SERMON I.

IN which words we have three Parts.

1. Davids great perplexity and distress; I am in a great strait.

2. Davids Resolution.

1. Affirmative, Let us fall into the hands of the Lord.

2. Negative, Let me not fall into the hands of man.

3. We have the Reason of Davids choice, for the mercies of God are great. The mercies of wicked men are cruel: therefore let me not fall into the hands of men: but the mercies of God are many, and great: [Page 2] therefore let us now fall into the hands of God.

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

1. To the distress it self: Then

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

1. In the perplexity it self, we shall con­sider:

1. The reality of this perplexity.

2. The greatness of it.

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

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

1. The greatness of the punishments proposed, Famine, Sword, and Plague: these are the three be­somes with which God sweeps mankind from off the earth: these are Gods three iron whips, by [Page 3] which he chastiseth sinful man: these are the three arrows shot out of the quiver of Gods wrath, for the punishment of man, they are as one calleth them, Tonsurae humani generis. In Rev. 6. [...]ou shall read of four Horses, when the four first Seals were opened: a white horse, a red horse, a black horse, & a pale horse: after Christ had ridden on the white horse propagating the Gospel, then follows the red horse, a type of War, then the black horse, an Hie­roglyphick of Famine: then the pale horse, the em­blem of Pestilence. Now God was resolved to ride on one of these horses, and David must choose upon which God should ride; this was a great strait: Let me present Davids lifting up his eyes to Heaven, and speaking to God thus: O my God, what is this message thou hast sent me? thou of­ferest me three things: I am in a strait, I know which to refuse, but which to choose I know not: shall the Land of Canaan, a Land flowing with milk and honey, shall this Land endure seven years Famine, and be turned into a Wilderness, and dis­peopled; and shall I, whose hands thou hast taught to fight, and whose fingers to war, shall I that have subdued all my enemies, shall I in my old age, and all my Captains, flie three months before our ene­mies, and be driven to caves and rocks to hide our selves? O thou my God, who art my refuge, shall I and my people be a prey to the pestilence that walketh in darkness and destruction, that walketh at noon day? O my God, I know not what to do, I am in a great strait.

2. The second reason why this strait was so great, was, because of the guilt of sin that lay on Davids [Page 4] spirit: for David knew that this severe message was the fruit of the sin he committed in numbring the people. But you will say, Why, was it a sin in David to number the people: Moses had often numbred the people: three times, and it was not counted sin. Josephus answereth, the sin of David was, because he did not require the half shekel, which he was to have had from all were numbred, Exod. 30.12, 13.

Others say he sinned in numbring all ages, whereas he was to number but from twenty years: but these are but conjectural Reasons. I conceive the sin of David was because he did it without a lawful call, and for an unlawful end: Sine causa le­gittima: he sinned in the manner rather then in the matter: for there was no cause for him to number the people, but curiosity, and no end but vain glo­ry: Go through all the tribes of Israel and number the people, that I may know the number of my people, ver. 2. Davids heart was lifted up with pride and crea­ture-confidence: he begins to boast of the multi­tude of his people, and to trust in an arm of flesh; therefore God sends the Prophet to David to prick the bladder of his pride; as if God should say, I will teach you to number the people by lessening the number of your people: Now the burden of his sin did add much to the burden of this heavy message: Ver. 13. After David had numbred the peo­ple, his heart smote him: the message smites him, and his heart smites him, and he said, I have sinned greatly in that which I have done: now I beseech thee take away the iniquity of thy servant, for I have done very foolishly. If David had been to suffer this great [Page 5] punishment out of love to God, or for a good con­science, he would not have been so distressed: There are two sorts of straits in Scripture: some suffered for God and a good conscience: and there are straits suffered for sin.

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

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

Doct. That sin and iniquity brings persons and na­tions into marvellous labyrinths and perplexities: into true, real and great molestations: a man free from sin, is free in the midst of straits: a man guilty of sin, is in a strait in the midst of freedom.

After Adam had sinned in eating of the forbidden fruit, the whole world was a prison to him: Para­dise it self was an hell to him, he knew not where to hide himself from the presence of God. Af­ter that Cain had murdered his brother Abel, he was brought into such a strait, that he was afraid that every one that met him would slay him. A­las poor Cain, how many was there then in the world? we read but his father and mother, yet such was his distress, that he crieth out, every one that met him would slay him, Gen. 4.14. Into what a strait did sin bring the old world? the de­luge of sin brought a deluge of water to drown them. Into what a strait did sin bring Sodome and Gomorrah? the fire of lust raining in Sodome and Gomorrah, brought down fire from heaven to de­stroy them. Sin brings external, internal, and eter­nal straits upon persons and nations.

1. Sin brings external straits; sin brings Fa­mine, Sword, and Plague; sin brings Agues and Feavours, Gout and Stone, and all manner of Dis­eases: yea, sin brings death it self, which is the wa­ges of sin. Read Levit. 26. and Deut. 23. and you will see a black roul of curses, which were the fruit of sin. Sin brought Sion into Babilon; and when the Jews had murdered Christ, forty years after they were brought into that distress, when the Ci­ty was besieged by Titus Vespasian, that they did eat one another, the mother did eat her child; that whereas David had a choice which of the three he would have, either Famine, Plague, or Sword: the poor Jews had all three concatena­ted [Page 7] together in the siedge: sin brings all manner of external plagues.

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

3. Sin bringeth eternal straits: O the strait that a wicked man shall be brought into at the great and dreadful day of Judgement, when all the world shall be on fire about him! when he shall call to the mountains to hide him, and to the rocks to cover him from the wrath of God: then will he cry out with David, I am, O Lord, in a great strait. And when the Wicked shall be condemned to hell, who can express the straits they then shall be in? Bind them hand & foot, and cast them into everlasting darkness, Matth. 25. When a wicked man shall be [Page 8] bound with everlasting chains of darkness, then he will cry out, I am in a great strait. Consider what Dives saith to Abraham: he desires that La­zarus might but dip the tip of his finger in water, and that he might cool his tongue: not his whole body, but his tongue: but that would not be granted.

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

This is all I shall say for the Explication.

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

1. Consider it is sin only that makes trouble to deserve the name of trouble; for when we suffer for Gods sake, or a good Conscience, these trou­bles are so sweetned by the consolations of hea­ven, that they are no troubles at all: therefore in [Page 9] Queen Maries dayes the Martyrs wrote to their friends out of prison, If you knew the Comforts we have in prison, you would wish to be with us: I am in prison before I am in prison, saith Master Sanders.

Famous is the story of the three Children: they were in a great strait when cast into the fiery Fur­nace; Bind them hand and foot, and cast them in­to the Furnace; but when they were there, they were unbound: Dan. 3.25. saith Nebuchadezzar, Did not we cast three men bound into the midst of the fire? and loe, I see four men loose walking in the midst of the fire, and the form of the fourth is like the Son of God. I have often told you, when three are cast into the fire for a good Conscience, God will make the fourth: therefore, I say, straits and sufferings for God are not worth the name of straits. David was often driven into straits: 1 Sam. 30.6. he was sore distressed when his Town was burnt, and his Wives and Children taken captive by the Amale­kites: I, but that was a distress of danger, not of sin: therefore he encourageth himself in the Lord his God. Jehosaphat was in a great strait, 2 Chron. 20.12. We know not what to do, saith he: this was a strait of danger, not caused by his sin, and God quickly delivered him: but the strait that David was in, was caused by his sin, and that made it so bitter. I am loth to enlarge here: St. Paul was in a great strait, Phil. 3.23. but this was a blessed strait, an Evangelical strait, saith Saint Chrysostom, He knew not whether to die for his own sake, or to live for the Churches sake, were best; he was willing to [Page 10] adjourn his going to Heaven for the good of the people of God: Nay, Christ was in a strait, Luke 12.15. I have a Baptisme to be baptized withall, and how am I straitned till it be accomplished? I am to shed my blood for my Elect: that is the Baptisme he speaks of.

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

2. There is more evil in the least sin, then in the greatest outward calamity whatsoever: this the world will not believe: therefore St. Austin saith, That a man ought not to tell a lie, though he might save all the world from hell: for there is more evil in one lie, than there is good in the salvation of all the world. I have often told you the story of Saint Austin: saith he, If hell were on one side, and sin on the other, and I must choose one, I would choose hell rather then sin: for God is the Author of hell, but it is blasphemy to say he is the Author of sin. There is a famous story of Charles the ninth King of France, he sent a mes­sage to the Prince of Condy, a zealous Protestant, gives him three things to choose, either to go to Mass, or to be put to death, or to suffer banishment all his life long: saith he, Primum Deo juvante nunquam eligo: The first (God helping) I will never choose, I abhor the idolatry of the Mass: but for the two other, I leave it to the choice of the King to do as he plea­ses: [Page 11] there is more evil in the least sin then the greatest misery.

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

Ʋse 2. If sin be the father and mother of all perplexity and distresses, then, I beseech you, let us above all things in the world abhor sin: all the curses of the Bible are all due only to a sinner; and all the curses not named in the Bible: for that is observable, Deut. 28.36. every plague that is not written in the book shall light upon him: there are strange punishments to the workers of iniqui­ty, Job 31.3. Is not destruction to the wicked a strange punishment to the workers of iniquity; sin it bringeth the sinner to little ease: little ease at death, little ease at the day of judgement, and little ease in hell, tribulation and anguish: the word in [Page 12] the Greek is [...] little ease to every soul that doth iniquity. Oh my beloved, will you promise me to look upon sin, and consider it in all its woful consequents, as the father, mother, and womb out of which come external, eternal, and internal straits? more particularly there are twelve sins I especially command you to take heed of and avoid.

1. Take heed of covetousness: the love of the world will peirce you through with many sor­rows; the love of money is the root of all evil; the love of the world drowns men in per­dition.

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

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

4. Take heed of disobedience and rebellion a­gainst the Commandments of God: it brought Jonah to the three nights and three dayes in the Whales belly.

5. Take heed of fornication, and adultery, and [Page 13] all uncleanness; this brought Sampson to a woful strait: this brought David and Solomon into great perplexity.

6. Take heed of oppression, and all acts of inju­stice: this brought Ahab into great strait, inso­much that the dogs licked his blood.

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

8. Take heed of misusing the Prophets of God: this made God destroy the Children of Israel without remedy, 2 Chron. 36.15, 16.

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

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

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

[Page 14]11. Take heed of losing your first Love: that makes God threaten to take away his Candle­stick.

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

Ʋse 3. If sin bringeth a Nation into marvel­lous labyrinths, learn what great cause we have to fear that God should bring this Nation into great distress, because of the great abominations are committed in the midst of it: our King and So­veraign was in great strait in the dayes of his ba­nishment, but God hath delivered him: God hath delivered this Nation out of great straits; but alas we requite God evil for good, and instead of [Page 15] repenting of old sins we commit new sins. I am told there are new oaths invented, oaths not fit to be named in any place, much less here: Certainly the drunkenness and adultery, the oppression and injustice, the bribery and Sabbath-breaking, the vain and wicked swearing and for-swearing this Nation is guilty of, must of necessity provoke God to say of us as he did of them in Jeremiah 15.29. Shall I not visit for these things, saith the Lord? shall not my soul be avenged on such a Nation as this? God will not only punish us, but be avenged on us. There is no way to avoid a national desolation but by a national reformation.

Lastly, learn what cause you of this Congrega­tion and Parish, what cause you have to expect that God should bring you into great straits, be­cause of your great unthankfulness and unfruit­fulness under the means of Grace, you that have so long enjoyed the Gospel; you have had the Gospel in this place in great abundance; Doctor Taylor he served an appertenticeship in this place: Doctor Straughton served another apprenticeship, and I, through divine Mercy, have served three apprenticeships, and half another almost, among you; you have had the Spirit of God seven and thirty years in the faithful ministry of the Word knocking at the door of your hearts, but many of you have hardened your hearts. Are there not some of you, I only put the question, that begin to loath the Manna of your souls, and to look back towards Egypt again? Are there not some of you have itching ears, and would fain have Preachers [Page 16] that would feed you with dainty phrases, and be­gin not to care for a Minister that unrips your Consciences, speaks to your hearts and souls, and would force you into heaven by frighting you out of your sins? Are there not some of you, that by often hearing Sermons are become Sermon proof, that know to sleep and scoffe away Sermons? I would be glad to say there are but few such; but the Lord knoweth there are too too many that by long preaching get little good by preaching, inso­much that I have often said it, and say it now again, there is hardly any way to raise the price of the Gospel-Ministry, but by the want of it: And that I may not flatter you, you have not profited under the means you have enjoyed; therefore you may justly expect God may bring you into a strait, and take away the Gospel from you: God may justly take away your Ministers by death or other wayes. Have you not lost yovr first Love? why did God take away the Gospel from the Church of Ephesus, but because they lost their first Love? Are you not like the Church of Laodecea, that are neither hot nor cold? therefore God may justly spew you out of his mouth: what God will do with you, I know not; a few weeks will deter­mine: God can make a great change in a little time: we leave all to God: but in the mean time let me commend one Text of Scripture to you, Jerem. 13.16. Give glory to the Lord your God, be­fore he cause darkness, and before your feet stumble up­on the dark mountains, and while you look for light, he turn it into the shadow of death, and make it gross darkness: Verse 17. But if you will not hear it, my [Page 17] soul shall weep in secret places for your pride, and mine eyes shall weep sore, and run down with tears, because the Lords flock is carried away captive. Give glory to God by confessing and repenting of your sins, by humbling your souls before the Lord, before darkness come, and who knoweth but this may prevent darkness?

