THE History whereof this Text Vers. 2. & 9. & 11. & [...]. is part; is a narrative of one of the murmurings of the Is­raelites, which famous sinne of theirs is exprest in some va­riety of stile, being elsewhere called Temptation of God, or [...] provocation, or imbittering of God, and sometime rebellion, which is a sinne incident to a people that are under promife, or in expectation of good from God, and yet withall, so incountred [Page 2] with temptations and obstructions of their hopes, wave after wave, that they cannot unto themselves by faith reconcile the promise, or tendernesse of God with his present providence and dispensation towards them, his foot-steps being cloudy, and his hand heavy: whereupon their spirits are even by his probationary scourges imbittered against him, as if he neither regarded his own truth, nor their sufferings. And God againe is imbittered against them for their unbeliefe in him, their jea­lousie of him, their discontents, thought or vented against him; for God would not have the people of his Covenant, because they are in straits, to que­stion his respect to them; no, though they be be­tweene Pharaoh and the Sea, at point of perishing: But if his present hand make them cry, Alas for the day is great, It is even the time of Jacobs trouble I [...]r. 30. 7. (and who will not shrinke at the first putting his feete into cold water) yet to over-beleeve sence, and adde withall, but he shall be saved out of it. This murmuring was the Tenth, the greatest, and of the heaviest consequence.

The Tenth, so God himselfe numbers it, who, as he keepes a Booke of every mans particular sins (as the phrase of blotting out imports) and where­of every mans conscience is a counter part, so it appeares hence that he keepes an exact account of our Nationall rebellions and provocations, Ver. 22. They have tempted me now these ten times.

The greatest, for besides that it is after nine, and the repetition of a sinne makes the latter eo nomine the greater, ( Ezra 9. 14. Should we againe breake thy Commandements) I say, abs (que) ho [...], their other [Page 3] murmurings arose upon their want of flesh, bread, water, or some dislikes of some particular occonomy of God over them: This strikes at the roote, at Chap. 12▪ 16. Deut. 1. 20. the throate of all, for now being in Paran, or at the Mountaine of the Amorites, in the very borders of the Land of their rest, ready to put in their sickle to reape the promise made to Abraham so many hundred yeares before. They so undervalue and dishonour Gods rest made over by deede of pro­mise unto them long agone, and now ready to be given by livery and seisin into their hand, that they prefer a slavish life, nay a grave in Egypt, before such an adventure, would God that we had died in Egypt, Ver. 2. Or would God wee had dyed in the wildernesse, any grave would serve their indigna­tion, rather then they would put on for this inheri­tance; and haply they thought (as we sometimes doe in like case) that this Land being in promise, it should have dropt into their mouthes, even with­out their opening them, and not have beene a Land of conquest as well as promise; for so we fancy, that promises must fulfill themselves, even though we be not in capacity of them, or contribute not to serve Gods command or providence in the way of rea­ping them.

And what was the consequence? God was pro­voked, and in his wrath swore an oath exclusive of this people, led them off the borders of the Land a 40. years march in the wildernesse, untill all the mutineers (all above twenty yeares old at their go­ing forth of Egipt) fell therein. Upon which ac­count, not a man of that great people (except Caleb and Ioshuah) of much above 60. yeares of age came into Canaan.

Now if these things be our ensamples, [...], 1 Cor. 10. 6. then it is but laying the scene among our selves, and the result of it will be this; That if after all our other Nationall provocations of God, for which wee have long deserved, that the hand should write upon the wall, that God hath numbred our Kingdome and finisht it. We should be brought to the borders of that long prayed for rest from our yoakes and burdens in Church and State, and then prove, as I may so say, run-awayes from Edge Hil, and stumble at the threshold, despising the offer, cancel­ling our former prayers, scandalizing our selves, say­ing, The time is not come, the time the Lords house should Hag. 1. 2. be built, and so wish for Captaines that we may re­turne into Egipt, as this people, Vers. 4. Might wee not feare such another oath of God against us, and such another pilgrimage of our selves in the wilder­nesse of our own misery, untill our carcasses were all fallen as theirs.

The occasion of this mutiny was, Twelve Princes or heads of the Tribes, were sent out to discover the Land, they went, returned, and reported, but these Twelve were not all agreed of their verdict, they were ten to two; The ten spoke their carnall feares, nothing but walled Townes, warlike people, sons of Anak. the Land indeed is good, but like the garden of the Hesperides, Dragons keepe it; not a word or sillable of Gods covenant, promise, or presence, to counter-ballance or make re­batement. The people are drawn after them and imbittered, they cry out that God hath betraid their lives, Wives, Children to manifest ruine, and to Egipt they will backe againe.

The two, Caleb and Ioshua, countervoted the ten, Num. 30. 30, 31. and protested. We are not able say the ten, we are well able saith Caleb; they are stronger then we say the ten, they are bread for us say the two; wee are Cum Cap. 30, 31, 32, 33. Cum. Cap. 14, 8, 9. Pismires and Grashoppers to them say the ten; the Lord is with us, feare them not say the two; they are fenced in with walles, and giants say the ten; their shadow is departed from them say the two; This was the contestation, but the Noes carried it, and though Caleb and his fellow plyed the people with Gods presence, power and promise, and with the experience they had had of him, yet they got no heate into them, but the heate of insolency and rage, All the Congregation bad stone them with stones, Vers. 10. Spirituall arguments to a carnall heart, are but warme clothes to a dead man; when men have once a prejudice against God, as if he would be false to them, and thinke their faith in his promises will be but a snare to ingage them into wayes destructive of themselves, then it's no oyling of a wheele so skotcht: for it is a sure rule, he that hath no faith to make use of God, would by no meanes have need of him. When this people saw the great worke which God had done upon Egipt, then they beleeve; the Exo. 4 31. faith of a carnall heart is laid up in present sence or evidence of Gods hand; but while the Anakims are alive, God is no body to them; a hard heart will not bring up former experiments of God, to charge new dangers in the face, for though saith Mo­ses, you have seene so much of God already, yet in this thing yee did not beleeve the Lord your God. On the Deut. 1. 31, 32. contrary, Caleb values God alone against all that can be said, and makes the Giants but Pismires to his [Page 6] faith, by setting God by them, of such down-weight is God, to a spirit of faith, in that very thing wherein to an unbeleever he doth not so much as stirre, much lesse turne the beame.

So much for the survey of the Suburbs of the Text, whereby you already doe perceive, that here is something that is proper to the Meridian of our owne case.

