those Promises that inclined the heart to believe at first, will now, being remembred and fed upon by Faith, raise Faith to higher pitches and de­grees. Remembring your former experiences of God's helping you, when you have been in straits, will help you to trust in God in future straits and tryals. Labour therefore to remember, and to make this use of the re­membrance of what and how you have received and heard, to quicken you to a more constant attendance on God in Ordinances, and to increase and strengthen Grace in your souls.

5. The Remembrance how you have received and heard, will be of great use and advantage to your souls; for it will keep up in your judgments an high estimation of, and in your affections a sincere love to those precious Truths, and those plain, pure, powerful dispensati­ons of Ordinances you have partaken of, even then when by sickness, or any other hand of God upon you, you may be deprived of the actual enjoyment of them. If God should remove Ministers and Ordinances from you, or you from them, that you cannot enjoy them as you have done, yet the very remembrance of them will be precious, when you remember what heart-warmings [Page 29]you have had under them. Labour to make this use of the remembrance of old Truths and former Enjoyments, to make you esteem and love them.

6. A sixth Benefit of remembring how you have re­ceived and heard, is, That it will keep up in you earnest and hungring desires after, and stir up in you a mighty Spirit of Prayer, for the keeping and restoring, when you have lost them, those precious Truths and Ordinances wherein you have found so much of God. It will cause you to say with the Disciples, Lord, evermore give us this Bread. It will and should cause you to cry to your Father for the Bread of Life, to say as the Psalmist, Psal. 42.1, 2. Psal. 63.1, 2. David remembred what he had seen of the power and glory of God in the San­ctuary; and this sets his soul a longing for the resto­ring again of those blessed opportunities he had been priviledged with. O make this use of this Remem­brance, how you have received and heard, to cause you to wrestle with God in Prayer for the continuance and restitution of those comfortable Sabbaths and Sacra­ments, that pure and powerful Preaching, Praying, and Administration of Ordinances God hath vouch­safed. It was this remembring of what, and how he had received, that made that holy Martyr, Bishop La­timer, cry out, Lord, restore the Gospel once again to Eng­land. And in such, or the like cases, it should make you, and will make you pray, that God would restore the Liberty of his Ministers, and the Power and Puri­ty of his Ordinances, and try you, whether you would not through his Grace improve them better than you have done.

7. A seventh Benefit of this remembring how you have received and heard, is, that it will bring into your souls the comfort and sweetness of former Truths and Ordi­nances. It will be as the rouling of a sweet morsel un­der [Page 30]your tongues. You may hereby reap the benefit of former Sermons and Sacraments many years hence. Many times Truth is more sweet, and makes a more powerful impression on the soul in the meditation and repetition of it, than it did at its first delivery. And so it may do in you, if you be careful in the pra­ctice of this duty.

8. And lastly, The remembring of what and how you have received and heard, may and will bear up you hearts under, and fortifie them against all Sufferings and Persecu­tions you may meet with in the wayes, and for the sake of Christ; when you shall remember the warnings Christ hath given you, John 16.1, 2. and the grounds of com­fort you have found in the Word of God. Improve your remembrance of Truths for this end. So much for the Motives to stir up to the practice of this duty in the Text. And these eight last particulars may serve also to direct you what use you should make of the re­membrance of what and how you have received.

I shall proceed to add some few Directions, to direct you how and after what manner you should remember what and how you have received.

1. Direction. Remember what and how you have received and heard, Thankfully. Oh be thankful (Chri­stians) that you have enjoyed the Word and Ordi­nances of God so long, and that with so much plain­ness, power, purity, and plenty. Though you should never enjoy them more, yet you have cause to bless God, that have enjoyed the Word, Sacraments, Mi­nisters so long above, not onely your desi [...]s, but also your expectations. Especially be you thankful that have received Christ and Grace through these; that you have received Grace before you have lost any of the means of Grace, that Christ and your souls have met, before you and Ministers have parted.

2. Direction. Remember how you have received and heard, Penitentially and sorrowfully.

1. Penitentially and sorrowfudly; That you prized and improved Truths and Ordinances no better, got no more good by them, grew no more in grace under them, gained no more power against corruptions, or ability to do and suffer, by them, while you did enjoy them.

2. Remember how you have received sorrowfully, if you have lost or should lose any of your opportuni­ties. When the Wayes of Sion mourn, sure the Sons of Sion should mourn. You should be sorrowful for the Solemn Assemblies, the reproach of them should be a burden unto Christians. You should remember your Gospel-enjoyments with tears, as those, Psal. 137.1▪ 2. even weep when you remember Sion. As the Psal­mist, Psal. 42.3. Chrstians in such a case should be­wail the loss of Ordinances and of so many of God's Ministers.

3. Christians should especially remember Gospel mercies Penitentially in the want of them, when, and that they by their sins, have helped to sin them away, by their unfruitful and unworthy walking. Know (Christians) they are the sinnes of Ministers and People that stop the mouths of Ministers, and deprive a People at any time of any of the tokens of God's presence. You should in such a case and condition with sorrow of heart say, we once enjoyed comfortable dayes of the Son of man: but by our deadness, spiri­tual wantoness and unfruitfulness we have now sinned them away.

3. Direction. Remember what and how you have re­ceived, Affectionately and Practically. It is not a meer notional, but an affectionate and practical remem­brance of Truths received, and Ordinances enjoyed, [Page 32]that I now press to. Remember them with burning and inflamed hearts. So remember Truths as to pra­ctise them; to love Truth and to live in Truth, and Ordinances, so as to live up to them, so as to have pure hearts answerable to pure Ordinances, the power of Religion in your conversation sutable to powerful administrations. Remember the Word of Truth to direct your practice, even as a Compass to sail by in a troublesom Sea & a dark night: and as a copy to write after. So remember what you have heard, as to set on the practice of duties you have been exhorted to, and directed in; and to avoid the sins you have been war­ned against. So remember as to improve your remem­brance of Truths to those eight Uses, before specified, namely, as an Antidote against error in Doctrine & corrup­tion in Worship, to humble for, & keep from sin, quicken to duty, make you prize, love, pray for, long after the Word, for your comfort and support under Sufferings.

Having given you some Directions how you should remember what and how you have received and heard, I shall now close this Doctrine, by adding some Means and Helps to enable you to the performance of that duty I have been exhorting you to.

1. A first Means or Help to enable to remember what you have received and heard, is, Labour after a sincere love to the Word, Ordinances and Ministers of Christ. Love Truth, and you will the more easily re­member it. You will not suddenly or easily forget that you dearly love. Affection is a very great help to Me­mory. Receive Truth in your love and affection, and then you will keep it in your minds and memories. A man will remember what his mind and heart is set upon. A special means to keep Truths in your heads, is, to labour that they may be engraven in your hearts. Look upon the Word and Ordinances of God as your [Page 33]Treasure, and you will be sure then, at least practical­ly to remember it. Men scarcely forget where they have laid their Treasure or their Jewels, though they may, where they have laid things of lesser moment. Love doth and will renew and revive the object loved in the mind and in the thoughts. Affection to Divine Objects is the safest Lock and Key to secure Spiritual Treasures. Psal. 119.97. David loved the Law, and then he could do no other but make it his meditation all the day long.

2. A second help or means to enable you to remem­ber what and how you have received and heard, is, Application; to apply and appropriate Truths and Or­dinances to your own souls. Labour to insure your in­terest in Christ, the Covenant of Grace, and the great Truths of the Gospel; and that will much further your remembring of them. You will be careful to remem­ber what you look on as your concernments. Though men may forget others business, they will hardly for­get their own, especially if they be matters of great concernment, a matter wherein their whole estate is concerned, or a matter of life and death. And such are the things you have received, and heard in the Gospel. When you hear the Word, say, there God spoke to my soul. Men forget truths because they are apt to put them off to others, and not to look on themselves as as concerned in them: Oh therefore look on thy soul as concerned in what thou hast heard and received, and this will help thee to remember it.

3. A third means to help you to remember what you have received and heard, is, Serious and frequent medi­tation, and contemplation on what you have heard. This is a great help to memory. Divine meditation fixes Truths in the head, and fastens them in the heart, Luke 2.19. she kept those things, because she pondered [Page 34]them. Be therefore much in meditation.

4. A fourth means to further your remembrance of what you have received and heard, is, Holy conference. This Moses directs to, as a means to keep the things of God in the heart, Deut. 6.6, 7, 8, 9. This is as the driving home of the nail. That which one forgets, another may remember. Improve private conference, and speak often one to another; and when you meet together, be more spiritual, savory and profitable in your discourse than heretofore you have been; and then especially, when you may have fewer publick op­portunities. Time may come, when this may be one of the best helps you may have. It may be God may cut you short of many publick advantages, to chasten you for your not using or improving private communi­on of Saints, and to quicken you to use and improve holy conference and other private duties, more and better.

5. A fifth means to help you to remember what and how you have received and heard, is, Earnest and fer­vent prayer to God, that He would strengthen your memo­ries, and give his Spirit to you according to his promise, to bring all things to your remembrance. Commit Truths to the Spirit's keeping, and trust not onely to your own memories. Often plead that promise with God, John 14.26. Christ would not trust his Disciples alone with his Sermons. He knew their memories were slippery. But He intrusts his Spirit to bring things to their remembrance: and the Spirit can and will bring Truths to your remembrances, in the most seasonable time.

And lastly, Endeavour to practise the things you have received and heard, and that will be a means to help you to remember them. Labour to get good by the Word and Ordinances, and you will not soon forget them. He [Page 35]who daily writes after a Copy, wil be better able to re­member it long after. Psal. 119.93. I will never forget thy Precepts, for by them thou hast quickned me. Those Sermons, Sacraments and other Ordinances, in and by which God hath quickned and comforted you, you will not forget.

So much for handling this Doctrine. Might I have had liberty to preach to you as long as I hoped, and the Law allowed, I should have handled the two other Directions in the Text, Hold fast and Repent. But see­ing I am like to preach to you no more, I shall briefly touch upon them, and leave them with you in a way of Exhortation.

A fourth Direction Christ gives to this Church in order to recovering of her from her deadness and for­mality, is, To hold fast what she had received. The Doctrine, is, That it is the duty of Christians, and a means to recover declining Churches and Christians, to hold fast what they have received and heard. And indeed with­out this you cannot be strengthned by it. That which you have lost and let slip, will do you but little good. You must not onely remember, but also hold fast. I shall not handle this Doctrinally: Time will not per­mit it. And besides, I have formerly insisted on this Doctrine and duty from the 13th and 25th verses of the second Chapter. I shall therefore onely leave the Exohortation with you; Hold fast what you have received and heard.

And here I shall briefly shew you, first, What you should hold fast. 2ly, Against what. 3ly, How you may do it.

First, What you should hold fast. (1.) Hold fast the Doctrine of the Gospel you have received and heard. Do not let go any Truth of God. Buy the Truth, but sell it not at any rate, Prov. 23.23. You [Page 36]may meet with those that would pluck it from you: but be sure you hold it fast, 2 Tim. 1.13, 14. (2.) Hold fast the plain, pure, and powerful Ordinances of God. Oh do not let these go; at least not through your default. Let them not go for want of prayers and tears to keep them. But may some say, How if they should be gone? How if God for our sins should take them away? Why however, yet (3.) Be sure you hold fast a high estimation of the Word and pure Ordi­nances of God. If ever you should want them, yet prize and esteem them as your treasure; let the want of Spiritual Mercies, teach you more to value the worth of them. Though you should lose many of your mercies and opportunities, yet be sure you do not lose your esteem of them. (4.) Be sure you hold fast your love to the Truths and Ordinances of God, as wel in the want, as in the enjoyment of them. Love the Word, and love the Ministers of Christ, even then when you may be deprived of them. (5.) Hold fast your appetite and stomach to the Word & Ordinances of God: though you should lose some of your meat, take heed you lose not your stomach with your meat. If you have lesse food, yet you should labour to have the better stomachs. Oh beg of God, that though he should suffer your food to fail, yet that he would not take away your appetites, but keep them fresh and lively. In temporals it would be a mercy if men wanted meat, to want a stomach: but in Spirituals it will be a mercy, though you should have little food, yet to have a good stomach continued. This will be a pledge of Gods returning and restoring wanted and de­sired mercies. For God hath said, He will satisfie the hungry soul with bread. (6.) Lastly be sure you hold fast the good you have got by the Word, Prayer, Sa­craments, the Ministers and Ordinances of Christ. [Page 37]Though you should part with these things themselves, yet be sure you retain and hold fast the good you have got by them, and those impressions of God's Spirit that have bin made on your hearts, through & under them.

And all this you must hold fast (which leads) to the 2d Particular, against (1.) The fraud and de­ceit of Seducers, and Deceivers, who would go about to cheat and cozen you of the great and precious Truths of the Gospel, and of the true instituted Wor­ship of God. The Apostle tells you, that such will a rise that will privily bring in damnable heresies, 2 Pet. 2.1, 2, 3. and the Apostle Paul speaks of the sleights and cunning craftiness of men, their methods to de­ceive. They will perhaps plead Antiquity, Tradition, the Authority of the Church, the Suffrage of Ancient Fathers, Custom, Example, yea seeming Reason for many Opinions and Practices. But Christians, be not cheated of your Religion; but that which you have received of the Lord Christ, and hath been delivered to you by the Apostles in the Word, those Truths and instructions of Christ, do you hold fast.

Secondly, Hold fast the Truths and Ordinances of Christ, as against the fraud of Deceivers, so against the force and violence of Persecutors. As you should not be fawned, so neither should you be frighted out of any one Truth or Ordinance of God, or out of your love to, desires after, or owning of them.

Thirdly, And the means to enable you to hold fast what you have received, are,

1. Diligent attendance on the publick Ordinan­ces and Worship of God, if, and when you can enjoy them in any measure according to Gods will, though not altogether in that manner you desire, and they should be administred in. I hope that for those many praying, believing, hungry souls sake, [Page 38]that are to be found in this place, God may pro­vide you in his due time with some such Teachers as may give you some wholsome food, and not feed you with stones instead of bread. For some such I doubt not will be found, if God shall vouchsafe to you the mercy of a faithful Minister. Though I dare not advise you actively to join in any thing that is in it self, or in your judgement evil, till you be satisfied about it; yet I must advise you to take heed of separation from the Church, or from what is good, and God's own Ordinance. If sound Truth be powerfully preached, make use of, and improve that, though you cannot approve eve­ry thing the Minister doth. I the rather add this, because there are many that if Ministers do but mention the loss of Ministers, are ready present­ly to accuse them of monopolizing all Religion to themselves, and to their party. But far be this from me and others. I well know while the best of men are on earth, there is likely to be variety of apprehensions; and some men of sound judgements in the main, & of holy lives, may satisfie themselves in the lawfulness of some things, which others judge sin­ful. And if God send such to you, though I do not bid you approve their practice, or justifie what they do, yet bless God for them, and improve their gifts and graces. And yet at the same time you have just cause to bewail the laying aside of so many hundreds of Ministers. Had so many hun­dreds of Ministers dyed a natural death in one day, you would have looked upon it as a great judge­ment: And sure it is no less when so many shall dye a civil death.

2. A second means to enable you to hold fast what you have received, is, To be much in con­ference; [Page 39]in considering one the other, to provoke to love and to good works. As this is a help to remembring, so also to holding fast what you have received, Heb. 10.23, 24, 25.

3. Hold fast the Word and Ordinances, by pray­er that God would continue them, and that he would keep them in your minds and hearts.

4. Be sure you hold fast God and Christ by faith. It is God that vouchsafeth all these to you: If the streams should fail, be sure you hold fast the Foun­tain, and you will be, and do well enough.

5. The fifth and last Counsel and Direction Christ gives to this languishing Church, is, To Re­pent. Whence observe;

Doct. That Repentance is a soveraign means to re­pair decayed Religion and Godliness in a Church, and in the souls of men. Repentance is the souls Physick, that purgeth out ill humors, heals the souls distem­pers, and restores it to a healthful constitution.

I intend not to handle this, but to turn it into an Exhortation: Let me leave this Counsel and Exhortation with all of you this day, as that which probably may be the last, and I am sure is the best Counsel I can give. Oh Repent, Repent; both sinners and Saints. Repent thou Drunkard, Swearer, Sab­bath-breaker, Unclean person, thou Opposer of God­liness, or what ever else thy sin be; Remember thou hast been called on to repent this day! O repent while it is called to day, before the things that belong to your peace be hid from your eyes. Repent even all, both bad and good, of those sins that have brought these Judgments upon us, which this day we lie under. More particularly,

1. Repent of that Opposition against the Gospel, and against the Ministers and Ordinances of Christ that any of [Page 40]you have been, or a [...]e guilty of: For this sin provokes God to take away Gospel-Mercies from a People. 'Tis true indeed, that we may say and bless God for it, that for the time we have laboured among you, we have met with as little of this, as any have done in a place of this bigness. Yet some there have been, that have been guilty of this, though not many: and they may have time enough to repent the hastning of their own calamities. Repent of this sin. Consider what God saith of such, 2 Chron. 36.16.

2. Repent of your Unthankfulness for the Gospel. Re­pent of your not enough prizing Ordinances, of your too much loathing, or at least (even by the best) too little loving Spiritual Manna.

3. Repent of your Barrenness and Unfruitfulness under, and too little improvement of the Word, Sacraments and Sabbaths you have enjoyed. Bewail your sin, that you have got no more good by all these, that you have laid up no more in your years of plenty, against years of scarcity.

4. Repent of that too much Wantonness in Opinion and Practice that hath been to be found among Professors under choicest Gospel-enjoyments; that you have played by the light, and with the bread that God hath vouchsafed to you, and not wrought by the one, or fed heartily up­on the other: which may justly provoke God to put out your light, and take away your bread.

5. Repent of your decayes in Religion and Grace, for which God threatens to remove the Candlestick from a Church and people, Rev. 2.4, 5.

6. Lastly, Repent of that Deadness and Formality in Religion, and in the Worship of God, which you see to be in others, but most of all, of that you find and feel to be in your own hearts. For, for these and such like Sins it is, that God comes as a thief on Churches or [Page 41]Persons. And to stir you up to repent, Consider,

First, If you do not Repent, God will come as a thief on you, even suddenly, unexpectedly, when you least think of it; and that, to take away your Treasure, your most Precious things, which are so in themselves, and should be so in your esteem, even his Word, Sacraments, Sabbaths, Ministers, and all the tokens of his Gracious presence. This will God do, if you do not repent, but remain hard-hearted and formal, still contenting your selves with a name to live.

2. Consider, If you do repent of the evil you have done against God, God may, yea you have ground to hope he wil, repent of the evil he is doing unto you: He can find out ways agreeable to his Word and Will to continue or restore Ministers to People, and People to Ministers. He may yet return and leave a blessing behind Him. O therefore Repent; let us all set upon this work of Repentance.

And now Beloved, I have finished what I at this time intended to speak upon this Text, and probably with that my Testimony in publick among you. Let me beseech you seriously to consider and set upon the practise of the Duties I have in the Name of the Lord from this Scripture exhorted you to. Beloved, It is no small grief and trouble to my self and Fellow-la­bourer, to part with you. It was in our hearts to have lived and died with you, and among you, if God had seen it fit; But the will of the Lord be done. We must acknowledge to the glory of God, and [...]our just commendation, that great hath been the incourage­ment we have found among you, from God, from you, and from our Honourable Patron. From God in his remarkable Providence in bringing us first among [Page 42]you, in vouchsafing his Gracious Presence to and with us since, and in giving in some considerable fruit of our weak unworthy labours; for we may say, that a great door and effectual hath been opened, though of late there have been many adversaries. And great hath been the encouragement we have received from you also; from your great affection to us, and especi­ally from your ready entertainment of our Labours, and forward and chearful submission to the Ordinances of Christ that have been dispensed among you; which, though it cannot but add much to our grief in parting from you, yet it is no small addition to our comfort also. We have also received much encouragement, and many undeserved respects from the honourable Patron of this Place: for all which we heartily bless God, and no less heartily pray, that God would recom­pence his and your respects to us a thousand fold into his and your bosomes. And I trust we can in sincerity say for our selves, that we have not sought yours, but You; and that it is not the loss of our places, and outward accommodations that trouble us, but the loss of our opportunities of serveing our God, & your pre­cious and immortal souls in the work of the Gospel. It grievs us to think of the shares and temptations you may meet; with for when the Shepherds are smitten, the Sheep are like to be scattered. If God shall send such among you as wil (in the main) be faithful to God and your souls, it will afford much hearts-ease to us, and satisfaction to our spirits. We have for above eleven years preached to you by our publick labours; God now calls us and many others to preach to you by our silence. And the very silence of so many Mini­sters, if blessed by the Lord, may prove the most pow­erful and effectual Sermon to People that they have had. This speaks Gods displeasure; this bids both [Page 43]us, and you, look into our and your hearts and wayes, what it is that hath provoked God to send upon us this sad dispensation.

The silence of Ministers calls aloud on us all to humble our selves under the mighty hand of God. It bids us repent of our sins, the causes of Gods Judg­ments. It calls on you to prize and improve Mini­sters and Ordinances better, if God shall continue, restore, or further afford them to you. Yea, Ministers silence should cause People to speak the more, and louder to God in prayer for the continuance and re­storing of Ministers and Ordinances to them. When you do not hear so much, and often from God in preaching, let God hear the more and oftner from you in prayer. Ply the Throne of Grace. Give God no rest, till he make Jerusalem a Praise in the earth. And as our silence should make you speak the more to God, so also the more and oftner one unto another in holy conference, to provoke to love and to good works. And I beseech you Brethren, pray for us. What ever God may do with us, or whithersoever we may be driven, we shall carry you in our hearts; and when and while we remember our selves to God, we shall never forget you, but present you and your souls concernments daily unto God at the Throne of Grace in our prayers. And we earnestly beg this of you, as, that you would remember what we have spoken to you in the Name of the Lord; so that you would remember us to God, and let us have a room and share in your hearts and prayers. When you get into a corner to pour out your hearts before God, carry us to God upon your hearts: Do not forget us, but lift up a prayer to God for us, your (we hope we may say) faithfull, though weak, unworthy Ministers, who have laboured among you in the Word and Doctrine.

I shall say no more, but conclude with these two Scriptures; the one, Acts 20.32. And now Brethren, I commend you to God, and the Word of his Grace, which is able to build you up, and to give you an inheritance among all those that are sanctified. The other Scripture is, that request of Paul to, and prayr for the Hebrews, Heb. 13.18, 19, 20, 21. Pray for us, for we trust we have a good conscience, in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner. Now the God of Peace, that brought again from the dead our Lord Jesus, that 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, through Jesus Christ. To whom be Glory for ever and ever. Amen.

BEloved, I am now (it seems) to bid you Farewell; and I rejoice I have this one opportunity more of preaching to you. Though it is sad to think of parting, (if my poor pains might have been any way profitable amongst you) yet I cannot wonder that here the course of my publick Ministry is stopt. When I first came to you, I expected to have dwelt in silence; and to have been free among the dead long ere this day. Now this is like to be the last Sermon I shall ever preach to you here, my hearts desire and earnest prayer to God is, That more good may be done by this one, than hath been done by many Sermons past. That if you that see me this day, should see me here no more, yet you might have cause to bless God for what you shall now hear, even while you have a day to live. The words of a dying friend are wont to make a deep impression; so should the words of a departing Minister. Beloved, I am confident that both you and I must give an account of this dayes Work to the Judge of all the World. Wherefore I would be so serious even in all I say unto you, as if I were immediately to give up my ac­count to God: and I desire and beseech you, in the fear of God, and for the love you ow to your own souls, that you would as seriously attend to what shall be spoken.

This Exhortation of the Apostle even now read un­to you, depends on, and is inferred from what goes before; as appears from the Illative [Wherefore.] The Apostle having spoken of the humiliation and obedi­dience of Christ (as he was obedient unto death, v. 8.) and of his glorious exaltation that followed thereup­on, he presseth these believers to obedience and conti­nuance therein, from Christ's example, and the blessed end thereof, viz. their own Salvation.

Note. The Life of Christ is a Christians Copy. An exact, an excellent Copy indeed for us all to write after.

Learn of me, sayes he. And what grace, what virtue is there, that ye may not learn of Christ? Never was there such love to God and man, like that which wrought in the heart of Jesus Christ. Never was there self-denial or humility comparable unto Christs. Never any zeal, any holiness like Christs. O beloved, no danger of our being too holy, too precise, since it's impossible, but that when we have done our best, we shall fall far short of out Copy here. They that cen­sure Christians now, and charge them with over-much strictness, and making too much ado in Religion; much more that these (had they lived in his dayes) would have found fault with Jesus Christ. But I have no more to say to these here, who are enemies to the power and strictness of Christianity, onely a word to you my Friends: Don't ye think much to bear reproaches for Christ here, who hope at last to appear with him in Glory: We would be like him in his glorified estate, what reason then, we should be conform'd to him in humiliation, and in an holy conversation. But let this serve as touching the coherence.

In the words themselves you may observe,

I. A weighty Exhortation, [Work out your own salvation with fear and trembling.] Where you have [Page 47]

• 1. The duty it self, Work out your salvation. And
• 2. The manner how it must be done, with fear and trembling.

II. The manner how the Apostle presseth this Ex­hortation,

• 1. By a sweet compellation, [My Beloved.]
• 2. By a prudent commending of their former course, [as ye have alwayes obeyed.]

III. Another Argument may be couched in these words, [not as in my presence onely, but now much more in my absence.] i.e. Though ye have not me present with you, yet God is present with you, and the eye of the Lord is on you still. And this would further evi­dence your sincerity, that what you have done in Re­ligion, was not ( Pharisee-like) to be seen of men, if you obey and work on, not only in my presence. And in­deed it is a work of necessity, and as much need you should follow it close now, as ever; yea [much more in my absence] sayes he. While I was with you, I was most willing and ready to do what in me lay to promote your Salvation; but now, if you have not so much help from me as when I was amongst you, ye had need take the greater pains your selves. Children that were but too careless while their Father was with them, had need learn to take care when he is gone.

My Beloved, [...], one Copy hath it, [...], my Brethren. But I shall not stay at the com­pellation, which you so frequently meet with.— As ye have alwayes obeyed] [...], as some read it. O [...] with Grotius, we may understand [...], as 2 Thes. 1.8. or, [...], as 2 Thess. 3.14. obeyed the Go­spel, or obeyed the Word. As ye have alwayes obeyed; Obeyed what? Loquiter de obedientia, non erga impro­rum hominum traditiones, sed erga Deum, ejusque Evan­gelium, sayes Zanchy. He speaks not of obedience to [Page 48]the traditions of sinful ungodly men, but of obedience to God, and his Gospel. Ye have obeyed alwayes, i. e. from the time that you first received the Gospel. Not but that they had fallen into many particular acts of dis­obedience even since their conversion; but they now no more followed a course of disobedience as they had done before. Their desire, will and purpose, care and study was constantly to obey.

Note. That good beginnings must be seconded and backt with good proceedings, and crowned with an answerable con­clusion. It's not enough to begin, but we must end in the Spirit. For this the Church of Thyatira is commend­ed, that her last works were more than her first, Rev. 2.19. O Christians, you that have set forth, that have enter­ed into the ways of God, go on, I beseech you. You have had a Name to live, and more than a Name, I trust. Religion has flourished in this Town, the Lord grant it may flourish still. O may it take such deep root in your hearts, that all opposite power, (let men and devils do their worst) may never be able to pluck it up. It follows,

— Not in my presence onely] i. e. while I am among you, calling earnestly upon you to follow your work, [but now much more in my absence] that you have fewer helps, and greater hinderances.

Note also by the way, That Christians are not sure they shall always have Gods Ministers at hand. When the means of Grace are brought to a place, none can say how long the same shall be continued. As when the children of Israel were encamped, and had pitched their Tents, they could not tell how soon the fiery pillar would move, and call them forth again.

Now, how does this blame the folly and security of the most, who are careless of improving Gods Mi­nisters while they are continued amongst them. In­deed, [Page 49]this minds your poor Ministers (at least that have been yours) of their falling short. Oh, may we not re­member our faults this day! Oh, our want of diligence, that we have done no more good while we have had opportunity; that it has not been our meat and drink to feed the souls of others, so much as it ought to have been. Brethren, we will not excuse our selves, we dare not; the Lord is lust in threatning at this day to lay so many of us aside, who have laid out our selves no more for him, and the good of souls. But have you nothing to charge upon your selves, who have been our hearers? The Lord knows, whether in the course of our Ministry we have vented our own fancies, or have not declared the will and mind of God to you; and whether you have heard and received it as the word of God. I hope it has been our desire not to with-hold any thing that was profitable; and has it been your care indeed to pro­fit? Oh! I must tell you, it grieves us at heart to think that we shall leave so many of you in gross ignorance, after means of knowledge; that we should leave so ma­ny of you in prophane courses, after many plain re­proofs; that we should leave so many of you strangers unto Christ, who have heard so much of him, and have been so oft invited, perswaded, and pressed to come in to him. And howsoever many will think, there is no loss of us; yet one day you will see what your souls have lost, who have enjoyed Gods Ordinances (though dispensed by never so weak and contemptible instru­ments) and have not regarded to improve them.

Here I would have spoken a word to others of you, who have got something, though not so much as you might have done. Let what hath been wanting in your former proficiency, be made up (as it were) in after-hu­miliation and repentance. And if you are conscious to your selves, that your unprofitableness may have some [Page 50]hand in stopping the mouths of your poor Ministers, let the thoughts of it cause you now to open your mouths, and lift up your your cryes more earnestly in prayer to God for them. It follows,

— Now much more in my absence.] q. d. if ever you desired to promote your salvation, now much more it concerns you to mind it; if you want other Monitors to stir you up to diligence here, you had need be more watchful over your own souls, you should have the greater care of them your selves. As the Syriac Version hath it, But now when I am absent from you, much more with fear and trembling work the work of your salvation.

Hence note, That the want or loss of Ministers, of means formerly enjoyed, will not warrant or excuse our cool­ing in Religion; but should rather produce a greater care and solicitousness in the working out of our salvation. Dis­advantages here are no plea for remisness, but rather ought to provoke unto greater industry. And for our en­couragement, the Lord will not forsake such as diligent­ly seek him. Were we not straitned in our selves, we should find we are not straitned in him. When we may want ordinary helps, yet he can convey his Grace, and manifest himself extraordinarily unto our souls. Re­member, when outward means, and provisions fail, God hath hidden Manna for his people. If he leads them into a Wilderness, he knows how to feed them there, Rev. 12.6. In a solitary place he can speak to their hearts. I may here allude to Isa. 37.30. Ye shall eat this year such as groweth of it self, and the second year that which springeth of the same; and in the third year sow ye, and reap, and plant Vinyards, and eat the fruit thereof. Be not ye wanting to your own souls, and you shall find God is not. Do you in good earnest intend the business of your salvation? follow your work close, and trust God to provide for you. The Lord will turn stones in­to [Page 51]to bread, before he will suffer your souls to starve. Well (beloved) as many of you have shewed your selves a willing and a forward people (blessed be God) while Ministers have been present with you, labouring among you, hold on still when we may be removed from you. I hope we can say from our hearts, We are glad when we are weak, (when we are of least account, under most contempt in the world) if ye are strong; and this also we wish, even your perfection. Yea, Beloved, now we live, if ye stand fast in the Lord. This, if any thing, will keep our hearts alive under our troubles. O look to your selves, that ye lose not those things which ye have wrought. If we must not be suffered to preach a­ny more in publick amongst you, yet it would be a joy to us to see and know, that in our former Labours we had not run in vain, nor laboured in vain. But I proceed,

Work out your own salvation. The meaning is not, that they should merit their own salvation (that were to take Christs work out of his hand) but strive and en­deavour with might and main to be partakers of that Salvation and Redemption purchased by Christ. And this every one ought to mind, and lay out themselves about, as the chiefest business they have in the world to look after. Oh how should we fear, lest any of us should in the end come short of it!

Work.] Note, That a Christian-Profession is not an idle Profession, it sets men a-work. If we are in Christs Vinyard, we must be Labourers, Matt. 20.1, &c.

Your own Salvation] or, the things that conduce to your Salvation. Follow the things that accompany Sal­vation, your own Salvation. Elsewhere in Scripture it is called the Salvation of God. The Lord is the Author of Salvation, that it is properly called, His Salvation. It is also called our own salvation, as we are partakers of it.

Work out your own salvation.] Note, That Religion tea­cheth [Page 52]us first and chiefly to look to the state of our own souls. This would learn us especially to eye our own hearts, to observe our own duties, and to secure the condition of our own souls. Many work not at all, but are busie­bodies: Very busie concerning this man and the other, but do nothing for themselves. Many could like to en­quire of others, with Peter, Lord, what shall this man do? Rather than with the Publicans and Souldiers that came to John's Baptism, Master, what shall we do? Now how unlikely is it that they should do much to promote the salvation of others, who neglect, are unwilling to be at any pains about their own?

With fear and trembling.] Metalepsis, pro eo quod est, cum summa diligentia, With the greatest diligence, saith Vatablus. With humility and lowliness of mind, as Camero, who observes these words used toge­ther five times in Scripture, ( scil. Psal. 2.11. 1 Cor. 2.3. 2 Cor. 7.15. Eph. 6.5. and in the Text) and always in this sence. As elsewhere the Apostle hath opposed the word [...], to fear, unto the word [...], Rom. 11.20. The Papists from this Text would exclude a particular perswasion of ones Salvation, and com­mend doubting and hesitation in this matter. That which the Scripture excites all the faithful to use their best diligence to obtain, as a means to facilitate their passage and entrance into Heaven, (2 Pet. 1.10, 11.) this the Papists would disswade us all from looking after, and declaim against, as an impediment in the way to Heaven, a thing that would hinder our progress there­in. But the fear and trembling in the Text, is not such as is opposite to Faith, or to a certainty of ones Sal­vation (a glorious Crown which is sometimes set upon the heads of Believers, even here below) But such fear as is opposite and contrary to security and self-conceit. Indeed these are two grand impediments to the work­ing [Page 53]out of our Salvation, which the Apostle is very careful here to remove. Security maketh us negligent and careless of doing what we ought. Pride makes us arrogate unto our selves what properly belongs to the Grace of God and Christ. As there are two main De­signes Satan is continually driving on the world; and where one fails, he prosecutes the other.

1. He doth what in him lies to keep men in securi­ty, as by Nature we are all in a state of Security. Rom. 3.11. There is none that understandeth, there is none that seeketh after God. And the Devil knows we are his own sure enough, if he can but keep us at this pass.

But 2dly, If we have our consciences awakened, that we can have no rest, but must do something in Religion; then he hath this after-game to play, he will seek to puff us up with conceits of our own works and abilities. To countermine whose destructive, hellish designes, the Apostle gives us this direction here, Work out your own Salvation with fear and tremb­ling: for it is God (as he further adds in the next verse) which worketh in you both to will and to do. But mark it, this holy fear commended to us in the text, is so far from disturbing, or excluding peace of conscience, and a particular perswasion of our good estates, as that it most directly conduceth unto, and likewise secures and senceth the same. As Calvin well observes, Facit nostri dissidentia, ut fortius reclinamus in Dei misericordiā: The more we distrust our selves, our own strength, the more we shall see a necessity of relying on the Grace of God, the way to establishment. We cannot stand of our selves, on our own legs; yet is there no danger of our falling, while we are careful to lean on the Grace of God, and Christ.

There are many things I must omit and pass by, to come to the main Doctrine, (which may be the last [Page 54]Doctrine I shall ever have liberty to preach to you.)

Doct. The great business we have in this world, which requires our constant and chiefest care, is, the working out of our own Salvation.

Note, when I say, this is the great work we have here do, I do not mean as exclusive of, but as including our glorifying God. As God's glory and our happi­ness are linked together in Adamantine chains, and cannot be separated. In seeking the advancement of God's glory, we should certainly provide for our fouls everlasting welfare: as on the other hand, if we have no care of our own souls, it's impossible we should make it our work to advance God's glory.

Now in the prosecution of the Point, I shall first briefly open, and then apply it.

Explication. To shew what it is to work out our Salvation.

1. It is implyed here, that we must have an Holy Calling. We must be partakers of the heavenly calling. Else there is no possibility of working out our Salvati­on. As the Apostle speaks, Heb. 3.1. Wherefore holy brethren, partakers of the heavenly calling— We must give diligence to make our calling sure, as we are exhorted, 2 Pet. 1.10. O that I were able to say that of you all, which the Apostle says of the believing Corinthians, Ye know your calling, brethren. Indeed there is a bare external calling, & many that have this, I say there are many that have an external calling and profession; but this is not enough, you may have it, and yet break, and be undone, for ever. Again, there is an internal, and effectual calling; when a man is not only willing to take up a profession of Christianity, but hath his heart and will drawn over to Christ: And this sets the soul in a state of Salvation. Rom. 8, 30. Whom he did predestinate, them he also called. And [Page 55]this is indeed a prerequisite here. We must first be savingly wrought upon, before we can work out our Salvation. O Sirs, I beseech you take heed of resting in a civil conversation, or a meer external profession: For in the Name of God I testifie unto every one of you this day, that there is no calling in the world on which your souls can live, but that inward effectual calling. It's not a Ministers calling that will save him; though that be something higher then being cal­led a Professor. Judas his Apostleship (which was the highest degree of the Ministry) could not save him. So a man may be a Preacher of the Word, and yet in the end prove a cast-away. Then think it not enough that thou art a Professor. But as it is in 2 Tim. 1.9. who hath saved us, and called us whith an holy calling; as ever you would be saved, look after this Holy Calling.

2. Again, As we must have an holy Calling, so we must see that we follow our Calling. As it is not enough, that a man hath a calling, but if he would live by it, he must follow his calling. So Christians that would work out their Salvation, must daily exercise themselves unto Godliness, must follow after Righte­ousness, Faith, Love, Patience, Meekness. We must be daily at work with our hearts to get them into a more holy and heavenly frame: Be continually employing and laying out that stock of Grace the Lord hath put into our hands. We should follow on to know the Lord, after he hath made himself known to us: And labour to walk worthy of Him, who hath called us unto His Kingdom and Glory. Herein should we exercise our selves continually to have consciences void of offence both towards God and to­wards man. O Christians, follow your callings. You have two callings, your particular Callings (which I [Page 56]meddle not with at this time: as there is no need to press many of you to follow them, you are at them early and late, some of you, so that you leave little time for God, you suffer your particular Callings greatly to entrench upon the other, which is) your General Cal­ling, your Calling as Christians, as Saints. O Sirs, now see that ye walk worthy of the vocation where­with ye are called; That it may appear you have not received the Grace of God in vain. Be holy in all manner of conversation. Deny all ungodliness, and worldly lusts, and live soberly, and righteously and godly in this present world. Labour daily to grow in Grace, go on in the work of Sanctification; and thus your vocation would be evidenced to be saving and effectual. O we beseech you Brethren, and ex­hort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For this is the will of God, even your Sanctification, 1 Thes. 4.1, 3.

(3.) One thing more I must add here, which the Text indeed doth more directly point at; We must ever abide in this our calling, must hold on in the course and practice of Christianity to the end. To allude to that in 1 Cor. 7.20. Let every man abide in his Calling. What ever we do, we must never lay down this our heavenly Calling. Work out, sayes the Apostle, [...], not simply, work, but work out. Thus we must never give over our work, till we can say it is finished, till we come to the end of our work, the end of our Faith, the Salvation of our souls. We should fear being like to Israel there, Hos. 8.3. Israel hath cast off the thing that is good. Or like those Apostates, 2 Pet. 2.20, 21. who after they had known the way of Righteousness, turned again from the holy Commandment delivered unto them: after they had escaped the pol­lutions [Page 57]of the world, were again entangled therein, and overcome, whose latter end was worse than their beginning. It is not enough, only to have begun well: but we must [press forward towards the Mark,] for the price of [the High Calling] of God in Christ Jesus, Phil. 3.14. He that is righteous, let him be righteous still: and he that is holy, let him be holy still. We must see that we never be ashamed of our profession, not a shame to our profession. And the God of all Grace, who hath called us into his Eternal Glory by Christ Jesus, make you perfect, stablish, strength, settle and confirm you unto the end, that ye may be blame­less in the day of our Lord Jesus Christ.

I now come to make some improvement of the Point. And (because I want time and strength to speak more fully to it) I shall limit my self onely to one branch of Application.

Ʋse. And I beseech you, Brethren, suffer the word of Exhortation. O that my Counsel might be accep­table to you this day! That if indeed I should never have liberty of preaching to you more, yet this Word, this Exhortation of mine (mine, did I say? nay, this Exhortation of the Apostle) might ever be fresh in your thoughts, and as it were, continually sounding in your ears. O whatever you do, or leave undone, be [...]ure to look after your main business, to work out your Salvation.

And now what I might have brought in as Reasons of the Doctrine, I shall offer to you here as Motives to enforce the Exhortation, to press you to the duty.

(1.) Consider, there is no work you can set your selves about, so necessary as this, to work out your Sal­vation. Either do this, or you do nothing. Leave this undone, and you are undone for ever. You know the [Page 58] wages of the slothful and unprofitable servant, [Cast him into utter darkness, where is weeping, and wailing, and gnashing of teeth.] If we are loth to be at any pains for Heaven, this slothfulness shall be scourged at last with the endless, insufferable pains of Hell. Though there were never so many Lions in the way to Heaven, yet should we resolve to go on: and otherwise we are sure to fall into the Lions mouth, that our souls shall be made his prey.

(2.) Consider, the work of our Salvation sticks no where, if it stick not at us; it sticks not on Christ's hand. O how did he sweat at this work, the purchasing of Salvation for us! It drave him into a bloody sweat; yet he went thorow with his work. And now he is able to save to the uttermost all that come to him: and he would be the Author of eternal Salvation unto all that obey him, Heb. 5.9. This blessed work sticks not on the Fa­ther's hand, who is willing all men should be saved, first coming to the knowledge, belief, and obedience of the Truth. God excludes none from Salvation, who are willing to be saved in that way the Gospel sets forth: He excludes none, who exclude not themselves. The work sticks not at the Spirit neither, who is so oft mo­ving and perswading, yea striving with us, to set about this good work. How unreasonable a thing is it now, if the work sticks on our hands, who are most concern­ed to promote it! Oh how strange, if it should stick here!

(3.) Consider, this is the end of all the labours of God's Ministers. They are sent from God, to shew you the way of Salvation. They are God's Stewards, and Overseers, to call you to, and direct you in your work. Ah, Beloved, it's well, if so many of them, as are now like to be laid aside, be not therefore taken off their work to punish the negligence of the most, [Page 59]because Hearers have been too mindless generally of their work. Verily, this will be unprofitable for you, that your poor Ministers should have bestowed on you labour in vain. Though we would bless God for any the least success, for blessing our endeavours unto any; yet surely, we should have had more comfort at this day, could we have seen more good done, that souls had less need of us.

(4.) Consider, that diligence in working out of your Salvation would not obstruct, but rather promote and bring a blessing on other works you have to take in hand. Seek ye first the Kingdom of God, and his Righte­ousness (let your main care be laid out that way, take most thought for your souls, and for the life to come) and all these things shall be added unto you. Believe it, Sirs, Godliness is the greatest gain: for that it hath the promise, both of the life that now is, and of that which is to come, 1 Tim. 4.8. See Deut. 29.9.

(5.) Again, have not many of us done something this way already? If we would not lose the things we have wrought, then let us go through-stitch with out work. O let us not be weary in well doing, for in due season we shall reap, if we faint not. O my Friends, how sad it is, to faint and tire in the way to Heaven! As it's the portion of such to lie down in sorrow: Let us therefore fear (as the Apostle exhorts in Heb. 4.1.) lest a promise being left us of entring into his rest, any should seem to come short of it. That we should have been once in a fair way for Heaven, but since we were not care­ful to hold on our way, and therefore have fallen short at last; O how would such thoughts eternally torment us! Blessed be God, I may say in reference to many of you, as the Apostle Peter, 1 Pet. 5.12. That this is the true Grace of God, wherein ye stand. Wherein if you continue and persevere, you shal ere long see the work [Page 60]of Grace in your souls crowned with Glory. And I am perswaded, am confident of this very thing, that he which has begun a good work in many of your souls, will perform, will carry on the same, un [...]il the day of Jesus Christ. And therefore gird up the loins of your minds: up and be doing: for now is your Salvation nearer, than when first ye believed.

6. I add but this one consideration more, The more pains you are at here in your life-time in working out your Salvation, the more peace and comfort may you expect in the hour of death. The rest of the labouring man is sweet. They that now are taking most pains for Heaven, when they come to dye, enter into peace in­deed. O the vast difference betwixt those who in fear have wrought out their salvation here, and those that have wrought out their destruction without fear! We shall see a difference betwixt these one day. And as I have told you often, I tell you this once more, It is better, (better a thousand thousand degrees) to go toiling, and sweating, to go sighing and weeping, yea, or bleeding to Heaven, than to go slugging and sleeping, or to go singing and dancing to Hell.

Now perhaps some of you are ready to say, These are weighty considerations, and we are now convinced how much it is our duty and our wisdom to set about this work, and therefore we resolve upon it, if you would give us the best direction you can about it.

Here I would close up this subject with some dire­ctions; but first let me give you two or three necessa­ry cautions.

1. Take heed of having your heads, hearts and hands too deeply engag'd in the World. They that make that their great study and business to be rich in this World, take a ready way to destroy their souls, 1 Tim. 6.9. Many in their over eager desires to em­brace [Page 61]this present World, have let Heaven go, have lost that for ever.

2. Take heed of following mens examples further than you see them to follow the Rule of God's Word: the world is ever ful of bad examples; if we would walk safely, we must walk by Rule. If we think it enough only to do as the most, there is little hopes of our work­ing out our salvation, Matt. 7.13. The word of Christ must judge you hereafter, O let it guide you here. As many as walk according to this Rule, peace shall be upon them, and mercy. In matters of Religion, of Salvati­on, believe none, follow none, further than there is ground for their opinions and practices in God's writ­ten Word. Were we to follow mens examples, or mens traditions in matters of Religion, besides the Scrip­tures, then will not this follow, viz. That the Scrip­tures are not a perfect Rule, (as the Papists teach) that it must be eeked out with unscriptural traditions, and the commandments or documents of men. And do but once admit this, and we shall have no certain Rule at all.

3. Take heed of consulti [...] here with flesh and blood. In the matters of our Salvation, not the Flesh (who is ever at that, Master, spare thy self) but Conscience, in­formed out of God's Word, must be our Counsellor. Our souls interest, and our carnal interest are many times cross to one another. Hence it is, our Saviour so much insists on the duties of self-denial, and taking up the Cross. Yea, he further tells us, He that findeth his life, shall lose it; and he that loseth his life for my sake, shall find it. You know, great works are seldom perfected at a small charge. A rich Mine, it will cost a man some­thing before he comes to it; but when he has found it, it soon recompenseth him for all his former pains and expences both. Heaven and Salvation is such a Trea­sure, [Page 62]though we should lose all our earthly comforts, this would certainly repair all our losses, and make, and enrich our souls for ever.

4. Take heed of delaying to set to this work. Oh! have we not delayed too long? Have we not lost time, and lost special opportunities, lost such advantages for carrying on this work, as (for any thing we know) we may never enjoy again. It is high time now to awake out of sleep, to shake off Spiritual sloath, to apply our selves to the work in good earnest: who knows but the day of our visitation, the time of our life, and of God's patience, may be very near an end. It may be the eleventh hour. However, the longer it is ere we set to our work, the more difficulty we shall find in it.

I now come to the Directions.

1. See that you understand your work. Be ye not un­wise, but understanding what the will of the Lord is. Yea, study to be filled with the knowledge of his Will. Rest not in good meanings. My People are destroyed for lack of knowledge, Hos. 4.6. [...]ee here, though bare know­ledge cannot save one; yet many a one is destroyed for lack of knowledge. Beloved, though we may not be permitted to preach publickly; yet I know not, that it would be any crime for us to instruct such in private, as repair to us for assistance and advice. O that poor souls were as ready to make use of us, as we are willing to afford them the best help we can!

2. Be sure your Ground-work be good. Build on the Rock, Christ; so indeed you need not fear but your Work will stand. Other Foundation can no man lay. If ye build besides this Rock; or build partly on Christ, and partly on your selves, the work will come to nought. We are quite lost and ruined in our selves, that we [Page 63]must be taken off from our own bottoms, brought out of our selves to Jesus Christ, or we cannot be saved.

3. Do all in Christ's strength, Phil. 3.13. This way the Apostle Paul went to work. Then the work of our Salvation is like to go forward, when we have Christ, the Saviour, putting to his helping hand, and joyning with us. O as ever you would have your work to pro­sper, be sure you take Christ along with you.

4. As Noah being moved with fear, fell to work, and prepared an Ark to the saving of himself, and of his house; so let us work out our Salvation with fear. We should have a reverent fear towards God, to quicken us to duty, and to awe and make us exceeding serious in duty. Again, we should have a jealous fear of Satan, and our own sinful, deceitful hearts, to look narrowly to them, who (like Sanballat and Tobiah) will do but what they can, to hinder and take us off our work.

5. Labour much with God in prayer. Thus there were hopes the work would be going forward. Ob­serve what immediately follows the Text, It is God which worketh in you, both to will and to do, of his good pleasure. When it could [...]aid of Paul, Behold, he prayeth, then was Ananias [...]nt to confirm him, that he might receive his sight, and be filled with the holy Ghost, Acts 9.11, 17. The Work is great, to work out your Salvation, and it is possible you may want some helps you have had, yea, and meet with greater hindrances, new difficulties in it: O, pray in strength to carry you thorow. It may be, you shall not have liberty to hear so much, to quicken you the more to prayer. You may have fewer hearing-opportunities, that you shall have more time to pray.

6. Up and be doing, when you can find the Spirit at work in your hearts. Attend to the motions of God's Spirit. This is a special season not to be let slip, when [Page 64]we have an offer of his co-operating Grace.

7. Do all as in the sight of God. Set the Lord ever before you. Eye-service is a fault in our servants (con­demned, Eph. 6.6.) but a vertue in God's servants. Indeed could we but ply our work, while God's eye is on us, we should never be idle, or ill-employed.

8. Let out the strength of your spirits in the weigh­ty matters of God's Law, and not about trivial, un­necessary things. Such things as God no where re­quires: of which he sayes, In vain do they worship me after the traditions of men. If we make our▪ selves busie in building hay and stubble on the Foundation, our work shall be burnt, and we shall suffer loss.

(9.) Improve the day time, God hath alotted to you wherein to work. The day of Grace, O that we had known our day! we have had a large space, and a fair season of working granted to us; and yet I am afraid that (as to the most of us) little of our work is done. The consideration of our former loss of time, should cause us henceforward to double out diligence. Now let not a day pass over your heads, wherein you do not some way further th [...] [...]rk of your salvation. Espe­cially improve the Lor [...] Day. Sabbath-dayes are dayes of resting from outward labours, from secular emploiments; yet not to be spent in idelness; they are the harvest-time for our souls. And when will ye work, and bestir your selves, if not in harvest? The Lords Day is to be spent in such works as more direct­ly tend to the promoting of our Salvation. And the more you should see this work going forward, the more would Sabbaths be your delight: You would not be for those vain recreations, that sinfull liberty, you may see others take, on God's Holy-Day.

(10.) Sit down and count the cost. So you might be prepared to go thorow with your work. If you [Page 65]reckon right, you will see, let Salvation cost what it can, it can never cost too much. Rom. 8.18. I reckon (sayes the Apostle, and we need not fear to take his account here) that the sufferings of this present time are not worthy to be compared with the glory to follow. I would have said a word more to this, but have pre­vented my self in speaking to the third caution. There­fore here I conclude my Sermon, and Exhortation, desiring that the Spirit of Truth may bring these things to your remembrance. Beloved could I have thought of any word, more profitable and generally useful for you, you should have been sure of it.

It may now be expected, I should speak something touching my Deprivation. O that the Lord would lead Ministers and People each into their own hearts, to find out the cause of this sad dispensation; as we read of the Fathers: (in another sense) He causeth us this day to pass under a cloud.

I know some think, and will not spare to say, that we wilfully bring this Obscurity on our selves. But the Lord, the searcher of al [...] hearts, knows, and will manifest to the world one day, whether it was a meet humour, or whether indeed it was not Conscience, that would not suffer us to comply with the things now imposed. The Lord knows, we dare not adven­ture on the checks, reproaches, smitings of our own hearts and consciences; though it follow, that our mouths be stopt.

Beloved, I cannot forget the respects you have shewn to me, how you chose me at first, under great bodily weakness, and were willing to procure me as­sistance. I have not wanted outward encouragement among you: but above all, I have oft thought, when I have come to my publick work here (unpreparedly [Page 66]enough, God knoweth) yet I have found the fruit, help, and benefit of your prayers for me. That I must acknowledge, those few years I have spent amongst you, have been the best, to me the most comfortable years I have spent in the Ministry. That might I have liberty, the Lord knows, I would most gladly spend, and be spent for you. Nothing but death should part us. And howsoever we are separated, yet I pray, we may live in one anothers hearts; and that we may more earnestly than ever, strive with God in prayer one for another. More I would have said, but strength and spirits fail; and further, I would spare you.

Now how glad should we be, if those that shall fol­low us, may do more good amongst you, then ever we have or could have done. The Lord carry on his own Work, and (though He quite lay us aside, though He should never honour us so far, as to make any fur­ther use of us, yet) we could rejoyce, to see Gods Work prospering, Religion (and that not only in a form, but) in the life and power of it promoted, and more and more set up in this place. So I commend you to God, and to the Word of His Grace, who is able to build you up, and to give you an inheritance among all them that are Sanctified.

IT is not a thing indifferent, what Religion men are of, whether they are for God, or Baal. That is a pernicious opinion, that affirms, You may be saved in any Religion. Again, it's not enough, that we are of the true Religion, but we must be true to it. And so much we may learn from faithful Elijah both his Doctrine and practice. When Israel went a whoring from God, he was jealous for the Lord, 1 Kin. 19.10. He continued to stand for God, His Truth, and Wor­ship, even when he could not see one more of his mind, to be his second. So here he durst plead for God, when there was none found to take his part. Note, (by the way) that in the worst of times, in times of most prevailing corruptions, yet the Lord is not wont to leave himself without witness.

It's further observable, Israel had never degenerated more than in Elijah's dayes; Yet never had they been priviledged with greater means. Many Pro­phets at this time raised up amongst them, see ver. 4. of this Chapt. and Elijah among the rest.

Note. Extraordinary means sometimes serve only to heighten and fill up the measure of a Peoples sins. See Mat. 23.34, 35.

And now comes a dreadful Famine. The Prophets shut up, and the Heavens shut up together.

Elijah had foretold the drought, Chapt. 17.1. And after three years he is sent with good news, that rain was coming, Chap. 18.1. Ahab seeing Elijah, v. 17. when he should have acknowledged his own sin and guilt, he wrongfully accuseth God's Prophet. Art thou he that troubleth Israel?

Note. It is no new thing for God's Faithful Mes­sengers to be accounted enemies to the State.

As Elijah said, I am not better than my Fathers. Are we better than Elijah, and other of God's Prophets, who have been thus censured? Why then should we look for better here?

Note. Again, observe, Wicked men are very prone to mistake the cause of troubles and calamities.

See Jer. 44.18, 20, 21, 22. where there is most guilt, commonly there is least ingenuity, or grace to see and acknowledge it. It's natural unto sinners, we have it by kind, from our first parents, to transfer all blame (as much as we can) from our selves to others.

But how deeply soever Ahab is pleased to charge him, Elijah is ready to clear himself and the Truth. He desires that himself and the prophets of Baal might come to a fair tryal: So he doubts not but to prove himself by a miraculous sign, to be the Servant and Prophet of the most high God, and shew them to be a pack of most wretched Impostors. Ahab yeelds to a discussion of this business, either out of curio­sity, expecting some strange discovery; or through fear, being awed with the present Judgment they lay under, not knowing but upon refusal, the Prophet might have some other dreadful Message to deliver; or in hope and expectance, upon his yeelding herein, to have the Judgment removed. Some such way he is perswaded, and enclined to call the prophets of Baal, [Page 69]and the Heads of the people together unto Mount Car­mel, where being assembled, Elijah sets upon the people in the words read unto you, How long halt ye?—Where you have,

1. A chiding expostulation, [How long halt ye—?] Why halt ye? How inexcusable is it, you should halt in so plain a path, be in doubt, unresolved where the case is so clear? Again, that you should continue so long un­setled, contracting an ill habit to your selves. As an arm or leg put out of joint, and not looked to in time, hardly ever keeps its right place again.

2. A serious Exhortation, [If the Lord be God, fol­low him:] What is here added, [if Baal, follow him] is spoken by way of concession, but indeed forbids the worshipping of Baal, til it could be made out that Baal was God.

How long] There is an Emphasis here. Thus the Pro­phet sets an Accent upon their sin of halting.

Note. That long continuance in any sinful course, is a great aggravation of sin. It is sad at any time to fall in­to sin, but far worse to lie in sin. Therefore he says not, Why halt ye? but more emphatically, How long—Ma­ny such expostulations in Scripture, Exod. 16.28. HOW LONG refuse ye to keep my commandments? Num. 14.11. HOW LONG will this people provoke me? And▪ HOW LONG will it be ere they believe me, for all the signs which I have shewed among them, Jer. 31.22. HOW LONG wilt thou go about, O thou back-sliding Daughter? Hos. 8.5. HOW LONG will it be ere they attain to in­nocency?

How long halt ye] The speech is metaphorical, to set forth their inconstancy, unresolvedness in Religion, their dividing betwixt God and Baal. As one that halts, inclines his body now to one hand, and straightway to the other; so the Israelites would profess themselves the [Page 70]people of God, and seemed in some things to follow his Word, when in other things they were quite turned aside to Idolatry. They were circumcised, and thereby engaged to the service of the true God, and yet were drawn over to the Worship of Baal, and bowed to that Heathenish Abomination. Now, but that I like not to strain Metaphors, and writhe them besides their pro­per scope, I might hint this note (from the phrase of speech here used) that they are but lame Services and Sacrifices, that men of divided hearts present unto God.

If the Lord be God, follow him.] Here the Prophet as­sayes to reason them out of their Idolatry, to argue them into the right way, the true Worship of God. As the Lord reasoneth with them, Mal. 1.6. If I be a Fa­ther, where is mine honour? If I be a Master, where is my fear? Note by the way,

That nothing is more reasonable than the true Religion. The Lord never enjoined his servants to pluck out their right eyes. No, we may be his servants on better, and more honourable terms. I grant indeed, some points of Doctrine to be believed are most mysterious; yet what duties to be performed, that are not plain? It must be confessed, some Articles of Faith are above the reach of Reason, so that we cannot comprehend them (e.g.) the Trinity of Persons in the Unity of the God-head; the incarnation of the Son of God, &c.) yet being re­vealed by God in his Word, our belief of them is most reasonable: Because it is impossible we should have greater evidence of the truth of any thing in the world, than the Testimony of the God of Truth, who can neither deceive, nor be deceived; What better proof can we desire than the Word of God, that can­not lye? But then as for the Rules of practice laid down in God's Word, how sweetly do these comport [Page 71]with right Reason? As Reason will demonstrate, that there is a God, an Eternal, Infinite Essence, who hath His being of Himself, and gives being unto all things else; so it will teach us, that this God ought to be wor­shipped, should have homage from all his creatures: And that he ought to be worshipped according to his own Will and Mind, as he himself is pleased to pre­scribe and appoint, rather than according to mens fan­cies and inventions: That the honour which is due to God, should not be given to others, to idols. As Elijah here, If the Lord be God, follow him: but if Baal, then follow him. They that fall off from the true Religion, fall from right Reason too. They th [...] do not act like men, that forsake the true God to follow idols; as is im­plied, Isa. 46.8. Remember this, and shew your selves men; q. d. One would not think ye were men; who would take you for reasonable creatures, if ye dare to pre­fer, or compare dumb idols to the living and only true God?

Now the Doctrine I would speak to from these words, you may observe from the first clause here.

Doct. Halting in Religion is very sad and sinful.

This point I shall endeavour (with the Lord's assist­ance) to explain first, then to confirm, and last of all to apply.

First, For explication, that you may understand what it is to halt in Religion, take a few distin­ctions.

Thus; there is an halting in Principle; and again, there is halting in practice.

Again, Halting in Principle is two-fold; As this evil quality is seated either in the directing, or in the commanding-power of the soul. There is an halting in the heart or will, and in the mind or judgement.

1. When the heart is unfixed, unstedfast, [...], the double-minded man, he that has an heart, and an heart, is partly for God, and partly for Mammon; he that is not resolved for God, that is not brought to center wholly upon God, and that cleaves not to him with full purpose of heart, is one that halts in God's sight, be his outward course and carriage before men never so fair and smooth. The Weathercock may point towards the Sun, while the wind is in a right corner, or it may seem to be fixed, when cross winds are not a­broad; and yet it is a Weather-cock. A false heart, an hypocrite may seem to look towards God, and Reli­gion for a time, may seem well-grounded in Religion, who yet will turn aside, will turn about when the winds are contrary.

2. When the Judgement is not setled, when men are wavering in opinion, like Reeds shaken with the wind, like children tossed to and fro, now of one per­swasion, by and by of another. It is sad thus to halt. How can the traveller go on chearfully, who is uncer­tain whether he be in the way or no? Indeed, some are too credulous, Prov. 14.15. The simple believeth every word; but the prudent man looketh well to his goings. The sober, wise traveller, when he is a little at a stand, he deliberates with himself, and when others tell him, his way lies here or there, if he understands the coast of the Countrey, that helps him to judge whether they set him right or no. But the simple is ready to believe every one he meets with; and hence he is oft turned out of his way; I say, some are of too easie belief. Again, some are slow to believe, like Nichodemus, How can these things be? Like Thomas (except they may see and understand the reason and manner of things) ex­cept they may see things plainly, they will not believe. Yet there is no sound Christian, but he believes all [Page 73]Divine Truth implicitely; that is, he believes the Scri­ptures to be most certainly true, and all things therein contained; though there are many things to be found there, which he hath no distinct knowledge of. I pray, mistake me not, I am not for a Popish implicite Faith, a believing as the Church believes; but for our giving an assent universally to all that God hath said. As there is a general repentance and humiliation for unknown sins; so a general, implicite belief of unknown Truths. And further, the true Christian hath an explicite belief of all Fundamental, necessary Truth. He must first stedfastly believe, ere he can sincerely make a professi­on of the Truth, or chearfully suffer for it.

Again, some are unresolved concerning the present Truth. As the times vary, so doth mens opposition against the Truth. Sometimes one Truth mainly op­posed, and sometimes another. Now it is of very great consequence to be setled in the Truth of the Season. As the Apostle Peter sayes of those to whom he writes, 2 Pet. 1.12. that they were established in the present Truth; [...], i.e. in the Truth of the Go­spel ( Non tantum promissa sed reipsa exhibita, as Beza) Christ was the Truth and substance of those Types, and Shadows under the Law, but he was further off from them, then he is from Beleivers, under the Gospel. Therefore those legal Types and Shadows give place, the Body and Truth being come. This is one sense given of that passage. But there is another interpre­tation given of it, which is to my present purpose [established in the present Truth] i. e. in that Truth which at this present time is most under debate. As that was the great question of those dayes, Whether the way of the Gospel, the Christian Religion, or Judaism, was the true way? And thus several ages have raised controversies about Religion. In every age there is [Page 74]some special Truth, which is as a [...], a Shiboleth, a mark of distinction betwixt sound Professours, and such as are spurious. As (v. g.) this Truth, That Jesus is the Christ, was the tryal of men at first, when the world stormed at him, and at all that confest his Name. Afterwards when Arrianism sprung up, and prevailed in the world, the Deity of Christ, His being one in essence with the Father, was the touch-stone whereby Professors were tried. Where Arminianism is rife, the point of special, Free Grace, becomes a main note of discovery. Sometimes that false and absurd Opinion of Christ's real, corporal presence in the Sacrament, hath been cried up by men of corrupt minds, as their great Diana; and persecution set on foot, and raised up against those, who would not come over to that grosse conceit; then those that were sound in the Faith would be at more then ordinary pains, to be clear in the Doctrine of the Sacraments. Where Popery prevails, and mens traditions and inventions are set up in the room of, and as of equal credit or pro­fit with the Ordinances and Institutions of our Lord Christ, the Authority and absolute perfection of the Sacred Scriptures, together with the Glorious Offices of Jesus Christ are plainly struck at, desperately under­mined. Which points, if men be not clear, and stedfast in, when the temptation comes, they will easily be carried away with the error of the Wicked. It is no­thing to condemn old errors, that are laid in their graves long since, while one is not established in the present Truth. Either not to hold this, or to hold it loosely, is of very dangerous consequence. Only I grant, in controversies about lesser matters men, of sober and pious spirits may be either at a stand, in the dark, or of different apprehensions. Yet it is to be no­ted, that where such are in the dark, and doubtful, they [Page 75]would gladly be informed, heartily pray for satisfaction, and would be as thankful for it, if once obtained: so, what opinion such embrace, or receive, it is not be­cause such an opinion would some way accord with their worldly interest: but because in their apprehen­sion it looks likest to Truth. A sound Christian re­ceives the Truth, in the love of it: and you need do no more, to work him to the entertaining of any truth in Religion, then only satisfy his judgment, that it is a truth. He receives not Divine Truths for self-ends, or by-respects; neither dare he (out of respect to carnal self) reject any Truth. But for any to cherish doubts in their minds, upon design, that they might have something to say, for their parting with the Truth, when it is dangerous to hold on in the profession of it; to adventue no farther to Sea, then (if a storm should come) they might soon get to shore again; to engage no further in the profession of the Truth, then they might face about, and make a fair retreat, when this meets with opposition; (though the men of this world will judge it a point of Policy, yet indeed) it is an argu­ment of base hypocrisie, and treachery. And such stu­died Scepticks in Religion are next neighbors to down­right Atheists. But a thin mud-wall betwixt them, that is soon broken down. But so much of halting in principle.

Again, there is halting in practice. Unevenness in conversation, when that is not ordered aright. Now it must be acknowledged, the best men on earth walk not so evenly with God as they ought. But here take a distinction or two. There is an halting in some par­ticular steps or acts: and in ones ordinary, in a conti­nued course. I say,

1. There is an halting in some particular steps, or acts. This is incident to the Saints themselves. Such [Page 76]as walk uprightly in the main, yet at one time or other have their sinful slips. Faithful Abraham halted before Abimelech. Yea, that Grace which seemed strongest, even his Faith, was sinew-shrunk sometimes. As Job's patience was otherwhiles sinking under his burdens. So David, the man after God's own heart, turned aside once shamefully in the matters of Ʋriah. Peter halted with the Jews, Gal. 2. He is there charged amongst others, that he did not [ [...]] foot it aright. Thus the best of God's Saints have sometimes trod awry.

2. But then there is halting in a continued course. This is worse than the former. The Faithful too oft meet with rubs in their way, that for the present stop them, but they recover themselves again, and proceed on in a right course: Whereas all natural men are quite upon a wrong byass. Their heart is bent to backsliding from God. As there is a phrase, Isa. 44.20. A deceived heart hath turned him aside. Hypo­crites have a corrupt byass within, that is still drawing them aside into crooked paths. And the double-mind­ed man is unstable even in all his wayes.

Again, there is an halting through infirmity, from the remainders of corruption: and a resolved, deliberate halting, from the reigning power and predominancy of corruption.

The former is found in the Godly, but it is their grief and burden. Peter upon a sudden push of temp­tation, halted down, and fell fouly, into a denial of Christ, and that with such circumstances as might make any Christians ears glow and tingle to hear recited, Mat. 26. yet afterwards he was far from applauding himself herein. He went out and wept bitterly. As one of the Ancients sayes of some that fell through weakness in time of Persecution, Vicit eos paena, non [Page 77]avertit perfidia; negarunt semel, sed quotidie confitentur; negarunt sermone sed confitentur gemitibus, ululatibus, flecibus, liberis, non coactis vocibus. They denied in word, but afterwards confessed with sighs, and groans, and tears. The Faithful sometimes halt through infir­mity; but it is their grief. Others that halt deliberately, far unlike them, neither can they fairly pretend sorrow for it; Alas, it is their choice; they approve of it, and think themselves, in taking their liberty, in having so great a latitude about the matters of Religion, much wiser then those who are more precise, and strait­laced.

But so much for Explication, to shew, what it is to halt in Religion, and how many wayes men are subject to it. Now that is very sad and sinful, you have as much affirmed, Hos. 10.2. Their heart is divided: now shall they be found faulty. God will be served with all the heart, and with our whole soul: and to divide it betwixt Him, and others, is a thing He cannot en­dure, He cannot brook. It were easy to produce other Scriptures, that speak to this purpose, but we shall have occasion to make use of them in the following discourse; therefore I wave them here to proceed to the Demonstrations of the Point.

And I shall evidence the great evil of halting in Re­ligion, 1. From the nature of the thing it self. 2. From the whence it proceeds; 3. from the consequences and effects.

Demon. 1. Halting in Religion must needs be ex­ceeding evil, that considered in it self, is directly op­posit, and contrary to God, from whom the true Reli­gion is derived, and unto whom it returns. It is both contrary to God's Nature, and to his Mind and Will.

Contrary to Gods Nature. He is still the same, with [Page 78]him is no variableness, neither shadow of turning. Now how unlike to God are they that are off and on, ever and anon changing; one thing to day, another to morrow; yea, it may be, seemingly devout while on their knees, but vain and prophane when on their feet. Good and upright is the Lord. Thou most Upright. Thou most Upright dost weigh the path of the just. Then sure­ly they are contrary to him, who are for crooked ways. The Lord that is faithful, Isa. 49.7. Heb. 10.23. He is faithful in all his promises to us. How unlike to God are they, who are false in their engagements, playing fast and loose with him!

And how contrary this halting in Religion is to God's Mind and Will, you may learn from what is said of those Mongrel-Worshippers, 2 King. 17.33, 34. In v. 33. it is said, They feared the Lord, and ser­ved their own gods. But in v. 34. They feared not the Lord. Such serving of God is as no serving of him. There's one [But] which takes off the lustre of all A­maziah did; He did that which was right in the sight of the Lord, BUT not with a perfect heart, 2 Chron. 25.2. He began well, but afterwards turned away from fol­lowing the Lord, v. 27. So, we find this as a Blot in the story of some of the good Kings, whose Acts are re­corded in Holy Writ; Such, and such a one reigned well, did that which was right in the eyes of the Lord, only the high places were not taken away: And here they fell short.

Demon. 2. Halting in Religion must needs be very evil, which comes from such ill causes. Such as the cause is, such is the effect. Now here I shall not insist on the Fall of mankind, which is indeed the prime cause of all that halting in Religion which is in the World. I shall not stay at that sinning sin, the corruption of mans nature (which was consequent upon his [Page 79]fall) which makes way for all those sinful warpings, crooked windings & turnings in the course of our con­versations. But I will come to some more particular and nearer causes. And so this halting I am speaking of, is either from a bad head, or from an evil heart, or from both.

1. From a bad head. As we may see those that are troubled with the Vertigo, &c. that have bad heads, how ill they can guide their feet. Thus, corruption of the judgement, false Principles received into the mind, cause the soul to halt and turn aside.

Many Hereticks of old thought it lawful enough to bow their bodies to an Image, to an Idol, so that they kept their hearts for God. But this was doubtless a false Principle. They whose hearts were true to God in Israel, would not so much as how the knee to Baal.