SERMON II.

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

Dearly beloved, where you have,

First, The title, Beloved.

Secondly, The exhortation to holiness, Let us cleanse our selves.

Thirdly, The means how we should be cleans­ed and sanctified, Having these promises.

It is the first of these that I intend: the title that the Apostle gives to his children, Dearly beloved.

From hence observe this Doctrine.

Dearly beloved, there are two things in every Minister of Christ that are much exercised: his head and his heart, his head with labour, and his heart with love: his head with labour in the work of the Ministry: if done aright, it is a work fitter for Angels then for men: it is our work to open the Oracles of God, even those sacred profound things that the Angels search into: and if God did not help us, we might soon sink under the weight of such a burden: and as a Ministers head is exer­cised with labour, so his heart is exercised with love, & it is hard to say which of the two exceeds: his labour or his love. Thus is it here in the Text, my dearly beloved: in these words we have Saint Paul laying siege to these Corinthians, and labouring to make a happy victory, to conquer them with kind­ness, dearly beloved. Saint Pauls heart was the spring of love, his lips were the pipe, the Corinthians were the cistern into which this spring did run. This holy Apostle was a mirror and pattern of love, to­wards the sinning Corinthians: Pauls tears did drop towards the praying Corinthians, his love did burn: [Page 21] holy Paul was a Seraphin, his heart did burn in a flame of affection to his people: how many passa­ges do we find scattered in his Epistles? he tells his people, which sometimes he did write to, and sometimes he preached to, he looked after their souls more then their silver, 2 Cor. 12.14. We seek not yours but you: as a tender nurse cherisheth her childe with the breast, so Saint Paul gave his peo­ple the breast-milk of the Word, in 1 Thess. 2.8. this man of God did not only bestow a Sermon up­on his people, but was willing to impart his very soul to them if it might save theirs, 1 Thess. 2.7. We were willing to have imparted to you our own souls, because you are dear unto us: Such was Saint Pauls affection to his people, that without a complement he loved them more then his life, Phil. 2.17. and if I be offered upon the sacrifice & service of your faith, I rejoyce with you all: that is as if he had said, If it be so that my blood be poured forth as a sacrifice, if my death may be any way serviceable unto you, if it may help forward the strengthning and con­firming of your faith, I am willing to die, I rejoyce to do it: so full of affections was this Apostle, that he could not choose but love his people, though the more he did love, the lesse he should be lo­ved: In 2 Corinth. 12.15. oh how did Paul sweet­en all his Sermons with love, in 2 Corinth. 12. if he reproved sin, yet he was angry in love; he dipt the pill in sugar, Galat. 4.9, 10, 11. How turn you again to weak and beggarly elements! you observe dayes, and months, and years; I am afraid of you, lest I have bestowed upon you labour in vain; [Page 22] Brethren, I beseech you, be as I am. See how Saint Paul chides their sins, and yet at the same time courts their souls: no sooner did he lanch the wound, but presently he poured in wine and oyl into it: so did Paul love his people, that he would not justly give any offence to the weakest believer. 1 Cor. 8.13. If meat make my brother to offend, I will never eat flesh more whilst the world stand­eth. Paul was like some tender mother, who for­bears to eat those meats that she might, for fear of hurting the child that she gives suck to. Thus you see he was a spiritual father made up of love: and surely, my brethren, this affection in some de­gree is in all the true Ministers of Jesus Christ, they are full of sympathy and bowels unto those over whom the holy Ghost hath made them Over­seers.

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

It will be thus for these two Reasons briefly.

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

Secondly, there will be this ardent love in a ministers heart, from that spiritual relation that is [Page 23] betwixt him and his people: he is a spiritual Fa­ther: and shall we think him to be without bowels! 1 Cor. 4.15. Though you have ten thousand instructers, yet have you not many fathers: for in Christ Jesus I have begotten you through the Gospel. Some he be­gets unto Christs, others he build up in Christ. Doth not a father provide chearfully for his chil­dren? can a father see bread taken from his childe and not have his heart affected with it? is it not a grief to a parent to see his child put out to a drie Nurse?

Secondly, there should be this ardent love and affection in all Gods Ministers for this reason, be­cause this is the liveliest way to do most good: knotty and stubborn hearts will soonest be wrought upon with kindness. The fire melteth the hardest metal; the fire of love with Gods blessing will melt the most obdurate sinner. A Boanarges, a son of consolation, who comes in the spirit of love and meekness, is the fittest to do a piece of Gospel-chirurgery, to restore and put such an one in joynt again that is overtaken with a fault. Gal. 6.1. Restore such a one with the spirit of love and meekness. Thus much in short for the do­ctrinal part.

Give me leave now to make some applica­tion.

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

First, see here the right character of a Gospel-Minister: He is full of love, he exhorts, he com­forts, he reproves, and all in love; he is never an­gry with his people, but because they will not be [Page 24] saved? How loth is a Minister of Christ to see pre­cious souls, like so many jewels, cast over-board in­to the dead Sea of hell? A conscientious Minister would count it an unhappy gain, to gain the world and lose the souls of his people: he saith, as the King of Sodome to Abraham, Give me the persons, and take thee the goods, Gen. 14.21.

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

Thirdly, see from hence the happiness of a Mi­nister who is placed among such a people as give him abundant cause of love: How happy is he that can say to his people from his heart, [...] my dearly beloved! And here let me speak by way of encouragement to you of this Parish; I find St. Paul commending the good he saw in his people, 1 Thess. 1.3. We are bound to thank God alwayes for you beloved, because your faith grows exceedingly. Here Paul is commending his people: in imitation of this Apostle, let me at this time speak a commendatory word to you; I have exercised my Ministry now among you for almost sixteen years, and I rejoyce and bless God that I cannot say, The more I love you, the lesse I am loved; I have received many signal demonstrations of love from you: though other Parishes have exceeded you for number of houses, yet I think not for strength of affection. I have with much comfort observed your reverent attention to the Word preached; you rejoyced in this light not for a season, but to this day: I have observed your zeal against error, and as much as could be expected in a critical time, your unity and amity: this is your honour, and if for the fu­ture there should be any interruption made in my Ministry among you, though I should not be per­mitted to preach to you, yet I shall not cease to love you, and to pray for you: but why should there be an interruption made? where is the crime? Some indeed say, that we are disloyal and seditious? Beloved, what my actings and sufferings for his Majesty have been, is known not to a few of you: but however we must go to Heaven through good [Page 26] report and thorough bad report: and it is well if we can get to glory, though we pass through the pikes. I shall endeavour that I may still approve the sincerity of my love to you: I will not promise that I shall still preach among you, nor will I say that I shall not; I desire to be guided by the silver thread of Gods Word, and of Gods Providence: my heart is toward you: there is, you know, an ex­pression in the late Act, that we shall be now short­ly as if we were naturally dead; and if I must die, let me leave some legacy with you before I go from you: I cannot but give you some counsel and ad­vice for your souls, and I hope there is no hurt in that: There are, my beloved, these twenty directi­ons, that I desire you to take special notice of, which I would leave as advice and counsel with you about your souls.

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

Secondly, get good books into your houses: when you have not the spring near to you, then get water into your cistern; so when you have not that wholsome preaching that you desire, good books are cisterns that hold the waters of life, in them to refresh you. When Davids natural heat was taken away, they covered him with warm clothes, 1 Kings 1. so when you find a chilness upon your souls, and that your former heat begins to abate, ply your selves with warm clothes; get those good books that may acquaint you with such truths as may warm and affect your hearts.

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

Fourthly, have a care whom ye hear; it is our Saviour Christs counsel, Mat. 7.15. Beware of false Prophets, that come to you in sheeps cloathing, but inwardly are ravening wolves. Let me tell you, the Devil hath his Ministers as well as Christ: Rev. 12.15. The Serpent cast out of his mouth water as a flood after the woman: that is, as the learned expound it, Satan by his Ministers and Emissaries cast out the flood of Arrian doctrine to drown the Church. There are some, who by the subtilty of their wit have learned the Art to mix error with truth, and to give poyson in a golden cup. Take heed who you hear, and how you hear; be like those no­ble Bereans, that searched the Scriptures whether the things that they preached were so or not, Acts 17.11. Your ears must not be like spunges that suck in puddle-water as well as wine; but your ears must be like a fan, that fans out the chaffe, but retains the pure wheat: you must be like those in the Parable, Matth. 13.48. that gathered the good fish into vessels, but cast the bad away. The Saints are called Virgins for their wisdom: they will not let every one defile their souls with error; they have a judicious ear, and a critical palate, that can distinguish betwixt truth and error, and put a dif­ference betwixt meat of Gods sending, and the Devils cooking.

Fiftly, study sincerity, Psal. 51.6. Behold thou de­sirest truth in the inward part: be what you seem to be: be not like Rowers in a Barge, that look one way and row another: Do not look heaven-ward by your profession, and row hell-ward by your con­versation: do not pretend to love God, and yet [Page 29] love sin: Simulata sanctitas, duplicata iniquitas: Counterfeit piety is double iniquity. Let your hearts be upright with God: the plainer the Dia­mond is, the richer it is; and the more plain the heart is, the more doth God value this jewel: A little rusty gold is far better then a great deal of bright brass: a little true Grace, though rusted over with many infirmities, is better then all the glistering shews of hypocrites: a sincere heart is Gods currant coin, and he will give it grains of allowance.

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

Seventhly, keep your spiritual watch, Mat. 13.37. what I say unto you I say unto all, watch: if it were the last word I should speak, it should be this word, watch. O what need hath a Christian to be ever up­on his watch! the heart is a subtle piece, and will [Page 30] be stealing out to vanity, and if we are not careful it will decoy us into sin: we have a special eye up­on such persons as we suspect: thy heart is a suspi­cious person: O have an eye upon it, watch it con­tinually: it is a bosom traytor. Job set a watch before his eyes, Job 31.1. We must every day keep sentinel: sleep not upon your guard: our sleeping time is the Devils tempting time: let not not your watch candle go out.

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

Ninthly, get your hearts screwed up above the [Page 31] world; set your affections upon things above, Col. 3.3. We may see the face of the Moon in the water, but the Moon is fixed above in the Firmament: so though a Christian walks here below, yet his heart should be fixed above in Heaven: in Heaven there is our best kindred, our purest joy, our Man­sion-house; O let our hearts be above: it is the best and the sweetest kind of life: the higher the bird flies, the sweeter it sings: and the higher the heart is raised above the world, the sweeter joy it hath. The Eagle that flies in the air, is not stung by the Serpent: those whose hearts are elevated a­bove the lower Region of this world, are not stung with the vexations and disquietments that others are, but are full of joy and contentment.

10. Trade much in the promises: the promises are great supports to faith; faith lives in a promise as the fish lives in the water: the promises are both comforting and quickening: they are mitralia evangelii, the very breasts of the Gospel: as the child by sucking the breasts gets strength; so faith by sucking the breast of a promise gets strength and revives. The promises of God are bladders to keep us from sinking when we come into the wa­ters of affliction: the promises are sweet clusters of grapes that grow upon Christ the true Vine. O trade much in the promises: there is no conditi­on that you can be in, but you have a promise: the promises are like Manna, that sute themselves to every Christians palate.

11. To all you that hear me, live in a calling. Jerome gave his friend this advice to be ever well employed, that when the Devil came to tempt [Page 32] him, he might find him working in his vineyard, Sure I am, the same God that saith, Remember the Sabbath-day to keep it holy, saith also, Six days shalt thou labour. The great God never sealed any war­rants to idleness: an idle professour is the shame of his profession, 2 Thess. 3.11. I hear there are some, sayes the Apostle, that work not at all, but are busi­bodies: such we exhort, by our Lord Jesus Christ, that with quietness they work. Solon made Laws to punish idleness; and Cicero saith of an idle man, Spiritum trahit, non vivit, he draws his breath, but doth not live, he is not useful: but a good Christian acts within the sphere of his own calling.