And now I am at the words, which are an excep­tion of Caleb out of the number of them, whom God by oath peremptorily excluded the Land of promise for their Rebellion, and therein we have,

• 1. Gods testimony of him.
• 2. Gods promise to him.

• 1. Gods testimo­ny of him.

  • 1. He hath fulfilled after me.
  • 2. He had another spirit with him.

• 2. Gods promise to him. Him will bring, &c. and therein,
• 1. The assignement of Calebs plot, the Land hee searched, or that part of it into which he went.
• 2. The ground of that promise; because he had a­nother spirit, and hath &c.
• 3. The entaile of the promise, or the inheritance upon his seed. His seed shall possesse it.

I begin with Gods testimony of this servant of his, He hath fulfilled after me, which after this time you may observe to be set as a marke of honour upon Deut. 1. 36 Ios. 14 & 6. & alibi. this man: insomuch as when his name is named, this character sirnames him, Hee that followed mee fully; in like manner, as that brand stickes upon the name of Ieroboam, Hee that made Israel to sinne.

I list not to vex the words. The Hebrew being [...], he hath fullfilled after me, answered with [...]; in the new Testament, [...], 2 Cor. 10. 6. when your obedience is ful­filled: but I will not stand to tub that eare, which will yeeld me no more corne then the Translation hath beaten out. He hath followed me fally; as if the Lord had said, he hath stuck close to me, and improved the businesse under his hand, howsoever succeslesly as to the people, yet dangerously as to himselfe for my sake, and managed it to the best ad­vantage of my honour, by valuing me, my promise, presence, power, against all Objections made by humane wisedome; or Obstructions laid by humane power.

Let us now see what the Text holds forth unto us, and that honey is best, which runnes freely from the combe; we must not commit rape or extortion up­on the word of God, a sinne too frequent in our times, by such as are most zealous for their party, for how many doe [...], cauponari verbum Dei, as the Apostle speakes, dashing and mixing as Hucksters doe their wares, adulterating the pure word with their owne crude fancies, and so uttering and venting it abroad into the world, to the great scandall of Scripture it self, godlinesse, learning and ingenuity.

The Observations that offer themselves willingly are these.

• 1. That God makes great reckoning of, and gives speciall testimony unto such his servants who fulfill after him. My servant Caleb hath fullfilled after me.
• [Page 8]2. To fulfill after the Lord, proceeds from another spirit than the unbeleeving Israelites are acted with­all. He had another spirit with him.
• 3. Such shall not loose by the hand, who out of a right spirit doc follow the Lordfully. Because he had, &c. him will I bring into the Land, &c.

For the first, it is not Calebs commendation onely, but every mans duty also, who beares this stile, My Servant. You heare that Solomon who out of com­plyance with his wives, tooke in also, as I may say, Concubines to Gods Temple, is therefore char­ged, 1 King. 11. 6. Not to have fulfilled after the Lord; and Iehu who out of compliance with that pollicy which proved fatall to that Kingdome, not casting out that Ieroboamiticall Idolatry in being, is likewise charged, 2 King. 10. 31. Not to have ob­served to walke in the Law of the Lord with all h [...] heart: both of them are taken as defective in this duty, he that tooke in more, and he that cast out lesse then might answer the levell of Gods order of worship, and judge the same in other cases. For it is plaine by our Saviour his frequent and instant im­portunity, that his people must deny, loose, sell, forsake, hate all, not onely all sinne, but all dearest things of this life, which are lawfull, necessary, and (out of the case of impediment of our following of Christ, and their competition with him) wor­thy to be sought or enjoyed, which can im­port no lesse then this duty of fulfilling after the Lord.

Nor are these meerly Evangelicall counsels to some perfect men, but obligatory of all Christians, otherwise that weight could not be laid on, which [Page 9] is, Whosoever doth not this cannot be my Disciple, And indeed, as the Philosopher saith of privation, that it is one of the principles of naturall generation; so is self-denyall and the whole sale of all for Christ, it is the first lesson, howsoever it be last that is well learned, being the onely removens prohibens, that which removes all impediments of our fulfilling af­ter Christ. And as the times of Christ, opposite to the institution of the Gospell did require the incul­cation of this Point, so ours, opposite to the restitu­tion of Gods worship to it's native simplicity, doe bespeake the same, being such, In quibus animum firmare oportet constantibus exemplis, as he in Ta­citus.

For the opening of this Point, we shall con­sider,

• 1. What ground-worke is requisite to be laid in a man, that he may fulfill after the Lord.
• 2. What it is to fulfill after him.
• 3. Why we should fulfill after him.

For the first of the three, I shall acquit it in foure things, of which the second will rise out of the first, the third out of the second, the fourth out of the third.

1. The first and indeed the root of all the rest, is this, that there be in a man a principle of saving faith, closing with Christ to secure the present and finall estate of the soule, or the ground-worke of sound Regeneration and conversion to God; there may be many workings or gifts of the Spirit of God in and unto men, in whom there is not a spirit uni­ting to Christ, and there is a dogmaticall faith of holding the truth in opinion and assent which is [Page 10] not justifying of the person by reception of Christ; now there must be such a spirit, and such a faith as may carry the soule out of it selfe for subsistence, and above it selfe in operation and working, so that God may be [...], from whom and unto whom the soule doth act, and then it will follow, that he that hath cast his soule on Christ by faith, securing the maine estate thereof, shall the more ea­sily cast away his life, estate, &c. in a particular cause for him. He that through all the pangs and struglings of the new-birth, discouragements at the weight and height of his sinnes, oppositions of reasonings, delusions and flatteries of self-righteous­nesse, violence of hell it selfe, hath shot the maine gulfe and hath landed in Christ, shall with more facility lay aside his lesser, his outward interests for him: for it is a terrible thing for the stoutest heart a­live to looke such a danger in the face, as for ought he knowes may at one blow kill him and damne him, or in a moment, send him both to his grave and hell, it makes a man follow the Lord fully, when he obeyes the Commandement by the same faith, whereby he receives the saving promise, and offers up Isaac by the same faith, whereby hee got him; that is, to obey and suffer by a justifying faith, as they, Heb. 11. whose acts there expressed, were not most of them justifying acts, yet done by a sa­ving and justifying faith, for so it is the same hand which shuts and closes upon the gift and opens it self to work. And yet I must needs preoccupate an Ob­jection, and grant that Abraham who beleeved the maine promise without staggering, shewed some trepidation, when he conceived himselfe in danger [Page 11] of his life, They will kill me, saith he; but that is Gon. 12. 12. but the encountring of sence with faith, which sence fights sore against faith, when it is upon it's owne dung-hill, I meane in a sensible danger, natures re­traction of itselfe from a visible feare may causethe pulse of a Christian which beats truely and strongly in the maine point, the state of the soule, to intermit and faulter at such a time; but the needle will re­turne to the true point againe upon self-recollection, That godlinesse hath the Promises that belong to this life and the life to come: as for such men whose hearts are not ballast with grace; no marvell if they ride uncertainly and are up and downe in rough wa­ter, for though in faire and easie weather they may keepe tune and time, yet it will be no wonder if they ring their bels backward whenthings begin to bee on fire, Religio religat, Godlinesse bindes fast.