Many of them taught, It was enough to believe with the heart; that confession with the mouth was not necessary: Though (as Anastas. Sinait. wel deter­mines) to be restrained by any fear of persecution, a libera fidei confessione, est quaedam species Abnegationis: Not to confess Christ, is to deny him. No mean be­twixt these, Matth. 10.32, 33. Some hold it lawful enough to profess the contrary to what they believe. Jura, perjura, secretum prodere noli. Whereunto the Doctrine of equivocation, and mental reservation, maintained by the Jesuits, is as near a kind as may be. The Christians in Justin Martyrs time were of other Principles, We had rather dye (sayes he) for the Con­fession of our Faith, than either lye, or delude those that examine us; otherwise we might readily use the common saying, Jurata lingua est, animus injuratus est; My tongue only is sworn, my mind unsworn. Such principles as these they were far from approving of. Some hold that men may be saved in any Religion. It is not very like­ly [Page 80]that such should stick to the true. But such are the false principles that teach men to play fast and loose with God. These would teach men to deny Christ with Peter, but not to repent with Peter.

Further, many halt from a doubting Conscience, or from an erring Conscience; and it is sad being left to the conduct of but a doubting Conscience, Rom. 14.23. Whatsoever is not of Faith, is sin. That man halts in his course, who is drawn to this or that, sed titubante Conscientia (as Beza terms it) with an hobling, hesita­ting Conscience. The Apostles Rule, v. 5. is, Let eve­ry man be fully perswaded in his own mind. Again, how sad is it, being led by an erring Conscience! Indeed, such a soul is in a miserable strait. Ordinarily it is a sin to follow Conscience when it erreth. When Consci­ence determines that to be a sin which is a duty; or that to be our duty which is a sin, we cannot follow the di­ctate of Conscience here, but we sin. Nor can we go against Conscience, though erring, but we sin too. And therefore wo unto them that call evil good, and good evill, that put darkness for light, and light for darkness. But this is one cause of halting in Religion, Corruption of the mind and judgement. When a man cannot well discern his way, no wonder if he be oft turning a­side.

2. From an evil heart. The corruptions of the heart are like a strong byass, drawing the soul off from God. Here (1.) Unbelief. An evil heart of unbelief is one cause of halting. Heb. 3.12. Take heed, Brethren, lest there be in any of you an evil heart of unbelief, in depart­ing from the living God: q. d. Would you not depart from the living God: O then take heed of unbelief, the cause of souls departing from him. As it is by Faith that men come to God, ( Heb. 11.6.) so it is by unbe­lief that they depart from God. In Heb. 10.39. They [Page 81]that draw back, and they that believe, are opposed to one another. Pray, mark what it was that kept the Dis­ciples close to Christ, when others fell off from him. We believe and are sure (say they) that thou art the Christ. — Lord, to whom should we go? Thou hast the words of eternal life, John 6.68, 69. If we are halting in our course, it would argue us full of unbelief: That we do not believe the Word of God. Do we believe God's promises, and yet turn aside for the vain proffers of a deluding world? Do we credit Divine threatnings; when yet these are not of so much force to deter us from sin, as the frowns and threats of men to drive us into sin? Did men fully believe there is so much evil and danger in every sin, as the Word of God declares there is, they would immediately see cause to be more afraid of the least sin, than of the greatest sufferings in the world. Did men really believe what the Lord has said of such as obey him sincerely, and follow him ful­ly, they must necessarily conclude thence, that integri­ty is the best policy, and Godliness the greatest gain. But when men chuse either to decline a way of duty, or to comply with a way of sin, for fear of sufferings, or in hopes of some worldly advantage, this bewrayes abun­dance of unbelief. Thus men really call in question the truth of what God hath spoken, and interpretative­ly give him the lye. And is not that a wicked heart that dares give God the lye?

Again, Halting argues we believe not God, that he is such a God as indeed he is. So holy, that he hates all sin; so just, that he will not acquit the wicked. A gracious God, rich in mercy to reward his faithful ser­vants: Infinite in Power, to protect those that fear and put their trust in him; but to destroy all those that forsake and rebel against him. A God every-where present, omniscient, that eyes and observes us in all pla­ces, [Page 82]companies, employments. Who would forsake, or turn aside from the living God, that believes him to be such a God? But unbelief is the root of disobedience, (as in the Greek, the same word [...], signifies both.) This is the cause of inconstancy, the root of A­postacy. How is it possible that any other than bad fruit should spring from such a bitter and poysonous root?

2. Hypocrisie is another cause of halting. As Con­stancy is the daughter of sincerity, so unstaidness is the natural off-spring and product of Hypocrisie, Psal. 78.37. Their heart was not right with him, (then it follows) neither were they [stedfast] in his Covenant. As on the other hand, the upright in heart are opposed to such as turn aside into crooked wayes, Psal. 125.45. Hypocrisie makes men zealous about needless ceremonies, but careless of the substance of Religion. The Scribes and Pharisees (who are therefore called hypocrites, Matt. 15.7.) were earnest for the observation of their tradi­tions, while they regarded not to go cross to known, express commands of God. They were not afraid in sundry cases to set aside God's command, to hold up mens traditions, Matth. 15.2, 3. Mar. 7.8. Hypocrisie wil put men upon some duties, while there is an allow­ed neglect of others, and those more weighty, Mat. 23.23. Hypocrisie will take men off from some sins, while other sins are still retained. As Jehu destroyed Baal out of Israel, but departed not from the sins of Jerobo­am, 2 King. 10.28, 31. It wil teach men to avoid open, gross, scandalous sins, while they have no care to get cleansed from secret sins, from inward, heart-corrupti­ons, Matth. 23.25, &c. Hypocrisie will allow men to condemn, will put them upon speaking against the sins of former times, while it teacheth compliance with the sins of the present times. Hypocrisie will suffer men to live in those sins which they condemn in others, [Page 83] Matt. 23.29, &c. And what is all this but shameful halting? Hypocrisie will teach men to make a fair shew sometimes, to act a part in Religion, for the compassing of some carnal end, which being once obtained, the Play is done, and they are found other men than they appeared and personated before. Hypocrisie is a paint that wil not endure the fire. Let fiery tryals come, and these soon marre its beauty, lay open its deformity, Hypocrisie is but the putting of the sheep-skin on a Wolf or Swine, which if once it be shorn, you would not expect it should grow again. The last estate of the Hypocrite ordinarily is worse than the first, Matth. 12.45.

3. Base sinful self-love, and inordinate love of the world. Carnal self is a great hinderance and pull back to us in a Christian course. Therefore Christ calls up­on every one that would follow him, to deny him­self, Matth. 16.24. Our base hearts will seem to comply with a Divine Command at one time, but out of self-respect; and dispence with the same command at another time, out of self-respect. Some that were constant in the performance of Family-duties, seem­ingly strict in the observation of Sabbaths, &c. while these things have been in fashion, can readily lay all re­ligious duties aside, when they become a matter of re­proach. Some that seem to stear their course Heaven­wards while they meet with prosperous gales, who can soon tack about when the winds are contrary. How should they do other than halt in Religion, who have more respect to their Credit and Reputation in the world, than to God's Honour? See John 12.42, 43. How can ye believe (sayes our Saviour) who receive honor one of another, John 5.44. As the Apostle James, Who­soever will be a friend of the world, is the enemy of God, [...]am. 4.4,

Many love their carnal ease more than their work, more than God's service. These are only for the easie part of Religion, and so halt in Religion. Many have more love to their Estates, their earthly possessions: And these will be only for the cheap part of Religion, and halt that way in Religion. This Oyntment might have been sold for so much, says Judas, whose mind was chiefly on the Bag. Holy David was of another dispo­sition, I will not serve the Lord with that which costs me nothing. One thing I must tell you here, If our Reli­gion be not such as weans our hearts from the world, the world wil deaden them to the exercise of Religion. If the love of God, we all profess to have, be not such as consumes inordinate love to the world, our love of the world will smother the love of God, not suffer that to live and breath in us. See Matt. 6.24.

4. A sinful cowardize and fear of man. Prov. 29.25.

The fear of man bringeth a snare. Ponit offen­diculum, Lavater Tremel. it causeth many to stumble. Ponit tendiculam, it layes many fast. As we read, John 7.12, 13. Among the people some said of our Saviour, He is a good man—Howbeit, no man spake openly of him, for fear of the Jews. Seducit turbas, Ludol. Carth. clarius Sonabant. Sed Bonus est, pressius susurrabant. There were great numbers, and many of great note in the world, that cryed out aloud, He seduceth the people. But that he was a good man, it was whispered amongst some, but scarce any found that durst speak it out.

The fear of man would plainly argue our forgetful­ness of God, Isa. 51.12, 13. By the fear of the Lord men depart from evil, ( Prov. 16.6.) whereas by the fear of men, many depart from the Lord. The former is a Soveraign Antidote against sin, an excellent means to preserve us from it, ( Neh. 5.15. Exod. 20.20.) The [Page 85]latter greatly exposeth unto sin. As we have a sad in­stance in Peter, being surprized with fear, how was he whorried into the denial of his Lord and Master; when as he should have been more afraid of this, than of a thousand deaths. Thus you have heard some of the causes of halting in Religion. Other might be named, but I forbear.

Demon. 3. Halting in Religion may further appear to be exceeding evil, in regard of the evil effects, the sad consequences of it: And that, both in respect of God, of the godly, of sinners, and of ones self.

1. In respect of God. 1. Hereby God is dishonor­ed; his Name polluted. It was a Law among the Jews, Lev. 21.9. The daughter of any Priest, if she profane her self by playing the Whore, [she profaneth her Father, she shall be burnt with fire.] More holiness would be expect­ed in such a one, as the daughter of a Priest; thus the crime in her was greater. She prophaneth the Name of her Father. Then what a prophaning the Name of God is this, for such as are called his People, to go a who­ring from him? The sinful slips and falls of Professors cast dirt (as it were) on the Name of God; since they are taken to belong to him. And how just a thing it is that God should spit in their faces, put them to shame, who care not thus to throw dirt in his face.

Thus indeed the sins of such as profess God's Name, and stand in a nearer relation to him, are worse than the sins of others. The miscarriages of strangers, of those that are without, reflect not so much on God to his dishonor, as the miscarriages of those who are with­in his Houshold and Family, as the Church is called. The Commands of God are violated and broken by o­thers also; yet the holy Name of God is not so polluted by others. But the Name of God is blasphemed among the Gentiles through you, as it is written, Rom. 2.24. Better [Page 86]in this respect, men would never take up a Profession, than to rest here, without taking any care for a suita­bleness of conversation, Ezek. 20.39. As for you, O house of Israel, thus saith the Lord God, Go ye, serve every one his Idols; and hereafter also, if ye will not hearken un­to me: but pollute ye my holy Name no more— q.d. If ye will not be ruled by me, then go and serve your Idols altogether, appear what you are: but make no more shew of being my People, to reproach and disgrace me. It was a great dishonour to God, that it should be said, These are the Lord's People— Ezek. 36.20. Hence, as the sins of those who have his Name called on them, are so far worse, a greater dishonor to God than others: so the more open and publick their warpings are, still the more dishonour unto God. Therefore the Lord was so quick and smart with Moses, with that eminent Saint, that faithful Servant of his, that Favourite of Heaven, Moses, who was so far honoured, that the Lord spake to him face to face, even as a man speaks to his friend: Yet, Numb. 20.12. The Lord spake unto Moses and Aaron, Because ye believe me not, to sanctifie me in the eyes of the Children of Israel; Therefore ye shall not bring this Congregation into the Land which I have given them. For this halting of yours before the Children of Israel, you shall fall short of Canaan, you shall nor have the honour of leading them into the promised Land. Now if you do but look back to Numb. 11.21, 22. you will find Moses bewraying unbelief: but privately; before God. And there the Lord only reasoneth him out of it, v. 23. Is the Lord's hand waxed short? Whereas in this other place, when he smote the Rock twice, his sin was publick; here Moses and Aaron dishonour God in the view of the People; wherefore the Lord clapt that smart sentence on their backs, which no im­portunity in prayer could ever take off again, or get reversed. See Deut. 32.50, 51.

2. Hereby the Truth and Wayes of God are much discredited. They are deep wounds, which the Truth receives in the house of its Friends. It is long, ere the scars wear out. When any the professed followers of Christ and his Truth, are taken tripping, Religion it self must bear the blame, and the way of Truth be evil spo­ken of. This is their Religion, say carnal men. How earnestly doth the Apostle exhort Christians in general to walk worthy of the vocation wherewith they are cal­led, Eph. 4.1. And Phil. 4.27. Only let your conversation be as it becometh the Gospel. So likewise he layeth a strict charge here upon several sexes, estates, and conditions, The younger women must take heed, they give none occa­sion to the adversary to speak reproachfully, 1 Tim. 5.14. Servants that are under the yoke must see to carry so in their places, that the Name of our God, and [his Do­ctrine] be not blasphemed, 1 Tim. 6.1. The aged women must be patterns of holiness, setting others a good example [that the Word of God be not blasphemed] Tit. 2.5. Christians halting in the way, causeth others to speak evil of the way of Christianity.

3. The Kingdom of God, and His Interest is by this means weakned. It loses more by the haltings and falls of Professors ordinarily, than by the fury of Persecuters. As Jacob complained of his Sons cruelty towards the Shechemites, Ye have troubled me, to make me stink among the inhabitants of the Land, who will ga­ther themselves together against me. As David com­plained of Joabs baseness in falling upon Abner, I am this day weak, though anointed King. The Kingdom of Christ is weakened and obstructed very much, by His followers haltings, and miscarriages. Others are hereby kept off from Religion, who otherwise might have been coming on. Yea, they that decline the pro­fession of Religion for fear of Persecution, and suffer­ings, [Page 88]are not so far from the Kingdom of God, as those who are cast off this other way. These have a loath­ing of Religion, it stinks with them; whereas the other may be convinced in their consciences, that it is the best Way, the Way of the Righteous, only they are discouraged from closing with it, because of those hard measures the Righteous ordinarily meet with in this world. But this shews us the great evil of mens halt­ing in Religion, this hindereth the progress of Re­ligion, this obstructeth the Truth and Kingdome of Christ, that the Gospel cannot have so free a course and passage, as otherwise it might. Hence many look upon Religion as a way of deceit, as if it taught men to play the hypocrites, to be one thing in Profession and the contrary in Practice. Which is as true, as that the Sun is the cause of darkness. Indeed God hath given a streight and perfect Rule, to draw all the lines of our conversations by: but when our hand shakes, when we turn aside in our course, keep not close to our Rule, many foolish by standers are ready to censure the Rule it self, and say, that is crooked.

2. In respect of the Godly. For any that have entered into Religion to halt in Religion.

1. It is a matter of reproach to the Godly in gene­ral. Let not them that▪ wait on thee be ashamed for my sake, sayes the Psalmist. O why should the Faithfull be put to shame for our sakes? Indeed they will not think much to bear reproach for the Lords sake: but Why should they be reviled, evil-spoken of, why should they bear reproach for our sakes? As Nehe­miah sayes of Shemaiah, that False-Prophet, Nehem. 6.43. therefore was he hired, that I should be afraid, and sin, and [that they might have matter for an evil report.] This the wicked wait, and long for, and ever ly at catch here, to get any matter for an evil report. To say, These are your Professors.—

2. It's an occasion of sorrow to the best of Gods Peo­ple. It greives them at the heart, to see the Name of God thus dishonoured, Religion discredited, poor souls endangered. Certainly the Apostle Paul was not a little moved, greived, at Peters halting, Gal. 2. when he withstood him to his face. Now, is it nothing to make the hearts of the Righteous sad, whom God would not have made sad?

3. It's an occasion of sin to those that are weaker. Peters judaizing was a compelling of the Gentiles to do likewise, Gal. 2.14. Thus some of the Jewish Con­verts, yea, Barnabas himself was carried away with the dissimulation, ver. 13. This is a teaching the Lords People to transgress. We should fear to use our own liberty, where weak Christians would be stumbling at it. ( Rom. 14.13, 21. 1 Cor. 8.9, 12.) We may be an occasion of wounding the consciences of our weak Brethren sometimes, by our preposterous, un­advised use of things indifferent, and lawful in them­selves: And if it be sinful, to use our liberty, where we may know it will, offend and scandalize our weak Bre­thren; how much more to halt outright, and lay the stumbling-block of our iniquity before them?

3. In respect of sinners. How sad are the conse­quences of this halting in Religion? Wo to the world, because of offences. Wo to sinners.

1. Hereby their minds are further prejudiced against Religion and Godliness. And what a sad thing is it, that any who profess to serve God, should carry so, as to prejudice others against his service. True it is, sin­ners have naturally a very great prejudice against God and Godliness. The carnal mind is enmity against the Law of God. No need to do any thing to increase this prejudice, and enmity found in them. But what is said of the Priests, Mal. 2.8. Ye are departed out of [Page 90]the way: [Ye have caused many to stumble at the Law] is true of halting professors. Whereas they should be Guides to the blind, lights to them that are in darkness; by halting in Religion, and walking unsutably to their profession, they are Blinds rather, and Stumbling-blocks before others. But see Levit. 19.14. Thou shalt not put a stumbling-block before the blind. And Deut. 27.18. Cursed be he that maketh the blind to wander out of the way.

2. Hereupon their mouths are oft opened against Reli­gion. Many set their mouth against Heaven, seeing such halting in Religion. It ought to be our care, by wel doing, by our strict, circumspect, and upright walking, to put to silence the ignorance of foolish men. We should be so wary, that they, that even watch for our halting, would fain take us tripping, might have no evil to say of us. Our conversations should be winning, at least convincing. But uneven walking, all halting in Reli­gion will open the mouths of unruly talkers. How sad to give the wicked any occasion to blaspheme!

3. Hereby their hearts are further hardened in their own sin and wickedness: and their hands more streng­thened. As is said of those lying Prophetesses, Ezek. 13.22. Ye have strengthened the hands of the wicked, that he should not return from his wicked way. This is a great encouragement to sinners, to go on in their evil wayes, to see others miscarry. Noah's being once overtaken, emboldens many to go on in a course of Drunkenness. David's once falling into that foul sin of Uncleanness, Adultery, makes some altogether shameless in sinning, so that they no more regard how they wallow in the mire. Bishop Gardiner, one of the Marian Apostates and Per­secutors, cryed out on his death-bed, That he had denied his Master with Peter, but never repented with Peter. Thus, halting in Religion is very mischievous to sin­ners, [Page 91]an occasion of their overthrow, an hastening of their destruction, as it puts them further and faster on in a way of transgression. Now what a sad thing is it, thus, to have a hand in the sins, and consequently in the ruine of the souls of others. Instead of leading and drawing men towards Heaven, to lye in their way, and to be [...]n occasion of their stumbling and downfall into Hell!

4. In respect of ones self.

1. Thus Conscience is defiled, guilt contracted. Such shall be found faulty, Hos. 10.2. As Peter was to be blamed, Gal. 2.11. He was an holy man, an emi­nent Apostle, yet his Holiness, his high Calling, would not hide his miscarriage here; but on the contrary, was greatly blemished by it. Men soil themselves shamefully by halting, and turning aside into any crooked wayes. See 2 Pet. 2.20.

2. There is a cause of inward troubles. Thus Con­science is gauled. Halting in the body (you know) is very troublesom and painful. Great peace have they that love God's Law, and walk on evenly with upright hearts in that plain path; they shall find his wayes, wayes of pleasantness, and his paths peace. Whereas they that leave the paths of uprightness, walk in wayes of darkness, Prov. 2.13. where they shall meet with little quiet or comfort. Light is sown for the Righteous, and gladness for the Upright in heart: yea, unto the Upright there arises Light in the darkness. In midst of outward trou­bles he hath still much inward joy and peace. This is our rejoycing [the Testimony of our Conscience] that in sim­plicity and godly sincerity, [not with fleshly wisdom, but by the Grace of God] we have had our conversation in the world. This was a comfort to holy Job, Job 23.10, 11, 12. To the Faithful, Psal. 44.17, 18. But halting in ones course uses to bring great inward troubles. Da­ved's [Page 92]fall wounded his conscience, and a good while after that, he bled inwardly, and complained ( Psa. 51.) that he went with broken bones. What followed Peter's halting in the High-Priest's hall? He went out, and wept bitterly. Others that have forsaken the Truth, to avoid Sufferings, have thereupon been arrested with those terrors of conscience, and haunted with those in­ward horrors, in comparison of which the greatest suf­ferings from men were light and easie to be born; as it was with Francis Spira.

3. Halting in Religion exposes and enclines one to fall further and more fouly, if not to fall quite away. See what followed upon David's halting in the matters of Ʋriah: Alas, he was not set sound, he went not up­right again for many months after; It was a great while ere he was fully recovered, and cured of it. Peter giving a little way to sin, and consulting more his out­ward safety, than his inward peace, soon halted down, and fell into a shameful denial of his Master, even with cursing and swearing, as if he would that way seem to have been rather trained up in the Devil's School, than in the School of Christ. O Sirs, how sad it is to be halting in Religion, to be winding and turning here; alas, such know not what they may turn to at last! As when a man begins to fall down a steep hill, he knows not where he shall stop; he may fall to the bot­tom, and (for any thing he knows) be crushed in pieces with his fall. Thus some who carried fair sometimes, after they began to halt, and decline in Religion, have proceeded from evil to worse: Some have fallen from one Errour to another, till at last they have come to be meer Scepticks and Seekers; to be any thing, and just nothing: Others have fallen from a plausible professi­on, first, to immoderation in the use of lawful things, to a pampering of the flesh, and an over-eager pursuit of their [Page 93]outward pleasures, and vain recreations; and from thence to down-right prophaness, visible ungodliness, and so at last into plain Atheism. Ah Beloved, what need to look well to our feet here! Halting in Religi­on is next step to Apostacy, falling off from Religion. If this halting be not cured, it will end in Apostacy, will turn [...] quite out of the way, Heb. 12.13.

Now lay all these things together, and sure it will appear very evil to halt in Religion.

1. If we look at the thing it self, it is directly con­trary to God. 1. To his Nature and Attributes; 2. to his Mind and Will.

2. If we look to the causes of it. 1. It argues great corruption of the judgment. 2. A corrupt heart; An evil heart of unbelief, hypocrisy, &c.

3. If we look at the effects and consequences: both in respect of God, of the Godly, of sinners, and of our selves—

Use, 1. For Instruction. Seeing it is so exceeding evil for men to halt in Religion. 1. It should teach us to be very cautious, how we censure others to halt here without ground. We should fear to lay such an heavy charge as this upon those that are innocent. How ill the Lord took it from Job's Friends that they were so rash in their censures of him. Gal. 2.14. When I saw, that they walked not uprightly— I said unto Peter before them all, &c. [When Psaw—] So the matter must be evident. And when it is so, then let men tax, then reprove, and spare not. The case was plain here before Elijah, that the People were drawn off from God, and running after Baal. This I thought good to note here to prevent the mis-application of the Do­ctrine.

To hold Communion in publick Worship, which is the Worship of God for substance, though there are cor­ruptions [Page 94]in the manner of administration, when Christi­ans are careful not to communicate in those corrupti­ons, but mourn at, groan under them, breath after, pray for purity in God's Worship; I say, to joyn in publick worship that hath corruptions in it, with these qualifications, is unjustly censured as halting betwixt God and Baal. While all necessary, Fundamental Truth is publickly professed, and maintained in a Church, is taught and held forth in publick Assemblies, and the corruptions there, (though great, yet) not such as make the Worship cease to be God's Worship; nor of necessity to be swallowed down, if one would communicate in publick Worship; while any Christi­an (that is watchful over his heart and carriage, as all ought ever to be) may partake in the one, without be­ing active in, or approving of the other; there God is yet present, there He may be spiritually worshipped, served acceptably, and really enjoyed. The Sacrifice of a faithful Israelite, an Elkanah, was pleasing to God, even when Hophni and Phineas were Priests. And no doubt, it was written for our instruction, our Lord Christ, (who is and ought to be a Christians pattern, who could never be charged with the least halt in his course, who never trode one step awry, who was as zealous for purity in God's Worship, as much against corrupt mixtures of mens inventions there, as any can pretend to be: Nevel was there any in the world of whom that was true, The Zeal of thine House hath eaten me up; Yet we find) He used to attend on the publick Worship in his time, notwithstanding the many cor­ruptions brought into it, and notwithstanding such for­malists, and superstitious ones as the Scribes and Pha­risees (who were ready to magnifie their traditions, above the Word of God; though such as these) did officiate in it; Luke 4.16. That He went into their [Page 95]Assemblies, not to joyn in any worship they had amongst them, but only to bear witness against their corruptions, is no where written; but rather the contrary i [...] held forth in Scripture, where he acknowledgeth himself a member of the Church of the Jews, and approves of, and justifies their Worship, as right for the substance, that Salvation might be attained therein, which he de­nies to be attainable in any other way of Worship, then used among the Gentiles, John 4.22. Ye worship ye know not what (saith Christ to the woman of Sama­ria) We know what we worship (including himself among the rest, that worshipped God aright) for Salvation is of the Jews.

But may this suffice here, to prevent a great mistake, and mis-judging, which many Christians of late have discovered themselves but too forward unto?

2. This also lets us see, how sad it is to be of the Popish Religion, which teacheth halting. This is a Religion, that teacheth halting; wherein it differeth from ours, from the true, it teacheth nothing but halt­ing. Halting in Faith, enclining in part to God's writ­ten Word, and in part to their unwritten Traditions. Halting in Obedience, betwixt God's Commands, and the Decrees and Constitutions of the Pope, or their Church. Halting in Worship, betwixt God and Saints; betwixt God, the living God, and dumb and sensless Images. The Apostle Peter was blame-worthy, when he halted betwixt the Jews and Gentiles: ( Gal. 2.) The Popish Religion allows and teaches Dissimulation and Equivocation before men. The Religion of the Sama­titans was a strange composition, when they feared the Lord, and served their own gods: such is the Religion of the Papists, who add to the Worship of God a mul­titude of Jewish and Paganish Rites and Ceremonies. How intollerable is their confounding of Christ and [Page 96] Moses; how abominable their joyning their own works with Christs merits in the business of Justification? How dishonourable unto Christ, and dangerous, undoing to themselves, their depending partly on Christ's mediation; and partly on the Saints intercession? O What a mise­rable lame Religion Popery is! A Wavering Religion! A Religion (as we may hope) that shall not stand long. It is sure to fall, and to be crusht in pieces with its own weight. The Lord keep us and ours, that we never come under it. Better dye and perish in a Wilderness, than return to this spiritual Egypt.

Ʋse 2. For Reprehension and Humiliation, that so much halting in Religion is to be found amongst us.

1. What halting among our common Professors!

Halting between GOD and Mammon. Though you know what Christ sayes, Matth. 6.24. You cannot give your hearts both to God and to the World. If you would give them to God, you must take them off from the world: if they are set on the world, you do not give them to God. Ezek. 33.31. Again,

I wish there were nothing to be found, like halting between God and Baal. Some more observant of the Custom of the place, than of the Scripture-rule in their Worship. Some that worship God partly according to his Word, and partly after their own and others fan­cies, besides, or against the Word. How ill the Lord takes this, may be guessed at, by that passage, Matth. 15.9. In vain do they worship me, q. d. they might as well do nothing.

Halting between God and Belial. Modo Ecclesias, modo Theatra replentas: Some for the place of God's Wor­ship to day, and for a Playhouse, or the Tavern, or Alehouse to morrow. One while for the Service of God, another while for the satisfying of their lusts. Some that have their good moods now and then (their [Page 97]Consciences being awakened by a powerful Sermon, or some smarting rod, by a sharp correction) come to them now, and you would think they were [...]lly re­solved to break off their sins, and turn to God; where­as a temptation doth no sooner present it self again, but they are drawn away by their own lusts, and en­ticed.

How many that are turning with the various compa­nies they fall into. That can carry fairly and smooth­ly, while in company with such as are of note for Reli­gion, and an holy strictness; and are as ready to fly out, be vain, and carry like one of the fools in Israel, when they are in place were they may take their liber­ty, in the company of such as are loose and prophane.

How many that will turn with the times, seem very forward in Religion, while it is a thing in fashion; but cast it off again, if once it grows out of credit in the world. Like the Samaritans, who would pretend kin­derd to the Jews, but only while they were in a pros­perous state.

2. Come to the best of us, such as are upright in the main; O how much halting yet may such be tax­ed with! How great unevenness in the frame of our spirits.; our hearts sometimes up in holy duties, but soon down again: our affections sometimes lively; but soon flat, and dead again. Alas, What inconstant creatures are we! Aliud stantes, aliud sedentes. One thing in religious services, another out of them. If we get any warmth into our spirits on the Lords Day, how soon that we take cold again, when we go into the world. How great unevenness in the course of our conversation: At one time a little diligent, at another time exceeding sloathful in our business. One while serious, and conscionable in the practise of secret du­ties, another while too ready upon any slighty occasion [Page 98]to neglect and omit them, or else to slubber them over. One while fruitful in our discourse, desirous to do some good to all with whom we converse; other while as barren as may be.

How faint and weak sometimes in our resistance of sin; whereas we should go from strength to strength. Do we not many times suffer a foiled, routed enemy to rally again? are we not sometimes worsted by those very lusts, which before we had put to flight, driven out the field. What shall we say, that after some con­quest of our corruptions, we have turned our backs again, have yielded unto and been overcome of them?

How ready to shrink at the apprehension, the ap­proach of Sufferings! How little have we to say for God, his Truth, Ministers, &c. when there may be the least danger in owning God, and His Interest here? Like these in the Text, answered never a word. How willing to spare our selves! Too ready to venture the favour of God, to keep the favour of men; or to ven­ture upon His displeasure to avoid mans displeasure. Other whiles we seem full of confidence in God, and sometimes again as full of fears. O what cause have the best to be humbled, even such as do not hover, or hang in suspence betwixt two contrary wayes, such as are set in the right way, yet alas, we go very weakly, lamely here. What cause to complain of feeble knees! Do we not find a clog of corruption at our foot, which is a great hindrance to us in our spiritual course? There is flesh as well as spirit; and hence (as Jacob halted in his wrestling with God, so) do we halt in our walking with God. The Child of God (sayes Mr. Perkins) is like a lame man, that goes the right way, but yet halts at every step. This should be matter of humiliation, and lamentation to us all.

Use 3. Hence, be persawded to take heed of halting in Religion. Now my work shall be to give [...] some moving considerations, to press you to an holy care and watchfulness over your selves here: and after­wards conclude with Directions. Motives.

1. Consider, halting is very unseemly. The Lin­sey-woolsey-coat is but an uncomely garment. How ill doth it become a Child of God, the Kings daughter, Psa. 45.13, 14. Lameness or crookedness is a defor­mity in the body: Not to walk uprightly is very un­comely among Professors. There is an expression, Psa. 52.9. I will praise thee for ever, and I will wait on thy Name [for it is good before thy Saints.]▪ Constancy and perseverance in God's Worship and Service, and in our dependance upon Him, this is good before the Saints: And the contrary, to see souls falling off from God, and His Wayes, is evil in their account. They blush, are asham'd to see it: It is a sad, and strange sight to them. Gal. 1.6. I marvel (saies the Apostle to these halting, backsliding Professors, I marvel) that you are so soon removed from Him, that called you into the Grace of Christ. Yea this is unseemly, not only be­fore the Saints, but before wicked men. Hence it is, that the uncircumcised Philistines do so rejoyce, and triumph, when they can see, or hear that any of Israels Worthies are fallen. As the Psalmist complains, Psa. 38.16. When my foot slippeth, they magnifie themselves against me. They insult over the Righteous, when they see them fall into any trouble and distress; and no lesse, when they fall into sin, when they can take notice of any thing in their carriage and practice unbecoming their profession.

2. Halting in Religion is most unreasonable. No fair pretence that can be put [...]. As the Lord ex­postulates with them, Jer. 2. [...] What iniquity have [Page 100]your Fathers found in me, that they are gone far from me, and are [...]lked after vanity? What a strange course they take, w [...] turn aside from God, from the true God, to walk after vanity. The People were convinced of the folly of such a course in Josh. 24.16. God forbid that we should forsake the Lord, to serve other gods: That were a folly and madness indeed. God forbid we should forsake our own mercy, our happiness, to follow lying vanities. How foolish was the Prodigal, in leaving his Father's House, to feed upon husks? When the Galatians were halting in Religion, how strange­ly the Apostle bespeaks them, Gal. 3.1. O foolish Ga­latians, Who hath bewitched you? — and verse 3. Are ye so foolish? What, so foolish? q. d. none can be more foolish than thus. If the Lord be not God, why do we follow Him at all? And if He be God (as nothing more sure) Why do we not follow the Lord fully? If it be not good to be truly religious, why do we make any profession of it? why are we not open avowed Atheists? And if it be good indeed, Why are we no more careful to walk up to our profession? Thus if we did but attend to Reason, it would inform us thus much, that either we should quite lay down our profession, or indeavour to bring up our lives to our profession.

3. Halting in Religion is exceeding hurtful. As there is an expression, Jer. 7.6. Neither walk after other gods to your hurt; That some instead of cleaving to the Lord, followed Baal-peor, was it not to their hurt? Deut. 4.3, 4. see Ezek. 6.22. If we belong to God, and yet are halting in our course before Him, we may look to smart for it here; if we are turning aside from him, He will fetch us in with the rod, Psa. 89.30, &c.

4. We have gone [...]n halting too long already. It is more than time we [...]ld now seek for cure, that we [Page 101]should now mend of it. Hath not this been our man­ner from our youth? As Moses said of the Children of Israel, Ye have been rebellious against the Lor [...] [...]rom the day that I knew you. Have not we been still at this pass, at [...]ff and on, playing fast and loose with God? I may here allude to that in Josh. 22.17, 18. Is the ini­quity of Peor too little for us, from which we are not cleans­ed unto this day: but that we must turn away this day from following the Lord? We have been too long unsteady and uneven in our course.

5. This halting in Religion is hard to cure. And the longer any soul goes on in it, it is still so much the worse. As a leg out of joynt, the longer it goes so, it is so much the more difficult to set it right again. Oh that this was seriously considered! every step we take awry, we are making work for Repentance. And as it is not so easie, but exceeding painful, to have a broken leg set right and sound again; so it is no such easie matter to have a lapsed soul restored by [...]pentance.

6. If we have made any progress in Christianity, to halt now would deprive us of the comfort of it. O what comfort is to be found i [...] close walking with God! The whole world, if you search it through, has no such cordial for a fainting, dying creature, as the sense of ones integrity and former upright-walking before God. When Hezekiah had received the sen­tence of death, this was more to him than all his King­dom again, Isa. 38.3. On the contrary, when we are halting in our course, we undermine our own peace, lay a foundation for inward troubles, jealousy of our estates. John, 8.31. If ye continue in my Word, then are ye my Disciples indeed: Mark it, If ye continue — But otherwise you would only seem to be my Disciples. It's not enough to begin well, but we must continue: And otherwise all that we have done in Religion, or [Page 102] suffered upon this account will be lost and in vain, Gal. 3.4. And if our goodness be but as the morning cloud, and early dew, that soon passeth away, even such will our hopes be. Our comfort will hold out and continue no longer, than we hold fast our integrity.

7. Halting will really set us back, cast us very much behind in our Christian course. A lame man makes but a bad traveller. So halting Christians drive on ve­ry heavily in the wayes of God. A man that is careless of keeping in his way, no wonder if he comes late and weary home. And if we are oft turning into crooked paths, how will this hinder us in the way to heaven? This is going about indeed; and no getting thus to heaven, but we must return by weeping cross. Thus eve­ry step we take awry, is one step out of our way.

8. It is a most unworthy thing to halt with God. He keeps touch with his. No God like him, that keeps Cove­nant with them that walk before Him with all their heart, 1 Kings 8.23. No God like him for this: All besides Him are found lying vanities. It was horrible blasphemy that message which Senacherib sent to Hezekiah, Isa. 37.10. Let not thy God in whom thou trustest, deceive thee. Little danger or fear of this. Never to this day, that the Lord deceived any one soul that trusted in him, and was faithful to him. 1 Sam. 10.19. Ye have this day rejected your God, who himself saved you out of all your adversities, and your tribulations. Most disingenuous and ingrateful creatures! If we cast him off now, he would not have dealt so with us. If we forsake him, he would not have forsaken us. With an upright man he will shew himself upright, Psal. 18.25. This motive the Apostle useth to perswade unto Christian stedfastness and con­stancy, Heb. 10.23. Let us hold fast the profession of our Faith without wavering; for he is faithful that hath pro­mised. God would be true to us; then should not we be true to him?

9. Others obstinacy in their false and evil wayes should provoke us to stedfastness in the wayes of God. Jer. 2.11. How many rooted in their errors, that there is no stirring of them? how many wedded to Super­stition? how many doting upon their old heathenish customs, like those, Jer. 44.16, 17. no taking them off? How many hardned in sin; so resolved upon the pursuit of their lusts, as there is no turning of them? And do not all these shame and condemn us, if our hearts are not as much fixed upon God, if we cleave not as close to Him, his Truth and Wayes?

10. I add but a word more. How should we fear to halt with God, lest it provoke the Lord even to depart from us. O Sirs, do you desire it may go well with the Land, whereof you are Inhabitants, with the Church of which you are Members? would you have it to go well with England? then take ye heed of halting in Religion. See Josh. 22.18. If we turn away from follow­ing the Lord to day, to morrow he may be wroth with the whole Congregation. If such as profess his Name are tur­ning further back from him, how may such provoking of his sons and daughters cause the Lord to abhor us! will not this make a way to his Anger; or, rather make the gap wider, like a great breach of the Sea, never more to be repaired? I say, halting in Religion may provoke the Lord to depart. As we read of the Israelites, Psa. 78.57, to 62. They turned back, and dealt unfaithfully, like their fathers: they were turned aside, like a deceitful bow. When God eard this, he was wroth, and greatly abhorred Israel; so that he forsook the Tabernacle of Shiloh, &c.

I come now to the Directions I promised, with which I conclude. And would you halt no more in Re­ligion— (1.) Get a clear sight and knowledge of your way. Labour for a distinct knowledge both in mat­ters of Faith and Practice. Thus get your way made [Page 104]plain. He that walks in the dark, goes he knows not whither, and stumbles at he knows not what. He that walks in the Light, is not in that danger of stumbling. We must first know, before we can be established in the Truth, 2 Pet. 1.12. First prove, and then hold fast, 1 Thes. 5.21. We must know the certainty of those things wherein, we have been instructed, that they may be most surely believed of us, Luke 1.1, 4. They that re­ceive the Word with much assurance, as the believing Thessalonians did, 1 Thess. 1.5. there is hope that they will venture all, rather than renounce or part with the Truth. 2 Tim. 3.14. Continue thou in the things which thou hast learned, and hast been assured of. There must be a learning of the Truth, and assurance that it is the Truth, if we would continue in the Truth. So Col. 1.23.

Here 1. Be very clear in th [...] grounds of Religion. They that would [...]ot be fluctuating in Religion, must get their minds well ballasted with the knowledge of the grounds of Religion. They that would stand in a storm, must see they have a basis of their own, a good founda­tion laid, that they do not pin their Faith on others. Indeed I know not what should hinder, but an ignorant Protestant may soon turn a confident Papist. But Cate­chism, Instruction in the Principles of Christianity, was one main engine, whereby our Reformers battered down Popery. The foundation is a principal part of the building: so the lowest Principles (as it is observed) the lowest Principles of Religion in one sense, are the highest Principles. If you would have the house to stand, lay the foundation well: an errour in the foundation is destructive to the building.

2. Get your minds established in the present Truth. It concerns Christians to be very clear in those Truths for which they may be called to suffer. And when ye [Page 105]are assured you have the Truth on your side, you may go on boldly, you need not fear. Let the world storm; you have a strong City, Isa. 26.1, 2. Be established I say, in the present Truth.

And so be at pains to aquaint your selves with your present duty. Be wise concerning the times, to know what you ought to do. While you know you are in away of duty, let others censure, reproach, or persecute you, yet what should hinder but you may go on chearfully? O how comfortable a thing it is, to know, and be as­sured, that if troubles do befal me in the way I take, they overtake me in a way of duty. This greatly em­boldened the Prophet Daniel to pray before his God, as he did afore-time, Dan. 6.10. Come on't what wil, he is sure it was his duty to pray after that manner. While we are in way of duty, we may trust God to bear us out. Or, if we suffer in his service, we should yet have no cause to complain of an hard service. He that considered Nebuchadrezzar, what hazards and hardships he had been put upon in serving His Provi­dence, and would not let it go unrewarded, Ezek. 29.18, &c. much more that he considers his suffering Ser­vants, who are exercised with many troubles here, that attend their observing his Commands, who commit themselves to Him in wel-doing.

2. Get your hearts set right. This is another gene­ral Direction. The upright heart will hate every false way. But where the heart is not right, such a soul is not stedfast with God. Psal. 78.8. — A generation that set not their heart arigth (then it follows) and whose spi­rit was not stedfast with God. As we would not halt, as we desire to walk in a streight and even course, our eye must be single.

3. Be humbled in the sence of your former sinful warpings. They that are pained, and afflicted in the [Page 106]sence and remembrance of their former sinful slips and falls, will look better to their feet and take more heed to their wayes. When the soul hath experienced, that it is an evil thing, and bitter, to forsake the Lord; it will fear to turn aside from him again. On the other hand, where men are not humbled for the irregulari­ty of their former course, they will be likely to go on in the same course still, Jer. 44.10. They are not hum­bled even unto this day, neither have they feared, nor walked in my Law. But deep humiliation is a proper means to cure halting. We never read, that Peter de­nied Christ after his repentance and humiliation for that sin: nay, how boldly doth he preach Christ after­wards, as you see, Acts 2. &c.

4. Walk circumspectly. If you would not halt, ob­serve every step you take, take heed of falls; yea, of the least stepping awry. Give not a little way to sin. O fear at any time deliberately to venture upon any sin, or on any temptation to sin. Do not wilfully dash your foot upon the stones. To be afraid of the least sin, to be ready to flee from temptations, is no argument of cowardise or pusillanimity of spirit, but a proof of spiritual wisdom, a necessary piece of Christian Policy. And the more we are afraid of sin, the less danger of our shrinking at sufferings. Indeed it is wisdom, to take heed of the least slips. When we begin to fall, none knows how far we may fall, or how long it may be ere we recover our selves again. The sin is great, to ac­count any sin little. We ought to be so afraid of sin, as not to venture on those things that have the appearance of evil, 1 Thess. 5.22.

5. Set to the mortification of thy beloved sin espe­cially. Cut off the right foot that would offend thee, and cause thee to stumble. It is thy beloved sin, that right eye, that right foot, which most enclines thee to [Page 107]halt, is the greatest impediment to even, upright walking. He that sets up any Idol in his heart, and puts the stumbling-block of his iniquity before his face, estranges and separates himself from the Lord, E [...]ek. 14.4, 5, 7. Covetousness, the love of money, seems to have been Judas his beloved sin, and what did this bring him to at last? not onely to the forsaking, but further put him upon the betraying of his Master. Where any darling-lust is spared and indulged, there a Barabbas is preferred to Christ. This may seem a very hard saying; as it is sharp service, to mortifie ones earthly members, to pluck out a right eye, and cut off a right foot; yet it is indispensibly necessary for the cure of halting: while men favour the right foot, they cannot but halt in their course. On the other hand, we shall then walk uprightly before God, when we keep our selves from our own iniquities, Psal. 18.23.

6. Set forth in Religion with a serious purpose, and fixed resolution never to draw back. There is a force and vertue, a vis impressa, that comes from an holy resolution here, that carries the sou [...] on in a more even course. The stronger our resolutions are (provided they be not taken up in our own strength) the more steady and uniform will our motion be. Therefore Barnabas ex­horted them, Acts 11.23. that with purpose of heart they would cleave to the Lord; [...] there, is as much as [...]. Sayes the Psal­mist, Psal. 119.106. I have sworn, and I will perform it, that I will keep thy righteous Judgements. So Dan. 1.8. But Daniel purposed that he would not defile himself with the portion of the King's meat, nor with the wine which he drank. Daniel purposed, resolved: and this kept him free amidst temptations to defilement that way offered. Holy resolution for God, is a strong Bank [Page 108]against a flood of Temptations; is a good Bulwark against the shot and assaults of Adversaries. And no taking of the Garison, till a breach is made here. Yea, it is to be noted, that though to sin against clear conviction, doth very much aggravate sin; yet not so, to sin besides ones serious purpose and resolution. When the heart is re­solved for God, devoted to his fear, hath freely, chear­fully sworn Alleagiance to him, and yet is drawn to some sin; this would rather argue weakness, than wilfulness; or the violence of temptation, rather than any eagerness of such a soul to break forth in a way of transgression. Therefore, as we read of engaging the heart to approach to God, ( Jer. 30.21.) so let us see, we engage our hearts to stick close to God. Say not alwayes, Shal I, shal I? but at last come to this re­solve, If the Lord be God, to follow him: If this or that be the Truth, to stick to it: if this or that be a sin, to avoid it, and in our places oppose it: If such a thing be a duty, and well-pleasing to God, to coun­tenance and practise it, come on't what will.

7. Walk humbly with thy God. Be ever sensible of thine own weakness, how unable thou art to stand, or go alone. Take this along with the foregoing Di­rection. When you have resolved on your way, yet you ought to consider, that the way of man is not in himself. It is the Lord that keepeth the feet of his Saints, 1 Sam. 2.9. A proud creature, one that is lifted up in his own conceits, is near a fall. Ʋzziah's heart was lifted up to his destruction, Hab. 2.4. Behold, his soul which is lifted up, is not upright in him. While he would seem some great Mountain, he is a meer empty bubble, Junius. Ternov. that cracks and breaks and vanisheth into air. We reade of some of the Martyrs, that when they saw the storm com­ing, were very jealous of themselves, that they should [Page 109]never be able to endure the brunt, that they should never hold out; who yet stood unmoved in the evil day. Again, others there were as full of self-con­fidence (as the former were of self-suspition) who triumphed before the victory, or fight, that in the day of tryal soon turned back and forsook their colours. Some that boasted very much before they put on their Ar­mour, who put it off with shame. We may say of this sin of Pride, It hath cast down many wounded; yea, ma­ny strong ones have fallen by it.

8. Set the Lord ever before you, as the Psalmist did, Psal. 16.8. The Lord before whom I walk, sayes Abraham, Gen. 24.40. See Gen. 48.15. And parti­cularly eye, and get clear apprehensions of these At­tributes of God, &c.

(1.) His Alsufficiency. Gen. 17.1. I am God Al­sufficient, walk before me, and be thou perfect, or upright. If you should meet with enemies, with opposition in a way of upright walking; yet know God is Almigh­ty to defend you. If you should be put upon straits, or sustain great losses here, God is alsufficient to sup­ply your wants, repair your losses, and every way to bestead you.

(2.) His unchangableness. Mal. 3.6. I am the Lord, I change not. However men may vary from what they have formerly professed: He is still the same. How­ever the times may change, the Lord changes not. And so the Truth is as dear to him, integrity and con­stancy in his Servants are of the same value and ac­count with him, as ever they were.

(3.) His faithfulness. He is the Faithful God, that keepeth Covenant, that forsaketh not his Saints, unto whom we may most safely commit our selves in wel-doing, 1 Pet. 4.16. And these Divine Attributes presented to the soul, would increase Spirits, very [Page 110]much encourage us to close and even walking with God. Moses endured, as seeing him who is invisible. And had we such a sight of God, did we see him to be an alsufficient, unchangable, faithful God, it would help us to hold out, to follow him fully.

(4.) Again, eye His Omnisciency. His eyes are up­on the wayes of man, and He seeth all his goings, Job, 34.21. He telleth all our wanderings. When Peter was turning his back on Christ, his Lord and Master looked on him all the while. As he beheld guile-less Natha­niel under the Fig-tree: So he likewise beheld Peter halting in the High Priests Palace.

(5.) His Omnipresence. O that we had Moses eyes to see him that is invisible. Doubtless he is not far from any of us. No fleeing from his presence, Psa. 139.7. &c. That we cannot sin, but in the face of our Judge. What? are ye not afraid to turn aside from God, his Truth, his Commands, while the Lord himself stands by, and observes all our carri­age?

(6.) His Holiness, Justice, and Severity against sin. If any draw back, his soul can take no pleasure in that man. Only such as are upright in the Way, that are his delight, Pro. 11.20. As God is displeased at mens halting before him, so he is ready to manifest his dis­pleasure. And what a fearful thing is it to fall into the hands of the living God, even as to fall into a con­suming fire! Such of God's Attributes, as these last mentioned, would very much awe us, make us fear to depart, or turn aside in the least from him. But so much of the eighth Direction.

9. Look to Jesus as your best guide: And strive to follow his steps. Observe how Christ carried in this world. He did no sin, neither was guile found in His mouth. His love to man without dissimulation. His [Page 111] zeal for God, free from the least mixture of self-seeking. He had the wisdom of the Serpent, and the Doves innocen­cy most exactly contempered, duly proportioned in him. He knew how to converse with sinners, without the least communicating in their sins. He was one and the same in all places, at all times. Far from studying a compliance with a corrupt and sinful generation; ra­ther he made it his work to do all that might be, to change and amend it, to set a crooked generation streight. He was ever more careful to discharge duty, than to provide for his own safety here. In doing the work, his Father sent him about into the world, he wav'd and set aside self-respect, ( John 5.30. & 8.49, 50.) The Truth and Honour of God was dearer to him, than his own life. O Christians follow this your Guide. If we are Christians, we ought to walk, as Christ also walked, 1 John 2.6. We are unworthy of the name of Christians, if it be not our care and indeavour to fol­low Christ. Now wherein we are followers of Christ, we may be confident we go right; so far we halt not in our course. Therefore observe and eye Christ more. Consider how he carried upon earth. And where you are at a stand, think (if you can) how Christ would have carried, what he would have done in the like case with yours.

10. Reckon upon troubles in this world. Expect to meet with crosses in your Christian course. As Paul and Barnabas confirmed the souls of the Disciples, and exhorted them to continue in the Faith▪ and that through much tribulation we must enter into the Kingdom of God, Acts 14.22. When we look to meet with the Cross in our way, we shall not so soon stumble at it. On the contrary, the Disciples were offended at Christs passion, and shrunk away from him, being in a great measure surprized with it: (for, as many fair [Page 112]warnings, and express items as they had from our Sa­viour to prepare for his sufferings; yet they would not let those sayings sink down into their hearts) still their thoughts were upon Christs reigning here as an earthly King, and on some great worldly advancement, which they expected under Christ.

11. Be going forward. The way of the Lord is strength to the upright. Though I do not determine this to be the sense of the place; yet it is a truth, if we take it thus, The further we go on in the ways of God, the more strength we shall find to hold out, and conti­nue in them. The way of the Lord is strength to the up­right. The Righteous shall hold on his way, and wax stronger, and stronger. Here they that run fastest, are least weary. Whereas if we sit still, we shall soon grow lame and stark. O take heed of standing still! Be go­ing forward. Grow in Grace. Let it be your care to grow in Grace, as you fear to fall from your own steadfast­ness. Weaklings are aptest to stumble and fall. Therefore let us be going on from strength to strength. It is a good thing indeed, that the heart be established with Grace (Heb. 13.9.) Where note, it is one proper­ty of Grace to establish the heart: And the more Grace, the more inward establishment. Adde to Faith, Vertue— (sayes the Apostle Peter) Let these things be in you, and abound— And if ye do these things, ye shall never fall, 2 Pet. 1.

Here I might instance in sundry particular Graces, that you should be growing in especially. You heard before what corruptions especially, and most frequent­ly, are a cause of halting: Now strengthen those Graces that are opposite thereunto. Labour to in­crease, and excel in Faith. By Faith Enoch walked with God. By Faith Moses chose rather to suffer afflicti­on with the People of God, than to enjoy the pleasures of sin.

In sincerity. Being really what we seem to be. The more truth in our inward parts, the more Evenness and Uniformity in our outward Conver­sations.

In self-denial. They that would follow God fully, as Moses did, must deny themselves, as he did; who refused to be called the Son of Pharaohs Daughter, that he might be found the faithful Servant of God.

In an holy contempt of the world. Labour to sit looser in your affections to the world, if you would stick close to God. Demas falling in love with this present world, and affecting its embraces, shook off holy Paul once, and (as some tell us) turned Priest afterwards in an Idols temple. Though others suppose he fell not so far, but soon recovered again. However, the danger was very great, see 1 Tim. 6.9, 10. Many alas, stick fast in the world, stick fast here, so that they know not how to take a step, how to set a foot forward in the way to Heaven.

In love to God, his Truth, and Wayes. This would cause you to cleave to him.

In Patience. We have great need of Patience too, that we be not wearied, nor faint in our minds. We must run with patience the race set before us. With­out patience, we should soon be run out of breath.

12. Lean ever upon Christ. As you would not halt in your course, lean hard upon Christ. While we de­sire to grow in Grace, yet we should fear to trust to Grace received. It was the cause of Peters foul and shameful fall, his self confidence, conceiting that he was strong enough now to stand alone. A Christian is stronger in the Grace that is in Christ, than in the great­est measure of grace inherent, and derived from him. Our Cisterns would soon fail, were they not fed with an Everlasting Spring. Rest not in what you have re­ceived, [Page 114]ceived, but be continualy going out to Christ for more. It is not enough that his Grace and Spirit hath once entered into us, to set us on our feet; but he must also take us by the hand. There is a promise, Zech. 10.12. I will strengthen them in the Lord, and they shall walk up and down in His Name, saith the Lord. And as the little Child soon falls, if it holds not by its Nurse, or by its Father: so we have met with many a knock, many a fall, many a slip, and strain, by letting go our hold of Jesus Christ. A Believer never walks safely but in the hand of Christ, or leaning on his arm.

13. Get under the sense of God's love, to walk in the Light of his Countenance, as it is Psal. 89.15. The joy of the Lord would be your strength. This would make His Wayes Paths of pleasantness. Did we but see all fair and clear over head, how might it encourage us to go on in our Christian course, though it should be a little foul under foot? Yea, if the Lord had once cast his mantle, had cast a skirt of Love over us, this would engage us to follow him; we could not chuse then but follow hard after Him. If enemies rise up against us, though a multitude of dangers, and out­ward evils should surround us; yet we should not be dismaied, but think our selves safe enough under the Banner of His Love. We might more quietly repose our selves under the Banner of his Love, than under the protection of an Army with Banners. It is something to have a sense of the Truth of Religion: but more, to have experience of the Goodness thereof. How hardly should any perswade or draw us contrary to our own experience? should we not resolutely stick to, con­tinue and persevere in those wayes, wherein we have met with God, and have many times been delighted, ravished with his presence?

14. Be much in the duty of self-examination. Be [Page 115]frequent in that noble, spiritual act of self-reflection. Often ask your hearts this question, Whether they are in the way or no? and how uprightly they carry in it? One that hath a jealousie, a suspition of his servant, would not let him go long, without calling him to a reckoning. Our hearts are very wily, and deceitful, we had need every day take account of them, as Achish of David, [Whither have ye made a rode to day?] Though we should fear being deluded by them, as Achish was by him. Without often reckoning with, without a serious and strict examination of our hearts, we shall never keep them true to God, or our selves.

15. Desire others of the Faithful to watch over you, to admonish you, and tell you of it, when at any time they see you starting aside. Let the Righteous smite me. Entreat those your fellow-travellers to put forth their helping hand, when they see you slipping and rea­dy to fall.

16. Lastly, Let this be your earnest suit daily unto God, that he would hold up your goings, that your footsteps slip not. As the Psalmist prayes, Teach me thy way, O Lord, and lead me in a plain path. He must not only shew us our way, but also lead us on in it. So again, Psal. 143.8, 10. Let us be earnest with God here, As the Psalmist, Psal. 63.8. My soul fol­loweth hard after thee: (and mark what follows) thy right hand upholdeth me. And here let us plead that Branch and Article of His Gracious Covenant, where he promiseth, I will put my fear in their hearts, that they shall not depart from me, Jer. 32.40. The Lord is faithful to establish you, and keep you from evil. Now unto him that is able to keep you from falling, and to present you faultless before the presence of His Glory with exceeding joy; To the only wise God our Saviour, be Glory and Majesty, Dominion and Power, now and ever, Amen.

I Shall look no further back to the precedent verses, than may give light to the present Text.

Ver. 21. The Apostle drawing to a conclusion of this Epistle, giveth an honourable Testimony of Ty­chicus, one dear to him, and faithful in his Ministry, shewing the causes moving him to send him to them.

1. That by him they might know the state of his affairs, how it went with him.

2. That he might minister comfort to their hearts.

Ver. 23. contains his Valediction to his beloved Ephe­sians, in which he desires all health and happiness for them: Peace be to the Brethren.

In which words we may consider,

1. What he desires; Peace, Faith and Love.

By Peace some understand, according to the Hebrew phrase of the Old Testament, Salutem & faelicitatem, all kind of good. Others, more sutable to the New Testament phrase, understand Peace of Conscience, ac­ceptation of our persons, and reconciliation to God in Christ, Rom. 5.1. Being justified by Faith, we have Peace with God, through our Lord Jesus Christ.

By Faith and Love, he means the increase of those Graces.

Pacem [...]c faelicitatem fratribus omnibus exopto una cum Charitatis & Fidei incremento, &c. as one paraphraseth on the place.

2. For whom he desireth these things, to the Bre­thren, [Page 117]that is, the Faithful in Christ, whether Mini­sters or others, who are sometimes distinguished from private Christians, Acts 15.23. The Apostles, Elders, and Brethren. But here we may take them joyntly: For at Ephesus were many Ministers, Acts 20.17. Ministers and private Christians are all Brethren in Christ, Gal. 3.28.

Paul, though not inferiour to the chief of the Apo­stles, is not ashamed to own Christians of the lowest form for his Brethren. Philem. 16. he calls Onesimus a servant, a brother, beloved. Faith, by which Belie­vers are united to Christ, is a like precious in the highest Apostle, and the lowest Christian, 2 Pet. 1.1. To them that have obtained like precious Faith with us.

Nay Christ himself disdains not to call his poorest members Brethren, Heb. 2.11.

3. From whom he desires these Graces, from God the Father, and the Lord Jesus Christ; even from the Fountain of all Grace, which is God the Father, as the first cause; and Jesus Christ, as the second cause, as he is Mediator between God and man, by and through whom the Father is wont to dispense to us all things necessary to Salvation, all things pertaining to life and godliness.

As all the plenty of Egypt passed through the hands of Joseph, Gen. 41.55. Go to Joseph, what he saith to you, do, said Pharoah to the People when they cryed to him for corn. So if any man lack Wisdom, Love, Faith, let him go to God the Father by Christ, Heb. 13.15. By him, &c.

The Text is a reduplication of this Votum Apostoli­cum, for so some reade it, Gratia, inquam, adsit omni­bus, &c.

In words it is more contracted, but in sense more comprehensive than the former verse; thus, I w [...]sh [Page 118]Peace, Love, Faith to the Brethren; yea Grace, all spiri­tual and heavenly blessings to you, and all that love our Lord Jesus Christ in sincerity.

By Grace he meaneth omnimodam Gratiam, all sorts of Grace; having mentioned already Peace, Love and Faith, which are excellent graces, yet are they not all Grace; therefore he adds Grace, that he may take his leave of these his beloved Brethren, in the same manner as he resolved to come to others, Rom. 15.29. — In the fulness of the blessing of the Gospel of Christ.

In the Text are two principal parts.

1. A Character of a right Christian, a Christian in­deed, as Christ said of Nathaniel, Behold an Israelite indeed; he is one that loveth our Lord Jesus Christ in sincerity. For the Apostle wisheth not so great good to all that pretend love to Christ, to Hypocrites, but to such as love him unfeignedly.

2. The subject matter of his wish, what it is he de­sireth for sincere lovers of Christ, it is Grace: Not outward good things, as health, long-life, riches, ho­nour, though he excludeth not them; nay, Peace in the largest sense may include them, and Godliness hath the promise of the life that now is, and that which is to come. But the Apostle willing to give them a brief Epi­tome of his large heart, and good wishes for them, doth it in this one word, Grace, as not knowing any b [...]t [...]er thing for them.

Doct. 1. Jesus Christ is our Lord. He is Lord of all, A [...]ts 10.36. but especially he is Lord of his Church, which is his house, Heb. 3.6. 1. He built the house; it is He that made us, not we our selves. 2. He hath moreover bought us, Acts 20.28. the Church which he hath purchased with his own blood. 3. Him hath God the Father exalted to be a Prince, &c. Acts 5.31. and Phil. 2.9. Wherefore God hath highly exalted Him, &c.

Ʋse. Let all things in the Church be regulated ac­cording to the Institutions of our Lord Christ. Let Ministers, who are Stewards over the House of God, be wise and faithful, to preach no other Doctrine, ad­minister no other Sacraments, exercise no other Dis­cipline, introduce no other Rites into Divine Worship than what they have good warrant for from the Lord Jesus Christ, and can say with the Apostle, 1 Cor. 11.23. I received of the Lord that which I delivered unto you.

2. Let all that profess hope of Salvation by Jesus Christ, receive him for their Lord to rule over them, as well as for their Saviour to redeem them. Why call ye me Lord, Lord, and do not the things which I say? Luke 6.46. So we profess in our Creed, I believe in Jesus Christ our Lord: and so in the close of our prayers, — through Jesus Christ our Lord. So let it appear in our Lives and Gospel-becoming-conversations.

But this I pass over.

There are two Doctrines arising from the two seve­ral parts of the Text, which I am to insist upon.

And as I am to preach this day, not knowing whe­ther I shall ever have the liberty to preach again; so I would have you to hear, as not sure whether you may ever hear again.

Doct. 1. It is the character of a right Christian, to love the Lord Jesus Christ in sincerity.

2. The Apostle wisheth Grace to all that love our Lord Jesus Christ in sincerity, as the best thing he could wish them.

1. Of the first; It is the character of a right Chri­stian to love our Lord Jesus Christ in sincerity.

Qu. To love Christ in sincerity, what is that? [...], according to the letter of the Original, is as much to say, as in incorruption. So reade the Interlin. and vulgar.

Jesus Christ the Incorruptible God. So reads the Ethi­opick.

Arab. Amore non vitiato, neque culpato, that love Christ with a love not faulty nor blame-worthy; which agrees best with the sense of Interpreters, who render [...] by [...], incorruptly, sincerely, not feigned­ly. It being the Apostles purpose by this phrase to ex­clude all rotten Hypocrites from the benefits he wish­eth to good Christians.

Ubi notandum est hoc Apostolicum votum non in scelera­tis hypocritis, sed in sinceris tantum Christi Discipulis, qui viz. Christum incorrupto animo diligunt, locum habere. Vorstius.

More particularly. To love Christ in sincerity, is the act or affection of a gracious heart, whereby, knowing the excellency and worth of Christ, he desires union with him, preferreth him, communion with him, and obedience to his Commandments before all things in the world.

1. What it is to love Christ. 2. In sincerity.

1. Love of Christ implieth knowledge of him, of his Worthiness and high Deserts. Right Love is no blind affection, but ariseth from Light and Understand­ing of the loveliness of the Object upon which it is placed, and to which it is carried forth. Cant. 5.10. The Church describing at large the Excellencies of Christ, whom her soul loveth, concludes, ver. 16. He is [...], altogether lovely, or desirable.

2. From knowledge of the worth that is in Christ, springeth desire of union and communion with him. A man desires to be near his Friend in whom he de­lighteth, loveth his company, converseth with him. Cant. 2.3. I sate down under his shadow with great de­light. Psal. 86.11. Unite my heart. David desired to dwell in the House of God for ever, because he loved [Page 121]him, Psal. 23. ult. The wise Merchant buyeth, gets into his possession the Pearl which he prized, Matth. 13.46.

3. Hence followeth an high esteem of Christ, so as he preferreth him to all other things whatsoever. He seeth no beauty, excellency comparable to his. Cant. 5.10. The chiefest of ten thousand. Psal. 63.1. My soul thirsteth for thee.

4. Lastly, The loving soul is most obedient. 2 Cor. 5.14. The love of Christ constraineth him so, as he thinketh nothing too hard to do or suffer, nothing too dear to part with for Christs sake. Amanti nihil durum.

2. What it is to love Christ in sincerity.

1. It is to love him with the whole heart, accord­ing to the utmost extent of that phrase, Mat. 22.37. Thou shalt love the Lord thy God with all thy heart, with all thy soul, &c. Isa. 26.8. The desire of our soul is unto thee. This is to love without dissimulation, Rom. 12.9. To love, not in word and in tongue, but in deed and in truth. 1 John 3.18. Where love is sincere, there is idem velle & nolle, as if two hearts were in one body. We love Christ sincerely, or with all the heart, when his will is ours, our will is conformable to his; when his Laws are so wrirten in our hearts, that we are wholly his to be commanded; as men subscribe their Letters to their friends, Yours to be commanded.

2. It is to love him more than all other things, to love him with a transcendant love. John 21.15. Lo­vest thou me more than these? [...], more than these Nets, Gain, Profits, Pleasures, Credit, or Life it self? or more than these persons thy fellow- Disciples? Luke 14.26. If any man come after me, and hate not his father and mother, wife and children, brethren and sisters, yea and his own life also, he cannot be my Disciple. So Mat. 4.20, 22. The Disciples left their [Page 122]Father, Nets, Ships, they forsook all to follow Christ. Abraham forsook his Country and his Father's house, in obedience to God's Call. Acts 19.19. Those Con­verts forsook their Gain and their gainful Trades, for Christ and the Gospel.

3. It is to love whole Christ. Christ in all his Offices, to love him as our Prophet, to submit to his instruction, Acts, 3.23. every soul that will not hear that Prophot, shall be destroyed from amongst the People: It is to love him as our King, to submit to his Gover­ment, to be ruled by his Laws, to live according to his Gospel, to suffer no other Lord besides him, to have Dominion over us. Luke 19.27: Those mine enemies which would not that I should Reign over them, &c. It is to love him as our Sanctification, to be as willing to save [...] from our sins, as from Hell. 1 Cor. 1.30. Christ is made of God to us, Wisdom, Righteousness, Sanctification, &c.

4. To love him for himself, and not only for his be­nefits. This is love of complacency, love of delight, when we love Christ, as the Apostles, and the good Women, who loved him in disgrace, in his poverty, that ministred to him of their substance, Luke 8.3. who followed him naked, stripped, condemned, hang­ing on the Cross, Luke 22.33. Lord I am ready to go with thee into prison, to death.

That is, Amor concupiscentiae. Love of our selves, when we love him only fo [...] gaine, for what he brings along with him, as the People, John 6.26. who follow­ed him for the loaves, who would needs have made him King when he fed so many thousands with a few loavs; they thought him a fit man to victual a camp, to maintain an Army with light charge, to deliver them from their subjection to the Romane Empire. This is not sincere love, such love is not lasting; when the hope of gain and advantage is gone, this love will be gone.

Now follow the Reasons of the Point.

1. It is the character of a right Christian to love Jesus Christ in sincerity. Because he is altogether lovely. In him concurre what ever is requisit to the object of love. As, 1. Goodness is lovely, Non amatur certe, nisi bonum, &c. What ever we love, we look upon it as good. It either is so indeed, or it appears so to us. Jon [...]han upon this account loved David for his Vertue, his Valour. Prov. 24.26. Every man shall kiss his lips that giveth a right answer. Wisdome, Learning, Ingenuity, and such like graces, procure Love, Mark 10.21. Jesus beholding him, loved him for his ingenuity. Therefore Saints love the Lord Jesus Christ, for he is good, goodness it self, Psal. 45.2. Grace is poured into thy lips, Cant. 1.3. Therefore do the Virgins love thee. There is none good but God, and Jesus Christ, he is eminently good, infinitely good; he received not the Spirit of Grace by measure, but, in him dwelleth all the fulness of the God-head bodily. He is the Fountain of all goodness; the good in the creature is derived from his goodness, a drop of his Ocean, a beam from the Sun of Righteousness; of his fulness we all re­ceive.

2. Beauty is amiable, therefore Jacob loved Rachel: Ahasuerus loved Esther. Upon this account Jesus Christ is most lovely, who is the brightness of his Fathers Glory, the express Image of his Person, Heb. 1.3. Though carnal eyes see not his beauty, Isa. 53.2, 3. He hath no form nor comeliness: and when we shall see him, there is no beauty that we should desire him. But the Faithful who looked on him with spiritual eyes, beheld his Glory: The Glory as of the only begotten of the Father, full of Grace and Truth, John 1.14.

3. Similitude, likeness of nature and manners procu­reth love, except it be by accident, as a proud person hateth [Page 124]one that is as proud as himself: and so doth one of the same calling, envy another of the same profession, Non in quantum est similis sed in quantum est proprii boni impeditivus, as Aquinas gives the reason. Now in this respect, Jesus Christ hath highly merited a Christi­ans love, because he took on him humane nature, and became like to us in all things, save sin, Heb 2.16. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. Noah by falling into sin, fell into shame, and lay uncovered in his tent, to the derision of his ungracious son Ham: Sem and Japhet, his better-natured sons, took a garment and [for grief] went backward, not enduring to look upon their Fathers nakedness. Our First Parents by disobedience exposed themselves to shame and derision, and all their Posterity to ruine remediless, had not the Lord Jesus gone backward, that is, from Heaven to earth, and so covered poor man with his skirt, lest the shame of our nakedness should appear. There is a Law, Lev. 25.25. If thy brother be poor, &c. Our Father Adam was seized on a fair Possession, but he sold it for no valuable consideration, he was never able to redeem it, nor any of his kin: for it cost more to redeem a soul. The good Angels, though as friends they might commiserate lost man, yet were they not able to recover for him his forfeited inheritance, Gods Favour and Eternal Happiness; and if they had been able, yet by Law they might not do it, being not in a capacity, because they were no kin to man. The Son of God therefore being able to do this unspeakable kindness for fallen man, as being God bless [...] for ever, mighty to save, took on him our flesh, that he might be of kin to us, and so by right in Law redeem that pos­session which our Father sold. O therefore love the Lord, all ye his Saints. For,

4. He hath loved us. Magnes amori [...] amor, Love b [...] ­getteth love. We love him because he loved us first, 1 John 4.10. Lord, he is worthy, Luke 7.5. much more is Christ worthy, For he loveth our Nation. Gal. 2.20. Who loved me, and gave himself for me. The tongue of men and Angels is not able to set forth the height and length, depth and breadth, of the Love of God in Christ. God so loved the World, &c. Rev. 1.5. To Him that loved us, and washed away our sins in his own Blood, be Glory and Love, Service, &c.

I purposely spare to add more Reasons of the point, it being of it self so agreeable to reason, and a thing confessed by all Christians.

Use. 1. Of Instruction. If sincere Love to Christ be a distinguishing character of a right Christian, then surely there be but few right Christians; for there be few that love Jesus Christ in sincerity.

1. There be many complemental lovers of Christ, that say, They love him withal their heart; as the Pa­pists, who wear his Picture, and bow to a Crucifix, yet crucifie him afresh in his Saints; the superstitious per­sons, who cringe and make low courtesie at the re­hearsing of the syllables of the Name [Jesus;] yet, do they not blaspheme that worthy Name by their un­christian practices? Do they not take his Name in vain whilst they seem to shew reverence to his Name? Did the Jews honour Abraham really, to whose me­mory they pretended much respect? We have Abra­ham to our Father, say they, we be Abrahams Seed, Joh. 8.33. To whom our Saviour answers, ver. 39. If ye were A [...]ahams Children, ye would do the Works of Abraham. If these men loved Christ with all the heart, they would not hate whom he loves darely, nor perse­cute his faithful Members, nor take his Name in vain. How canst thou say, I love thee, when thy heart is not with [Page 126]me? said Dalil [...]h to Sampson. Psal. 78.36. They did flatter with their mouths, and lyed unto him with their tongues.