12. Let me intreat you to joyn the first and the second Table together: piety to God, and equity to your Neighbour: the Apostle puts these two words together in one verse, [...] Titus 2.12. That we should live righteously and godly: righteously, that relates to mortality; godly, that relates to piety and sanctity: alwayes remember this, every Command hath the same Divine stamp and authority as another Command hath. I would try a moral man by the duties of the first Table, & I would try a professor by the duties of the second Table: Some pretend faith, but have no wo [...]ks; others have works, but they have no faith: Some pretend zeal for God, but are not just in their deal­ings; others are just in their dealings, but have not one spark of zeal for God. If you would go to hea­ven, you must turn both sides to the Table, the first and second Table, joyn piety & mortality together: as we blame the Papists for blotting out the second Commandment, let not the Papists blame us for leaving out the second Table.

[Page 33]13. Joyn the Serpent and the Dove together, innocency and prudence, Mat. 10.16. Be wise as Serpents, and harmless as Doves. We must have innocency with our wisdom, else our wisdom is but craftiness; and we must have wisdom with our innocency, else our innocency is but weakness: We must have the harmlessness of the Dove, that we may not wrong others; and we must have the pru­dence of the Serpent, that others may not abuse and circumvent us; not to wrong the truth by si­lence here is the innocency of the Dove; not to be­tray our selves by rashness, here's the wisdom of the Serpent: how happy is it where these two are united, the Dove & the Serpent! the Dove without the Serpent is folly, and the Serpent with the Dove is impiety.

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

15. Take heed of Idolatry: In 1 Joh. 5.21. Little children, keep your selves from Idols. Idolatry is an I­mage of jealousie to provoke God, it breaks the ma­riage-knot [Page 34] asunder, & makes the Lord disclaim his interest in a people; what kind of Religion is Pope­ry? it is the mother of many monsters. What Soul-damning doctrins do it hold forth, as the meriting of salvation by good works, the giving of pardons, the worshipping of Angels, Popish indulgencies, Purgatory, and the like? it is a Soul-damning Reli­gion, it is the breeder of ignorance, uncleanness & murder, the Popish Religion is not defended by strength of Argument, but by force of Arms; keep your selves from Idols, and take heed of Supersti­tion, that is the Gentleman-usher to Popery.

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

17. Think not the better of sin because it is in fashion; think not the better of impiety and un­godliness because most walk in those crooked ways. Multitude is a foolish argument: Multitude doth [Page 35] not argue the goodness of a thing; the Devils name is Legion, that signifieth a multitude. Hell­road is this day full of Travellers; esteem not the better of sin because most go this way; do we think the better of the Plague because it is common? The plea of a Multitude will not hold at Gods bar; when God shall ask you, why did you prophane my Sab­bath, why were you drunk, why did you break your Oaths? to say then, Lord, Because most men did so, will be but a poor plea; God will say to you, Then seeing you have sinned with the mul­titude, you shall now go to Hell with the multi­tude. I beseech you as you tender your souls, walk Antipodes to the corruptions of the Times; if you are living Fish, swim against the stream; dead fish swim down the stream. Ephes. 5.11. Have no fellow­ship with the unfruitful works of darkness, but rather reprove them.

18. In the business of Religion serve God with all your might, Eccles. 9.10. Whatsoever thy hand findeth to do, do it with thy might, for there is no work or device in the grave whither thou goest. This is an Argument why we should do all we can for God, serve him with all our strength, because the grave is very near, and there is no praying, no repenting in the grave; our time is but small, and therefore our zeal for God should be great. David danced with all his might before the Ark, and so should we act vigorously for God in the sphere of Obe­dience, Rom. 12.12. fervent in spirit serving the Lord. Take heed of a dull lazy temper in Gods service; you must not only say a Prayer, or read a Prayer, but you must pour out your soul in Prayer; not only love God, but be sick of love to God. God [Page 36] in the old Law would have the Coals put to the Incense, Levit. 16.13. and why so? to typifie that the Heart must be inflamed in the worship of God, your Prayers must go up with a flame of Devotion. I confess Hell will be taken without a storm, you may jump into Hell with ease; but it is all up hill to Heaven, and therefore you must put forth all your might. Mat. 12.11. The violent take heaven by force. Heaven is not taken but by storm: do you not see men zealous and very active for the Devil, and for their Lusts? and shall they take pains for Hell, and will not you take pains for Heaven?

19. Do all the good you can while you live to others. God hath made every Creature usefull for us; the Sunne hath not its light for it self, but for us; the Fountain runs freely, and so does the myrrhe drop from the Tree; every Creature doth as it were deny it self for us, the Beast gives us its labour, the bird gives us its musick, and the Silk-worm its silke: Now hath God made every thing useful for us, and shall not we be be useful one for the good of another? O la­bour to be helpful to the Souls of others, and to supply the wants of others: Jesus Christ was a publick Blessing in the World, he went about doing good; we are all Members of the Body politick, nay, are we not Members of the Body mystical, and shall not every Member be help­ful for the good of the Body? that is a dead Member that doth not communicate to the good of the Body. O labour to be useful to others while you live, that so when you die, there may be a miss of you; many live so unfruitful­ly, that truly their Life is scarce worth a pray­er, [Page 37] nor their Death scarce worth a tear.

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

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

[Page 38]2. The thoughts of Eternity would make us slight and contemn all the things of this World. What is the World to him that hath Eternity al­wayes in his Eye? Did we think seriously and so­lemnly of Eternity, we should never over-value the Comforts of the World, nor over-grieve the Crosses of the World.

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

2. The thoughts of Eternity would make us not to over-grieve the Crosses and Sufferings of the World. What are these Sufferings to Eternity? our Sufferings, sayes the Apostle, are but for a while, 1 Pet. 5.10. What are all the Sufferings we can undergo in the World to Eternitie? Affliction may be lasting, but it is not everlasting. Our Suf­ferings here are not worthy to be compared to an eternal weight of Glory.

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

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

SERMON III.

THis General Doctrine I have already deli­vered unto you from this Text, which indeed is the marrow and substance of the whole Chap­ter, That Gospel-believing is a Duty, which they that really perform are highly priviledged by to their greatest advantage: I have spoken con­cerning Gospel-believing, and that it is a duty, and that they that do really perform it are high­ly dignified and priviledged by it, as hath been made to appear from the Chapter; that which remains to be done, and shall be, as God en­ables [Page 42] the work of this morning, is, to make im­provement of this Doctrine, which is one of the most material and momentous Doctrines that can be preached to us. Gospel believing it hath most precious priviledges entailed upon it; whosoever believeth that Jesus is the Christ, that Jesus is the Son of God, that Jesus is come in the Flesh, is born of God, knows God, and shall be eternally blessed of God, and with God; surely then the World runs upon a very great mistake. I have hinted something already to that purpose, but I have left the more full discussion and discovery of the matter until now. Why, who is there among the generality of common professors that is not very pregnant to hold forth this to be their faith? if so be that it should be put to the Question, Friend, what is your Faith, what Belief are you of? why not one in a thousand I think but will be apt to say, Why truly I will give you this Account, There is a Gospel which is preached among us, and in the World, and this Gospel doth hold forth this for true Doctrine, that Jesus the Son of Mary, that was born at Bethlehem, is the Christ, is the Messiah which was promised by the Father, and which the World did live in expectation of so long; this Jesus I believe is the Son of God, this Jesus I ve­rily believe is come in the Flesh, and he is come to be the Saviour of the World; this is the Belief, and that which is the common profession that is made by the generality of people. Why but will you consider now this Text, and other Scriptures do speak fully to this purpose, Whosoever doth believe this, that Jesus is the Christ, the Son of God, and that he is come in the Flesh, whosoever [Page 43] believes this is of God, is born of God. And it doth clearly appear, and may be most convincing­ly made out, that many thousands that profess their belief concerning these things, yet notwith­standing are not born of God. Why certainly there must needs be a great and gross fallacy in the bu­siness; Gospel-faith and believing, it is not so common a thing as many take it to be; and there­fore if this be Gospel-faith, and that which doth interest Persons in such great and precious privi­ledges, truly it concerns us to look well to it, that we be not mistaken concerning this Belief. Now this I would say, there is something in it to be con­sidered with respect to the time wherein Christ appeared visibly to the World, and the after times wherein the Apostles did hold forth these great Doctrines of the Gospel concerning Christ. And this we are to say, that in such a time as that was when this was the Critical point as it were, the discriminating thing, in such a time for any to make this profession, and to hold forth this to be their Faith, and Belief, that Jesus is the Christ, the Son of God, it was of high signification, and might very well, as to man, beget a comfortable confidence and hope concerning such persons, that certainly they were born of God, as to man, and according to rational Charity it might be very comfortable that such Persons as did thus believe, and profess this to be their Faith and Be­lief, there were some blessed beam upon their Souls; for mark you, it hath been thus in the World, and among the people of it concerning matters of God and Godliness, that there hath been such and such a Truth, that hath been the [Page 44] Critical truth, as I said, that hath been, as I may so say, the Shiboleth whereby people are distin­guished one from another. I allude to that passage in Judges concerning the Gileadites; they made a profession of themselves to be such and such, and they were put to it to pronounce Shiboleth; they that could not speak out the word, and clear­ly pronounce it, they were not judged to be the persons that they professed themselves to be; but they that could do it, held their liberty: so some­times such and such a Doctrine is ordered out to be a distinguishing point, upon the account of the desperate opposition that the World makes a­gain it; and upon this Account the Priests and the Rulers, and the rest of the world were despe­rately bent against Jesus; they called him Jesus, but could not endure him to be called Christ the Son of God; it was an Act and Decree amongst them, That whosoever should confess Jesus to be the Christ, should be put out of the Synagogue, should be excommunicated. Now for persons at such time, wherein it was as much as their Liber­ty, it may be their Lives were worth, to own that Jesus Christ was the Son of God, for persons now at such a time to own this Jesus, that was in so mean a Condition, to be the Christ, there is very much in it, infinitely more than for persons now to take up this profession. Why? because this Do­ctrine hath obtained in the World, and it is a Do­ctrine among Papists as well as Protestants; there is no such danger now for Persons to be of this Belief. But shall I say this, That for all that to be­lieve this really according to the right account, and true genuine interpretation of Gospel-be­lieving, [Page 45] the Case is the same with them and with us at this day, setting aside the consideration of times and time; the danger then, and the encou­ragement now; the Case is the same; Gospel-belie­ving of these truths according to a genuine inter­pretation of Gospel-believing, it is the same now as then, and then as now: And therefore we must consider and look further.

I would put these few things to your consci­ces: You profess this to be your faith, you be­lieve that Jesus is the Christ, the Son of God, that he is come in the flesh; these things you profess to believe, and if you do so indeed, you are high­ly priviledged people, blessed of God, and shall be to all Eternity; but do you not mistake? Do you believe this, that Jesus is the Christ? How came you by this belief? What account can you give of it? How were you brought over to this Be­lief? Did you not come to this Faith and Belief by common report? You were born to this Do­ctrine; You look upon it as that which is the bene­fit you have by your being born in a Nation, and a­mong a People that profess the Name of Christ, and this hath been instilled into you by educati­on, and upon this account you take it: Did you ever buy this truth? It is a truth that Jesus is the Christ, how came it to be yours? Did you ever buy this truth? Buy it? I say buy it? For the very truth is, we are never able to make out a good Title to any Gospel-truth, until such time as we can say we have bought it: How? why, by serious meditation, studying the Scriptures, searching into them seriously, pondering and weighing of them, crying mightily to God, that he would mani­fest [Page 46] them to us, and encountring temptations from without, from within; being at a point willing to engage liberty and estate, and life, and all for this truths sake: Can you say, We have pondered, and are so fully satisfied about it, as that if all the world should come in a way of contradiction, and rise up in opposition to us, and come with fire and sword to beat us out of this truth; yet we are resolved to stick to it? Can you give such an account of your selves, that you have not taken it up upon a com­mon report, but are able to say there hath been an inward Revelation made of these things to your souls, that there hath been a sanctified work of the Spirit upon your understandings, that you come to see into the mystery of these Gospel-testimonies? Is there an habitual frame of Spirit wrought in you, whereby you are carried out to close with every truth of God, and to close with it upon this account, because of a divine authority stampt up­on it? when we give assent to common truths, but not with a common spirit, but in the strength of an inward conviction, we assent to it upon the ac­count of an unction that we have received from the holy one; and we assent to this and that truth upon the account of a divine authority which we see to be stampt upon it, and withal we find that there are suitable workings of our heart in the loves and desires and delights of them to these truths (as there will be a kindly working of the heart where there is a right assent suitable to the truths assented to) as if there be a threatning, the Soul assents to it, and will tremble before God: If a promise be made, or a Gospel-revelation, it will be accompanied with a holy rejoycing in [Page 47] God, that ever he should make such a promise or Revelation; and then there will be a holy reso­lution of Spirit, Come what will come, I will ne­ver part with this truth; I have bought the truth, that was my duty; and having bought it, I will ne­ver sell it; that is my duty too; can we give such an account as this? but then withal let me a little further improve that which I have already spo­ken from the Chapter.

You say this is your belief, That Jesus is the Christ, the Son of God; but can you give an ac­count of those priviledges that are entailed upon this belief? for you must know that the privi­ledges which belong to such, will serve as eviden­ces that they are such.