2. The second is, That a man affect God him­selfe, and account him his great reward, and this is the immediate effect of saving grace and faith, to bring the soule into the esteeme and acceptance of God himselfe for our [...], or chiefest good; it is true those Promises, I will call for the corne and increase it, and will multiply the fruit of the Tree and of the Field, are blessings and benefits of his Covenant, Ezek. 36. 29. And blessed are the people that are in such a case, Psal. 144. 15. but the maine Promise of the Covenant is, I will be their God and they shall be my people; and then saith the Psalmist, Ibid. Yea blessed are the people whose God is the Lord: That which we call amor amicitie or conjugalis clo­ses with the person, and not onely with benefits. [Page 12] The first Commandement shewes that this is the most naturall order; first, to have God for our God, and then and thence to performe other duties. Ser­vility when one is awed from sinne, or driven to duties by the whip, and mercenarines when one is drawne by meere benefit or reward, are the bane of following the Lord fully: He that parts with sinne as a slave, parts with it and loves it, and will in the calme gather up againe that which hee cast over­board in the storme; and hee will performe duties and hate them: He that followes God as a merce­nary will no longer uti Deo, then he can frui mund [...] He will use him while he can serve himselfe of him. Duties and sufferings are irkesome things without that suave condimentum, the love of God himselfe. I know the opinion of merit with God or men, swee­tens sharpe duties and sufferings to some palats, but that is but dulce venenum, a sweet poyson to all wee doe, it frustrates our very Fasts, Did yee at all Fast Zach. 7. 5 unto me, even unto me? Was it not an argument of an excellent spirit in Moses, when God offered him the benefit without himselfe or his presence, Exod. 33. 2. I will send an Angell before thee, and I will drive out the Canaanites, &c. but I will not goe up in the midst of thee; and this was the rea­son, I shall but consume thee if I do; what a fair offer was this, and what a reason of Gods denyall of his owne presence was that, and yet Moses could not be content with it; For if thy presence goe not with Exod. 33. 25. me, then carry us not up hence. Let us be here in the Wildernes under thy Cloud, rather then possesse a Canaan without thee.

3. The third is, To value Gods interests in any [Page 13] businesse under our hand, more then our owne, his Gospell, his cause, his glory; and this rises out of the former; for he that loves God himself, above himselfe, will value Gods interest above his owne. It is the property of a sincere heart to observe, what share God may have in any action or duty to which he is called, and to distinguish and abstract it from his owne. We have a famous instance in Moses, who was offered a private fortune, even by God himselfe, I'le make of thee a great Nation, greater Numb. 14 12. and mightier then they; no (saith he) Lord, thou wilt be a looser by it, and shalt runne the hazard of thy honour; and surely as God was displeased with Balaam for going, though hee bad him goe, so the Lord would not have taken it so kindly of Mo­ses, if he had taken him upon the offer he made in a time of his heat against his people; nothing makes a man eccentricke in his motions so much as private respects; he that hath an habituate bie-end, hath as it were a nayle in his foot, and though he may goe well enough in soft ground, yet hee will halt when he comes in hard way: If ever in any great businesse God did intwist his owne interest with ours, it is now in our case, and if there be any that could bee content to sit downe in the settlement of their liberty and property, without further care of Religion, and to dwell in seiled houses, while the house of God Hag. 1. 4. lyes waste: let me put them in mind of Reuben and Gad, who being seated in their plot, would yet march on to see the rest of the Tribes setled, as well as themselves, before they would sit down; and saith Moses, if you will not do so, yee have sinned against the Num. 32. 18, &c. Lord, and be sure your sin will find you out.

4. The fourth is, To be able to perish for God, and this rises out of the former, for he onely can lay himselfe out for God, that can lay up himselfe in him: And it is a point of great ability, I know how to be abased, how to hunger, I can doe all things, Phil. 4. 12. Let no man say, Paul thou must hunger and be abased, it is a matter of necessity, nay but yee see he makes it a point of ability in him, that he can be in a necessitous condition; a man shall never be quiet nor at point, till he can loose himselfe to save himselfe, as Christ speakes, and perish to live, for he shall be daunted at every alarum of ill tydings, fearefull of the shadow of the Crosse; every dan­ger in a duty awes him; every frowne of a great man dastards him, untill hee can perish in his reputation, and be vile, more vile, yet more vile for God, or Heb. 11. 35. can come to that, They would not be delivered. It was the greatest heart-breaking to Paul when his friends in affection to him, would have besought him out of his owne danger, Act. 21. 13, 14. And this ground-worke being well laid, you may easily see how possible and probable it is, that such a man should follow the Lord fully, especially in the mat­ters of God and of Religion, wherein many excellent Romanes to their Country and true Patriots, prove ve­ry truants and heavy slugs.

I come to the second thing, viz. what it is to full­fill after the Lord, or who may be said to doe it? And this I shall briefly run through.

• 1. More generally.
• 2. More particularly.