2. There are that love Christ, but not with a tran­scendent Love; they love Him a little, but the world much more; 2 Tim. 3.4. Lovers of Pleasures more than lovers of God. Joh. 12.43. They loved the praise of men more than the praise of God. Can that man be said to love his wife with a conjugal Love, that loveth an­other woman above her? Can those be said to love Christ sincerely, that love themselves or their lusts, and prefer them before Christs Commands, that make provision for the flesh to fulfill its lusts? contrary to Rom. 13. ult. Do they love Christ or filthy lucre, who laugh in their sleeves, and applaud themselves in their covetous practices, whilst the Minister is preaching against his covetousness. Luke 16.14. The Phari­sees, who were covetous, heard these things, and they de­rided him. Do they love Christ or money better, who are so void of charity, that though they see a Brother or Sister naked, or destitute of daily food, yet will neither fill them, nor warm them, nor give those things which are needful to the body, but hide themselves from their own flesh? Christ will one day confute their fond pretences of love to himself, to be meet self-delusion, when they shall hear from the mouth of Him, the Judge, Depart, &c. for I was hungry, and ye fed me not, &c.

3. There are Christians that love Christ as a Savi­our, but not as a Prophet; as a Priest, but not as a King. Do these love him in sincerity? [...] Christ di­vided? Did the Harlot love the Child with the love of a Mother, who would have had it divided? Solo­mon was wise enough to discern she was not the true Mother, that had not the bowels of a mother. And [Page 127]the Lord Christ, who is greater than Solomon, whose eyes are as a flame of fire, Rev. 1.18. Who tryeth the reins and heart, will easily perceive that man is no lover of Christ in deed and truth, whatever he may affirm in word and tongue, who divideth between Salvation and Sanctification, who opposeth one of Christ's Offi­ces to another; who refuseth to take Christ's Yoak up­on him, will not stoop to the Scepter of his Rule and Government, though 'tis a Golden Scepter of Grace▪ and his Yoak is easie, and his Commandments are not grievous. Christ came to set us an example, That we should walk in his steps; he came not only to suffer and dye for our sins, but to rule over us, to take up­on him the Government of his Church, Isa. 9.6. He shall reign over the House of Jacob for ever, Luke 1.33. The Gospel is his Royal Law, Jam. 2.8. which he establisheth in his Kingdom, and to which he expect­eth a conformity in all his Subjects. The Turks own Mahomet's Law for their Rule, and live up to it.

The Jews receive Moses Doctrine, and live ex­actly according to the letter of it, and the sence they have of it. And how can those Christians be said to love Jesus Christ sincerely, who profess to receive his Doctrine as a Rule, but walk contrary to it?

4. There are Christians who love Christ not for himself, but for something else: Some follow him in hope of gain, as Judas, Demas, like those mungrel people that went along with Israel out of Egypt, Exod. 12.38. which were the first that fainted, and set them on murmuring and lusting, Numb. 11.4. Some fol­lowed Christ for the Miracles they saw him work, and professed to believe, John 2.24. but he did not com­mit himself to them, because he knew their hearts were not right with him. Some followed him, Joh. 6.66. but took offence at his Doctrine, and so went [Page 128]away. Who ever follow Christ for by-ends, love him not in sincerity, not for himself; but as boyes and idle persons love many holidayes, not for Holiness sake, or Saints sake, but for playes sake: So these love Christ, for commodity sake, or credit sake; which respects, when they faile, there is an end of such love.

Use 2. The principal Use of this Doctrine, had need be for tryal. Let every one that nameth the Name of Jesus Christ, prove the sincerity of his Love. Give me leave to perswade you, my Beloved, as to try your Faith in, so your Love to Jesus Christ: Gal. 6.4. Let every one prove his own work, so shall he have rejoycing in himself, &c.

1. Christ will not take good words, a fair prof [...]ssi­on of friendship for sincere Love. He tryeth reins and heart. Rev. 2.23. His eyes behold, his eye-lids try the Children of men. Metaph a palpebris pressis, From them that press down their eye-lids, that they may look wishly, narrowly. He will weigh our Love in the Ballance of the Sanctuary, and quickly espie if it be too light; He can distinguish between flattery and sincere love.

2. Many pretenders there are in the world, but few unfeigned lovers of Christ. Mat. 25.44. Lord when saw we thee an hungry? &c. Lord we have been in thy Name Baptized, we have worn thy Livery, we have heard many a Sermon, we have been oft feasted at thy Table, as Luke 13.27. yet the answer is sad, I tell you I know not whence you are, depart from me, &c. Had these loved the Lord with an unfeigned Love, they had not received so harsh a doom, which they might easily have understood, had they in time taken a tryal of their Love.

3. Our hearts are also false and deceitful in this [Page 129]very point of love to Christ. Peter was as confident of his sincere love to Christ as we can be: though all men should deny, yet he would dye first, yet ye know what proof he made. Insomuch that afterwards, John 21.15. when our Saviour put to him this question, Lovest thou me more then these? he being taught more modesty by the woful experience of his false heart, answers not to the degree of love, but only that he loved Christ.

4. It is possible that many Christians may hate Christ as much as we do [...] the memory of those Jews that crucified him, albeit we be strongly perswaded, that if we were called to formal trial, we would rather dye than openly deny him or his Gospel: Do we from our hearts detest the mention of Annas, Caiaphas, Judas and that rabble which conspired the death of the Lord of life? In like manner did those Jews abhor the me­mory of Korah, Dathan, Abiram and the rest of those that rebelled against Moses. Do our spirits rise in indignation against them that stoned Stephen, per­secuted the Apostles, forbiding them to Preach to the Gentiles that they might be saved, 1 Thes. 2.16. With no less displeasure were they moved against the memory of Ahab and Jezebel, and those, though their own Princes, who slew the Lord's Prophets, Matt. 23.30. If we had been in the dayes of our Fathers, &c. The name of Abraham they had in high esteem, he be­ing the prime person of their Progenitors, with whom God Almighty made that glorious Covenant, wherein they had the priviledges of the First-Born. The me­mory of Moses was amongst them very precious, with whom God was pleased to talk face to face, who re­ceived the lively Oracles to give unto them, Acts 7.38. To have upbraided the softest spirit in that Re­bellious people with treachery or disloyalty against the [Page 130]Messias, when he should be revealed, would as much have moved his choler, as to tell some forward profes­sor amongst us, he would betray his Lord, were he now on the earth, for half the money that Judas did: yet these men brake first in their love to Abraham, so our Saviour telleth them, John 8.39. then in their fidelity to Moses, John 5.45, 46. and the Prophets, Matt. 23.35. No marvel then if they took offence at our Saviours life, his carriage and conversation amongst them, and afforded him such entertainment as they did. Let not then Hypocrisie deceive us, by suggesting these or the like suppositions (they are the words of Dr. Jackson) if we should be urged by the Turk or Jew to deny him, we would sooner dy the death he did, then do it, or were he present in person to exhort us to such duties as his Messengers enjoyn us, we should sure be as forward as any man living to do them; these or the like imaginations do but fore­token our need of that apology, and argue our inclina­tion to use it, though alas, it cannot stead any in that day of tryal, Lord when saw we thee naked, or an hun­gred? When in the Pulpit or preaching in our streets, deterring us from evil and exhorting us unto good?

Much more to this purpose, see in Dr. Jackson of Justifying Faith.

That we may not therefore deceive our selves with vain pretences of love, let us try the sincerity of it, and weigh it in the ballance of the Sanctua­ry.

Notes of sincere love to Christ.

1. The first shall be that which you have in, Psal. 97.10. Ye that love the Lord, hate evil. Lovers have enemies and friends in common, Gen. 12.3. I will bless them that bless thee, and curse him that curseth thee. God will be a Friend to Abrahams friends, an Enemy [Page 131]to his enemies. Who love Christ unfeignedly hate sin which he hateth, Rev. 2.6. Sin is evil, the greatest of evils, The work of the Devil, which Christ came into the world purposely to destroy, 1 John, 3.8. If thou art a friend to sin, any way of wickedness; If thou love Ig­norance, superstition; If thou love a false oath, Zech. 8.17. If thou love flaggons of wine, Hos. 3.1. If thou delightest in scorning, Prov. 1.22. if thou make a mock at sin, Prov. 14.9. If thou hate knowledge, despise duty, scoff and scorn at Holiness, which Christ commandeth, thou lovest him not. If thou regard ini­quity in thy own heart, if thou allow of it in thy chil­dren, thy friends, if thou plead for sin, undertake the patronage and defence of it, thou proclamest thy en­mity and hostility to Jesus Christ: But if thou hate and abhor the way of lying, Psal. 119.163. If thou hate every evil way ( Psal. 119.128.) in thy self first, then in others; as he that hates a Toad, hates it most in his own bosome, as saith D. Sibbs: if thy hatred of it be universal against the whole kind; if thy hatred be rooted irreconcilable, so as there is no appeasing of it, but by the crucifying and abolishing of thy hated cor­ruptions; this is right hatred of sin, which argueth thy conversion to be sound, and thy self an unfeigned lo­ver of Jesus Christ.

Note 2. Who love Christ in sincerity, love what ever hath relation to him. As,

1. His House, and Worship there performed. Saints love Communion with Christ, love to be where he is, The Lord loveth the gates of Zion, his People love the threshold of the Sanctuary, Psal. 120.14. Thy servants take pleasure in her stones, they favour the dust thereof, Psal. 26.8. Lord I have loved the habitation of thy House, and the place where thy Honour dwelleth. Psal. 122.1. I was glad when they said, Let us go up to the [Page 132]House of the Lord. Our feet shall stand in thy gates, O Jerusalem.

2. Saints dearly love the Truth and Word of the Lord. As their voice is sweet to him in prayer, Cant. 2.14. So his voice in his Word is sweet to them, Psal. 119.103. How sweet are thy words unto my tast? Yea sweeter then honey to my mouth, vers. 72. The Law of thy mouth is dearer to me then thousands of Gold and Silver. The very reproofs of Christ are precious to them, Psal. 141.5. Our love to Christ is not right if we be impatient of admonition, if we cannot endure reproof for sin, but swell against it, it is a sign we love sin, which cannot consist with unfeigned love to Christ.

3. His Messengers are welcom, & their feet beautiful, Rom. 10.14. Because they are the servants of Christ, and shew us the way of savation, therefore we have them in reputation, Phil. 2.29. Because they are over us in the Lord, and admonish us, therfore we esteem them highly in love for their works sake, 1 Thes. 5.13. But if we repine, stomach, or maligne his Embassadors taxing our crimes, though in sharpest terms; or, if we neglect to examine our hearts and consciences at their request or instance, it is a sure token our perswasions of Faith and love unto him are but fancies, that we are still in the gall of bitterness, enemies as cruel to him as these Jews were, &c. Dr. Jackson.

4. His Day, the Lords Day. Rev. 1.10. is to all sincere lovers of Christ a joyful Day, a Day of delight, Isa. 58.13. On this Day Christ appeared to his Disci­ples after his Resurrection; upon this Day he still ap­peareth to his People, making neer approaches to their souls, in his blessed Ordinances, teaching them, in­lightning them, comforting their hearts, and perswa­ding the things concerning the Kingdom of God, [Page 133] Luke 24.32. Did not our hearts burn within us, whilest he talked with us, and opened unto us the Scriptures?

5. The Lords Table, where he feasteth his Friends, as Cant. 5.1. and bids them welcome, saying, Eat, O Friends, Drink, yea drink abundantly, O Wel-beloved▪ I appeal to the consciences of many sincere Christi­ans, when they have taken most pains with their own hearts, to get them into frame against a Sacramental day, when they have been deeply humbled in self-ab­horrency, broken in confessions, with sighs and groans that cannot be uttered; if God have not spoken peace to their souls, Son, daughter, be of good chear, thy sins be forgiven: if their hearts have not danced for joy, as David did before the Ark?

6. The Lord's People, his faithful Members, are they thy friends, thy companions, of thy intimate so­ciety? dost thou prefer them to others, Psal. 16.3. as the only excellent ones, 119.63. I am companion to all that fear thee; to all, even to poor Saints as well as rich, despised as well as honourable; dost thou relieve them in want, succour them in misery, visit them if in Prison, and therefore, because they belong to Christ, have much of Christ in them? This he taketh kindly, Mark 9.41. because they belong to Christ.

7. Dost thou love the Day of Christ's appearing? which though it be black and gloomy, a terrible day to the proud, and all ungodly enemies of Christ, yet is it a day much to be desired by all that love the Lord, who may rejoyce and lift up their heads in joyful hope of this Dayes approach, their Redemption draweth nigh; now is their Salvation nearer than when first they believed; now shall the Elect receive the end of their Faith, and Hope, and Prayers, and Tears, and Sufferings. 2 Tim. 4.8. It is made a character of the righteous, that they love the appearing of Jesus Christ, [Page 134] Heb. 5. ult. Unto them that look for him: Tit. 2.13. Looking for, &c. Not only looking for, but hasting to the coming of the Day of God, 2 Pet. 3.12.

3d. Note is in Christ's own words, John 14.15. If ye love me, keep my Commandments, all, one as well as another, hard as well as easie. John 15.14. Ye are my friends, if ye do whatsoever I command you. Abraham is called the Friend of God, and his friendship was tri­ed and approved by his obedience to those hard Com­mandments of leaving his Country, and offering up his only son, his son Isaac whom he loved. The par­tial obedience of most people is no obedience at all, argueth no sincere love to Christ.

4. To suffer for Christ, to part with our dearest in­terests for him, argueth sincere love to him. Jacob en­dured a hard service of seven years for Rachel, which though long, because hard, yet seemed to him but as a few dayes, for the love he had unto her. Jonathan en­dured his father's displeasure for David, whom he lo­ved, and was well content to part with his hope in the Kingdom, because he loved him as his own soul. The Martyrs (Rev. 12.11.) loved not their lives unto the death. The Apostles went away rejoycing they were counted worthy to suffer shame for the Name of Christ. If we dare not adventure to suffer the spoyling of our Goods, dare not hazard the frown or displeasure of a Landlord, dare not suffer the loss of Name or Repu­tation for Christ and his Gospel; how dwelleth his Love in us?

5. Who love the Lord in sincerity, will not easily part with Him, his Comforts, his Graces, his Presence and Power of his Ordinances. Exod. 21.5. The servant that loved his master, and the family, would not go out free; Love prevailed above Liberty, which is ve­ry desirable. To sincere Christians the absence of [Page 135]Christ is grievous, how they mourn to part with Ordi­nances, in which they have found sweet communion with Christ. David in the Wilderness how he longed after God! Psal. 63.1. With sorrow and weeping tears the Disciples take their leave of St. Paul, Acts 20. ult. when they were to see his face no more. Those people that with those Jews, Acts 13.50. expel Mi­nisters out of their coasts, or with them, Luke 4.29. thrust Christ out of their City, or with the more man­nerly Gadarens, who besought him to depart from them; who can be content to suffer a famine of the Word, ra­ther than be at the cost of maintaining a Preaching-Minister; they will not buy the Truth so dear; who are well enough pleased to see their Ministers remo­ved, burning and shining Lights put under a bed or a bushel, Teachers driven into corners; do give a plain demonstration how little love they have to Jesus Christ; it is evident they prefer their Swine, their Gain, their Money, to Jesus Christ.

Now I beseech you, Brethren, take a little pains to try the truth of your Love to Christ. It will be the greatest comfort to your souls of any thing in this world, if upon good ground it may appear you are of them that love the Lord in sincerity. What bonefires of joy may such Christians make in their hearts, in the saddest times, and darkest night of affliction? Psal. 112.4. To the upright ariseth light in darkness. If you love Christ, be sure ye are of him beloved. Prov. 8.17. I love them that love me. To you he will be a never­failing friend in trouble, in sickness, in all afflictions, in life and death; and at the day of Judgement, to them he will pronounce that heart-chearing sentence, Come ye blessed of my Father, inherit the Kingdom, &c.

But if by the foregoing Evidences, taken out of the Scriptures of Truth, the contrary do appear, and we [Page 136]be not found amongst Christs real Friends, but however we may flatter our selves, among his enemies, and of them that hate Him, then shall we from his mouth hear that heart-breaking doom, Depart from me ye cur­sed, &c. I never knew you. And if any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

VVE come now to speak to the second Doctrine, which is this:

Doct. 2. The best thing in the world is Grace; not gifts, parts which are Gratiae, gratis datae, of an inferiour na­ture, which the Apostle elsewhere wisheth for his Co­rinthians, 1 Cor. 14.5. But here, being to take his leave of his People, wisheth for them saving Grace; such as Faith, Remission of sins, Fellowship with all Saints in the general Resurrection. So Haimo, in locum.

That Grace is so excellent a thing, appeareth in this, That the Apostle in all or most of his Epistles, both begins and ends with it. His first salutation in the entrance, is, Grace be unto you, and Peace, to which he sometimes addeth Mercy. Grace to renew our nature, Peace of conscience, Mercy for pardon of sin. ‘If we find sin pardoned, our persons accepted, our na­tures altered, then may we comfort our selves, &c.’ saith Dr. Sibbs.

In like manner David took his leave of Ittai, 2 Sam. 15.20. Mercy and Truth be with thee. Such was Christ's valedictory Prayer for his Apostles, John 17. [Page 137]for Grace to be kept from the evil of sin, ver. 15. for Sanctification, ver. 17. for Unity, &c.

Prov. 3.13, 15. and 4.7. Wisdom, i.e. Wisdom to Salvation. Grace is the principal thing.

Reasons of the Point.

1. Grace promoteth the highest end of man, which is, (1.) the Glory of God, to which end we were born, and for which cause we came into the world. 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the Glory of God. Grace helps to serve God accep­tably, Heb. 12.28. Grace teacheth to deny ungodliness, and worldly lusts, and to live godly, &c. Tit. 2.11. (2.) Reason teacheth to live as men, Grace as Christi­ans; it enableth to every good work, teacheth us to do our duty to God, our neighbour, to our selves. It reacheth to pray acceptably, to hear as the Word of God; to keep Sabbath, to shew mercy, to forgive in­juries, to do all in obedience; which maketh much to God's Glory.

2. Reason. Grace is the best thing; for it promo­teth the Salvation of the soul, which is the best part. Sin is the plague, destruction of the soul, 1 Kings 8.38. Grace healeth, sanctifieth, saveth the soul. Sin infecteth every part, faculty: Grace sanctifieth all. Sin blindeth the eye, hardneth the heart, poisoneth the affections, corrupteth the life, defileth, deformeth the whole soul. Grace enlightens the eyes, softens the heart, cleanseth, beautifieth, purifieth, maketh lovely what Sin had made odious. Eph. 2.5. By Grace ye are saved.

3. Grace is the best thing; for it makes a man bet­ter, beneficial to others. Riches, honours, prosperity render few better, many worse. Grace maketh bad Parents good, and good ones better; better Children, better Husbands, Wives, better Ministers, People, [Page 138]Masters, Servants, better Neighbours, Friends, better in all Relations. Without Grace a man is unprofita­ble, hurtful; Lions, Bears are wicked men called in Scripture, yea Dogs, Swine for their brutish qualities. Grace rectifies the crookedness of nature, Emollit mores, &c. sweetens mens manners, suffers them not to remain wild. A heart taught by the Grace of God, is full of pity and compassion, sheweth mercy; the hand helps, relieveth, the tongue speaks to comfort, edification; no corrupt communication is heard, but gracious words from gracious hearts, Col. 4.6. Paul wrought upon by Grace, preacheth the Faith he once destroyed, Gal. 1.23. Onesimus, before Grace recei­ved, was unprofitable, but now by Grace converted, is become profitable, as his name imports, Philem. 10.

4. The Excellency of Grace appears hence; It renders a Christian acceptable to God, as well as use­ful to man. And that is the highest of a poor Christi­ans ambition, that he may find favour in the sight of his God; that his services and sacrifices may come with acceptance before God, Mal. 3.4. Parts, gifts com­mend us to men only, Grace giveth us favour, appro­bation with God. And this is the other branch of the Schools distinction, Gratiae gratum facientes, which they prefer to Gratiae gratis d [...]lu [...]ta It is the prayer of the up­right heart, not of the volu [...]ble tongue, that is God's de­light, Prov. 15.8. The Lord is nigh to all that call upon him, that call upon him in truth, Psal. 145.18. But the sacrifice of the wicked is abomination to God, Prov. 15.8.

5. Grace is the best thing, because it lasteth longest, it endures for ever, Riches are not for ever, nor doth the Crown endure to all generations, Prov. 27.24. Pleasures of sin are but for a season, Heb. 11.25. Carnal mirth is soon at an end, like the crackling of thorns, Eccl. 7.6. But Grace abideth. 1 Cor. 13.13. And now abideth [Page 139]Faith, Hope, Charity. 1 Joh. 2.17. The world passeth away and the lust thereof, but he that doth the will of God abideth for ever.

6. Grace is the best thing, because it helpeth in time of most need, Heb. 4. ult.

(1.) Grace helpeth in time of affliction, it com­forteth, quieteth the heart. Psal. 27.13. I had fainted unless I had believed. Grace giveth interest in God, who is a present help in trouble. It interesteth in Gods Power, Wisdom, Mercy, Goodness. Grace can look up to God, see him smile when men frown, see him at peace in mans hatred. Stephen looked up, saw Heaven open, Christ ready to receive him. Paul saw the Lord encouraging, Acts 23.11. Be of good chear Paul.

(2.) Grace helpeth in the hour of death. Prov. 14.32. The Righteous hath hope in his death. When there is no comfort in Riches, Offices, Friends; vain is the help of man. Grace disarmeth the King of Terrors: O Death, where is thy sting? Death is welcome to a graci­ous person, as a messenger sent to conduct him to his Father's house, to his own Country, to his best Friends, to Jesus Christ whom his soul loveth. Blessed are they that dye in the Lord.

(3.) At the day of Judgement, Grace will find fa­vour, will make the Judge our Friend, our Advocate. Grace will cloath the soul with Jesus Christ, his Robes, his Righteousness. Blessed is he that watcheth, and keepeth his garments, Rev. 16.15.

1. Use of Instruction.

1. Take notice what a Blessing it is to enjoy the means of Grace, to live in a valley of Vision, to sit under a powerful Ministry, to have the benefit of good Education, religious Parents, their Instruction and holy Example, to have Bibles, Catechisms, Sabbath-dayes, and Sacramental-dayes, the Market-dayes for [Page 140]Grace by the blessing of God, upon which the soul may be converted, and [...]e be made wise to Salvation. Hap­py is that people that are in such a case; yea, thrice happy are they who improve the means to the Ends aforesaid: happy we, if we know in this our day the things that belong to our peace.

2. Then the best pains, labour, cost, that any of us can bestow, is to lay out our selves in the getting of Grace; that time is best spent which is spent for Grace. With all thy getting, get Understanding, Prov. 4.7. saith Solomon. And a greater than Solomon hath told us, That Godliness is the best part, Luke 20. ult. Mary hath chosen the good part, &c. Whilest others are laying up riches that perish, treasures that vanish away, clothes that wax old, gold and silver that rust, Christians are storing their hearts with Grace: Whilst others are making their Lands and temporal Estates sure, Christians are making their Calling and Electi­on sure: Whilst others are laying hold on advantages for this present life, Christians are laying hold on Eternal Life.

3. The best portion Parents can lay up for their Children, is not riches, worldly greatness, but Grace, the favour of God, interest in Christ and the Cove­nant of Grace. The best Trade they can teach them, is the fear of the Lord, to keep holy the Lords Day, to flie Vice, to follow after Vertue, to exercise them in Godliness.

The second Use is of Reproof.

To reprove the too slight esteem men have of the Grace of God, undervaluing a Pearl of such price, trampling under foot a Jewel more worth than the Gold of Ophir. How long, O ye simple worldlings, will ye love simplicity? How long will ye rise early, set up late, eate the bread of [Page 141]carefulness, and all to load your selves with the thick clay of the world, the dust and dung of the Earth, and in the mean time neglect Saving-Grace? Where­fore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Isa. 55.2. It is chiefly for this, that the Wisdom of God chargeth worldlings with folly, who yet applaud them­selves for the only wise men, Luke 12.20, 21. So is he, ( i. e. a fool like the rich man in the Text) that layeth up treasure for himself, and is not rich to God.

Hearken I beseech you, ye despisers and abusers of the Grace of God, be convinced of the worth of that ye so neglect. 1. God himself is stiled, The God of all Grace, 1 Pet. 5.10. The God of Hope, Rom. 15.13. The God of Patience, Rom. 15.5. He it is that sanctifieth, justifi­eth, pardoneth iniquity, transgression and sin.

2. It is Grace which God reserveth as a portion for his Children, his peculiar People, his best Friends, 2 Cor. 12.9. My Grace is sufficient for thee. James 2.5. Hath not God chosen the poor of this world, rich in Faith? Abraham gave gifts to the Sons of the Con­cubines; but the Inheritance he reserved for Isaac. So God gives the Earth to the Children of men, earthly blessings, Psal. 115.16. but Grace and the good things of Heaven, are his Childrens portion. Esau had the fat of the Earth, but Jacob the Dew of Heaven.

3. It is Grace which Saints desire, long for, la­bour for above all things, and are satisfied with. Psal. 4.6. Lord lift up the Light of thy Countenance upon us; this is better than abundance of Corn and Wine. Psal. 63.5. My soul shall be satisfied as with marrow and fatness.

4. Grace is the end of every Ordinance. The Word is called, The Word of Faith, The Word of Grace, Rom. 10.8. Acts 20.32. The Ministry is, The Mi­nistry [Page 142]of Reconciliation, 2 Cor. 5.18. The Gospel is, The Ministration of the Spirit, 2 Cor. 3.8. The Dis­pensation of the Grace of God, Ephes. 3.2.

Prayer is a coming to the Throne of Grace, for this end, That we may find Grace, Heb. 4. ult. The Sacraments in their right use, do seal and confirm Grace, Rom. 4.11.

5. It is Grace which Satan chiefly aimeth to rob Christians of; by tempting to sin he seeketh to with­draw us from Grace. He tempted Job to drive him from his integrity. He desired to sift Peter, that his Faith might fail him. Luke 22.31. He walketh a­bout, seeking whom he may devour, by spoiling them of God's Grace.

By all which appears the excellency of Grace; the greater is their sin who undervalue it.

The third Use is of Comfort for the poor and needy Christians, who are troubled at their outward wants. Hearken, O thou poor soul, art thou afflicted at thy poverty, nakedness, sickness, yet art rich in Grace; is not that better than gold, health, beauty, strength, friends, favour of Great Ones? O be thankful: say as Mat. 11.25. Father I thank thee, &c. the lot is fallen to thee in a goodly place, thou hast a pleasant heritage; I am sure thou wouldst not change conditi­ons with the wealthiest, healthfullest, beautifullest graceless person in the world. Others have the ne­ther springs of earthly riches; thou hast the upper Springs of heavenly Treasures. Others have the bles­sings of God's left hand, the fulness of this world; thou hast Benjamins Portion, a double Blessing, even the Blessing of the Right hand, the Grace of God which bringeth Salvation. Say as Psal. 116.12.

Last Use is of Exhortation.

1. To graceless persons, That they would above all things labour after Grace. Joh. 6.27. Labour not for the meat which perisheth, i. e. not so much as for that which endureth.

Motives.

1. Grace is most excellent. There is an [...]ttractive vertue in things of worth. If carnal eyes were but opened to see the Excellency of Grace, Mirabiles sui excitaret amores, It would ravish the soul in desires af­ter it. But Grace's Beauty is internal, so is not dis­cerned but with spiritual eyes. The Kings Daughter is all glorious within, Psal. 45.13. Our Life is hid with Christ in God, Col. 3.3.

1. That which maketh the possessours of it excel, that is truly; excellent. The Righteous is more excel­lent than his neighbour: What makes him so but Grace? as much as the brightest day excels the dark­est night; the star, a cloud; heaven, earth; so much a gracious Christian excels a graceless person.

2. Grace prepares and fitteth for Glory; so do not riches, they often hinder. Coelum non capit mag­na onera Portantes; God many times strips his Peo­ple of riches, lest the love of them should retard or hinder them in their heavenly Journey. Mark 10.23. How hardly shall they that have riches, enter into the Kingdom of God! Which in the following verse our Saviour explains thus, How hard is it for them that trust in riches to enter into the Kingdom of God! implying, It is hard to have riches, and not to trust in t [...]m.

3. A third excellency of Grace is, I [...] satisfies as well as sanctifies, the heart; It fills the soul with con­tent, in the absence of created comforts. I have enough, saith Jacob, now Joseph is alive. I have enough, saith a gracious soul, now God is reconciled, now [Page 144]Christ is mine, Thy favour is better than life, Psal. 63.3.

4. The benefit, comfort of Grace is eternal, the riches of Grace are durable, Prov. 8.18. Other riches perish, Eccles. 5.14. they accompany their owners but to the grave at furthest, there they leave them: whereas Grace accompanieth the soul in death, and after death to all eternity.

2d Mot. From the necessity of Grace. Bread is ne­cessary to this life, Grace is much more to life eter­nal. Without it the best sacrifices are not accepted, Prov. 21.27. Without it we cannot withstand our ene­mies. 1 Pet. 5.9. Whom resist stedfast in the Faith. Without it we shall not be able to bear the Cross, ye have need of patience. Heb. 10.36. By Faith the Saints endured affliction, were tortured, had tryal of cruel mockings and scourgings, yea, moreover, of bonds, and imprisonment, Heb. 11.25, — 35, 36. Without Grace we can neither suffer nor obey the will of God, not go on comfortably in a Christian course. Heb. 11.8. By Faith Abraham obeyed. In a word, with­out it we cannot be saved. John 13.8. Except I wash thee thou hast no part in me. Christ came by water and blood; by water to regenerate, by blood to justifie. S [...] Dr. Sibbs.

3. It is possible for them that have no Grace, with care and diligence to obtain it. It is the priviledge of New-Testament-times to be seasons of more plentiful Grace than were the Old-Testament-times: for so is that place to be understood, John 7.38. The holy Ghost was not yet given, because Jesus was not yet glorified: Whether we take the holy Ghost there, for gifts and spiritual endowments, or the Efficacy of the Spirit ac­companying those gifts, in neither sense was the holy Ghost given so plentiously before as after Christ's As­cention [Page 145]on the day of Pentecost, and afterwards; Eph. 4.8.

When he ascended on high he gave gifts unto men. God the Father reserved the [...]a [...] donative of his Grace for honour of his Sons Ascention, unto the last times, as the Gospel-times are called, whereby so many milli­ons of souls have been converted to Christ. So then it being our lot, with Capernaum, to be lifted up to Heaven, in regard of spiritual enjoyments, take heed with the same people, lest we be cast down to Hell, for want of good improvement of so high priviledges.

Take with us therefore these brief Directions, that we may not fail or come short of Grace.

1. Be sure thou have an high esteem of Grace: for God will not cast his Pearls before Swine, carnal people that prize them not. We may easily over­value these sublunary things, bestow more serious thoughts, labour, sweat, time, money on them, than they are really worth. But we cannot possibly set too high a rate on Grace, which we are bidden to covet, follow or pursue, seek, ask, knock for, strive for, 1 Cor. 12. ult. Heb. 12.14.

2. This estimate we shall not set upon Grace, except we be sensible of our want of it. We need not seek a thing we have in our hands. Most men perish through lack of Grace, which they seek not, labour not for, because they perswade themselves they have it already. Be thou poor in spirit, destitute, blind, naked; If any man lack wisdom, let him ask it of God, who giveth libe­rally, viz. to them that ask so, in sence of want. God is not like unto man in this respect: Men send gifts and presents where is least need; and so for them, they that are poor may be poor still: Semper eris pauper si, &c.

God giveth Grace where most need is, He feedeth [Page 146]the hungry, he inviteth the poor, Isa. 55.1. Ho, eve­ry one that thirsteth.

Survey the state of thy soul, when thou goest to Prayer, to the Word, Sa [...]ament. As when you go or send to the Market you consider what is wanting, that supply may be made. When thou goest to God's Or­dinances, thy Spiritual Market, enquire what is lack­ing, and there pour out thy heart to God, put up ear­nest cryes for the work of Grace and Conversion, for a new heart. God hath promised no less than the holy Spirit to them that ask, Luke 11.13. (i. e.) that ask so, as in that parable our Saviour teacheth, with fervency and importunity.

3. See thou hunger and thirst after Grace, keep a continued desire and longing after it, for so the Parti­ciple implyeth. Matth. 5.6. Blessed are they that are hungring and thirsting. Psal. 143.6. My soul thirsteth after thee as the thirsty Land. How is that? When the Earth is chapt, and gapes through long drought, it ne­ver ceaseth gaping and craving till the Heavens hear the Earth, according to Hos. 2.21. So let the thirsty soul do. Psal. 123.2. As the eyes of a servant, &c. so our eyes wait on the Lord until he have mercy on us.

4. Delay not the time, take the first opportunity, slip▪not one Market-day to gain so excellent a Com­modity; Seek the Lord while he may be found, call on him while he is nigh. When Shops are shut up, it is too late to make our Markets. Many are afraid of having Grace too soon, they are loth to be holy too soon, to be sanctified too soon, as if Grace were a burden. But why not rather fear we lest we should come too late, as did the foolish Virgins, who dearly rued it, as all shall who in this their day will not know the things of their peace.

5. If thou wilt have Grace, be content to buy it, [Page 147]though without money, without price; in buying you part with one thing for another whereof you have more need, so must thou here; though heavenly commo­dities are not to be valued for Silver, you know what Simon Peter said to Simon Magus, Thy money perish with thee, &c. yet must thou part with that which (it may be) thou valuest above Silver, i. e. thy lusts, Isa. 2.20. Idols of Silver, costly sins must be parted with, of them thou hast no need; if thou part not with them, they wil ruine thee; if thou cast not them away, they will cast thee away. Sin and Grace, reigning sin, a way of wickedness, is inconsistent with Grace; God and Belial, the Ark and Dagon will not agree under the same roof. The Spirit of God, is a holy, pure, delicate Spirit, will be grieved, and at last will be gone, if that unclean spirit the Devil be entertained by a voluntary resigna­tion of thy heart, to the love of any course of sin or im­piety. If the blessed Spirit of Grace will vouchsafe to be thy guest, O prepare him a lodging, as Paul writes to Philemon, ver. 22. of that Epistle, Purge thy self from all filthiness of flesh and spirit.

6. Diligence in the use of means, constant atten­dance on the Ordinances of Grace, is necessary to the obtaining of Grace. Frequent daily the Throne of Grace by fervent prayer, wait duly at the posts of wis­doms house by attentive hearing the Word, make con­science of sanctifying the Lords day, be not thou ab­sent from Gods house when he deals his dole of Grace and Blessing to his People, use the society of Gracious persons, whose communication is savory, and their words minister Grace to the hearers; and be constant in exercises of Godliness; follow Pauls counsel to Timothy, 1 Tim. 4.15. Meditate on these things, continue in them, give thy self much unto them, that thy profiting may appear. The diligent hand maketh rich, when [Page 148]drowsiness clotheth a man with rags, which is as true in spiritual as in temporal things.

2d. Branch of Exhortation. If Grace be the best thing in the world, let Christians that have Grace al­ready labour for further degrees of it; Grow in Grace, 2 Pet. 3.18. Grace and sanctification is not perfect at once, but hath its several ages and periods of growth. We read of the Embrio, or the forming the new man in the womb, Gal. 4.19. The new-born babe, 1 Pet 2.2. little children, 1 John 2.13. young men, ib. aged Chri­stians, ib. and Psal. 92.14. shall bring forth more fruit in old age.

To this purpose are the commands in Scripture, to abound more and more, 1 Thess. 4.1. that your love may abound, Phil. 1.9. alwayes abounding in the work of the Lord, 1 Cor. 15. ult.

They are likewise commended who are rich in Grace and fruits of holiness, Matt. 15.28. O woman great is thy Faith! Matt. 8.10. I have not sound so great Faith, no not in Israel. So on the contrary, dwarfs in Christianity are blame-worthy, Matt. 6.30. O ye of little Faith. 1 Cor. 3.4. Are ye not yet carnal? that is, babes in Christ, as ver. 1. more flesh than spirit.

Motives to grow in Grace.

1. That we may answer, not frustrate God's ex­pectation. Luke 12.48. Where much is given, there much is required; Isa. 5.3. I looked for grapes; and well he might expect store of fruit of a Vineyard so hus­banded.

2. Much Grace will produce much Obedience; greater Faith, greater Obedience, and that hereafter will conduce more to the glory of God, Rom. 4.20. Abraham being strong in Faith, gave glory to God: The more Grace the better lives will Christians lead, [Page 149]whereby God is more glorified, John 15.8. Hereby is my Father glorified, that ye bring forth much fruit.

2. Much obedience wil be more to our own comfort, for God will reward every one according to his works. 1 Cor. 15. ult. Knowing your labour not to be in vain in the Lord. If there be degrees of Glory, sure they are bestowed according to improvment of talents here: He that had gained ten pounds, had Authority over ten Cities; and he that had gained five pounds, was made Ruler over five Cities, Luke 19.17, 19. He that soweth sparingly shall reap sparingly, and he that soweth bountifully shall reap bountifully, 2 Cor. 9.6.

2. Here in this life God usually metes to us as we measure to him, according to our obedience so is our comfort, Luke 6.38. Where no care of obedience, no comfort; little Faith, little comfort: hence Christians of little Faith, little obedience, are much disquieted about their comfort and assurance.

3. We need much Grace to conquer many cor­ruptions, great lusts, to resist strong temptations. Some sins like those Devils, are not easily cast out, Matt. 17.21. It is by Faith Christians overcome the world, 1 John 5.4. but a little Faith will hardly overcome the temptations on the right hand, from worldly prosperity, temptations on the left hand, per­secutions of the world; it must be a strong Faith that must stop the mouths of Lions, subdue Kingdoms, quench the violence of fire, Heb 11.35. small strength of Grace will be more like to faint in the day of battel, than conquer strong opposition. Prov. 24.10. If thou faint in the day of adversity, thy strength is small.

4. There be hard lessons to be learned, hard duties to be performed in Christianity, whereunto is requisit more store of Grace: Some stick at easie duties, how will they go thorow with harder? Who cannot hold out [Page 150]with soot-men, how will they run with horse-men? They who are tired with family duties, how will they perform those of self-denial, heart-examination, mor­tification? which are as the cutting off the right hand, or plucking out the right eye: How will they love their enemies, forgive injuries, fobear revenge? to the performance of which Christians need pray, as, Luke 17.4. Lord increase our Faith. If God bid us do some great thing, as to lay down our lives, we ought to refuse none of his commands, How much less ought we not to stick at duties of so easie a nature?

5. Christians may be brought into great straits, out of which to extricate themselves, they need store of Grace, much Faith, more wisdome, great courage. Let not your hearts be troubled, saith Christ to his Di­sciples sorrowing for his absence, John 14.1. How shal they remedy that? Ye believe in God, Believe also in me; Some Faith they had already, but they will need more to prevent trouble of heart. Hab. 1.2. The Prophet complains of bad times, violence and spoil all along that Chapter. How shall the iniquity of times be helped? See Chap. 2.4. The Just shall live by Faith, the best remedy for sad times; then they must have Faith, store of Faith, that intend to live upon it; when times are so bad, that Believers have nothing else left but Faith to live upon. In great storms we need great courage, [...]est we sink. Psal. 112.7. He shall not be afraid, &c. his heart is fixed.

6. The best evidence of truth of Grace, is growth. If plants grow, if young cattel thrive, be sure they live; when Christians thrive not, are as ignorant now as they were seven years ago, are as luke-warm, &c. they may suspect whether ever they were born again, or began to live the life of Grace.

Helps to grow, besides those which belong to the former branch of Exhortation, which may be useful here.

1. Beware thou judge not thy self strong when thou art weak, nay, when thou hast no Grace at all, as is too usual, Laodicea-like, Rev. 3.17. Thou sayest, I am rich, and increased with goods, &c. Prov. 13.7. There is that maketh himself rich, yet hath nothing: Thou maiest have long time enjoyed the means, yet not have made answerable progress in practical Godliness. Some children go to school seven years, yet arrive not at so good degrees of learning, as others do in half that time. Israel in their wilderness wanderings spent neer forty years in going eleven dayes journey, Deut. 1.2. Heb. 5.12. Some at sixty years Profession are inferior to others of sixteen; who for the time they have had to learn, ought to be teachers of others, had need one teach them the principles of Religion, and have need of milk, &c.

2. Beware thou never entertain a conceit of having Grace enough, nor ever stint thy self to a certain mea­sure of Grace; of worldly riches a man may have enough and surfet, but of Grace thou canst not surfet, canst not be too greedy; thou maist love the world too much, canst not love Christ too much, canst not have too much humility, too much meekness, zeal, so it be according to knowledge: here the proverb is most true, Store is no sore, much Grace will be no bur­den.

3. Be sure thou live, be in Christ, for dead things grow not; in Christ is all fulness, of him must we re­ceive, John 1.16. in him are all treasures of wisdom and knowledg; The branch cannot grow that is cut off from the stock, John 15.4. no more can ye except ye abide in me. Christ is Author and finisher of our Faith, and all [Page 152]Grace; to him must we be united, receive influence from him, have much recourse to him, communion with him.

4. Be very humble, ascribe all thy sufficiency to God. He must be as the dew to Israel ere he can grow as the Lilly, Hos. 14.5, 8. from me is thy fruit found. God hath great respect for humble Persons, because they will be most thankful, and ascribe all their fruit­fulness unto God, which proud Persons arrogate to themselves: Therefore God will teach the meek, hath respect to the lowly, giveth more Grace to the humble, Jam. 4.6.

5. Improve what thou hast, exercise Grace recei­ved, exercises in Learning, Scholastick disputatious, declamations, speaking Latine, increase learning. Acts intend habits. The more a child exerciseth his writing, reading, the better he will write and read; the more a Christian putteth forth acts of Piety, Charity, Mor­tification, Prayer, &c. the more Pious and Gracious he will prove himself. To him that hath shall be given, and he shall have more abundance, Matt. 13.12. It is not in spiritual as in corporal things, the more you use them, the more you wear and waste them; but as it is with a fountain, the more you draw, the more it springs, labitur et labetur.

6. Beware of whatever may blast and hinder the growth of Grace; as, 1. Take heed of growing strange, neglect not communion with God; Gracious walking is walking with God; in-disinenter cum Deo ambulavit, is said of Enoch. 2. Beware of all sin, especially pride, that blasteth Grace, as humility preserveth it, God re­sisteth the proud, but giveth Grace to the humble. 3. For­mality, barrenness in duty. 4. Worldliness, as shi­ning of the Sun puts out fire, so hot pursuit of the world causeth cooling and decaying in Grace. 5. Ill [Page 153]company, society of graceless persons, is a great quench-coal to Grace; the body is not so apt to catch the plague from persons infected, as evil communica­tions, and ill conversation of lewd companions, is prone to corrupt the mind and manners. Who walketh in the Sun, shall be tanned, though he walk not for that end; who is much in the Mill, may discern it in his clothes; who sits in the Apothecaries shop much, will smell of his Ointments: So he that conver­seth with the froward, graceless sinner, will learn of his wayes and be like him: For the worst precepts, counsels, examples prevail most.

THe difference betwixt the friendship of God, and the friendship of men, appears best in a day of adversity; for then the latter proves fickle and deceit­ful, but the former durable and lasting. A notable in­stance whereof is represented in this portion of Scrip­ture, wherein we have David's friends and followers turning his enemies, but God continuing his fast friend, in whom he may encourage himself.

In the words we have these three Generals.

1. The person concerned, and that is David, a Pro­phet of the Lord, and Ruler of his People, by the ap­pointment of God. David encouraged himself.

2. His behaviour, he encouraged himself in God; comforted and strengthened himself in Jehovah his God.

3. The occasion of this behaviour, and that was the [Page 154]great distress he was in, which is hinted in the begin­ning of the verse; David was greatly distressed; for the people spake of stoning him. He was an Exile already, driven from his Country, and from his habitation, by the rage and jealousie of Saul: His City, Ziglag, was sack'd and burnt by the Amalakites; his Wives and Children carried captive; and, which was worst of all, his Friends and Followers spake of stoning him, look­ing on him as the cause of all the misery that had be­fallen them: this was a sore distress, he had nothing left now wherein he might comfort himself, God only excepted. David was greatly distressed; but David en­couraged himself in the Lord his God.

Hence we may take notice by the way, That God many times suffers his own dear and precious Ones to be greatly distressed. David was a man after God's own heart, yet David was greatly distressed. This might be abundantly strengthened by the condition of the Church and People of God in all Ages. And this God doth for these ends amongst many other;

1. To take his People off from an arm of flesh, from leaning upon humane props, that they should not trust in themselves, or any other, but in God alone. 2 Chr. 20.12. We know not what to do, but our eyes are upon thee. 2. Cor. 1.9. We had the sentence of death in our selves, that we should not trust in our selves, but in God, which raiseth the dead.

2. To prove their Graces, to try their Faith and Hope. God will see whether we can hold out in a storm, whether we can trust him without a pledge in our hands; he will see whether we can encourage our selves in Him, when we have no outward mercies to lead us to him.

3. To magnifie his own Name by their deliverance. 'Tis the strongest argument we can urge to God in our [Page 155]troubles, What wilt thou do for thy great Name? The greatness of the distress greatneth the deliverance out of it, and this advanceth the glory of the Deliverer.

But come we to the words which we have pitched upon, which hold forth the behaviour of David in his distress; he encouraged himself in the Lord his God. Whence we may gather these two Doctrines.

1. That Believers have an interest in God; the Lord his God.

2. There's enough in God to encourage a Believer when greatly distressed. David was in great distress, sorely beset with troubles; his enemies destroying on one hand, his followers gathering stones to stone him on the other hand; but for all this he encouraged him­self in the Lord his God. I shall begin with the first of these.

1. Believers have an interest in God. We have the Saints every-where using this phrase, which holds forth their propriety in God, Deut. 6.4. The Lord our God is One Lord. Josh. 14.8. I wholly followed the Lord my God. John 20.28. Thomas answered and said unto him, My Lord, and my God.

This interest and propriety in God, holds forth these three things.

1. A nearness to God. 'Tis the misery of graceless persons, that they are far off from God: But now Be­lievers are nigh to God. The Psalmist calls this one of Israels priviledges, Psal. 148.14. He exalteth the horn of his People, the praise of all his Saints; even of the chil­dren of Israel, a People near unto him. O 'tis a priviledge indeed to be a People near to God. Ephes. 2.13. But now in Christ Jesus, you who sometimes were far off, are made nigh by the blood of Christ. Believers are brought night to God, they are even set under his wing of Pro­vidence and special Protection.

2. A Relation to him. [Our God] implies some very near relation to God; he is the Believers Father by Grace: 'tis the misery of the Wicked that God is not their Father, but they are of their father the Devil, as our Saviour tells them, John 8.44. But every Believer is related to God, as a child to his father. 2 Cor. 6.18. I will be to you a Father, and ye shall be my sons and daugh­ters, saith the Lord Almighty. We are not only made night to God, but nigh in relation: He that can say, My God, may say also, My Father. This relation is held out in this interest and propriety.

3. A Right to God. Whole God is a Believers, God and all he hath, all he is, all he can do. This is a vast priviledge; My God, there's my right and title to him; He is the Believers portion, his inheritance, his estate made sure to him: he may call God his, and the Power of God his, the Wisdom of God his, the Good­ness and Mercy of God he may call it all his, he hath a right to it. Thus you see what is held forth in this Interest.

Come we now to shew how Believers do obtain this their Interest and Propriety in God.

1. The foundation of this Interest is laid in the free Love of God to their souls; We can shew no o­ther ground of all those rich heavenly priviledges Be­lievers enjoy, but only this, because God loved them from eternity; this is the bottom of all; every one of our priviledges is laid in God's love: Whom God loved from eternity, them he chose from eternity to be a People nigh unto him, that should have interest and propriety in him: Hence it is Believers are called Elect and Chosen ones, Eph. 1.4. According as he hath chosen us in him before the foundation of the world.

2.'Tis ratified and made sure by the Covenant of Grace. When God having brought the soul over [Page 157]to himself, and enriched it with Faith and other Graces, comes actually to strike covenant with him, than is this interest and propriety in God established, and made firm; this appears from the very tenour of the Covenant of Grace, Jer. 31.33. This shall be the Covenant that I will make with the house of Israel after those dayes saith the Lord, I will put my Law in their in­ward parts, and write it in their hearts, and will be their God, and they shall be my People; God hath given his People an interest in himself, and he hath confirmed this by Oath and Covenant, he hath sworn that he will be the Believers God.

Come we to apply this Doctrine.

1. Have Believers an interest in God? We may here stand and wonder at the honour that is bestowed upon Believers. Surely the outward glory of Solomon fell short of this; to be a People near to God is a high honour: to be related to him is a great dignity, but to have a right to God and all in God, is a priviledge not to be fathomed by humane arms; and yet this ho­nour have all the Saints, though in their outward con­dition never so poor and contemtible; tis the greatest honour in the world to be able to say, My God. If David was filled with admiration that he should be son in law to the King; How may the hearts of Believers run over, when they consider what honour they have, in being Sons of God!

2. Have Believers an interest in God? Then in vain do Satan and his Instruments labour to make them miserable: Can any man be miserable that hath an interest in God? Men would have judged David a miserable man, but he hath a friend to stand by him, in whom he encourageth himself. Will God forsake his People? will he suffer men to spoil his Jewels? No, they do but polish them: if Satan and his instruments [Page 158]could dissolve this interest, and pluck Believers out of God's arms, than were their misery at hand, but this they cannot do. God feels the blows which Believers receive. Saul, Saul, Why persecutest thou me? He is touched with all their injuries; and surely he is able to save them.

3. Have Believers an interest in God? Then hath God also an interest in them, and this Believers must know and remember; this propriety is mutual be­twixt God and his Saints; as he is theirs, so they are his, not their own: This must put us in mind of our duty, that we do not altogether dwell upon priviled­ges, and forget duty: We must not boast of our pro­priety in God, and serve our selves, and our own lusts. As God in his Covenant sayes, I will be their God, so he adds, and they shall be my People: and for this end he promiseth to put his Laws in our inward parts, and write them in our hearts, that so we may yeeld him Covenant-obedience. Remember Christian, thou art not thine own, but God's; 'tis not for thee to serve, love and please thy self, but God. As we have right to all God hath, and can do, so hath God right to all we have, and can do; our gifts, parts, strength, time, and estates must be laid out for God.

4. Have Believers an interest in God? then let them pity such as have not, and strive to bring them under this happiness; let our souls bleed within us to consider how many thousands are strangers, yea, and enemies to God, and without God in the world. Canst thou call God thy God? there are many thousands in the world that cannot do this: Canst thou call God Father? O how many are there that cannot do this in Faith! Pity such and pray for them, yea labour by all means to bring them home to God: See whether there be no such in your families, or amongst your kindred [Page 159]and neighbours: Are not many of these in the gall of bitterness and in the bond of iniquity? if so, pity such souls, and labour to pray them in to God, that they al­so may have an interest in him.

5. Have Believers an interest in God? This speaks exceeding great joy and comfort to Beleivers; such as can say with David, The Lord my God: If we knew God better, we should understand more of this great consolation: The serious thought of this interest in God, is able to make a Believers joy to exceed all bounds. The consolation will empty it self into these four chanels;

1. If God be thine, thou then art Gods, and he will own thee, he will preserve thee, he will provide for thee, thou needest not torment thy self with careful­ness who hast such a God to care for thee. There is as much comfort in that last branch of the Covenant, they shall be my People, as their is in the former, I will be their God.

2. If God be thine, then is his Christ thine, thou hast an interest in Christ and all his Sufferings, his Merits and Righteousness; He is made of God to us, Wisdom, Righteousness, Sanctification, and Redemption: whole Christ is thine, Christ and all that he hath done, Christ and all that he hath suffered, Christ in his Person and in his Portion, thou maiest say of him with the Spouse, My Beloved is mine, and I am his.

3. If God be thine, then is his Spirit thine, to lead thee into all Truth, the Comforter to abide with thee, the Spirit of Grace to sanctifie thee; the Witness to testifie thy Sonship to God, and to seal thee unto the day of Redemption; this Spirit is thine if God be thine.

4. If God be thine, then is his Kingdom thine, his Glory thine, Tis your Fathers good pleasure to give you [Page 160]the Kingdom, a Glorious Kingdom, whose builder and founder is God; an Inheritance incorruptible, undefiled, that fadeth not away, reserved in Heaven for you: such as can call God theirs, shall be sure one day to Reign with their God in the Kingdom of his Glory.

Proceed we to the second Observation from the words, which was this.

2. There is enough in God to encourage a Believer, when greatly distressed. 'Tis clear from this instance of David, he was greatly distressed, as you have heard, yet, he encouraged himself in his God. Follow him from hence to the 23. Psal. the 4. ver. and there you may find him insulting over the greatest of troubles, through his strong confidence in God; Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me, thy rod and thy staff they comfort me.

Unto this instance of David, we may add another like it, Hab. 3.17, 18. Although the Figtree shall not blossome, neither shall fruit be in the Vine, the labour of the Olive shall fail, and the Fields shall yeeld no meat, the Flock shall be cut off from the fold, and there shall be no Herd in the stalls; yet I will rejoyce in the Lord, I will joy in the God of my Salvation. Though he should lose his pleasant and delightsome things; the Fig-tree shall not blossom, neither shall fruit be in the Vine, though he should lose his necessary things; the Fields shall yeeld no meat, and there be neither Flocks in the fold nor Herd in the stall, yet he knows where to find comfort, I will rejoyce in the Lord, and joy in the God of my Salvation.

In the pursuit of this Truth I shall touch at some things in God, wherein lyes a Beleivers encourage­ment, and so close with a word or two of Application.

Now there are these things in God for a fouls en­couragement in the midst of troubles.

1. His presence with them in their troubles and di­stresses. This was Davids encouragement, Psal. 23.4. Though I walk through the vally of the shadow of death, I will fear no evil; for thou art with me: I have the presence of God, he is my companion in my distress. O 'tis an encouragement to a Christian, to have God present with him in his troubles; though friends leave him, and acquaintance forsake him, yet he is not alone, for God is with him, and he is the best companion in the world, Psal. 91.15. He shall call upon me, and I will answer him; I will be with him in trouble: O this is a precious promise, it takes away all the bitterness of troubles, to have God present with us in trouble, it sweetneth the bitter Cup, and makes it go down easily. I am distressed, may the soul say; O but I have more of Gods presence, more communion and fellowship with him now than ever; this is an encouragement, when the eye of Faith beholds God present in the time of trouble: God is every where present; we may say to our comfort, Whither shall we go from thy presence? yea, Who can drive us from thy presence? If we be cast upon a sick-bed, thou art there, to make our bed in our sickness; if we be shut up in Prisons, and dark Dungeons, the darkness hides not from thee, but the Night shines as the Day; if we be banished into the uttermost parts of the Earth, even there shall thy Hand lead us, and thy Right Hand guide us.

The comfort a Believer hath from this presence of God with him, brancheth forth it self into these two or three things.

1. Here is counsel and direction at hand. 'Tis an encouragement to a man, to have a Wise Friend at hand, of whom he may ask counsel in matters difficult: [Page 162]How much more to have God at hand to consult, who is wonderful in counsel: The Believer that hath God present with him, may consult him in all his straits, and may have advice from him.

2. By this presence of God, the burden is made lighter; God will lift at the heavy end, and this is a great encouragement; 'tis sad to be left to bear the burthen of affliction alone, but when God puts to his shoulder, it becomes more tolerable, Psal. 55.22. Cast thy burden upon the Lord, and he shall sustain thee, he shall never suffer the Righteous to be moved. O what a comfort it is to have God present with us, upon whom we may roul our burden, when our shoulder is ready to faint under it!

3. From this presence of God with a Believer there ariseth joy in trouble; a merry heart in the midst of distress. There's great joy in communion with God, be our outward condition what it will: God's presence makes Heaven where-ever it comes, though the place be a Prison, yea though it were Hell it self. Psal. 16.11. In thy Presence is fulness of Joy.

2. His Wisdom in bringing good out of all troubles and distresses. This is another thing in God wherein a Believer may encourage himself; God who is with him, is God only wise, a God of infinite Wisdom; he knows how to bring good out of evil, honey out of the eater. Rom. 8.28. We know that all things work together for good to them that love God; All things, even suffer­ings, troubles and distresses. But how comes this a­bout? Not from themselves, and of their own nature, but by the Wisdom of God. The soul may say, Here's a bitter cup, full of much poyson, given me to drink; but I know it will prove healthful unto me, because it comes from the hand of a skilful Physician, that kills the poyson, and corrects the nature of the unwholsom [Page 163]Drugs. Believers may say of their troubles, and of the instruments of them, as Joseph to his brethren, You thought evil, but God meant it for good: So our en­nemies, they intend our hurt and our ruine, but the wise God means it for our good. A Believer may en­courage himself in this wise God, who can bring good out of evil, and light out of darkness.

There are two Branches of Comfort which grow upon this root, the Wisdom of God.

• 1. He is transcendently wise above all his and our enemies; though Satan and his agents be very subtile and crafty, yet they are not infinitely wise, as God is. He is able to out-wit them all; he laughs at the plots and contrivances of the ungodly, and counts them foolishness; Job 5.13. He taketh the wise in their own craftiness; when they imagine themselves to be safe in the Castle of their own wisdom, God ensnares them by a greater Policy, as the Hunter ensnares the Wild-beast.
• 2. This wise God is able to make a Believer wise, and He will do it. He is able to give the wisdom of the Serpent, to such as have the Doves Innocency. Jam. 1.5. If any of you lack Wisdom, let him ask it of God, who giveth to all men liberally, and upbraideth not, and it shall be given him. Our God is a treasury of Wisdom, out of which we may fetch supplies when we want. Thus Believers have encouragement from the Wisdom of God, in a time of distress and trouble.

3. Another thing in God, whereby the soul is en­couraged in distress, is his Power, his Omnipotency, and Strength; as he is wise, so he is strong, able to effect and bring to pass all the contrivances of his Wisdom; a Believer may betake himself to everlasting strength, and there find encouragement. Prov. 18.10. The Name of the Lord is a strong Tower, the Righteous [Page 164]runneth into it, and is safe. God is a Tower of strength; the Arms of Omnipotency are a good defence, the Righteous are safe there, nothing can hurt them there. Psal. 46.1, 2. God is our refuge and strength, a present help in time of trouble; therefore will we not fear though the Earth be removed, and the Mountains carried into the midst of the Sea. See how the Church encourageth her self in the Strength and Power of God, even beyond all fear; come what will, we have a refuge to betake us to. Isa. 26.4. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting Strength, such Strength as can never faile. Oh how may a Believer glory, when he is inclosed within such Walls; though he be compassed about with troubles, yet his comfort is, that everlasting Strength is engaged for him.

There is a threefold Comfort in this general Encou­ragement.

1. This Power is sufficient for our deliverance, be our distresses what they will: though Believers may have many enemies, yet God that is on their side, is able to save them; He is greater than all. In this the three un-martyred Martyrs encouraged themselves against the burning rage of an angry King, and his fie­ry Fornace: Dan. 3.17. Our God whom w [...]serve, is able to deliver us from the burning fiery Fornace: The proud Heathen cries, Who is that God that shall deliver you out of my hands? Who, why the God that made Heaven and Earth, the living God, he can deliver us. The Be­liever knows that the powerful. God is able to save him: It was He that shut the hungry Lyons mouths, and saved Daniel in the Den: It was He that filed off Peters Chains, and threw open the Iron-gate, that he might escape: He hath wrought Miracles for the deli­verance of such as have trusted in him.

2. All the power and strength the enemy hath, [Page 165]comes from God, and is limited by him; the Devils themselves are led up and down in Chains by the hand of providence: So that if the Believer be frighted by hearing the Lyon roar, he is again encouraged by the gingling of the Chain; he cannot fix a scab upon our bo­dy, without a licence from God, as appears in Job's sto­ry. Our God hath his hook in the nose of the chief of our enemies; he cannot go whither he would, nor do what he pleaseth: and so wicked men, who are Satans instru­ments, they have their power from God, John 19.10, 11. Pila [...]e boasteth of his power to release, or to cru­cifie Christ; Jesus answers, Thou couldst have no pow­er at all against me, except it were given thee from above. But,

3. From this Power and Strength the Believer re­ceives strength to undergo his burthen: 'tis a strong God that makes patient sufferers: a heavy burthen up­on weak shoulders, will make ill work; but when the shoulder is made strong by strength from above, then it can bear the burthen better. Psal. 138.3. In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul. Believers count themselves to be strong in the Lord, and the power of his might, when in themselves they are low and weak through trouble and distress; 2 Cor. 12.10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in per­secutions, in distresses for Christ's sake; for when I am weak, then am I strong.

4. The last thing I shall name (in God) whereby the Believer encourageth himself in his distress, is the Faithfulness of God; we have a God to go to in our troubles, that never was known to faile any that came to him after a due manner: He is a God of Truth, keeping Covenant and Mercy; whatsoever Promise he hath made to his People in troubles, he will be sure [Page 166]to make all good; Heaven and Earth shall pass away, but his Word shall not pass away. God in very faithful­ness doth afflict, when he sees 'tis needful, and he is faithful in over-ruling all our afflictions; 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above what ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. We may encourage our selves in the true and faithful God; He is faithful that hath promised, who also will do it: These things principally there are in God, wherein the Believer may encourage himself, when he is in trouble and distress. For Application.

1. This gives a check to the immoderate fearfulness of Christians, who are ready to run out of God's Way to avoid troubles, and are ready to cry out, they are undone, they shall perish by the hands of these ene­mies; whereas they ought not to be dismayed with their own folly and weakness, but to encourage them­selves in the Power and Wisdom of God: What ails thee, O Christian, that thou art more afraid of man, whose breath is in his nostrils, than of God that gi­veth life, and breath, and all things? Think not the Lord's hand is shortned, that it cannot help; or his arm weakned, that it cannot save.

2. We see the vanity of the wicked man's confi­dence, he encourageth himself in that which cannot save him, but will vanish when he hath most need of it; he encourageth himself in his sinful wayes, in his own wisdom, & leans to his own understanding; he en­courageth himself in the arm of flesh, but he hath no God to encourage himself in; he is without God in the world, God is not in all his thoughts, there's nothing below God, and an interest in him, wherein the soul can find encouragement; therefore 'tis that the wicked are so often at their wits end, when they are in distress; [Page 167]they have nothing to encourage themselves in, when once their refuge of lies is swept away, and their a­greement with Hell is come to nothing.

3. We are hence exhorted in all our troubles and distresses, still to encourage our selves in the Lord our God, in his Presence, in his Wisdom, in his Pow­er, and in his Faithfulness, let us stay our selves upon these things; God is the same now as he was in for­mer Ages; he will be the same to thee as he was to David, to Habakkuk, to the three Children, to Daniel, to Peter; therefore let the thoughts of God, and the Comforts that are in God, stay up, and delight your souls; every thing that is good is contained in that Name; let nothing amaze you, so long as you have such a God to fly unto; your condition may be low and sad, but is it worse than David's was at this time? therefore do as he did, and for your direction take with you these two things.

1. Be sure that the Lord be your God, otherwise you cannot encourage your selves in him: A man can­not rejoyce in an Estate which is not his own, or in a great Man in whom he hath no interest; be sure then to get an interest in God; he gives no encouragement to strangers; he is a consuming Fire to his enemies; but to his Children and Servants, he is a sure Defence. Get near to God by the Blood of Christ, beg of Him to take you into his Family, amongst his adopted Sons and Daughters: when thou canst with David call God thy God, then mayest thou also encourage thy self in Him.

2. Keep thy Evidences of an interest in God clear, the Testimony of the holy Ghost witnessing thy Saint­ship; keep close to God, forsake him not, lest he cast thee off for ever; fear to displease God, lest he hide his face from thee; keep up communion and acquaintance with [Page 168]him, and so in all thy troubles and distresses, thou maist encourage thy self in the Lord thy God.

THis verse begins the body of the Epistle, and seems to contain the Cause or Reason why the Apostle wrote this Epistle, viz. to let them know his state, and the state of the Gospel at Rome; whereas the Philippians might be apt to think that the Gospel had lost ground, and sustained damage by the im­prisonment of the Apostle; he writes purposely (as it seems) to certifie them the contrary; I would ye should understand, Brethren, that the things which hapned to me, have fallen out rather unto the furtherance of the Gospel.

The terms of the Text require a word or two to be spoken to them by way of Explication.

The things, [...]] these [...] were afflictions, troubles, which he underwent; particularly, Restraint, Impri­sonment.

Happened] This is added by the Translators, to per­fect the sence, but perhaps not so properly as an other word might have been: yet it may pass well enough, if we take care to exclude chance or fortune. These things did not so happen to the. Apostle, as though God had not directed, ordered, sent them. [...], [Page 169] quae secundum me, or, circa me; the things that befel me.

Fallen out] The word is, [...], and signifies, Came: It seems to import that they came on purpose from the hand of God for this end, they were sent on this errand, directed to this issue.

The Furtherance] is well translated; not furthering actively, but neuturally, processus progressus, the progress, advantage, improvement of the Gospel. These things could not so properly be said to be, [...], in an active sence, active furtherers or promoters, as neutrally, they were an occasion of its being further­ed.

Of the Gospel] I suppose is properly of the Doctrine of the Gospel, which was spread by this occasion; as the following words do expound.

There are four Heads in the words;

• 1. That Troubles, Afflictions hapned to Paul.
• 2. It is implied, that, These things were in them­selves most likely to hinder the Gospel.
• 3. That yet they fell out to the contrary, even to the furtherance of it.
• 4. That the Apostle desires to let this Philippians to know thus much.

1. That Troubles, Afflictions, particularly, Imprison­ment, happened to the Apostle Paul.

That Paul was now in bonds at Rome, that he lived two years a prisoner in his own hired house, is beyond dispute. But concerning the Causes of his being set at liberty, what he did when he was at liberty, whether he went into Spain after, or how long he lived after, or how he came to be imprisoned a second time, where, when, and how he dyed, I will not trouble you with the uncertain, and indeed contrary reports and conjectures of Historians: It is enough for my pur­pose that he was now in prison for the Gospel. This [Page 170]hath been the common entertainment, the ordinary usage of the Prophets and Messengers of God; As I might shew you out of the History of the life of Mi­chaiah, Hanani, Jeremiah, John Baptist, and the Apo­stles generally, according as was prophesied to them, Luk. 21.12. They shall lay their hands on you, and persecute you, delivering you up to the Synagogues, and into Prisons.

2. It is implied here, that this imprisonment, this re­straint of the Apostle, was in its own nature most likely to hinder the Gospel. So thought the Rulers of the Jews, Act. 4.17. That it spread no further, let us restrain them, tie their tongues, straightly threaten them, that they speak henceforth to no man in this Name. And indeed, if the Churches rest, and the liberty of her Ministers do con­duce to its edification and multiplication, Acts 9.31. then her Persecutions, and the Restraint of her Mini­sters, must in its own nature tend to the straitning and hindring of the Gospel; this needs no proof: To oppress the Preachers of the Gospel, is to suppress the Gospel that they preach. This the Apostle plainly supposes here; this [...]e knew, and therefore would have them to know, that through God's infinite goodness and wisdom, it had fallen out otherwise in his case. This was the reason that he so much desired to let them understand how things had fallen out.

3. That those things fell out not only to the not hinder­ing, but even to the furthering of the Gospel. Now that I may have the more liberty to prosecute the matter couched under this Observation, I shall put it into more general terms, and lay down this Point or Propo­sition, That

The restraining of the Ministers of the Gospel, doth sometimes fall out to the furthering of the Gospel. I re­tain the word [fall out] to in [...]imate, that it is besides the nature of Restraint to further the Gospel. And [Page 171]thus the three first Observations are contracted into one. This Proposition I shall come down to by three steps or degrees. I shall premise three things that have an affinity to the Proposition that I have laid down.

1. That the oppressing and afflicting of the Church of God, doth frequently fall out to the encrease, enlargement, and multiplication of it. True indeed, when the Church had rest, it multiplied, Acts 9.31. But even under the greatest distress and trouble, it multiplies too. The babes of Israel were not lessened, although they were killed, nor made the fewer, by the drowning of many. A miracle yet again made good in the spiritual Off-spring of the Church, whose Children spring up even from the Ashes of the dead; According to that, Sanguis Martyrum Semen Ecclesiae, The Blood of the Martyrs is the Seed of the Church. The Church of God, so oft compared to a Woman, makes good the Observation of Physicians, she never brings forth, ei­ther more children, or with more ease, than when she undergoes the most hardship: The greater the labour, the easier the travel. The Church of the Jews mul­tiplied more in Pharoah's Brick-kills, than they would have done in his Court: they were fatter with gathering stubble, than the Egyptians were by reaping the Corn. The Church of Christians grew up to a mi­racle, under the ten Roman Persecutions. And even in our own Church of England, in the dayes of Queen Maryes Reign, it is observed, that there grew up more good Members, than afterwards when it had a better Head: As if the Church, like the Poet's Hydra, had been strengthned by her falls. This is the singular goodness of God to his People, in blessing them where no hope is; and his remarkable Judgement upon the Wicked, their Oppressors, in making void their great hopes, and frustrating their wicked works, by making [Page 172]his Church the true Palm-tree; Quae sub pondere cres­cit, The more load you lay on, the less they feel it: Nay, instead of groaning under it, they grow under it. So that it seems, that Promise made to the Church, Mat. 16.18. The gates of Hell shall not prevail, is a mei­osis: They shall not only not prevail against it, but it shall even prevail against them. That Promise in Mark 10.30. is not made good only to the Children of God in their comforts, but even to the Church of God in its Children, an hundred fold with persecution. I know not what power there is in sufferings, over the spirits of men, but I believe it may be said of some Martyrs, (as of Sampson, that he killed, so) that they have converted more at their death, than in their lives. The Book of Martyrs is not wanting in exam­ples of that kind. And as their sufferings work by way of affecting, so their courage and constancy in suffer­ing, work by way of convincing, convinces the very Ad­versary of the goodness and righteousness of their cause. All men will wonder, and judge it a strong de­lusion indeed, if men should adventure to dye for Hu­mour or Fancy. However, though the way how it comes to pass is not so clear, yet the thing is undeni­able; And when we have done our best to find out the reasons of it, yet the Hand, the extraordinary Hand of God must be owned, and confessed to be in it.

2. That the afflictions that are upon a Believer, do al­wayes fall out to his advantage.

1. To the advantage of his comforts. Tribulation doth at some distance work Hope, Rom. 5.3, 4. Now Hope is accompanied with great Consolation. Belie­vers are bidden to rejoyce, when they are made partakers of Christs sufferings, 1 Pet. 4.13. And to count it all joy, when they fall into divers temptations, Jam. 1.2. And sure I am, the Children of God have found by ex­perience, [Page 173]that as God hath encreased their Afflicti­ons, so he hath sensibly multiplied their Comforts; which (sayes Dr. Preston somewher [...]) is the meaning of that Promise, Mark 10.30. they shall receive an hun­dred fold with Persecutions: i. e. the more their Tryals abound, the more their Comforts shall abound. It is ordinary with our gracious God, to make up outward and temporal losses, with inward and spiritual sup­plies; and to recompence outward trouble and af­fliction with inward refreshings and consolations. He usually appeareth most to his People, when the world, and the good things thereof are least in sight. Though he may seem to speak roughly to them many times by his providences (as Joseph to his brethren) yet at the same time he puts corn into their sacks, comfort into their souls; yea, and that so much the more comfort too, 2 Cor. 1.5. — as the sufferings of Chr [...]st abound in us, so our consolation also aboundeth by Christ.