Now if you believe, it is your priviledge to be born of God; and this being born of God must be the evidence of this belief. Can you give an ac­count of your being born of God? If you are not born of God, you do not believe, That Jesus is the Christ. Can you give an account of your overcoming the World? Are you such as are en­abled to stand out in opposition to the errors, and heresies, and corrupt doctrines and practices that are in the world? Can you bear up against the lust of the eye, the lust of the flesh, and the pride of life? If you are in slavery to the world, in bon­dage to the beggarly rudiments of the world, you are mistaken, That Jesus is the Christ: For he that believeth according to a true interpretation of Gospel-believing, That Jesus is the Christ, doth overcome the world, and by vertue of this belief he is enabled to get a conquest over the world and over the corruptions that are in it through lust.

And then again, You profess to believe that Je­sus is the Christ, the Son of God: Oh! but are you able to give an account that you have believed in­to this Jesus, and upon this Jesus? for that is it the Text holds forth; He that believes that Jesus is the Christ, doth believe on Jesus the Christ; Are you by vertue of this believing which you pro­fess, drawn out to a closing with Christ? do you roll your selves upon him? own him for Righte­ousness and Salvation, and are willing to yield your selves up in subjection to him? You believe Je­sus to be the Christ; but do you believe on that Jesus whom you profess to be the Christ? Now this being thus laid down as a Foundation, I would infer thus, and so go on to a farther branch of this Application; Either you do really believe with a Gospel-believing these Truths and Doctrins concerning Christ, or you do not; Why, they that do profess they do, but in truth they do not, there is a clear and manifest contradiction which this profession meets withal, and that upon the accounts I have formerly given, as alas this Pro­fession suffers contradiction generally; generally the Professors of this Faith, that Jesus is the Christ, do clearly make a flat contradiction; and I am very confident that there are thousands, that if they should be put to the Tryal, Will you stick to this Truth? If you do, it shall cost you the loss of your Liberty, and Estates, nay, your Life shall go for it. Oh! I am very apt to think that you shall have thousands that will turn their backs upon this Profession, renounce this Pro­fession. Now concerning such, this I would say.

First, that the Condition of such persons as are not right in Gospel-believing is a most mournful & miserable Condition; however it may be with them in other respects, yet it is sad to think what a Condition they are in; for consider first of all, they that do not perform this Great Duty of Go­spel-believing according to the truth and reality of it, I will tell you what they do, they do give God the lye, they do by interpretation tell God to his face, that he is a very Lyar; and what high­er blaspeming can there be then to give the lye to the God of Truth! every one will be apt to bless themselves, and say, Oh far be it from me, God forbid that I should be charged with such a horrid impiety as this! Oh but Brethren, the very truth is, it is a very common thing by interpretation to give the ly to God; & al that do not believe accor­ding to that Gospel-believing that you have heard, do tell God to his face that he is a Lyar. How doth that appear? Why take a little help, such as I am able to give you; to profess that Jesus is the Christ, the Son of God, that he came to be the Sa­viour of the world, is ordered out to be our Righ­teousness, is sent of God to preach Liberty to Ca­ptives, to heal diseased Souls, and to deliver poor Creatures from the bondage of the Devil; those things People generally profess to believe; but mark you now, they never come to Christ, nor ne­ver set in with him upon this account, and to this purpose, Oh Lord thou art the Jesus, the An­nointed of God; I come to thee for life, I am a poor dead Creature, I am in a state of unrighte­ousness, and thou art given to be for Righteous­ness; Lord I fly to thee for it, I am a poor diseased [Page 50] creature; the Plague is upon my soul, and thou art appointed to heal the Soul of the Plague; I come to thee for healing. There is not one of thousands that come thus to Christ. Will you now see how the lye is given to God? I profess for my part, saith one, I know no such matter; Jesus is the Christ, and I profess to believe so, and he is ap­pointed of God for such and such things; he is sent to preach liberty to the captives; I know not that there is any such bondage. Christ came to save sinners; alas I know no need of any such sal­vation by him; he came to heal diseased Souls; I am well enough, what need have I of Christ? what is this but to give the lye to God? He that receives not Christ, makes God a lyar; for he doth in effect say, Lord thou sayest so and so concern­ing the World; I know nothing of all this; and so the lye is given to God; And is it nothing to give the lye to the great God, the God of truth? And I tell you while you profess this Jesus to be the Christ, the Sonne of God, and in the mean time flye not to him; you believe him to be the Sonne of God, and that all Authority is gi­ven unto him, and you will not subject to his Authority, why you give the lye to God, and is this nothing?

2. Consider the sad condition of such as believe not according to a right Gospel-believing; they are such as are lyable to the dreadfullest touches from the Devil that possibly can be; He that be­lieveth is born of God, overcomes the World, and is enabled to keep himself, that the wicked one doth not touch him with a mortiferous touch; but I tell thee whatever thou art, that art under the [Page 51] power of unbelief, thou art in danger of a dread­ful touch from the prince of darkness; and if thou livest and diest in a state of unbelief, thou wilt fall under the power of condemnation. I remember what our Saviour speaks, and consider well of it, You stand out in opposition to my Doctrine; but I tell you, Except you believe that I am he, you shall dye in your sinnes; a dreadful word, you shall dye in your sinnes, and what then, be damned eternally; this is the condition of all such as are in a state of unbe­belief: but then on the other hand, in case we be able to give a good account of our believing that Jesus is the Christ, the Sonne of God, and of our believing on him concerning whom these Testimonies are given, Oh what cause have all such to rejoyce in their condition! the condi­tion of such persons is happy beyond all expres­sion and comprehension, that have owned these Truths, owned that Jesus of whom the faithful Testimonies are given.

Now all the Chapter, according to the account I have given you, comes in to the purpose of com­forting and rejoycing the hearts of such Persons. Here is your comfort now; really believing accor­ding to a right interpretation of Gospel-believ­ing, this is your priviledge, you are the persons that are born from above, you are the persons that shall be enabled to overcome the World, to bear up against all opposition that men and Devils can make against you; you are the Persons that have the Witness within you, and you shall be able to bear up against all the contradictions of Sinners; you are the Persons that have Christ, and have eternal life by him; you shall have it, nay [Page 52] you have it already; He that believeth on the Son of God, hath eternal life; he hath it in the begin­nings of it, and shall have it in the compleat state of it; being brought over to Gospel-believ­ing, you may come with boldness to God in a way of prayer, with holy confidence that whatever else you ask believing, you shall have a good ac­count of it; God doth not neglect any believing prayer of a believing soul: And all the priviled­ges of the Gospel are entailed upon you, and you are entitled unto them, and you shall have the be­nefit of them while you live, and when you die un­to all Eternity; well it may be said of such a per­son, Blessed is he and she that hath believed with a Gospel-believing Gospel-Truths and Testimonies concerning Christ, and on Christ, on whom those Testimonies are given; for there shall be a full and perfect accomplishment of whatever God hath spoken with his mouth concerning such.

And then lastly, If the Grace of God hath brought us over to a closing with Christ, of whom these truths and testimonies are given; why the last branch of the Application is but this, That you would but justifie your believing, and la­bour to manifest the reality of your believing, accoding to the Gospel, by a suitable walking; this is that that shall be the closing up of this Ap­plication.

Oh breth [...]en, Let us consider well, our Saviour tells us in Mat. 11. Wisdom is justified of her Chil­dren. Why, if ever we mean to approve our selves to be Wisdoms Children, our care must be for to give in our Justification of Wisdoms sayings, and [Page 53] for to carry it in a congruousness and suitableness unto that Gospel-believing which we profess to be by grace brought over to. Why, but what is that you will say? Why consider the Text, and see what remains of the Chapter. I shall make it out, give it up to you in this way:

Why, First of all this one special duty that lies upon you, That you would study your Mercy, and know what God hath been to you, and done for you, and how highly you are dignified, and not to be alwayes in a fluctuating state; and upon the questioning and disputing point; but to come to some well grounded confidence; that you may be able to say, We know that this and that is our con­dition, and this and that is our dignified priviledge that we are planted under.

Do but mark how the point in hand doth charge this upon us, in the 13. verse of this Chapter, These things have I writ to you that believe on the Name of the Son of God, that you may know that you have Eternal Life. Here is your duty according to what the Text it self doth charge upon you; if you be such as by grace are brought over to a Gospel-be­lieving, the Apostle John that did write this Epi­stle, and I from it, preach unto you in the Name of the Lord, and by authority from him, that this is your duty, to know that you are persons that have Eternal Life, that you are such as Christ by his blood hath made a purchase of Eternal Life for; that he hath by his blood once for all entred into the holy place, that is not made with hands, that he might prepare for you, and that you might have the possession of those blessed mansions that he hath made preparation of.

Eternal Life it is yours, and you may be bold to claim it, and you are bound to hope and rejoyce in the expectation of the full enjoyment of it, and n [...]t to be always upon the question, and disputing point, but to go on with a holy confidence towards God, according to what the Apostle expresse [...], 1 Cor. 2. We know that when this Earthly Taberna­cle shall be dissol [...]ed, we shall have a house not made with hands, &c.

But then, a second thing that I have to charge upon you is this, That you would acknowledge with all thankfulness and enlargedness of heart, to God the riches of his mercy, and grace to you, that hath been pleased to cull you out of an unbe­lieving world, and bring you over to the Gospel, and to the participations that are by Christ, ac­cording to the Gospel: Oh! This you should set your hearts upon, by admiring the riches of Gods grace; and say, Lord, Why should'st thou mani­nifest thy self to me, and not to the world! That many thousands should live and die in the total ignorance of Christ, and the Gospel-mysteries, or else live and die in an empty profession; and yet that God should be pleased to pitch upon me! This is that that the Text doth hint unto us in verse 19. of this Chapter. Oh! saith he in a triumphing manner, We know that we are of God, and that the whole world lies in wickedness: Oh! our mercies and the riches of grace that hath appeared to us, while the whole world that lies in wickedness, is put into the malignant one, lyes in the Devil, for he is the malignant evil one, while the whole world lyes in the Devil in malignity! Oh! It is a sad condition infinitely more sad then for a [Page 55] man to lye in the most noisomest stinking ditch, or in the loathsomest kennel; why this is that that heightens the mercy to poor souls that are called by grace according to the purpose of God, that while the whole world lyes in wickedness, and so are like to lye; yea, and to lye in hell to all Eter­nity, that God should please to lay you in the bosom of his Son, and to take you into the arms of his mercy; this is that that should heighten our thankfulness. I may make use of that ex­pression which we find in Acts 4. when Paul and Barnabas came unto a company of Heathens, and they saw what great things were done by them, and took notice of the gracious spirit that they discovered, sure say they, The Gods are come among us in the likeness of men. Consider­ing the state of times, and what a height of wick­edness many at this day are grown up unto, the dreadful swearing, blaspheming of God and his ways: truly judge of it your selves, whether we may not say the devils are come among us in the likeness of men. Why now oh! How should we heighten our love and thankfulness to God, that should please in free grace to bring us over to close with Jesus Christ!

But then fourthly, as many as are brought over to Gospel-believing, this is your duty to study, and endeavour what you can your advantages in faith; and so the Apostle gives it in charge here in the Chapter in verse 13. These things have I writ to you that believe on the Name of the Son of God, that you may know that you have eternal life, and that you may believe on the Son of God. This is that you should set about. If God hath brought you [Page 56] over to a closing with Christ, and an embracing of the testimonies concerning him, beleeve more and more, labour for your advancement, and let it be your Prayer, Good Lord encrease our faith: Labour that you may be clear in your apprehensions of Gospel-mysteries, and that you may be more strong in your adherence to Christ, of whom those Gospel-testimonies are given, and that you may not only come to have an adhering faith, but to an assuring faith; that you may not be like waves tos­sed and tumbled up and down; but that you may come to be rooted and established, and grounded in your faith; that you may not come to be unset­led by heresie, corrupt Doctrines, or the Apostacy of others, but that you may be stedfast and un­moveable.

Yet further fifthly, This is to be given in charge to such as do believe according to the Gospel, that they carry it sutably to a believing state, as in those particulars that I have insisted upon, so in a deportment congruous and suitable to the pri­viledges which belong to believing: You are born of God; carry it as men and women that are so indeed: What! Born of God, the Sons and Daughters of God! What! and not live accord­ing to God? and not study conformity to God? I remember what he speaks there concerning Am­non, How is it, that thou being the Kings Son, art lean from day to day? How is it, that we that pro­fess to be the Sons and Daughters of God, are lean and lank, not more improved? that we do not shew forth God, and express Christ? This lies in the beginning of the Chapter, If you be born of God, remember that you be born of him that is the God of [Page 57] Love; And therefore you are to manifest this birth and your believing, and your being born of God, by loving God, and by loving them that are born of God; He that believeth is born of God; and he that loveth him that begat, loveth him that is begot­ten of him. The God of Love doth beget a People of Love; a loving God, a loving People; And this is that that you should express your Believing by, and your Adoption by; by the Love you bear to God, and the Children of God.