1. For the more generall explication of this point, To fullfill after the Lord. 1. Excludes par­tiality [Page 15] in the Law of God and takes in integrity. Par­tiality is either in the negative part of the Law, and that is when a man casts off some sinnes, and hath some other, one at least, in delicijs; or in the affir­mative part, when he plowes here, and makes a bawke there, this cannot be following fully, for that consists in integrity of aversion from sinne, and of conversion to God, quoad assensum & conatum. 2. It excludes sinisterity of ends, and takes in sincerity; for the Scripture brands it for an empti­nesse of fruit, when a man brings forth fruit to him­selfe, Hosea 10. 1. Israel is an empty vine, he brings sorth fruit to himselfe. 3. It excludes lukewarme­nesse and takes in zeale, not that preternaturall heate, miscalled zeale; for that is a disease rather then a grace; zeale should eate us up, but not eate up our wisdome, nor should pride eate up our zeale. 4. It excludes the meere forme of godlinesse, and takes in power; for forme wants the chiefe dimen­sion of holinesse, which is depth and substance; there­fore those follow not sully, that run before the com­mandement in outward forme, but walk not after it it in morall piety. 5. It excludes withdrawing and takes in constancy, for [...] & [...], to follow fully, and goe on to the end, are much at one; he that walkes fully after the Lord, walkes fi­nally after him. But this fulfilling after the Lord, doth not necessarily require legall perfection, as to exclude all sinne out of the person, or his wayes, for we heare of none besides the two Adams, in whom it might be said [...], there is no sin; though it was said of one, and may be of other true Isra­elites, [...], there is no guile, or predominant [Page 16] hypocrisie; Neither doth this fulfilling after the Lord, exclude inequality, and take in the same mea­sure as necessarie in all, for the fullnesse of two vessells, doth not infer the equality of them; God hath differently tallented men with grace, parts, meanes, opportunities, and he doth not require him that hath but one tallent, to put forth five.

2. For the more particular explication of the point, and first, who fulfils after the Lord in duties of obedience, and that is when a man walkes,

1, Universally in compliance of heart and en­deavour to the whole rule, clipping off industriously no part of that service which beares Gods super­scription upon it, though it may be to him harsh and unpleasant, yet the command of God shall both awe and draw the heart unto it, for that word, I am the Lord thy God, makes every Thou shalt of his, and every Thou shalt not, acceptable to a god­ly man, and this is to walke [...], fully.

2. Freely, though no rod be holden over us, the Laws curse is the imprest shilling to force a ser­vile spirit, but the love of God is the byas of a vo­luntiere. Grace is that whereby God is free in gi­ving to us, and grace is that which makes our hearts free in obedience to him, and this freenesse of spi­rit will be most seene, when there are most rubs in the way; for then he that moves by outward poyses will stick and be dull: as when a bowle runs up hill every rub sluggs it, but when it goes downe hill a rub quickens it; a free spirit is enkindled by that which quencheth another man.

3. Satisfied in part with duty, and with the con­science of sincerity and exercise of his graces there­in, [Page 17] though successe answer not; what a joyfull man was David when he and his people had offered so willingly the materialls of a Temple, though he might not build it, 1 Chron. 29. What pleasure tooke Paul in infirmities and reproaches for Christ, when the strength of Christ was perfected in his weakenesse, 2 Cor. 12. 10. And this is that satisfaction wherein a good conscience finds some rest, when a man can pray, can beleeve, waite and speake for God, though the successe and event answer not his duties or desires, a good heart is loaden with the very burden of duty, and finds ease when it is sin­cerely discharged, let the issue be as it will.

4. Independent upon, and unrespective unto the eye and account of men, and that, 1. Though equalls interessed as well as he doe desert him, as the ten did Caleb and Ioshua. 2. Though the peo­ple misconstrue him, as these did them; hee that walkes by mens countenance or eye, steeres by a Planet, and not the Pole-Star.

2. To fulfill after the Lord when impediments lye in our way, and crosse winds carry us from the Port, is,

1. To reckon upon God with us, against all mountaines of opposition, so Caleb, The Lord is with us, feare them not. Thus the Prophet animated his man being in feare, and Hezekiah his Subjects, There be more with us then with him, yet had he none but 2 King 6. 16. 2. Chro. 32. 7. God to recken on, and the Assyrian had a hundred fourescore and five thousand at least; such is this God of ours, who saith, Shall I bring to the birth, and not cause to bring forth, Isa. 66. 9. who promiseth Iacob the worme, that he shall be his instrument to [Page 18] thrash mountaines to dust, Isa 41. 14, 15. and what comparison betweene a worme and a mountaine; what other reason is given of the breaking in peeces of all confederacies and associations against the Church, but only this, For Immanuel, Isa 8. 10. and it might teach all the world, to say when they set against God, si collidimus frangimur, as the earthen pot against the iron rod breakes not the iron, but is it selfe broken.

2. To stand firme, by setting one foote upon the experiences we have had of God, and the other up­on his promises yet in expectation; for our expe­rience of him, we may argue from his opening of the red Sea, to his opening of Iordan. He that ope­ned the Sea to bring us into this wildernesse, will surely open a River to let us out. And for his pro­mises to his people, they will eate their way over all Alpes of opposition, God will be the midwife of them to deliver them of their wombe, as it's said, He hath fulfilled with his hands, that which he spake with his mouth. 2 Chr. 6. 4.

3. To fulfill after the Lord, being in incumbran­ces inward, outward, is,

1. When a man prefers not a quiet Egipt, before a troublesome and hazardous adventure upon the Land promised; He will never repent of his choyce of God, nor of his ingagements to his cause, though he suffer for it, and lose by it, he will never say, would God I had died in Egipt, nor sound for a parley with the world and sinne, nor sound a retreat to his heart, to march away from the cause or work of the Lord.

2. When we misconster not Gods intention and [Page 19] meaning towards us, nor put a false glosse upon his hand that goeth forth against us, like these rot­ten-hearted Israelites, that cryed God would betray them; it is hard when his covenant, truth and love, cannot vindicate him from all possibility of false­hood towards us, or forgetfullnesse of us. Keepe up good thoughts of God; that if he bring us not into Canaan at the fore-doore, yet after he hath led us about to humble our pride, he will bring us in at the posterne, as he did this people; and if he save not Ionah by the Marriners, he may save him by the Whale that swallowes him.

3. The third thing is, why his people should fulfill after the Lord; in which I will be briefe, for Eliah his reason is enough, If the Lord be God follow 1 King. 18. 21. him, for all attractives are in him, all remunera­tives, all restoratives, and he expects it of his peo­ple, commends it in them, and rewards it to them: He expects it, I know Abraham saith God, that he will doe so and so: He commends it, as here he doth Caleb, he followed me fully: He rewards it, as here he promiseth, and afterward performed to Caleb, and generally they that follow the Lord home.

• 1. Shall see more of him.
• 2. Receive more from him.

1. They shall see and taste more of him, for then shall we know the Lord, if we follow on to know him, Hose. 6. 3. we shall see him in oftner experiments, and observe the curiosity of his contrivements and workmanship in his wayes, and that is one reason why he crumbles his mercies to his people, and why they have his blessings by retaile, that com­munion [Page 20] and trading between his people and him­selfe may be maintained, and he more sweetly en­joyed: so the cloud empries not it selfe at a sudden burst, but distills and dissolves upon the earth drop after drop.