2. To the advantage of their Graces. These God exerciseth, confirmeth, and enlargeth by afflictions. Tribulation worketh Patience, Patience Experience, Expe­rience Hope, Rom. 5.3. by this, lust comes to be purged out, ( Psa. 116.67.) Temptations resisted, Sin prevented, Duty performed, Earth despised, Hea­ven desired, Self denied, and Christ Exalted. The ene­mies of God's People hack and hew them by oppressi­on, reproaches, persecutions: Why this doth but fur­bish their Graces, square and fit them to be a spiritual building unto God. The Devil tempts them, to de­stroy and damn them: And hereby they are brought nearer to God, set upon the greater watchfulness, gain the better experience, and are brought into an higher esteem of the blood of Christ. Afflictions do one way or other, fall out to the advantage of a Believers Graces.

3. To the advantage of their Glory. Though God do not properly reward men for their suffering; yet hap­pily it may be said, he will reward according to their sufferings. If we suffer with Christ, we shall reign with him, saith the Scripture: and it seems that ac­cording to degrees of sufferings, God will give de­grees of Glory. What shall we have, says Peter (that have suffered such things) that have forsaken all and fol­lowed thee? verily, says our Saviour, every one that hath forsaken houses, &c. shall receive an hundred-fold, and shall inherit everlasting life: but ye shall sit upon twelve thrones judging the twelve Tribes of Israel, Matt. 19.27, 28, 29. It will not repent thee, Christian, of thy low, mean, despised, afflicted condition in the world, when every affliction thou hast suffered for Christ, shall be as a Sparkling-Jewel to give a luster to thy Crown of Glory. Doubtless, if there be de­grees of Glory, (as we have reason to conclude there are) Gods suffering Servants, and amongst them especially his Martyrs, shall sit down in the chiefest Mansions, and the highest Rooms in the King­dom.

3. That the sufferings of Gods Ministers (in the gene­ral) do many times fall out to the furtherane of the Gos­pel. Here are two things that I might speak to.

1. Afflictions make them the better Christians. It may be that through great intentness upon publick ad­ministrations, and constant cares and pains in feeding the Flock, the Shepherds may sometimes have neg­lected themselves, and the state of their own souls; It may be they may not have studyed their own hearts, nor attended the particular concernments of their own souls so as they might have done: as though one should say in Solomons words (whether it be the direct [Page 175]meaning of them, I do not say) Cant. 1.6. They have made me keeper of the Vineyard, but mine own Vineyard have I not kept. And it may seem good to God, by afflictions to bring them home, to set them a task to do in their own hearts, to quicken them to the study of their own souls.

2. Affliction makes them the better Ministers: And that will be for the advantage of the Gospel. No such Ministers as they that are train'd up in the school of affliction. It was meet, says the Apostle, that the Cap­tain of our salvation should be made perfect through suf­ferings, Heb. 2.10. And indeed, (to allude to that) even these Captains in the Church-militant, even our Ministers, are much perfected and qualified for their work by sufferings. How shall he be touched with a feeling of the infirmities of others, who is not temp­ted as they are? to allude to the Apostle, Heb. 4.15. Spiritual afflictions, conflicts, temptation do excel­lently qualifie a Minister of the Gospel, and enable him to comfort the afflicted, succour the tempted, strengthen the weak, answer objections, resolve doubts, and to rescue from Satan those that are taken captive by him. And troubles from without, these do also through the blessing of God, and the Spirit of God san­ctifying them, make the better Ministers too. Who can instruct unto Faith, and Patience, and Hope, bet­ter than they, whose condition in the world hath long called them to the exercise of them? Who can speak with more weight and power concerning the things of Heaven, and the World to come, than they that by long sufferings are become crucified to this present world? Who shall better, or more effectually per­swade to the hatred of sin, than they that have felt the smart of it; or to prize the blood of Christ and the promises of God, than they who have largely tasted [Page 176]the sweetness of them? How excellently will all that laziness, coldness, worldliness that is apt to overgrow us in a time of prosperity, be scoured off by afflictions, if God sanctifie them! And then behold what zea­lous, industrious, heavenly, serious Ministers shall be seen coming out of the Fornace!

Here I might descend to particulars, and shew you how (by the goodness of God, and his wise ordering) the particular afflictions that happen to the faithful Ministers of the Gospel, do fall out many times to the furtherance of the Gospel. Darius used to say, his poor Souldiers were his best Souldiers. Whether Christ Jesus will say so or no, I know not; but sure I am, he hath said, that his Souldiers should not entangle themselves with the affairs of this life, 2 Tim. 2.4. And experi­ence teacheth us, that it is a hard thing to have high and rich concernments in the world, and not to be entangled by them.

As for Reproaches, they have ordinarily this effect upon a good heart, to make more hardy, valiant, watch­ful: For though our enemies do not alwayes tell us truly, what we are, or what we have done, (when they reproach us) yet they tell us, what we may be, or may do, if we take not heed.

Banishment is either from a particular Congregation, or from a more general place, as suppose a Kingdom or Nation. These both sometimes fall out to the furthe­rance of the Gospel. There are some that will bear witness with all thankfulness, that God hath blessed the Banishment or forceable removal of some Ministers from their own Congregations (and that not long since) to be a means of carrying the Gospel to dark corners of the Kingdom, to Congregations whom no one cared for, to Sheep that had no Shepherd. Many a poor soul (I doubt not) hath cause to bless God, for [Page 177]the spoils of other Churches. Concerning the latter kind of Banishment I need not tell you, how it hath be­come a means to transport the treasure of the Gospel into other Lands; the Persecution and Dispersion of the Apostles and Evangelists from Jerusalem, doth so abundantly testifie it. It was well for the world that our Saviour gave that Commission to his Apostles, Matt. 10.23. That when they were Persecuted in one City they might flee to another: for so it hath come to passe that (as the Sun, so) the Light of the Gospel, setting in one part of the world, hath risen to give light to others.

And this brings me down to the Proposition it self directly contained in the Text, that, The restraint of the Ministers of the Gospel, doth sometimes fall out to the furtherance of the Gospel. Now the restraint of the Mi­nisters of the Gospel, is twofold, either Personal, (that we call Confinement or Imprisonment) or Ministerial, that is Suspension or Silencing. The furtherance of the Gospel is twofold also, either the furtherance of the Doctrine of the Gospel, or the Interest of the Gospel. Now both these kinds of restraints, God can make to fall out to both these kinds of furthering of the Gospel.

1. The Confinement of the Ministers of the Gospel, doth sometimes fall out to the furtherance of the Go­spel: And that; 1. Of the Doctrine of the Gospel; and that by these wayes;

1. It stirrs up the world to make enquiry into the cause why Ministers lye in Bonds: And so the knowl [...]dge of that way is encreased, and the Doctrine of the Gospel spread. Men, as men, are led by common compas­sion, to desire to understand the grounds of mens suf­ferings: And besides that, if there were no ingredient at all of compassion, yet the nature of man is curious and inquisitive. And indeed the nature of Justice, and [Page 178]Government is such, that it cannot long suffer the Crime of a person under bonds to be concealed. By this means the sufferings, especially the Imprisonment of the Apostles, carried the Doctrine of the Gospel to many places where the Apostles themselves never came, nor perhaps could come; for although they were commanded to go from City to City, yet fame would go faster and further too, than they could go. It is a very effectual way to propagate the knowledge of any way, even that the most eminent propugnators of it, should lie in bonds for the defence of it. It fell out thus in the Apostle Pauls case here, as he him­self explains himself in the verse next following my Text, So that my Bonds in Christ are manifest in all the Palace, and in all other places. My Bonds in Christ are manifest] that is, the cause of my Bonds, the reason of my Imprisonment is come abroad, and so the Go­spel is spread. It were no hard thing to give instan­ces amongst our selves, (and that not long since) how the person and way, or cause of Ministers have become famous and notorious by this means, which otherwise would have been more obscure. But,

2. This Restraint falls out to the furtherance of the Doctrine of the Gospel, in that it stirs up others, seeing the necessi [...]ies of the Church, and having compassion on it, to put their Sickle into the Lords Harvest, and to draw forth their breasts to the fainting Flocks of God: And so per­haps the Chruch gets two for one, or an eminent guide in the room of a meaner. It is expresly said, once and again, that after that John was put in prison, Jesus came into Galilee preaching the Gospel of the Kingdom of God, Mat. 4.12. Mar. 1.14. Our blessed Saviour took that occasion to enter solemnly upon his Ministry. And it seems, by the Apostle Pauls Imprisonment, Preachers were multiplyed: Though some indeed preach'd [Page 179]Christ out of envy and strife, yet others out of good will, ver. 15.

3. It quickens others who are imploy'd in the same work, to discharge it with more diligence and boldness. This is strange indeed to the eye of reason, that the sufferings of some should make others not fear to suffer: yet so God hath brought it to pass. So it fell out in the Apo­stles case here, ver. 14. Many of the Brethren in the Lord, waxing confident by my bonds, are much more bold to speak the Word without fear. Waxing confident by my bonds; that is, by the courage, constancy and patience which I shew in my Bonds. The Apostles Bonds were an occasion of manifesting his Courage, and his Cou­rage encouraged many; — many of the Brethren are much more confident to speak. And indeed, one would almost envy the incomes of God and his Spirit, upon the Pri­soners of the Gospel, and purchase those spiritual En­largements with corporal Restraints.

4. When God shall have enlarged them, the considerati­on of their Restraint will quicken them to greater pains, care and faithfulness: Oh how will they then labour to fullfil their Ministry, which formerly perhaps they had been more remiss in! this evil befalling them, will make them the more industrious to do the more good. God can also enlarge the hearts of their People to re­ceive them the more gladly, and their Doctrine the more readily. How welcome do ye think a Minister ri­sing from the dead, would be to a people, formerly it may be ungrateful to him? Why some degree at least of such welcome, may a Minister returning out of Pri­son find. Absence doth usually endear things unto us. And why may not God make their Imprisonment to endear them and their Ministry too, to their People? This some of the Prisoners of the Gospel have found.

2. The Confinement of the Ministers of the Gospel, [Page 180]doth sometimes fall out to the furtherance of the inte­rest of the Gospel; I mean, the cause of Religion, the Work of Grace, the power of Godliness. And that by these wayes amongst others;

1. It is an occasion of exercising the Charity of God's People. We need not go far to prove, that in times of prosperity, and universal rest, even Professors them­selves, are apt to settle themselves upon their world­ly concernments, to grow earthly minded, and to ful­ly themselves too much with the dirty commodities of the world. And the Ministers of Christ do find the Pro­phecy of their Lord made good by their own experi­ence, that the love of many shall waxcold. And indeed in times of prosperity and liberty, there seems not to be such need of the Manifestations of Charity, and the Expressions of Affections, as in times of Confinement. By this therefore doth God try the dispositions of Pro­fessors towards their Ministers, that have spent, and been spent amongst them, and draw forth the bowels of compassion towards them. Our Apostle's present con­dition at Rome, was an occasion of exercising the Phi­lippians Charity towards him; even then their care of him flourished, Phil. 4.10. This the Apostle rejoyces in, not so much, because it was a supply of his wants, as because it was an exercise of their Grace, and would abound to their account, knowing that God would sup­ply their needs, in as much as they had supplied his, ver. 17.18, 19.

2. It is a singular occasion of quickning the People of God to prayer: And in prayer, the exercisings of Re­pentance, Faith, Hope, and Heavenly-mindedness, are emeninently seen. It was sometimes prophesied con­cerning Christ the great Shepherd, I will smite the Shepherd, and the Sheep shall be scattered, Zech. 13.7. And so it was indeed: but it many times falls out o­therwise [Page 181]in the smiting of the Ministers of the Gospel those inferiour Shepherds, for thereby the Sheep are gathered, I mean gathered to Prayer, gathered to seek God. Thus you know they were gathered together, for Peter, when he was in prison, Acts 12.5. and ver. 12. Many were gathered together at the house of Mary, pray­ing. This the Apostle Paul calls for from his Philip­pians, ver. 19. of this chapter: and from the Jews, Heb. 13.19. Pray for us the rather, that I may be resto­red unto you the sooner: for the Apostle was even then a Prisoner at Rome, as the most judicious Commentators do conceive. It may be the prayers which were wan­ting for the preservation, will be abundantly poured out for the restauration of the Ministers of the Gospel; and this I do account is highly for the advantage of the interest of the Gospel: There is certainly no great evil towards us, so long as the prayers of God's Peo­ple are well maintained: and indeed, I see not how any good thing can be long kept out, where Prayer, fervent faithful Prayer, is kept up.

3. It confirms the courage of the People of God (that are so indeed) when they see their Ministers lye for the defence of the Gospel: it conduces much to their settlement in the Truth, and encouragement in their Profession.

4. It serves to the uniting of the People of God, and the keeping up of union and communion amongst them. Now, if ever, will they that fear the Lord speak often one to ano­ther, even when he is removed, that should speak to them all: See how close the Disciples kept together, when their great Shepherd was removed, Acts 1.14. and 2.1. The like in some measure may follow amongst the People of God, upon the removal of their Teach­ers into corners; and this will undoubtedly be to the furtherance of the interest of the Gospel— vi [...] unita [Page 182]fortior, their combined powers will be impregnable.

So much for the personal Restraint, or Confinement of the Ministers of the Gospel, and its falling out to the furtherance both of the Doctrine, and Interest of the Gospel.

2. Ministerial Restraint; that is, Suspension, or Silen­cing the Ministers of the Gospel. This doth also some­times fall out, and God can make it fall out to the fur­therance of the Gospel. And that,

1. Of the Doctrine of the Gospel. And that,

1. By puting Christians upon a more strict enquiry into those Points, Doctrines, or matters of Religion, that the Ministers of the Gospel are restrained for; and so know­ledge comes to be encreased, and the truth to be found out. Some have observed God's good ends in suffering errors to be broached in the Church; by that means the Truth hath been more narrowly look into, and more abundantly cleared. The erroneous Tenents, and corrupt usages of the Corinthians about the Lord's Sup­per, fell out exceedingly to the furtherance of the Truth in that matter; the Apostle Paul taking occasi­on from thence to write that eleventh Chapter of his first Epistle, by which we are more instructed in the Doctrine of that Sacrament, than in all the Scriptures besides. Something like may be observed to have fallen out in this case that I am speaking of. It is something that they are suspended for: And what is it? is it a suf­ficient ground of suspension, are the next enquiries? Instances for the confirmation of this, are not wanting in our own and other Churches. For you must not ex­pect under this head of Suspension, that I should bring any Scripture-instances, of its falling out to the fur­therance of the Gospel. For I do not read of any such restraint laid upon the Ministers of the Gospel in the Scripture. It might have been expected, that Moses [Page 183]should have restrained those that prophesied in the Camp, I mean Eldad and Medad. Joshua indeed said, My Lord Moses forbid them. But Moses thought there could not be too many Prophets in Israel, so that the Lord would but put his Spirit upon them. And as for Joshua, it was nothing but zeal for his Masters credit, that put him upon it, as appears, Numb. 11.29. Moses said unto him, Enviest thou for my sake? Would God that all the Lord's People were Prophets, &c. It might have been expected, that Paul here at Rome, should have shewed his Apostolical Authority at least, and have forbidden them that preach'd Christ of envy and con­tention; but he was glad however, that Christ was preached, Phil. 1.18. But above all, it might have been expected, that our Saviour Christ should have for­bidden him that cast out Devils, in his Name indeed, but w [...]s not of his company; he did a good thing in­deed, but he did it disorderly, he followed not him. The Apostles indeed would have had it so, But Jesus said, forbid him not, Mark 9.38, 39. But if any man will shew me any Scripture-instance of restraining the Ministers of the Gospel, I doubt not but to shew him in it, an instance of such restraint falling out to the fur­thera [...]ce of the Gospel.

2. Such ministerial Restraint doth fall out to the fur­thera [...]ce of the Doctrine of the Gospel, in that it gives the m [...]re occasion to, and layes the greater necessity on Chri­stians to reade the Scriptures and other good Books. That's evident. Now by this means Professors come to have good Judgement as well as good Affections, and know­ledge to their former zeal. I am loth to speak here, lest I should be thought to offend against any of the ge­neration of the Just: But I pray God to sanctifie the reading of the Scriptures and other good Books, to this end, That as Preaching hath made forward Professors, [Page 184]and drawn forth affections, so reading may make them solid Christians, and settle their Judgments in the Truth.

3. It ought to open the mouths of private Christians, to discourse the things of the Gospel, to declare to their neighbours the things of God, and instruct and edifie one another in Soul-concernments. And if they by this means shall be brought to preach to their neigh­bours; I mean not that they should usurp the Ministeri­al Function, not called thereunto; but by Godly Con­versation and Communication. As David preach'd in the 66. Psal. ver. 16. Come and hear, and I will declare what God hath done for my soul. If it shall be thus, and that instead of one Ministerial Preacher, there shall be many Charitative Preachers in a town, then I doubt not but it may fall out to the furtherance of the Gospel. And thus I beseech you, Christian Friends, let it be. Declare the great things of the Gospel in the way in which you may: do it now if ever. But lest I should be thought to preach faction, it's good I think, to shew my Authority: It is that of the Apostle, Heb. 10.25. Not forsaking the Assembling of your selves together, as the manner of some is, but exhorting one another, and so much the more as you see the day approaching.

4. This Ministerial Restraint may fall out to the fur­therance of the Gospel, in giving occasion and opportu­nity to the persons so restrained, to furnish themselves bet­ter for the work of the Ministry. Who knows, but that God may take some off, from laying out, that they may the better lay in, lay in stock, lay up store, make provi­sion; and then call them forth again to the Churches greater advantage, when they shall return far more richly leaden than before. Nay, who knows, but that some constitutions almost wasted, some spirits almost spent, do require some cessation? and God is pleased [Page 185]to give a nights rest to his labourers, that they may hold out the longer, and the better in his Service: As the husbandman givs a fallow year to his Land, not because he would not have Corn, but that he may have so much the more: So here, that it may be to the furtherance of the Gospel. They depart for a season, that their People may receive them, and enjoy them the longer.

2. Ministerial Restraint, or the suspension of the Ministers of the Gospel from their Ministry, doth some­times fall out; and God can make it fall out to the furtherance of the interest of the Gospel, and that by such wayes as these.

1. In making the Gospel to be valued, and more dearly esteemed by Professors, who perhaps began to look upon it with too common an eye, and to grow secure, cold, and wanton under it. When the meat shall be taken away, and the surfet cured, and the stomack restored, then, Oh then, welcome any wholsome meat! The Word of the Lord will be precious in those dayes. And not only in making the Gospel to be more valued by Professors, but also desired by others, that till then never knew the worth of it. If God send a famine of hearing the Word, it will make men run to and fro to seek it, Amos 8.11, 12. nay, perhaps make them run, that never found their legs before. The very want of the means and ordinances of conversion, may be a means ordained of God, for the converting of some, or at least for the preparing of them for Conversion. I may add under this head too, that it may fall out to the furtherance of the Gospel, by making the Ministers of the Gospel more prized. Their Restraint may well conduce to this end, Virtutem incolumen odimus, subla­tam ex oculis quaerimus invidi, good men grow precious cous by their absence. It may be proper for a Minister of the Gospel, bidding farewel to an unthankful and [Page 186]unkind People, to speak in his Saviours words to Jeru­salem, Mat. 23.39. — Ye shall not see me hence forth, till ye shall say, Blessed is he that cometh in the Name of the Lord. And if restraint of Ministers shall bring forth this fruit, then certainly it will fall out to the furthe­rance of the Gospel; for if the Messenger be prized, the Message will be more likely to be received.

2. This Restraint may be to the furtherance of the interest of the Gospel, In making former Truths to be remembred, repeated, digested. Alstedius used to say, That all Learning consisted in that one word, Repete, Repeat: And truly, I had almost said, all Religion too. Certainly it is wonderfully to the advantage of Reli­gion, when Doctrins formerly delivered and received, are frequently brought back to mind and memory. The business of Professors in England hath been, to hear new Truths, and fresh Doctrines still, but not to make good as far as they have gone. This fault, it may be, God will mend by this means: As the beast taken off his meat, falls to chewing what he had eaten before. Some have rightly observed, that they that want their sight, have commonly the strongest memo­ries: who knows but that God may bring it to pass, that your eyes should not see your Teachers, on pur­pose to help your memories in recording old Truths.

3. It may fall out to the furtherance of the interest of the Gospel, by quickning and stirring up Christians so much the more to private duties. The Restraint of Ministers may make many Priests, I mean Priests in their own families. Methinks it should do thus: Chri­stians should labour to make up in their Families, what is wanting in Congregations. And if it do thus, it will be to the furtherance of the Gospel; if the loss of one Priest in a Town shall bring forth in every Family one.

Thus have I proved, that God hath made and can make the Restraint of the Ministers of the Gospel, fall out to the furtherance of the Gospel it self.

Before I fasten upon any Application, I should inter­weave three or four necessary Cautions.

1. The Restraint of Ministers doth sometimes fall out to the furtherance of the Gospel, Yet this doth not at all extenuate or lessen the sin of them that restrain them. If I be lifted up, sayes our Saviour, (meaning, upon the Cross) I will draw all men unto me, Joh. 12.32. A case somewhat like this that I have been-speaking to: yet this did not at all lessen the sin of the Jews in lift­ing him up; they did it wickedly, Acts 2.23. although God determined and ordered it mercifully. God makes wicked men many times to usher in good things and happy events to his People, though they do wickedly in so doing. And indeed they do evil in bringing good things to pass. To be the Mother of a good event or success is something indeed, but to be Midwife to it, is no more than the wickedest wretch in the world may be. The Devil himself doubtless hath been a means to speed many a soul to Heaven, and yet he is in Hell himself.

2. This doth not excuse a People from Repentance, who have sinned away their Teachers. The Restraint of the Ministers of the Gospel is in it self a Judgment, and inflicted by reason of the unthankfulness and unpro­fitableness of a People; And whatever work God can make of our sins, that matters not, it is our work to repent of them.

3. This doth not excuse the prayers of God's People for the enlargement and restitution of their Ministers. God will do this happily, he will make it to fall out to the furtherance of the Gospel; yet this doth not shut out Prayer. The Gospel, you see, was accidentally fur­thered [Page 188]by Paul's imprisonment, yet he calls to the Faithful to pray for him, and so pray for him that he might be restored, Heb. 13.19. Nay, though you were sure you should see them restored, yet the liberty of Christ's Messengers in the Gospel is of so precious concernment, that you ought to pray, that they might be restored the sooner. So the Apostle speaks there.

4. Although God can, and although he should make the Restraint of his Ministers to fall out to the fur­therance of the Gospel, yet they ought to be sensible of it, and humbled under it, as a great affliction, not upon their Congregations only, but upon themselves too. My dear Brethren in the Ministry, let us lay to heart our own unfaithfulness, negligence, insufficiency, our own sin, who had such a prize so long in our hands, and it hath been like a prize put into the hands of fools, that knew not how to improve it, or at least did not improve it. Oh how good were it to be here, in Pulpits, in Con­gregations, if it pleased God! But we must arise, this is not our rest: And God knows whether our Places must again know us any more. God is our Witness, be­fore whom we stand, we should gladly redeem our Li­berties in the Gospel with any thing on this side sin; But it's held at too dear a rate; We must part with it; And what have we more? Only let God pardon our sins, which have robbed us of so precious a Jewel, and make it to fall out to the furtherance of the Gospel. If the Prophet Joel call, Gird your selves, and lament, ye Priests, howl ye Ministers of the Altar; Come, lye all night in sackcloth, ye Ministers of my God: for the meat-offering and the drink-offering is withholden from the house of our God, Joel 1.13. How may I call upon my self, and the rest of the Ministers of my God, to lament, when the food of our souls, the Bread of Life is with­holden from the Congregations of God! O Lord, see­ing [Page 189]thou hast afflicted us, affect us also with our affliction, that we may know this Rod, and thee that hast appointed it, and accept of the punishment of our sin!

Application.

Doth God sometimes make the Restraint of his Mi­nisters to fall out to the furtherance of the Gospel? Learn we then to admire the infinite Wisdom, Power and Mercy of God, who over-ruleth and disposeth of things to the good of his People, even contrary to their own natural tendency, brings such eminent good out of such apparent evil, enlargement out of imprison­ment, light out of darkness, day-break out of dunge­ons, the Gospel out of the Goal? Who can do thus, but the God whom we serve? What, shall we need to doubt the Arm of God in, who can do this?

2. See then how vain and bootless the design of men and Devils are against the interest of the Gospel, and how little to be feared. If God can make such things as these fall out to the Gospels furtherance, then what can be an hinderance? Oh admirable security, to be interested in the Power and Wisdom of God! what shall hurt him whom God harbours? what shall scorch him whom God shadows? What need they fear from worldly policy, who belong to that God, who crosseth the nature of things, and makes them bring to pass, not what they would, but what he list?

3. This may administer matter of support to the Mini­sters and People of God, who do this day in England let loose their souls to sorrow, and sink under their own haviness There is indeed matter of mourning; but my Do­ctrine stands by you here, and bids not mourn as men without hope neither. Is not this (my Friends) the common ground both of your and my sadness this day, is not this it that troubles us, even to think of the wayes of Sion, lest they should mourn, the precious [Page 190]and eternal Gospel, lest it should be hindred? If that be it, so here, God can make these things to fall out to the furtherance of it. And O that he would do so. O that God would so bless the Church we live in, with Peace, and Truth, and Piety, that we may never be mist, nor our names never be remembred more; that you may never have cause to complain for want of us, nor we once to open our mouths against them that shut them!

Now that this sad dispensation may indeed fall out to the furtherance of the Gospel, let me in the last place exhort my self and you, to do our parts towards it. Here now I should run over the wayes, whereby I told you these things might fall out to the furthe­rance of the Gospel: some of which cocern Mini­sters, others the People.

1. Let Ministers improve this respite, lay in stock, fur­nish themselves better, that when God shall again (if yet again) set them over his Houshold, they may be Scribes instructed to the Kingdom of God, and as Ste­wards bring forth things new and old, for the mainte­nanc of the family. Let us give attendance to rea­ding, and exhortation, not neglect the gift that is in us, meditate upon the Scriptures, give our selves wholly to them, that our profiting (by affliction) may appear to all men, when we our selves shall ap­pear.

2. Let us labour to be patterns of courage, and con­stancy to others; and not only so, but indeed examples of the Beleivers, in word, in conversation, in charity, in spirit, in faith, in purity.

3. Let us study our own hearts, dress our own Vineyard better than we have done, that we may be other kind of men and Ministers hereafter, than formerly we have been. By these means amongst others I told you, [Page 191]the restraint of the Ministers of the Gospel might fall out to the furtherance of the Gospel: O be not wan­ting in the improvement of so good means, for so good and blessed an end.

The rest concern private Christians cheifly.

1. Be hard at prayer with God, and cease not, till you have prayed us into our liberties in the Gospel again.

For this, as for all other mercies, God will be sought unto; nay it may be for this in a more especial manner. For it seems that God hath appointed pray­er as a special means for the restoring of his restrained Ministers, Heb. 13.19. I beseech you the rather to do this, (to pray hard) that I may be restored to you the sooner. Prayer is that form of speech, which Christians ought to use, that God would bring back his banished. This restraint, for ought I know, may have come upon the Ministers of the Gospel, because of them that have restrained paryer before God, as the phrase is, Job 15.4. However assure your selves that God will not open our mouths again to preach till you have well open­ed, wide opened, your mouths to him in prayer.

2. Be united amongst your selves. To have had Mi­nisters of different perswasions, hath doubtless main­tained and kept alive differences amongst Professors, which otherwise, either had not been, or at least had not been so long live'd: And I earnestly pray God that upon the unhappy laying aside of Ministers of one perswasion and another, may follow a happy laying aside of differences amongst their followers: that up­on the ceasing of Paul and of Apollos, that unsavory speech, I am of Paul, and I am of Apollos, may cease also. Do not only pray, but joyn in prayer, each with, and each for other. And however you may have too much pleased your selves to be known and distinguished by other names and titles, yet now, if you agree in the [Page 192]common appellation of men fearing God, I charge you in the Lord, that ye speak often one to another, converse familiarly and freely each with other; watch no lon­ger for each others halting, but watch over each other to prevent and heal all haltings. Let this separation of Ministers from People, be for the kniting and curing of that separation that is between People and People.

3. Be much in the Scriptures, and in other good Books. How this may be for the informing and setling of the judgments of affectionate Professors, I have already hinted, and but hinted. I am now onely to ex­hort you to it, to press you to take that course where­by the Gospel of Christ may be furthered. Even Reading is an Ordinance of God, and therefore you may pray for God's blessing upon it; nay, therefore ye ought. I speak not of transient, cursory viewing of Books, but of a serious, solemn, reverent, deliberate, religious exercise of Reading. Be often smelling to that sacred and fragrant bundle of Myrrhe, the Bible of God; by somewhat in which each spiritual sense shall be refreshed. Ply your Book, this Book, the harder, now that they are taken off that taught you; reade your Bibles, and bless God that you have Bibles to reade, skil to reade them, and liberty to use your skil, that you have your Fathers Will in your Mother-tongue, which all Christians have not, which God grant we may alwayes have. And now let good, savory, practi­cal Divinity find some room, more room than some­times in your houses, hands, heads, hearts you have professed a great while; it's time to begin to know somewhat now: And this is a way of getting know­ledge, which will maintain zeal and affection. If it be not the only way, I am sure it is one of the best means that we have left us, to preserve our selves from the corrupt Doctrines, and false Opinions, by [Page 193]which we shall be strongly assaulted, and the minds of many sorely shaken. A well-read Scholar is but a je­june commendation indeed; but a well-read Christi­an is a noble character; Acts 17.11. — These were more noble, &c.

4. Preach you now in your places, by your communica­tion and conversation. Out of your calling go not, out of Gospel-Order go not, shew forth a sober-spirit in all things; confound not the difference, which God him­self hath made, between Ministers and People. But exhort one another; consider one another, to provoke (not to anger and jealousie, as heretofore, but) to love and good works, Heb. 10.24. Somewhat more you ought to do, now that we must no more do what we were wont. Watch over each other lovingly, tenderly, faithfully, in this absence of your Watchmen. Study to promote the cause of Religion, and to carry on the Kingdom and Interest of Jesus Christ, as God hath given you talents, and shall give you occasion to lay them forth. If it must be so indeed that God will take off the Keepers of his Vineyard for a time, let each man of you become his Brothers Keeper.

5. Reflect upon your former slight and common thoughts of the Gospel, and Gospel-Ordinances, and be humble for that careless and drowsie temper; and labour to beget and encrease in your souls more earnest longings after, and more sutable valuations of the Ministry and dispensation thereof. To have good stomachs, sharp appetites towards spi­spiritual food, will both get meat, and give a relish to it, whereas the hunger of the body can only do the latter. Doubtless God's will concerning you in with­drawing the Table, is to reprove your wantonness and surfetings, and to make his Word precious in these dayes, and to the men of this generation. If you would yet again have bread, ask, long, and cry for bread. [Page 194]They that would have bread of Joseph must buy it, give money, cattle lands, and all for it, Gen. 47. But they that would have bread of God, must be hungry for it. As Christians get rest, by being weary, Mat. 11.28. so they get food, by being hungry, Mat. 5.6.

6. Be more frequent, more fervent in private Du­ties, in Family Duties, in what's most secret. Usurp not the Office, and be as much of a Minister to your Families as you can: I do not say that you now may do somewhat which formerly you might not, but that you must do somewhat more than formerly you did. Pray oftner, Catechise more, read more, press the Word read more upon your Families, and labour to bring them acquainted with it. If you will but be convin­ced of a necessity of mending your pace, and doubling your diligence, and will but up and be doing, you may make the Gospel a gainer. Alas that I should be forc'd to speak a word which will be so little for the honor of the Gospel! The Professors thereof in England are become flow to Duty, and of a drowsie temper: As to publick; specious, but little serious: as to private, perhaps con­stant, but very cold; as to secret, I doubt very care­less. A Professor of late hath been little or nothing more than another man, save only that he hath heard one Sermon in a week more. Alas, the very best are remiss, and seem to be of the declining hand. If a serious zealous Christian of another Church, should demand of our Ministers concerning their people, as the followers of John asked our Saviour concerning his Disciples ( Mat. 9.14.) Why do we and the Professors of other Churches fast oft, &c. but your people fast not, pray not, sanctifie not the Sabbath to any purpose? Is it not because the Bridegrooms are with them? is it so indeed? The day is just upon you, that the Bride­grooms are taken away; God grant that our curb may [Page 195]prove your spurt: The less we must do for you, the more do you for your selves and your Children.

7. Call to remembrance old Truths, repeat in your hearts, and in your houses too, what ye have formerly received, chew upon the Word that you have formerly eaten. Who knows but that God may have taken you off your meat, your green and flourishing Pastures, on purpose to make you find your cud. On the preci­ous Truths that at this day lye by the Professors of England, as stale commodities, or meats out of season! verily, one Sermon-less-year will make you make a meal of the most despiseable and homely dish that was ever set before you. If you can but suck at old Truths with new appetites, you will find fresh vertue coming from them: and that Doctrine that was laid aside, as having served one turn, may be effectually taken up for many other good purposes in the soul. It is said of our Saviours Disciples once and again in the Gos­pel, after he himself was removed from them, Then they remembred the words of Jesus; his Disciples remembred that he had said this unto them, Joh. 2.22. and again Joh. 12.16. These things understood not his Disciples at the first, but when Jesus was glorified, then remembred they, &c. The former part of this verse (Ah!) how true is it of this People of England? Oh that the latter part may be found so to! that this affliction may prove a rod to bring to remembrance, both sins committed, and Truths neg­lected; that so the People of God may be truly hum­bled, and the Gospel of God greatly furthered.

In a word, What ever God shall reveal unto you as a pertinent Duty, as a Duty of the season, as a means to further the eternal Gospel of Christ, that do: In the mean time praying and purposing (as Elihu sayes is meet, Job 34.32.) That which I see not, teach thou me: if I have done iniquity, I will do no more.

DYing Israel gave his Children portions, and to Joseph one above his Brethren, Gen. 48.22. I would commend one or two parts above what some of your brethren are content to sit down with; All Pray­er. Three are All, as we speak of principles.

I. Publick Prayer. Psal. 27.4. One thing have I de­sired of the Lord, that I will seek after, That I may dwell in the House of the Lord, all the dayes of my Life, to be­hold the Beauty of the Lord, and to enquire in his Temple. He subjected himself to the appointed publick means, and resolved his pursuance of them, in case of hidings.

This Ordinance of Solemn Meetings, appointed,

1. That God's Name may be hallowed. Psal. 29.1, 2. Give unto the Lord Glory, worship Him in the Beauty of Holiness. Glory must be given unto the Lord; and we must alwayes look what way the Lord hath prescri­bed for it; and that is in his own Ordinances. Singu­larly is the glory of God's Power, Wisdom, Goodness, &c. born upon the shoulders of many: this way God rides in triumph. The Kings honour is in multitude of Subjects. Blessed Parents have a full quiver. Great Men have many poor at their gates. At an Assize and Sessions, Great Men have more cognizances, than at private meetings, and this for their honours. When Men, Women, and Children, lay siege to Heaven, Haec vis grata Deo. Tertul. It's the Glory of God to be overcome by a multitude.

2. Herein his People are regarded.

1. Hopes given them of Audience, Mat. 18.20. There's a threefold cord in this one kind of Prayer, strong to remove Evils, and a powerful twist to pull down Blessings. The Wayes sure will be mended, when not only rich men with their teems, but cottages with their scuttles come to the common work.

2. The Godly quickned in the Duty. Growing and thriving People have that language, Zech. 8.21. Come let us go and Pray, I'l make one in Prayer; O come let us worship.

3. Others stir'd up. When they see a King, a Land­lord, a Master, casting a copy for them, 2 Chron. 6.12. Thus they are ready to reason; See, my concernments are like theirs, but not my heart, zeal, love to God, watchfulness, preparation, &c. What a fool am I in the midst of the Congregation! &c.

II. Private Prayer. Josh. 24.25. I and my House will serve the Lord. There should be right houshold-Order and Government, according to the Rule, amongst Christians. Col. 4.1. Paul speaks to Masters of Fami­lies, to carry like good Kings, in the first verse, and in the second, minds them of their Priestly Office; Con­tinue in Prayer.

This Kind instituted;

First, That his Name may be hallowed. The wise and merciful God hath a quick Eye, and a strong Shoul­der; as he knoweth, so he profers to bear burdens, where­whith Families are loaden: Cast your care on me, for I care for you. When we lock up our selves at night, and have Prayer, the Key, at our girdles, letting out our selves in the morning under his Providence, we have him for our God, and acknowledge him what he is.

Secondly, Families regarded.

1. A bar to domestick Discords. There must ne­cessarily [Page 198]be a studied, intended, right carriage in the family where Prayers are on foot.

2. Servants and Children, acquainted with their Duties, framed to that Worship of God, fitted for pub­lick Prayer, &c.

3. Superiors in Families hereby are under rich Pro­mises, Gen. 18.17.

4. Affaires of the whole sanctified, 1 Tim. 4.5.

I I. Secret Prayer, Mat. 6.6.

This kind instituted,

First, That God's Name may be hallowed. For the more self is set aside, more way is made for God's Glory, the Glory of his Omnisciency, &c.

Secondly, Particular regard of man,

1. As to the matter of Prayer. What an Hell the House would be but for the Closet. If the wife heard the confessed, vile miscarriages of the husband, and [...]he husband did but peep into the heart of the wife through an open window, and so in other relations,— Sat [...]n, and corrupt nature, would soon cut the cords of amity, dissolve bands, knit angry looks, weave vexa­tions gestures, contrive evil surmises, hinder domestick Prayer, &c.

2. Manner. Secret Prayer is elbow-room-Duty. The kno [...]s, in the Actus exerciti quoad indivuum, cut. No Act of Ʋniformity takes place here. In a word, Thou maist be what thou wilt be, if ipse locus sis, as Ber­nard. I leave thee with thy Bridegroom in secret.

U S E.

Let me hear my Will read (give leave to the impro­priety of speech) what I have bequeathed to you: Your deeds are good, if you have every parcel. You count right (as we say in Arithmetick) if you answer the total, or All.

1. My eldest Son in the Closet. Read 1 Cor. 11.22. [Page 199](though in another case) What have you not houses to Pray in, or despise you the Church? I mean, forsake you the assembling of your selves together? for one duty to swallow up another, it spoiles All. The whole City to be in the Gates, is not good.

2. My second Son in the Family. You have your House well adorned, but there's something wanting. A man is a man, though he want an arm or a leg, but is not integral. Your Prayers are not Mathematically total; but when they are, then are you.

3. My third. Publick Prayer is good when there is a concurrance of Family and secret. You do well when you believe the History: but to rest in Historical faith, is not that I commend. I give to every one of you an allowance, and yet you are found too light. Ment, mene tekel.

But first, What light peeces without allowance.

Secondly, With allowance.

First, We consider secret Prayer.

1. It may be thou makest thy closet but a creep­hole, hiding thy self from reproof, pleading that thy heart is as good as those that make the greatest shew. Though I make not that appearance in the Church, nor that noise in my house, yet I pray in secret. Pardon my mistrust, I fear thy prayers are not constant. Again, thou wilt say, I pray alwayes. I answer, As it is in point of Sabbath, when men plead, every day ought to be kept a Sabbath, and then no Sabbath is kept. So thy praying alwayes, is not to pray at all.

2. Admit thou prayest in secret; Dost thou perform Duty out of Conscience to the Command? If not, thy sacrifice is not accepted. 1 Sam. 15.22. Hath the Lord as great delight in burnt offerings and Sacrifices, as in obeying the Voice of the Lord? Behold, to Obey is better [Page 200]than Sacrifice, and to Hearken, than the fat of Rams: For rebellion is as the sin of witchcraft, &c. If thou say out of Conscience of Command; then what answerest thou to God, who commands all Prayer? James 2.11. For he that said, pray in secret, said also, pray in family; now if thou prayest in secret, and not in family, thou art become a transgressor of the Law.

3. Thou being a Master of a family, contentest thy self with secret prayer.

1. My Family will not be subject to House-duty. Art thou a King in thy House, as Jezebel (in a far diffe­rent case) said, Dost thou now govern the Kingdom? Dost thou give up thy Lordship? Lose not thy Autho­rity, O King, say, I and my House will serve the Lord.

2. Wilt thou say, I am ashamed to appear in publick? If Prayer be a black deed, than let red cover thy face. Art thou afraid of children or fools (even such are scof­fings Michals) think it not much to be vile in their sight, and thine own sight too. Be not ashamed of Christ, who is not ashamed of thee his Brother, but fear lest be be ashamed of thee when he cometh in the Glory of his Father, with the holy Angels, Mark. 8.38.

3. My thronging family business will not permit.

Answ. As we are to pray with all Prayer, so to watch with al Watchfulness; not only to watch in prayer, and after to hear God's answer, but unto Prayer. He is a strange God who gives thee Lands, Labourers, &c. and gives thee no time. Why, hath God given thee two Oxen together, two Horses, two Servants together, but thy hours not two together, but minutatem? this certainly to index to thee, and to give thee warning, that time is to be improved, and weighed very strictly, and more regarded than thy Horses, &c. Let me per­swade thee to look after Blessings in God's Way. Day­ly bread is sweetest that is got by Prayer and La­bour.

Secondly, Light with allowance.

Though I give thee the allowance of that weighty duty of Family-Prayer, yea, if thou couldst truly say (with the young man) Thus have I prayed from my youth up, what lack I yet? I must answer thee, One Prayer more is wanting, i. e. Publick Prayer. As it is in Petitions, to ask daily bread, and not hallowed be thy Name, is but a lame prayer: and to pray for Justification, in that Petition, Forgive us our trespasses, but not for Sanctifi­cation in that following, and lead us not into temptation, it measures not out the blood of Christ rightly, which reacheth to the purifying of his People as well as par­doning: because of something wanting, the foresaid Prayer is but a mutile, halting prayer. So when one limb is cut off, all Prayer is maimed: thy Deed is im­perfect. Thou hast both House and Land, but not the Commons thereunto belonging.

II. Family Prayer.

First, If there be nothing but this Family-Prayer, it is not one half of All.

1. I mistrust that something besides the glory of God, moves thee to it; may be thou wast brought up in a praying Family, and custom puts thee upon duty: or else the sought applause of thy Family, or Neigh­bours, thou art desirous to seem [...]o be a good Christian rather than to be so, and seekest after the gift of Prayer rather than the grace of Prayer.

2. I mistrust thou art not constant in duty; may be upon the Sabbath, but not in thy six dayes; may be at night when thou hast time, but not in the morning: may be when business is not throng, but seed-time and harvest, or strangers will easily put thee by.

3. Admit a constancy; it's not obedience to the Law-giver; for he that hath commanded thee to at­tend him in thy Parlour, hath said the like of the Clo­set. Obedience must be copulative and connexive. The Soveraignity of God is alike in all kinds of Prayer. The disregarding of secret Prayer, is the disregarding the Soveraignity of him, who is Unicus Praeceptor, Mat. 6.6.

Secondly, But though I give thee an allowance of one weighty kind, viz. secret Prayer; Yet for all this, thou art not currant. For as it is in the Com­mandments, to respect one and not another, shews a want of sincerity, and thou mayest be ashamed when the wicked call thee an Hypocrite, Psal. 119.6. So as it is in the parts of a Commandment, the negative part of the fourth Commandment, it is good not to la­bour: but when thou hast no respect to the positive, the sanctification of that rest, thou keepeth the Sabbath of the Ox. As in this, so in Prayer, though thou maist be under a kind of promise, to one kind of Prayer, yet all promises are made to all Prayer.

Obj. If thou replyest, My Prayers should be perfect, if I did like those publick Prayers.—

Answ. Observe this in publick Prayers, let this pa­rallel guide thee; I have known Pillars in the Church, who though they could preach ably and powerfully at home, had the choice labours of the Learned by them; yet durst not absent themselves from publick Preach­ing, though the Minister accounted none of the wisest, nor his Sermons free from light mixtures. The sincere milk of the Word, was that they desired, and the pub­lick instituted Ordinance regarded by them, did si­lence them at their own houses; they would walk with the Assembly upon the roof, so long as the un­moved Foundations would bear them. Prayer is tole­rable [Page 103]for the manner, when I go to the Father through Jesus Christ, assisted by the Spirit.

Obj. I like not Prayers with such a mixt company.

Ans. We may reade in David's Psalms of the con­stitution of the Church-visible in Saul's time. Unsound, hypocritical, wicked Professors, amongst David and others who were sincere. In those times David wisheth to have occasion of publick worshipping again, and accounts highly of what he did formerly enjoy, having gone with the multi [...]ude to serve God in publick.

III. Publick Prayer.

First, If thy All be only in publick.

1. I must crave leave modestly to mind thee of my mistrust, that thou hast thoughts that the place it self makes prayers efficacious, and thou groundest the spe­cial promise of Audience on it, and not upon Commu­nion of Saints.

2. I fear there is much of self in thee. Thou mayest go for a good Church-man in the account of thy neigh­bours, and mayest have that reward for thy service; when in the account of God thou art an ill Christian. Mat. 6.5. And when thou prayest, thou shalt not be as the Hypocrites are; for they love to pray, standing in the Sy­nagogues, and in the corners of the streets, that they may be seen of men: Verily I say unto you, they have their re­ward.

3. Admit the best, as Isaac to his father, Behold the fire and the wood, but where is the Lamb? Here is indeed Sacrifice and fat of Rams, but where is Obedience and hearkning to all that the Lord hath given in charge?

Secondly. But giving thee the allowance of that weighty duty of Family-Prayer, and yet thou wantest weight. Though thy house be a Church, resembling it [Page 204]in this duty of Prayer; Domum vestram non parvam Christi Ecclesiam deputamus, as of Juliana, to whom Au­gustine writ: For thou wouldst take it ill to be told, that thou prayest at the Church, and swearest at home: as Ber­nard reproves Eugerius, that the Laws of Justinian made a greater noise in his Palace than the Laws of God. Ad­mit, I say this, yet thou art not altogether such an one as I would have thee: For as in Faith, when Charity is wanting, we may call it right Faith, but it is not right saving Faith; So of thy Prayers, It's well thou prayest, but thou prayest not well. If thou shouldest withdraw thy belief from a Truth revealed in the Scripture, thy Faith is partial: So is thy Obedience when a duty is declared in the same, and is neglected; when all comes to all, thou fallest short of that singu­lar and necessary duty of secret Prayer.

1. What if I be bold to say, thou art nothing but what thou art in secret. The Kingdom of God appea­reth what it is, when it cometh not with observation, Luke 17.20, 21. It's not Spectability, but Glory with­in which makes the King's daughter like her self. Hid­den ones, under the Fig-tree, are his indeed, whom he especially eyeth.

2. Let the truly practical judge, whether I be too bold, in saying, that those that resolutely turn aside to crooked wayes, of judgment, of manners, are such, as enter not constantly into their Closets, daily exercising themselves in this, difficult, differencing duty of Secret Prayer.

IN the preceding Chapters, the holy Evangelist Luke, had by the guidance of the holy Ghost, given account of the state of humiliation, and in this Chap. holdeth out the Exaltation of Jesus Christ: This he doth in declaring two great Articles of the Christian Faith.

The first is, the first step and degree of Christ's Exal­tation, namely his Resurrection, which is confirmed by Scripture, by Witnesses who saw him, handled him, and saw him eat, which the same Luke, Acts 1.3. cal­leth infallible Proofs, from ver. 1. to the 50th.

The second is this in my Text; He ascended into Heaven. Wherein you have four parts.

1. Christ leading out as a Captain, or Shepherd, his Diciples from Jerusalem to Bethany.

2. You find him parted from them, in respect of bodily presence.

3. You have his Ascension, He was carried up into Heaven.

4. Here is his Valediction or Farewel to his Disciples. And surely he who all the time of his abode with them spake kindly, called them friends, excused their fai­lings, and would not over-drive them, nor put them on too harsh services, lest the bottles should break, and [Page 106]the garments rent, He cannot be unkind at last. He who began his first Sermon with nine Blessings, Mat. 5. cannot conclude as the old Testament concludeth, with a Curse; He who was alwayes in the days of his flesh on Mount- Gerizzim, to Bless and Pray for his Disciples, cannot be so changed as to ascend Mount- Ebal, to Curse at last. No, but having loved his own, he loved them to the end; here is a parting, but neither height nor depth could separate them from his love. When the time of his departing drew near, he let out his love more abundantly, and gave most signal ex­pressions of entire affection: that love that brought him from his Fathers bosome was not quenched nor abated by many waters. He had paid dear, and suf­fered deeply for his People, he had given his life, and shed his precious blood for them, yet he is at further cost. He lift up his hands and Blessed them.

In this last part, Christs Valediction, you have, 1. An Agent— and that is Jesus Christ, who is blessed for ever, to whom all power in Heaven and Earth was given, who undertook no Office without Call, nor ex­ercised any without Authority; he Blessed them, and that not without Commission, for God sent him to Bless.

2. The persons blessed; and they were a select num­ber, chosen out of the world, given into his hand, cal­led to be Witnesses of Christ's Sufferings, Resurrecti­on and Ascension, and to Preach the Gospel. Observe here, Judas who betrayed Christ was not amongst them, but lost the Blessing, and came under the Curse, prophesied of long before, Psal. 109.8. Though he had the honour to be one of Christ's Disciples, dig­nified with gifts ordinary, and extraordinary, yet his Apostacy procured him that dreadful Curse, Wo be to that man, it had been good for that man he had never been [Page 207]born. They that were the constant followers of. Christ, whom he led out, they are his blessed ones.

3. Here is the action, [...], he blessed them, and in blessing, or while he blessed, twice mentioned, that we should well consider it.

4. The circumstances of this Farewel, and they are three, the Place, the Time, the Gesture.

1. The Place, Bethany, it was a Village about fif­teen furlongs from Jerusalem, the Town of Mary and Martha and Lazarus, where Christ raised Lazarus, John 11.1, 8, 18. Bethany at the mount of Olives, so it is called, Mark 11.1. Reverend Beza, upon Act. 1. 12. where the Ascension of Christ seemeth to be from Mount Olivet, understandeth by Bethany, not strictly the Village, but the whole tract, containing the Mount of Olives, and that from the Mount near Bethany Christ ascended. You see Christ could make a house of affliction or poverty (as Bethany signifieth) a place of blessing; he is not tied to places, but where two or three are gathered in his Name, there is he amongst them; where true Worshippers are worshipping him in Spirit and Truth, there will he come unto them and bless them: He preached and pronounced bles­sing in the Monnt. The Disciples, John 20.19. were met in a house, and had the doors shut for fear of the Jews, and Christ came and said, Peace be unto you. He might at his Ascension have Blessed his Disciples in the Temple, or holy City, but he led them out to mount Olivet where, or nigh to which Bethany stood. And why? Some say, lest being seen, new troubles should arise; but the main reason is, because he would have a select number to be eye witnesses, to testifie to the world that he ascended, according to Acts 10.40, 41. Him God raised up the third day, and shewed him openly, not to all the People, but unto Witnesses chosen before of [Page 208]God, even unto us— so Beza, on Acts 1.12. Hi­storia ipsa— The History it self sheweth, that Christ would not ascend into Heaven from some place where there were many Inhabitants, or other Witnesses of his Ascension, but took only his Disciples into some part of the Mount Olivet, to be Witnesses of his de­parture from us, in respect of the humane nature, till the last day.

2. The Time when he blessed them. Just at his Ascension: he had blessed them before, and doth it now solemnly, with hands lifted up; it was the last thing he did on Earth. He was seen of his Apostles forty dayes after his Resurrection, and now that they must see him no longer on earth, he would shew them not only his hands and his feet (as sometimes he did for the strengthening of their Faith) but his heart en­larged in love and compassion, his bowels yearning to­wards them, he here kisseth them with the kisses of his mouth, and his lips drop sweet smelling Myrrhe on them, he speaks kindly to them, Blesseth them, and while he Blessed, [...], he departed.

3. The Gesture used in Blessing, [...], He lift up his hands. Where observe, it is arrogance and great presumption in the Papists to say, for the upholding of their Crucifixes and Crossings, that its very like that Christ Blessed them with his arms cross, as Jacob Blessed Joseph's Sons, Gen. 48.17. See Rhem. Testam. Where Jacob (as is evident from the text) laid his right hand on the head of the younger, by a Spirit of prophecy, fore-telling that he should be the greater, and at not all in favour of any their super­stitious use of the sign of the Cross, whereof Valen­tinus the Heretick was the first that made any great ac­count; as Dr. Fulke relateth out of Irenaeus. We have Christ's Blessing in the Text twice mentioned, and [Page 209]the gesture not omitted of lifting up his hands, but a total silence of the sign of the Cross. We may then conclude it is a cursed addition of the Rhemists, who presume to father that upon Jacob, nay, on the Lord Christ, which is indeed but a Novel fancy, not in any estimation with the Apostles, nor the Godly in their time. How can they reade and not tremble, Rev. 22.18. If any man add, God shall add to him the plagues?—

Nor can Christ's using of this gesture, warrant hu­mane Inventions in the Worship of God, nor the ri­gorous enforcing of a heap of Gestures, Vestments, and other unnecessary and ungrounded Ceremonies, so as men must not worship at all, nor enjoy their pro­perties without them; since lifting up of the hands is but a natural gesture of Reverence and Authority; neither is there any consequence in arguing from things written to things Apocryphal. But as bodily exercise profiteth little, so large discourses about it are but little to edification of common hearers. Only let me mind you, that Jesus Christ was faithful as Moses, and his Apostles kept back nothing that was profitable for us. Scripture must not, cannot be taxed with de­ficiency. And, little children, keep your selves from Idols; O be not tainted with Romish Superstitions, when her plagues are so nigh at hand.

But the Doctrine which I would this day commend to you from these words, is this.

Doct. The Lord Jesus Christ went to Heaven, solemnly blessing his Disciples.

In this Doctrine you have two branches; 1. Christ ascended into Heaven: 2. Christ blessed his Disci­ples at his Ascension.

1. Jesus Christ went into Heaven, 1 Pet. 3.22.

There are three Reasons why Christ ascended: The first is, that he might fulfill the Scriptures; In his As­cension he fulfilled Scripture-Types and Scripture-Prophesies; Christ was typified in the High-Priest's going into the second Tabernacle alone once every year, not without blood, Heb. 9.7, 24. Christ is en­tred not into those Holy places made with hands, which are [...], the figure of the true, but into Heaven it self, now to appear in the presence of God for us. It was pro­phesied of Christ, Psal. 68.18. Thou hast ascended on high, thou hast led captivity captive. The Apostle, Eph. 4.8, 9. expoundeth this Text, accomplished in Christ's Ascension.

2. Christ ascended that he might be glorified: He had glorified his Father on Earth, and finished the work which the Father gave him to do, and then went to be glorified with his Father, John 17.4, 5. He had been manifest in the flesh, and then is received up in­to Glory: He descended, dwelt among men, was a man of sorrows, and again ascended and sate down at the Right-hand of the Majesty on high, when he had purged our sins by himself, Heb. 1.3. As it was im­possible he should be held of Death, so it was impossible he should be held in a state of Humiliation: Ought not Christ to suffer, and enter into his Glory? Luke 24.26. The Vision of Christ's glorified Body is reserved for Heaven in mercy, one glimpse thereof in the Trans­figuration put Peter in a trance. Christ ascended to be glorified.

3. It was expedient for us that Christ should as­cend.

Obj. O but how can these things be? how much better had it been for us to have had Christs bodily presence still on Earth! What a deal of good did he by his Life, Doctrine, Miracles, Compassion on the Poor, Blind, Diseased, that [Page 211]cryed for help for themselves, children, and servants? Lord, hadst thou been here, my brother had not dyed, said Martha: So may poor desolate souls say, Lord, hadst thou been on Earth still, this evil, and that storm had not come upon the Church, or particular members of it. Ex­pedient Christ go? O leave us not!

Answ. In general: Saddest providences and most terrible things, whereby God answereth his People, often carry a great deal of sweetness and comfort in them, which we through ignorance and unbelief hard­ly discern. Christians often loose much by poring on present or imminent evils, and not looking to the sweet Result and glorious issue thereof. We walk too much by sence, and too little eye, by Faith, the things that are not seen. Thus the Disciples were loth to hear that Christ must be put to death: When he was bury­ed, We trusted (say two of them, Luke 24.21.) it had been he that should have redeemed Israel. Their Faith was low, not considering that he came to give his Life a Ransome for many. Such fools, so slow of heart are we to believe. Thus when Christ told the Disci­ples, I go my way to him that sent me. They asked him not, whither goest thou? and therefore sorrow filled their hearts, John 16.5, 6, 7. they did not look to the sweet Fruit which they should reap of his Departure; they would have found cause of joy, had they seriously considered that Christ went to his Father, and their Fa­ther, to his God, and their God.

But particularly, You have Christ's Word for it, which should silence all objections, and questioning thoughts. John. 16.7. Nevertheless, I tell you the truth, it is expedient for you that I go away.

There were four Expediencies of Christ's Ascension in respect of us.

1. It was expedient for us that Christ should ascend, [Page 212]that he might in our nature, as our Head and Surety, take possession of Heaven for us. Heb. 6.20. Whither the fore-runner is for us entred, even Jesus. He had purchased the Inheritance, and paid the price, and he went to have seizen and possession for us. John 14.2. I go to prepare a place for you.

2. Christ's Ascension was expedient for us, that he might intercede for us in Heaven, and now appear in the Presence of God for us, Heb. 9.24. and that we might have that consolation, 1 Joh. 2.2. If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous. And Heb. 7.25. He ever liveth to make intercession. We have a constant, and skilful, faithful Sollicitor in the Court of Heaven, pleading our cause. Is the Church militant oppressed? Jesus the Angel of the Covenant pleadeth, How long, Lord, wilt thou be angry? Zech. 1.12. and he is answered with good and comfortable words, I am returned with Mercies to Jerusalem, as it follows, ver. 16.

The Lord Christ standeth as with a golden Censer, having much Incense, which he offereth with the Pray­ers of Saints on the Golden Altar before the Throne; the Smoak of which Incense, with the Prayers of the Saints, ascendeth before God out of the Angels Hand. When his People pray on Earth, He, as their Sollici­tor, procureth a Grant in Heaven, which he sometimes sendeth down by a swift Messenger: So he did to Da­niel and Cornelius.

So that now being ascended, Believers may triumph. Who shall condemn? It is Christ that died, is risen again, is at the Right Hand of God, who also maketh intercession for us.

3. It was expedient for us that Christ should ascend, that he might send the Spirit, the Comforter. Joh. 16.7. If I go away, the Comforter will not come unto you; but [Page 213]if I depart, I will send him to you. The sending of the Spiri [...], to lead Believers into Truth, to convince the World, to help Believers Infirmities, to quicken, to comfort, to stablish them, and to abide with them to the end of the World, is the fruit of Christs Ascension.

4. Christ's Ascension was expedient, to assure us, that he hath fully satisfied Justice for the sins of his Elect, and left nothing undone of the great Work which he undertook. Heb. 9.12. By his own Blood he entred once into the holy Place, having obtained Eternal Redemption for us. His sitting at the Right Hand of God is an evidence that he hath obtained for us Eternal Re­demption. In his Ascension he triumphed over all Enemies; He had spoiled Principalities, spoiled them of their Prey, having rescued his Elect; spoiled them of their Dominion and Power over his Sheep; He had cast out the Prince of this World, the Accuser of the Brethren; and He made shew of them openly, Col. 2.15. Christ having overcome Death and Hell, declareth his Conquest, in ascending as a Conqueror into Heaven.

Take the Application in four Particulars, briefly.

1. Christ is gone to Heaven. Be not deceived by false christ's; Such shall come, Mat. 24.24. O remem­ber he is not here, but ascended, as he told his Disci­ples: Seek not then a bodily presence in the Sacra­ment; The Heavens must contain him, Acts 3.21.

The Martyrs, who burned at the Stake (not for ceremonies, &c. as some would have it, but) for denying Transubstantiation, or the bodily Presence of Christ in the Lord's Supper (however now-a-dayes, some bespatter them) had a sure Foundation to build on. The Scripture makes it plain, that Christ's Body is in Heaven.

2. Christ is gone into Heaven; Christians, let your hearts be there; Seek those things that are above, where [Page 214]Christ sitteth at the right hand of God, Col. 3.1. Why do ye grovel on Earth, when Christ your best Friend is in Heaven? What on Earth can satisfie? or what is to be desired when Christ is gone? Well may Believers desire, with the Apostle, Phil. 1 [...].23. to be dissolved, and be with Christ, which is far better.

3. Let us prepare for Christ's Coming from Heaven. Phil. 3.20. Behold He cometh quickly, in like manner as he ascended; but more gloriously attended, more mani­fest, every eye shall see him. Blessed is that Servant, whom his Lord when he cometh shall find watching, Luke 12.37. We are left to trade with talents, our Lord will come and reckon with us, Mat. 25.19. Be ready, for the Son of Man cometh in an hour when ye think not, Luke 12.40. O let us watch.

4. Lastly. Be comforted, Christ our Fore-runner is in Heaven; He is gone, but he went about our busi­ness. This providence of Christ's departing, looketh with a bitter aspect; it is doleful to consider, Christ is Gone. But as Jacob's Spirit revived when he knew Joseph was alive, so it is exceeding comfortable for drooping distressed souls to consider Christ hath taken possession of a glorious House, incorruptible Inheritance, and a biding Kingdom for us. We have an Advocate with the Father; our Redeemer liveth, and we shall see him: All his Enemies shall be made his footstool. Christ is glorifi­ed; his Members however vilified on earth, shall be like Him, and abide with Him, and He will be admired in his Saints. He is gone to prepare a place for us, and will come again and receive us, John 14.3.

And thus much briefly for this first branch; Christ Ascended.

The second is, Christ blessed his Disciples at his Ascension.

But (may some one say) How did Christ bless them?

I answer, [...], To bless, is, to speak well. So Christ alwayes spake well, Never man spake like Him. Grace was poured in his lips, and gracious Words pro­ceeded out of his mouth. But it hath a more special Importance.

1. To bless, is to acknowledge the Blessedness and Perfection of another. So the greater is blessed of the less. So with the tongue we bless God, even the Fa­ther, and our Souls bless the Lord.

2. To bless, is sometimes to pray for a Blessing. So Isaac blessed Jacob, when he prayed, God give thee of the Dew of Heaven, Gen. 27.27. And God Almighty bless thee, Gen. 28. The 1st and 3d. Thus Jacob blessed Jo­sephs Sons, when he prayed, The Angel that redeemed me from all evil, bless the lads, Gen. 48.9, & 16.

3. To bless, is to pronounce a blessing, and that ei­ther in the way of an ordinary Ministry. Thus Aaron and his Sons were to bless the People, saying, The Lord bless thee, and keep thee, &c. Numb. 6.23. So Simeon, Levi and Judah, Issachar, Joseph and Benjamin, were appointed to stand upon Gerizzim, to bless the People, Deut. 27.12. Or else by an extraordinary Spi­rit of prophesie. So Jacob blessed his Sons, when he told them what should befal them in the last dayes, Gen. 49. And Balaam prophesying the prosperity of Israel, is said to have blessed them altogether, Numb. 24.10.

4. To Bless, is to make blessed, to give as well as speak a blessing. So Israel was blessed effectually. Numb. 22.12. Curse them not, for they are blessed. Thus there are Blessings spiritual, and Blessings temporal; Blessings of basket and store, &c.

5. To bless, is to set apart from a common, to a ho­ly and spiritual use. So Christ blessed the Bread, when he set it apart to signifie his Body, Mat. 26.26.

Now when Christ blessed his Disciples, the four last [Page 216]of these acceptions of Blessing may very well be com­prized and intended. The gesture used in blessing them, lifting up his hands, may well suit with pronoun­cing of a Blessing in way of prayer. The Gifts and Graces poured on them soon after his Ascension, speak the efficacy of his Blessing, and that it was not empty words, but Spirit and Life. And it is evident, that at his Ascension, he set them apart, and gave them a Commission to go and preach the Gospel.

Other Texts might be cited, proving that Christ's Ascending, did [...], speak well to his Disciples, as Mark 16.17, 18, 19. and Acts 1.8, 9. But the Text so fully assureth us, that Christ lifted up his hands, and blessed, just at his Parting and Ascension, that we need no other Confirmation.

To come then to the Reasons why Christ Ascended, blessing.

The two main springs whence his Blessing slowed, are his Love and his Faithfulness; which two were the reasons of his Humiliation and Transactions. He loved his Elect; and He was faithful to him that ap­pointed him, Heb. 3.2. Out of Free-grace and Faith­fulness He laid down his Life a Ransome for many; He loved us, and washed us from our sins in his own Blood, Rev. 1.5. His Father had appointed Him, and promi­sed Him to bless, and he faithfully performed it. He came to bless, and went to Heaven blessing.

There are eight special Reasons or Ends which Christ had in his eye, in blessing his Disciples so so­lemnly, when he was leaving Earth to go to his Father.

1. He would assure his Disciples, that his affection to them, was the same now at parting, as they had found it from his first choosing them: they might have thought it strangeness, had he gone, and not left a Blessing behind him, after all his kindness and compas­sion. [Page 217]And this is one end, to which are directed all those gracious and comfortable Expressions, recorded in the, 12, 13, 14, 15, & 16th Chapters of John, with that pathetical Prayer, John 17. shewing him as ten­der-hearted towards them at last, as ever. He display­eth his Banner of Love over them in this gracious Va­lediction, going to Heaven Blessing.

2. Jesus Christ would have his Disciples, and all that should believe in his Name, to know that he car­ried the same Heart to Heaven with him, that he had on Earth; so that though his bodily presence was remo­ved, yet his Love continued, and he would be as mindful of them in his Kingdom, as ever he had been on Earth. And this is another End of his gracious Expressions at, and a little before his Ascension: He knew how ready they might be, through weakness and temptation, to question his care, and doubt of his Love; (as the Israelites about Moses, Exod. 32. As for this Moses, we wot not what is become of him) He would not have them think, Now Jesus Christ is gone, and his Mercy is at an end, he hath forgotten to be graci­ous, — and so sink in despairing thoughts. No, He assureth them, John 16.26. I say unto you, I will pray the Father for you; rest satisfied, question not but I will remember you, and set you as a seal upon my Heart, as a seal upon mine Arm; I will carry your names en­graven on my Brest-plate, and make intercession for you; and here he would assure them of lasting Love, in parting from them with the most notable expression of it. He solemnly blessed them.

3. Jesus Christ would have his People assured, that he is the Messiah, the promised Seed, in whom all Na­tions shall be blessed, Gen. 18.18. The Apostle mention­eth this Covenant with Abraham, Acts 3.25, 26. and sheweth that Christ came to bless, in pursuit of that [Page 218]Covenant, and to fulfil Scripture. It was prophesied of Christ, Psal. 72.17. Men shall be blessed in Him: And Blessing was his beginning and conclusion in his Mini­stry upon Earth; the beginning of his first Sermon, and the close of his Last.

4. He blessed them, that he might not leave them overwhelmed with grief, nor swallowed up of sorrow at his departure. John 14.1, 18, 27. I will not leave you comfortless; let not your heart be troubled, neither let it be afraid:—He knew the loss of his Presence might strike cold to their hearts.

The Children of the Bridechamber might mourn; alas, the Bridegroom is taken away; they might cry after so good a Teacher and Master; My Father, my Father, the Horsemen of Israel, and Chariots thereof:— and sorrow most of all, that they must see his face on Earth no more. Well, The Lord God had given Him the Tongue of the Learned, to speak a word in due sea­son, to him that is weary, anointed Him to comfort them that mourn; and he giveth his Disciples a Cor­dial, to keep them from swooning and fainting, some­thing to allay their grief, and bear up their hearts; they could ill let him go, except he bless them; and He giveth them a rich Legacy, My Peace I give unto you, John 14.27. and here a Blessing which proved very effactual to turn their grief into Joy: For it fol­loweth in the next verse after my Text, They returned to Jerusalem with great Joy.

5. Jesus Christ would have all his People know, That He will pour down Showrs of Blessing on his Church and People to the End of the World. This Blessing at his parting, shall prevail on all Ages, to the strong Consolation of Believers: The Efficacy of it abideth, and shall be on the head of Joseph, on the top of the heads of such as are chosen out of the world. [Page 219]Christ's good Will was not only to his Disciples, but also to all that shall believe through their word, John 17.20.

6. Jesus Christ ascended, Blessing, that he might arm his Disciples against Persecutions and Difficulties, which they must afterwards encounter: He knew they must meet with much Contradiction in preaching of the Gospel, that they must seal his Truths with their Blood, and drink of the Cup which he drank. And to animate them, he will have them eye-witnesses of his Ascension; and (as Elijah let his Mantle fall on Elisha) he lets a Blessing alight upon them.

7. The Lord Jesus would declare, That he hath ta­ken away the Curse from his People, and hath Autho­rity to bless. Gal. 3.13, 14. Christ hath redeemed us from the Curse of the Law, being made a Curse for us, that the Blessing of Abraham might come on the Gentiles. Christ by his Death and Sufferings, hath turned the Curse into a Blessing, blotting out the hand-writing against us; and (as Conquerours use to give gifts, so) He in his Ascen­sion gave and pronounced Blessings among his People: It was his Coronation Day, the Day of the gladness of his heart, he was entring into his Ivory-Palace with gladness, where all the Host of Heaven must a­scribe Glory to Him; And He will have some of his Oyl of Gladness run down upon his Members here on Earth.

8. Lastly. Jesus Christ would well fill up all Rela­tions in which he stood to his Disciples, and be as good and better in point of Love and Faithfulness, in such Offices and Relations, than ever any was.

Four sorts of Offices and Relations used to bless, especially at parting.

1. Parents did bless their Children; so did the god­ly Patriarchs, and Job, and David, &c.

2. Masters their Housholds and Servants. Abra­ham blessed his Servant, Gen. 24.7.

3. Kings and Rulers blessed their People; Moses, So­lomon, Hezekiah and Esther, prayed for their People. Melchisedec King of Salem, blessed Abraham, Gen. 14.18. Blessed be Abraham of the Most High God.

4. Ecclesiastical Officers, Priests and Levites, and Prophets under the Law. Melchisedec, Priest of the Most High God, blessed Abraham:—And Ministers ex­traordinary and ordinary, under the Gospel, bless Peo­ple.

Now Jesus Christ stood in such Relations to his Peo­ple; He is their Father, Isa. 9.6. & Heb, 2.13, 14. and puts the Blessing of a Father on them; their Master, and blesseth the Houshold of Faith; Their King, and fulfilled that Type of Melchisedec's Blessing, Heb. 7.1, 6. As Prophet and Priest, yea, Apostle and High Priest of our Profession, at his entring into Heaven, he with hands lift up, imparteth a Blessing on his People.

I come now to make some use of this point.