A hateful spiteful spirit, where it doth discover it self, speaks those persons not to be born of God, but of the Devil; carry it as Believers, as persons of God, by studying a conformity to God, and by keeping his Commandments, subjecting your selves to his Authority; not living according to your own Lusts; but according to the Laws and Rules which God hath given you, saith the Apostle here, This is the Love of God, that we keep his Com­mandements.

It is not a love in Word, and in Tongue, but in Reality; a love discovering it self by a conscienci­ous care to hold conformity to all the Will of God; And if any should object, This is a hard saying, who can bear it? saith the Apostle, No such matter, there is never a Believing Soul will say the Commandements of Christ are grievous or bur­densome; no, they are light to them that are brought over to the faith of the Gospel.

And the last thing I have to charge upon you, upon the account of your Gospel-believing, and being brought over to a closing with Christ, it is this, and so upon the matter I have given you an account of the substance of this precious Chapter, [Page 58] having reduced it to that general Doctrine I pro­pounded before: I say the last thing is this, That you would walk suitable to a believing state, by be­ing very careful concerning your Worships that you do perform, that they be according to God, and according to the Gospel; and this is that which the Apostle closes the Chapter withal in the 21 Verse, Little Children, keep your selves from Idols. Amen. As I take it, in the former Translation it was Babes, Babes, keep your selves from Idols; here it is Little Children. I observe in this Epistle the Apostle makes a distinction of Believers into three Ranks, as you shall find in the second chapter, I write unto you Little Children, I write unto you young men, and I write unto you Fathers; in the close of the Epistle, he concludes with this charge to Little Children; now whether he includes all the rest under this Title of Little Children, I forbear to dispute; but sure I am, it is a duty lies upon one and other, whether they be Babes or Young men, or Aged Fathers in Christ; Whatever our rank and condition be, I am sure of this, This is a great Duty that lies upon all that will approve themselves in Godliness, and to be brought over to the faith of the Gospel, that they look to their Worships, and that they take heed of Idols; as if he should say, He that is born of God, he keeps himself that the wicked One doth not touch him. Oh Little Children, shew forth that spiritual Abi­lity that by grace you are furnished withal, by be­ing able to keep your selves from Idols.

It might be said, What is this to us? Are we in danger of Idols? True, well might the Apostle give in such a Charge to them in those times, when [Page 59] the greatest part of the World were in a state of Heathenisme, and in estrangement from Christ, and the mysteries of the Gospel; But this I say, it doth really concern Christians in Gospel-times, that have had the breakings out of the Gospel-light, and the knowledge of Gospel-mysteries, to be careful of this Charge, that they keep them­selves from Idols; there were the Idols of the Heathens; grant it, and so still there are a genera­tion of People that our Souls should mourn over to consider their state, that are wrapt up in igno­rance of God, know nothing of the true God, and of our Lord Jesus Christ, and it is the state and condition of the Jews at this day; and what a sad condition are they in! Grant it that they do not worship Idols after the manner of the Heathens; yet they worship not the true God, because they worship not God in Christ: for saith the Apostle, Whoever sinnes, and abideth not in the Doctrine of Christ, he hath not God; He that abides in the Doctrine of the Christ, he hath the Father and the Sonne: And so the Jewes at this day, they not abiding: not owning the Doctrine of Christ, they have not God, because they have not the Father and the Son; this is their condition: And thus I say, there were not only the Idols of the Hea­thens. Oh! but sadly be it spoken, there are Idols among Persons pretending to Christ, and Gospel-faith, and the Doctrine concerning Grace by Je­sus Christ.

How many Idols and Idolators are there? I might tell you the Covetous person is an Idolater, the Voluptuous person, and the Self-justitiary sets up his own Righteousness, and Idolizeth that: [Page 60] But I say this, there are Idols among Christians; Papists hold forth the Name of Christ, but yet what woful Idolatry is there among them? There was the Dragon-worship in the time of the Hea­thens, and in the room of that, there is come up the Beast-worship, and of that Worship the gene­rality of the world runs upon; and it concerns us to keep from Popish Idolatry, it being the grossest Idolatry that ever was, because there is the fairest pretence of worshipping JESUS, and yet they turn him into an Idol. What else means their worshipping and bowing to Images, their breaden gods, and the like? Oh! therefore it concerns us to keep our selves from Idols; And there is a Scripture, if it were but well studied, would cause trembling of Heart, and make all that have any care of their Souls to look about them; that Scri­pture I refer you to, it is in Revel. 13. compared with the 20th. In Revel. 13.11. whereas before there was Dragon-worship, it is said here, I beheld another Beast comming out of the Earth, and he had two Hornes like a Lambe, and he spake as a Dra­gon, and he exerciseth all the Power of the first Beast before him, and causeth the Earth, and them that dwell therein, to worship the first Beast, whose deadly wound was healed: now look at the 8. verse, saith he, And all the dwellers upon the earth shall worship him, whose names are not written in the book of life, of the Lamb slain from the foundation of the world. Oh! it is a terrible word, and that that should make us to fear and tremble, lest in any kind we should be drawn into the worship of the Beast; for as many as were not written in the book of Life of the Lamb, they were drawn in to the Worship of the Beast. This is [Page 61] that that should make us keep our selves from Idols, from whatsoever hath but so much as a Tincture of Superstition and Idolatry; and the rather, con­sidering that other Scripture in the 20th. of the Revelation, and the last verse, And whosoever was not found written in the book of life, was cast into the lake of fire; All that are not written in the Lambs book of life, are prevailed to perform the wor­ship with the Beast, and not being writ there, must be tumbled into the Lake for ever.

This therefore concerns us, to keep from Ido­latry, from whatsoever hath a tendency that way, and that hath any tincture of Superstition upon it; and consider with your selves, that our Duty is in matters of Worship, and in things concerning the Worship of God, to see to it, that we keep a hum­ble dependance upon God, that we walk not accor­ding to the will of men, but according to God; You were bought with a price, be not Servants of Men. We are to walk by a Line, by a Plummet, and what is not warranted by the word of God, or maintainable by Arguments drawn from it, we should not close with.

And for the closing up of all, do but consider how this chapter, and the things that I have spoken to you, and preached from it, how they do all in­fluence this Exhortation, Little children, keep your selves from Idols; see to it, that you approve your selves in holy worship to God, and the Lord Jesus. Do but argue thus, You profess to be Believers; and is it not your duty to answer to this profession? Your Faith is a pure Faith, and an obediential Grace; it is a Grace that will tutor you to hang upon Christ, and his Appointments and Institu­tions; [Page 62] And therefore being Believers, study to keep your selves from Idols, and whatever is not consonant to the will of God concerning Worship.

You believe that Jesus is the Christ, the Son of God; keep your selves from Idols in this respect; for he is come into the world, and hath shewed the pattern of his House; and then you are born of God; carry it like a people that are born of God, that are high born, and credit your holy Profession, by keeping a dependance upon that God of whom you are born: And then being be­lievers, you are born of God, and have overcome the world, and therefore shew forth your Heroick Spirit, by standing out in opposition to Idols, and whatever is contrary to sound Doctrine, and the power of godliness.

You have an Unction from the Holy one, and this engages you to look to it, that you keep your selves from Idols; And then we know (saith he) that the Sonne of God is come, and hath given us under­standing that we may know him that is true; and we are in him that is true; even in his Son Je­sus Christ. And thereupon he brings in this, Little children, keep your selves from Idols: as if he should say, This is the true God, God in Christ, Jesus Christ the Son of the Father, this is the true God, and he hath eternal life with him; other gods are false gods, and what benefit will you have by following them, and performing worship to them? Nothing but eternal death; false gods can bestow no eternal life upon you; but this is the true God, and he can give you eternal life; And therefore, Little children keep your selves from Idols.

And now yet one word more. I would not oc­casion any discomposure of spirit that is not becoming you; But this I must say, for ought I know, you have the words of a Dying man, and we use to say, that the words of Dying men they are apt to take somewhat a deep impression; I mean a Dying man, not in properness of speech according to nature; and if it should be so, I hope there would be caufe of rejoycing on my part; But I speak the words of a Dying man in respect of Ministerial Office.

I suppose you all know there is an Act come forth by Supream Authority, and it is not for us to quarrel at all, but to submit to it, and hold correspondency with it so far as we can, with a good Conscience; and there being many In­junctions that many, besides my self, cannot com­ply withall, therefore we are willing to submit to the penalty inflicted.

This I say, you have for many years had the be­nefit of my poor Labours; I have fulfilled near up towards 40 years, and have performed my service to God, Christ, and his People, and I blesse his Name, not without acceptance and success. My Work, so far as I know, in this course, as in the Weekly course, is now at an end; my Desire is, that you whose Hearts have been inclinable to wait up­on God in the way of my Ministry, may be kept faithful to God, and that you may have the bles­sing of the everlasting Covenant comming upon your Souls, and that you may have the power of this Doctrine, held forth in this Sermon, put forth upon your Hearts; that as you do believe that Je­sus [Page 64] is the Christ, that Jesus is the Son of God, that as you profess these things, you may carry it suitably to your profession, that you may walk in Love to God, Love to Christ, and love to one a­nother; that you may labour to manifest a noble generous Spirit in overcoming the world in Errors, Corruptions, false Doctrines, and unwarrantable Worship; that you may in all things labour to ap­prove your selves: And little Children keep your selves from Idols. Amen.

SERMON IV.

THis Text is like to Israels Pillar of Cloud, it hath a light side and a dark side; it hath a ligh [...] side to the godly, Say to the righteous it shall be well with him; and it hath a da [...]k side, to the wicked it shall be ill with h [...]m; both you see are revvarded, both the [Page 66] righteous and the wicked; but there's a vast difference the one hath a reward of mercy, and the other a re­ward of Justice.

I shall begin with the first of these, Say ye to the righteous, it shall be well with him. This Scripture was written in a very sad and calamitous time, as you may read in the beginning of the Chapter, The mighty man, the man of war doth cease, the prudent and the ancient, both the Judge and the Prophet shall be ta­ken away. This was a very sad time with the Church of God in Jerusalem; if the Judge be taken away, vvhere vvill there be any piety? and if the prophet be taken avvay; vvhere vvill there be any equity? the vvhole body Politick vvas novv running to ruin, and al­most in the rubbish: Novv in this sad juncture of time God vvould have this Text to be vvritten, and it is me­thinks like a Rain-bow in the Clouds. God would have his people comforted in the midst of all these afflictions; Say ye to the righteous it shall be well with him.

The Proposition that lies in the vvords is this:

That hovvever things go in the World, It shall be well with the righteous.

This is an Oracle from Gods ovvn mouth; and therefore vve are not to question or dispute it; Say ye to the righteous it shall be well with him I might mul­tiply Scriptures for the proof this, but I shall instance but in one, Eccles. 8.12. Surely I know that it shall be well with them that fear God. It is a golden max­ime to be disputed; I knovv it shall go vvell vvith them that fear God,

For the illustration of this consider two things.

First, What is meant here by the righteous man.

Secondly, Why however things go, it shall be well with him.

First, Who is meant here by the righteous man. There is a Threefold righteousnesse.

First, a legal righteousness, and so Adam in this sence was said to be righteous, when he did wear the robe of innocency; Adams heart did agree with the Law of God exactly, as a well made Dial goes with the Sun; but this righteousness is lost and for­feited.

Secondly, There is a Moral righteousnesse, and thus he is said to be righteous, that is, adorned with Moral Vertues, who is prudent, just, temperate, and the like.

Thirdly, There is an Evangelical righteousnesse, and that is meant here; and this Evangelical righte­ousnesse is twofold: A righteousnesse by imputation, and a righteousnesse by implantation.

First, There is a righteousnesse by imputation, and that is, when Christs righteousnesse is made over to us; and this righteousnesse beloved, is as truly ours to justifie us, as it is Christs, to bestow upon us.

Secondly, There is a righteousnesse by implan [...]a­tion, which is nothing else but Gods infusing [...]f the seed and habits of grace into the heart, the planting of holinesse in a man, and making him p [...]r [...]aker of the divine nature: Now this is to be righteous in the sight af God, to have a righteousnesse of imputation, and a righteousnesse of implantation; and so much for the first thing.