2. They shall receive more from him; he mea­sures liberally backe to them that meete liberally unto him: They that will have their fill of God, must hold on to the loose of a duty or suffering, for usually he reserves the best and fullest cup to the last; we know what Saul lost by not holding out one moment longer, his men melted from him, the enemy was strong and neere, and himselfe had stayed almost to the end, yet for want of a minute, hee lost by it, 1 Sam. 13. 13. Thou hast done foo­lishly, for now would the Lord have established thy Kingdome for ever; wee know not what we lose by making haste, and not holding up our hands as Moses did, to the going downe of the Sun.

For the Use or Application of this Point,

Vse 1 First it meetes with the murmuring and disaffe­cted Israelites, who, whether out of neutrality or malignity, fulfill not after the Lord, being either purely privative in respect of this duty, or posi­tively disaffected, of these we have infinite, and of divers principles, It's strange, that men should be no more sensible of the sinne of lukewarme­nesse, but that our Saviour gives a double reason of it. 1. That they are not stone cold, that is, not so vitious or profane as others, for there are not so many degrees of cold in the lukewarme as in the cold water; but they should consider that the lukewarme are more offensive to Christs stomack, [Page 21] and can lesse be borne by it. 2. That lukewarme­nesse is attended with selfe-conceit and security, thou saist I am rich and have need of nothing, but this Rev. 3. 17. security arises out of selfe-ignorance, by which key whosoever is lockt up, they lye fast. I shall not so much discusse the sin, as the principles whence such indifferency towards, or malignity against God and his wayes doth flow. As,

1. Some are indisposed meerely out of a stupid carelesnesse, lying asleepe in the side of our tossed Ship in this great storme, foulded fast up in blind­nesse and security, as blankes in a Lottery, and they are but white paper, having nothing written on them; such as these, like Samaritans are a kin to the Iewes when the Iewes prosper, and disclaime kin­dred when they goe downe, being ready to contri­bute their eare-rings neither to golden Calfe nor Tabernacle; or haply indifferently to both, I mean Popery and purity are to them alike; And such is the case for most part of such poore soules among whom there hath beene no vision, their Idoll shep­heards having made their people Idolls like them­selves; not seeing, not hearing, not having any spi­rituall sence; nor are they much the better who have had some rare Sermons, most what about Orders and Ceremonies, and such extrinsecalls, which have pro­ved as a thrum left in the loomes, to which our crafts masters might more easily tye in their new peece, and if in no other, yet in this respect, deserve casti­gation; because they have so taken up Pulpits, Pens and Tongues, as to commit wast of pretious time, of affections between brother and brother, and even of the substance of practick godlines, which hath [Page 22] suffered by such diversion; nor yet are they more awakend, whose Preachers have been but Ethick Lecturers reading morality, whose Ministry hath not beene first a fiery Serpent to sting the consci­ence (for Gods witnesses are called tormentors of the inhabitants of the earth) and then a pole to hold up Rev. 11. 10. the brasen Serpent to the wounded.

2. Some are indisposed to this duty of fulfilling after the Lord, out of pollicy, and that is either pol­licy of safety or of temperament.

1. Of safety, as a reede in the streame, which stands because it yeelds to the tyde and ebbe, and bends the same way as the streame runs; the wis­dome of these men (as they call it) makes them stand as spectators upon the shore, while the Ship is tossed at Sea, applauding themselves alone to have hit the right blot, and censuring all others that endanger themselves for the Truth; If there be deliverance they shall have part in the benefit without their care, cost or trouble, and have share in the winnings though they have nothing at stake: but put case a man is not agreed in hac hypothesi, that such or such a cause is Gods, and therefore cannot lay out him­selfe in it, or suffer for it. I answer, when men are indisposed towards a duty they can easily pleade in Barre, every lesser scruple, or haesitancy of mind, which if they might forbid the action, notwithstan­ding more preponderating arguments, melancholy and Satan would have us at such a passe, as wee should doe little or nothing; as it is a sinnefull thing to ravish the judgement, to goe without, or against the dictate of it; so it is dangerous to enslave it to base feares, interests, lusts; the heart is not more [Page 23] fraudulent than in seeking conviction, being like a Clyent instructing his Councell, and laying open all that favours him, concealing the strength of what may be said against him, and when a rotten heart is pitched upon a verdict like a partiall and ingaged [...]u­ry, it will hold to it, let the evidence be what it will, resolving to elude the evidence and not see it. And if inconviction of judgment, was but enough to free a man from the finne of not doing a duty, a man might the better rest in it; but since it is not, let e­very man labour to avoid that perplexity of sinning, if he performe, and of sinning, if hee performe not, and to that purpose, not onely search the Word of God, but purge his heart from the false byas; nor onely praying, but praying for practicke ends, He that will doe shall know: and let not the common sence and concurrent judgement of those that truliest Ioh. 7. 17. feare God be utterly sleighted as inconsiderable, for though that be no rule determining my act, yet it is a strong motive of my more diligent inquiry. I con­clude with that of our Saviour, He that will save his life shall loose it. It is a mans perdition to be safe, when he ought to perish for God.

2. Of temperament, I meane sinfull, such as are they that cry, Divide the living child, or can be con­tent to make a mixture, like the transplanted Nati­ons, 2 King. 17. [...] Who feared the Lord and served their graven Images. If there be any that can goe so low as to give toleration to Popery (though now the Papists put themselves into such a posture as they seeme to threaten to give, rather then take) let him consider that wee have beene too liberall in conni­vence that way already, and is it not therefore that [Page 24] warre is in our gates; The setting up of Reubens al­tar had presently stirred up warre against them, if the misprision had not been cleared, that no Religi­on was therein intruded; and what say the messen­gers Judg. 5. 8. of the Tribes, sent upon the embassie, Rebell not against the Lord nor against us, Josh. 22. 19. Wee shall smart for it if you doe it. Let their Popery and our Popishnesse goe forth at once for ever: and so I would close this point, but that having named the word Temperament, I would not be mistaken, as if I meant to blow the fire which needs no bellowes, flaming already out at the house-top, to which eve­ry good man should bring water and not oyle. For love peace, saith the Scripture, yea seeke it when it is wanting to you, yea and follow it when it is flying from you; but yet withall the same Scripture cou­ples peace and truth: peace and holinesse in our lo­ving, seeking and following, for we shall have a deare bargain of it, if we sell truth to buy it, and therefore we must not play booty with one another, to rise winners, and God who hath greatest interest to bee the looser. Wee should be happy in such Treaeies, as might not proove a Trojan-horse unto us; and which might heale us to the bottome, and not skin us over. And for him that delights in blood, let sa­tiate sanguine be his burden.