And first, Seeing the Lord Jesus went to Heaven blessing his Disciples, let us all learn of him to bless, and not curse; yea, to bless them that persecute us, Rom. 12.14. Here you have an exact patern, the best Teacher, follow his steps: Render not railing for railing, but contrariwise, Blessing; for ye are thereunto called, that ye should inherit a Blessing, 1 Pet. 3.9. Here is a fair Copy to write after, a good Lesson, well becoming true Christians: When Christ was reviled, he reviled not again; when he suffered, he threatened not, 1 Pet. 2.23. His last farewel was Blessing. Alas, Christians, we know not what spirit we are of, for tri­vial injuries, ready to be calling for fire from Heaven, and to have our tongues full of deadly poyson, and set on fire of Hell: Therewith bless we God even the Fa­ther; [Page 221]and therewith curse we man, made after the simili­tude of God: Out of the same mouth proceed blessing and cursing. My Brethren, these things ought not so to be, Jam. 3.8, 9.10. O consider for the moderating of our spirits and tongues, Jesus Christ suffered Contradicti­on of sinners, was spit upon, and had the highest inju­ries and greatest affronts offered him; and though he could have commanded twelve Legions of Angels to have aided him, yet he came as a Lamb to the slaugh­ter, and opened not his mouth; nay he prayed, Father forgive them, Luke 23.34. His own Disciples shewed a great deal of unbelief and disobedience, forsook him in the hour of darkness, and had many ambitious thoughts, and much selfiish discourse, yet his Love co­vered a multitude of faults, so as he blessed them at parting: O let the same mind be in you that was in Christ, be meek and lowly, be courteous and pittiful, for­bearing one another, and forgiving one another, as God, for Christ's sake, hath forgiven you; Let the Fruits of the Spirit, Love, and Peace, and Meekness, be found in you, and abound.

2. Use. Christ going to Heaven, solemnly blessing, should teach us, to expect all Blessings from Heaven only through Christ; and that all the Blessings of the New-Covenant are dispensed by the hand of the Me­diator; only in him shall men be blessed. Mens bles­sings are but blanks, cyphers, vain and of no value, except Christ bless; There is that blesseth himself in his wickedness, saying, I shall have peace, Deut. 29.19. but in vain; God's anger will smoke against that man, There is no peace to the wicked. The wicked flattereth himself, Psal. 26.2. but his iniquity will be found to be hatefull.

There are that bless the covetous, but the Lord abhor­eth them, Psal. 10.3. A sorry bargain, to have m [...]n [Page 222]acquit, and the Lord held guilty; mans blessing will stand in little stead when the Lord shall say, Depart ye cursed; It is not in all the creatures to render him a blessed man whom Christ doth not bless.

To proceed; There is no blessing to be had from God but only through Christ. Christ is the Emmanuel through whom there is peace on Earth, and goodwill towards men: he is the true Mercy-Seat with the wings of the Cherubims spread over it, whence the Lord will commune with his People; He is the true Jacobs Lad­der reaching from Earth to Heaven, from the top where­of the Lord declareth he is his Peoples God, and will be with them in all places whithersoever they go, Gen. 28.12.13.— We read, Ruth 4.5. At what time the Kinsman must have the inheritance, he must have it at the hand of Ruth (to allude hereto) You can never inherit the Blessing unless you be espoused to Christ. Ye shall not see my face (said Joseph) except your brother be with you. So here, no seeing the face of God with comfort, nor prayer heard, nor person accepted, nor sin pardoned, no souls reconciled, no Blessing obtained but through Christ; Prayers are but as howlings, if they be not put up in the Name of Christ the only Mediator. Read Heb. 12.18. &c. you shall find the misery of souls without Christ, but their happiness be­ing come to the Mediator of the New-Testament: Out of Christ we have to do with God from Mount Sinai in thunderings and lightnings, in tempest and terrible voices; but through Christ from Mount Sion, whence better things are spoken than Abels blood spake. So, Ephes. 2.12. &c. Without Christ, and afar off, without God, having no hope, strangers to the promise; But through Christ made nigh, reconciled, fellow-citi­zens with the Saints, of the household of God, the parti­tion-wall broken down, he is our peace. God is a terrible [Page 223]Judg, a consuming Fire to men out of Christ, but in him a Gracious Father, reconciling this world to himself, not imputing iniquities: Ephes. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual Blessings— But how? or for whose sake? Why, in Christ, only on his account, In him we have redemption, the remssion of sin, ver. 7. God for Christ's sake hath forgiven you, Ephes. 4.32. Jesus Christ is the Light of the world, without which dark­ness, horrour and perpetual confusion had been upon all mankind; the onely Foundation to stand against Hell gates; no other Name given whereby we can be saved. The way by which we draw near to God with hope to speed, is consecrated through his blood; the grand encouragements we have in our addresses to God, are Christ's Merit and Mediation. Jesus Christ is the only door at which God giveth his dole of Blessings, and by which we can enter into the Fathers presence and favour; He is the gate of Hea­ven, He is all in all.

My dear People, The time of my departure from you, not voluntary, but constrained, seemeth now at hand; possibly I am speaking the words of a dying man, and may see your faces no more in this place; 'tis my comfort I have not kept back any thing that is profitable for you, nor shunned to declare to you all the Counsel of God; But have (to my ability) taught you to observe all things whatsoever Christ hath com­manded; for so runs my Commission, Mat. 28.20. And let me tell you, I dare not exceed, knowing that terrible Commination, Deut. 18.20. The Prophet that shall presume to speak a word in my Name, which I have not commanded him to speak, even that Prophet shall die. And Mat. 5.19. Whosoever shall break one of these least Commandments, and teach men so, he shall be called the [Page 224]Least in the Kingdom of Heaven. The Scripture tels me what things I must teach and exhort; And if any man teach otherwise, and consent not to wholsome words, even the words of our Lord Jesus Christ, and the Doctrine ac­cording to Godliness; he is proud, knowing nothing, but doting, &c. 1 Tim. 6.1, 2. Could I find the things which (it is probable) are shutting the mouths of many hundreds of learned, consciencious Ministers, expressed in, or by good consequence to be drawn from the Scri­ptures (which I am sure are sufficient to furnish the Man of God throughly to every good work, 2 Tim. 3.17.) I would not for a World divest my self of the Liberty of my Ministry, nor bereave my self, my wife and little ones of our Livelihood; nay, I would wil­lingly practise them, and teach you so to to; I this day appeal to the most High (with the Prophet, Jer. 17.16.) As for me I have not hastened from being a Pa­stor to follow thee, O Lord thou knowest; Most gladly would I have continued preaching Christ Jesus the Lord, furthering your Faith and Joy, and driving on the great Marriage between Christ and your Souls: but sure I am, my Lord needeth not my sinning to car­ry on his Work amongst you, neither will I charge him with unfaithfulness, nor his Word with deficiency in pretending to mine own faithfulness in the Ministe­rial Function; but I'le patiently commit my self to Him that judgeth righteously, endeavouring to follow his steps, who became poor, that we might be made rich, and suffered greater things for me than I can do for him; On Him I desire to be found, waiting and keeping his Way, who hath the giving of the Opening of the Mouth, and is thereby known to be the Lord, Ezek. 29.21. He that openeth, and no man shutteth; and shutteth, and no man openeth, can, if he please, restore our Liberties and pleasant things; if not, here am I, [Page 225]let him do what is good in his fight, The Will of the Lord be done.

Why should I part with you, repining or murmuring at a churlish unkind World, whilst it is evident the World hated him before it hated us, and my Text tels us that Christ blessed his Disciples at his parting and Ascension?

Now the Lord Christ who went to Heaven, blessing, bless you this day with the best of Blessings, the sure Mercies of David, and lasting Benefits of the ever­lasting Covenant! The Lord Jesus, the good Shep­herd, who gave his Life for the Sheep, be your Shep­herd, and cause showers of Blessings from Heaven on your Souls, Bodies, Children, Families and Estates; And God, even the Father, for Christ's sake, grant, that you and I, who are this day parting with grieved hearts, may at last meet with joy, having all tears wi­ped from our eyes, and every sad thought taken from our hearts; to be ever with the Lord, at whose right-hand are pleasures for evermore. And God the holy Ghost abide with you and me, to guide us into Truth, to stablish us in the Truth, and comfort our hearts un­to the end of the world! The Lord be with you all.

And are we parting? Suffer I beseech you this word of Exhortation. In the last day, that great day of the Feast, Jesus stood and cryed, If any man thirst, let him come to me and drink, John 7.37. The Apostle at Troas ready to depart the morrow, preached long at his parting with the Elders of the Church of Ephesus, who must see his face no more; how fervently did he preach and pray? Acts 20. Two of Luthers wishes were, That he might have seen Christ in the flesh, and have heard Paul preach. But my Brethren, what tongue can express the worth of their Farewel-Sermons!

Though I be a weak earthen vessel, a reed shaken with the wind, yet, shall not my mouth be open, and my heart enlarged when I must preach to you no more? And am I leaving you? My Beloved and longed-for, how gladly would I leave you all in the Arms of Jesus Christ? Shall I leave any of you wedded to your sins and lusts? Shall I leave any of you glued to the world, and not espoused to one Husband, even Jesus Christ? Shall my liberty to preach Christ to you, cease, before you can all say of him, My Beloved is mine, and I am his? O that (if it were the will of God) it might not be so! Brethren, my hearts desire and prayer for you is, that you may be saved: My earnest request and suit to you this day is, that you will come to Jesus Christ, and be married to him for ever: Have pity upon me, (cry­eth sorrowful Job in another case) Have pity upon me, O ye my friends, the Hand of the Lord hath touched me: Have pity upon me, O my People, have pity upon your afflicted, grieved, dying Pastor. And this is the pity I crave at your hands, that you would none of you rest in a Christless condition, but expect Blessings and Blessed­ness only through Christ, that whether I come again to you, or be absent, I may hear of your affairs, that ye prize and love Christ fervently, that ye obey him sincerely, constantly, and universally, having respect to all his Commandments; that ye set a high estima­tion, and stick close to his Truths; that ye abhor E­vil, and account Gospel-administrations glorious; that ye stand fast in the Faith, and abound in every Grace.

Unum erat, &c. said Monica to her son Augustine, It was one thing for which I desired to live a little longer, that I might see thee a Christian ere I dye: So say I to you this day (whose cheeks I see bedewed with tears) If my heart deceive me not, I desire my Natural and Civil life a little longer, that I might see you Israelites [Page 227]indeed, and grown in Grace. I seek not yours, but you, O my Flock; I labour not to draw you after me, but after Christ. So far am I from murmuring at this sad providence, exercising me this day, that I bless God (who bringeth good out of evil) that hath given so many of his Ministers opportunity and hearts to confute those Scandals, cast on them by unstable souls, of being Hirelings, Baals Priests, greedy Dogs; Balaams, loving the wages of unrighteousness; Diotrephes, and loving preheminence; preaching for filthy lucre; supposing Gain to be Godliness, &c. from whom men ought to withdraw themselves.— Let such as are guilty answer as they can; Let Baal plead for himself. We are sure that the Judgment of God is according to Truth against them that commit such things: That God, who hath so far rouled away our Reproach, can in his due time make our Righteousness shine forth as the noon day. Only my Beloved, let me not have cause to take up such sad complaints of you, that I have bestowed on you labour in vain; that I have piped, and ye have not danced; that I have mourned, and ye have not lamented; that ye have not believed my report; that ye will not come to Christ, that ye might have life; that I come in my Fathers Name, an Embassador in Christs stead, and ye receive not my Message; but if another come in his own name, him ye will receive: that ye are easily perverted, marvelous soon shaken (See Gal. 1.6, 7, 8, 9.) and your minds corrupted from the sim­plicity that is in Christ, to fall in love with will-worship and empty things of mans devising; but will not be converted, nor fall in love with Christ, nor take his yoke upon you: Good People, add not thus to my affliction, but let me have joy of you, that I may say, Ye are my Crown and Rejoycing; Now I live, seeing my Peoples souls are alive and prosper, and have their hearts established with Grace, so as they cleave with purpose of heart unto [Page 228]God, escaping the temptations and pollutions of the world, and running, like the River Arethusa, through the salt Sea, yet keep their sweetness, and the Word of God abideth richly in them.

Monica Leapid for joy at Augustine's conversion, Cumulatius, &c. My God hath done abundantly for me, that I see thee his Servant. So let me have cause to re­joyce, and say, My God hath granted my desire, letting me see you that were serving divers lusts, serving the Lord Christ; and you that were dead in sin, spiritu­ally alive; and you that were Swearers, fearing an Oath; and you that were lost, found; And you that were haters of Holiness, following Holiness, without which no man shall see the Lord.

Sirs, think not that Angels, or some from the dead should ever come to invite you to Christ, and testifie these things, neither may you expect Christ himself in bodily presence to preach to you; when he was on earth, He went about doing good, calling sinners, Come unto me, Follow me; If any man will be my Disciple, let him follow me: but now his work is in Heaven, where he is about his Peoples Business, pleading their Cause.

Nay, you may not expect me to be preaching to you any longer, but once more I am here tendering to you Jesus Christ; I come a wooing in behalf of my Lord and Master, who was dead and is alive, and behold he liveth for evermore: In his Name who was preaching of old by his Spirit in Noahs time, to souls that by their obstinacy and disobedience are in prison, in Hell, 1 Pet. 3.19. I come to tell you, that Except you Re­pent, ye shall all likewise perish; and except you believe, ye shall be damn'd, Mark 16.16. that unless you obey Christ, ye will fall short of eternal Salvation; and if ye have not the Son, ye have not Life. I come to tell [Page 229]you, of your poverty and blindness, of your naked­ness misery without Christ, that all your hope will perish, unless it be built on Christ the Corner-stone, and that you can obtain no Blessing but through Christ.

'Tis recorded, that the dead that Sampson slew at his death, were more than they whom he slew in his life. To al­lude to it, O that this my dying Sermon, might shake the rotten pillars on which souls have built their hopes of Heaven short of Christ; that more sins might be mortified, and more souls quickened and converted than ever by any Sermon in the course of my Ministry; that now at the end of the liberty of my publick Mini­stry, you might all be the seals thereof, being pricked to the heart, and feeling the weapons of our warfare mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

Joseph's Brethren thought evil against him, but God meant it for good, to save much People alive. And O that this sad breach betwixt us this day, might occasion some poor souls to say, Periissem nisi periissem, I had been undone if I had not been undone. The smiting of the Shepherd, and scattering of the Sheep, was the occasion of a Sermon that enlightened me, quickened me: This breach brought me to Christ, acquainted me with my necessity of interest in Christ. I am not of the temper of that Emperour, who said, [...], when I dye, let the Earth be burn­ed; But O that my Civil Death might minister occa­sion of your Spiritual and Eternal Life! O that this divorcing day betwixt you and me, might be the day of your Espousals to Christ!

Dying David bespeaketh Solomon; I go the way of all the Earth: — Keep the charge of the Lord thy God, that thou mayest prosper, 1 Kings 2.1, 2, 3, 4.

My loving People, I am this day going the way of all that will live godly in Christ Jesus, the way of tri­bulation. I charge you keep the Lord's way; as you expect any blessing and prosperity, look for them only through Christ the Way, the Truth and the Life. I charge you before God, and the Lord Jesus Christ, who shall judge both quick and dead (as the Apostle, when his time of departure was at hand, charged Timothy) that ye rest not without Interest in Christ; and I leave this Sermon (as Joshua did the Pillar) as a Memorial, that I admonished and besought you to come to Christ, and become his Servants. O let not the Word I have spoken, to keep my self pure from your blood, condemn you in the day of Christ. You cannot plead, We were not bidden to the Wedding-Feast, we were not called to Christ; No, if you be found out of Christ at that great day, how will it torture you to consider, How have we hated Instruction, and have not obeyed the voice of our Teachers? In vain may you wish, O that we had the day of Grace once again!

Domine cur non modo, &c. said Augustine at his con­version, Lord, why not now an end of my filthiness? So say I to you, Why not now a parting with sin, and closing with Christ?

Take these Considerations or Motives.

1. The Lord Christ calleth you, whilst we are testi­fying these things to you; Whilst Noah was preparing the Ark, Christ was preaching; See that ye refuse not Him that speaketh from Heaven.

2. Others who have had as great hindrances as you have, followed Christ at his Call. James and John, Mat. 4 22. left the ship and their father immediatly, [Page 231]and followed Christ; neither enjoyments, not im­ployments nor relations could hinder them. Zacheus, a rich man, of low stature, in a great press, yea, of a wicked Sect, a Publican, great obstacles; yet he break­eth through all, he runs and climeth to see Jesus. If you come not to Christ, you will be inexcusable.

3. Let the Loveliness of Christ draw you; he is the Rose of Sharon, the Lilly of the Valley, the bright and morning Star, the Sun of Righteousness, chiefest among ten thousands, and altogether lovely: O let his Fulness and Perfections win your hearts, and attract your affections.

4. Let the Love of Christ constrain you; his conde­scending and dying for you, to save you from ever­lasting death: Will not such bonds of Love hold you?

5. The Lord taketh exact notice how long your Teachers are labouring with you; what means you have, and what fruit appeareth. These three years have I come, seeking fruit, Luke 13.7.

6. You must shortly appear before the Judge, to give account how you have profited by all the Sermons and Lectures you have heard, &c.

7. Now is the Ax laid at your roots, Judgment be­gining at the house of God; your Teachers ready to be removed into corners; possibly you may go from Sea to Sea, and not find that refreshing food for your souls, nor those advantages which you have had: Now there­fore, what mean you, O sleepers? are you set on fire round about, and not lay it to heart! Let the time past of your life suffice you to have been servants of sin; It is high time for you to awake out of sleep and to fol­low Christ.

8. If you will not come this day, what if the Lord should write you Christless, and swear in his wrath, [Page 232] You shall never enter into his Rest, nor tast of his Sup­per, saying, I would have purged you, and ye were not purged; never be purged, dye in your sins; he that is filthy, let him be filthy still?

9. Christ is willing to be yours, if you will be his; he will not reject you if you come; you have as fair Encouragement to come as ever any had.

10. They are very fair terms propounded: Is it not fit you serve him, if you expect him to save you; that you obey him, if you hope for his Salvation? Had he bidden you do some great thing, should you not have done it? how much more when he requireth no­thing but what is your reasonable service, befitting you as his Creatures? They are fair terms, Repent and be conuerted, that your sins may be blotted out; Come to me and find rest: Believe in the Lord Jesus, and thou shalt be saved: Be faithful unto death, and obtain the Crown of Life.

11. And lastly, Let your necessity drive you to Christ. Is there but one Ark in the world to save you from drowning? but one City of refuge to keep off Vengance from you? O hie thither apace. Is there but one day-Star to shine into your hearts? but one Son of Righteousness, with Healing under his wings? but one Sacrifice for sin accepted? But one Mediator betwixt God and Man, the Man Christ Jesus? O get in­terest in Him: Oh! why do any of you linger, and not hasten to this Zoar, when Fire and Brimstone are so nigh, so certain to all that reject Christ? Oh! why do you draw back, when drawing back is unto Perditi­on? Know my Brethren, these things as much concern you as ever any souls in the world; what need have you of Christ, to be your Wisdom, Righteousness, Sancti­fication and Redemption? without Him you are cur­sed, captivated and condemned, John 3.18.36. with­out [Page 233]Christ ye are deaf and dead, poor and polluted, and have no title to Heaven, to the Promises, nor any thing, but sin and its wages, Death: Nay, if you obey not whilest Christ calleth, Come unto me, you must with honour hear that other voice, Depart ye cursed:— Those mine enemies that would not that I should rule over them, bring forth and slay them before me.

Let me hint to you on what terms you must be, in your coming to Christ.

1. You must be divorced from your sins; make sure you take off the heads of your dearest lusts.

2. Disclaim all other Saviours besides Christ; re­nounce confidence in the flesh, Phil. 3.3. rest not in your outward priviledges nor performances; but when you have done all you can, say, We are unprofitable ser­vants.

3. Rest not in a bare notion of Christ; take heed lest you sit down with Fancy instead of Faith.

4. Take a whole Christ, Christ to rule you, to teach, to sanctifie you as well as save you.

5. Give your selves wholly to Christ, without re­serve; give him your ear open to his Calls; his Sheep hear his Voice, and know not the voice of strangers; give him your eye; look unto him and be saved: give him your hand and feet, to do what he commandeth; and come when he calleth: give him your knee to bow to him (not meerly in a complement) but to sub­mit to his Laws, and obey him as King and Lord: es­pecially give him your hearts, let him be enthroned there; Lift the everlasting Doors, that the King of Glory may enter. With the tongue you must confess, and with the heart believe, that you may be saved. And take him for yours for ever; abide for him for many dayes. Be­ware of Apostacy, by which Judas lost the Blessing, and went to his own place.

You see Brethren al blessings are to be expected only through Christ. I beseech you go home and work these things on your hearts by meditation: wrestle for a Blessing; say Lord Jesus, who blessedst thy Disciples, bless me, even me also; I will not let thee go unless thou bless me; cry to him (as the blind, lame, and diseased cryed when he was on earth) Jesus have Mer­cy on us; and believe that he is able, willing and rea­dy to bless you. As for me, God forbid I should cease to pray for you, that the Lord would put his Blessing on you.

One thing further let me mind you of, That you be much in blessing God for his Love and Faithfulness, in giving his Son, and ascribing Blessing and Praise to the Lord Jesus; for all spiritual Blessings, and for go­ing to Heaven blessing his People: Especially I charge you, be careful to spend the Lords Day, which is pre­cious time, which he hath sequestred; and set apart for himself, in a thankful Commemoration of Jesus Christ, his Grace and Compassion to poor sinners, and not in sports and past-times: study what you shall ren­der to him in lieu of such superlative and incompara­ble Love; and in a due Sanctification of the Lord's Day, endeavour that the Name of Christ may be re­membred through out all Ages.

The third and last Use, is, Consolation; for I would not leave you comfortless.

1. Here is abundant Encouragement to poor sinners to come to Christ: you that have trembling hearts, and dare scarce look up to Christ, by reason of your sins, lest he call you Dogs, and cast you out; who are ready to say, There is indeed Consolation in Christ, and he hath Blessings enough to bestow, but they are not for me; let me tell you, it is good to be humble and sensible of your own vileness, but not to be faithless and unbelieving; for unbelief is highly derogatory, [Page 235]dishonourable to Jesus Christ, and wrong to your own souls, a rejecting of your own mercy: I could also tell you, it is the most unreasonable thing for you, to question Christ's pitty and tenderness towards poor, heavy laden sinners, after that he hath from Eternity, had his delights with the sons of men, Prov. 8.31. And in Noahs time he was preaching to save souls, would they have believed and obeyed. He sent all his Prophets of old, to testifie remission of sins to all that believe in Him, Acts 10.43. The Prophets testifie his tenderness. Consult, Isa. 55. the seven first verses, Ho, every one that thirsteth— He will abundantly pardon. Isa. 40.11. He shall gather the Lambs, and carry them in his bosome. Isa. 42.3. A bruised Reed shall he not break. Isa. 61.1, 2, 3. He hath sent me to bind up the broken-hearted. Ezek. 18.23. Have I any pleasure that the wicked should dye? Psal. 72.12, 13, 14. He shall save the souls of the needy. You have his own Testimony, John 6.37. Them that come to me, I will in no wise cast out. You have the Experiences of the Saints recorded for your encouragement: The Apostle Paul, who was a Persecutor, and confesseth himself the chief of sin­ners, yet he obtained Mercy. The thief upon the Cross (though before he reviled Christ) yet praying, obtain­ed a very gracious Answer. Nay, consider, what Christ hath done to shew himself, in good earnest, to save souls: He knew what a bitter Cup he must drink, yet, Loe I come; he became our Surety, and longed to have our debt paid, and his People redeemed, Luke 12.50. He was wondrously straitned, till his Baptism of Blood was accomplished: He hath sent his Apostles after such signal Manifestations of Grace to testifie it.

And in his Name, my Beloved, I am this day decla­ring to you, That he is very willing and ready to re­ceive any that will come to him, and would gather you [Page 236]as a Hen doth her Chickens under her wings; never did any find him backward; nay, He is more willing to bless you, than you are to receive his Blessings. It's some satisfaction when men will come, that he may see the travel of his soul, Isa. 53.11. He taketh it ill, that we are so backward in coming. He loved the young-man that came running, kneeling, enquiring, Good Ma­ster, what shall I do? &c. and had the young-man liked the terms, the match had been made, the breach was not on Christ's part. Nay, Luke 15. he sheweth, there is joy in Heaven over one repenting sinner, in three Parables. Draw near then thou drooping dejected soul, come and see, not only the Hands and Feet of thy Saviour; put not only thy hands into his pierced Side, But behold the heart of thy Redeemer! behold thy Lord lifting up his Hands and Blessing; and see if there be not ground to cry out, My Lord, and my God: Had you seen Him after sweating drops of Blood for you, ascending with such Expressions of hearty Love, could you have doubted? Had you seen his Hands lift­ed up in blessing his People on Earth, at his last fare­wel, could you doubt of his willingness to bless you?

2. Here is Comfort for the People of God, amidst all the Curses and Persecutions of the world; Be not afraid; no matter who curse so Christ bless, Psal. 109. Let them curse, but bless thou. Christ's Blessing is your Pavilion from the strife of tongues. For first, Christ blesseth effectually, Psal. 37.22. when Christ will bless, men cannot let. Secondly, Irrevocably. When Christ blesseth men cannot reverse it. Balaam could not curse Israel, when God had blessed. The Blessings of Christ are without Repentance. Men now cry Hosan­na, anon crucifie; but they whom Christ blesseth, shall be blessed everlastingly. Thirdly, he blesseth such as bless his Servants, and curseth them that curse them, [Page 237] Gen. 12.3. Fourthly, He blesseth his People for mens cursing, 2 Sam. 16.12. Fifthly, He turneth the Curse into a Blessing, Deut. 23.5. Sixthly, He hath variety of Blessings, Blessings of the Dew of Heaven, and of the Deep. Esau cryed, Hast thou but one Blessing; bless me also, O my Father. But Christ's Blessings are an Ocean, never exhausted: He is a Sun, full of Light, after so many thousand years emanation of Blessings, and irradiation of the World therewith, he is as full as ever; He is a Fountain always flowing, and ever full. He hath national Blessings, pardon of sin, and peace, and plenty, Zech. 3.8, 9, 10. The whole 72 Psalm sets out Christ's Blessings.

Would you have a Land rid of Idolatry and Here­sie? Zech. 13.2. After the Promise of Christ, as a Fountain open, the Lord engageth, the names of Idols shall be forgotten, and the false Prophet, shall pass out of the Land. Would you have blessings on a Congregati­tion? Good Teachers and all their abilities and success are from Christ, Eccles. 12.11. Ephes. 4.11.12. He hath a Blessing for the habitation of the Just. Prov. 3.33. Riches and Honour are his. Prov. 8.18. All fresh Springs are in him: He hath plenty of spiritual Bles­sings, being the store-house of his Church, where it pleased the Father that all fulness should dwell. From him flow Acceptance, Ephes. 1.6. Justification and Par­don, Mat. 9.6. 1 Cor. 6.11. Sanctification, Acts 3.26. Illumination, Col. 2.2. All the Treasures of Know­ledge are hid in Him, and He openeth the eyes of the Blind: He is the Author and Finisher of Faith, full of Grace; by Him we have Adoption of Children, Ephes. 1.5. These are rich Blessings. Moreover, through Christ we have interest in the Promises, 2 Cor. 1.20. and right to all our Comforts and Priviledges, 1 Cor. 3.22, 23. All are yours, and ye are Christ's. Briefly, [Page 238]Through Christ you have Everlasting Blessedness, Heb. 5.9. Rejoyce then in Christ Jesus, O ye Upright, ye are the blessed of the Lord, who went to Heaven bles­sing. Read over your Charter & Priviledges through Christ; what is there wanting that heart could wish, for your selves, your Children, this life, or a better?

Yet consider further with me, Christ went to Heaven blessing; and Acts 1.11. In like manner will he come again. How will Christ, do you think, bless his Peo­ple at his second Coming? What a joyful meeting will there be of the Lamb and his Spouse, decked and adorned with Graces? how will he welcome his Bride when he cometh again, to receive her to abide with him, who left her whilest full of spots and wrinkles, so kindly? he then took a few apart, and blessed them; but then at his second Coming, Gather my Saints toge­ther, Earth and Sea must give up their dead, and ne­ver a Saint be lost, but raised at the last day. Christ blesseth Believers at death, receiving their souls, ma­king their bodies rest in hope; but at His appearing he will bless them, with a glorious Resurrection, making their vile bodies like his glorious Body, Phil. 3.20. Saints bodies shall then be glorious, spiritual, strong and incorruptible, 1 Cor. 15.42, 43, 44. No more hunger and thirst, nor cold and weariness; no more crying nor saying, I am sick, nor pain, nor death, Christ will set them at his Right hand, and bless them with a sen­tence of Absolution, Come ye blessed of my Father.

Well may the afflicted Church on earth, tossed with tempests, cry, Come Lord Jesus, come quickly; Oh! what a time of refreshing shall that be? Act. 3.19. how shall the Saints then sing Halelujah: Blessing, Honour and Praise be given to the Lamb, and to Him that sitteth on the Throne?

O joyful Day, when our Lord Jesus, who went to [Page 239]Heaven With his Hands lifted up in Blessing, shall come to carry his People blessed, triumphantly in Heaven!

Into the hands of this Lord Jesus, I commit you my Dear People.

The Psalm, for the main substance of it, is Davids prayer for deliverance from the grievous oppressi­on of his cruel enemies; yet it so relates to David, that many passages do also respect Christ (of whom David was an eminent Type) so the 9th verse is applied, part of it, John 2.17. and the rest of it, Rom. 15.3. and so may more passages in it be applied.

This Petition for deliverance (whether you refer it to David or Christ) is,

1. Propounded in the beginning of the first verse, Save me—.

2. Prosecuted and urged with divers Arguments, whereof the first is drawn from the greatness of the calamity under which he lay, ver. 1, 2. Secondly, From his long waiting and earnest crying, his throat dried, his eyes fail, ver. 3. [...] Thirdly, From the number and nature of his enemies, more than the hairs of his head, and they very malicious and injuri­ous, hating him causelesly, forcing him to unjust resti­tution. Under which also is couched a 4th Argument, viz. his own innocency as to the matter wherof he was accused, and for which he was hated and perse­cuted, ver. 4.

Notwithstanding which innocency of his as to the particulars wherewith he was charged by men; [...]e yet justifies God in permitting these evils to befal him; for this I take to be part of the sense of the 5th vers. O God, thou knowest my foolishness— and therefore I cannot justifie my self before thee, nor accuse thee of injustice for permitting it to be thus with me. Though the words may seem also to look another way, viz. to be Davids appeal to God concerning his innocency in those particulars, q. d. Thou Lord who knowest my foolishness, from whom my sins are not hid, knowest my innocency in the things whereof I am accused. By the way take this Note.

Obs. When men oppress and pesecute most unjustly, yet there is cause to justify God in suffering it to be so. God's Justice is executed upon us by their injustice; if men falsly accuse us, yet God can truly charge us. When Job had to deal with men, he will maintain his integri­ty against their accusations, chap. 27.4, 5, 6. but when he hath to deal with God, he acknowledgeth his sin, will not stand upon his own justification; he will not plead, but supplicate, chap. 9. throughout. The Prophet Jeremiah grants the conclusion, chap. 12.1. though he defiers to debate with God about the prospe­rity of the wicked, and about God's permitting them to oppress and trample upon his People. If any of God's People think they have hard measure from men, that they are wrongfully and injuriously hand­led as to some particular, yet let them eye God, and confider their carriage towards him, and they shall find cause enough to say, as Ezra 9.13. Thou hast punished us lesse than our iniquities deserve. It may seem hard that the poor Messengers of Christ, who desired nothing more but libery to speak to fouls that they might be saved, and have daily bread; should be de­prived [Page 241]of this liberty & livelyhood, upon such ground; as were not necessary to be imposed by others, of which themselves cannot submit to, without losing the peace of their conscience, and credit of their Ministry; yet who so innocent that he cannot see reason enough to justifie God? alas, there is so much unfaithfulness, luke-warmness, negligence, laziness, and a thousand other miscarriages to be found in us, as may abun­dantly justifie God in this dispensation, though he seem to spit in our faces, and to lay us aside as a vessel where­in there is no pleasure.

But to come to the Text. It may be considered either with relation to what goes before, and to the scope of the Psalm, and so it is an argument enforcing the Petition for deliverance, drawn from the ill conse­quence which would follow, if God should permit his enemies thus to insult, viz. that hereby the Godly would be ashamed and confounded, they would stum­ble and take offence at his sufferings. Or it may be considered absolutely, and so the Text is a Petition, That God would prevent that sad consequence of his sufferings, by his seasonable deliverance, or some other way.

In the words thus considered, observe, first, to whom the petition is directed, viz. to God, descri­bed by a double Title, the one of Majesty, Lord God of Hosts; the other of Mercy, God of Israel.

2. For whom it is made, and that is the Godly, de­scribed by a doudle practice of theirs, viz. those that wait on God; and those that seek him.

3. The matter of the Petition, and that is, That such might not be ashamed and confounded.

4. The motive that induced him to make this Pe­tition, or that which gave occasion of it, and that is included in those words [for my sake] or (as the [Page 242]Original) in me: that is, because of my grivous suffer­ings and calamities. The words are plain, and need no further opening.

Divers observations would arise from each branch, but I shall only name three.

Observe, 1. God's People are waiters on, and seekers of God. This I pass by.

2. The long and grievous afflictions of God's eminent Servants are apt to stumble and confound others, even the truly Godly.

3. A Gracious soul fears, and prays against the evil in­fluence that his sufferings might have upon others.

The second of these I chiefly aim at, in prosecution whereof I shall, 1. Shew that it is so. 2. What it is that men stumble at in the Saints sufferings. 3. Whence it comes to pass.

1. That it is so, Scripture abundantly bears witness, and experience confirms it.

Did not Job's Friends sadly stumble at his suffer­ings? (though not in being a shamed and confounded, yet) in censuring and condemning him for an hypo­crite, as appears in their debates with him? As Da­vid was well nigh gone, and had almost slipt at the con­sideration of his own sufferings, and the wicked's prosperity, Psal. 73.2, 13, 14. so he declares that others were stumbled upon the same account, even his People i. e. the People of God, ver. 10. But what need we multiply instances when we have one in stead of all, viz. the sufferings of Christ himself; at which not only others, but even his Disciples and Apostles themselves did sadly stumble? Peter denies, and forswears him, others of them stager and question whe­ther he was (what he had declared himself) the Re­deemer of Israel, Luke 24.21. all forsake him. The Sword awakes against the Shepherd, and the Seep are [Page 243]scattered, Zech. 13.7. Thus it hath been in all ages of the Church; though I deny not, that the blood of the Martyrs hath been the Seed of the Church, yet that Seed hath not sprung up ordinarily till following ages, as for that present age wherein they suffered, their falling into troubles did cause others to fall off, and depart from them. The Cross hath been, and will be a Stone of stumbling and a Rock of offence to many: men will shun that way wherein they see others plunged, and sticking in the mire. Therefore hath the holy Ghost laid in much for the prevention of this mischief. This seems to be the scope of Psalm 37. & 73. To this purpose are recorded both dreadful threa­tening against those that should be ashamed of Christ or his Members in their sufferings, such as Mark 8.38. and also precious promises to those that should boldly own, and openly profess him, Mat. 10.32. Luke 12.8. all which intimate that there is a propensity in the best to fall into that sin. Hence it is that the Apostle cautions his Thessalonians that none of them should be moved by his afflictions 1 Thess. 3.3.

Let me only subjoyn this here (which I desire you to carry along with you through my whole discourse) That all do not stumble in the same kind, some are weakned and discouraged, and so either fall off, or play Nicodemus his patt; others having promised themselves a fair gale of prosperity which should waft them over safe, & speedily to the heavenly shoat, when they see others tossed with an Euroclydon, conflicting with the winds and waves, ready to be swallowed up, or dasht in pieces upon the rocks of affliction, make a retreat, resolving to venture no further upon that tempestuous sea; so Demas and others in Pauls time. Some again stumble by passing hard censures upon those whom they see too meet with hard measures in [Page 244]the world — These and divers other wayes, which we shall occasionally touch upon (though the Text points cheifly at one way) do men stumble at the sufferings of the Godly.

2. Let us enquire what it is that men stumble at in reference to the Godlies sufferings, and we shall find chiefly three things, all which may be fairly implyed in the Text.

1. Sometimes men (even the Godly) stumble at the persons so afflicted, are ready to think hardly of them (as Jobs Friends of him) because God deals hardly with them. How ordinary is it for men to pass harsh censures upon those that fall under heavy afflictions? and there's good reason, for there being upon every mans heart an indelible impress of God's vindictive Justice they know the [ [...]] Rom. 1.32. the Judgement of God, and that he is the Judge of the world, to inflict punishments on offen­ders; knowing also that this Righteous Judge cannot, will not pervert Judgment; hence they conclude, that those so severely and signally punished, must needs be guilty of some grievous enormities, or monstrous im­piety; a clear instance we have in the censure those Barbarians passed upon Paul, when they saw the Viper leap and fasten upon his hand, Acts 28.3, 4. Now this impression of the Divine Justice, remaining upon the Godly (as being indeed a part of their sanctifica­tion) they sometimes forgetting that afflictions are the portion of God's People, and that they are part of the childs portion, are ready to judge those to be none of God's Children who are thus afflicted. Nor do men this way only stumble at the persons of the Godly in afflictions, but (which is more ordinary) they are shie of owning them, stand at a distance from them, for­sake them. See Psal. 69.8. 2 Tim. 4.16. This was our [Page 245]Saviours own case, Isa. 52.14. & 53.23. All in Asia, even Phygellus and Hermogenes turned away from Paul, 2 Tim. 1.15. Onesiphorus is almost the only man who was nor ashamed of his Chain, verse, 16. — It is so in any kind of affliction.

Tempora si fuerint, nubila solus eris.

But one of the saddest kinds of stumbling in this re­spect, is, when those that should be Comforters turn Censurers; when the Godly joyn with the Wicked in censuring their afflicted Brethren, as suffering out of obstinacy and perversness, because their consciences are not of the same latitude with their own: yet how or­dinary is it? If the conscience of a poor Christian have a more quick and lively sence of humane impo­sitions, be more tender of violating Oaths, of corrup­ting God's Worship by mens Traditions; of doing things which are doubtful, or carry in them an appea­rance of evil; though he never so patiently sit down under his sufferings, yet he shall be whispered about as either an ignorant, scrupulous, or obstinate fool, even by those who profess to own the power of Godli­ness, though in these respects taking to themselves a greater latitude, both for their principles and practice. This, O this (next the sence of God's wrath) is one of the bitterest ingredients in the cup of the God­lies afflictions; yet they often meet with it: And against this we may reasonably think that David prayes in the Text, viz. that the Godly might neither censure, nor be ashamed of him, because of his suf­ferings.

2. Sometimes men stumble at the way and profession of the Godly; (which follows upon the former) they take up hard thoughts even of Godliness it self, when it goes hardly with the Godly: thus David because of his own sufferings begun to think his piety vain, Psal. 73.13. [Page 246]Though the Word hath expresly told us, that we must through many tribulations enter into the Kingdom of God; and men (in Thesi) in the general believe it, yet when sufferings befall themselves, or others, for Holiness-sake, they forget that Word which speaks to them as to Children, Heb. 12.6. they conclude that is not the right way which is strewed with so many crosses, and therefore turn out of it. Hence David saith, Psal. 125.4. The rod of the Wicked— lest the Righteous put forth their hands unto iniquity, q.d. Even the Righ­teous are apt, by long and grievous afflictions, to be turned out of the way of Righteousness, and to turn aside into crooked wayes (as ver. 5.) therefore God will take care to prevent it, by a seasonable deliverance of his People. How many have turned their backs on Christ, when they have seen others carrying his Cross upon their shoulders? The story of that King of Mo­rocco is sufficiently known, who would not be baptized into the Christian Faith, because he saw many poor and ragged creatures who, he was told, were the servants of Christ. Men will shun that Road upon the Sea, where they meet with many pieces of Ships split upon the Rocks; nor will they take up a Calling, the Pro­fessors whereof are generally poor & beggarly. Doubt­less the sufferings of the Godly occasion in many a pre­judice against Godliness, in some a turning from it. Against this therefore we may rationally conclude Da­vid to pray in the Text, viz. that as none might mis­judge his person, so neither his profession, because of his afflictions.

3. Sometimes men stumble at the weaknesses of the Godly in their afflictions: if they see them never so little despond, or faint, or any way waver, not con­sidering the greatness of their troubles, nor allowing those grains they ought to humane infirmity: one [Page 247]dead Fly, a cowardly carriage, or act of slavish fear or sinful compliance in a Godly man, shakes and stumbles others: there is indeed a scandal given in such mis­carriages which is the great sin of those that give it, yet others should be careful not to take it: offences of this nature will come, while men are men, encom­passed with humane infirmities; but blessed are they that are not offended at such things. Some such thing is intimated in that of Solomon, Prov. 25.26. A righ­teous man falling down before the wicked, is as a troubled fountain, or a corrupt spring. A learned Com­mentator gives this sense: Cart­wright. A righteous man falling down— that is, improborum, sive illece­bris, sive comminationibus, fraude aut vi ab of­ficio depulsus: one that's drawn or driven from his duty by the flatteries or threats of the wicked; such a one is like a troubled Fountain, or corrupt Spring, that is hurtful to others: As a poisoned fountain is a publick mischief, poisons all the streams that issue from it, and all those that drink of it; so the miscarriages of such stumble and offend many, grieve some, and pervert others. When a Pillar of the Church is shaken, it must needs unsettle those that lean upon it: Such a one was Peter, Gal. 2.9. and you know that not only the Jews, but even Barnabas himself was drawn away with his dissimulation, ver. 12, 23. This then may be the sense of David's Petition in the Text. Lord let me not by any weaknesses, or despondent carriages, cast a stum­bling-block before them that fear thee. The sense of the Petition is well exprest in the singing Psalm.

Let no man doubt, or shrink away, for ought that chanceth me.

Thus you see at what men are apt to stumble, in re­ference to the Sufferings of the Godly.

3. Let us enquire whence it is that men are thus [Page 248]apt to stumble, what may be the reason of it. Take three.

1. Reas. From that carnal tenderness, and sinful self-love, which is deeply rooted in every mans nature. Men are loth to undergo hardships themselves, and therefore take up hard thoughts and sinister opinions of those that do: the flesh shrinks at Sufferings, and therefore they shrink from those that suffer, lest they should be necessitated to suffer with them. From this principle it was that Peter diswaded our Saviour from suffering, Mat. 16.22. as appears by our Saviours re­ply, ver. 24, 25. If any man will come after me, let him deny himself, and take up his Cross and follow me. q. d. I perceive Peter what thou drivest at, 'tis care of thy self more than me that suggests this counsel, thou wouldst not have me lead in Sufferings, lest thou, shouldst be compelled to follow, but I tell thee, it must be so; both thou and all others that will follow me, must take up their Cross, &c. It is hard to drag the Carcass to the Prison, to the Rack, to the Flames; therefore men (though otherwise good) are willing to think those in an errour, or else too heady and rash in owning the Truth, that expose themselves to suffer­ings, especially upon the account of some smaller Truth: if they should conclude such to be in the right, they must needs ship in the same bottome, and run the same hazzard; hereupon the flesh for its own security, finds some fault in those forward Sufferers wherewith to cloak its own backwardness.

Apparent rari nantes in gurgite vasto.—

2. This stumbling at the Godlies sufferings, pro­ceeds f [...] want of due consideration of what the Word of God speaks, as to the state of the Godly: the Word is very plain and positive; Christ hath not dealt as an Impostor, but hath told us the worst, as well as the [Page 249]best of Christianity, Mat. 16.25. he hath told us of forsaking houses, lands, &c. Mat. 10.17.—of being delivered up to Councils, scourged, cast out of the Syna­gogues, brought before Governours, &c. So Acts 14.22. 2 Tim. 3.12. Yet when it comes to it indeed, we do not so seriously consider these things, nor remember them, either as to our own or others sufferings, as we ought. This was the case of the Apostles when our Saviour suffered: he had expresly foretold them of his sufferings, Mat. 16.21. yet they were slow of heart to believe; which he upbraids them with, Luke 24.20, 25, 26. Compare that Text, Mat. 17.22, 23. where he tells them, The Son of Man shall be betrayed; and they were exceeding sorry, with Luke 9.44, 45. where he tells them the same things, and (saith the Text) They understood them not, it was hid from them, and they perceived it not. So Mark 9.32. How shall we re­concile these Texts? the one tells you, They were ex­ceeding sorry; the other, That they understood it not: I deny not but they may relate to several times, for our Saviour did often inculcate this upon them; yet me-thinks this may be the sence: they did understand his words, and the meaning of them, and were thereupon affected with some present flitting sorrow; but those things did not, (as our Saviour bids they should, Luke 9.44.) sink down into their ears; they did not, as Ma­ry, lay them up, and ponder them in their hearts: the effect these things had upon them, were but like the effects of some Romantick Tragedy, that excites some present affections, but leaves no lasting Impressions; so that when Christ came to suffer, these things were as much out of their thoughts, as if they had never been spoken; they had such deep and radicated apprehensi­ons of Christ's earthly Kingdom, that they forgot all he spoke of his Death and Sufferings. Thus it is two [Page 250]often; a notion indeed we have of sufferings, being the lot of God's Children, but we are wofully wanting when it comes to the Application, either in reference to our own or others condition; and often we are so taken up with poring on some temporal conditional promise of comfort, or deliverance (which we mistake for absolute) that we are ready to conclude our selves, or others, to be none of God's Children, because such a promise is not fulfilled to us, or not in our time: this may be a second cause of mens stumbling at the Godlies Afflictions.

3. It may also proceed from hence, That good men do with an eye of sence, pore upon the Sufferings of the Godly, but do not, with an eye of Faith, look either at the gracious Promises annexed to them, or the blessed Issue wherewith they are attended. Obser­vable is that expression of the Apostle, 2 Cor. 4.17, 18. For our light affliction, which is but for a moment, — While we look not at the things which are seen, but at the things which are not seen. That is it indeed which makes the Godly account their own or their Brethrens Suffer­ings, light, momentary and inconsiderable, while they look, &c. —But while men pore altogether on their suf­ferings, no wonder if they are stumbled, and take offence: Now this is too ordinary, the best are im­merced in sense, and are incomparably more affected with things objected to sense, than those which are the objects of their Faith: they look at what the Godly suffer, this their sences inform them, but they consi­der not what they do now, or hereafter shall enjoy, that's the proper act of Faith. This occasions stumbling both wayes: For as to the wickeds prosperity, men look at what they have in the world, and thereuppon pronounce them happy; but they consider not that their dishes are sauced, and their drink spiced with the [Page 251]wrath of God; that they have their portion in this life, Psa 17.14. which is nothing but a bellyful of Gods hid treasure; that they have here their good things, and must hereafter be tormented, Luke 16. that they stand in slippery places, Psal. 73.17. and shall be sud­denly tumbled into destruction. And then as to the Afflictions of the Godly, men look on what they suf­fer, and accordingly judge them miserable, but they consider not how often they are pronounced blessed who suffer for Righteousness sake; or what precious Pro­mises are made to them; what reviving Cordials are laid in; or what a Crown of Glory is laid up for them: this is that which makes many mistake and mis-judge. We consider Job's afflictions, but not the End of the Lord: We are apt to look on the dark side of a Chri­stian, and to take notice how he is scorcht with the Sun of afflictions, but do not observe his inward Comeli­ness: his Sufferings are in the eye of our sense, but the present Promises made to him, or the future Re­compences laid up for him, are not in the eye of our faith; and this causes sad stumbling.

These may suffice as Reasons of the Truth. I now proceed to Application, which (omitting many other inferences) shall be only this; to caution you against this miscarriage.

USE.

That which is David's Petition to God here, I shall make mine to you; and what he desires of God, for the Godly, in reference to his Sufferings, I shall de­sire of you all in reference to my own and my Bre­threns Sufferings at this day: The sum of my Cauti­on, Counsel or Request, is, That all of you, whe­thers friends or enemies to us, will take heed you be not offended in us, or any way stumble at our Suffer­ings. I am bold to go a little beyond the limits of the [Page 252]Text; for whereas it only speaks of their stumbling that are truly Godly, and that only by being ashamed and confounded; I extend my Caution to all, both godly and wicked (for if the Godly, much more the wicked are apt to stumble, and therefore need cautioning) and to all wayes of stumbling, and taking offence, so as thereby to offend God: Let none therefore upon the account of our Sufferings, stumble either at our persons, by disowning or mis-judging us; or at our way, by thinking worse of it; or turning from it, or at any weaknesses you may possibly discover in us, so as thereby to be discouraged, and fall from your own sted­fastness: These things I might resume and prosecute, but I shall rather chuse to direct my Caution to such as are Enemies, and then to Friends; to the Wicked, and then to the Godly, that I may (if the Lord please) remove those stumbling blocks, at which both the one and the other are apt to fall and miscary, when I have first given you an account of the Reasons which en­duce me at this time to give in this Caution or Coun­sel.

1. I am afraid, lest by stumbling at our Sufferings, you should lose the benefit of the Doctrine we have delivered. It was Pauls fear, lest he should run, or had run and laboured in vain. Blame us not if we fear the like: 'Tis true indeed, if we have been sincere, our labour cannot be lost as to our selves, we have deliver­ed our own souls, our work is with the Lord, and our Reward with our God; we are to receive our Reward not according to our success, but Sincerity: but our fear (Beloved) is as to you, lest you should have re­ceived the Grace of God in vain: Should you now stum­ble, and take offence at our Sufferings, it might un­doe what hath been done in and upon you by our La­bours; Were there no more in i [...], but our suffering [Page 253]in our names or estimation with you, I think I should have either wholly forborn, or but lightly touch'd upon this matter; but the danger is yours, you may lose as to your souls; prejudice against [...]our persons, upon the account of our sufferings, may be prejudicial to the effect, that the Doctrine we have delivered might have upon your hearts.

2. I am afraid, lest Religion and the Cause of God suffer. As to our persons, 'tis a small matter what you or others say of us; 'tis a small thing to be jugded of you or of mans judgement: count us what you please, let us be as Reprobates: only we would not that the Cause of God should suffer, that Religion should be wounded; this we fear lest you should stumble in, or turn from the Way which we have endeavoured to lead you in: May you but stand fast in the Faith, and presevere in practical piety, then though we be offer­ed up upon the Sacrifice and Service of your Faith, we shall joy and rejoyce with you all: but if you stumble at our Sufferings, as to dislike Holiness, to dis-esteem the sweet and good Wayes of God, it will be a bitter ingredient in our Cup.

3. I am afraid lest you should lose the benefit of ou [...] sufferings; Beloved, 'tis not for our own sakes only that we suffer, 'tis for your benefit, that you may be comfor­ted & confirmed. Read 2 Cor. 1.6. Whether we he afflict­ed, it is for your Consolation & Salvation, which is effectual in the enduring of the same Sufferings which we also suf­fer. —Should you take offence and be discouraged, or otherwise stumbled at our Afflictions, you would lose that advantage you might otherwise get by them; yea, that which might be to your benefit, would then become your bane and ruine. Upon these and the like enducements, let me resume to press the Caution upon you all. I shall rank you under two Heads.

1. On one hand, Such as are already prejudiced against our Persons and Ministry, that have stood at a distance, and would not come in, nor comply with our Endeavours for your good; I beseech you, let not our Sufferings heighten your prejudice, or give you occasi­on to charge, censure, or condemn us: I see divers things at which you will be like to stumble in this kind; give me leave to remove some of them.

First, You will be ready to say (nay, it is already said by some) That we are justly buffeted for our faults, that it is nothing but what we deserve, as having been busie, censorious, and pragmatical Fellows; making divisions and separations amongst our People; taking upon us power to suspend you from the Lord's Table, admitting and excluding whom we pleased; exercising a power more arbitary than ever the Bishops did: this is a Prejudice deeply rooted in the hearts of many. To which I say;

1. We wil in part own the Charge, we wil not justifie our selves before the Lord, but will say as Nehemiah, Nehem. 9.33. Thou, O Lord, art Righteous. —There is sin enough in us to provoke the Lord thus to deal with us.

2. Yet we have cause to bless the Lord, that you have no worse things to lay to our charge, that you cannot write drunkards, loose, debaucht, unclean pro­fligate Persons, upon our doors, when we are gone. I hope we shall not in the thoughts of those that are most prejudiced against us, suffer as Theeves, Murderers, Evil-doers, nor justly be charged, as busie bodies in other mens matters, 1 Pet. 4.15. It will not I hope be lookt upon as presumption, if we take up Samuels Apology, 1 Sam. 12.3. Whose Oxe have I taken? — Or Pauls, Acts 20.33. 2 Cor. 7.2. that we have not been rigid exactors of that which was our own, much­less [Page 255]required that which was not our own, both our, and I hope your Consciences will bear us witness.

3. As to that which the generality of our People have taken most offence at, viz. Our Strickness about the Sacrament; First, Have we done more than our Commission warrants us? Have we not often told you the danger, That to eat and drink unworthily, is to eat and drink your own Damnation? Can you blame us if we have at once consulted your and our own safety? Will you quarrel or censure us, because we would not give you that which, in the state you were, would be to you a Cup of Poyson, and would certainly aggravate your Damnation? Forgive us this wrong. But, Se­condly, Who hindred or deprived you of that Ordi­nance? was it not your own fault? Have you not been exhorted and entreated to come to us, that you might be instructed, and fitted for that Ordinance? yea, if you thought it too much to come to us, have we not offered upon the least invitation to come to you for that purpose? know you not that the Priests lips should preserve Knowledge, Mal. 2.7: and that you should seek the Law at his mouth? yet we have sought to you, and intreated that you would not refuse instruction, but with many of you have prevailed nothing: nay, have we not often urged you with this consideration, That your absenting your selves upon the account of your igno­rance, would be no excuse? that as it is a great sin to come without preparation, so to refuse those helps whereby you might be prepared to come. You have been told, That it was the duty of every one professing Christianity, to commemorate the Death of Christ in that Ordinance; and that it was an undervaluing, and a high Contempt of Christ and his Benefits, wilfully to withdraw. That in the sight of God, your willing­ness to come in your ignorance and prophaness, and [Page 256]your refusing to come because you might not come in that state, was as if you had so come; and that God look'd upon you as profaners of his Ordinance, be­cause you would have done it if you might: so that I hope you will have no just cause to blame us in this particular. What other motive I pray you can be rati­onally imagined, should enduce us to this severity, but fear of sinning against God, and of wronging your and our own souls? had we not been convinced of our Duty, and the Danger of neglecting it, we could have been content to have purchased your favour by a gene­ral Admission. As for other Crimes charged upon us; as preaching Sedition, intermedling with State-Affaires, &c. I shall only intreat that you would review our Sermons, consider our Course of Preaching (which for the most part, hath been upon Catechetical Points) and see if there be any just cause to fasten such a Charge upon us.

2. But it will be said, If we suffer not for our for­mer faults, yet it is for our present fault that we suffer: we may if we please submit and continue in our Places, it is our wilfulness and obstinacy, fear of losing credit, adherence to a party, &c. that exposes us to suffering. To this I must not make a full answer, nor shall I re­flect upon what is done by Authority; I acknowledge it my duty to obey passively, and suffer patiently, where I cannot with a good Conscience yeeld active Obedi­ence. Yet to hint something.

1. I beseech you seriously to consider, whether it be probable that a man out of meer obstinacy, or the like principle, should expose himself to such hardships as we are like to undergo? which of you would do it? make it but your own case, and you will soon discern the unreasonableness of this charge. Consider but what Obligations are upon us to continue in our Places [Page 257]and Ministry, and then see how probable this harsh censure is.

Twofold Obligation.

First, Sacred.

1. Conscience of Duty to God, and to the Souls, of our People; that is a religious tye upon us, which no­thing in the world, but the avoiding of sin can free us from: Beloved, think not that I or my Brethren make it a light matter to lay down the Exercise of our Mini­stry (I say the Exercise; for as to the Office it self, none on Earth can deprive us of it.) I know that of the Apostle, 1 Cor. 9.16. A necessity is upon me — I remember that of our Saviour, Luke 9.62. No man having put his hand to the plow — It is not the heaviest burden (were it a burden only, not a sin) nor the great­est meer inconveniencies that should drive me from my Station. I well remember when I entred into this sacred Function, I promised not to lay it down, till I should lay down the Tabernacle of this Body: and I desire to look upon it as a high dignity which the Lord hath conferd upon me, had I been but a Door-keeper in the House of God, &c. Psal. 84.10. But as to my Obli­gation, you see how sacred and inviolable it is. Now my Brethren, you must needs conclude him to have little conscience, or sence of duty left upon his spi­rit, who can out of meer humour and wilfulness, shake off such an Obligation: And this, Beloved, is my hope and confidence, as to my self, and many of my Brethren, that, should we out of a surly humour (or the like principle) out-run our Embassy, our own Con­sciences would raise a storm as effectual to reduce us, as that which brought back Jonah to Nineveh, when he fled to Tarshish: Conscience of Duty would, I hope, soon work out obstinacy and frowardness.

Secondly, Civil.

1. But suppose this Obligation could be shaken off, there is yet a Civil Tye, which one would think might be sufficient to hold us, and that is, Provision for our selves and Families; Can it be imagined, that a man would out of meer wilfulness, expose himself and fa­mily to Poverty and Beggary; it may be to Impri­sonment or Exile? if one or two should be so desperate­ly obstinate, yet that so many hundreds (yea, if reports be true, some thousands) should do it, is a thing at­tended with the highest improbability, and those, such (at least some of them) as for Parts, Piety, Prudence, and other moral and religious accomplishments, are not inferior to any in the Nation: surely such a censure must needs argue superlative uncharitableness in those that pass it. You cannot judge us to do what we do, on meer humour & wilfulness, but you must conclude us to have put off all sense of Duty to God, and your Souls, all Humanity and Care of our selves and Fa­milies, and in that respect to be worse than Infidels; in a word, to be Sons of Belial, Men of most wretch­ed and profligate Principles and Practices: which if you do, remember that, With what Judgment you judge others, your selves must be judged of God.

2. But give me leave to put you in mind, That the things for which we suffer, are of that nature, that ordinary Christians are little able to judge of, and therefore should not rashly judge us for them. Some of them are such as I must not mention; nor shall I trouble you with many things. To instance in the business of Re-ordination, or taking a new Ordination at the hands of a Bishop; How can I, who have exer­cised as a Minister for these Fourteen years or up­wards, now take a new Ordination, in a way (to say no more of it) that supposes me no Minister till then [Page 259]without notorious Dissembling both with God and Man? Should one of your selvs among whom I have exercised, urge on me this Dilemma, If you were no Minister before, why did you Exercise in that Function, why did you Preach, Pray, and administer Sacraments as a publick Officer in the Church? how will you justifie the Baptizing of our Children, and administring to us the Lord's Supper? If you were, why do you now seek a New Commission? is your old Commission expired? &c. I seriously profess, Belo­ved, should I submit in this particular, my mouth would be stopt, I should have nothing to say against such an argument. Will you say there is no hurt in it? Yes, in my apprehension, it is a taking the Name of God in vain, a perverting of an Ordinance from its right End, and so in effect, making it no Ordinance; besides that, it is a tacit condemning of the Ministers of the Reformed Churches, as no Ministers, because they want Episcopal Ordination; and (which is not the least mischief) it doth, or may give, just Occasion to our People, to question the Validity of all our Mi­nisterial Actings; and will you say this is no hurt?

To instance again in the business of the Ceremonies, we are not the first that have scrupled them: they have been a bone of Contention ever since the beginning of the Reformation; & I fear are like to be while they are thus pressed. The Question is not, whether men may impose the wearing of a White Garment, the making a Cross upon a Childs Fore-head, &c. but whether men may introduce into Gods Worship, and impose upon others, such things as are confessedly of humane invention, annexing them to, or mixing them with God's Worship, as being significant of inward Gra­ces, as tending to Edification, and to excite the dull mind of man, or engage him to his duty? Under this Consideration and for these Ends they are imposed; [Page 260]as the Preface to the Common-Prayer-Book tells you: Mean while it is acknowledged, That neither Christ, nor his Apostles, used or urged these things; yet we must be imposed upon, and sworn to use and approve them. I appeal to any rational unprejudiced Christi­an, whether there be not enough in this case to beget a consciencious doubting or refusal. Will you say they are not forbidden? no more are thousands of Popish Superstitions, which yet I hope, our imposers will not approve of: But I must tell you, that to mine and my Brethrens apprehensions, they are forbidden in those general Prohibitions, Deut. 12.32. Prov. 30.6. Col. 2.15. (surely he that adds to the Worship, adds by con­sequence to the Word of God) If you say, What hurt is in them? I ask, Have they not a tendency to draw men off the spiritual Part of God's Worship, to rest in Formalities? do they not bring us into more bondage than the Jewish Church, since they had a sta­ted number of Ceremonies, and those of God's own Appointment; but we, as to the nature and number of ours, are at mens arbitrement, and must not cease obeying, till they cease imposing? Do they not prove a sad stumbling-block to the more tenderly, conscien­cious Christians? and (to add no more) they must needs do hurt in that they do no good: I fear not to say, that whatsoever doth no good (I speak of mens inventions) must needs be prejudicial and corrupting to God's Worship. I hope then you will forbear to throw after us those rash and harsh Censures, as if we wilfully ran our selves into sufferings: I think it a Truth worth our bearing witness to by the greatest sufferings, That men ought not to impose, nor we submit to humane Inventions in God's Worship, when introduced upon pretence of Edification, or engaging men to their duty. Since such things would reflect upon the Wisdom of [Page 261]God, as if he had not known how to make his own Or­dinances effectual. But I forbear: other Instances I might give, and hasten to what remains.

Thirdly, There is yet a third thing which may be an occasion of stumbling and sinning to the prophane, and that is, They will rejoyce at our sufferings, be­cause we have sometimes been Troublers of their Con­sciences: They look upon us as pestilent Fellows, movers of Soul-Sedition, they could not swear, or drink, nor oppress, &c. but the Pulpit must ring of it; they hate us, because we never prophesied good con­cerning them; and now they are glad not only to be rid of us, but to see us suffer, &c.

1. But let me tell you, It's no good argument of Christianity, to rejoyce in the sufferings of any, though your worst enemies. The Command is, Rejoyce with them that rejoyce, and weep with them that weep, Rom. 12.15. remember them that are in bonds as if bound with them, Heb. 13.3. How contrary is your spirit and pra­ctice to these and the like Precepts: as for our troub­ling you, we did it in faithfulness to your souls. And for our present troubles, suppose it were upon the ac­count of an erroneous Conscience (which is the worst that can rationally be supposed of us) yet so long as it is upon the account of Conscience, methinks it calls for your Pitty and Comp [...]ssion. But,

2. Let me tell you, There's no such cause of re­joycing, as you imagine; if you sin more quietly when we are silenced, Conscience will speak at last, the flames of Hell (at furtherst) will awaken it, and then you will wish that you had both enjoyed and improved your faithful Monitors, who out of Love to your souls, durst not but speak against your sins. Besides our suf­ferings presage you no good: 1 Pet. 4.17. If Judge­ment begin at the house of God—the Cup may pass from [Page 262]us to you. When God gives order to begin at his San­ctuary, he intends utter desolation. In Ezek. 12.3, 4. the Prophet is commanded to remove his stuffe, as one going into captivity for a type to the People. You will see us ere long removing our stuffe, what if this be a type to you? sure I am it is a warning. Let our suf­ferings be supposed never so just and righteous, yet are there not among you, even among you, sins as heinous and provoking? Luke 23.40. Do you not fear God, since you are in the same condemnation? Alas poor souls! were you sensible, it would be small joy to you to have your Ministers driven into Corners. But so much to the first sort.

2. I am now to turn my speech to you, whom the Text directly concerns, who look upon our removal as a Judgement; who are burdened for the reproach of solemn Assemblies: there is danger of your stumb­ling (as the Text intimates) and therefore let me caution you also, Take heed you be not offended by, or stumble at our sufferings; many wayes you may miscarry; it may possibly be a purling case with you, how to reconcile our suffering in this case with God's Justice; but remember with the Prophet Jeremiah, Jer. 12.1. to hold the conclusion however things go. You may also meet with temptations to call in questi­on the Truth of that Doctrine we have delivered to you, or to doubt whether we have taught you the good and the right Way; but that which is most ordinary, and against which you need to be most cautioned, is, Lest your hands be weakned, and your hearts discouraged in the Profession of the Truth; lest the Shepherds being smit [...]en, the Sheep be scattered; lest by our Sufferings, you be moved from the Hope of the Gospel. To prevent which or the like miscarriages, consider;

1. Our Sufferings are not to weaken or discourage, [Page 263]to confirm and encourage you: you quite pervert the End of our Afflictions, if you draw arguments of discouragement from them. 2 Cor. 1.6. Whether we be afflicted, it is for your Consolation—We are put to lead, that you may the more chearfully follow, if cal­led to it. Phil. 1.14. Many of the Brethren in the Lord waxed confident by my bonds: That was indeed a right Improvement of Paul's Sufferings; I mean, not that you should run your selves upon sufferings, or do any thing unlawful or unwarrantable to pull Afflictions upon your own heads. The Serpents wisdom is com­mendable when in conjunction with the Doves simpli­city and innocency; but if the Cup (which ordinarily goes round) be put into your hands, our Example should be your Encouragement to drink it more cheer­fully. As for doing any thing (or so much as speaking) against Authority upon our account, far be it from us to urge you to it: nay, we charge you to keep the way of Duty and Loyalty, to Sovereign Authority; The wrath of man works not the Righteousness of God: but if you be call'd out to bear witness (as we conceive we now are) to the Truth of God, or the Purity of his Worship and Ordinances, then we say to you, look on us and do likewise: than chuse rather to suffer than sin. We have preach'd the Truth, and we now are called to seal it with the loss of our Livelihood and Liberty in some measure. Let not our Sufferings weak­en or dis-settle, but rather strengthen your Faith, and heighten your resolution: our Afflictions should be your Encouragements.

2. Nor should the bitter Scoffs and Reproaches which you may undergo for our sakes, at all move you: I doubt not you will have the scorn as well as the loss. It will be said to you in way of derision, as the Sons of the Prophet said to Elisha, 2 Kings 2.3. Knowest [Page 264]thou not that the Lord will take thy Master from thy head to day? So, know you not that your beloved Minister is a going? As they said to David, Psal. 42.10. Where is now thy God? So to you, Where is now your Minister, whom you almost made a God of? This will be a sword in your bones; such Reproaches added to your loss, will be ready to break the heart of those who prize their faithful Ministers, as they ought to do; to whom they are as Chrysostome to his People, equally necessa­ry as the Sun in the Firmament: But it is your part to arm your selves with Courage and Patience, and to observe that double Rule of Solomon, Prov. 26.4, 5. Answer not a Fool — that is, do not render Reproach for Reproach, or Railing for Railing, nor yet be put besides your Patience or Constancy, which is his de­sign: Yet answer him according to his folly — that is, chide and rebuke him, let him know, that there is no such cause of rejoycing in the loss of a faithful Mini­stry, that he shall one day know the worth of that Mercy which now he dis-esteems and undervalues.

3. Though it must be acknowledged one of God's sadest Dispensations, to take away a faithful Ministry, to send a Famine of the Word; yet this must not dis­courage us, so as to make us desist from Holiness: bless God that you ever had such a Mercy, and got good by it; bewaile sin that hath deprived you of it; but take heed you do not upon this account turn aside, as Joash when good Jehojadah was dead; and as the Israelites when Moses was gone: rather call to mind what we have spoken for your Confirmation, give di­ligence when we are gone, to have the things in re­membrance which you have heard from us: and as an encouraging Word (with which I shall conclude) as­sure your selves, that even this sad Providence, is within the compass of those things in the Promise, [Page 265]which shall work for good to them that love God, Rom. 8.28. The loss of a Faithful Minister may be san­ctified, to effect that good in and for you, which the Enjoyment hath not. You mistake if you think we have done Preaching; no, we are only called to preach to you out of the Pulpit of the Cross; and I hope it may be said of us, as of Abel, Heb. 11.4. though we are dead, we yet speak: And why may it not be hoped, that our Preaching out of that Pulpit, may be more effectal than out of this? That's a comfortable Word to those that can apply it, 1 Cor. 3.22. Whether Paul— all are yours; i.e. they are ordained for your benefit, all God's disposals of us (whatever you may think) are for your advantage: and through Grace, I shall, in con­fidence thereof, say with the Apostle, Phil. 2.17. If I be offered upon the sacrifice and service of your Faith, I joy and rejoyce with you all. May but my Sufferings attain their end, which is your Consolation and Salvation, I shall through Grace bless God, in making use of me to that purpose: In the mean while, that is a staying Word to my soul, Luke 13.33. It cannot be that a Prophet perish out of Jerusalem; that is, be taken away before he hath done his work. I know God is not tyed to one way, he can make our silence speak louder and more effe­ctually, than all our Sermons have done.

To conclude then, let me resume my request to you all; Let none of you stumble or take offence at our Sufferings. Let me humbly use the Words of our blessed Saviour, Mat. 11.16. Blessed is he that is not offended in us. Let not our Enemies rejoyce or censure us; let not our Friends sorrow as without hope, but let all wait and observe the issue, and I doubt not but God in his own time, will manifest to the world, that his intentions (even in this thing) were good towards his faithful Ministers, and waiting People: that this [Page 266]shall be as a Refiners Fire, and Fullers Soap, to purifie the Sons of Levi: that this shall be the fruit, even the taking away of Jacobs sin, Isa. 27.9. and that the Lord will not forsake his People, nor cast away his In­heritance; but Judgement shall return unto Righteous­ness, and all the Upright in heart shall follow after it, Psal. 94.14, 15.

As for the third Doctrine, That a gracious soul fears and prayes against the evil Influence that his Suffer­ings might have upon others; I shall, as God ena­bles, put it in practice on your behalf, and shall take up the Psalmists Words, Let not them that wait on thee be ashamed for my sake, O Lord God of Hosts: Let not those that seek thee, be confounded, for my sake, O God of Israel.

IN the begining of this chapter the Lord Christ tel­leth his Disciples what they shall suffer in the world, that when sufferings came according to his pre­diction, they mi [...]ht not be offended at, but rather con­firmed in the Faith of the Gospel: and telleth them the reason why they shall undergo these sufferings from the world, from verse 1. to verse 5.

2. He acquainteth them with his departure out of the world, and that they should want his company and counsel, verse 5.6.

3. Yet Christ telleth them it is for their advantage that he goeth away; implying he should do them more good in Heaven than on Earth; especially in sending the Comforter verse, 7. And here he sheweth the Spirits Office, as to the world, from verse 7. to verse 12. Secondly, to them, from verse 12. to vers. 16. and and in the 16th verse he bringeth his discourse to a conclusion.

4. We have the Disciples enquiring after the meaning of this discourse of Christs, from verse 17. to verse 20. To which he answereth, in declaring the sorrow they shall have after his departure, and that it shall end in joy, yea, such joy as they shall not be de­prived of, verse 20. to verse 23. I will see you again, and your hearts shall rejoyce. This coming again was by the Comforter, and when he came they should have joy, because a full return of Prayer, ver. 23. to verse 28.

5. Upon this discourse the Disciples profess their understanding of Christ's meaning, verse 29, 30.

6. You have Christ's discourse upon this, foretel­ling their leaving of him at his passion, and their suf­ferings in the world, and the peace they should have in him, from ver. 31. to the end.