The second thing is to shew you why however things go in the world, it shall be well with this righteous man; and it must needs be thus for tvvo rea­sons,

First, Because he that is righteous, hath his greatest evil removed, his sinne is pardoned; and therefore it must needs be well with him. Sin is a thorn in a mans conscience; now when this thorn is pluckt out in for­givenesse and remission, then is it well with that man: Forgivenesse of sin, in Scripture, is called the lifting off of sin; so it is in the Hebrew in Job 7. Lord why dost thou not lift off my sin? It is a Metaphor taken from a weary man that goes under a burthen, ready to sink under it, and another mad comes and lifts off this burthen; so doth the great God, when the burthen of sin is ready to sink the conscience, God lifts ess this burthen from the conscience, and lays it upon Christs shoulders, and he carries it; now he that hath his bur­then thus carried, it is vvell for him hovv ever [...]hings go. Pardon and forgivenesse of sinne it is a c owning blessing, it is a jevvel in a believers crovvn: Pardon of sin is a multiplying mercy, it brings a great many [Page 69] mercies along with it; whom God pardons he a­dopts; whom God pardons, he invests with holinesse and with glory. Pardon of sin is such a mercy that it is enough to make a sick man well, Isa. 32.24. The inhabitants shall not say they are sick, the people that dwell therein shall be forgiven their iniquity. The sense of pardon takes away the sense of pain; it must needs then be well with the righteous, his greatest evil is removed.

Secondly, How ever things go, it shall be well with the righteous, because God is his portion, Psal. 16, 5. The Lord is the portion of my inheritance, the lines are fallen to me in pleasant places. In God all things a [...]e to be found; and all that is in God, is en­gaged for the good of the righteous; his power is his to help him; his wisdome is his to teach him; his spirit is his to sanctifie him; and his mercy is his to save him. God is the righteous mans portion; and can God give a greater gift to us, than to give us himself to us? God is a rich portion, the Angels riches; God is a safe and a sure portion, for his name is a strong tower; he is a portion that can never be spent, for he is infinitenesse; and he is a portion can never be lost, for he is Eternity; Thou art my portion for ever Psal. 73.26. And surely, it is well with them that have God for their portion: it is not well with them that are happy? why if God be our portion, we are happy, Psal. 144.16. Happy is the people whose God is the Lord. And so much for the Doctrinal part.

The explication of this point may afford abun­dance [Page 70] of comfort to every godly man, to every per­son fearing God in this Congregation, God hath sent me this day with a Cowmission to comfort you, O that I might drop in the oil of gladnesse into every broken and troubled spirit; Say to the righteous it shall be well with him: Here's good news from hea­ven, however things are, yet still it is vvell with the righteous.

But here's a great question to be answered, How doth it appear that it is well with the righteous? for we often see it is worst with him; he is deprived of his comforts, he is made the reproach of the world for Christ, yea many times he loseth his life? how then is it well with the righteous?

I answer, yet still is it well with the righteous, though he meet with troubl in the world, and o [...]e wave riseth upon the neck of anoth r: yet is it well with the righteous, as appears in these following par­ticulars.

First, All the troubles that a righteous man meets with, turn to his good, and so it is well with him: That's a famous Scripture, Ier. 24.5. Whom I have sent out of this place, into the Land of the Chaldeans, for their good. Gods own Israel were transported into Babylon among their enemies, for their good. The troubles of the righ [...]eous are onely a means o purge out their sins, and that's for their good, I have read a story of one Pereus, who r [...]nning at another with a sword to kill him, by accident the sword onely run into his impostume, a [...]d broke that. Thus all the evils [Page 71] and troubles of the righteous, do but serve to cure them of the imposthume of pride, and to make them more humble. When the body of a Saint is afflicted, his soul that revives and flourishes in grace; like two lawrel trees that I have read of, that when one wither­ed, the other flourished; so wen the body is afflict­ed, yet grace flourishes. God doth distill out of the bitterest drugs his glory and our salvation. That that the world looks upon as a punishment, that God makes medicinal, to heal the soul. Well then may it be well with the righteous; the rod of God upon a Saint, is but onely Gods pencil, whereby he d [...]aws his image more lively upon the soul. God never stretch­eth the strings of his Viol, but to make the musick so much the sweeter.

Secondly, In the midst of all the troubles that be­fal the righteous, yet still it is well with them, in re­gard of those inward heart-revivings that God gives them; we see a godly man in misery. but we see not his comforts; we see his prison grates, but we hear not that sweet musick that he enjoys in his conscience. God sweetens to his people outward troubles with in­ward peace. It is the title that is given to God, 2 Cor. 6.7. The God that comforteth them that are cast down. The bee can gather honey as well from the thistle and bitter he [...]b, as from the sweet flower: and a Child of God can gather joy out of his sorrow; out of the very carcasse sometimes he fetcheth ho­ney.

When the body is in p [...]in, the soul may be at ase as when a mans head akes, yet his heart may [Page 72] be well; Thus it is well with the Righteous, God g ves him inward comforts that revive him, and sweeten outward pain.

3. In times of calamity and trouble, yet still is it well with the Righteous, because many times God hears his people in time of trouble; in a storm God will have a care of his Jewels, he will hide them, and suff [...]r them not to be carried away; and thus he makes good that Srripture literally, Psal. 91.4. He shall cover thee w [...]th his feathers, and under his VVings shalt thou trust, no evil shall touch thee. God oftentimes verifies this Scripture literally, he makes h [...]s Angels to be his Peoples Lifegua d to hide them and to defend them. Wh [...]n a Flood was comming on the World, God provided an Ark to hide Noah in; Wh n Israel was carried and transported into Babylon, God hides Ieremy, and gives him his life for a prey. Ierem. 39.11, 21.

And in this sence the Saints of God are cal [...]d his hid­den Ones. Ps. 83.3. Why so? not onely because they are hid in Gods decree, and hid in Christs wounds, but of­tenetimes God hides t [...]em in time of common danger & calamity; they are hidden Ones; Thus God reserved to himself s [...]ven t [...]ousand that had [...]ot bowed the Knee to [...]aal; the Prophe knevv not of any, but God knevv of seven thousan [...] that he h [...]d hid; and in th s sence it is vvell vvith the Righ [...]eous in time of publick mi­serv.

But you will say sometimes it is vvorse than all this vvith them; sometimes the Righteous dye and perish, and are earned avvay vv [...]th a tempest; Hovv is it vvell vvith th [...]m then? yes yet still it is well with the Righ­teous; [Page 73] though their Life be taken away, yet still it is well with them, and that in a two-fold sence.

First, Many times God takes the Righteous by death in great mercy; he takes them away that they shall not see the miseries that are comming upon a Land; as Vir­gil the Heathen Poet said, They were happy that dyed b [...]fore their Countrey, meaning, before they saw the ruines of their Countrey. And truly many times God takes away his Children in mercy, that they shall not see the miseries that are comming on a Land; you have a pregnant and clear Scrip [...]ure for this, 1 Kings 14.13. He only of the house of Jetoboam shall come to his grave; [...]t is spoken of Abijah his Sonne, He only shall come to his g [...]ave, because in him there was found some good thing towards the Lord God of Israel. God would put this man into his grave betimes in mer-because he should not see the evil that was comming upon the Land. You have a parallel Scripture to this. 2 Kings 22. v. ult. it is spoken of Iosiah, I will gather thee to thy Fathers, thou shalt be gather­ed to thy grave in peace, and th [...]ne eye shall not see the evil that I will bring upon this place. VVhy, Iosiah died in battel: How is it said then that he went to his grave in peace? the meaning is this, because Iosiah was an holy man, he had made his peace with God, and so went to his grave in peace; and because he should not see the evil approaching, therefore God gathered him to his grave in peace.

Ierome speaks thus of Nepotian, it seems Ierome li­ved to see some troubles before he died, meeting with some stormes; Now (said he) how happy is my friend Nepotian, that sees not these troubles? happy is he that is gotten out of the storm, and is in the haven.

Thus Luther died in mercie before the troblos of Germany begin to break forth. Thus it is well with the Righteous, though they do die; God takes them away in mercie, that they may not see approaching evils.

Secondly, Though the righteous doe die, are taken away, and perish in a storme, yet is i: well with them, because death cannot hurt them; it can neither hurt their Bodies, nor yet their Souls; the Bodie is safe, it doth not perish, though it doth die; the bo­dies of the Saints are verie precious dust in Gods ac­count; the Lord locks up these Jewels in the grave, as in a Cabinet; the bodies of the Saints lie mellovv­ing and ripening in the grave, till a blessed time of re­surrection: How precious is the dust of a Belieber! though the World minde it not, yet it's precious to God. The Husbandman hath some co [...]n in the barn, and other corn in his ground; the corn in the ground is as precious to him as that in the ba [...]n: Why the bodies of the Saints in the grave, are Gods corn in the ground, and God makes a verie precious account of this corn; the bodies of the Saints shall be more glorious and blessed than ever at the resurrection. Tertullian sayes the Bodies shall be then Corpora An­gelica; the Bodie shall be angellfied, in regard of that beautie and lustie which shall be put upon it: As it is with a piece of silke or cloth that is died of a Purple scarlet colour, it is made more b [...]ight and illustrious thou it was before. Thus it is with the bo­dies of the Saints, they are died of a brighter colour at the resurrection, they are made like Chsists glorious bodie, Phil. 3.20. Thus shall it be well with the [Page 72] righteous in their bodies; they shall not perish.

Secondly, At death it shall be well with the righteous, as to their souls. O it it shall be a blessed time; Methinks it is with a Saint at the time of death just as it was with Paul in his voyage to Rome; the ship did break into many peices, but yet he got safe to shore; so it is with a believer, though the ship of his body may be snapr and broken at death; yet the passenger is safe, the soul gets safe to sho re even to the heavenly Ierusalem; then surely it is well with the righteous at his death; the day of a belie­vers dearh is the birth-day of his blesssdnesse? it is his ascension day to heaven; his death day is his ma­riage day with Jesus Christ; faith doth but contract us here, but at death the Nuptials shall be solem­nized in glory; and shall it not be well with the righteous? they shall see God face to face: And says Austin, Ipse Deus sufficit ad praemium. It will be heaven enough to have the sight of God. The Saints shall then entert into joy; joy now enters into them here, but then they shall enter into joy; they shall drink of that pure river that runs from God the ever­lasting fountain.

Thus you see it shall go well wirh the righteous however things go, though troubles come, though death it self come; and therefore let those that are the people of God comfort themselves with these words.

To conclude this first point, what encouragement is this to all you that hear me now, to begin to be righteous! This Text may tempt us all to be godly, [Page 76] Say to the righteous it shall be well with him; when things go never so ill with him; yet still it shall be well with him: Grant that all things are ill with you in your estate, in your relations, yet then if you are righteous, all things shall be well with you, your pardon is sealed, you are an Heir of Gods promi­ses, all things shall work for your good; you have God for your Father, you have heaven in reversion for your inheritance; and is it not well with you? how may this make us all in love with godlinesse, how may this tempt us to be godly? for if ever we would enjoy happinesse, we must espouse holinesse; Say to the righteous it shall be well with him. And so much for the first proposition. The god [...]y mans com­fort in life and dea [...]h.

Now if this will not prevail with men to make them leave their sins and become righteous, I must pass in a few words to the next b [...]anch of my Text, to scare men out of their sins, to affright them out of their wickednesse: Wo to the wicked, it shall be ill with him, for the reward of his hands shall be given him. This my beloved is the dark side of the cloud, and it may cause in every wicked man that hears me, a palpitation and trembling at the heart, wo to the wicked, it shall be ill with him. And so the Proposition is this:

That when things seem to be well with wicked men, it shall be ill with them at last.

Though things seem to be well wi [...]h the wicked, they have more then heart can wish, yet it shall be ill [Page 77] with them at last; Ʋe impro [...]o, VVoe to the wicked; it shall be ill with them. In Eccles. 8.12. It shall not be well with the wicked, nor shall he prolong his dayes, that are as a shadow, because he feareth not God. The God of Truth hath pronounced it, this is as true as God is true, It shall not be well with the wicked.

Now that I may a little clear this to you, I shall demonstrate it to you in these following Parti­culars:

• 1. It is ill with the Wicked in this life.
• 2. It is ill with him at his death.
• 3. It is ill with him at the day of Judgement.
• 4. It is ill with him after the day of Judgement.

First, It is ill with the Wicked in this life. There's hardly a wicked man that hears me, that thinks so, when he hath the affluence and confluence of outward comforts, when he eats of the fat, and drinks of the sweet, he will hardly believe that Minister that tells him i [...] shall be ill with him; yea but it is ill with the Wick d even in this life; for is it not ill with that man that hath a curse, yea the curse of God entailed upon him? My Text pronounceth a curse against the sin­ner, Vae improbo, Wo to the wicked: And can that man thrive that lives under a Curse? Clouds of blood and wrath hang over the head of a wicked man; he is heir to all the plagues that are written in the book [Page 78] of God; all Gods curses are the Sinners portion, and if he dies in his sinnes, he is sure to have the portion paid him. Woe to the Wicked; everie bit of Bread he eateth he hath it with a curse, like poysoned Bread gi­ven to a Dogge; everie drop of VVine he drinks, he swallowes down a curse with it. Woe to the Wicked, there is a curse in his Cup, there is a curse on his Table, God hath said, VVoe to him.