3. Some are indisposed to this duty out of feare, as

1. Feare to be engaged, standing with one foot within, and another without the threshold, looking back-ward and forward, afraid of every new step, saying as Caesar at Rubicon, yet wee may goe backe, and of such men there can be no certainty; for as it [Page 25] is said of those that followed Saul, they trembled af­ter him, 1 Sam. 13. 7. and the next newes of them is that they were scattered from him, vers. 11. So is it here.

2. Feare of losse by the Reformation, and such is every Demetrius, whose Trade goes downe by it; and therefore no wonder if all the Crafts-men cry up their Diana; there is but little more reason for ingrossers of dignities and livings in the Church, then for Monopolists in the State, yet let not that Oxe his mouth be muzzled that treads out the corne: If our Churches be made golden Candle­sticks, let not candle-rushes be set up in them: If our Ministers be Angels, they must have wings, and their feathers not so pluckt-off, as to prevent their flying; there is no colour of feare of this from a Se­nate of such learning, Religion, and already decla­red resolution, for starve the Nurse, and shee must needs starve the Child; the bird that is to keepe the nest and sit upon the egges, must have her meate brought in to her, and not fly abroad to purvey for herselfe; nor makes this any thing against that free­nesse of preaching the Gospell, which some in sim­plicity or worse doe urge as inconsistent with liberall maintenance; for even the Volunteer followes not the warre at his owne charges. I say no more but this, that poore pittances and meer benevolences, are but too like a prisoners maintenance, whose small allowance, and almes-basket to boot, keep him still hungry.

3. Feare or hatred of the purity of Ordinances and power of Religion, of which thousands will say, as they of Christ, Mal. 3. 2. But who may abide [Page 26] the day of his comming, and who shall stand when he appeareth, for hee is like a Refiners fire and Fullers sope. This root bears gall and wormewood, Deut. 29. 18. unto such the burning and shining light of the Ministery is terrible; and the more, when they shall not be able at pleasure to hamper it in the old snare of Ceremonies, or bring upon it the old extin­guishers with that facility as was wont; it is a marke of a Philistine, if the Arke of God smite him with E­merods and afflicts him, it serves not the Israelites so.

4. A scrupulous feare of sinning against authority, and in truth the tendernesse of the conscience in that point is to be approved; for God hath so hedged in Magistracy, whether the supreame or subordinate, that 1 Pet. 2, 13, 14. whosoever breakes through that hedge, shall feele the thornes in his sides, and therefore conscience must acquit it selfe of it's warrant and sincerity, that it seekes nothing but the saving of the Ship and Ma­ster from the violence of the storme; and in that case that once speaking Asse said reason, who having saved her selfe, yea and saved her Master from the Sword, against his owne will, did thus plead against his anger, What have I done unto thee, that thou Num. 22. 28, 30. hast smitten me, was I ever wont to doe so before time.

Let this point helpe forward our Humiliation this Vse 2 day, for our not following the Lord fully, and is it not time, when our former rebellions against and provocations of God, doe now plead against us by the first of Gods foure sore judgements, the Sword, and that Sword the sorest of all Swords, which kind Ezek. 14 21. may yet doubtlesse be cast out by Prayer and Fasting: [Page 27] nor shall I now at this time set in order before you our former Nationall sinnes, for which God hath been a Moth unto us, and is now become a Lion; for from so small a thing as a Moth, doth he threa­ten to be a Lion unto Ephraim, Hos. 5. 12. &c. Let us rather apply our selves to take notice of such markes of Gods displeasure as are now upon us, since we came to the borders of our happinesse, and observe the reason why wee are wafted from the shore so farre into the maine backe againe. When was the venome spirits of men so discovered as now of latter times, When I would have healed Israel, the sinne of Ephraim was discovered, Hos. 7. 1. Healing times are discovering times; and have wee not cause to looke for that in Ioshua 24. 20. namely that the Lord should turne to doe us hurt, and con­sume us after hee hath done us good; or for that in Numb. 14. 34. Yee shall know my breach of promise; Our Arke is like Noahs floating upon the waters. We have many that are weeping for Tammuz, thirsting Ezek. 8. 14. for the returne of their Adonis, we have bitter mur­murings and eructations of gall against God and his Truth, we feare our remedies; wee are full of divisions, sinfull, paenall in Church and State. We abound in jealousies, a just punishment of our provo­king God to jealousie of us by our former dalliances with superstition. Wee arc discouraged because of the way, and speake against God and Moses, Numb. 21. 4, 5. and therefore hath the Lord sent fiery Serpents amongst us, that bite us and even devoure us, Reli­gion is torne into divisions and fragments, the swarm is up and settles in so many places, as without great mercy, they will never be got into one hive; such [Page 28] symptomes doe wee put forth now that God is healing of us, and are come to such a crisis as makes our hearts to bleed, what is there in Ireland? what in England, but pila minantia pilis? quis talia fan­do? What monster of cruelty can endure to see his Mothers bowels so tipt up. Where are our publicke spirits remote from mixture of private ends? What Souldier is willing to forget his a [...]ream messem, or golden harvest, and rather be bankrupt by peace, then make the State bankerupt by warre? What Delinquent rather offers up himselfe to Tryall, and Iona. 1. 12 saith, Take me up and cast me forth into the Sea, so shall the Sea be calme unto you? Surely God will ferch our pride out of us by strong hand, if wee take not off the head of it, and cast it over the wall, to prevent his indignation; and yet wee have marvel­lous mercies too, if we had eyes to see them. God hath evidently showne that he is in our burning-bush, we had otherwise been in ashes by this time, and so we are like the flint betweene the hard hammer and the sost pillow, and have cause of the best kind of hu­miliation, which is to love and weepe, as that woman did: if we be not battered into the mould, why are we not melted, that we may runne into it? and let these humiliations be continued in their vigour, that fre­quency beget not formality; for the valley of Ach [...] Hos. 2 15. Vse 3. is given to us for a doore of hope.

Let it set an edge upon you to fullfill after the Lord.