In the Text observe, 1. Christ's Assertion, That in the world they should have tribulation. 2. His Exhorta­tion, To be of good chear. 3. The Motive to this, Christ telleth them, he hath overcome the world.

Doct. 1. That Christ told his Disciples, in the world they should have Tribulation.

Explicat. 1. What is ment by Tribulation. 2. What is meant by shall have. 3. Who are meant by You, ye shall have. 4. What is meant by, In the world.

1. What is meant by Tribulation? The word in the Original is [...] the Greek word signifieth [Page 268] Tribulation, Affliction, trouble, distress, whether by loss of estate, liberty, &c. It signifieth any sort of tribu­lation or affliction that is for ones casting down, Mat. 24.21. 1 Cor. 7.28. Acts 14.22. 2ly. The Syriack word, is, Aulzono, it cometh of the root Alaz, which signifieth he hath forced, constrained, as in Gal. 6.12. And so this word is used for Oppression, Persecution. And the same word is used, 2 Thess. 1.6. And so here, as appears from the scope of Christ's discourse.

2. What is meant by, Shall have? The word in the Original [...]; the theam is [...]. Shall have, being the future tense, implyeth that the suffering was to come. It is not you have had, but shall have tribulation. This you are sure and certain of. And so the Syriack [how e l koun] there, shall be to you, it shall come.

3. Who are meant by You? doth it imply that the Apostles, and they only, should have tribulation in the world? or, are we to understand it of Christians, or Christ's Disciples in general? I answer. This discourse is principally to the Disciples; yet with relation to all Christians that will be stedfast or constant in the Christian Faith. Matth. 28.19, 20. — And lo I am with you alwayes, &c. i. e. with you whilst you live, and with the Ministers that shall succeed you in this work to the end of the world. And so in this chapter, from ver. 22. to 28. is hinted, that Christ will by his Spirit give comfort, and a spirit of prayer, and graci­ous answers; and though the extraordinary gifts of the Spirit were proper to the Apostles, yet these belong to the Church in common, and to Christians in all ages. 2. Christ assureth his Disciples, yea, all that should be his Disciples hereafter, as Mat. 16.24. that they should meet with the cross; and so adviseth all that resolve to be his Disciples beforehand to prepare for sufferings. As in Luke 14.25. to the end. And so [Page 269]the Apostles, Acts 14.22. 2 Tim. 2.12. So that all that will be sincerely godly, however they may now be free from, yet they shall have tribulation.

4. What is meant by, In the world? [...]. Now [...] is put for this world, in opposition to the world or life to come, as John 12.25. and 2 Cor. 1.12.

In the world, is a limitation; it is to last only whilst Christians are upon Earth: it ceaseth when they leave the world, 1 Pet. 1.6. Now for a season ye are in hea­viness. [Now.] And it is said of the Saints, 2 Cor. 5.1. We know that if our earthly house of this tabernacle were dissolved, we have a building of God, &c. And so the Apostle, Phil. 1.23. and Rev. 21.4. God shall wipe away all tears from their eyes, and there shall be no more death, nor sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. After a Christian hath passed over this life, all his Afflictions and Tri­bulations are over. It is but in the world, that is the time and date of them.

Again, In the world you shall have] It is not all the time you are in the world: though sometimes the tri­bulations of the Faithful begin at their conversion, and continue till their death; yet more ordinarily they are but as storms, Revel. 2.10. Yet this is certain, in the world Christians shall have tribulation, though when, and how long it is not for us to know aforehand, as Christ told his Disciples, Acts 1.7. The times and seasons are in God's power.

Secondly, The Reasons why.

1. Because there is an enmity in the world against Piety and Holiness, ever hath been, and will be; and that is the ground of Persecution, and of Christians Tribulation, Gal. 4.29. As the world hated Christ, John 15.18, 19. The world, as it is taken for the ir­regenerate, [Page 270]1 John 5.19. So every irregenerate man, Rom. 8.7. And this is the ground of their tribulation in the world.

2. In the world they have Tribulation for the tryal of their Graces. As all Job's were for his tryal. And in­deed Hypocrites and sincere Christians cannot be dis­covered assunder but by persecutions and tribulations, as in Rev. 2.10. and that is the reason that the Devil and wicked men may prove Liars: for though God hath sufficiently confuted them, yet are they ready to say, as Job 1.9, 10, 11. Doth Job fear God for nought? &c. and Job 2.4, 5.

3dly. They are in Tribulation, because they stand in need of it, 1 Pet. 1.6. especially when they grow proud, sensual, and their hearts are lifted up; as Psal. 30.6, 7. So when David had committed murder, &c. 2 Sam. 12.10, 11. God keeps (as it were) a stricter hand over him than before, 2 Sam. 24. As we say of children, that correction is sometimes as necessary as food: so is Tri­bulation for God's Children.

Fourthly, because it is for their good. As Frost and Snow is seasonable in winter, profitable for the Corn, killing the Weeds; so is Tribulation, Jer. 24.5. Like these good Figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the Land of the Caldeans for their good. As all things shall, so afflictions do work together for good, Rom. 8.28. Psal. 119.67. And the Faith­full should never be in Tribulation, but that God aims at their good.

1. To work them to humiliation and repentance, as in 2 Chron. 7.13, 14. Deut. 8.2, 3, 16. so this is God's end, to break our proud spirits, to work us to hu­miliation for sin, and to a hatred & forsaking of it, as a main cause of all our troubtes. And is not this more [Page 271]for our good, than if we should be let alone in our sins?

2. Again, for the increase of patience, experience, hope, as Rom. 5.3, 4, 5. And to keep us in obedi­ence, to keep us up in duty; afflictions make Christi­ans more watchful, Psal. 119.71. And indeed, for practical Godliness the Church flourished most under the ten Persecutions; and what tendeth to this, is clearly for a Christians good.

3. Again, it is for their good, to wean them from the world, to draw out their desires after Heaven. Nature doth encline us to love and like the world, and constant prosperity doth encrease our love of it, as seems to be implyed, in Psal. 62.10. If Riches encrease, set not your hearts upon them. But now tribulation weaneth our affections from the world, helpeth to raise them unto things above, according to our duty, Col. 3.2. maketh us with the Apostle, Phil. 1.23. desire to depart, and to be with Christ.

4. Again, it for their good, as it doth further their assurance and hope of Glory: For a Christian may doubt of his sincerity, and that he shall not hold out in sufferings, but when he findeth that through Grace he is enabled to suffer, it doth mightily strengthen his hope, Phil. 1.29. it is promised as a favour, to be able to suffer; and doubtless it is, because it streng­thens assurance; one that writes of the ten Persecu­tions, saith, Christians did then seek more for Martyr­dome than now men do for Bishopricks.

5. Again, because that the Faith and Graces which they exercise in tribulation shall be for their honour and commendation at the great day of Christ's ap­pearing, as 1 Pet 1.7. Rev. 7.14.15. These are they which came out of great tribulation, &c.

6. Again, because this very suffering of the Saints [Page 272]worketh for their eternal advantage. It shall be fully recompenced sometime in this life, Matth. 19.26. but especially in the life to come, as 2 Cor 4.17. It worketh for us, not in a way of merit, yet in a way of promise, God having promised a compensation in a high measure to them.

Restrict. 1. That though in the world Christians, we shall have Tribulation, yet it is not said when. It is not when the Devil will, or when wicked men will; for they would alwayes have the Saints in tribulation. And if it had been so, it would not have been said, shall have, but ye have Tribulation. For when they have it not, it is because the Devil and wicked men are staved off by God, as Job 1.10. But when God will, they shall have Tribulation, that is, when there is need for it, 1 Pet. 1.6.

Restr. 2. It is said Tribulation, not how great. It is not so great as the Devil and wicked men would have: for they are for the utter ruine and destruction of such; as Job 2.3. he would have had Job's life. And so Esth. 3.8, 9. Haman would have the Jews destroyed. And Psal. 137.7. The children of Edom say of Jerusalem, Raze it, raze it, even to the foundation thereof. But God hath the bounding of their tribulation, as Rev. 2.10. it is but, — shall cast some into Prison, &c.

Restr. 3. For the time of Tribulation it is not here mentioned; it is only said, in the world, but not how long. It is not so long as the Devil, &c. would: For as God is said to bound the measure and degrees, so the time, Psal. 76.10. It shall not be alwayes, Psal. 125.3. The Devil's time is limited, Rev. 2.10. Yet, as it is certain that in the world we shall have tribulation; so when, and so much, and of as long continuance as God sees good.

Ʋse 1. If this be so, then Christians are not to think [Page 273]it strange when tribulations come, 1 Pet. 4.12. It would be strange for a Christian to be free from tribu­lation, when Christ hath told him in the world he shall have it; and to have it is more a mark of God's Child than to be without it, Heb. 12.7, 8. Therefore to be without it, is rather a wonder, than to have it.

Use 2. Expect it, if the words of Christ be true in the Text, and the Apostles, 2 Tim. 3.12. then expect it. Christ did engage his Disciples to sit down and make account of it beforehand; as in Luke 14.25. &c. If thou canst not bear tribulation, never take upon thee to be Christ's Disciple.

Use 3. Prepare for it. He is an unwise man that expecteth it, and doth not prepare for it. Christ hath given this warning that we might prepare.

1. Those that have not prepared, have basely fallen off, and taken offence at the Gospel, Luke 8.13.

2. Those that have been prepared, have been con­fident; nothing could make them fall off, no tribula­tion, Rom. 8.35. &c.

Directions.

1. Be sure thou be clear as to thy Principles, be rooted and grounded in them: and though thou see no sufferings before thee, yet make account of them, as Mat. 7.24. to ver. 28.

2. Endeavour firmly to believe the Promises con­cerning the life and world to come. As Moses suf­fered with the People of God, having respect to the recom­pence of reward, Heb. 11.26. And Christ, for the joy set before him, endured the cross, despised the shame, &c. Heb. 12.2. This encouraged the Apostles, 2 Cor. 4.17.

3. Be not confident of thy self, but pray unto God to uphold thee in the hour of temptation. Peter's con­fidence and fall should be our warning. And we should [Page 274]remember that, Rom. 11.20. Be not high-minded, but fear.

Use 4. Then do not condemn a Cause, neither be of­fended with Principles, meerly because the parties that own them may suffer. As the Apostle, 1 Thess. 3.3. That no man should be moved by these afflictions: for your selves know that we are appointed thereunto. It is true, suffering is not an infallible mark, but where Scripture-evidence confirmeth Principles for which men suffer.

Doct. 2. Christ hath overcome the world. Explication.

Expli. 1. What is meant by overcome? The word in the Original is, [...] The Theme is [...], of not yeelding, or giving way, or place; and so here it is used. I have conquered or overcome by not yeelding to the Devils Temptations, or the worlds Allurements or Threats. So that Overcoming is ta­ken for a constant adhering to a Cause or Principle, notwithstanding all Oppositions, by Arguments or Force, receiving the Assaults, keeping Ground, and not giving back. So it is used, 2 Pet. 2.19, 20. A man is overcome wher [...] he yeelds; but so long as he keeps the field, he is not overcome: He that keepeth the field, if the other retreats, is Conquerour. So Rev. 2.7, 17. and chap. 3.12, 21. verses, parallel to Mat. 24.13. Secondly, It is taken for subduing the Ene­my, destroying his Force and Power, seizing of his spoil and prey, making him yeeld, and so vanquishing him that he hath no further power to resist. So the Sy­riack word, Zkiteh, Luke. 11.22. So a man is over­come when he is spoiled of his Arms and Artille­ry, and what he hath.

2. What is meant by the World? By this is meant all earthly things, so far as they are temptations to sin, [Page 275]and means to draw us off from the Way of Salvation, Gal. 6.14. 1 John 5.4. Whatsoever is born of God, over­cometh the World; i.e. the Allurements of the World, as they would draw; and the Persecutions of the World, that would drive us out of the Way of Salva­tion; the World's Temptations that would hinder Christ's effecting our Salvation.

Secondly, How did Christ overcome the World?

1. By bearing Temptations that did arise from the want of such things, as are necessary for the sustaining natural life, and not being prevailed on thereby to sin against God, Mat. 4.1, 2, 3. there the Devil sub­tilly maketh use of his want for the engaging him to sin; but though this was a sharp Temptation, yet Christ fully overcame it, ver. 4.

2. By rejecting the pomp, glory & honour of the World, as they were laid before him, Mat. 4.8, 9. he overcame this Temptation by the Word of God. So Joh. 6.15. there was a Temptation to enjoy worldly Greatness, yet he overcame it by withdrawing himself. Thus Christ overcame the World in the heigth of its pomp and glory.

3. Temptations from friends to sin, to avoid evil fore-seen; these are great Temptations, yet these Christ overcame, Mat. 16.21, 22. Christ knowing and fore-seeing his great Sufferings, acquainteth his Dis­ciples with them; Peter adviseth him to look to him­self (as this way the Christians were assaulted in the Primitive times) yet Christ overcame and repelled that carnal suggestion, ver. 23.

4. Christ also overcame the Sufferings of the World, and all the Persecutions that were raised against him: Persecutions of the tongue, John 9.24. So Mat. 10.25. And after his Agony in the Garden, his buffet­ting, spitting on, crowning with thorns, and the ig­nominious [Page 276]and shameful Death of the Cross: These were Temptations to sin; but in all these conflicts, Christ overcame, and preserved himself free from sin.

5. He did not only overcome all Temptations from the World, but the Captain or General on the Worlds side, who hath the Management of these Temptati­ons, Ephes. 2.2. Mat. 4.3, to 10. Thus he fully over­came the World, Col. 2.15.

Thirdly, In which of the foregoing senses did Christ overcome the World?

I answer, 1. In both: he overcame by resisting all Temptations he met with from the World; and en­during all sufferings that were laid on him in the world patiently and meekly without sin, 1 Pet. 2.21, 22, 23. Isa. 53.8, 9. If he had been drawn to sin by the World, then the World had overcome him; but being free, he overcame.

2. Christ having thus overcome the World, he did manage his Victory after his Resurrection, Mat. 28.18, 19, 20. and after his Ascension, Ephes. 4.10, 11. Thus he did by the preaching of the Gospel, increase his Dominions, calling in the Gentiles; Thus he did excellently pursue his Victory, to the weakening of Satans Kingdom, and the enlargement of his own.

Fourthly, Why is it said, [I have overcome] when the Victory was not yet perfect?

I answer, 1. Because Christ had then in his own person conquered the World so far as he had been assaulted by it, or had conflicted with it. And though his perfect Victory over the World in his own person, was to be accomplished on his Cross; yet it is said to be already, because he was [...]rtain that he should over­come in his last and great Conflict on the Cross.

2. Though this Victory be not accomplished fully as to Christ's Members, yet Christ hath so overcome the [Page 277]World, as that it is certain at the Day of Judgement, they shall have no power to make any further resi­stance, when the wicked shall be turned into Hell, and all the Nations that forget God, Psal. 9.17. When those his Enemies, which would not that he should reign over them, shall be brought and slain before him, Luke 19.27. When the World shall pass away, and the Lust thereof, 1 John 2.17.

Fifthly, That it is so.

1. Because Christ as he came into the World pure, without sin; so, though the Devil and World, did to their utmost assault him, yet he was till death, pure, and free from sin. Our first Parents were over­come when they yeelded to sin: but Christ overcame because he is pure, and free from sin, and ever was so, 1 Pet. 2.22. Heb. 4.15. and this is as it were a plain proof of his Victory; he was tempted, yet without sin; as the contrary is of the Devil and Worlds conquest, 2 Pet. 2.19, 20.

2. Because he enjoyed the Crown, the Reward due to the Conqueror, Rev. 3.21.—As I overcame, and am set down with my Father in his Throne; q. d. I therefore have this Glory & Honour conferred on me, because I have conquered: If I had been overcome by the World, then I had missed of it. So that Christ sitting at his Fathers right hand, is an evident Testi­mony of his Victory; for he had not had that Glory if he had not conquered.

Sixthly, Reasons why.

Reas. 1. That he might glorifie his Divine Power. After that the Devil and World had overcome Adam and his Posterity, and Man by the own strength and power could not overcome or get out of his snare, or from under the power of Satan and the World, Heb. 10.4, to 10. Lo I come; q. d. I come, who am God as [Page 278]well as man, able to give satisfaction and to conquer the World; and having undertaken this conflict, and entred the Lists, he overcame for the Glory of his Divinity.

Reas. 2. That he might accomplish our Salvation. For had he whilst he was upon earth, been overcome by the World, and so tainted with sin, the work of our Redemption and Salvation had miscarried, 1 Pet. 1.18, 19. In Exod. 12.5. The Lamb that was to typifie Christ, must be without blemish: Now had Christ been overcome, so as to be stained with sin, our Salvation had miscarried; but he overcame the world for our sakes.

Reas. 3. He did this for the Joy that was set before him ( Heb. 12.2.) If he did win the victory, and gain the conquest, the advancing of his humane nature to God's right hand, was promised him, if he over­came, and this encouraged him in his conflict; as ap­peareth, Who for the Joy, &c. This he did expect at God's hand, John 17.4, 5. I have glorified thee on earth; — and now, O Father, glorifie thou me with thine own self, with the Glory which I had with thee before the world was. He was just now at his last and great conflict, is confident he shall overcome, and mindeth God of his Reward.

Reas. 4. That he might teach and instruct us how to conquer the World: Christ conquering by suffering, was for our example; 1 Pet. 2.21.— Christ also suffered for us, leaving us an example, that we should follow his steps. And so we are in our conflicts frequently put in mind of C [...]rist's, Heb. 12.2, 3, 4. and so doubtless Christ did conquer and overcome the World, for to give us an Example: He could have done it as God; but he did it in our natures for this end.

Use 1. If this be so then, it is for a Christians comfort and encouragement, that the Captain of our Salvati­on, hath overcome our Enemy, the World, Heb. 2.10. He got a perfect Victory by Suffering. It is the joy of Souldiers that their Captain hath got the field. So it should be of us Christians; for the Souldiers are not more sure to reap benefit by the Captains victory, than we by Christ's.

1. Christ hath overcome the World in the utmost of its strength and vigor: It tryed its full strength with the want of necessary sustenance when hungry, with the heighth of Glory and abundance, Mat. 4.2, 3, 8. with the perswasion of friends, and extremity of sufferings; yet Christ overcame the World in that nature; and so assureth us that its possible for man to overcome this Enemy in its full force.

2. Because that this Victory of Christs is the ground of our Assurance of Salvation. For after the Devil had conquered the first Adam, if he and the World had conquered the Second, our Salvation had miscar­ried, Heb. 2.14, 15. If he had been basted, we had been lost; but if he had failed in this enterprize, there had been no hope of our Conquest; therefore we have ground to rejoyce that Christ hath overcome the World.

3. There is ground of Comfort that Christ hath overcome the World, in that he hath left us a bafled and beaten enemy to conflict with; What an Encou­ragement is this? Christ hath broken the Serpents head: and though this Enemy did rally and charge again and again, yet at last Christ did fully overcome. So that this may encourage us to enter the Lists with this Adversary, and may give us great hopes of Victory.

4. He hath left us the way and method how he over­came the World, viz. by constant resisting and op­posing by the Word of God, and patient enduring of all assaults, Mat. 4.2, to 10. and if we will but stu­dy this Rule, and follow it, we shall overcome. He tryed his full strength on Christ, and was thus con­quered: We have the same Enemy, but weaker, be­cause overcome; and may rejoyce that we know how to conquer him.

Use 2. If this be so, then it is great sin and shame for Christians to be overcome of the World in any of its assaults, for to be overcome by a bafled beaten ene­my that Christ did overcome. With what face can such as Demas, or those in Luke 8.13. look Christ in the face, the Captain of Salvation, who being Con­queror, hateth conwardly yeelding; especially, he ha­ving acquainted us with the Assaults of this Adversa­ry, and how to overcome them?

Use 3. Let us study his way of conquering, and follow it exactly, and we shall do so too. This the Apo­stle did, 2 Cor. 6.4, to 11. they did exactly follow their Captain. So did the Primitive Martyrs, who had all the same Assaults from the World as Christ had, but by resisting by the Word, and enduring, they over­came. And so shall Christians that will closely follow this Discipline in this War.

Use. 4. If this be so, then in the sharpest Conflicts thou shall meet with, call to thy conquering Captain for help. He hath won the day, and can assist thee. Heb. 2.18. For in that he himself hath suffered, being tempted, he is able to succour, &c. What ever the As­saults is, he is able to give thee sufficient help. As in that 2 Cor. 12.9. Let us take this course, for it will be a great shame to us to be overcome.

Doct. 3. That though Christians have Tribulation in [Page 281]the world, yet they are to be of good Comfort, because Christ hath overcome the World.

Explication.

1. What is meant, by be of good chear? The Word in the Original is, [...]. The theme [...]; It signifies, I confide, or trust, Mat. 9.2. — Be of good chear, &c. i. e. trust, confide, be of good heart as to the issue; and Mark 6.50. And so the Syriack word, [Etlabbw] it is used for to be of good heart, chear up, let not your spirits faint, fail, or be dejected. And so it is used in Acts 27.25. And so in 1 Thes. 5.14. — Comfort the feeble-minded, &c. put courage into drooping spirits that are apt to be dismayed. So here, In the World you shall have Tribulation; but be of good heart.

2. But be of good chear, you are likely to have Tri­bulation in the World; and that I know is likely to be daunting and dismaying news to you: For in that Heb. 12.11. No chastening for the present seems to be joy­ous, but grievous. But this is an adversative particle; though it be so that nature doth encline men to be dis­mayed and cast down; but be not you so; but act con­trarily; be of good chear; pluck up your hearts and spirits like men; be not dismayed.

3. For] This is a causal particle, and doth inti­mate the reason why Christians should be of good chear. I have had the same conflict with the World you shall have, and I have got the Victory; this is spoken by Christ in relation to his full overcoming of the World, and sitting at the Right hand of God: Therefore be of good comfort, I have beaten this enemy, and have got a glorious triumph: you have this beaten enemy to fight, and may expect the like issue, Rev. 3.21.

Secondly, The Reasons. Why, have Christians ground of comfort in Tribulation?

1. Because they suffer Tribulation for Righteousness sake, and so are blessed, as in Mat. 5.11. And so 1 Pet. 4.14. & 3.14. If ye suffer for Righteousness sake, happy are ye. Now when there is evidence from the Word of God, and Conscience, that the cause of our suffering is our being Righteous, the Scripture accounts us blessed.

2. Because it is an evident token to such persons of their Sincerity, and having Truth of Grace, 1 Pet. 4.14. And this is a sign of a through-work when men endure, Luke 8.13. As it is a high Gift ( Phil. 1.29.) so a sign of a great measure of Grace, to be able to believe and suffer.

3. Because that by suffering Tribulation, God is glo­rified, 1 Pet. 4.14.

When a Souldier can [...]y, I suffer these losses for it; I judged it a cause worth suffering for: as Mat. 19.27. Now this is for the credit of Christ Cause. As in the Primitive times against Pagans: In the time of the Vandal Arrians against false doctrine: And in the time of Popery, against false doctrine and worship, God was glorified.

4. Because such as do thus suffer, theirs is the King­dom of Heaven, Mat. 5.10. And so the reason is given because that the Prophets that are now in Heaven, un­derwent the like Persecutions, Mat. 5.12. and there­fore ground of Comfort. This the Apostle gives, Rom, 8.17, 18. 2 Cor. 4.17. And the examples that are gone before. And,

5. Because that though Christians have Tribulation in the world, yet in Christ they have peace. What need a Christian matter, though the Devil and wicked men be at war with him, when he hath peace with God, Christ and his Conscience? as the Text; so Rom. 5.1. Joh. 14.27. And by suffering Tribulation, this is preserved, there­fore [Page 283]rejoyce and be of good chear; this is the best peace.

6. Because of the Profit and Commodity that Chri­stians shall reap by Tribulation in this Life: As Heb. 12.11. and upon this account the Apostle speaks, Rom. 5.3, 4, 5. And so though the outward man decay, that is, though estate, health, liberty, and whatever ap­pertains to the outward man decay; yet, as 2 Cor. 4.16. we are of good chear, sensibly perceiving spiritual profit by our great Affliction, and Tribulation.

7. Because by suffering Tribulation, we are made conformable to the Image of Jesus Christ, Rom. 8.29. And though the holy Ghost speaks this of the Resur­rection, 1 Cor. 15.4. Phil. 3.21. yet the Apostle, Phil. 3.10. and so 2 Tim. 2.12. it is with Christ; and a fellowship and conformity to his Image: Therefore great ground for us to be of good chear.

8. A Christian is to be of good chear, because Christ our Captain, bids us be so▪ and if he did not see ground and cause thus to encourage us, he would never have done it. He bad the Disciples, in Mark 6.50. Be of good chear. It is God and Christ that have the over­ruling hand in these Tribulations, as 1 Cor. 10.13. therefore ground of being of good chear; Christ hath bidden us so to be.

2. Why, because Christ hath overcome the World? Did not Job overcome the World by Patience? Job 1.22. And so Moses, who did chuse Afflictions? And so Jam. 5.10, 11. So Mat. 5.11. To this I answer.

1. That indeed they are Examples of Courage and Patience; but they suffered as private persons, or more on a private account: Therefore so eminently we are not bid, be of good comfort, though something is hinted in Mat. 5.11.

2. Jesus Christ overcoming the World, is of pub­lick concernment; he did it in our stead and behalf. [Page 284]The Devil and World did design to hinder our Salva­tion by tempting Christ to sin; if they had prevailed, our Salvation had been hindered: but his overcoming the world, removed all obstructions as to the meritori­ous cause of our Salvation. Hence is that, Rom. 4.25. Who was delivered for our offences, and was raised again for our Justification.

3. Christ's overcoming the World is of greater concernment to us for our Comfort in Afflictions, than Saints overcoming the world; for theirs was for their own Salvation; the Scriptures making Promises to him that overcometh, Mat. 24.13. & Gal. 6.9. But now Christ did it on our account; the Glory personally was his, John 17.5. before the World was, and that was large; as in Phil. 2.6, to 9.

4. Christ's bidding us be of good Comfort on this account, because his Victory hath broken the Serpents head; he hath left us but the distressed body to conflict with. And though when we reade of the Martyrs Sufferings, we may think them almost comparable to Christ's; yet never any did nor shall for Righteousness sake, suffer the like, as it appeareth, John 14.27. These expressed in their death nothing like his Agony; es­pecially, Mat. 27.46.

5. There is strength also given by vertue of Christ's Victory to overcome the World, and so ground of com­fort; as the Apostle concludeth, Phil. 4.11, 12, 13. this is spoken in respect of suffering Tribulation. And so Phil. 1.29. To you it is given in the behalf of Christ, &c. and that by Christs Victory. And so in Heb. 2.18. And thus there is cause to be of good chear: As it was said of Constantine, Sub Cruce Vinces; So Christians.

6. And lastly. His Conquest was of more publick Example: Its true, others are Examples, but Christ mainly, 1 Pet. 2.21. And so Heb. 2.10, 11. He by his [Page 285]Sufferings was perfected: and so left us some in the way to Heaven, Col. 1.24. And that is only so much as is necessary for our tryal, and further fitting for Hea­ven.

Ʋse 1. If this be so, then it is the duty of Christi­ans, in all Tribulations they meet with in the world, to be chearful. Christ commandeth his Disciples to be so, in the Text. And the Apostle pressed this Doctrine, 1 Thess. 5.16. Phil. 4.4. This alway and evermore must take in the time of Tribulation; seeing Christ did tells us, and we find by experience, we must have it in the world; and then when we have it, we should be of good chear.

1. We have examples of such as have practised this. The Apostle saith, Rom. 5.3. We glory in Tribulation. And so in 1 Pet. 1.6. wherein ye greatly rejoyce, &c. speaking of the spirits of Saints at that time. So in that commendation, Heb. 10.34. And so Paul and Silas sung in Prison. Also the comforts that primitive and latter Martyrs have expressed, confirm this. No other sort of men have been like them for this.

2. It is a duty that we sin much against God if we do not practise: because we have encouragement from our Captain, that undertook and got this Victory for our sakes, and hath left but some stragling afflictions behind, Col. 1.24. We should be very cowardly, if we do not with good courage follow him, when it is but, Resist, and he will flee, Jam. 4.7. and but believe, as 1 John 5.4.

Obj. But some may object, If it was in some tribula­tion, I could be more chearful, if from enemies; as Psal. 55.12, 13, 14.

Ans. 1. To this I answer, That Christ hath told us, that in tribulation which we meet with in the world, of what nature & sort soever, we are to be of good chear; [Page 286]not in this or that particular tribulation only.

2. Christ hath overcome the world in this point; when his Disciple [...] fled, and Peter denied him. And so Paul, 2 Tim. 4.16, 17. No man stood with me, but all forsook me. Yet he had God to stand with him.

Use 2. If this be so, Then a Christian, though he suffer, yet Christ hath, as it were, sweetned it, in bid­ding us rejoyce: He hath sweetly mixed this bitter cup; though it cannot pass from us, but we must drink of it. What a voice is this in affliction? it is suitable and comfortable, as Mark 6.50.

3dly. It is a great sin, not to be of good chear in Tri­bulation. He knoweth what the sharpest of afflictions mean, and underwent them; and so knoweth there is ground for what he hath engaged us to: and if we be not of good chear, but cowardly yeeld, as 2 Tim. 2.12. Him that is ashamed, and cannot patiently and chearfully bear tribulation, Christ will not own.

4thly. Let us think of such things in Tribulation, as may make us chearful. For in Tribulation it self no man can rejoyce; it must be some adjunct that must make us chearful in it; As,

1. Sincerity, 2 Cor. 1.12. and so Hezekiah did, Isa. 38.3.

2. Interest in God, as our God; as in Phil. 4.4. So Lam. 3.24. The Lord is my portion, therefore will I hope in him. This is the highest ground of comfort.

3. The glorious Issue; as Moses did, Heb. 11.25, 26. and Christ, Heb. 12.2. and the Apostle, 2 Cor. 4.17.

4. Look on it as an Honour, 2 Thess. 1.4, 5. and so in Acts 5.4. the Apostles looked upon it as a badge of Honour. So Gal. 6.17.

5. It is an excellent means to yeeld comfort in tri­bulation, to consider the End God made with suffering [Page 287]Saints, as to this life; Jam. 5.11. Ye have heard of the patience of Job, and have seen the End of the Lord, &c. So Joseph, and David.

6. And lastly, Christ's Victory over the world, His Issue and Support we are like to have, Hob. 2.18. This Christ layeth down as ground of comfort; and this we may take comfort mainly from.

EVery Society shall have a Separation, and every Communion shall receive a dissolution; the dea­rest Friends and sweetest Relations, as of Husband and Wife, of Parents and Children, of Ministers and People, whom Nature, Providence, and Election, like a threefold-cord hath joyned together, and this strengthned with the strongest cement of true intensive love and affection, shall sooner or later, either by Sa­tan's rage, the malice of wicked men, or the stroak of death, be parted asunder. Here is no certainty of long continuance in this world, or of long enjoyment of any society or relation. The Tabernacle made by Moses, had no continued abiding, but was carried up and down from place to place, til it was placed in Solomons temple in the Land of Canaan. God's People in Scripture are called Pilgrims and Strangers. Whilst they are in this world they are in a strange Country: like Abraham in Canaan, and Israel in Egypt; they have no continued abiding until they come to Heaven, the Celestial Ca­naan, [Page 288]that place of durable and uninterrupted Rest. And amongst these God's Ministers have no assurance of their unchangeable residence among, and ministra­tion to, their loving and beloved People. A plain de­monstration whereof we have in the example of Paul; concerning whose many journeys from one Nation and Church to another, we have abundant mention made in this History of the Acts of the Apostles. And in this chapter we have mention made of four; the first into Macedonia, where the Jews laid wait for Paul, ver. 1, 2, 3. The second to Troas, where Paul preached in the night, administred the Lord's Supper, and Euti­chus sleeping, falleth down from an high window, ver. 6, to 13. The third to many places, to Assos, Mitylene, Chios, Samos, and Trogyllium, vers. 13, 14. The fourth and last, more famous than the rest, was to Mi­letum, ver. 15. from whence he sends to Ephesus, and calls together the Ministers of the Churuhes there, ver. 17. and when they were come together, he takes his Farewel of them; in which speech, he first declares his former manner of life amongst them, how he had dis­charged the duties of his Ministry with meekness and compassion, with diligence and innocency, with cou­rage and resolution, despising all dangers for the Go­spel-sake, &c. In which example of his he insinuates, not only to the Presbyters of Ephesus, but unto all Mi­nisters unto the end of the world, how diligently they ought to watch over the Flock, serving the Lord in all humility, that is, not to pride in their gifts & abilities; not to despise the wants and weaknesses of others; to sympathize with the poor and afflicted; to be valiant and heroically constant in preaching & defending the Truth, notwithstanding the many temptations and op­positions they were to meet with, ver. 19, 20, 21. Secondly, he shews the condition of his life at present▪ [Page 289]that he had a mighty impulse and perswasion of the Spirit upon him, that bonds abide him in every City, ver. 22, 23. and his Christian magnanimity, he was not moved with any of these things, nor counted his life dear unto him, that he might finish his course with joy, and the Ministry he had received of the Lord, to testifie the Gospel of the Grace of God, ver. 24. In the third place, he prophesieth concerning the future. And first, what should befall himself; this was the last time they should enjoy him; And behold, all ye among whom I have gone preaching the Kingdom of God, shall see my face no more, ver. 25. And secondly, what should befal them after his departure: As the absence of the Shepherd invites the wild beasts to fall upon, devour and scatter the Flock; and as the death of the Husband invites the wicked to oppress, wrong, and defraud his Widow and Fatherless: So the departure of Paul, a vigilent and painful Shepherd, a loving and tender Father, opens a way, and ushers in an opportunity for wicked men to enter in, and play the part of Wolves and Oppressors against the Church of God. For I know, that after my de­parture shall grievous Wolves enter in among you, not spa­ring the Flock, &c. ver. 29, 30. and hence exhorts them unto all diligence and care, for the due perform­ance of their Ministerial Calling; Take heed therefore to your selves, and to all the Flock of God, ver. 28. as if he should say, You must not only take heed to others, but to your selves also. To others you must take heed that they be not seduced with Errours and Heresies: and to your selves you are to take heed that you incur not God's Displeasure and Rod, for a neglect, or ill performance of your duty. And this he presseth with divers Arguments; first, from their Name and Office, they were Bishops and Overseers over the Flock. Se­condly, from the great Appointer and Designer of them [Page 290]unto this Office, the Holy Ghost. Thirdly, from the end of their appointment and call to this Office, to feed the Flock. Fourthly, from the Owner of the Flock, God himself. Fifthly, from the great Price paid to re­deem and purchase this Flock, which was neither Sil­ver nor Gold; these were poor and mean things; but Blood: not the blood of a mean-man, nor of a noble­man, nor yet of a King; but the Blood of God! Take heed therefore to your selves, and all the Flock over which the holy Ghost hath made you Overseers, to feed the Church of God, which he hath redeemed and purchased with his own Blood. Sixthly, from the consideration of the Churches enemies that should arise after his departure; which were either foreign, or domestick. Foreign, were the Jews, or Gentiles not yet converted to the Christian Re­ligion. Such as these he means in ver. 29. Their do­mestick enemies were such as were brought up by the Ministers of the Gospel, but by ambition, covetous­ness and ignorance should apostatize, and fall into erroneous and heretical doctrines, superstitious opini­ons, calling themselves Apostles, but are not, mixing Christ and Moses together, asserting the doctrine of the Nicholaitans: Such as these he means in ver. 30. Men of your own selves shall arise, speaking perverse things, and shall draw away Disciples after them: And these Ene­mies, in respect of their nature, are called Wolves, and that in respect of certain resemblances: what Wolves are unto the Flock, the same are Persecutors and Se­ducers to the Church of God. These by Persecution would be grievous and intolerable: these by the Er­rours and Heresies would be contagious and infecting. And after these motives, renews his former Exhorta­tion, that they would remember and watch, ver. 31. As if he should say, Seeing Christ hath redeemed his Church by his Blood, and I by my great labours have [Page 291]builded up a Church among you; and seeing you are appointed by the holy Ghost to be Overseers to the Flock, to feed it; and seeing after my departure grie­vous Wolves shall arise to destroy the Flock, some by open hostility and persecution, some by errours and infection; be so much the more vigilant and industri­ous to save and preserve them and your selves: Let not Christ's Blood be shed in vain, nor my labour lost, nor the enemies of the Church advantaged, by your careless neglect of your duty, or by being infected with the leaven of false doctrines; but be laborious and immovable and couragious, that your People may be preserved, and your selves freed from the blood of all men. And then for their better comfort and security against Persecution by open and professed Enemies on the one hand, and against erroneous, heretical and su­perstitious doctrines on the other hand, he committeth them to God and the Word of his Grace.

The words of the Text are part of Paul's Farewel to the beloved Ephesians, and must now be the subject of my Valediction to you. And if you will have a name for my Text, it is, The Pastors Farewell to his People; or rather, A departing Pastors Security for his left People. Paul spake to them as a departing man, but a living Minister and Apostle. I speak them as a living man, but a dying Minister. He told them after his departure they should see his face no more; but in my dying expiring Office I have living hopes, that when the dayes, for the slaying of the Witnesses (if now be the time) are accomplished, I shall be restored to you again, Rev. 11.7, 8, 9, 11, 13.

In the words you have a twofold Remedy, in opposition to a twofold Malady. The first Malady is the Churches affliction and pesecution, mentioned verse 29. for which the Apostle prescribeth God, as the Soveraigne [Page 292]cure and remedy: I now commend you to God. The second malady is Errour and Heresie, by which many should be deceived, mentioned verse 30. for which the Apostle prescribeth God's Word as the proper re­medie; and now I commend you to God and his Word; which is further amplified, first, by the adjunct title, Grace, and the Word of his Grace; secondly, by the effects of this Word, first, Edification; secondly, Life eternal, which is able to build you up, and give you an inheritance amongst them that are sanctified. And then the title given to these Ministers of Ephesus, Bre­thren; And now Brethren, I commend you to God, and the Word of his Grace, which is able to build you up, and give you an inheritance amongst them that are sanctified. Before I come to the Doctrine I chiefly intend, give me leave briefly to touch, tanquam Canis ad Nilum, upon one ob­servation from the Apostles relative name to the Mi­nisters of Ephesus; he calls them Brethren. Whence note,

Doct. That true and real Chr stians are Brethren. What the Apostle Paul calls here the Ministers of Ephe­sus, is true concerning all Ministers, and all converted Christians. We read of several sorts and kinds of Bre­thren in Scripture: Brethren by Nature, Brethren by Nation, Brethren by Relation, Brethren by Affection, Brethren by Profession, manner of Imployment, and same Calling in the world: but the Fraternity of Chri­stians, is from the Noblest and firmest and happiest foundation, Eodem sanguine Christi glutinati, cemen­ted with the same blood of Christ. This Brotherhood [...]f Christians is supernatural, founded on the New­ [...]rth, and work of Grace in the soul; this term and [...]lative name is so usual in Scripture in this sence, that [...]s needless to mention any. But for further de­ [...]strations of it, they are Brethren.

1. They have all one Father, even God himself. To them that do receive him he gave power to become the Sons of God, which are not born of flesh, nor of blood, nor of the will of man, but by the will of God, John 10.11, 12.

2. They have all one Mother, the Church of God. But Jerusalem which is from above, is free, which is the Mother of us all, Gal. 4.26.

3. They have all one elder Brother, Jesus Christ, The first born amongst many Brethren, Rom. 8.29.

4. They have all the same priviledges, 1 Cor. 3.23. Ephes. 4.4, 5, 6.

5. They are cloathed with the same spiritual gar­ment, the Righteousness of Jesus Christ, Jer. 23.6.

6. They have the same Divine Nature, Grace and Holiness; whereby they resemble their elder Brother, and bear the impress and image of their heavenly Fa­ther, 2 Pet. 1.4.

7. They are admitted to the same Table, fed with the same food of God's holy Word; and feasted with the Flesh and Blood of the Son of God unto Life Eternal.

8. They all have one and the same Inheritance. An inheritance incorruptable, and undefiled, that fadeth not away, reserved in the Heavens for them, 1 Pet. 1.4. I cannot stand to enlarge upon these, I leave them to your meditations and enlargments. From hence you learn these Lessons.

1. That God is no respecter of persons, he regards no man the more for his dignities, riches, nobleness of birth and pedegree: And esteems no man the less for his povertie, meaness, and contemtibleness in the world, But every one that doth righteousness of what Na­tion soever, shall be accepted of him; all mens blood is alike, the noble man and the mean man, the English­man [Page 294]and the Aethiopian have all red blood in their veins, it is sickness and health that makes the differ­ence; So all men by nature are alike, it is sin and Grace that makes the difference: Yea, God crosseth the great things of the world, to teach us, what is of high esteem amongst men, is of small account with God. Brethren, sayes the Apostle, you see your cal­ling, how that not many wise men, not many great men, not many noble men after the flesh are called; but God hath chosen the foolish and weak things of the world to condemn the wise and strong, 1 Cor. 1.26. He hath chosen the poor of the world, rich in Faith, and Heirs of a King­dom, James 2.5.

2. We learn again, True Piety is great preferment. Grace and Holiness lifts a man up to the noblest rela­tions. Great was the perferment that Joseph was lifted up unto, when of a prisoner he became the second of Egypt. Great was the perferment of Daniel, when of a captive he was made cheif of the Presidents of Baby­lon. But greater was the advancement of Esther, when of a captive maid, fatherless and motherless, she became Queen to the great Ashasuerus. Josephs and Daniels wisdom, and Esthers beauty, were the in­struments and means of their great and honourable advancements: But greater than these is the honour and advancement of such as are truly Pious, they are Children of God, John 1.11, 12. Heirs of God, Co-heirs with Christ, Rom. 8.17. espoused to the King of Kings and Lord of Lords; there is none beyond this, none to be compared to it; Grace and Holiness is the way and means to be thus advanced. Grace enobles the mean, and makes the Noble more honourable; as it was said of St. Jerome, so it may be said of every Noble Pious man; Genere nobilis, Sanctitate nobilior; Noble by birth, but more Noble by Grace: meaness with [Page 295]Grace is Nobleness; and Nobleness without Grace is but meaness: Grace brings a poor contemned botchy Lazarus into relation of the Noblest Worthies of the world, to Abraham, Isaac, Jacob, to all the Patriarchs, Prophets and Apostles, to such as are the most Excel­lent of the Earth, the Worlds wonder, Angels delight, the Chariots and Horsemen of the Nations, the brazen walls and gates of the Kingdoms they live in: Grace investeth us with the same priviledges as the richest Saints of the world ever have enjoyed, the same Justi­fication, the same Reconciliation, the same Adoption, the same Life eternal and Glorification.

Secondly, If true Christians be Brethren, than this may exhort us to several duties.

1. To live in love amongst our selves; the very term bespeaketh affection, and the affection should never cease, so long as the relation endures. Who should love more than those who are united in the same Head and Hope, and cemented with the same blood of Christ? It was an honour to Religion once, and therefore the Heathens said, Aspice ut se mutuo dili­gunt Christiani! See how these Christians love one another! But alas, may we not say, See how they hate one another! O take heed of discreditting your Pro­fession, of opening the mouths, and hardening the hearts of the wicked, by envie, hatred, or want of love one to another. It was the Exhortation of John to his People, when he could preach no more in the Pulpit, that they love one another; and it shall be mine in these my dying words, that you love as Bre­thren: And as the foundation of this relation is more excellent than others, so let our love be more fervent and intensive.

2. Labour to maintain peace and unity. This is good and pleasant to behold, Psal. 135.1. Let it not be [Page 296]said that a legion of Devils can live in one man in peace and unity, and yet Christians cannot: Let not inferiours go beyond the bounds of their duty and place, neither let Superiors stand too much upon their Prerogatives, but rather for peace sake to abate of what they might justly chalenge upon their superiority; the richer, the elder, the nobler you are, the more endeavor to be good examples to others, condescending to the infirmities of the weak, that the golden bond of peace be not broken; we see this in Abraham, who though he was elder, yet for peace sake gave liberty to Lot his younger to chose which way he would go to feed his cattel, And Abraham said to Lot, Let there be no strife between me and thee, between my herdsmen and thy herds­men, for we are Brethren, Gen. 13.4. Labour to be of the same judgment in matters of Religion; it is plea­sant to see Brethren of the same mind in matters of Re­ligion. Consonant sounds upon Musical Instruments sweeten the melody: there was no hammer nor ax, nor any tool of Iron heard in Solomons Temple while it was in building; neither should there be heard or seen discords in the House of God. Divisions of judg­ments blunt the edge of Christians love, abate the fervency of affection, create distance and shiness of society amongst familiars, gratifies Satan, grieves the Spirit of God, weakens Christ's Kingdom, and expo­seth a People to ruine: A Kingdom divided against it self cannot stand; and if one member of the body should fight with another, and each member of the body scratch, tear and rend one another, how deformed, weak and near to ruine would that be? Unapt sounds upon Musical Instruments spoyl the melody; the divi­sions of the Church of Corinth sounded harshly in the Apostles ears; some said they were of Paul, others of Apollos, others of Cephas: If you would be comforts [Page 297]and helps one to another, if you would be a credit to your Profession, and comfort and rejoyceing to your Minister, live in unity of judgment in matters of Re­ligion; contend not for the shadow, and lose the sub­stance. Be not substantial about circumstances, and circumstantial about Substances. In the language of the Apostle, I beseech you Brethren, that there be no divisions among you, but that you be perfectly joyned toge­ther in the same judgment, 1 Cor. 1.10.

4. Be ready to help and succour one another: Na­ture hath created a Sympathy and Compassion in eve­ry relation. The mother pitties and abundantly ten­ders her sick child, doth all she can to do it good, to ease it under pain, to recover it from pain and sickness. One brother is ready to condole with the sufferings of another; to supply his wants; to defend him in dan­ger: As Moses the Israelite, whom the Egyptian wronged, Exod. 2.11, 12. and how much more should Brethren in Grace? the dearer the Relation, the more tender Affection. As Brethren, sympathize ye one with another; Succour such as are tempted; reduce such as wander; satisfie the scrupulous; confirm such as are staggering; and raise such as are fallen, by Prayers for them, by Counsels, by Exhortations. Im­prove your Gifts and Abilities, your Graces and Ex­periences, to relieve and succour them in spirituals, as you would be ready to assist them in temporals with your estates.

5. Ministers should not lord it over Gods Heritage, 1 Pet. 5.3. they should not imperiously lord it over them; nor lay greater burdens upon their Conscien­ces, than Jesus Christ hath impos'd: We must do all things for their edification, not any thing for their destruction: We must further, not hinder them in their progress to Heaven; take away occasions, not [Page 298]lay stones of stumbling before them: How disgrace­ful and intolerable would it be, to see one Brother to grow proud, lordly, and domineering over the other? would not every one cry shame upon it? And shall those whom Grace hath made equal, usurp Authority, and rule one over another, when Christ hath not given such authority and jurisdiction? And as Ministers must not lord it over the Consciences of their Flock, so one Minister must not act Authority over another. The Apostle Paul was a man extraordinarily called and qualified, and so had an Authority over other Mini­sters; but when this extraordinary Mission ceased, the Superiority of Jurisdiction ceased also: And though he was an Apostle, yet he acted not imperiously over the Presbyters, but called them Brethren: neither had he Jacobs voice, and Esaus hand; he spake not as a Lamb, and acted like a Lyon; but his carriage and deport­ment, was a comment upon the name. Where Christ hath given no superiority of power and jurisdiction, let no man claim it, lest he be found an Usurper; whom the Apostle calls in one place, Bishops; in another place, he calleth Presbyters: as in this place, he calleth the Ministers of the Church of Ephesus, Presbyters, ver. 17. [...], He called together the Presbyters of the Church. And in ver. 28. he calls them Bishops; Take heed therefore to your selves, and to all the flock over whom the holy Ghost, [...], hath made, or placed, you Bishops or Overseers. And the same Apostle in his Epistle to Titus, calls Ministers, Presbyters, Chap 1.5. and the same he calls, Bishops, ver. 7. Now if Presbyters & Bishops had not been one and the same, but names of dinstict Office, Jurisdiction and Power, the Apostle's reasons in vers. 7. of his di­rections in the 5th and 6th verses, would have been in­consequential. And we find the Edification of the [Page 299]Church by Word and Sacraments, is a duty imposed upon Presbyters, 1 Pet. 5.2. Feed the Flock of God among you. And Paul in his Valediction, injoyns the same Work, Care, and Diligence to the Presbyters of Ephesus, ver. 28. And we reade that the Power of Or­dination did belong to them, and was conferred by the Imposition of their hands, and not by the hands of a Bishop only; Neglect not the Gift that is in thee, which was given thee by Prophesie, with the laying on of the hands of the Presbytery, 1 Tim. 4.14. And we reade also in the Scriptures, that they are called, Rulers; And we beseech you Brethren to know them that labour among you, and are over you in the Lord, and admonish you, 1 Thes. 5.12. And again, Obey them that have the rule over you; for they watch for your souls, as they that must give an account, Heb. 13.17. and therefore seeing they have the same names, ordained to the same work, to feed God's Flock, to ordain Pastors and Elders, to rule and govern the Church of God, there cannot be a Supe­riority of Power and Jurisdiction in one Minister above another: but I pass by these things, and leave them to your reading of the Scriptures, and observati­ons of them; I now come to the Doctrine intended, the Guardian and Protection Paul committed his Ephe­sians unto, God and the Word of his Grace, &c. Whence note.

Doct. That God and the Word of his Grace, are the best Security and Comfort, a departing Minister can com­mit his People unto.

When the Father of a Family dies, he commits his Wife and Children to his most faithful, trusty, and assu­red Friends: And when a Minister departeth from and leaveth his People, it lyeth him upon, in respect of his Office, Prudence, Desire, and Affection of their Eternal Welfare, to commit them to the best Protecti­on [Page 300]and Provision he can: and which is the best, we see in the instance and case of Paul, who, if there had been a better, would have made use of it. Such were the Dangers by persecution and infection they were to meet with; such was the love he bore to them, that he thought the best Security and Comfort could not be too good for them; he commended them to God, and the Word of his Grace; than which, there could not be a better found. The Doctrine contains two parts; 1. A Dereliction; 2. A Protection: that a loss; this a Provision to make up that loss: that, a ground and occasion of Sorrow; this, a ground and occasion of Comfort: that exposeth to Danger; this defends from Danger, secures in Danger, and delivers out of Danger. I shall a little open the Sore (much I need not, time and experience will declare it) and then I will shew you the Plaister, and apply it. The Sore we see in▪ Pauls departure, and experience it in our selves: He takes his leave of the Ministers of Ephesus; and I of you. I shall take the Doctrine in two parts. First observe.

Obs. That Ministers must not expect a quiet and setled condition in this world: their residence amongst their People is not immoveable, and inalterable, but they and their People must part asunder: as providence brought them together at the first, and continues them for a while together; so sometimes it suffers them to be parted asunder. The Seeds-man you know stands not still in one place, but goes from one part of the field unto another, according to the will and appoint­ment of his Master. Ministers are God's Seeds-men, and the World is his field, wherein the Seed of his Word is sown; and he calls them from one place and country to another, and they must obey: they are his spiritual Clouds, to carry the Rain and Dew of their [Page 301]Ministry, to water the Seed sown: and as natural clouds are broken by the stormy winds, and carried hither and thither, to water, refresh and enrich the Earth; so these spiritual Clouds, God's Garden-pots, are squan­dred, and carried up and down by the storms of Per­secution, to water, refresh, and make fruitful the Gar­den, the Church of God. Upon the Persecution that was at Jerusalem, the Disciples were scattered up and down, Preaching the Gospel and the Kingdom of God, Acts 8. When they persecute you, saith our Saviour, in one city, flee ye to another. I need no demonstrations, and instances, to evidence the Truth of the Doctrine; the Experience of the Priests & Prophets under the Law; of the Apostles after the times of our Saviour, and the Ministers of the Primitive times of the Gospel, are abun­dant Manifestations of the truth of this Doctrine; and our own experience this day can set the seal to it, not on­ly I, but hundreds, yea, it may be thousands more are this day singing their funeral Dirges, and with Paul, ta­king their leave of their beloved People. What a strange Mortality is now in England! did ever England, nay, did ever the Christian World, hear of such a Mortali­ty, at the same instance of time? how dismal is the day of St. Bartholomew! On this day was Jerusalem, once the Glory and Beauty of the world, sacked by Titus and Vespasian. On the Eve of this day, began that bloody Massacre in Paris. On this day is a great part of Englands Ministry slain; slain not in their per­sons, but in their Offices. The dismal transactions that have befallen the Church of God this day, de­serve to be engraved in deep and in indeleble Cha­racters, on Pillars of the blackest Marble, that the Ages and Generations to come, may reade, and weep showers of tears, to quench Jerusalems Flames, to wash and bathe the Wounds, of the poor massacred [Page 302]Christians, and bewail Englands loss. But I forbear any more enlargements, I come to the grounds▪ and reasons of it.

1. The first reason, Is barrenness under the means of Grace. When God bestows upon a People and Nati­on means of Grace, he expects they should thrive up and grow in Grace, and bring forth Fruits to his Glo­ry; but if they remain barren, he removes the means from them. When a man hath taken in a piece of ground, to make a Garden or Vineyard of, and hath taken pains, and laid out cost upon it, to fence it, to manure it, to plant it with the choicest Fruit, and fi­nest Flowers, he expects a proportionable fruitfulness for the satisfaction, and recompence for his cost and pains; and if after all is done, and many years ex­pectations and waitings, it remains unfruitful, and disappoints his expectations, he withholds his cost, care and pains, he will fence it no more, dig it no more, he will not do any thing more unto it: Even thus the unfruitfulness of a People under means provoketh God to remove means: God chose the People of the Jews before all other Nations of the world, to be his plea­sant Vineyard, Isa. 5.11. he did every thing requisite for ornament and security, for fruitfulness and prosperity; he fenced it; he pickt out the stones from it; he built a tower and a winepress, and planted it with the choicest Vine; and what could have been done more, that hath not been done to it, vers. 23. but when he looked for Grapes, behold wild grapes! he looked for Judegment, but behold Oppression! for Righteousness, but behold a cry! ver. 7. and what will God do to his Vineyard? will he fence it, prune it, water it any more? No, no, but he will lay it open to the incursion of enemies, and they shall make it a de­solation; I will take away the hedge thereof, and it shall [Page 303]be eaten up; and break down the wall thereof, and it shall be troden down, ver. 5. Yea, God would remove the Ordinances of his Word, the Means of Grace and Glo­ry from it; And I will command the Clouds they rain no rain upon it! that is, my Prophets shall no more instruct them, no more admonish and exhort them, the rain of their Ministry shall no more fall upon them, ver. 6. And this same Judgment our Saviour threatens against the Jews in his dayes, because of their barrenness. And therefore I say unto you, that the Kingdom of God shall be taken from you, and given to a Nation that will bring forth the fruits thereof, Mat. 21.43. And when God had waited eight hundred years upon the Jewish Poli­ty, and after all means, they remained barren, yea, brought forth wild grapes, under the pains of his Pro­phets, of his Son, of his Apostles, they would not be­lieve and receive him and his Gospel, God flings them aside, and takes no more pains with them; and there­fore we find the Apostle, when they would not imbrace the Gospel, leaving them, saying, Be it known therefore unto you, that the Salvation of God is sent unto the Gen­tiles, and they will hear it, Acts 28.28. When the old World degenerated into prophaness, wantoness, super­stition and idolatry, and was drowned in voluptuous­ness, and all the means God had used, and all the pains he had taken with them by his Spirit in his Pro­phets were in vain; Threatnings would not affright and drive them from sin, nor Promises draw them to piety and purity of Religion; God determines to let them alone, and take no more pains with them. My Spirit shall not alwayes strive with Man, Gen. 6.3.

When the Jews in captivity were rebellious, and would not be wrought upon by the preaching of Eze­kiel, God tells him, that he should not be a Reprover to them, but that his tongue should cleave to the roof of his mouth, Ezek. 3.26.

VVhat is become of those seven famous Churches of Asia, of which this of Ephesus was one, to whom John wrote? are they not become the seat of Gog and Magog, under the Turkish blindness and superstition! And why? because they degenerated from their pri­mitive purity, vigor and fruitfulness, into corruptions in Doctrine and Worship, into Spiritual lethargy and barrenness: They were planted a noble Vine, wholly a right Seed; but they turned into the degenerate Plant of a strange Vine. And therefore if you ask me the reason, why God hath suffered so many Ministers to be removed from his People, and so many Lights in the Nation, to be put under a bushel and obscured? I must needs answer, Barrenness! barrenness! Eng­lands barrenness is one great cause why so many of her Ministers mouths ore stopped. England for many ge­nerations, especially of latter years, hath enjoyed great plenty of Gospel-enjoyments: God hath seemed to be at extraordinary cost and pains with her, in sending into his Vineyard pious and painful Ministers, who have been willing and diligent to imploy their talent and talents for the conversion of souls, and building them up in Grace. But what is the fruit it yeelds un­der such multiplied cost and pains? doth it bring forth suitable and seasonable fruit? No! no! May not God say of England, as once of Israel, England is an empty Vine, bringing forth fruit unto it self? Hos. 10.1. He may say to England, These three years, these ten, these twenty years, these forty, these hundred years and more have I come seeking fruit, but find none! Alas, how many thousands amongst us have leaves, but no fruit! how many have God and Christ in their mouths, but Sin and Satan in their hearts and lives! how many have a name to live, and yet are dead! how many are gilded, but not golden Christians; making beautiful [Page 305]and glorious the outside, when within they are full of deadness and rottenness! Yea, it were well if there were no worse (though these are too bad) amongst us; if they were leaf-bearing trees only. But alas, we find an Egypt in Goshen! a Sodom in Israel! abundance of the Vines of Sodom, and pregnant Grapes of Gomorrah in the Vineyard of God! He looked for Grapes, but be­hold wild Grapes! for Judgment, but behold Oppression! for Righteousness, but behold a Cry! He looked for Know­ledge, Repentance, Reformation, but behold gross darkness of Ignorance, Impenitency, Presumption, persevering in sin! He looked that England should have been his pleasant Vineyard; but, alas, it is a De­sart Land, a barren Wilderness, a Land abounding with thorns, bryars and brambles. How doth Ungod­liness, like an overflowing inundation, spread it self through the whole Nation! in all places, in all socie­ties of men, in Cities, in Countries, Towns and Fa­milies! What abundance of Pride, Prophaness, Whore­dom and Debauchedness! what abundance of Drun­kenness, Swearing, and Prophanation of the Lord's Day is now amongst us! In a word, what sins were there abounding in Sodom, that are not committed amongst us! and all this, after the enjoyment of God's Word for the space of many generations. How many amongst us began to loath the Manna of God's Word, and to turn aside after false Lights, taking fantastical and deluding apprehensions for Divine Illuminations, crying down the morality of the Sabbath, and publick Assemblies, and voting the Ministry of England Anti­christian! And have not these things caused many Congregations to want Manna & Ministers both? is it not just with the Lord, when the pains and cost he hath been at for us these hundreds of years and more, are no better requited, to withhold cost and pains for the [Page 306]future? VVhich of you having entrusted a son or ser­vant with a stock of money to trade with in the world, and gain advantages by it, when you see them not on­ly negligent and idle, but prodigal and lavishing in exorbitant courses, would still entrust them with more? would you not rather take from them what they yet had? And do you not think God is as careful of his Sabbaths, VVord and Ordinances, and seasons of Grace, as you are of your Coin? And if you will not add fresh supplies to a state-wasting and consuming son, surely God will not alwayes continue Ministers and means of Grace unto a barren and unfruitful peo­ple. How great and vast is the stock of Gospel-enjoy­ments, seasons and opportunities of Grace, that God hath entrusted England with, and yet very barren? how many Sabbaths, and yet in vain! how many Sermons, and yet in vain? how many Threatnings, Promises, Entreaties, and yet in vain! how many strivings of the Spirit, and yet in vain! How hath God fed this Nation with the finest of the Flower, and best of the VVheat, and made the Rock to drop with Honey, and yet how lean, wonderfully lean are the souls of these Nations, like Pharoah's lean Kine, in the enjoyment of thrice seven years of plenty of the Gospel! how hath he made his Clouds to rain upon you, even to the em­ptying and wasting of themselves, and yet in vain! Are you not Rocks and Mountains, hard and barren now even as before! how little Reformation in your Parish, in your Families! how little are Husbands and VVives, how little are Parents and Children, Masters and Servants reformed! how little is Religion and God's VVorship set up in your Families! how little do you endeavour to bring your VVives, your Hus­bands, your Children and Servants to a saving know­ledge of God! how little do you catechise and in­struct [Page 307]them! and how little do you labour to see Christ formed in the hearts of your domestick relations! How few old sins do you leave! how few new duties do you take up and practise! How little do you endeavour to perform duties in a more holy, humble, and servent manner than before! May not his Ministers cry out in the language of the Prophet, they have laboured in vain, they have spent their strength in vain? And judg I pray you, Sirs, is it not just with the Lord, when our Nation, our Parishes, your Families remain unfruit­ful after such multiplied cost and pains, and this for so many years; is it not just with the Lord now to say, England, such Towns and Parishes, such Families, such Persons are given to barrenness, let them alone, I will command the Clouds they rain no Rain upon them?

2. The Second ground and reason of a Ministers removal from a People, is those persecutions and af­flictions that befal them. Sometimes the Persecution falls upon the Church in general, upon People and Pastors, and then Ministers cannot with that clearness and justifiableness leave their Flocks; as when some Ministers only are aimed at. God's Church is com­pared to a Lilly among Thorns, to a flock of Sheep amongst Wolves; and Noahs Ark upon the deluge, tossed to and fro with storms and tempests upon the Sea of this troublesome world. There is an irrecon­cileable enmity betwixt the interest of Christ, and the interest of Satan; and therefore no wonder if the gates of Hell, the policy and power of infernal darkness are united and combined against the Church of Christ. The Devil is called a Red Dragon, Rev. 12. A Dra­gon, denoting his hurtful, poisonous and destructive nature; and a red Dragon, denoting his cruelty, that he is delighted in, and becoloured with the blood of [Page 308]God's People; and all the storms and persecutions that have befallen the Church, he hath raised them; He labours with might and main, with rage and fury, by imprisonments, by banishments, by fire and faggot, to eradicate, and totally to destroy Christ's Kingdom and Interest out of the world; either by falling upon the Church in general, or upon her Lights, Guides, and Watch-men in particular. Remove the Watch­men, and the Garison is easily surprized and taken: put out the Lights, and you are surrounded with dark­ness: take away the Guide, and the Travellor is ea­easily seduced; and therefore Satan sometimes in his persecutions, aimes chiefly at pious, learned, painful, and zealous Ministers; because they most of all, like burning and shining Lights, squander and dis­pel the darkness of his kingdom, discover and ma­nifest his hellish and subtile stratagems and methods of deceiving poor souls, and lead them from them, in­to the wayes of Piety and Salvation; because they are as God's Boanarges's, and Barnabasses, battering down the walls of his kingdom, presumption, security and dispaire, by awakening men and women out of their spiritual lethargy, and letting them see their danger and misery, that they may escape it: and on the other hand, by comforting, raising up such as are dejected, and under temptations to despaire; and on both hands, lessen and weaken his interest in the world: and therefore the Devil to secure his own interest, and to oppose, to hinder, and to destroy the Interest of Christ, will have them burnt or banished, silenced, their mouths stopped, that no more lightning and thun­der, no more Cordials and Comforts come from them, or by violent, on-set of hot Persecution, make them run and fly for it: When they persecute you in one City, flee ye into another.

And as the interest of Satan is one ground of Per­secution, so the irreconcilable enmity betwixt the In­terest of Christ, and the sinful corrupt interests of un­godly men, is another ground of Persecution upon the Church, of banishing, imprisoning, and silencing Ministers; to be a friend to the one, is to be an enemy to the other: The friendship of the world, saith James, is enmity with God: and whosoever will be a friend of the world, is a enemy of God, Jam. 5.4. If Ministers dare, and will comply with the sinful interests of great men, and become Court-flatterers, and Parasites to Kings, either to preach up, or not to preach down their State-Corruptions and Wickedness, they shall have peace and protection. If you were of the world, saith our Saviour to his Disciples; that is, of the principles, customes, fashions of the world, the world would love you; for she loves her own, Joh. 15.19. And this was the reason why Antichristian false doctrines were so much imbraced in the dayes of John, because they were doctrines of the world, doctrines pleasing flesh and blood, and sutable to the principles, customes and interests of sinful men: They are of the world, therefore they speak of the world, and the world heareth them, 1 John 4.5. Never was there any Interest of Great men, so sinful and corrupt, nor any Religion owned, countenanced, and established by Authority, so superstitious, idolatrous and abominable, as to want Defenders and Promoters; some for favour, some for fear; some for secular advantages, to preserve and keep what they have, or to gain honours, preferments and riches by it; others from their choice and electi­on, loving and delighting in that way. The way and means that Jeroboam and his Council contrived, to withdraw and keep the People from going to Jerusa­lem to sacrifice, and to secure the ten revolted Tribes [Page 310]to him & his posterity, was abominable idolatry; against which they had many caviates and cautions from God; for which their fore-fathers had been severely punish­ed, Exod. 32. Judg. 2.10, 11, 12, 13. & 3.5, 6, 7, 8. yea, for this their famous King Solomon, lately decea­sed, was threatned with the renting of part of his King­dom from his Posterity, and verified in this revolt, 1 Kings. 11. Yet notwithstanding all this, the sinful contrivance of Jeroboam wanted not owners and pro­moters; for besides the Courtiers and the common People, the lowest of whom he consecreated Priests to the Golden Calves; many of the Priests of the Lord, who feared suffering more than sinning, com­plied with, 1 King. 12.27, 28, 31. & 13.33. 2 Chron. 11. And how abundantly were the owners and pro­moters of Ahabs Idolatry, and Baals worship multi­plied; when the Prophets of Baal were four hun­dred and fifty; and the Prophets of the Groves four hundred? Judge of the harvest by the tythes, 1 King. 18.19. and the ten Tribes so exceedingly infected with his leaven, that of those many thousands there, there remained but seven thousand only that had not bowed the knee to Baal, 1 King. 19.10. all which had the security and protection of their Kings and Councils, when the other were oppressed. Such then that turn with every tide, saile with every wind, and like water, be of the same colour as the ground it runs over, that can favour and approve Jeroboams contri­vance, to secure his revolted interest; such as can swallow down Ahabs Idolatry, and approve Jezebels contrived mock-fast, and her charging Naboth with Treason and Blasphemy, as commendable State-pollicy to get his Vineyard: Such as can pull down Ahabs Abomination, throw down Baals Temple, and bring fire and fagots to burn his consecreated vessels, and a [Page 311]bloody sword to slaughter his Priests; and when all is done, adhere close to the sins of Jeroboam, that he may become a friend and favorite to the aspiring and pro­spering Jehu: Such ministers as have lunacem fidem, as St. Austin said of the Pelagians, that are immuta­ble only in the mutableness of their judgements and opinions, that can enlarge, lessen, & change their consci­ences, principles & practices according to all changes, rising and prevailing parties and interests; such as these shall never suffer Persecution, nor be divorced from their People: The bowing rushes, and yeelding reeds, stand safe, when the sturdy Oaks are rent by the stormy winds: but such Ministers as are pious and faithful to discharge their Duty and Conscience; and lift up their voice like a trumpet, to tell Israel of HER Sin, and the House of Jacob of THEIR Transgressions; that can neither preach up, nor connive at, but preach down the Sins of the Times and Places they live in, shall undoubtedly be hated and persecuted. What was the reason our Saviour was so much hated and per­secuted by the several interests and parties among the Jews, when they sought to entrapt him to stone him, to throw him down the hill and break his neck? was it not because he testified against them, that their works were evil? John 7.7. And if they have done thus to the Master, what will they do to the Servants? if they have persecuted him, they will persecute these also; and therefore our Saviour fore-arms his Disci­ples and Ministers, in fore-telling them, that the world would hate and persecute them, because ye are not of the world; that is, because your Doctrines are not of the principles, fashions, customes of the world, but con­trary to them, therefore the world will hate you, John 15.19. your Doctrine is an holy, heavenly Doctrine, crossing and beating down, and condemning the sins [Page 312]and corrupt interests of men, therefore you shall be hated: if your Doctrine gave liberty to lust, and would let men alone in their sins, they would let you alone. John Baptists for plain dealing with Herod con­cerning his Herodias, had his Head smote off. When the Doctrine of Ministers opposeth corrupt gain, and beateth down the sinful advantages and profits of un­godly men, they will rather part with the Truth of the Gospel, drive it and Ministers away, rather than lose their sinful and corrupt advantages. When Paul had preached down the Idolatry of Ephesus, and had turned much people away from it, Demetrius a Silver-smith, a maker of Shrines for Diana, fearing hereby he should lose his idolatrous profit, raiseth an uproar, and fills the City with confusion, Acts 19. It is an usual thing for idolatrous Priests, and Parasites of Kings, falsely to accuse God's Ministers of Treason, Sedition and Conspiracy against Kings; not so much out of love to Kings as to themselves. Thus Amaziah, an idolatrous Priest, accuseth Amos to Jeroboam, of Treason, and his Sermons were so seditious, &c. that the Land was not able to bear him; and that his Conspiracies were not acted in corners, or in another Kingdom, but openly in his Kingdom, in the midst of thy People Israel; where was the Court, and greatest confluence of subjects, Amos 7.10, 11. but self was at the bottome of all this; Amaziah had much dignity and profit by the place, and therefore hated Amos heartily, because he forbad the people to come any more to Bethel, but to shun it as a place infected with Superstition and Idola­try, Amos 5.5. How frequent is it to undermine by forged cavillations, such, whose Piety and Zeal for God and his Honour, preach down those sinful wayes, by which many gain their advancements and advan­tages? Sometimes they are accused as dangerous and [Page 313]destructive to the Peace & Safety of the Nation where they live, and that nothing but Banishment or Death will serve the turn. Haman accused the Jews, and told Ahasuerus, It was not for the Kings profit to suffer them, Esth. 3.8. The God of Heaven deliver us from such Priests and Hamans! and clear up our Innocency as the noon Sun; and turn their wicked designs upon their own heads; and hang all false accusing Hamans on the same Gallowes they rear for Mordecai! All those Priests in Israel that feared the Lord, and durst not comply with Jeroboams idolatrous way to secure the ten Tribes, were thrust out of their Possessions, and from executing the Priests Office to the Lord, lest they should antidote the People, and keep them from closing with it, 2 Chron. 11.13, 14. The Prophets that would not connive at the Idolatries and Whore­doms of Jezebel, but preached them down, and en­deavoured to arm, fence & antidote the People against that poysonous leaven, and to draw them to the Puri­ty of God's Worship, were all of them persecuted, some slain, some hid by Obadiah by fifties in Caves, and fed with bread and water, 1 King. 18.4. When Elijah had by a wonder convinced the People, That God was the Lord; and the People, according to his command, had slain Baals Priests, Jezebel threatneth him, and Elijah flyeth for it, 1 Kings 18.38, 4. — 19.1, 2, 3, 4.