We read of Belshazar, Dan. 5.4.5. that when he tasted the wine; he commanded to bring the gold and silver taken out of the Temple; then they brought the gold and silver vessels, and drank wine, and praysed the gods of gold and silver. He was very jovial, but in the midst of his cups and jollity, woe to the VVicked; for in the same hour there came forth the fingers of a Mans hand, ann wrote over against the Candlestick on the VVall a Curse and VVoe. Woe to the Wicked; let a sinner l [...]ve till he be a hundred years old, yet still he is accursed, Esay 23.20. Though a sinner live a hun­dred years old, yet shall he dye accursed; his grey hairs have a curse upon them.

Secondly, It shall be ill with the Wicked at the hour of death, and that in two respects; Death puts an end to all his comforts, and Death is a beginning of all his miseries.

First, Death puts an end to a Sinners comforts. There shall be no more indulging of the Flesh, and pampering of it; no more cups of VVine, and no more Musick to be seen or heard then. In Revel. 18.14. & 22. The things that thy Soul lusteth after is departed from thee; the voyce of the Harpers, Musicians and [Page 79] Trumpeters shall be no more at all in thee; it is spoken of the destruction of Rome. Thus may it be said of a wicked man at death, All joy and pleasure is now de­parted from thee; no more shalt thou hear the voyce of the Harp; Organ or Trumpet: no more shall the Sinner be cl [...]athed in Scarlet robes, or adorned with sparkling Diamonds; Now all oyle and balsome, all joy and gladness, at death shall cease and depart from the Sinner.

Secondly, As Death puts a period to a Sinners mirth, so it layes a foundation for all his sorrowes. Usually before Death doth close the eye of the Sinners body, the eye of his Conscience is first opened.

Every sinne at the hour of death stands with a draws sword in his hand; Those sinnes that delighted the Sinner formerly, now terrifie and affright him. All his joy vnd mirth is turned into sadnesse.

As sometimes you have seen Sugar lying in a damp place, dissolve and turn to Water: Thus all t [...]e sugar­ly Joyes of Wicked men at the hour of death turn to VVater, even the VVater of Tears and So [...]row.

Thirdly, It shall be ill with a Wicked man at the day of Judgement, when he is cited before Gods Tribunal, when he shall leave courting his VVickednesse, and stand at Gods Barr to answer for it.

You r [...]ad of Faelix, that when he heard Paul speak of Judgement, Faelix trembled. Iosephus observed that Faelix was a wicked man; and she that then lived with him, her name was Drusilla, whom he had en­ticed [Page 80] away from her Husband, and lived in sinne with her; Now when Faelix heard Paul speak of Judge­ment, he trembled, his Conscience that check'd him for his sinne.

Now, if Faelix trembled at the hearing of Judge­ment, what will Sinners do when the day of Judge­ment shall come, when all mens secret sins shall be made manifest, when all their midnight wickednesse shall be written upon their Foreheads as with the point of a Dia­mond?

At the day of Judgement, my Beloved, there will be two things:

• First, The Legal Tryal.
• Secondly, The Sentence.

First, The Legal Tryal. God will call forth Sin­ners by Name, and say, Stand forth, Hear thy Charge, Let me see what thou canst answer to to it? VVhat canst thou say for all thy Sabboth-breaking? for all thy Drunkennesse and Perjury? for all thy Revenge and Malice? for all thy persecuting of my Members? what canst thou say for all these? Guilty or not guilty? Thou Wretch darest not say Not Guilty; for have not I been an eye witnesse of all thy Wickednesse? do not the Books agree, the Book of thy Conscience, and the Book of my Omnisciency? and canst thou plead Not guilty? Here the Sinner will be amazed with horrour, and run into desperation.

Secondly, After this legal Tryal follows the Sen­tence, Ite Maledicti, Go ye cursed; What go from the presence of Christ, in whose presence there is fulness of joy, and go from Christ with a curse! That word depart, said Saint Chrisostome, is worse than the tor­ments themselves.

And Beloved, remember this ye that go on in a sinne, when once the Sentence is past, it can never be reversed; This is the most Supreme Court of Judicature, from whence there is no Appeal. Here on Earth men can remove their Cause from one Court to another, from the Common law to the Chancery; but if once the Sentence be past at this Judgement ba [...]r, there is no re­moving your Cause. This is the highest Court, there is no appealing any where else. And thus you see it is ill with the Wicked at the day of Judgement.

Fourthly, It shall be ill with the Wicked after the day of Judgment. Oh! then there is but one way, and they would be glad if they might not go that way; But they must go that way even to prison, yea to hell, Luke 16.23, 24. In Hell he lift up his eyes. Hell is the very center of Misery, the spirit of torments stil­led out.

The Scripture tells us in Hell there are three things:

• First, Darknesse.
• Secondly, Fire.
• Thirdly, Chaines.

First, Hell is called a place of Darknesse. In Iude Verse 13. To them is reserved the blacknesse of dark­ness for ever. Darknesse you know is the most un­comfortable thing in the world: A man that goes in the dark trembles every step that he goes; Hell is a black Region; There is nothing but darknesse of dark­nesse; It must needs be a da [...]k place, where there shall be a separation from the light of Gods presence. Indeed Austin thinks, that there shall be some little sulphureous light: But suppose there be; that light shall onely serve the damned to behold the tragedie of their own miserie, to see themselves tormented.

Secondly, In Hell there is Fire; it is called a burn­ing Lake, Revel. 20.15. Whosoever was not found written in the book of Life, was cast into the lake of fire. You know the Fire is the most torturing Element; it makes the most dreadfull impression upon the Flesh. Why Hell is a place of Fire; it is disputed among some of the learned what kind of fire it is; I wish we may never feel what kind of fire it is.

Austin, Peter Lumbard, and others affirm. That it is a material Fire, but far hotter than any culinarie fire; the fire on your hearths is but painted fire com­pared to this. But I rather think, the fire of the dam­ned is partly material, and partly spiritual. Partly ma­terial, to work upon the body; and partly spiritual; which is the wrath of God to torment the Soul: This is that Lake of burning fire; Oh! who knows the power of Gods anger? who can dwell with these burnings? It is intolerable to hear these scorchings, and it is impossible for the damned to escape them.

Thirdly, In Hell there are Chains of darknesse; [...]n the 6th. Verse of the Epistle of Iude, Those sinners that would not be bound by any law of God, shall have chains of darkness to bind them. But what is the meaning of this phrase, chains of darkness?

I suppose it may be this, to intimate to us, That the Wicked in Hell shall not have power to walk up and down; which perhaps would be a little ease to them, though a very little; yea but they shall not have so much as that little ease, but shall be chained, tyed, and staked fast with chains of darkness, that they shall not stirre; and this is very terrible.

Suppose a man did alvvayes lye upon a dovvn-bed, if he might not stirre off the place, it vvould be very painfull to him, though on a bed of dovvn; Hovv terrible then will it be to the damned, that must lie under the scorchings of Gods fury, chained dovvn, and not be able to move? And thus shall it be to the Wicked.

And to adde to the torments of Hell, there are two things vvhich shevv it shall be ill vvith the vvicked, let them dye when they vvill.

• First, There is the Worme.
• Secondly, There is the Serpent.

First, There is the Worme to torture the Spirit, [...]nd this is no other but the worme of Conscience, Mar. 4.44. VVhere their worm never dyes; Hovv dreadfull will it be to have this Worme gnawing continually! Melancthon called it a hellish fury. Conscience will [Page 84] be just as if a worm full of poyson were gnawing the heart of a man; Those sinners that would never hear the voice of Conscience, shall for ever feel the worme of Conscience.

Secondly, There is the Serpent, and that the Devil called the old Serpent, Revel. 4. As there is the biting of the Worme, so there is the stinging of the Serpent. The damned in Hell shall be forced to behold rhe De­vil, that damned Monster. I remember what An­selme saith, I had rather endure all the torments of this life, than see the Devil with bodily eyes; But this sight of the Devil the Wicked shall see whether they will or no; and not onely see, but shall feel the sting­ings of this old Serpent.

Sathan is full of rage against Mankind, and he will shew no mercy;: as he puts forth all his subtilty in temp­ting men, so he puts forth all his cruelty in tormenting men.

And this is not all; there are two things more that aggravate the torments of hell, to shew that it shall be ill with the wicked.

First, These agonies, these hell-convulsions shall be for ever, Revelr 14.11. The smoak of their torment ascended for ever and ever, and they shall have no rest day nor night. Thus is it in Hell; they would die, but they cannot; mors sine morte, the wicked shall be alwayes dying, yet never dead; alwayes consuming, yet never consumed; the smoak of their furnace ascends for ever and ever.

Oh! who can endure thus to be for ever on the wrack; this wotd Ever breaks the heart of the wick­ed, [Page 85] they now think a Sabbath long, and a Ser­mon long; and a prayer long; they cry out, When will these be over! Oh! how long then will it be to lie in Hell torments for ever and ever? After the wicked have lain three millions of years, their torments will be as far from ending as they were the first hour they came there.

Secondly, The damned in Hell shall have none to pity them. It is some com frt and ease to have friends pity us when we are on our sick beds, or under any af­fl ction: but the damned shall have none to pity them; M [...]rcy will not pity them; that is turned to fury; Christ will not pity them, he is no more an Advocate for them; Angels will dot pity them, for they rejoyce to see the vengeance, they insult and glory to see the ju­stice of God executed upon them. Oh! how sad is it to lie in the scalding furnace of Gods wrath, and to have none to pity us? Gods bowels will be locked up, and his heart will be hardened to damned sinners; then they shall call and God will laugh at them, Prov. 1.26. I will laugh at your calamity. Hear this all you that go on in sin, it will be ill with the wicked; O there­fore turn from your sins, least God tear you in pieces, and there be none to deliver, or help you.

For the application of this poin [...].

First, Wha [...] a confounding word is this to all the Wicked, that go on desperately in sinne? that adde drunkennesse to thirst? Never was there such an in­undation of wickednesse, as there is now adayes: Men sinne, as if they would sinne to spight God; as if they would dare Heaven to punish them: [Page 86] men sinne so greedily, às if they were afraid Hell gate would be shut up ere they could get thither. How many are there that sinne manfully? that go to Hell stoutly in their wickedness? as Seneca speaks. These are in a sad condition. Remember what the text saith, VVo to the wicked, it shall be ill with them; ill with them in life, in death, and after death. A wicked man lives cursed, and dyes damned. Sinners are Gods standing mark that he shoots at, and he never misseth the mark. You know what the Scripture sayth, There shall be weeping and gnashing of teeth.

It is a saying of Latimer, that is very sad fare, where weeping is the first course, and gnashing of teeth is the second.

But whence may this gnashing of the teeth come?

First, It ariseth from the extremitie of the torments that the damne [...] suffer; rhis makes them gnash their teeth with horrour, they are not able to bear it, and yet they know not how to avoid it.

Secondly, The Wicked gnash their teeth out of envy, to think that the godly are happy and blessed; those that they reproaehed, hated and persecuted, they are happy in glory, and they themselves are thrown down into Hell; this cuts them to the heart to think of it, and makes them gnash their teeth, Luke 10. There shall be weeping and gnashing of teeth, when you shall see Abraham, and Isaac, and Jacob in the Kingdom of God, and you your selves thrust out. And this is the first use shew [...]ng the miserie of a wick [...]d man; if all the Curses in the Bible will make him miserable, he shall be miserable. God will make his Arrows drunk with his blood.

Secondly, take heed that none of you are here found in the number of the Wicked; take heed of being of this black Regiment; beware of the Devils colours; fight not under his Banner; it shall be ill vvith the Wicked; the Sinner and the Furnace shall never be parted.

In a word, I beseech you take heed of those sinnes that bring to Hell fire: There are, said Saint Bernard, fiery sinnes that bring men to Hell fire. What are these fiery sinnes? Why they are the fire of Malice, the fire of Passion, the fire of Lust, the fire of Concu­piscence, and the fire of Revenge: these fiery sins bring men to fiery plagues, to Hell fire. When you are temp­ted to any sinne, think with your selves, How can I bear the lying in the fierceness of the Wine-press of Gods wrath for ever!

I have read a story of a Virgin, that being tempted by a young man to commit folly, sayes she to him, If you will grant me but one request, I will do what you desire. What is that? said he. Why, do but hold your Finger one hour in this burning Candle. No, he would not do that: said she to him, Will not you for my sake hold your Finger one hour in the Candle, and would you have me lay my Soul burning in Hell for ever, for the satisfying of your Lust? And thus she refuted that temptation.

Why doth Sathan tempt you to Wickednesse? hold up this Text agaiast the Devil, as a shield to quench his fiery darts; Sathan, it will go ill with the wicked; If I embrace thy temptation, I must be under thy torment­ing for ever.

O therefore learn to be Righteous: it shall be well with the Righteous; take heed of living and dying in sinne: It shall be ill with the VVicked; the God of Heaven hath said it.

I will conclude all with a saying of Austine; sayes he, When a man hath been vertuous, the labour is gone, and the joy remains: when a man hath been wicked, the pleasure is gone, and the sting remaineth.