• 1. When hee goes before you, that is, [...].
• 2. When he flyes from you, that is, [...].

1. When the Lord goes before you and invites [Page 29] you yet after him, by making the tracke of his feet evident; we must not sit still, when his Cloud ari­seth to move forward, it's safe to march after it: and surely if God be to be seene. 1. In nickes of time, Tanquam a machina. 2. In working or creating good out of evill, hope out of despaire, furtherances out of oppositions, &c. 3. In seasonable discove­ries of Clouds, while they were but like a mans hand. 4. In ministring or suggesting timely an­tidotes or preventions. 5. In entangling the Spi­ders in their owne webb, or bringing downe ene­mies by their owne hands. 6. In drawing hope­full blessings on, upon their way above our first thoughts or aime, as he drew on Luther, whetted by importunity of Adversaries; then is God gone out before us, wee may see his foot-stepps in all these wayes, therefore follow him.

2. When he flies from you, yet then follow him fully: Doth he hide his face, delay to heare, leng­then our danger, are things in worse state with us since Moses came? are Treaties abortive, Fasts imprevalent? &c. let us not turne backe and say, This evill is from the Lord, why should we wait up­on him any longer? There is reason that God should be sharpe, we have inveterate staines to be washt out, which will hardly be got out, untill the cloth be al­most rub'd to peeces: Christ came with a shaking of the Heavens and Earth, and all the Nations, Hag. 6. 7. after such concussions, The desire of all Nations shall come; nor did Christ rise out of his grave without an Earth-quake, cum duplicantur late­res venit Moses; for how could mercies be wonders, if straits were not wondrous; though obstructions [Page 30] be obstinate, yet Christ will come in to his people, even when the doores are shut: presently after Ma­rahs bitter waters, God brought Israel to Elim, where they had twelve wels of water, and threescore and ten Palme-trees, Exod. 15. 27. God hides him­selfe to be sought, delayeth to be importuned, flies from us to be followed.

I will adde but a word or two of encourage­ment.

• 1. To all.
• 2. To you our Honourable Senatours.

1. That which I shall say to all is this, that if we fulfill after the Lord, we shall cut shorter our travailes and troubles: so had this people done if they had followed the Lord fully at this time, we lengthen our miseries by shortening of our duties, and the Lord keepes aloofe from us, because we lye aloofe from him: God is disabled from doing great workes among us by out distrust, Hee could doe no great workes among them, because of their un­beliefe, saith the Text: Or admit we be long holden off our happinesse, as Caleh was kept out of his pro­mises fill our laps at the last; the longer day God takes to make payment, the more he gives us at the last. If he come not to heale Lazarus while he is alive, we shall lose nothing by it, for he will come to raise him when he is dead; therefore let us fol­low him fully, both by prayer, and all possible con­tributions to his worke, and cause, and Gospell; what if we have not an eare-ring left, so that the Ta­bernacle have it: water we see puts it selfe to ex­tremities, and contrary to particular nature, rises up­ward [Page 31] ad prohibendum vacuum, to prevent a fraction in the universe; who is likely to save his own cab­bin, when the Ship founders; but it may be the worke stickes, and it may be at thee, why is not thy shoulder at the wheele, when the Cart is stalled; though Israel stick at first in Egipt, yet they went out at length with the Egyptians leave, and not a dog (as Exo. 11. 7 the Text saith) moved his tongue against them.

2. To you of Senatorian order, be you encou­raged to follow the Lord fully, and let not the Lu­minaries of the highest Orbe be slowest of motion, you have need of encouragements, that you may scat­ter the obloquies, the scandalls, suspitions, jea­lousies had of you, and endure the contradiction of such as are afraid to be healed: In the Univer­sities they complaine their muses lye a dying, O let it never be by or under your hand, but onely teach them as of old they were feigned, so now really to frequent and be mistresses of purer fountaines: Some cry out that Religion will be changed, and that there will be an alteration thereof; If this Ob­jection arise from this, that the ceremonies and usages hitherto offensive and burdensome, are like­ly to be abolisht, what can be said more against them; for is it not time to cast them out, the ra­ther, because they are accounted such immoveables, that to remove them, is to commit waste upon the very free-hold it selfe. It's time to breake the bra­sen Serpent, and to call it Nehushtan, a peece of brasse, when it's idolized; or if rather the quarrell arise from that pure administration of Ordinances of worship which is desired, is it not as voide of rea­son; for shall perfective alterations be accounted [Page 32] destructive, doth the changing of the Tabernacle into a Temple, wherein are ten Candlesticks for one and more setlednesse and beauty, imply any change of Religion? Others finde out as many Religions as we have Articles of Doctrine, nine and thirty, and upbraide us with Sects and Schismes, &c. which truely are our misery, and fill us with scandalls, shame and sorrow; yet this I may say, that if every severall or new opinion, makes a new Religion, then we have more then so many: If not, then doubtlesse we have fewer; but whatsoever it be, it is but a fond thing to say there will be no building, because the timber, stone, materialls lye yet in con­fused heapes. I beseech you to set on worke hew­ers in the Mountaines, and stone-squarers, to prepare 1 Kin. 5. 15, 18. timber and stones to build the Temple, that our Ie­rusalem may at length be a City compact together, and at unity in it selfe. And as for all aspersions and reflections upon you, follow the Lord fully; and as the ecclipsed Moone by keeping her motion, wades out of the shadow, and recovers her splendor, so shall you, For every tongue that shall rise in judge­ment Isa 54. 17 against thee thou shalt condemne, and this is the he­ritage of the servants of the Lord.

For the confirming of you in following after the Lord, I might put you in minde, what Gods people have done for God in pressing extremities. namely,

1. Doing that which saving the pressing case, it might be questioned whether they ought; an in­stance whereof we have in Phinehas, Numb. 25. 13. who by an act of zeale, turned away the neere ap­proaching wrath from Israel, and made an attonement [Page 33] for them, by such a sacrifice as it's doubted by what warrant he offered it up, I meane the execution of Delinquents, and yet is justified and highly extol­led by God for it. And so Esther, in a time of ex­tremity, put herself to do that▪ which was not according Esth. 4. 16 to the Law, to draw forth her people out of destined destruction; nor doe I know how she could have answered it to God, if her particular observation of that humane Law, had forbidden her therescue and preservation of a whole Nation of Gods peo­ple, and yet the Law she broke was capitall, as she saith, Ver. 11 ^th. and therefore she goes on with this resolution, If I perish I perish; whereby it ap­peares, she could in this case have comfortably pe­risht in the breach of that known Law.