It would be tedious to recount the several instances of Good men, who upon the prevailing of corrupt interests and sinful men, have been forced to fly, and leave their charge. Paul was let down by a wall in a basket, through a window, to escape the hands of the Governour of Damascus, Acts 9.25. Moses, who was faithful in the House of God, understanding that Pha­roah intended to destroy him, fled into the Land of Me­diah, [Page 314]Exod. 2.14, 15. We reade of our Saviour, that upon several occasions he did withdraw, hide, and se­cure himself from the rage of the people. When Herod designed to destroy the Babes of Bethlehem, Christ was with his father and mother sent into Egypt, Mat. 2.14. He withdrew when the Pharisees held a Council to destroy him, Mat. 12.13, 14. He fled from the Tyranny of Herod, when he had cut off John Baptists head, Mat. 14.12, 13. He hid himself when the Jews would have stoned him, John 8.59. and conveyed himself out of the multitude, when they would have cast him down an hill and broke his neck. What shall I say concern­ing Chrysostom, Cyprian, Athanasius, and other learned and renowned Fathers of the Church, who were often banished, and removed from their People? Again, we reade in Rev. 11.7, 8. that before Antichrist shall fall, he shall make war against the two VVitnesses. By Witnesses some understand Magistrates and Ministers. Magistrates are God's Representatives amongst men, Psal. 82.6. Witnesses and Demonstrations of God's Soveraignty, in ruling, in punishing the wicked, in defending and rewarding the Good and Virtuous. Ministers are God's Witness, to declare, assert, plead and maintain God's Cause and Interest, his stupen­dious Work and glorious Attributes in Mans Redem­ption.

Some by Witnesses understand Ministers only, and against these the Beast shall make war, and by a pow­erful prevailing of his interest, and of a prophane and corrupt party shall slay them; slay them not in their Persons, but in their Offices; it is not a natural but a civil death, a routing them from their Offices, and suspending them from the execution of their duties, whether Magistrates, Ministers, or both. The ground and reasons why I take the killing of the Wit­nesses [Page 315]to be a civil, not a natural death, is in the word of verse 9. And they of all People, Kindreds and Tongues and Nations shall see their dead bodies three dayes and an half; and shall not suffer their dead bodies to be put in graves. Now it is barbarous inhumanity and cruelty to bury men alive, to put them quick into the grave; and if they were naturally dead it would be undecent, loathsome, and unnatural to keep them above ground, exposing them to every visitant and spectator, and to the tearing and devouring ravenousness of birds and beasts of prey. Not to suffer them to be put in graves, if naturally dead, is contrary to the instinct of nature: for of those numberless number of birds in the air, we may suppose all that are dead are not killed, but many thousands dye naturally by reason of age. And yet of those many thousands we find very few or none at all; because nature hath taught them when the time of death draws night to provide themselves graves by creeping into hollow trees, or holes of the ground, or some courteous bird covers them with leaves.

Further, these Nations, and Kindreds, and People, and Tongues that saw their dead bodies, were friends, Pious and Religions persons, that cordialy owned loved and affected them; and the more love and affection, the greater care of a decent and commendable interment. But if you say, they might be enemies that out of ma­lice to expose them unto greater shame and contempt, would not suffer them to be buried, it cannot be; be­cause it is contrary to the rules of Policy: for their dead bodies lying three dayes and an half, understand three Prophetical daies and an half, that is, three years and an half unburied, would infect the air, and so pro­duce hurtful and destructive diseases; so that self-pre­servation would engage them to inter them, if they were naturally dead. And in the 11. verse, after [Page 316]the daies of their death were accomplished, They heard a great voice from Heaven saying, Come up hither; so that if they were naturally dead, this must be a cor­poral resurrection, a resurrection of the bodies slain; and before the great and general Resurrection at the last Day, which is contrary to the Scriptures, which mention but one general Resurrection of the body, and impertinent to this place, where there is no mention made of the Day of Judgment, nor of any of the trans­actions of that Day. And by a voice from Heaven in that place, verse 11. I understand, with submission to more deep, learned, and grave judgments, the Su­pream Authority of a Nation, that by enacted Laws shall give liberty and Authority to the slain Witnesses, to re-assume the publick exercise of their Ministry and Magistracy of which they were before deprived; so then I conclude from the rules of decency, from the instinct of nature, the respective and tender care of love and affection, from the Rules and Reasons of Po­licy, from the harmony of Scriptures, from the barba­rousness of burying persons alive, that it is not a natu­ral but a civil death, slain in their Offices, not in their Persons. Now the place where their dead bodies shall be slain, and lye unburied, is said, In the streets of the great City, called Sodom and Egypt: by the City is meant Rome, compared to Sodom for Uncleaness and Whoredom, to Egypt for Idolatry and Cruelty against God's People. By the Streets of the great City, you are not to understand it litteraly and locally of the streets of Rome, but of several Nations and Kingdome that did belong to Antichrist, that were under the Pa­pal Power and parts of his Dominion, as streets are parts and appurtenances of a City. For the words in verse 9. They of the People and Kindreds and Tongues and Nations should see their dead bodies, seem to me to im­ply [Page 317]and intimate the several Nations and Kingdoms where they should be slain; which Kingdoms having shaked off the Romish Antichristian Iron yoak and bondage, should enjoy the pure and pow [...]ful preach­ing of the Word, and administration of Sacraments in some comfortable manner and measure, by a constant succession of pious, painful and learned Ministers, whereby those Nations and Kingdoms should be much enlightened; but before the number of Antichrist be run up, and his period accomplished, Rev. 13.18. these Nations called the streets of the great City, shall suffer an Eclipse in their Ministers, they should be laid aside as dead men, and become useless in their publick exercises of their Ministry. And during the space of their civil death, they shall have the warm hearts and affections of the People, they will not suf­fer them to be put into graves alive, and buried quick, but still own them as Ministers desire, long, pray for their restoration and instalment into their Offices and Places again.

Thus amongst many Reasons I have given you two, why Ministers may not alwayes expect a continued residence amongst, and ministration to, their People; First, because of barrenness under means. Secondly because of these afflictions that light upon the Church and her Lights, Guides and Watchmen.

Now for Application. First, to Ministers. Secondly, to People. A Word to both.

1. Ministers should labour to do all the good they can to, and among the People to whom they are Mini­sters. From us, from us our People expect relief: and how should we endeavor to administer all the helps & advantages we can for their Salvation; in removing [Page 318]of Scandals, in healing Divisions, in confuting Here­sies, to beat down wickedness, and demolish the strong­holds of Satan! The conscientious Physitian, when he seeth th [...] health and life of the Patient committed to him, how diligent is he in watching with, and at­tending his Patient? how curious & exact in observing the pulse, the symptomes, workings, nature and strength of the disease? how careful and diligent to apply pro­per Remedies and Physick; sometimes Corrosives, sometimes Cordials, and all to restore health, and pro­long life to his Patient? How much more diligent should Ministers, Physicians of souls be, in observing the several Maladies, and Soul-diseases of their Peo­ple, and to apply proper Remedies? so many persons, so many patients! so many sins, so many diseases! some are brutish and unteachable; some are weak, others dull; some perverse, and many ungrateful. How should they endeavour to make the brutish to understand; to confirm the weak, and make them strong; to quicken the dull, and make them zealous and fervent; to allure the perverse, and and make them tractable; to win the ungrateful, and make them kind? what is the body to the soul? or life temporal in a troublesome world, to Life Eternal in unspeak­able Happiness? the Excellency of the object should heighten our esteem, and double our diligence. Pre­tious, pretious Souls, lie at the Stake. One Soul is of more value than ten thousand worlds. Jesus Christ shed his pretious Blood for the Redemption of souls, but not for the honours, dignitys & riches of the world. Now either Heaven or Hell: And how should the joyes of the one, and the torments of the other, and the eter­nity of both, add indefatigableness to our labours, unwearied vigilancy to our perspective care, invinci­bleness to our courage, irrefragableness to our argu­ments, [Page 319] [...]d steep our perswasions in tears, and all to keep you from lodging your selves in everlasting burn­ings, and bring you to an Enjoyment of the beatifical Vision of the blessed God! In this decriped age of the world, the Devils seem to be possessed with some spi­rits worse than themselves; they turn every stone, they improve the dregs of their malice, the height of their power, if by any means, by secret perswasions, by ho­stile invasions, by strange delusions; turning them­selves into Angels of Light, that they may drag one soul to Hell: and shall not Ministers take much more pains to bring them to Heaven? Paul was unwearied in his doing, invincible in his suffering: How many Ci­ties and Countries did he enlighten with the Gospel? Jerusalem, Illyricum, Damascus, Arabia, Antioch, Ar­haja, Cilicia, Cyprus, Epirus, Galatia, Mysia, Lycaonia, Pamphilia, Physidia, Phrygia, Selutia Syria, Troas. Mini­sters should make the Salvation of Souls their study, their care, their imployment, their practice, their whole business. We must wait on our Ministry, Rom. 12.7. give our selvs continually to it, Acts 6.4. We must ful­fill our Ministry, Col. 4.7. The soundness, fatness, fruitfulness of the Flock, is an honour to the Shepherd. The recovered health, strength, life, of a sick, weak, dy­ing patient, is an honour to the Physician. It is the glo­ry of Kings, according to the rules of the great States-man, [...], to ease and heal their Cities and Kingdoms of those miseries and cala­mities they groan and languish under, to secure their present peace and prosperity, to enlarge their bounds, and of small to make them great. If the Roman Em­perour gloried when he said of Rome, Lateritiam in­veni, marmoream reliqui; I found it built with Brick, but left it built with Marble. So it is a great honour [Page 320]for Ministers to do much good to their People; to strengthen the diseased, to heal the sick, to bind up the broken, to bring back that which was driven away, and seek that which was lost, Ezek. 34.16. When of Lead, Brass, Iron and Tin, they make them Gold and Jewels for God: when of Lyons they make them Lambs; of Rebels, they make them loyal Subjects, beating their spears into pruning hooks, and swords into plowshares: when of a barren Wilderness, they make them a fruitful Vineyard. How exceeding great will that Glory be, which God will give at the last day, unto his faithful Ministers, when they shall stand forth before God, his Angels, and all men? Andrew bringing with him his Achaians, whom by his Ministry he hath gained unto Christ: John with his Asians; Thomas with his Indians; Peter with his Jews, and Paul with his Gentiles; and all the pious and faithful Mini­sters of Christ, with all the Children God hath given them in their respective Ages and Generations; and these shall be to them a Crown of Glorifying in the pre­sence of Jesus Christ at his coming, 1 Thes. 2.19. and the time for the accomplishing of all this, at the long­est, is very short. Death, if no other providence may sooner than they are aware of, throw them into an in­capacity of doing any more good unto their People, how should they labour to do much in a little while? the grand importance of the work, the numerous and potent enemies, that oppose and hinder it, the uncer­tainty and shortness of time to do it in, should make us wonderfully diligent: say and do with Paul, We seek not yours, but you; accounting the winning of souls to Christ our greatest gain and glory, Sed, heu, Quan­tum distamus ab illo! how many say in their practice, We seek not you, but yours; seek the fleece, and neg­lect the flock? How do Ministers run and ride, cap [Page 321]and cringe, to get Ecclesiastical Dignities and Prefer­ments, & to multiply to themselves Church-revenues, heaping Steeple upon Steeple, as the Gyants of old, Pe­lion upon Ossa, and upon both these Olympus, to fill their Coffers, to maintain their Pomp, their full Tables, to provide portions for their Children, or (which is worse) to administer more abilities of greater sinning against God; and this great and necessary work un­done, the diseased not strengthened, the sick not healed, the broken not bound up, that which was driven away, not brought back, that not sought which was lost: W [...] to such Shepherds of Israel, of England, and of all Christian Kingdoms in the world, that feed themselves, that eat the fat, and cloath themselves with the wooll, but feed not the Flock; but with force and cruelty rule over them, Ezek. 34.2, 3, 4. How desperate and dreadful is that Charge God layeth upon the Priests of Judah; his Watchmen are blind, they are all igno­rant, they are all dumb Dogs, they cannot bark sleeping, lying down, and loving to slumber; yea, they are gree­dy Dogs, that can never have enough; they are Shep­herds that cannot understand; they all look to their own way, every one for gain from his own quarter: Come say they, I will fetch wine, and we will fill our selves with strong drink; and to morrow shall be as this day, and much more abundant, Isa. 56.10, 11, 12.

Time will not suffer me to open and enlarge upon these words; I leave them to your meditations and observations: pardon my trespassing upon your pati­ence; the pains is mine, the profit is yours.

2. If Ministers are not certain of a continued Re­fidence amongst their People, be you then exhorted to make good use and improvement of present Gospel-Enjoyments: you are not sure of a constant enjoy­ment of pious, able, and painful Ministers; and the [Page 322]uncertainty of the future, should make us lay in store of provision at the present, lest by neglecting present opportunities, we run our selves upon the damage of a future necessity. The Jews were togather twice so much Manna on the sixth day, as on other dayes, be­cause on the Seventh there was none to be found. The Mariner hoiseth Sails to the present seasonable and right Gales of Wind. The Husbandman layeth hold on the present seasonable weather, for the reaping and gathering in of the Fruits of the Earth. And all of you in Summer lay in Provision for Winter. Present Op­portunities neglected, may not in the future be en­joyed. No Manna could be found on the Seventh-day: the Wind turns and stands contrary: the Summer is ended, no harvest, no reaping in Winter. A People that enjoy a faithful and painful Ministry, have the Manna of God's Word falling round about them; they have the pleasant Gales of God's Spirit to waft them nearer to Heaven; they have an harvest day of, and pleasant seasons to make provision for Glory: but if you neglect present Seasons, you run desperate haz­zards, and adventure your precious souls upon great uncertainties. He that sends his Embassadours to day, may call them back to morrow. God hath threatned, his Spirit shall not alwayes strive with men. The tongue that is speaking to you this day, will be tyed up and si­lenced before the next Sabbath. How miserable would it have been with Egypt in the seven years of Famine, if there had not been vast provisions and innumerable store laid up in the seven years of plenty! How mise­rable would they be pintched with hunger and cold in winter, who have not laid in full and sutable provisions in Summer! How miserable will they be in a famine of God's Word, who have made no provision in times of plenty! To be without Ministry and Ministers, [Page 323]without World and Ordinances, is the most miserable and destructive want in the world. Where there is no Vision the People perish. A People without a Pastour, are without a Watchman to warn and awaken them; without Lights to enlighten them; without Guides to direct and lead them; without Salt to season them; without Physicians to heal them; without Shepherds to watch over them, to feed and defend them: and the condition of such must needs be a miserable con­dition. And to have such are as spoken of in Isa. 56.10, 11, 12. blind and dumb, covetous and greedy, and drunkards: or such as are mentioned in Ezek. 34. that are dispersers of the Flock, not dispensers of the Word and Ordinances: with force and cruelty to rule over you, will be your cross, not your comfort. The actions of publick persons are very influentiall: as is the Praetor, such are the Citizens: as is the Peda­gogue, such are the Children: as is the Pastor, such are the People; like People and like Priest; and how can there chuse but be Whoredom in Ephraim, and Defile­ment in Israel, when the Priests commit lewdness? Am. 6.9, 10. No wonder if that people be made a prey, and brought to nought, whose Watchmen are blind, whose Preachers are dumb, whose Champions are lame, whose Physicians are sick, whose Salt is unsavory, whose Teachers are untaught, whose Guides are ignorant of the Way, whose Pastours are Impostors, whose Pil­lars are Pollars, fleecing, but not feeding the Flock: Doth not hence spring the ruine of the Church, the contempt of the Ministry, and all Church Orders and Ordinances, the corruption of manners, a sinck of sin, and deluge of prophaness; the starving of Charity; the debasement of Religion; the hazarding of your Graces; the endangering of your soules for ever? And for a Christian now to order his conversation [Page 324]aright, it requires that God's Word should dwell rich­ly in him in all Wisdom; and to be preserved safe and found in infecting times, it is expedient and necessary that he be fraught with the impregnable Cordials, and Plague-expelling Antidotes of God's most holy Word. This was the Preservative and Security of that good King, Psal. 119.11. I have hid thy Word in my heart, that I might not sin against thee. Therefore, my Bre­thren, for the glory of God, for the honour of Christ, the credit and ornament of your Profession, the rejoy­cing of your dying Minister, and your own Salvation, See that you walk in the strength of that Doctrine and Word, I have almost for the space of these four years delivered unto you, as the Prophet Elijah in the strength of the Cake, until you come unto the Mount of God, 1 Kings 19.8. That whether I come again unto you, or be absent, yet I may hear of your affairs, that your conversation be as becomes the Gospel; that ye stand fast in one Spirit, with one mind, striving together for the Faith of the Gospel.

Now I have done with the Sore, [A Ministers De­parture from his Poople] I should now shew you the Plaister, and apply it. But of this by and by.

These words I have told you are part of Pauls Va­lediction to his Beloved Ephesians; the Parts and Arguments whereof I have briefly shewed you. In [Page 325]the words you have a twofold Remedy in opposition to a twofold Malady: The first Malady was Affliction and Persecution, mentioned in ver. 29. for which the Apostle prescribeth God as the Sovereign Cure and Remedy; And now I commend you to God. The second Malady is Infection and Heresie, mentioned ver. 30. for which the Apostle prescribeth God's Word as the best Preservative and Remedy, And now I commend you to God, and the Word; which Remedy is further im­plified by the title given to it, Grace, the Word of his Grace. 2dly, From the precious effects and benefits of the Word, first Edification, secondly Life Eternal, in these words, which is able to build you up, and give you an inheritance amongst them that are sanctified. Then the relative name Paul gives to the Ministers of Ephesus, Brethren, from which word you may remem­ber I gave you this Observation.

Doct. That true and real Christians are Brethren. It is not only true in respect of Ministers, but of all Christians, Pastors and People; I have demonstrated it briefly, and briefly improved it by way of Applica­tion — But then secondly, from the Provision of Security and Comfort that Paul commendeth his Ephesians to at his departure, you had this Doctrine.

Doct. That God, and the Word of his Grace, is the best Security and Comfort a departing Minister can commit his People unto.

You may remember I took this Doctrine in two, and gave you this Note or Doctrine.

Doct. That Ministers cannot alwayes expect a conti­nued and uninterrupted Residence amongst their People.

This I shewed you before and applied it. Now in the last place, and my last opportunity I come to the [Page 326]Grand Cure, and Sovereign Remedy for the above named Maladies, [God, and the Word of his Grace.] The Doctrine is this,

That God, and the Word of his Grace, are the best Se­curity and Comfort a departing Minister can commend his People unto. The Greek word [...] hath divers significations in the New Testament, but in this place and some others, it properly signifies, Fidei alicutus depositum servandam trado committo, we commit some­thing to the care and fidelity of another for security and preservation. Thus our blessed Saviour when he dyed on the Cross, [...]; Father, into thy hands I commend my Spirit, Luke 23.46. And the Apostle Peter exhorting the Christians, not to be disponde [...] and dejected under the Sufferings they met with for Christ's sake, but in the midst of their sufferings, [...], Let them that suffer according to the will of God, commit the keeping of their souls unto him, as to a Faithful Creator, 1 Pet. 4.19. Thus the Apo­stle commits these Ephesian Ministers, and all the Christians in Ephesus, their souls, their bodies, and all the affairs and concernments of that Church, both un­der Persecution, and in the midst of contagious Here­sies and Doctrines, to the defence and protection of God, and to the direction, light, and preservation of his holy Word: So that if you please to give a name to my Text, let it be this, The departing Pastor's Security and Comfort for his left People, &c.— When the Father of a family lies upon his death-bed, and ready to take his ultimum vale of the world, commends his Wife and Children, to the care, counsel and direction, to the defence and protection of his most trusly, faith­ful, and assured Friends, saying, I am now going the way of all flesh, and my deare Wife will become a discouso­late [Page 327]Widow, and my tender Children will be fatherless! and I shall no more return to perform the duties of an Hus­band, and Father to them! no more to counsel and direct them! no more to manage and order their affairs for them! No more to provide for, and maintain them! no more to succour and comfort them! No more to defend them from injuries, and oppressions! No more to right them in their wrongs! And therefore I leave and commend them to you, to be as a Husband to my Widow, and a Father to my Fatherless. I leave them to your love to pity them! I commend them to your wisdome and prudence to counsel and direct them; To your care and faithfulness to manage their affairs for them! I commend them to your justice, to right them in wrongs, and defend them from in­juries. Even thus this blessed Apostle going to Jeru­salem, these Ephesians should see his face no more. No more he should fight with beasts, after the manner of men, at Ephesus. He should confute the Erroneous and Hereticks no more. No more should he be with them to appease their dissentions, reconcile their divi­sions, he should maintain the Doctrine of Free-Grace, the purity and simplicity of Gospel-Worship no more. No more to vindicate the Resurrection of the dead; No more to perform amongst them the duties of a vi­gilent Watch-man, and faithful Minister; to rebuke the Obstinate, and such as walk disorderly; to com­fort the Mourners, to strengthen the Weak, to reduce the Wanderer, to raise and recover them that are fal­len. And therefore, seeing I shall be no more with you, to do any of these things for you, I leave, and commend you to God, and the Word of his Grace; the best security from, and comfort under, both Persecution, and infectious and seducing Doctrine. He is a Watch­man and Shepherd instead of all Shepherds and Watch­men: He is a Teacher instead of all Teachers. And [Page 328]for a people to be left with such Guardians, when their Minister must depart from them, is good security and comfort for them. And this I shall shew, first, in re­spect of God; 2dly, in regard of his Word.

First, To commit you to God, is to commit you to him who is furnished with every thing necessary for Security and Comfort.

1. It is to commit you to the greatest Love. And Love is a strong Security. To be committed to the de­fence of an enemy, that hates us with deadly hatred, there can be no comfort, no security, but a fearful and trembling expectation, that our defence should prove our destruction. But Love addeth strength and security to mud-walls, when hatred makes stone-walls full of danger. Hatred seeks the destruction of the object hated, when Love seeks the welfare and protection of the object beloved. [...]; Birds build their nests on high, in close ob­scure places, and spare their own cr [...]ws, to secure and fill their young ones. The most timerous creatures grow most resolute, and expose themselves to danger and death, in combating to preserve their young ones, and all from that storgie and affection Nature hath im­planted in them. What will not Parents do and ven­ture to preserve their tender babes in danger? they'l venture upon pikes and swords, upon wild beasts, they'l venture through fire and water to save them. And if there be such love in the creature, surely there is much more in the Creator: their greatest plenitude is but a drop to his immeasurable Ocean. Love in the creature is a concrete, finite and imperfect, but in God it is an abstract, infinite, and Perfection it self. God, saith John, is Love, 1 Joh. 4.8. and this Love of God to his People, is an all-conquering Love: this stirrs up God to stand as a skreen between his People and [Page 329]danger, and primum mobile of their protection. What is the reason that all the policies and power of infernal spirits, all the stratagems of the Devil's Agents, all the black cursings and bloody execrations of ungodly men; all the Popish Fulminations and thundrings of Anathema's against God's People take no more effect? what is the reason that there is no Inchantment against Jacob, nor Divination against Israel? It is God's Love that shields off all. Balaam, you know, following the wages of unrighteousness, attempted to have cursed Israel; but this Love of God opposed it, and turned the Curse into a Blessing, Deut. 23.5. The Lord thy God would not hearken unto Balaam; but the Lord thy God turned the Curse into a Blessing, because he loved thee. Hence it is God opposeth the opposers of his People, and destroyeth their destroyers, saying, Touch not mine Anointed, and do my Prophets no harm. The most glorious Potentates & prosperous Kingdoms, have be­come contemptible and heaps of ruine, for their oppo­sing, oppressing and persecuting God's Church. God's Love puts an higher estimate upon the poorest Saint, than upon all the Sinful, though sceptred, crowned, adorned and adored, Monarchs of the world. Why did he smite the first-born in Egypt both of man and beast? why did he send his Tokens into the midst of Egypt upon Pharoah and upon all his Servants? Why did he smite great Nations, and slay mighty Kings? Sion King of the Amorites, and Og King of Bashan, and all the Kings of Canaan? Psal. 135.8, 9, 10, 11. Was it not because he had chosen Jacob unto himself, and Israel for his peculiar treasure? ver. 4. And again, I gave Egypt for thy ransom, Ethiopia and Sheba for thee. Since thou hast been precious in my sight, thou hast been honourable, and I have loved thee; therefore I will give men for thee, and people for thy life, Isa. 43.3, 4. God in his Love [Page 330]thinks nothing too good, nothing too great to be done for his Church and People. He not only gives famous Kings and potent Nations up to ruine for his Peoples temporal deliverance; but in the stupendiousness of his Love, hath given his Son for their eternal Salva­tion; John 3.16. God so loved the world, that he gave his onely begotten Son, that whosoever believeth in him should not perish, but have everlasting life; and in and by him hath made a full, compleat, and abundant pro­vision, all things needful for your Salvation: He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things? Rom. 8.32. The faithful apprehension and application of this Love, will steel you against all sufferings, and make you Reproach-proof, and Persecution-proof; that you shall not be ashamed of a despised Gospel, a reproa­ched Religion, and a persecuted Christ: and, Hope maketh not ashamed, because the Love of God is shed abroad in our hearts, Rom. 5.5. This Love will comfort you against all temptations concerning sin, in doubtings concerning Gods presence, perseverance in Faith, and assurance of Salvation. I am perswaded, saith the Apo­stle, that neither Death nor Life, nor Angels, nor Princi­palities nor Powers, nor things present, nor things to come, nor height nor depth, nor any other creature, shall be able to separate us from the Love of God, which is in Christ J [...]sus our Lord, Rom. 8.38, 39. To these add the dear­ness, strength, constancy, and inviolableness of God's Lewe unto his Children; dearer than a mothers to her sw [...]etest babe, Isa. 49.15. stronger than the mountains, Isa. 54.19. more constant than the courses of Heaven, J [...]r. 31.35, 36. & 33.20, 21. it is as sure as God him self is sure, Psal. 89.34, 35. And for a People to be committed to such a Love, is ground of security and comfort. When Ministers are taken from you, this will [...]bide with you.

2. To commit you to God, is to commit you to the ten­derest mercy. Mercy is the best refuge to the miserable. Whither shall the malefactor flee for pardon, but to the mercy of his Prince? whither shall the captive go for safety, but to the mercy of his Conqueror? The pity of an armed Conqueror is better safety than the flinty-heartednes of a naked captive. Compassion unarms the Armed, blunts sharpened swords, enfeebles the strong and sinewy arms, when an astorgy arms the unarmed, sharpens the sword, addes strength to weak arms, and blocks up all wayes and means of securi [...]y and com­fort. A man's pity subdues him, when the valour, policy, strength and weapons of his enemies cannot conquer him, and makes him a security to his adversa­ry. This encouraged Benhadad to humble himself to Ahab, whom, and his Kingdom, he had twice before attempted to destroy by two formidable Armies: Be­hold, we have heard that the Kings of Israel are merciful Kings; let us, we pray thee, put sackcloth on our loins, and ropes on our heads, and go out to the King of Israel; perad­venture he will save thy life: and it was so, 1 Kings 20.31, &c. And shall the Kings of Israel have mercy to save their enemies, and shall not the KING of the Kings of Israel have mercy on his Children? Mercy makes the tender heart partaker of the misery of him that is distressed. Misericordia quasi miseria cordi, it translates the misery of another into the heart of the merciful, and enclines them to relieve and succour them. It is pity that makes you to bind up the wounds of the wounded, to wash Lazarus his sores, to cloath the naked, to feed the hungry, to refresh the thirsty. Now the God to whom I leave you, is the God of pity and Father of mercies, 2 Cor. 1.3. all the pity and compassion in the creatures, is derived from him; and were it all contracted into one, yet it were but a [Page 332]drop to his Ocean: and as the mercifulness of tender Parents, causeth them to pitty their sick Children; so God, like a tender Father, pitties them that fear him, Psal. 103.10. yea, he sympathizeth with them in all their sufferings, accounting their sufferings his: Are they reproached? so is he; are they persecuted? so is he; are they imprisoned, banished, tormented, put to cruel deaths? he accounts it as done to himself; and whatsoever Satan doth to you, in tempting you to sin, to dispair, in buffeting you, filling your hearts with hea­viness, your mouths with sighs and complaints, your eyes with showers of tears, he takes it as done to him­self: In all their afflictions he was afflicted, Isa. 63.9. And as, [...], we from our own suffering, learn more to pitty others in the like distresse; so Christ's experiences of the worlds hatred and persecution, of Satans rage and temptation, doth cause Christ to pitty his suffering Members more: We have not an high Priest that cannot be touched with the feeling of our infirmities, but was in all things tempted as we are, yet without sin; and in that himself suffered, be­ing tempted, he is able to succour them that are tempted, Heb. 4.15. chap. 2.18. Here is a rise of Compassion according to the degree of suffering. How do the screechings of a sick Child, the deep sighs and groans of a sick tormented Child, make the bowels of the Parents roul within them, and melt their affections in­to tears. The Harlot, whose the living Child was, could not endure to suffer and see her Babe to be cut asunder, but denied and acquitted her interest in him, because her bowels yearned towards him, 1 Kings 3.26. God's Pitty to his People, is the most intensive, when their Afflictions are the most increased: His soul was grieved for the Misery of his People Israel, Judg. 10.16. It grieves God to see his lie laden with Iron-fetters, to [Page 333]lye in long, and loathsome Imprisonments, under cruel Tortures and Tormenting Deaths. When you are buffeted with Satan, bewailing your sins and mise­ries, God's Bowels of Compassion are moved towards you, Jer. 31.18, 19, 20. Surely I have heard Ephraim bemoaning himself, thus, Thou hast chastised me, and I was chastised, &c. After I was instructed, I smote upon my thigh; I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Thus Ephraim bemoan­ed himself, and God heard him, and marked his ex­pressions, weighed the sorrow and burden of his spi­rit, and pittieth him; Is Ephraim my dear Son? Is he a pleasant Child? Since I spake against him, I do earnestly remember him still; therefore my Bowels are troubled for him, and I will surely have mercy on him, saith the Lord. And this tender compassion is not a bare pitty, but an helping, relieving, succouring Pitty. Many have compassion, but want ability to help and succour; others have ability to help, but want compassion: but God hath both Mercy to pitty, and Ability to help and save his People; and therefore we have frequently an Act of Deliverance joyned with an Act of Mer­cy. When Hazael, King of Syria, oppressed Israel all the dayes of Jehoahaz, the Lord was gracious unto them, and had compassion on them, and would not destroy them, 2 Kings 13.22, 23. And the reason why God did not destroy the Jews in the Wilderness, was because of his Mercy; But he being full of Compassion, for gave their Iniquity, destroyed them not, Psal. 78.38. Mercy steps in and pleades, prevailingly against Justice, for the pre­servation of a People: And this Compassion of God, God's People have pleaded with him for deliverance; Look down from Heaven and behold, from the Habitation of thy Holiness, and of thy Glory. Where is thy Zeal and thy Strength, the sounding of thy Bowels and Mercies [Page 334]towards me? are they restrained? O Lord, thou art our Father, and our Redeemer, Isa. 63.15, 16. This Mercy is a sin-pardoning-Mercy.

And this will be a refuge to fly unto, when ye are pursued by an accusing, condemning Conscience for sin committed: this is a Cordial of greater comfort, than sin a cause of sorrow; a Plaister of a larger propor­tion, than the wounds of sin upon your Conscience; it as far excells thy Scarlet-dyed sins, as the distance is betwixt East and West: As far as the East is from the West, so far hath he removed our transgressions from us, Psal. 103.12. compared to the height of heaven above the earth; As the Heaven is high above the Earth, so great is Mercy to them that fear Him, Psal. 103.11. And again, My thoughts are not your thoughts, nor my wayes as your wayes; for as the Heaven is higher than the Earth, so are my Wayes higher than your wayes, and my Thoughts than your thoughts; and therefore he will abun­dantly pardon, Isa. 55.7, 8, 9. Compared to a Sea that can swallow and cover Mountains as well as mole­hills, Mic. 7.19. This Sea of Mercy covered Noahs Drunkenness, Lots Incest, Davids Adultery and Mur­der, Mary Magdalens Whoredom, Peters Denial of Christ, and Pauls Persecution! and covers the moun­tains and multitudes of sins of all God's People, in all ages of the world; and will be a Refuge for your se­curity against the guilt of sin, if you flee unto it: this is a Refuge to secure you against the violence of the proud, Psal. 86.14, 15, 16. This is a Mercy so la­sting, that is everlasting: In a little wrath I hid my face from thee for a moment, but with everlasting Kindness will I have Mercy on thee, saith the Lord, Isa. 54.7, 8, 9, 10. Christ is so merciful a Shepherd, as in the dayes of his flesh he had compassion on the multitude, because they were sheep without a Shepherd; and now he sits upon [Page 335]the Throne of Glory: he hath not laid this tenderness to his Church aside, but will either provide fresh sup­plies, or support and preserve his People under want of ordinary means, by an extraordinary manner. And to this Mercy I commend you, that, as a shield, will defend you from the Curses, Divinations, Inchant­ments, Anathema's of your enemies; that will destroy your Persecutors; pitty you under all your pressures, redeem you from your miseries, [...]ecure you against the guilt of sin committed, and provide for your want, and relieve you by some ordinary or extraordinary way.

3. This is to commit you to the greatest fidelity. They that will defend and secure others, must be faith­ful as well as merciful: Faithless defenders, are worse than open pursuers; they rob us of the safety we ex­pected, and expose us to the danger we least feared. Jaels peace was Sisera's death. And how often did faithless Dalilah attempt to betray Sampson to the Phi­listines, Judg. 16. And David must not lodge in Keilah, because the Inhabitants would deliver him up, 1. Sam. 23.11, 12. Ahabs Children lost their heads by the un­faithfulness of their Guardians, 2 King. 10. How many famous and strong Castles, well-fenced Towns, and formidable Armies, have been destroyed by the treach­ery of faithless Guards & Commanders? Open fields have more security with Faithfulness, than the strong­est walls with Treachery. Nothing safe committed to the custody of faithless persons; Orphans wronged and defrauded, your Estates imbezeled, your Persons be­trayed, your Lives exceedingly endangered; and what comfort or security can there be in such Guardi­ans or Protectors? But to be committed to such Keep­ers, whom Favour cannot win, nor Preferments cor­rupt, nor Rewards bribe, nor Fear, nor Threatening; nor Dangers discourage, but remain resolute and [Page 336]faithful against all, is great Security and Comfort. And such an one is God: He is the faithful God; faithful to make good his Promises; faithful to pre­serve whatsoever is committed to him. The Apostle would not have committed the Ministers, the Affairs and Concernment of the Church of Ephesus, to God, if he had not been a faithful God. Christ when he dy­ed, said, Father, into thy hands I commend my Spirit. And Peter exhorts the afflicted Christians in his dayes, to commit their souls unto God, as unto a faithful Creator, 1 Pet. 4.19. And how many Martyrs, when they have become whole offerings to God, have given their souls in charge to God, Father into thy Hands I commit my spirit: whatsoever is laid up in the hands of God, is safe and secure; He cannot be bribed by Promises, Rewards, or any other way, to surrender any thing that is committed to his custody: He is faithful to the least Beast of our Herds, to the least hair on your heads, Luke 21.18. And if he be faithful in the least, he will not be unfaithful in the greatest: He is faith­ful to keep your persons in dangers, not to give you up to the rage and ruine of your enemies; The Lord will preserve him, and keep him alive, and he shall be blessed upon the Earth; and thou wilt not deliver him unto the will of his Enemies, Psal. 41.2. And David prayes, that God would secure him against false Accusers; De­liver me not over unto the will of mine enemies: for false witnesses are risen up against me, Psal. 27.12. He is faithful to preserve you from Temptation; He binds up Satan that he cannot tempt you when he would; and when he gives Satan leave to tempt, yet God will be your refuge in the temptation: God is faithful, who will not suffer you to be tempted above what you are able to bear, but with the temptation, will find out a way for your deliverance, 1 Cor. 10.13. Thus he prayed that Peters [Page 337]faith failed not, Luke 22.31. his Grace was sufficient for Paul, 2 Cor. 12.7. he is faithful to preserve your Graces, your Knowledge, Faith, Love, Hope, Pa­tience, Humility, &c. if God did not keep them they would soon wither, decay, and come to nothing; Satan would soon rob you of them, sin would soon wast and destroy them; but he will not lose the least dust of this Gold; He is faithful to preserve your Joy, and Peace of conscience. Our Comforts have need of his protection as well as our Graces. How soon would temptations, sin, and persecution blow our Comforts away, if not preserved by him. In the world yee shall have tribulation, but in me ye shall have peace, John 16.33. Your heart shall rejoyce, and your joy shall no man take from you, ver. 22. Neither reproaches, nor imprisonments, nor persecutions shal quench your joy, for he can make you sing in prisons, and rejoyce in tribulation for his Name, Acts 16. Rom 5. And though your Graces be weakened, and your Comforts eclipsed, yet he will revive and strong then your Gra­ces, he will restore your Comforts: Though he cast down, yet he is faithful, he will not cast off: though he may suffer your bodies to be imprisoned, banished, tortured, burned, yet he is faithful to keep them safe until the Resurrection, the great and general Spring, when they shall be raised, and reunited to your souls, and reflourish in a glorified manner to eternity: And here is great security concerning temporal danger, temptation, Graces, Comforts, and all. To which I commend you, and your All for Protection and Com­fort.

4. This is to commit you to the greatest care and dili­gence. Diligence is as necessary in those that will secure and protect others, as well as Mercy and Faith­fulness. Sleepy Guards and Watchmen, betray strong [Page 338]Castles and fortified Garisons, as well as unfaithful Guards. The men of Laish were a secure and neg­ligent People, and the men of Dan took their City, and destroyed them with the edge of the Sword, Judg. 18. Whilst Abner and the Army slept, Abisha would have slain Saul their King, if David would have per­mitted him, 1 Sam. 26.11, 12. How many famous and formidable Armies have been utterly routed, and thousands of men slain by an handful of people through carelesness and negligence? better is a weak defence with care and diligence, than a strong fortified place with negligence. But Jesus Christ is very diligent and watchful for the preservation of his Church and People; even as the diligent Keeper of a Vineyard alwayes watcheth, that none spoil his Vineyard, that wild beasts break not in and spoil it, so God watcheth and defendeth his Church, I the Lord do keep it, I will water it every moment, lest any hurt it; I will keep it night and day, Isa. 27.3. He knows all the plots and contrivances of ungodly men, against his Church; Why do the Heathen rage, and the People imagine a vain thing; and the Kings of the Earth take counsel together against the Lord and his Anointed? Psal. 2.1, 2. He knew all the devices of Senacherib against Jerusalem; I know (saith God) thy abode, thy comming in, thy go­ing out, and thy rage against me, Isa. 37.28. Many are the devices of wicked men against God's Children, and they know them not; but God knows them, when they are in their deep consultations, God's eye is upon them, he stands by and hears them: God knows the confederacy of Syria and Ephraim against Judah and Jerusalem, to take it, and set up a King for themselves, Isa. 7.5, 6. He knew the bloody design of Herod against Christ, notwithstanding his pretence of wor­shipping him. He saw the desperate Popish Gun-Powder [Page 339]Plot here in England; God is very diligent to know all the designs of his Churches enemies; He that keepeth Israel shall neither slumber nor sleep, Psa. 121.3, 4. Though the enemies of the Church are vi­gilent, politick, and strong, yet the Defender of the Church is more vigilent, more politick, more strong, he opposeth his Wisdom to their wisdom, his Coun­sels to their counsels, his Power to their power, he out-wits them, and out-powers them: He bringeth the counsel of the Heathen to nought, and makes the de­vices of the People of none effect, Psal. 33.10. He ta­keth the wise in their craftiness, he maketh them to fall into the same Snare they have laid, and into the same Pit they have digged for others, Psal. 7.15, 16. He hangs Ha­man on the same Gallows he had raised for Mordecai. And as he is diligent to discover the plots of his Peo­ples enemies, so he is diligent to defend his People, even as the Governour of a besieged Garison, is dili­gent to look to every place, and bring fresh aid, and new supply where there is most need; he encourages them that are fainting, saves them that are in danger, his care and diligence is a great security and comfort: So God is every where with his People, diligent to save them, to refresh, to strengthen them. He is with his Josephs in Prison, with his Jobs on the Dunghil, with his Daniels in the Lions-Den, with the three Children in the fiery Fornace: Are they imprisoned, banish­ed, sick, pesecured, in great dangers? God is care­ful to save them: The eyes of the Lord run to and fro upon the whole Earth, to shew himself Mighty on the be­half of them that fear his Name, 2 Chron. 16.9. He is diligent to preserve the souls, as well as the bodies of his People, from Satans temptations, the allurements of the world, and inward corruptions; and though he suffers them to be tempted, yet he is with them, [Page 340]and will not suffer them to be tempted above what they are able to bear: He is diligent to preserve the Graces of his People, even as the Goldsmith is careful and dili­gent to keep and save all the filings and dust of his Gold, because the least grain of it, according to its pro­portion is precious; so the least of your Graces, though weak and small in your account, is precious, and of great worth in the account of God, and he will not suffer the least to decay; He will not break a bruised reed, nor quench smoaking flax. God's People are very precious in his esteem, they are his Jewels, Mal. 3. as dear to him as the apple of his eye, Zeph. 2. As a man when his house is on fire, is wonderful diligent to keep and save from the flame, whatsoever is dear and pre­cious to him, his Wife and Children, his Silver and Gold, and his Jewels: So when the World, or a Na­tion is on a flame, God is wonderfully careful to pre­serve his People, that are his Jewels, his Spouse, his Children, they are dear to him. Are you afraid that the Furnace will be heated too hot, that the Tempta­tion will be too strong, or the burden of Afflictions too great to bear? Let this be your comfort, he is your Security; and will proportion afflictions to your strength, or give strength proportionable to the bur­den: And if he give strength to bear a burden, it is as if he laid no burden at all upon you: he will be careful that the Fornace be not too hot, nor the Temptation too strong, nor the Burden too weighty; the good Shepherd is wonderfully careful of every Sheep in his stock, and when the Lambs cannot go he will carry them, he will not over-pace the Ewes with young, but in his diligence and care will accommodate his journeys, his drivings, to the weakest and tenderest in the flock. So Jesus Christ the great Shepherd of his Church, will not only seed his Flock, but be careful, [Page 341]that neither Devils nor wicked Men drive on Temp­tation, nor the storm of Persecution too furiously, but according to the strength of the weakest: He shall feed his Flock like a Shepherd. He shall gather the Lambs with his Arm, and carry them in his Bosome, and gently lead those that are with young, Isa. 40.11. Jesus Christ is that Eliakim, Isa. 22.21, 22, &c. upon whom all the affairs and concernments of the Church in general, and all the concernments of every Soul in particular do depend, whether they be concerning the soul or body, temporal, or eternal, or all. And as he is faithful, so he is diligent to per­form and keep all things committed to his charge; such is his faithfulness and diligence that nothing shall miscarry that is committed to him. And there­fore, Be not distractively careful what shall become of you, who shall teach you, and how you shall be taught, but by Prayer and Supplication, Cast your care upon him, for He careth for you, Phil. 4.6.

5thly. To commit you to God, is to commit you to Infi­nite Power to protect you, to support you, and deliver you, What is Power without Love and Compassion? and, What is Love and Tenderness without Faithfulness? What is Faithfulness without Diligence? and what is Diligence and Care without Power? Willingness to help without Ability? and, What is Ability with­out Love, Compassion and Willingness? these are unsafe security; but when all these are united to­gether, they must needs make strong Security and De­fence, and solid grounds of Comfort— Here then is an infinite Power.

1. To defend the Church, and every Child of God in the greatest dangers. God's Church is that Aijeleh Sahar, the morning Stag, mentioned in the title and inscription of Psal. 22. As the Hunters early in the [Page 342]morning single out one Stag, or Deer, from the whole herd to chase and pursue all the day, so all the Devils in Hell, and all the wicked men of the world, single out the People of God to chase and persecute with fury and rage, so long as they are in the world: She is surrounded with great dangers; and She is secured with strong Power. A man when he is besieged by a potent, politick and cruel enemie, in a Castle whose foundations cannot be undermined, whose walls can­not be battered down, nor scaled, whose gates cannot be broken, nor burnt, whose provision inexhaustable, and all within faithful and trusty; he needs not fear the thundrings of the Cannons, the roarings of great Granados, the glittering Swords, nor bloody Flags of his Enemy: So though the gates of Hell, all the policy and power of infernal furies are united against God's People, yet they shall not prevail, there is more with than against them; our God, even this God to whom I commend you, is security enough to defend them. He is compared to a Rock, which all the Devils in Hell cannot undermine, 2 Sam. 22.2, 3, 4. Mat. 16.18. Compared to a Tower, whose walls can never be beaten down, Prov. 18.10. The Name of the Lord is a strong Tower, and the Righ­teous flie thereunto and are safe. Compared to a Shield that cannot be pierced, Psal. 28.7. and 33.20. To great Waters, that no Ship nor Boat with oars can pass, Isa. 33.21. Compared to a Wall, not of stone, which may be battered down, or time waste and con­sume, but to a Wall of Brass, Jer. 15.20. yea, a Wall of fire, Zech. 2.5. Other walls may be approached un­to, scaled, but a Wall of fire cannot be scaled, nor touched, it terrifies the enemies at a distance. All these shew God's infinite Power to defend his People. He is a Munition of Rocks to defend his People, [Page 343]that can neither be undermined, nor battered; so high, that they cannot be scaled; he is such supplys of pro­vision, that they cannot be famished forth. Isa. 33.16. He shall dwell on high, and his place of defence shall be the Munition of Rocks; his bread shall be given him, and his water shall be sure. Well then, let this com­fort you, that you are incircled with so great a Power for protection.

2. Here is infinite Power to support your spirits under the greatest trials, that they faint not. It is a wonder to consider the multitudes and mountains of afflictions heaped on the People of God, and they not discou­raged; when liberty, riches, relations, and life lye at the stake, yet they faint not; surely this must needs come from a Divine Power, which is glorified in mans weakness, 2 Cor. 12.9. Would you not wonder to see a Torch, a Candle to burn in a mighty storm and tempestious wind? Would you not wonder to see a spark of Fire to burn, and keep alive in the midst of a Sea? So it is a wonder that these mighty storms of Persecution, and floods of Affliction that fall upon the Godly, should not daunt and dis-spirit them. God proportions his Joy to the Sufferings of his People, He can make them to account Prisons to be as Palaces, and Dungeons as places of delight; Ropes and Iron-Chains, to be more to them than Golden Ornaments. He will so support your spirit under sufferings, that you shall glory in Tribulation for him; Rom. 5.5. As the Sufferings of Christ abound in you, so the Consolations of Christ shall abound to you, 2 Cor. 1.4, 5.

3. Here is infinite Power to deliver you from your greatest fears and sufferings; He hath done great things of old for his Church, and he is the same God still, and will do great things for his Peoples deliverance. But of this by and by.

6thly. To commit you to God, is to commit you to a Fountain of All Grace, for supply and preservation of Grace.

1. Here is a fulness of the Grace of Gifes: All the eminent Gifts of God's People have come from this Fountain, the gifts of Wisdom and of Knowledge, the gift of Miracles, the gift of Prophecy, of discerning of Spirits, 1 Cor. 12.8, 9, 10, 11. When you are cal­led before Courts, the learned Fathers, and the Sons of the Church, to plead for, maintain and defend your Religion, he will give you Wisdom, that your adver­saries shall not be able to resist. He that ordaineth his praise from the mouths of Babes, and opened the mouth of Balaams Ass, will teach you what to say, with such Wisdom that your enemies cannot gainsay. Luke 21.15. The learned Rabbies among the Jews were not able to resist the Wisdom and the Spirit that was in Stephen, Acts 6.10. Apollos was a man mighty in the Scriptures, and he mightily convinced the Jews, Acts 18.24, 28. Do not therefore fear the weakness of your parts or learning, This God to whom I commit, both can and will make you baffle your learned adversaries, as of old, if he see it good. But if he deny you ability to speak for it, he will give you an heart, will, courage and strength to suffer for the Truth.

2. Here is a fulness of the Gifts of Grace. Gifts with­out Grace may adorn us, but never sanctifie and save us. Grace is of indispensable necessity: no Grace here, no Glory hereafter. Holiness is the Suburbs, Heaven is the City: and as we pass through the Sub­urbs into the City, so through Grace we must pass in­to Glory. Except a man be born again, he cannot see the Kingdom of God. And without Holiness no man can see the Lord. Now here is a full and free Fountain, to furnish you that want. All the glorified Saints in Hea­ven [Page 345]were once by nature as empty of Grace and Ho­liness, as any of you now are; and from this Fountain they have been supplied: and God is the same still in the freeness, fulness and willingness to communicate his Grace to every hungring and thirsting soul. There is nothing wanting but a spiritual sence of your want of it, your misery without it, and an earnest desire and endeavour after it. Such are invited, Rev. 22.17. The Spirit and the Bride say, Come. And let him that heareth, say, Come. And let him that is athirst, come. And who­soever will, let him come, and take of the Water of Life. God doth not only invite you, but earnestly desire that you would come. The full breasts of the mother are in pain until they be drawn by her babe. And these full breasts seem to be in pain until you come; and there­fore makes an open and general Proclamation, that every one that comes should have a full and free sup­ply. Here is a fulness of veriety without price, Isa. 55.1. Ho, every one that is athirst, come; come ye to the Waters, and he that hath no money: come ye, buy and eat; yea, come, buy Wine and Milk without money and without price. Here is a Fountain full, open and free to every thirsting soul: for the Poor as well as for the Rich; for the Mean as well as for the Noble; for the Simple as well as for the Wise. It is open and free to Parents and Children, to Masters and Servants. Here is a fulness of variety and all kinds of Grace. He is the God of all Grace, 1 Pet. 5.10. Here is Grace to en­lighten your understandings; Grace, to bow and make obedient your stubborn wills; Grace, to soften your hard hearts, and make your benummed consciences tender; Grace, to untie your tongues, and make the dumb to speak for God, and to God, in prayers and praises to him. Here is Grace for every condition; for Liberty and Imprisonments; for Peace and Per­secution; [Page 346]for Sickness and Health: The fulness, sui­tableness, and freeness of this Fountain, is not only security and comfort against your wants, but your weakness and decayes of Grace also. It may be many of you have, upon your serious retirements and con­templations of your spiritual estate, such perplexing and disponding thoughts as these; complaining, How shall my weak Graces be preserved from perishing in the midst of so many and strong corruptions within me! how can my weak Graces endure the terrible assaults and furious onsets of Satan! how can they hold out in these long temptations! how can I, a poor weak and bruised Reed, stand in tempestuous winds, when the tallest Cedars in God's Labanon have been sadly rent and broken! how can this smoaking flax but be whol­ly extinguished, when so many bright flames have been quenched by the floods of aff [...]tions! It is impossible that a spark of fire should be kept alive in the midst of a Sea. And how much more will it be thus with me, when for ought I know, I may want the publick Ordi­nances of God? from whence, as from an Armory, I was supplyed with Furniture and Armor against Tem­ptations; from whence, as from a rich furnished Shop, I was supplied with Sovereign Cordials, to re­lieve and succour my weak and fainting Graces! Can the babe live when the food is withheld, or such given as is unsuitable, not nutritive! How shall I, a weak Babe in Christ, live, when I want the sincere Milk of God's Word, or husks given me instead of the bread of my Father's house! True it is, Sirs, that Grace in the midst of many and strong Corruptions within, and Temptations without, is like a spark of fire in the midst of the Sea. And when the means of spiritual life and growth are removed, life and growth must decay: but what is impossible with men, is possible with God. He [Page 347]is a Fountain of Grace to support and strengthen your weakness, as well as to supply your wants. He that suffered the towering Cedars of his Labanon to be bro­ken with mighty winds, can keep thy bruised Reed from being broken: He that suffered the bright flames of Love, and fervent Affection in others, in part and for a time to be cooled, can keep thy smoaking flax from being quenched: He that creates something of nothing, that brings good out of evil, can and will preserve thy weakest Graces in a Sea of corruptions he that preserves the weakest Babes in Nature, will preserve his smallest Babes in Grace: Yea, here is that God that will glorifie his Power in your weak­ness, and after ye have suffered a while, make you per­fect, strengthen, stablish, and settle you, 1 Pet. 5.10. You nor your Graces are not in your own keeping: they and you are kept by the mighty Power of God to Salvation, 1 Pet. 1.8. God is stronger than all, and no man, nor any thing, shall pull you, nor your Graces, out of his hand, John 10.29, 30. This Grace will sustain you in all your distresses, and make the Twelling Jordan and Red Sea of Affliction foordable, and carry you through. He will send supplies in every siege; and make his Grace sufficient for us in all our buffetings: He will proportion his dealings to your strength, or streng­then your shoulders according to your burdens. Here is Grace to make the weak strong, for strong cor­ruptions, strong temptations, strong difficulties; not only to encounter with them, but to conquer and sub­due them. This Grace is Armour of proof, Reproach-proof, Prison-proof, Tribulation-proof, Death-proof; this will make you to rejoyce in Tribulation, that you are accounted worthy to suffer for the Name of JESUS▪ In a word, it is a Fountain of Grace, both for supply and strength, to bear your charges till you come to Glory.

7thly. To commit you to God for Comfort and Security, is to commit you to him, who stands in the fulness and sweet­ness of all Relations to his Church and People. Relations are of the smallest Entity, but of the greatest Efficacy. The bowels of love, tenderness and affection of an Husband, a Wife, of Parents and Children, are of a great energy.

1. This is to commit you to the Captain of the Church. The Church is compared to an Army with Banners, and Christ is the Captain General of that Army, John 5.13, 14, this Captain is wise and pol­litick, to find out and disappoint the cruel Stratagems and bloody Designs of his Churches Enemies, Psal. 33. He bringeth the Counsel of the Heathens to naught, and maketh the Devices of the People of none effect. He is prudent in managing all the Affairs and Concern­ments of the Church, and orders them for his Peoples advantage; because He is Wonderful in Counsel, and Excellent in working, Isa. 28.29. As the Captain of his Church, He goes before them in all their dangers; He a bates the Fury of the Adversary, he blunts the Sword; he will make way for his People to follow him through the greatest difficulties: He stops the mouths of hun­gry Lyons; cooleth a Fiery-furnace; makes a Jordan and a red Sea, passable: He hath tasted of every cup; hath taken away the Poyson of it, and makes it medi­cinal and sweet in the issue: hence called, The Leader and Commander of his People, Isa. 55.4. As your Cap­tain, he will succour you with new supplies of Strength and Courage in all your combatings with Corruptions, Temptations, and Satan, and restore you when you are near vanquished: his Grace is sufficient for you, 2 Cor. 12. As your Captain, he encourageth you by his Word, Isa. 41.13, 14, 15. Mat. 10.28. Luke 12.32. John 14.27. Rev. 2.10. by his Example, Heb. 12.1, 2, 3. by pro­mise [Page 349]of Reward; that the Dunghil of your sufferings through perseverance and uprightness, shall be turned into a Throne of Glory: Be thou faithful unto the death, and I will give thee a Crown of Life, Rev. 3.10. To him that overcometh, will I grant to sit with me on my Throne, even as I overcame, and am sate down with my Father on his Throne, Rev. 3.21. As our Captain, he conquers all our Eenemies, Sin, Satan, the World, and crowns us with Victory, Rom. 8.37. We are more than Conquerors through Christ that loved us. And hence the Apostle triumphs; O Death, were is thy Sting! O Grave, where is thy Victory! The sting of Death is Sin, and the strength of Sin is the Law: but thanks be to God that giveth us the Victory through Jesus Christ our Lord, 1 Cor. 15.55, 56, 57.

2. He is the King of his Church, Psal. 2.6. called the King of Saints, Rev. 15.3. stilled the King of Kings, and Lord of Lords, Rev. 19.16. As King, he will ef­fectually call you, and all others that belong to the E­lection of Grace, into a state of Salvation: Thy Peo­ple shall be a willing People in the day of thy Power, Psal. 110.3. He will redeem you from the Thraldom of Sin, and Satans Vassalage, turning Darkness to Light, from the Power of Satan, to the Power of God, Acts 26.18. Kings are the Refuge of their distressed Subjects; like the Tree in Nebuchadnezzars Vision, in whose branches the Birds builded their nests, and under whose shadows the Beasts rested and secured themselves, Dan. 4.12. So God is the great Refuge of his Church, of his Peo­ple; Thy Name is a strong Tower, and the Righteous fly thereunto, and are safe, Prov. 18.10. If you will be true Christians, you must expect to meet with stormy and windy dayes within you, and by corrup­tion, without you; by wicked men, and infernal Spi­ [...]its expect to be persecuted, pursued with temptations, [Page 350]stung with sin, and buffeted by Satan; but here is your Refuge, Isa. 32.2. A man shall be an hiding place from the wind, and a covert from the storm, and the sha­dow of a great Rock in a weary Land. This King of the the Church, is glorious in Power, fearful in Praises, do­ing Wonders. He is the Sole Soveraign of the three Kingdoms, Heaven, Earth and Hell, and governs all the Creatures therein, and disposeth their actions ac­cording to his will. He stills the raging Sea, turning the storm into a calm, and limits the foaming and furious waves; so far shalt thou go, and no further. He binds up the four Angels at the River Euphrates, and looseth them at his pleasure, and limits their rage; i. e. He binds up and looseth and limits the Turkish Fury, for an hour, for a day, for a month, for a year, which like mighty Seas break out, and bear down before it mighty Na­tions and Kingdoms, drowning them in the Floods of hostile Invasions and Miseries, Rev. 9.14, 15. This King binds up the Devil in the Chains of his Power and Providence, that he cannot tempt you, touch an hair of your head, nor a Swine of your herd, unless God give him leave; and if he give him leave, yet he limits for duration of time and measure, so that your enemies shall neither sooner, nor longer, nor more afflict you, than God gives them leave. This King will subdue and conquer his Churches Enemies; He will break them with a Rod of Iron, and dash them in pieces like a Potters vessel, Psal. 2.9. He will strike through Kings in the day of his wrath, Psal. 110. they shall be before him as Dust before the Wind, as Briars, Thorns, Stubble before the Fire, Isa. 27.4. This King is wonderfully rich, and multiplies great Gifts and Priviledges upon his Church and People. He is a Sun and Shield; he will give Grace and Glory; and no good thing will he withhold from you if ye live uprightly, Psal. [Page 351]84.11, 12. He will abundantly recompence all you works, losses, sufferings for him, with an incorruptible Crown of Glory, 1 Pet. 1.4. In a word, in the day of his glorious Royalty, when he comes to judge the World, he will wipe off all the soot and blackness of Reproach and Sufferings, and invest with an admira­ble Glory, shining like the Sun in the Firmament.

3. Jesus Christ is his Churches Shepherd, Isa. 40.11. He shall feed his Flock like a Shepherd. And God pro­miseth that he will set one Shepherd over them, and he shall feed them, even his servant David; i. e. Christ of the Seed of David, Ezek. 34.23. And Christ assureth us, that he is the good Shepherd, John 10.11, 14, 16. What a Shepherd is to his Sheep, the same is Christ to his Church; he will provide Pasture for his People. He maketh me, saith David, to lye down in green Pastures, and leads me beside the still Waters, Psal. 23. These green Pastures and still waters, are Gospel Ordinances, where his People feed and drink: The variety of Ordinances, shew the variety of feeding: the richness and fulness of the Ordinances, shew the plentifulness of feeding. Here is Milk for Babes, Wine for the Faint, Water for the Scorched, strong Meat for strong Christians, Isa. 55.1, 2. He hath provided his Body and Blood to feast and feed you to Life Eternal: He knows the number of his Sheep, and their particular persons from other men, John 10.14. I am the good Shepherd, and know my Sheep. The Foundation of the Lord standeth sure, having this seal, The Lord knoweth them that are his, 2 Tim. 2.19. Though you be in Prisons, in Dun­geons, in Banishments, though the wool be scratcht off, and the skin tore by Persecutions, yet he knows you, even you who are given him of the Father in his eternal Election, John 17.6. Thine they were, and thou gavest them me. Such of you as have his Image upon [Page 352]your souls, and his Fathers Name wrote upon your foreheads, Rev. 14.1. such of you as have the sprink­ling of his Blood, and are washed white in the Lambs Blood, Rev. 7.14. Shepherds use to preserve their Flock. David hazarded his Life to preserve the Flock from the roaring Lyon and revenous Bear, 1 Sam. 17.34. Shepherds watch night & day to preserve their Flocks; as Jacob, Gen. 31.40. and the Shepherds to whom Christ's Birth was preached, Luke 2.8. Jesus Christ is that careful Shepherd, who defends his from them that would destroy them: the Devil was never yet able to get the least Lamb of his Flock; Those that thou hast given me, I have kept, and none is lost but the Son of Perdition, John 17.12. and never shall the Devil be able to get any of Christ's Sheep, John 10.29. my Father is greater than all, and none shall be able to pluck them out of my Fathers hand. This Shepherd will heal you of all your spiritual Maladies and Di­seases: He is the great Physician of Souls; in the dayes of his flesh he healed all that came, or were brought to him: He made the Blind to see, the Deaf to hear, the Lame to walk, the Dumb to speak; He clean­sed Lepers, raised the Dead, and cast out the Devils, Mat. 11.4, 5. And He is the same for the soul; no disease to great for him to cure: He heals us of the Guilt of Sin, by Pardon and Justification. Thus He healed Noah of his Drunkenness, Lot of his Incest, David of his Adultery and Murder, Solomon of his Idolatry, Peter of his Denial, Mary Magdalen of her Whoredoms, Paul of his Persecution: He heals us of the filth and dominion of Sin, by Sanctification. The God of Peace sanctifie you throughout in spirit, body and soul. He enlivens and raiseth them that are dead, enlightens them that are blind, softens them that are heard, cleanseth the unclean, making a dunghil of [Page] [Page] [Page 353]sin, [...] Temple of his Spirit; and the souls that are [...] stitu [...]ed Adulteresses to Sin and Satan, a Spouse to himself: He is anointed to bind up the broken in heart, to proclaim Liberty to the captives, to open the Prison-doors to them that are bound. He gives Beauty for Ashes, and the Garment of Praise for the Spirit of Heaviness, Isa. 61.1, 2. This Shepherd will gather his Sheep toge­ther; his Gentile Sheep scattered, and Jewish Sheep dispersed, both these he will gather: The Gentiles, John 10.16. the Jews also. One end of the Ministry is to gather in all the Elect into a state of Grace out of the state of Nature: and one end of the Ministry and Discipline is to gather in all that have strayed, or been scattered since their conversion: He will gather all that have been scattered by Storms and Dogs, all that have been devoured, all that have dyed in Prisons, Dungeons, Banishments, in loathsome and unknown places; the Sea shall give up her dead, and the Grave give up her dead, and shall separate them from the Goats, and lead and conduct them safely into the Folds of Heaven and Glory.

4. This is to commit you to the Father of the Church, who hath begotten his People unto himself by the Immortal Seed of his Word, Joh. 1.11, 12, Jam. 1.18. who loves, delights in, pitties, provides for and defends his People, even as a Father loves, delights in, pitties, and provides for, and defends his Chil­dren.

5. This is to commit you to God, the Husband of his Church and People; who hath chosen them out of the mass of mankind, and espoused them unto him­self, Hos. 2.19, 20. and made one with them according to the antient Law of Marriage, And they two shall be one [...]esh, Ephes. 5.30, 31. and dwells with his People in every place and condition; Heb. 13. I will never leave [Page 354]thee nor forsake thee: He partakes of our humane na­ture, and makes his People partakers of the Divine Nature, 2 Pet. 1.4. As your Husband, he sympathi­seth with you in all your sufferings, accounting your afflictions his, Isa. 63.9. As your Husband, he derives upon him all your sins, Isa. 53.5. 2 Cor. 5. ult. The wife is not suiable at Law, but the husband. Jesus Christ is the Husband of you that are Believers, he answers and non-suits all Bills of Indictments put up against you: There is no Condemnation to them that are in Christ Jesus, Rom. 8.1. And as he takes your sins upon him­self, so he communicates to you the Riches and Pri­viledges, Purchases of his Grace and Sufferings here; The Glory that thou hast given me, I have given them, Joh. 17.22. The Kings Dunghter is all glorious within, Psal. 45. And he will communicate to you the Greatness of his Glory and Blessedness hereafter, Joh. 17.22. Father, I will that they whom thou hast given me, be where I am, that they may behold the Glory thou hast given me. Here Christ doth win and contract his People, by his Am­bassadours; but at the great Day of his glorious Roy­alty, when he shall be attended upon with a glorious Retinue of blessed Angels, he will publickly solem­nize the Marriage betwixt himself and his People: Here they are in a Pilgrimage, then they shall be brought into the Brides Chamber: here you have a Crown of Grace, then he will put upon you a Crown of Glory. Now if you faithfully consider, that God to whom I commit you, is the Fulness, Sweetness of all these Relations to you that are his People, the most potent, politick, victorious Captain; the most pow­erful, wife and rich King; the most diligent and skil­ful Shepherd; the tenderest Father, and most loving Husband to his Church and People; it must needs be ground of Security and Comfort, in this your left and desolate condition.

Eighthly, This is to commit you to that God who works wonderous things for the deliverance of his Church and People, Exod. 15.11. Who is like unto thee, O Lord, amongst the gods? Who is like unto thee, glorious in Holiness, fearfull in Praises, doing Won­ders!

1. He is wonderful in disappointing the great plots and desperate counsels of his Churches enemies. He bringeth the counsel of the Heathen to nought, he maketh the devices of the People of none effect, Psal. 33.10. Syria and Ephraim had combined and plotted together, to take Jerusalem, and set up a King for themselves, but God said, It shall not stand, neither shall it come to pass, Isa. 7.4, 5, 6, 7. How wonderful was he in disappointing Hamans bloody design, when the Order for the destruction of the Jews was procured, signed and sent by Posts in the Provinces of the King, and the day appointed for slaughter drew nigh, and the Jews a weak unarmed captivated People, had no Pow­er to save themselves, and few Friends in the Court; then the High-Court of Heaven appears their Friend, and the Lord of Hosts their refuge, and saves them: But how? Not by an Army, nor by an Angel, but by breaking the Kings sleep: and that the time might not be tedious, the Books of their Chronicles must be read; and God so ordered, that they read how Mordi­cai the Jew had saved the King from the Treason of Bigthana and Teresh, two Chamberlains, which was the beginning of their delivery, Esth. 6. How won­derfull was the discovery of, and delivery from the Powder-plot? how near was it to have effected the great design? how unlikely to have been discovered and prevented, if God had not disappointed it? He is wonderful in changing the very order and nature of the Creatures, that Fire shall not burn you, nor [Page 356]hungry Lions devour, nor Waters drown you.

2. He is wonderful in working deliverance by small means, and the greater the things done by small means, the greater is the Wonder. How did he over­throw Zerah the Ethiopian, leading an Army of a thou­sand thousand, by an handful of men? 2 Chr. 14.11. The formidable Army of the Amalakites, by Gideons three hundred, Judg. 7. By Deborah and Barak, and Cyrus, weak instruments, he delivered his People from great thraldom. He can arm the smallest crea­tures, Frogs, Lice, the dust of the Earth, the ashes of a Furnace, with strength, to plague his Churches enemies. He can make Israel a worm, and poor, weak, contemptible People, to beat Mountains into dust, that is, destroy Nations and Kingdoms, and Op­pressors, that seem great, immovable and impregnable Mountains, Isa. 41. Infinite Wisdom and Power knows no difference betwixt the smallest and strongest instruments.

3. Wonderful in delivering his People without means: What he doth by means, he can do without means, he can create means, when there is none. When Hezekiah complained, The Children are come to the birth, but there is no power to bring forth. God sent an Angel, and in one night slew an hundred fourscore and four thousand of the Syrian Army, 2 Kings 19.35. He smote Herod that he was devoured with worms, Acts 12.23. and Julian the Apostate with an Arrow from Hea­ven. He can smite his Churches enemies with divi­sions, and make them destroy each other, as the Am­monites, Moabites and inhabitants of Mount-Seir, when they came against Jerusalem, in the dayes of Jehosa­phet, 2 Chron. 20.22, 23. And how wonderful will God be, when he shall raise up his slain Witnesses, as men out of the grave: And make new Heavens, and a [Page 357]new Earth, giving his Persecuted Church, great Peace and Tranquility!

4. He is wonderful in turning the devices of the Churches enemies upon themselves, that catcheth them in the same Snare they have laid, and maketh them fall into the Ditch they digged for others; He returns their mischief upon their own heads, and their violent dealings upon their own pates, Psal. 7.15, 16. He hanged Haman on the same Gallows he reared for Mordecai. And cast Daniels accusers into the Lions Den, all whose bones were broken in peices before they came to the bottom of the Den: when he brought Daniel forth having no hurt upon him, Dan. 6.

I have done with the Doctrinal part of the first Branch for your Security and Comfort, to wit, God.

A word or two for Application, and then to the se­cond Branch.

If God be the best Security and Comfort a depart­ing Minister can commit his People unto; Be per­swaded.

1. To get an interest in this God. It is of small or no advantage to hear that God is such Security and Com­fort to his People in their lowest conditions, and sharpest afflictions, unless you have interest in him, in his Love to delight in you, in his Mercy to pitty you in all your miseries; in his Diligence and Faith­fulness to keep you; in his Power to save and de­fend you in dangers; in the fulness of his Grace to supply your wants in him, as the fulness and sweetness of all relations to you; your Captain, your King, your Shepherd, your Father, your Husband. It is no relief nor comfort to a naked, hungry and thirsty man, to hear there are fine Cloaths, dainty Food, sweet and rich Wine in such and such places; if he hath no propriety in them, he may perish in his want for all these. So [Page 358]though God is such Sovereign Security and Comfort to his People, yet you may perish that have no inte­rest in him. Propriety in God is ground of your com­fort and security: If you would have him to be your Captain, you must be his Soldiers, to fight his Battels against Sin and Satan. If you would have him to be your King, you must become his loyal Subjects to obey his Laws. If you would have him to be your Shep­herd, your Father, your Husband, you must be his Sheep, not Goats; his Children, not Bastards; his Spouse, not Adulteress: God must have a propriety by Grace in you, before you can have a propriety of Security and Comfort in him.

2. Labour to improve your interest in God. An inte­rest in God, known and improved, is the best way and means to support and comfort the soul under suffer­ings, Lam. 3.24. The Lord is my portion, saith my soul, therefore will I hope in him. There is light in the Sun to direct us, vertue in Meat and Drink to nourish us, in Cloaths to warm us, in Physick to heal us, in Cor­dials to strengthen us: but if we shut our eyes against the Sun, it is to us as if there were no Sun at all; Meat and Drink nourish not unless we feed on them; Cloaths do not warm us unless we put them on: Phy­sick doth not cure us, unless we drink it. So though there is enough in God for your security and comfort, yet unless you improve your interest in God, you will have small comfort from him. Therefore exercise your Faith much upon his Promises, his At­tributes, upon his Dealings with his Church of old, upon your own Experiences; and draw strength and supplies of Grace from them. Be frequent in fervent Prayer to God, for your selves, for the slain Ministry, your Minister in particular, and for these Nations; Pray for the peace of Jerusalem, they shall prosper that love [Page 359]her. See a suitableness and alsufficency in God for every condition you are in, and improve it, and you cannot want comfort in that condition. Time will not permit me to enlarge upon these, I hope the indi­spensable necssiety of the former duty, and the incom­parable benefit and advantage of this latter duty are sufficent motives to stir you up to perform them.—

Now my Brethren, we usually see when the Father of a Family dyes, he leaves and commits the protection of his Widow and Fatherless, the management of their affairs and concernments, to the prudence, and ju­stice, to the love of his most faithful and trusty friends. And we see when Paul was no more to be at Ephesus, he commends them to God; and we read that Jesus Christ a little before his death, made his last Will and Testament, and amongst other things, he solemnly commended the tuition of his Seep to his Fathers care, intreating him by all the dearness betwixt them, that he would preserve them from the Devil and all his evil designs against them, John 17.11, 15. he had received them from the Father upon his commendation, ver. 6. Thine they were, and thou gavest them me, and he had kept them safe while he was with them; Those that thou gavest me I have kept, and none of them lost, but the Son of Perdition, ver. 12. And being now to go out of the world, intreats the Father that as he had kept them upon his commendation, so he would upon his recommendation undertake the protection, and tui­tion of them: I Pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil, ver. 15. and again, Holy Father, keep through thine own Name, those thou hast given me, that they may be one as we are one, ver. 11. And now at my departure, according to these great Patterns worthy of imitation, I commend you to God.

When without my seeking for, I had the unani­mous Invitation and general cheerful Reception of the whole Parish, I looked upon it as a demonstration that God intended to intrust me with your souls. And according to that small Talent the Lord hath lent me, I have been willing and ready to spend and be spent in the service of your souls, and by soundness of Doctrine, unblamableness of Conversation to win you to Christ: and though I had no wheaten bread, yet rather than your souls should starve; according to the pattern of my great Lord and Master, I gave you bar­ley bread, the nourishment and strength of which I leave to your experiences. I did what I could while I was with you, to keep you, to fore-warn and fore-arm you; and now having no more time to be with you, I commend you and yours to the protection of the God of Grace and Peace. Whatsoever there is in an infi­nite God, that may make for your security and com­fort, I commend you unto it; to his Mercy, to pity and pardon all your sins; to his Righteousness, to plead for you; to his Power, to defend you; to his Al-suf­ficiency, to supply you: to all the virtue of his Arm; to all the affection of his Bowels; to all the depths of his Wisdom, and to whatever else in an infinite God that can make for your defence, I commit you to it. From Him I received you; with him, with his Love, his Mercy, his Faithfulness, &c. I leave you — To Him,

1. Because he is able to comfort you in all your sor­rows; who can and will shine upon you in the darkest nights, and turn them into a bright day. He is the Fa­ther of Mercies, and God of all Comfort; And as the Sufferings of Christ abound in you, so your Consolation shall abound by Christ, 2 Cor. 1.3, 5. he will give you an assured and impregnable Peace within, when you have [Page 361]Troubles and War without. This was Christ's Legacy for his People; Peace I leave with you, my Peace I give unto you: not as the world gives, give I unto you. Let not your heart be troubled, let it not be afraid, John 14.27. Your heart shall rejoyce, and your joy no man taketh from you, John 16.22. This peace shall so keep and defend your hearts, that all the beleaguering sufferings and afflictions shall not take nor vanquish them. Phil. 4.7. And the Peace of God which passeth all understanding shall keep your hearts; [...], shall keep your hearts as in a strong, well-fortified, impregnable Ga­rison.

2. To Him I commend you, who is able to support under your greatest burdens. Satan that great Leviathan would alwayes have more liberty to lay load upon load upon your backs, he would load you with temptations and persecutions without, he would have loads of corrup­tions and dissertions within, to be heaped upon you; he desires to winnow you, and try your strength: he would break you backs, dash your hopes, your com­forts, your joy and peace, by accumulated miseries. But this God can and will make his Grace sufficient for you, and glorifie his Power in your weakness, 2 Cor. 12. When you are weakest in your selves, the Lord will shew himself strongest to you and for you, and make those burdens easie, which before appeared for­midable and insupportable to you. Rom. 8.26. [...], God will take up one end of the staff, and the heaviest part of the burden upon himself.

3. To him I commend you, who is able to establish you in the most shaking times. Christians must not be as reeds, bow with every wind of Doctrine, nor moved away with every storm of Persecution, but they must be like those two brazen Pillars in Solomons Temple, [Page 362]called Jachin and Boas, Stability and Strength. You must be strong & stedfast in the purity of the Doctrine, in the simplicity of the Worship of the Gospel of Christ. Now you are not able to stand by your own strength against storms and winds, but God will stablish and strengthen you, and make you like an house built upon the Rock, that all the waves and floods of Persecution shall not be able to move you. The God of all Grace af­ter that you have suffered a while, will make you perfect, and strengthen and settle you, 1 Pet. 5.10. You that are Christians indeed are built upon such a foundation, Jesus Christ, as conveyes life, strength, and stability to the superstructure. As broken bones, once knit, are the stronger; as trees shaken by the winds take deep­er root: So God by all shakings and stormy winds will make you more stable and setled. It is your Security and my Comfort, and stand not by your own strength, but by the Power of God.

4. To Him I commend you, because he is able to pro­vide strong and suitable supplies for you. Should I com­mit you to men, they would seek their own profits, but never bestow their pains; they would feed upon you, but not feed you; reap the fruit, but never watch, nor water, nor manure the Vineyard. But this God is the great, the good and faithfyl Shepherd, who when he removes one Instrument can raise another. When he takes away one Minister, he can provide you another; that can send you an Elisha after Elijah; one to whom he hath given a double portion of his Spirit, 2 Kings 2.9. a man of greater parts, learning and abilities, of greater experiences and skill in the great things of Christ, in the great concernments of your souls; both a Boanarges and a Barnabas.

5. To Him I commend you, who is able to bless the smal­lest means, and make them equally profitable and beneficial [Page 363]as the best. Though in regard of men you may doubt of the former, yet in God you may be confident of the latter. All means are in God's hand. Paul may plant, and Apollos water, but it is God that gives the increase. His blessing upon the smallest means makes them very beneficial to you; when the want of this blessing makes the greatest and most likely means insuccesful: his blessing upon the Pulse made Daniel and his Compa­nions look fresher and fairer than those that were fed at the Kings Table, Dan. 12.3, 5. Barley loaves in Christ's hand, and with his blessing, is more beneficial than Wheaten Bread in the hands of man only, John 6.9. This God by his blessing can make up the want of outward means. That is the best Faith that is got by the weakest means. You see poor children that are brought up with hard food, brown bread and water, to look fatter, ruddier, to be stronger than those who are fed with dainties and varieties. God's blessing upon the weakest means makes fat and flourishing Christi­ans, when the want of his blessing upon the strongest means makes many lean Christians. He fed Elijah by the black Ravens, 1 Kings 17.6.

6. I commend you to this God, that can preserve your Graces when outward means fail. I told you he is a God of Wonders; what he doth by means, he can do without means: what he doth mediately by Instru­ments, he can do it immediately by Himself. Did not he sustain Moses without meat and drink forty dayes in the Mount? Did not he sustain our blessed Saviour forty dayes without food in the Wilderness? Did not he provide for, and maintain the Israelites in the Wil­derness for the space of forty years, without plowing and sowing, by an extraordinary providence, so that they wanted not until they are of the old Corn of the Land of Canaan? Did not he preserve the Widow's [Page 364]Meal in the Barrel, and her Cruse of Oyl, that they wasted and failed not, until God sent rain upon the earth, 1 King. 17.14, 15, 16. So if God bring upon you a Famine of the Preaching of the Word, yet God can, and will preserve your Graces, they shall not waste till God send supplies: Doth God bring you into a wilderness, where you have no Ordinances of God, God can and will provide supplies till your Grace shall be turned into Glory. He enabled the Prophet to travel in the strength of the Cake, forty nights and dayes, until he came to the Mount of God, 1 King. 19. And is the hand of the Lord shortned that he cannot help? or are the bowels of his mercy shut up, that he will not? or is he more careful of the life of Nature, than of the Life of Grace? No! no! he is the same God still, and he will enable you in the present strength of Grace if you want Means, to travel on till you come to the blessed Mount of God.

7. To him I commend you, that can and will turn all to your good. He can overshoot Men and Devils in their own bowes; what they design for your hurt and destruction, he can turn it to your great benefit; Even as the Apothecary kills the destructive nature of poysonous Ingredients, and makes them medicinal; so God pulls out the Sting and Poyson of every suffer­ing and affliction, and makes them good. Rom. 8. All things shall work together for good to them that are called according to his purpose. Doth he suffer you to be un­der many and divers Afflictions? he exerciseth you with divers Rods and Tryals, with Reproach, Blas­phemy, Sickness, Imprisonments, Poverty, Buffet­ings with Satan. God will bring good out of all these. Several Diseases must have several Cures. And seve­ral Ingredients make up one Remedy to cure a Mala­dy. It may be you have many Corruptions, and strong [Page 365]Corruptions, therefore you must have strong and di­vers kinds of Cure; and by all this variety, God aims at your good, to wean and win you, to purge and kill sin in you, to prevent sin in the future. Every twig of the Rod, though bitter at the present, will at last drop Hony into your Souls; He will turn your water into Wine; your wandrings in the wilderness, shall end in Canaan; all his Dispensations to his Peo­ple come in Love and Mercy; though Sickness, yet in Love and Mercy; though Poverty, yet in Love; though Affliction, yet in Love. A Cross in Love, is better than a Comfort in Wrath. Wicked men have a Curse in their best things, a Curse in their Honours, a Curse in their Riches, a Curse in their Health. God's People have a Blessing in their worse things; a Bles­sing in Poverty, a Blessing in Sufferings, a Blessing in Affliction: and God's Love sweetens our sowrest Draughts, when his Curse imbittereth and poysoneth the sweetest Enjoyments. This God will sanctifie all Providences to you: and sanctified Sickness is better than unsanctified health. Sanctified Poverty is better than unsanctified riches. Sanctified Afflictions are Blessings and Mercies, and better than unsanctified prosperity.

I have done with the first part of the Remedy, your Security and Comfort in your desolate condition. I now come to the second part of the Remedy; that is, The Word of his Grace. Before I come to prove it, give me leave to shew you, why it is called Grace, or give you the Reasons of the title Grace, given to the Word; The Word of his Grace: and it is so called;

1. Because it is a Gift of Grace. It was Gods free good Will, why it was bestowed at all; and why one Age or Place of the World should receive it rather than another; and why God should discover the My­stery [Page 366]that was kept secret since the world began, to those who were sinners of the Gentiles, serving dumb Idols, it is of Free-Grace. We may say of all these, Even so Father, because it seemed good in thy sight.

2. Because the subject matter of the Gospel is Grace; all benefits contained in it, flow from Grace, whether they be blessings without us, or blessings with­in us. Election is of Grace, and according to the good Pleasure of his Will, Ephes. 1.5. Our effectual Calling is according to Grace, 2 Tim. 1.9. and our spiritual Birth, our Regeneration, is of God's Free­will, Jam. 1.18. Faith is the Gift of God, Ephes. 2.8. Forgiveness of all our sins, is according to the Riches of his Grace, Eph. 1.7. Justification is freely by his Grace, Rom. 3.24. And Life Eternal, is the Gift of God, Rom. 6.23.

3. It is called The Word of Grace, because it is an instrument, to impart and bestow these Blessings upon us; it is an Instrument, through God's Blessing, to work in us the Life of Grace: Of his own Will he begat us by the Word of Truth, Jam. 1.17. This enlightens our understandings, and turns us from darkness to light, Acts 26.17, 18. This sanctifies us; Sanctifie them through thy Truth; thy Word is Truth, John 17.17. All the Gifts and Benefits of Free-grace, are im­parted to us by it: hence it is called, The Grace of God that brings Salvation, Tit. 2.12. It doth not only bring it to look upon, but by the power of its Or­dainer accompanying it, doth make us partakers of it. — Now this Word of God's Grace, is great Comfort and Security for a departing Minister to commend his People unto. This is the second part of the Remedy, I shall be brief herein—Now I commend you to this Word.

1. Because it is of indispensible Necessity. Happi­ness [Page 367]is the great principle Nature hath implanted in every creature; all its motions are in tendency to its rest and tranquility. Now the happiness and chiefest good of the rational Creatures, is God, who is the Fountain and supream End of all good: to enjoy him, is an Heaven to his People here on Earth; and the Heaven of heavens to Saints and Angels, to behold and enjoy his beatificial Vision: And though the light of Nature, works of Creation and Providence, do ma­nifest that there is a God, his Goodness, Lordship and Sovereignty over all, as to leave men inexcusable, Rom. 1.19. yet are they not sufficient to give that Knowledge of God and his Will, which is necessary to Salvation, 1 Cor. 1.21. & 2.13, 14. How little doth the Book of Nature teach us what an one God is, that there is a Trinity in Unity, and Unity in Tri­nity, three Persons, and but one God, every of the three Persons, God; the Father God, the Son God, the holy Ghost God, yet not three Gods, but one God! How little doth it teach us how this God will be wor­shiped! how little doth it acquaint us with the excel­lent state of our Creation, our miserable Apostacy! how God came to be displeased with man, and how he must be reconciled, it tells us nothing; of our Re­demption from Sin, Satan, the Wrath of God, by the Incarnation, Death and Suffering of the Son of God, it saith nothing; of the Day of Judgement and Re­surrection of our Bodies, it tells us nothing; and though it may possibly acquaint us with an immortal State, yet what that Happiness is, and what that Mi­sery is, how we came to be deprived naturally of that Happiness, and how it must be recovered, and who they be that shall enjoy it, it saith nothing; all which must be known before they can be believed, Rom. 10. and they must be believed before we can be saved, John 3.16. [Page 368]And therefore it pleased the Lord, at sundry times, and by divers manners, to reveal himself, and declare his Will to his Church, Heb. 1.1. and afterward for the better preserving and propagating the Truth, and for more sure establishment & comfort of the Church, against the corruptions of the flesh, the malice of Sa­tan and the World, that she be not drowned in propha­ness, dejected by persecution, blinded by ignorance, misled by errours, poysoned by heresies, superstition and idolatry, it pleased God to commit the same to writing, which makes the sacred Scriptures most necessary, those former wayes of God's revealing his will to his People being now ceased. The Sun is not more neces­sary to enlighten, warm, and make fruitful this infe­riour▪ the World, than the Word of God is for the World; better to want the Sun in the Heavens, than the Word of God in the World.

2. I commend you to this Word, because it is a com­pleat Word, it is perfect as well as necessary: such is the perfection of this Word, that nothing is to be added to it, nor diminished from it, Deut. 4.2. Ye shall not add unto the Word I command you, nor diminish from it: Yea, if an Angel from Heaven should preach and reveal another word than this, he is accursed, Gal. 1.8, 9. God threatens, that if any man shall add to the things wrote in his Word, to add to him all the Plagues wrote in the Book: And if any man shall take away from the Words of the Prophecy, God will take away his part out of the Book of Life, Rev. 22.18, 19. all which Commands and Threatenings had not been given, if God's Word had not been perfect: it is compleatly perfect for the information of our understanding and will, in things to be believed, and for our direction in things to be avoided: and practised, 2 Tim. 3.17, 18. All Scripture is of Divine Inspiration, and is profitable for Doctrine, for [Page 369]Reproof, for Correction, for Instruction in Righteousness, that the man of God may be perfect, and thorowly furnish­ed unto every good Work. This teacheth you all things necessary to be known and believed in order to Salva­tion; that there is a God, and what an one this God is, it teacheth you; that there is a Trinity in Unity, and Unity in Trinity; that there is three Persons, and but one God, every one of the Persons God, the Fa­ther God, the Son God, the Holy Ghost-God, yet not three God's, but one God. It teacheth you what an one God is in his Attributes, in his Works of Na­ture, and of Grace. This tells you what was our Primitive Excellency and Happiness in Creation, our Deformity and Misery in our Fall. This perfectly de­clares our Redemption from Sin, Satan, Gods Wrath, by the Incarnation, Death and Passion of Jesus Christ, the Son of God, that as Mediator and Redeemer, he is the Priest, Prophet and King of his Church; what he hath done, suffered and purchased for Us; Pardon and Justification, Peace with God and Reconciliati­on, Adoption, Grace and Glory. It assures us of a Day of Judgement, and Resurrection of all Persons from the Grave: Of the blessed Estate of the Godly; of the Misery of the Ungodly; and the Eternity of both. This directs you in things to be avoided; all Duties of your several Relations to be practised; Duties of your general and particular Calling: Duties of Piety in the first Table; Duties of Righteouss, Charity and Tem­perance in the second Table; as Husbands and Wives, as Children and Parents, as Masters and Servants, according to your Relations of Consanguinity, Affini­ty, Friendship and Neighbourhood; and therefore we are commanded to lay the Word up in our hearts, richly in all Wisdom, Col. 2.16. and to speak of it to our Children, when we sit down in our houses; [Page 370]walk by the way, when we lye down, and when we rise up, Deut. 11.18, 19. Yea Kings, and supream Au­thorities of a Nation, must reade in this Book all their dayes, that they may fear God, and administer Justice and Judgement to the People; that they may relieve the Oppressed; to be Encouragements and Defenders of the Good, and Terrours to Evil-doers.

3. I commend you to this Word, because of its daily Usefulness and Profitableness; every day and in every condition it is useful and profitable unto you, and very suitable.

1. It is a Light to enlighten and guide you. How useful and comfortable is Light to man shut up in a dark Dungeon! How useful and beneficial is a Light to a Traveller when the night is very dark, the Moon and Stars covered with pitchie Clouds, the way ve­ry miry and dirty, dangerous by pits and precipices, and easie to be mistaken! By nature your souls are like a dark Dungeon, having no saving knowledge of God, of your selves, your sin and misery, nor of Christ the Sovereign Remedy. But this Word is pure, enlighteneth the eyes, Psal. 19.8. This is the Chariot wherein the Sun of Righteousness rideth, and by which he will arise and shine in the Horizon of your Souls, and turn you from Darkness to Light. This Light will guide you in all your wayes and actions; a Light unto your feet, and a Lanthorn unto your Paths, Psal. 119.105. This Light will discover Satans Temptations, the Worlds Allurements, and direct you how to avoid the precipices of Prophaness, the sinks of Sin; and how to walk in the Way of Purity and Peace. This Light will direct and comfort you in the darkest Night of Affliction.

2. It is a Touch-stone to try Doctrines whether false or true. When you suspect a piece of money, [Page 371]you will bring it to the touch-stone to try it, that you be not deceived, and take Brass for Gold, Guilt-Tin or Copper for pure Silver; so you are to bring all Do­ctrines to the tryal and touch-stone of the Word, Isa. 8.20. To the Law and to the Testimony; if they speak not according to this Word, it is because there is no Light in them. And John adviseth us not to be­lieve every spirit, but to try the spirits, whether they be of God or no; because there are many false Prophets gone out into the world, 1 John. 4.1. Take heed of Do­ctrines that hold a strickness above what is written: as the Popish doctrines of Self-whippings, voluntary Poverty, Vows of Continency. The Apostle gives an Antidote against these, and many such-like, Col. 2.18, to 23. Reject doctrines that set up our own righteous­ness, whether of Morality or Sanctification, in the room of Christs Righteo [...]ness, that place good works in the Throne of Christ: doctrines contrary to Godliness, opening a door to Libertinism, Prophaness, crying down the Morality of the Sabbath, and Family-duties re­ject: for the Doctrine of the Gospel is a Doctrine according to Godliness, Tit. 1.1. a Mystery according to Godliness, 1 Tim. 3.16. Doctrines crying up the Traditions of men, placing Purity and Worshiping of God, and Religion in them, but neglecting the Commandments of God; for such worshiping of God, is a vain worship, Mark 7.1, 2, 3, 4, 5, 6, 7, 8, 9. Do­ctrines crying up Purity, to the ruine of Unity, reject: for the Gospel calleth for Unity, as well as for Puri­ty, Ephes. 4.3, 4, 5, 6. And Christ prayed for the Unity as well as for the Purity of the Church, John 17.21, 22. Time will not permit me to give you any more instances, but I commit you to this true infallible Touch-stone of God's Word; and see that you be like those noble Bereans, searching the Scriptures dai­ly, [Page 372]whether these things you hear be so, Acts 17.11.

3. This is a Weapon to defend you. When the Souldier is to fight with his enemies, he arms himself, and takes his weapon in his hand. You, Sirs, are the Lord's Souldiers, to fight his battles against Sin and Satan: you have innumerable Enemies to encounter with, and overcome, before you can wear or obtain a Crown of Glory. The Israelites must conquer and kill the Canaanites, before they could possess the Land of Canaan. Heavens Way, and the Crown of Glory, is beset with many Enemies; enemies within you, enemies without you; so many sins, lusts, and corrup­tions, so many Enemies; so many Temptations, so many Enemies; so many Devils, so many Ene­mies; and all these must be conquered before we can be saved. Now the Weapon by which you must conquer them, is th [...] Word of God's Grace, the Sword of the Spirit, Ephes. 6.17. This is the Sword whereby the Captain of our Salvation conque­red our Grand Enemy, the Devil, in all his attempts, Mat. 4. His Practice calls for our imitation; his Conquest is our Encouragement: Are we tempted to Pride, this tells us, God resisteth the Proud, and gives Grace to the humble, Jam. 4.6. Are we tempted to comtemn Reproof? this tells us, Such as harden themselves, being often reproved, shall suddenly be destroy­ed, and that without remedy, Prov. 29.1. Are we temp­ted to Drunkenness, to Whoredom and Uncleanness? this tells us, None such enter into the Kingdom of God, 1 Cor. 6.9, 10. In a word, face and affront all Temp­tations to Sin, with the Threatenings of God, and with his Judgments upon wicked men. Doth the World and Devil promise thee great Preferments and Riches, if thou wilt follow them? tell them, God doth promise greater, better, and more durable Riches and [Page 373]Dignities. Doth he tempt thee to dispair? tell him of the Fulness and Freeness of God's Grace, the Fulness and Freeness of God's Promises, the Greatness and Value of Christ Sufferings. And by a faithful and skil­ful managing of this Weapon, you shall overcome. Resist the Devil, and he will fly from you.

4. This Word is a spiritual Rain, Deut. 32.2. My Doctrine shall drop as the Rain: my speech shall distil as the Dew, as the small rain upon the tender herb, and as the showres upon the tender grass. What rain is to the E [...]r [...], and fruires thereof, the same is this Word to the Godly Christian: when you are enflamed with Corruption, pursued with Satan, scorched with the Frownings of the Almighty, this as a pure Chrystal Stream, will cool you, and refresh you: As the Hart, the chasted Hart, painteth after the Water-brooks, so doth my soul after God, after the Ordinances of God, Psal. 42.1. This will soften your hard hearts, Isa. 66.2. 2 Kings 22.11, 19. As rain, this will wash you clean, when you are defiled: Sanctifie them through thy Truth, thy Word is Truth, John 17.17. This Word, as rain, will make you fruitful, and recover your decaying, withering Graces and Comforts, and make them fresh and flourishing, like Trees planted by the Rivers side, Psal. 1. Isa. 61.3.

5. This Word is a Comforter unto you. In all your Sorrows and Sufferings, this Word affords suitable and seasonable Comfort to you: Are you with David in great straits and exigencies, and your thoughts and debatings within you, like a troubled Sea, you know not what to resolve on, which way to take? this will then afford you comfort, Psal. 94.19. In the mul­titude of my thoughts, thy Comforts delight my soul, O God. And again, Thy Statutes have been my songs in the House of my Pilgrimage, Psal. 119.54. Are you filled [Page 374]with sorrow concerning your sins? here are Promises assuring your Scarlet-dyed sins, shall become as white as Snow, Isa. 1.18. Here is a Sea of Mercy that can swallow Mountains, as well as mole-hills, Mich. 7.18, 19. Are you troubled about the wants of Grace? here are gracious Invitations, for every one that will come, and take of the Waters of Life freely, Rev. 22.17. Are you troubled about the weakness of Grace? he hath promised not to break the bruised reed, nor quench smoaking flax, Mat. 12.20. Are you troubled con­cerning Temptation? he hath promised, his Grace is sufficient for you; to lay no more on you than you are able to bear, and glorifie his Strength in your weakness, 1 Cor. 10.13. 2 Cor. 12. Are you afraid you shall not persevere? this assures, you are kept by the Power of God to Salvation, 1 Pet. 1.5.

6. It is a Word to revive and quicken you, in soul-deadning times, and in soul-deadning sins. The Faith of God's People begins oftentimes to stagger, when the proud are called happy, and they that work wick­edness are set up, and they that tempt God are delivered, Mal. 3.14, 15. This staggered Jeremiah; Righteous art thou, O Lord, when I plead with thee; yet let me talk with thee of thy Judgments. Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal treacherously? Chap. 12.1. And David, when he saw the ungodly prosper in the Earth, that they are not in trouble as other men, that they are not plagued like other men, said, He had cleansed his heart in vain, in vain had he washed his hands in Innocency, Psal. 73.5, 12, 13. but when he came into the Sanctuary of God, and consulted the Word of God, then he understood their end, v. 27, 28. Read to this end and purpose, Psa. 37. and consider it well, and it will revive you under these dispondencies of soul: When Afflictions like [Page 375]waters upon fire, fall on you, and deaden your Graces and Comforts, this Word will revive you and them: this is my comfort in my affliction, Thy Word hath quickened me. And again, Unless thy Law had been my delight, I should have perished in my affliction, Psal. 119.50, 92. And sin committed will deaden your Com­forts, your Graces. Great sins are like a great blow upon the head, astonishes a man, layes him in a swond: so great sins lay your Graces, Comforts in a swound; but this Word will revive you, be as Aqua vitae to you. David's sins of Adultery and Murder laid him in a spi­ritual swound, well nigh for the space of a year, if not all out a year or more; he repented not of his sins in all this time; but when Nathan the Prophet came to him with the Word of God, David then revived, 2 Sam. 12. And so for comfort under sin.

7. This Word is an Antidote of Sovereign Efficacy to preserve you in the worst of times. When a man lives in an Air, in a City, in a Town, in a Family that are in­fected with the Plague, he will take a Cordial to for­tifie himself against the Infection: Infection of an house with the Plague, is dreadful to the Inhabitants; and to have the Plague-sore upon the body is a sad af­fliction: but to be infected with the Plague in our souls is worse; that brings temporal, this eternal death, unless cured or prevented. Now you live in an in­fected and an infecting world; amongst corrupting and corrupted persons, and the danger is great: but here is a word that will fortifie you against evil exam­ples, promises, preferments, threatnings and sufferings, and keep you from sin; make you good in bad times; healthy and strong in a bad air; I have hid thy Word in my heart, that I might not sin against thee, Psal. 119.11.

8. This Word will edifie and build up in Grace. As we by a constant feeding upon our food, of infants a foot [Page 376]long, we grow and increase to be men and women of a full stature: So when we are babes in Christ, new born, this Word by a daily feeding upon it by Faith, doth nourish us, until we come to the measure of the stature of the fulness of Christ: our Graces grow, and are in­creased and strengthned according to our feeding upon it. Here is Milk for babes, Wine for the faint; strong meat for them that are strong Christians. The builders of an house cut their timber, and square their stones, and add timber to timber, and stone to stone, until the house be built up: So, saith the Apostle, this Word is able to build you up, it cuts off the remaining knots of sin, and polisheth you from the remainders of corrup­tion, until you be made fit for the Temple of God in the highest Heavens.

9. It will give you an Inheritance amongst them that are sanctified. It gives not by way of merit and pur­chase; but it shews you not only the Kingdom of Hea­ven, but points out the way, and directs you to it. It doth not only shew and lead you that way, but fits you for Heaven. Unless we be fitted for Heaven, we can­not come thither. The Lepers must not enter the Camp so long as the Leprosie was upon them. And no unclean thing shall enter into Heaven, Rev. 21. ult. The Temple of Solomon was all squared and fitted in the field, before it was brought together to be built up: So you must be fitted in the field of Grace, before you can be laid in the Temple of Glory. This Word then sanctifieth you, purgeth the corruptions, the sins of Nature; this Word strengtheneth and increaseth your Graces: it makes you holy with Saints here, and will make you happy with them hereafter: it brings Hea­ven and Glory into your souls here, and will bring you into Heaven and Glory hereafter, and give a possessi­on of that Inheritance which was prepared for you be­fore [Page 377]the foundation of the World, purchased for you by the Blood of Jesus; an Inheritance far better than all the Crowns and Kingdoms of the World; one cor­ner of it is better than a thousand Worlds, for firmness, purity, duration, certainty, and scituation; An Inhe­ritance incorruptible and undefiled, and that fadeth not away, reserved in the Heavens for you, 1 Pet. 1.4. where you shall have the best society; them that are sancti­fied, Abraham, Isaac and Jacob, all the Prophets, Apostles, and Children of God, both Minister and People, shall be gathered as Wheat, and safely recon­ded in the Garners of Glory. There shall be no Ishmael to deride and scoff our devotion; no Esau to pursue us; no Pharoah to oppress us; no Ahab to persecute us; no Doeg, maliciously and falsly to accuse us; no Judas to betray us; no Devil to tempt us; no Sin to wound us: All tears shall be wiped away from our eyes, and we shall enjoy Him, whom to enjoy is ful­ness of joy and pleasures for evermore. — Now, my Brethren, to this Word, that is of such indispensible necessity, such compleat perfection, and of daily use and advantage, as being abundantly filled with all suitable Excellencies and Remedies for your souls in every condition, I commend you. Here is Light to en­lighten and guide you; a Touchstone to manifest Do­ctrines what they are unto you. Here is a weapon to defend your selves and conquer your enemies. Here is Rain to cool you, to soften you, to refresh you. Here is a Cordial to comfort you, to revive and quicken you; an Antidote to preserve you. Here is Liberty to free you, Fire to purge you, Food to nourish you; your Magna Charta wherein your Laws, Priviledges and Immunities are enrolled; a Treasury of Comfort, a Testament full of Legacies; your Souls preserva­tive from Sin, and preparative to Glory.

I have done with the Doctrinal part, I come now to the Application. And though I have spent my self, and happily exercised your patience to the full, and the time far gone, yet give me leave a little more; have patience for your dying Minister. God knows whether ever or never I shall trouble you thus again; the pains is mine, I pray God the profit may be yours. If the Word of God's Grace be such Security & Com­fort to a left People. Be exhorted,

1. To attend upon the Publick Preaching of the Word. This is the ordinary and appointed means to get bene­fit for your souls. Those that came to Christ were healed of their several infirmities and maladies. Would you have your spiritual maladies healed, your natures sanctified, corruptions mortified, Grace implainted, Grace increased, strengthned? Wait on the Word; for this is the standing and appointed means. When Jo­seph and Mary sought for Christ, they could not find him in the Company, nor amongst their Friends, nor in the City, but in the Temple, Luke 2.43, 44, 45, 46. Think not to find God and Christ in sinful com­pany, in your houses, nor in your fields nor flocks, but in his Ordinances; these are his Wine-Cellers and Banqueting-houses, wherein he will feast your souls with spiritual dainties and varieties, Cant. 2.4.

2. Be frequent in reading it, labour to understand and believe it. The oftner you reade it, the more you shall understand it; the more you understand it, the more you shall believe it; and the more you believe it, the more comfort and benefit you shall reap by it. What advantage will all the excellencies be to us, if we do not believe them? and how can we believe them un­less we understand them? and how can we understand them, unless we reade it and hear it preached? There­fore be constant in reading every day some part of [Page 379]God's Word, season your souls with it in the morn­ing, let it lock up your thoughts in the evening. Here you have a prescribed remedy for every malady, a plai­ster for every sore: here is comfort for every sorrow, and in all affliction; here is counsel in all your straits: Deprive not your selves of the benefit, for want of reading, studying the Word. You feed every day your bodies with your daily food, feed your souls with this food.

3. Treasure up the Word in your hearts. Let the Word of Christ, saith the Apostle, dwell in you richly, in all wis­dom, Col. 3.16. Where there is a Malady, there the Remedy must be applied: Your Malady is within; So many sins, so many diseases; so many sins, so many wounds. This will be Physick to cure your diseases: A Plaister to heal your wounds. Blindness is the disease of the understanding: Vanity the disease of the mind: Stuborness the disease of the will: And the sin of each faculty of the soul, and member of the body, is the disease and wound of that faculty and member. But this Word dwelling powerfully in you, enlightens your understandings, fils your minds with heavenly minded­ness; makes your wills obedient, heals every faculty, and every member, though it be in part. Physick doth not cure us, Cordials do not comfort nor strengthen us unless we drink them; Plaisters do not heal us un­less we apply them; Food doth not nourish us unless we eat and digest it: No more will the Word of God be as Physick, as a Cordial, as a Plaister, as Food to purge sin, to comfort us, to heal us, to nourish our Graces, unless it dwell within us. How can a Soul­dier defend himself, and beat his enemies, when he is a naked man, without his Weapons? you are naked, unarmed, if the Word dwell not in you. Well than, Be well acquainted with God's Menaces against sin, [Page 380]and his Judgments upon it: Be well acquainted with his Promises; that you have both in readiness when occasion requires.

4. Walk according to it. Make it a light to your feet, and a lanthorn to your paths, Psal. 119.105. This is the way of peace, And as many as walk according to this Rule, peace be upon them, and the whole Israel of God, Gal. 6.16. It is the way of security, read Isa. 33.15, 16. It is the way of blessedness; Not the hearers, but doers of the Word shall be blessed in the deed, Jam. 1.22, 23, 24, 25. I shall give you three or four instances.

First, In sanctification of the Sabbath. God hath gi­ven us six dayes to do our work in, and hath taken himself but one in seven to be served in, and it is a robbing of God not to keep his Day holy. The Chri­stian Sabbath is a weekly commemoration of Christ's arising from the dead, and accomplishing the great work of our Redemption: and in thankfulness for so great a mercy, be sure you keep holy, be strict in religious Duties, publick and private: Make con­science of performing duty, and make conscience of a right manner of performing duty: when others play, sport, walk abroad, sleep or talk at home, reade you the Word or good Books, pray and sing praises to God. Such as are not careful to sanctifie God's Day, care not for God, nor Religion any day. Such as deny him publick Worship, will deny private Worship: Such as are careless in performing publick Duties, are careless in performing private Duties; and Cursed be they that do the work of the Lord negligently, Mal. 1. ult.

Secondly, Be careful to govern your Families accord­ing to the Word. It was Joshuahs resolution, That he and his house would serve the Lord, Chap. 24.15. and David would suffer no wicked man in his house, Psal. 10 [...]. [Page 381]Be careful to offer to God a morning and an evening Sacrifice, reading some portion of God's Word: Be careful and constant to instruct your Families, your Children and Servants in principles of Religion, in the fear of God; season them while they are with you, that they may be preserved from infection when they are from you. Endevour that Husbands be holy, that your Wives be holy, that Children be holy, that Ser­vants be holy; that your Families be as little Churches of God: The holiness of a Family is the glory, the safety, the riches of a Family.

Thirdly, Live in subjection to Supream Power and Authority of the Nation. We are branded for Rebels, Fomenters of divisions, labouring to fire the Nation with civil Discord, and engage it in another War; but our Practice and our Doctrine shall witness the contrary to the world. And therefore I charge you before God's holy Angles, and God himself the great Judge of the world; that ye be subject to the higher Powers. Be actively obedient so far as you may keep peace and a good conscience within; and when you cannot obey actively, obey passively. Fear not Jo­sephs Prison, nor Jeremiahs Dungeon, nor Daniels Lions Den for a good conscience; Praying for all in Authority, that under them we may lead a quiet and peace­able life in ALL godliness and honesty. Labour I be­seech you, by your quiet and peaceable lives to vin­dicate the innocency of your Ministers, and their Do­ctrine, from those black-mouthed blasphemies and re­proaches, envie and malice and ignorance hath cast upon them: and doubtless God in his due time will revenge this dishonour done to his Servants, whilest they have studied nothing else, and nothing more than the gaining of souls in a faithful discharge of their Ministry; when he shall manifest to the world, vel [Page 382]Hostibus ipsis confitentibus, that these railing Rabshakahs, proud, aspiring, and false accusing Hamans, mali­tious Doegs; that the Swearers, Drunkards, Oppres­sors, Whoremongers, that the Sinners of a Nation, and such as would set up Dagon by the Ark of God, or pull down the Ark, and set up Dagon in the room of it, that these are the bane of Kings, the ruine of Crowns and Kingdoms: That it is these men that turn our Calm into a Storm, our Peace into War, our Plenty into Scarcity; these, even these are the Achans that trouble our Israel; these are the Jonahs that raise these dreadful Storms that tear our Sails, break our Main-masts, and ready to drive this goodly English Vessel and split her upon the Rocks of Division: And demonstrate that the Godly are the Iron-Bulwarks, the Brazen-Gates, the Chariots and Horse-men of a Nation; that neither Kings nor Kingdoms prosper better, than when the Godly, and pure Religion pro­sper, and are defended: For saith the Wise man, Righteousness exalteth a Nation, but sin is a reproach to any People.

4. Walk according to this Word in your mutual negotia­tions with men. Oppress not, cheat not, cozen not, lye not for advantage, be upright, just and honest in your traffiquing in the world: account not gain to be godliness; but godliness with contentment to be great gain. And while you negotiate the concern­ments of the world with men, take heed you trade not with them for their sins. Do all the good you can to others: and if you cannot do that good you would, take heed you receive not from them that evil you should not receive. It is no small part of pure Reli­gion, for a man to keep himself unspotted from the world, Jams 1.27. Take heed of the sins of the times and places you live in, and of the sins of the persons [Page 383]you live and commerce with. Labour to be good in bad times, like Noah in the old world, like Lot in Sodom, and good Obadiah in Ahabs Court; That you may be blamless and harmless, the Sons of God without rebuke in the midst of a crooked and perverse Nation: among whom shine ye as Lights in the world, Phil. 2.15.

Now I have done with what I intended, but not as I could have desired. According to those weak abili­ties God hath given me, I have shewed you where your Security and Comfort lyes, in this my forced de­parture from you. When our Saviour was about to leave the world, he commends the tuition of his Dis­ciples to God the Father. When Paul left Ephesus, he commended the Ministers to God, and the Word of his Grace. And now I am departing from you, I com­mend you to the same: I leave and intrust you with the three Persons of the Sacred Trinity; I commend you to God the Father, who I hope hath chosen some of you to himself before the foundation of the world; who hath give you to Christ, and made you accepted in his Beloved, to pardon you, to govern you, to pro­vide for, and afford you all things pertaining to life and godliness: I commend you to God the Son, your Mediator, your Head, your Brother, your Husband, to deliver you from all the evil you fear, and obtain for you all the good you desire: I commend you to God the holy Ghost to direct and teach you, to fur­nish and adorn you, to purifie and cleanse you, to sup­port and comfort you. Here is the Omnisciency of God whereby he knows what ever you want and hurts you: Here is infinite Wisdome to teach and guide you; here is infinite and unchangable Love, to delight in you in your meanest and lowest conditions: here is infinite Mercy to pity you in all your wants, weaknes­ses [Page 384]and sufferings: Here is infinite Faithfulness and Diligence to save and secure every thing committed to you, that nothing miscarry: Here is infinite Power to support you, to defend you, to deliver you: here is an inexhaustible Fountain of Grace to relieve your wants and weakness. Here is the fulness and sweetness of all relations: the Captain, the Shepherd, the King, the Father, the Hushand of the Church; here is a won­der-working God, wonderful in disappointing the Plots of his Churches enemies; wonderful in deliver­ing them by small means; wonderful in creating means when there is none; wonderful in turning the Plots upon the Enemies head. Here is infinite Alsufficiency to provide for you; that can send you an Elisha after an Elijah; that can feed you with the ministry of a black Raven; that can make your souls look fresher, fairer with Pulse, than those that feed on the dainties of Kings Tables; that can enrich your souls with the Gold and Jewels, with the Parts, Abilities, and Learn­ing of the Egyptians: or, if he bring you into a Wil­derness, can and will provide supplies of Grace, to bear your charges to Glory. These, and whatever else there is in an infinite God that may further make for your security and comfort, I commend you to it, leave and entrust you with Him, who is able to do for you abundantly more, above what I or you are able to ask or think. I commend you also to the Word of his Grace, which is of indispensible necessity; which is perfect in all suitable excellencies and remedies for you, in all conditions and miseries, and of daily use to you: A Light to guide you; a Touchstone to manifest Do­ctrines what they are unto you; a Weapon to defend you; Rain to refresh and cool you; a Cordial to com­fort, quicken, revive you; an Antidote to preserve you; that is able to build you up in Grace, and fit you [Page 385]for Glory. And as I entrust you with these, so it is your great wisdom and prudence to improve these sea­sonable and suitably to your condition. The improve­ment of small things is advantagious, when careless neglect makes great things unprofitable. What profit hath the Bee of the Hive in a Storm, if she fly not to it? What profit in dainty Food, rich Attire, and Ar­mour of proof, if we feed not on our Food, wear not the Attire, put not on the Armour? What security and comfort can you have in God, and in the Word of his Grace, if you do not improve them? Well then, as you would have security and comfort, be fre­quent in fervent Prayer to God, that as he is the great Shepherd of his Church, so he would provide for you an able Minister of the New-Testament, that may heal the diseased, strengthen the weak, reduce them that are stragled, and feed you with that food that will nourish you, even Life Eternal. It is very sad to be as Sheep without a Shepherd: pray for the supply of desolate Congregations. Pray for your Minister, and all others cast out, that God would comfort them, support them, provide for them, and defend them from other suffer­ings, and restore them again to their particular Con­gregations. And pray one for another, and for the Peace of Jerusalem. Live and depend by Faith upon an invisible God in the midst of visible difficulties and dangers, deriving supplies of comfort and strength of Grace from him.

Be frequent in reading the Word, and understand it; it is your Way, your Light, your Weapon and your Food. When you go from Church, do not as too ma­ny do, lay up their Bibles on shelves, in coffers, and never look on them more until the next Lord's day, It is the VVord of God written in your hearts, and dwelling richly in you in all wisdom; not the word on [Page 386]your shelves, in your coffers, that must guide you, defend you, and feed you. You are careful to lay up your temporal food safely and cleanly; O cast not this precious food of your souls at your heels, as you do the crusts you give your dogs: but begin and end the day with reading, understanding, treasuring up some part of the VVord, and live according to it; sanctifie God's Sabbaths according to it; govern your Families according to it; and manage all your nego­tiations with men according to it. And forget not those things I have lately at large pressed you to from that place, Col. 2.6. Remember them, when you see me not, that as you have received Christ, so walk in him: For hereby you will abundantly adorn your Pro­fession, bring credit to the Gospel, and honour to Jesus Christ; hereby you shall silence and ashame false Accusers, rejoyce the hearts of God's People, promote your own Peace and Salvation, justifie the Doctrine preached to you from all aspersions, and be a Crown of Glory and rejoycing to your dying Minister, both now and in the Day of Christ: Which that you may be directed and enabled to do and be, I commend you to God, and the Word of his Grace, that is able to build you up, and give you an Inheritance among them that are sanctified.

THe occasion of these words, and of the Epistle, is this—The Apostle knowing (by Revelation, as is probable) that he was ere long to dye, ver. 14. Knowing that shortly I must put off this Tabernacle, even as our Lord Jesus Christ hath shewed me; and fearing that many of those to whom he wrote, were negligent enough in minding and perfecting the business of their souls Salvation; he therefore labours before his de­parting, to put them afresh in remembrance of their duty, ver. 12, 13. Wherefore I will not be negligent to put you in remembrance of these things, though ye know them, &c. as if he had said, I know indeed that you who are the called of God, know these things in part al­ready, which I am puting you in mind of; but there are some considerable reasons why I would reinforce them again upon you; viz. (1.) From the nature of the things themselves, they are of great concern­ment, even such as relate to your Salvation, ver. 10.11. (2.) From the proximity or nearness of his Death, ver. 14. Knowing that shortly I must put off the Taber­nacle of this body. q. d. I am a dying man, ere long I shall be taken from you; and therefore I would leave this last Legacy with you; I would leave something with you, which you might remember when I am dead and gone, in the words of the Text, Moreover, I will endeavour, that ye may be able after my departure, to have these things in remembrance.

In the Original they run after this manner— I will endeavour that ye may alwayes have to make a remembrance of these things after my departure. Others reade it thus, I will therefore endeavour that ye may be able to have these things in remembrance, &c. Therefore, that is, Seeing I am given to understand, that I must within a few days be taken from amongst you (translating the adver­sative Particle by an illative) therefore I shall leave this Epistle amongst you as upon record, that may ever put you in mind of these things when I am dead. Hence observe.

Observ. 1. That it is not unmeet for Ministers to inculcate and press the same Truths upon their Peo­ple. Our memories are brittle, affections are ready to grow dull, and we fall into security in an insensible manner, which drowneth the force of former Truths.

Obs. 2. It is the property of good Pastors to take care of their Flocks for the future. Faithful Ministers should not only take care for their people, whilst they are present with them, but after they are gone from them; they being spiritual Fathers, should lay up for their Children. When Christ was to leave his Disciples, he leaves some Legacies behind him; he tells them what they might expect when he was gone from them; and how they should behave themselves in a sinful and troublesome world, John 16.1, 33. When Paul was to leave Ephesus, he sends for the Elders, and tells them how they should demean themselves amongst the Flock over which God had made them Overseers. We see how Paul was not only a good Shepherd himself, but he also provides sutable Successors, at least to direct, encourage and quicken those that were to succeed him, to the same diligence and faithfulness among the Peo­ple as he himself had exprest, Acts 20.28, 30, 31. When Moses was to be absent but forty dayes from the [Page 389]charge that was committed to him, he takes care for the People, by leaving Aaron and Hur behind him, that they might direct and govern them, whilst he himself was in the Mount, Exod. 24.14. After these examples, I have made it my study, and shall make it my business at this time, to communicate some spiritual Gifts to you. And whereas he said, This is the third time I am coming to you, Rom. 1.11.; I fear I may say, this is the last time I am coming unto you. I cannot say with Paul (ver. 14.) that our Lord Jesus hath shewed me, I must shortly put off my Tabernacle (though that may be for ought I know) but this I may say, that providence seems to point out unto me, that the time of my de­parture from you in particular is at hand. Gen. 49.1. We reade that Jacob being to dye, calls his sons toge­ther, to give them some good instructions, and to tell them of things to come after his death. Now, Brethren, there is a Law extent which lookes upon ma­ny of my Brethren (as well as my self) who were, and are taking pains in the Lords Vineyard, as civilly dead; henceforth we shall not be in a capacity to preach to you in publick; many laborious Ministers after this day are likely to be dead, even whilst they are alive, if not as long as they live. And before I proceed, I would that you were freed from mistakes; Do not think we lay by our publick Work without cause: I would not that any of you should say concerning us, as Pharoah con­cerning the Children of Israel, Ye are idle, ye are idle, and therefore ye take occasion where none is given, to relinquish your People and your Service: it is not mat­ter of will, but Conscience; if it lay in our wills, God that knows all things, knoweth that many hun­dreds of his Servants, would rather chuse to work, than sit all their dayes idle. But you are to under­stand, that such things are propounded to them, as [Page 390]their Consciences cannot bear: we have studied, read, enquired and prayed for direction and satisfaction, and after all, we see our Consciences would check us and reproach us, if we should close with all that is proposed to us, and would be imposed upon us: we may not in any case do any evil that good may come. He doth not require Ministers to take any indirect cour­ses to do his work. He can bring about his own Glo­ry without their sin. He that doth any thing religious, moral or civil, must in the first place be groundedly perswaded, that that which he doth, will be accepta­ble to, or allowed of God. Now as yet we for our own parts, do not see any reason to convince us that we shall do that which is pleasing to God, in closing with every thing that is propounded to those that will stay in their places. Particular reasons why we can­not assent and declare a full consent, &c. I have not now time so much as to mention. Having said this little to prevent prejudice, and to silence wonder in you at this sudden Declaration of our prefixed leaving of you, give leave to read the words once more, with a little variation, Moreover, I will endeavour, that ye may be able after my [Departure] to have these things in remembrance. The words of dying men use to be much regarded; seeing in some sence we preach as dying per­sons, be intreated diligently to attend to dying words. I have studied that ye may keep in remembrance what ye have already heard; and to that end, of the things that have been spoken, and of the things that should have been spoken, Heb. 8.1. (if time and opportunity had been continued) I shall give you the sum. That which we would have you keep in remembrance after we are gone, may be contained under two general Heads of Directions; viz. —

First, Duties relating to God and your own Souls.

Secondly, Duties relating to your selves and others.

The things that relate to God and [...]r Souls, are either such as relate,

• 1. To the Unconverted, and Converted, in general. Or,
• 2. To the Converted in particular.

That which I have to say to you that are our Audi­tors in general, or as mixt, being some of you un­converted, and some converted; some whose hearts the Lord hath touched; and some, upon whose hearts, the Spirit of God hath not effectually moved, shall be contained in these following Counsels.

THe Prophet Zephaniah supposed by some [ Mayer ex Gualth. cap. 1. v. 1.] as the Prophet Isaiah was, of a Family of some Note amongst the Jews (some Noble were and are called) prophesied in those times that bordered upon the Captivity, which was Israels second Egypt; and in regard that the body of the Peo­ple were in his time corrupt and sensless, he is a Son of Thunder unto them: and in that there was in that corrupt body some sound members, a few names that had not defiled their garments, he is a Son of Consola­tion to them. The body of the People would not be­lieve [Page 427]enough to humble them; nor the Faithful amongst them take in so much as to chear them. The Prophets of those times found it little less difficult to prop up good men under their dejections, than to throw down bad men castled in their own presumptions. The most were perswaded that Captivity would never be; and the best had much ado to believe it would ever end, as appears by Jeremiah's Purchase, Jer. 32.6, 7,—41, 42, 43, 44.

The Text is in the Promissory part of this Book. The Prophet ascends the Mount of Blessing at the eighth verse of this last chapter, and thence he uttered these words. Junius thinks that the waiting called for in that verse, is patiently to bear their Captivity in Babylon, and chearfully to expect their Deliverance therefrom; and so, then all that follows, is to give them grounds of hope, that it was but a temporary Captivity, not a final Divorse; they should be in a state of Suspension (as Absolom) from God's presence for some time, but not of Abdication, or Exhaeredation, sequestred, interdicted, not ejected, disinherited. So much for the Book in which my Text is, and its coherance with the words of its neighbourhood.

In the Text there are two general parts; (viz.) First, An Implicit Prediction of a doleful Calamity which should befal this People: And, secondly, An Explicit Promise of a Rich Mercy to be bestowed upon them.

In the Prediction implyed, there is a double Calami­ty intimated to be coming, and that is, first, A Loss of their Spiritual Priviledges, which was the Advantage of the Jew, Rom. 3.1, 2. & 9.4, 5. By Solemn Assem­blies are meant their several Conventions at those set times which God had appointed them, viz. on the weekly Sabbath, the new Moons, the stated Feasts and Fasts, which they were bound to observe, Deut. 16. be­gin. [Page 428]For the Solemn Assembly, i. e. for the lack, want of the Solemn Assembly. The phrase is a concise form of speech usual in the Hebrew tongue, and is in this Text to be understood, as in Isa. 32.12. They shall la­ment for the Teats, for the pleasant Fields, for the fruit­ful Vine, i. e. for the spoil, loss, and want of them. Our Translators do sometimes, where the words are no more in the Original than they are here, supply, to shew the sense of the expression: One while [lack] as in Gen. 18.28. Wilt thou destroy all the City for [lack of] five? And another while [want] as in Lament. 4.9. — stricken through for [want] of the fruits of the field. And so it would have done well if it had been sup­plied here. Furthermore, in that it is here expressed indifinitely, The Solemn Assembly, it is to be under­stood universally of All Assemblies: so that it was a total deprivation, they had not one left.

Secondly, The Reproach under which their Assem­blies lay, as under a burden, as our Translators put into the margent: Which was an additional aggravation of their Affliction, adding Gall to their Wormwood. Harm and Scorn are seldom divided. The Church is seldom laid low, but it is spit upon as well as trod up­on. If Sampson be in the Philistines hands, he must be brought forth to make them sport. And this is very irksome. Shame is the heaviest part of a cross; Heb. 12.2. & 13.13. If God had only stripped them of their Glory, it might have been easier born, than to have their Glory turned into Shame. If they had only wanted good words from God, that sometimes they had heard, it might have been born; but to hear evil words from men, yea, to hear the good wayes of God evil spo­ken of, this was intolerable. The Reproaches what they were, you will hear anon. So much shall serve for the Prediction implied.

I proceed to the second general in the Text, (viz.) The Promise expressed. And therein is considerable, 1. The Promise it self, I will gather, i. e. bring you to your Land, and to your Assemblies again, to enjoy them in more peace, power, and purity than former­ly, as the precedent verses, and some other parallel Scriptures (which will be touched on by and by) do shew. 2. The persons to whom this Promise belongs. [The Promise, as other parts of the Word, is to be di­vided, not thrown about carelesly; it is childrens bread, and so not for dogs.] Now the persons that are interested in this Promise are described, 1. Gene­rally such as are of the Church, — who are of Thee: but because deceit lies in Generals; the Church doors are far wider than Heaven gates: All are not Israel that are of Israel, Rom. 9.6. Therefore (2dly.) more par­ticularly, They are characterized by their carriage under the Calamities mentioned (viz.) Their sad re­sentment of those Calamities; they were sad losses to them, they took them to heart; they wept under their Loss, and groaned under the Reproach.

— That are sorrowful for the Solemn Assembly, &c. I thought some years since I had a call to speak to the latter part of this Text, and did so— I wish I could say, I have no cause now to call my thoughts to the first words of this Text, upon which I do intend now to insist, and the Doctrine is this.

Doct. 1. The want of Solemn Assemblies is a Lamen­tation, and should be for a Lamentation to all Church-members.

Ordinances should not be parted with with dry eyes. The Child surely is either very sullen, or very sick, that cryes not for the breast.

The Doctrinal part requires an Answer to two Que­stions, [Page 430]and then the way is open for Application.

The first Question is, What it is to be sorrowful for the want of Solemn Assemblies. And the second Que­stion is, Why Church-members should be sorrowful for their want of them.

Quest. 1. What it is to be sorrowful, &c.

I answer, It consists in two things. 1. It is in­wardly to lay this to heart, as a very great and a grievous want and loss. If even bad men will, like dogs, howl under the want of Corn and Wine, Hos. 7.14. should not the Lord's Children mourn under the want of Spiritual Bread, and their better Refreshings? If ever we will have a spirit of heaviness, sure it must be when God brings a Judgment upon us, so near to a Spiritual Judgment: Next to the withdrawment of Grace, surely is the removal of the Means of Grace. Artaxerxes concluded that Nehemiah had sorrow of heart, Nehem. 2.2. and indeed so he had. The heart must cry in such a case as this, Lam. 2.18. We must be both serious and sincere. Here is no room left for Crokadiles tears; We must not be such mourners as Ishmael, but rather such as they in the verse fore-go­ing. Jer. 41.5, 6. Our bowels, our bowels should be troubled, we should be pained to the heart; as Christ was when he beheld the Shepherdless People, Matt. 9.36. How oft in the Book of Lamentations doth the Prophet touch upon this, as the Lamentation? It is (as I may say) The Lamentation of that Book of Lamentations; it is the burden of that doleful ditty, as you may observe in reading of it. Eli held up, till the Taking of the Ark was mentioned, 1 Sam. 4.18. but when that is men­tioned, his heart dies within him; this put him into an extasie of grief, and overwhelms him; every word that that Messenger brought made his heart-strings no doubt to crack, but mentioning the Ark, that broke [Page 431]his heart: It may be easily believed, that his heart was broke with the Arks captivity, before his neck was by his fall off his Seat.

2. It is outwardly to express this inward Grief, and that some such wayes as these. — First, In keeping Fasts; especially making the dayes on which such a sad Calamity befals us, Fasting-dayes. As this Peo­ple did, Zech. 7.3. compare Jer. 52.12. The Fast of the fifth Month, was for the burning of the Temple, which with their solemn Assemblies were all consumed and buryed in its Ashes.— Secondly, In abandoning, or at least very much abating Joy in many other things, continued to us during the continuance of this Cause of Sorrow. Nehemiah (though a chearful man) droops, and cannot be chearful as formerly, Nehem. 2.1, 2. he is heart-struck with the Churches condition, and hath little joy in his own preferment; a Prince's smile will not chear him, whilst God frowns on his People. Uriah will not enjoy honest and lawful de­light, whilst the Ark is hazarded, 2 Sam. 11.11. He that denies proffered delights, because the Ark is but hazarded, how would he have disdained, if not abomi­nated such a Proffer, if the Ark had been captivated? The Wife of Phinehas sets not her heart on the Tydings of a Male-child when the Ark is taken, 1 Sam. 4.21, 22. There is little Joy in Children, when we suspect whe­ther we shall leave them a Gospel or no: We may write Ichabod upon the Children born in our houses in a time when God seems to be breaking up house amongst us. Oh who can tell what a want, the want of Christ's School of Ordinances is to poor Children! — Thirdly, Mentioning not, or at least not accoun­ting our own losses that do accompany this (for such Calamities seldom come alone) comparable to, or wor­thy to be named with this Loss. You may see the frame [Page 432]of this Prophets Spirit, Psal. 137. totum. They cannot joy, no; though in Babylon they were seated in a fruit­soyl, by the waters side, but there they weep: And what is it for? it is for Zion; no doubt but they had many a doleful thing to remember beside Zion and her concernments; much Spoile and Cruelty: The Fa­mine that would fill them with many sad thoughts, and the Sword and its Executions would mind them of grievous things; but it is Zion that makes their heart bleed. As this is their chief Joy, so this is their chief Sorrow. They did not so much miss the Comforts of their native Country, as Jerusalem, Oh that City of their Solemnities, Oh Jerusalem they cannot forget! David in his Exile, wanted many things besides the Courts of the Lord, but he speaks as if he wanted no­thing but them, nothing as them: He breathes not af­ter Sauls court, but after God's Court. Some upon the 84th Psalm, and the 4th verse, do leave out the supplement [Even] that is in our Translation, and reade it as an abrupt and pathetical Exclamation; thus, Thine Altars, O Lord of Hosts! q. d. Oh for thine Al­tars (O my God) when and where shall I be so happy, Thine Altars, thine Altars! The Birds they have Nests where to lay their Young; they have what is agree­able to their nature, need and refreshings; Oh why have I not where to lay my head! Oh why am I kept from my Resting place! David in his Exile, seeing the Birds come and go to their Nests, like a passionate Lo­ver, he takes occasion thence to bewaile his sad lot. As sometimes Queen Elizabeth did in her Restraints, Speed, in the Life of Qu. Mary. upon the sight of the Milk-maid out of her Prison Windows, whose merry singing over her Pail, put her into a pensive dump, preferring a poor liberty before her Princely Captivity. So that [Page] [Page] [Page 433]the words are, an holy piece of Poetry, expressing so zealous an Affection to the Ordinances, that turned every thing it met with, either into Fewel, or Bel­lows. — Fourthly, Lamenting after the Lord, during the time of this Sequestration on us for our Delin­quencies, until the Lord take it off, and put us into possession of these dear Liberties, and precious Privi­ledges. One of the Daughters of godly Sorrow, is vehement desire. As in the Creation, out of the Wa­ters were formed the winged Fowls, 2 Cor. 7.11. And hence comes a sickness of heart until the Mercy de­sired be obtained. No Mercy that is on this side Christ and Grace, more panted after. This is that which David will seek after, Psal. 27.4. this is that he thirsts for and longs for, that he may see God's Power and Glory, as he had seen him in the Sanctuary, Psal. 63.1, 2. Oh that I may but behold those glorious Ordi­nances! If it had not been for hopes of Restitution, his heart would have fallen into a deadly swond, Psal. 27.13. You find the People, 1 Sam. 7.2. lamenting after the Lord. We should lye in Tears whilst the Church lyes in its Ruines. It is Junius his note upon the Text — Pios, qui tanto studio conventus sacri constrin­guntur, ut tantisper dum a Deo absunt sint in maerore & luctu —The Spirit of a good man under such a want, should be like that of Mephibosheth in Davids absence, 2 Sam. 19.24. Whilst David was driven out, he hath no mind of himself, nor of any thing he hath: And when David is returned, he is so full of that, that he cares not if he hath nothing else. Surely brown bread and Gospel is good fare; and a short allowance of Temporals will serve, if God will restore and mend our spiritual Pastures, Isa. 30.20. And thus much of the first Question. The second follows, which is;

2. Quest.— Why should Church Members be sorrowful for the want of them?

Answ. The Text shall answer this Question, that so I may at once more fully explain the Text, and con­firm the Doctrine; and before I give the Reasons that are couched in the Text, I shall only premise this, That I take it for granted, that by Solemn Assemblies, are meant all the Appendices of them; and takes in the want of the Word, Worship, Ministry and Ordi­nances; which things do make them sacred, and in a peculiar manner solemn Assemblies. This premised, I come to the first Reason.

Reas. 1. Because they are Solemn Assemblies; i. e. Holy Meetings for high and great Ends.—The Testi­fication of our duty in our attendance upon, and ap­proaches to his Majesty; and the Communication of his Grace, Mercy and Goodness, so that in losing them, we are prevented from doing that which is the main end of our being, and are interrupted in the en­joying of that which is the means of our present and future well-being. But because it is particulars that do affect, singularia pungunt, I shall a little open this Loss in two particulars — First, In the want of Assemblies, we want the Publick Worship. — And, Secondly, We want the things to be enjoyed in Publick Worship, and to be received in it. — 1. In the want of the Solemn Assemblies, we want Publick Worship; there the People are ( Psal. 102.21, 22.) gathered to­gether to serve the Lord. The service of God is recko­ned among the Jews Priviledges, Rom. 9.4. Pub­lick Worship is one of the Jewels in the Jews Cabi­net. — First, Publick Worship is that which God loves: and that God hath wrought in all his People a love to above Private Worship.— He loves it; Psal. 87.2. He loves the dwellings of Jacob, but especial­ly [Page 435]the Gates of Zion. He will meet his People in se­cret; but he hath made a more peculiar Promise to meet them in their Meetings, Mat. 18.20. Exod. 29.42. Private Duties want not a blessing; but Publick Worship is honoured by God to be the main Convei­ance of Blessings. Publick Ordinances are the great Veins wherein the Blood of Christ runs, Psal. 128.5. Psal. 133.3. The Mount of Zion is the Mount of bles­sing. The Gleanings of Ordinances are better than the Vintage of other Helps. There he commanded the Blessing. 1. There is Conviction, 1 Cor. 14.23, 24. 2. There is Conversion, Rom. 10.14. Private Means want not their Encouragements; but God sets the most seals to his Publick Worship. Hearing is not the only way, but it is the most ordinary way of Faith. God's chief Doles are at Wisdoms Gates. Psal. 87.5. Of Zion it shall be said, This and that man was born; I may say, new born there. These are, as it were, the troughs (as once Jacob did) wherein God layes the Rod of his Strength, and transforms hearts.— 3. There is Consolation. The Ordinances are the breasts of Con­solation, Isa. 66.11. There in the Banqueting-House God stayes his with Flagons, and comforts them with Apples; as in Cant. 2.4, 5. There God puts the teat in­to the mouth, and stills the Whimperings of his Chil­dren. The Comforts that are given in Assemblies, are most satisfactory; as things done in open Court, are most Authentick. Hannah, 1 Sam. 1.18. went away, and her countenance was no more sad. — 4. There God carries on his work begun. God feeds his People where he breeds them: gives them Strength where he gave them Life, Psal. 84.7. Growth where he gave them truth of Grace. Psal. 92.13. To talk of over-thriving Ordinances, is a mistake: 'Tis decay, not thrift; 'tis death, not growth. We must be, and may [Page 437]learn in Christ's School, till we be sent to the Universi­ty of Heaven.— Secondly, And as God loves it, and hath set his Broad-Seal to it, so God hath wrought in his People a Love to it. God's People cannot live without Secret Corners, nor comfortably without Pub­lick Meetings: if they be cooped up at any time, they are as a Child in the wombe, strugling to get forth. Hezekiah was more loth to leave Worship, than to leave the world: He mentions his ( Isa. 38.11.) loss of Converses with Men, but not so emphatical as the other; as you may observe; I shall not see the Lord, even the Lord: He redoubles the word [Lord] to express his ardent Affections to God's Service, and to inti­mate his desire of life, that he might go to Church again. Reade ver. 22. of that Chapter. Now can we part with such a Dorcas for good deeds, and such a Jona­than for pleasantness without sorrow? Can we suffer such a Right-hand to be cut off? such a Right-eye to be plucked out without grief? Shall such a Darling-Bles­sing dye unlamented? Thirdly, As Publick Worship is in the Heart of God, and in the hearts of his People, so Publick Worship is that which all need, be their per­sonal Abilities, be their private Helps what they will. (1.) All need it. Publick Worship is a publick Good; and so a publick general Loss; our persons, our fami­lies will feel it; it will be soon every where in a lit­tle time. The Publick Worship is like Husbandry, of which it is said, The profit of the Earth is for all. The King himself is served by the field, Eccles. 10.9. 'Tis well noted, That the Ministry of the Word, or rather the Ministers of the Word, are set forth by common Blessings, such as are Light, and Salt, and Harvest-men, Bread; so that the removal of such away, is a common Mischief: it is as if no Sun, no Tillage, no Labour­ers to reap down our Fields: It is like the bellies want [Page 436]in the Apologue, no member can do its office. The Mi­nister himself will want this Mercy. The Light is pro­fitable to him that carrieth it, as well as to others. They may in saving their Hearers, save themselves, 1 Tim. 4.16.

But Oh how will all sorts of People want it! So­lemn Assemblies are the great Banks against Sin, the main Quickners to Duty. Ministers are both God's and mans Remembrancers, Isa. 62.6. 2 Pet. 1.12, 13. The want of them turns our Palaces into Hell for Darkness and Prophaness, as Egypt was when it wanted Light. Solemn Assemblies are the Directors of all sorts to their duties. How soon shall we find this want in our Children, and in our Servants, nay in our selves: We that have had so much a do to get or keep any life or sence, what shall we do when we want those Rubbings, Chasings, Joggs, Wheels, Quicknings, that we have had in the publick Ordinances?

Read and apply to this present purpose, that speech which your dying, dead Ministers may use to you, Deut. 31.27. Mutatis mutandis. For I know thy Rebellion and thy Stiff-neck: Behold whilst I am yet alive with you this day, ye have been rebellious against the Lord: and how much more after my death? Nay, Furthermore, I say it is that which all need, be their personal Abilities never so great, and be their private helps never so ma­ny. It is a choice observation of a Man of God, Hildersham on John 4. now with God, a Man mighty in the Scriptures, concerning David, that though he was a Man of Excellent Gifts, a Prophet, a Pen-man of Scripture: You have his Cha­racter and Portraiture, in 2 Sam. 23.1, 2. A man of incomparable Abilities, vast Experiences, singular In­tegrity, A man after God's own heart; and yet this man was a lover of the Habitation of God's House, Psal. [Page 438]268. Nay, besides these his own treasures, he had w [...] h him sometimes, if not alwayes, an extraordinary [...] to be his Chaplain, even God, 1 Sam. 22.5. [...] had likewise Abiathar a Priest, to enquire of [...] h [...]m, 1 Sam. 23.9. Yet he longs after the Or­ [...]nces; bewails the want of Publick Worship; and speaks as if he wanted God, in many Psalms, as if he had nothing of God comparatively to what he enjoyed there. Oh who like David! Great men that have much within themselves, yet cannot quite keep off the Markets. Verily the best stored heart or house will not live fully without these spiritual Markets. All private helps may say to the publick Ordinances, as Gideon to the men of Ephraim, Judg. 8.2. What have I done in comparison of you? Lay all this together: strike [...]e [...]e con [...]iderations on the heart, as Moses did the Ro [...] with his Rod; and conclude the heart is a Rock indeed, if it yeeld no water after these strokes. Oh if any thing should open springs of sorrow in the heart, i [...] should be the stopping up of such Wells. But I stay too long upon things. I proceed to the second Particular, that sheweth how considerable the Loss of Solemn Assemblies are; and that is,

Secondly, In wanting the Solemn Assemblies, we want the things to be enjoyed, done, received in the Publick Worship. Oh the Blessing that is in this cluster! sure­ly a cluster of Blessings; It is a Mercy that comes not alone, nor goes away alone: We may say of these Mercies when they come, as she of Gad, Behold [...] Troop! and when they go, On how much do they car­ry away! As to instance, (1.) In the want of them, we want our dearest Enjoyments—such as are; 1. The gracious Presence and Visits of the God of Heaven; the Day of our Visitation sets with them, Luke 19.42, 44. The Publick Assemblies are God's Chambe [...] [Page 439]of Presence. Cain going from that quarter of the World where God had his Church, is said to go from the Presence of the Lord, Gen. 4.14, 16. Is it nothing to be without God in the World? Is it nothing to be de­prived of the sight of his Goings in the Sanctuary? Is it nothing to want his Walks amongst his Candle­sticks? Seemeth it a small thing to us to stand under Suspension? Did Mary weep when she supposed they had taken away her Lord? John 20.13. and shall not we when our Lord is clearly withdrawing himself? Will a departing God fetch never a tear? Depart from me will make weeping, wailing and gnashing of teeth; and that thou maist fear, since the Departures of a God do not affect thee. 2. Open Vision, and the benefit of the Gifts of God's Ministers, whom God hath en­dued with Gifts to profit withal, for the edifying of the Body of Christ, for the perfecting of the Saints. Solemn Assemblies are the Orbs wherein these Stars shine, they are the Candle-sticks in which these Lights are set up. When the Ark was taken, the Priests fell too. When we want our Signs, we want our Prophets too. When no Solemn Assemblies, then are our Teach­ers driven into Corners. Some have thought it more elegible to lose the Sun, than these Stars. Is it a mat­ter to be passed by without Regard, to see Lights put under Bushels; to lose the Treasure that is in these Earthen-vessels; to lose so many faithful Guides that were as Eyes to us in the Wilderness of this world? Oh to want their Counsels, their Comforts, the Fruit of their Studies, Temptations, Intelligence from Hea­ven. The beautiful feet of them that publish glad Tydings turned from us, calls for sad hearts; when we cannot hear the joyful Sound; let both God and man hear sorrowful sighs and groans. Reade Acts 20.36, 37, 38. People know little of the Reality of spiritual [Page 440]Relations, whose hearts are not touched with the sense of spiritual breaches. Read and apply to this head, 1 Sam. 3.1. Psal. 74.9. 3. The Communion of Saints, which is the nearest resemblance of Heaven that is upon Earth. When Assemblies are gone, then the Sheep are scattered. Oh how many times do God's People experience warmth by the affections of others! What will the coals do, when they are pulled one from another? Oh what is it to want those glad­some Calls! Let us go up to the House of the Lord; come, let us go to the Mountain of the Lord's House. Oh to want opportunities to unite our strength in pray­er, to gather about God, and besiege Heaven, and make a common cry, Father, pitty; Father, help! Single Prayers are heard, but bands of Prayers, vollies of Prayers, these have the honour to prevail with Hea­ven. God shews his Condescentions to his People when they twist their Prayers, and with one consent stir up themselves to take hold on him, and hang upon him. Christians have great need one of another, as the members of the body have of each other; and ex­cept there be an increase of influences from him, that is instead of all, we shall be very poor and weak, and unfit for our duties when we want the supply of the joynts. God's Plants are quite different from other plants; for God's Plants thrive best when they are the nearest together. Oh this true good Fellowship! what a sad world is it when it is broken up! Read Eccles. 4.9, 10, 11, 12. Heb. 10.24, 25. especially Psal. 42.4. In that Psal. 42.4. you may see what our frame ought to be under this Loss; When I remember these things, I pour out my soul in me, for I had gone with the Multitude, I went with them to the House of God with the Voice of Joy and Praise, with a Multitude that kept Holy-day.