2. Standing to it, so as it might be questioned whether it was needfull, and it is the case of Daniel, Cap. 6. 10. whose keeping his thrice a day devo­tions, and opening his windowes towards Ierusalem, not abating of the number of his prayers, nor per­forming them in a more concealed manner, to have avoided the malice of his accusers for one Moneths time (for no longer was the Interdict to last) may seeme more then needs; yet he did not budge a [...]ot, nor abate a circumstance, because he saw his Religion was stricken at, and his sincerity put to the tryall, which he was resolved to maintaine with (as I may so speake) a holy obstinacy, whatsoever came on it. I doe not urge these examples, to pre­cipitate any man unto rashnesse, especially in cases not thus circumstanciated, but to shew how fully they went after the Lord, in that wherein carnall wis­dome might and would have found sundry specious [Page 34] elusions to have evaded the duty.

I shall resume the exhortation in a few words, as touching your advancing and setling Gods interest, and then he will settle yours; He tooke out of all the Cities (saith the Text) the high places and Images, 2 Chro. 14 5. and the Kingdome was quiet before him: If you will build God a house, he will make you an house; as it was said to David, labour ye therefore to set up the evangelicall worship and regiment of Christ, so as there may not be one howbeit, if possible, as there was in that of Asa, Howbeit the high places were not 2 Chro. 20 3 [...]. taken away; which worke we shall bring to best perfection, if we adhere to the word of God, and print after such an originall as went before all edi­tions of error: not that I would tye any man to such examples, customes, constitutions of the word, as were meerely occasionall in their both rise and use, and respective to times then being, for what would that differ from a superstitious valuing of the brasen Serpent, after the use of it was out, because it once had institution of God; but of this point no more now: My businesse is, to excite you to follow the Cloud, and the Rock shall follow you; let seeds­men be sent forth into all our fields, that the people may be taken by the conscience, and not only con­formed by Law, for the strength and continuance of a reformation, lyes not all in the Magistrate, but in this, that the people receive the truth into them and among them, who otherwise will be but as Hens in a coope, alwayes boaking to get out: which was the reason that they were so up and downe in Iudah, according as they had remisse or religious Princes; and by this meanes also shall Popery be [Page 33] profligate, and Papists converted a little better, then meerely by oath of supremacy and allegiance, which breed such a generation as is contrary to rule of Philosophy, which is, Generatio unius est corrup­tio alterius, whereas these new Protestants are Pa­pists still.

Finally, If there be some crosse springs in the locke, some prophesie may lye against our present hopes, for God hath his arcana Imperij; or if ne­cessity of times, unripenesse of the people, shall re­tard the worke, so as it shall be said, so many yeares was this Temple in building, yet I say to you as the Lord to David, 2 Chro. 6. 8. Thou didst well that it was in thine heart: and let but a right spirit (name­ly a spirit of adherence unto, and acquiessence in God) carry you on to fulfill after him, and then, though Caleb through the peoples rebellion, wander in the wildernesse forty yeares, and be kept off his promised reward; yet he shall come into possession thereof at last, and his seede shall inherit it, and so I should come to that which remaines in the words, as namely, That

To follow the Lord fully proceeds from another spirit, Doct. 2 than the unbeleeving Israelites are acted withall: and this spirit of Caleb was clearly that which the Apo­stle cals a spirit of Faith, in closing with, and clea­ving unto God alone. I cannot particularly handle this point, only be bold to cast in a word or two towards the setting of the byas right way, els a man may run and never obaine. If we would have the hand of the dyall to point and goe right without, the wheeles and poyses must be right within, and wee must not onely looke at the worke we have to doe, but also [Page 36] to the principle within us, that it be a right spirit, for there is no question but that a man of no filiall dispo­sition towards God, may be Gods toole or instru­ment, or (if ye will) Gods servant, to performe such or such a service right in Gods sight, I shall not need to shew how farre a man may goe, and what adventure he may make in a good cause upon other reasons, principles and motives than proceed from a Gospell spirit; Cyrus proclaimes liberty to the Church, 2 Chro. 36. [...]2. yet was he a man that knew not the Lord. I doubt not but a Protestant upon a dogmaticall Faith or beleefe of his tenets and princi­ples, might among Papists dye upon them, and yet come farre short of salvation; how farre would the name of Abraham or Moses have carried a Jew, e­ven a Iew in letter? Martyrdome is no merit.

L [...]t every man therefore take heed to his spirit that Mal. 2. 16. he deale not treacherously, for howsoever your good service perishes not to the Church or Common­wealth, yet it perishes to you, if you be not carried with hearts full of God. Many a man is a Carpen­ter to build Noah an Arke, wherein himselfe is not saved. There are many rest in their meere opposition to, and hate of Popery, as if that should seale up their salvation; and many againe will reason thus, The cause wherein I am is good, it will swim out it's gods, and that is their plea. Alas this is not all, for be the Protestant truth never so cleere to thee, and be the cause thou art in never so good, yet thou mayest be lost in it, as the Egyptians were lost while they went in the same path, wherein the Israelites were saved; therefore pray and seeke for such a spirit of chusing and following the Lord thy God, [Page 37] as may ensoule thy actions or outward works; and then beside the acceptance and testimony thy wayes shall find with God, thou shalt be able to goe through, and fulfill after the Lord, which a man up­on naturall parts, and strength of morall principles or vertues, shall never doe, for youths shall faint and be weary, and young m [...]n shall utterly fall, Isa. 40. 30. that is, men of most able selfe-sufficiencies, who though their motion was swift before, yet when they come to the center of their own ends, they rest and proceed no farther; such a spirit therefore as Caleb had, doe you restlesly seeke of God the giver of it to them that aske him, that being sincerely carried, (which▪ in great and glorious actions is the more hard) you may reape the Euge of your own con­science, which is better then the Hic est of all the world; and not only so, but there will be more hope of the worke when it is carried on by such hearts; as God said of David, he was a man after his own heart, and what followes, He shall fulfill all my will, Act. 13. 22. And of Hezekiah it is said, that in every worke that he began in the service of the house of God, and in the Law, and in the Commandements, to seeke his God, hee did it with 2 Chron, 31. 21. all his heart, and prospered; such hearts, such suc­cesse we pray to them that are now ingaged in this great worke, that so promises with the entayle of them upon Posterity may follow such Calebs for ever.