SERMON V.

THese are the words of our blessed Lord and Saviour Jesus Christ, they are spoken by him­self, and they are spoken of himself; though yet in a sober and modest sence they are applicable to all his members: That which Christ here affirms, is [Page 90] that the presence of God was alwayes with him; and this is first propounded, He that sent me is with me: and then it is amplified, and the father hath not left me alone: and then thirdly the reason of this is an­nexed, for I alwayes do those things that please him.

I shall speak but very little of the words as they do refer to Christ; he tels us where his Father was with him; he did not leave him alone in all the troubles and difficulties that he met withal in the finishing the great work of mans redemption; still God was with him: It is true, there was a time when Christ was without the sensible manifestation of his Fathers pre­sence, when he cryed out, My God, my God, why hast thou forsaken me? Why but yet even then in truth and in reality his Father did not leave him; for though he had not the evidences of his Fathers pre­sence, yet he had the influences of his fathers pre­sence. It would take up much time to shew you how in all particulars the Father was present with Christ: I will onely speak this one word, and in­stance in this one thing; Gods assisting presence was alwayes with him, both in his active, and also in his passive obedience; and indeed he had that work to do, and those miseries to suffer, that if God had left him, if he had not been mightily assisted by the Divine Na­ture, Christ as meer man could neither have done, nor have suffered what he did; but the Father was with him, and to support him; Isa. 42.1. Behold my ser­vant whom I uphold. You shall find that Christ did act faith upon this; in Isa. 50.7. The Lord God will help me, therefore shall I not be confounded. Ver. 9. The Lord will help me. So to the same effect is [Page 91] Psal: 16.9. And you shall find this made good to him in Scriptures, in his greatest necessities.

Take a Double Instance.

In the fi [...]st place, Afrer he had been engaged in that Combat with Satan, you read of in Matth. 4. the strongest Combat or Duel that ever was fought; wherein you have the Prince of Peace and the prince of darknesse; the Lion of the Tribe of Judah, and the roaring Lion that seeks how to devour; both of them putting forth their utmost strength, and indea­vouring to overcome each the other: Now I say in this Combat the Father did not leave Christ, but he helps him; for he sends an Angel for to minister unto him, Matth. 4.11.

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

First, Christs undertaking of the work of our Re­demption, it was very well pleasing unto his Father, that poor lost undone sinners should be brought back again unto God, and restored unto his love and favour: I say, the Father was infinitely well pleased with Christ [...]n this undertaking, Isa. 53.10. The pleasure of the [Page 92] Lord shall prosper in his hand; the pleasure of the Lord, that is the work of our redemption; wherein God the Farher took great pleasure or del [...]ght; therefore when Christ was publickly in the eye o [...] the world to enter upon this great work, the Father sends him out with this witnesse, This is my beloved Son in whom, I am well pleased. He speaks not of his well pleasing only to his person, but also to his well pleasing as unto his undertaking.

Secondly, As rhe work it self was pleasing unto God, so Christs managing of this work was all along pleasing unto his Father: and that doth appear in this, that Christ in all things kept to his Fathers Commission, and to his Fathers Command: I say in all things he kept to his Fathers Commssion; he did nothing here upon Earth, but what was within the compasse of his Commission; for saith he in the verse before the Text, I do nothing of my self, but as my Father bids me. So also he acted in conformitie to his Fathers will; that was the rule and square by which Christ ordered all his actions; his eyes was still upon his Fathers will; whatever he willed him to do, that he did; whatever he willed him to suffer, rhat he suffered; and thus he alwayes did the things that were pleasing to his Father; but I do not intend further up­on the words in this reference; For my designe is to bring down the words unto our selves, to those that are the members of Christ; for there is th [...] same disposition of heart in all Believers to pleas [...] God: In all things to please God: this was th [...] frame and temper and carriage of Christ: so it [...] the frame and temper of every true Believer; an [...] [Page 93] this is a part of our l [...]kenesse unto Christ; as you know there is a blessed resemblance and similitude be­tween Christ and his members; they have the same spirit that Christ had, onely in a different proporti­on; for he had it without measure; they have the same grace as Christ had for substance, though not for degree; of his fulness we all have received grace for grace; that is, as many interpret it, grace an­swerable unto grace: As the print in the wax an­swers to the print in the Seal; and as face answers to face; so grace in believers answers unto that grace that was in Christ: They are to shew forth the vertues of Christ, 1 Pet. 2.11. Now this was the grace and vertue and holinesse of Christ, that he alwayes did the things that pleased his Father. Why this is in all believers, onely with turs difference; it was actu­al performance in the one, it is but indeavour in the other; it was perfect in the one; it is sincere, but im­perfect in the other.

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

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

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

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

In the prosecuting of this I will speak to four things:

First, I will shew you when a man may be said to do the things that please God. 2. I will confirm the truth of the Doctrine. 3. I will shew you in what respects God will be with them that desire to please him, in a suffering condition. 4. I will give you the grounds and reasons of it; a [...]d then I shall come to an Application.

For the first, We please God in what we do, when we act, 1. In a suitablenesse to Gods nature: And 2. In subjection to Gods Law: For pleasing of God lies in these two things. As that pleases a man which is suitable to his disposition, and is correspondent with his Command: We do the things that please God, when we do that which God doth; and when we do that which God commands: When we hate sin, as God hates sin; when we are holy, as God is holy. You shall find it in Col. 1.10. That you may walk worthy of God, unto all well-pleasing. Observe, This walking worthy of God, is walking suitably, or walk­ing answerably to God. Matth. 3.8. Bring foth [Page 95] fruit worthy of repentance; or bring forth fruit answer­able to repentance; so to walke worthy of God, is to walk suitable to God, to his nature: Now then observe what follows, that you might walk worthy of God to all well pleasing; then we please God, when we walk suitably unto God: So also when we act in a blessed conformity to God, to his Law; for nothing can please the good God, but what is good: Now the Law being the measure and standard of all goodnesse, nothing can be good, but what bears con­formitie to this Law, which is the will of God. God is well pleased when his will is observed: As you know, you that are Masters, your servants please you when they doe your will. That inference of the Apo­stle for this is very apposite, Rom. 8.8. So then, they that are in the flesh cannot please God. VVhat is this same inference grounded upon? because the carnal mind is enmitie against God; for it is not subject to the law of God, neither indeed can; so that they that are in the flesh cannot please God. Why? Because there is that principle in them, as carries out a real en­mitie to the Law and Will of God; it is as if the A­postle had said, They will not be subject to Gods will, not obedient to Gods commands; there is a principle of enmitie in them against these things, and so cannot plea [...]e God: God is pleased when his will is fulfilled, and his commands observed; to please God, is in all things so to act, that whatever we do, we may expresse a likenesse to Gods nature, and a blessed subjection to Gods revealed will, and this is the first thing.

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

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

Jacob was a man that met with many sharp trials, God execrcised him with many troubles; you shall find that when he was going to Padan Aram, and was in a very afflicted condition, Gen. 28.15. God comes unto him, and saith, Behold, I am with thee, Gen. 31.5. His father frowned upon him, but the God of his fathers helped him: Joseph, Gen. 29.20. His master took him, put him into prison, a place where the Kings prisoners were bound; he was in the prison, but the Lord was with Joseph. The Prophet Jeremy was thrown in­to a dungeon, but the Scripture saith, God was with him. The three Children were thrown into the Furnace of fire, but there was a fourth with them, and that was the Son of God, Dan. 3.25. Paul when he was brought to his trial, all men forsook him, but God stood by him, 2 Tim. 4.16. So the Christians in all their sharp sufferings, 2 Cor. 4.9. they were persecuted, but not forsaken; persecu­ted by men, but not forsaken by God. God hath abundantly made out this, and doth so still, that he will never leave those alone in a time of suffer­ing, who desire unfeignedly in all things to please God.

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

First, God is with such in his teaching pre­sence. Gods correction, and Gods instruction they usually go together; and where there is the chastenings of Gods hand, there is also the teaching of Gods Spirit, Psal. 90.12. Blessed is the man whom thou chastnest, and whom thou teachest. Christ, though he were a Son, yet learned obedience by the things that he suffered: God teacheth his upright ones many lessons in a time of adversity, which they never learned in a time of prosperity. For we are like idle boyes, or bad Schollers, that learn best when the rod is over us: In a prosperous condition God speaks to us, and we mind him not, Jeremy 2.21. I spoke to thee in thy prosperity, but thou wouldest not hear: and this hath been thy manner from thy youth upwards: In prosperity God speaks once and twice, as Job speaks, but we will not hear; but in the time of adversity God opens the ears: Judges 8.16. As Guidean taught the men of Suc­coth with thornes and briars: so doth God teach his people by affliction: and oh the many blessed truths that they learn, when they are under the rod, when they want liberty! Oh what a mercy is it to have liberty then, when they have not Ordinances as before! what a mercy is it to have Ordinances then! Oh what an evil thing is it then for them, that they have departed from God! God teaches them these things then: sin is never so bitter, mercy is never so sweet, as in a time of suffering: Oh how vain and empty is the crea­ture then! Oh how sweet is communion with [Page 83] God then! I say such things as these God teaches then.

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

Thirdly, God is with them in his preserving and hiding presence: God is the Saints hiding place, their Shield, their Buckler, their Rock, their Defence: the Scripture-expressions are ma­ny to hold out Gods protection as to his people: God hath a constant care over them to preserve them and save them; oh but especially in a time of trouble: as the Mariner is never so careful of the ship as under a storm; and God is never so careful of his Church and people as under affli­ction. Jeremy is in the Dungeon, now God saves him: Daniel is in the Den, now God saves him: The three Children in the Fire, now God saves them: Peter is in prison, now God saves him: The Mother never tends the Child so carefully, as when the child is sick; and Providence is never [Page 84] so tender to the people of God, as under a suffer­ing condition.

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

Fifthly, God is with such in his strengthning presence, to enable them, and to support them to undergo whatever he is pleased to call them unto: this is the way of our good and gracious God, he alwayes gives out strength as he layes on affliction: he never leaves his Children alone in this respect: he will be with them to support them: though it may be not to deliver, yet he wi [...]l certainly be with them to support; the rod and the staff they go together, Psal. 23.4. the afflicting rod, and the supporting staff: when one hand is upon the Saint to afflict, then the other hand is underneat [...] the Saint to support: Isay 41.10. I will uphol [...] thee, I will strengthen thee; fear not, I will help thee, [Page 85] yea, I will uphold thee with the right hand of my righte­ousness. This David found,, I cryed unto the Lord in my distress, he answered me, and strengthned me in my inward man, Psal. 138.3. Oh when men afflict, God supports: when men put the Children of God into deep waters, then God takes them by the chin, and holds them up, that they shall not sink and be drowned.

Sixthly, God is with them in his sympathizing presence: Oh he hath a tender sence of all the sor­rows and calamities of his people! Oh it grieves him when they are grieved! they that tonch them, tough the apple of his eye: in all their affli­ctions he is afflicted, Saul, Saul, Why persecutest thou me? Every blow that is given to them, God bears a part of it himself: as they are sensible of Gods dishonour, so God is sensible of their sufferings; it pains him to the heart to see his Children wronged and abused by a malicious world.

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

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

Ninethly, God is with them by his raising pre­s [...]nce to raise up their hearts higher, to elevate their souls, and bring them more near to himself. Gods people when they meet with troubles in the world, oh nothing so sweet unto them as the en­joyment of God: then no life so sweet unto them as the life of faith; then they rellish a sweetness in the promise: then every smile of God, oh how welcome is it! then all the affections of their souls center in God, and run to God: as in winter time all the sap of the tree runs to the root: in summer time it spreads it self in the body, but in the win­ter goes to the root: when a man is sick, all the blood goes to the heart: so in a suffering conditi­on all the affections of the soul go to God.

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

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

2. Such as please God shall have his presence under suffering, because now they need God most: if God will not leave his people as to temporal supplies, because they need such and such things; they need meat, and they need cloathing: surely much more God will not leave his children as to spiritual supplies, under times of distress, because then they need God. Oh what can a Believer do? or what can a Believer suffer when God leaves him; his strength is in God: his support is in God: his comfort is in God: his all is in God, and therefore if God now leave him, what will become of him? he needs God at all times, but never so much as when his condition is dark and troubled. [Page 88] what was Sampson, that man of so great strength, when his hair was gone? and what is a Believer when his God his gone?

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

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

Lastly, It is thus, because God will make it appear to all the world, that he puts a difference between them that desire to please him, and other men: God hath a value for such: Do but see how Moses argues the case with God, Exod. 33.13. and so on, where he comes to God with a great request, that God should shew him his way that he might know it: why faith God to him, My presence shall go with thee. Moses said unto him, It is well thou art plea­sed to promise so great a mercy; If thy presence go [Page 89] not with me, carry us not hence: for wherein shall it be known that I and thy people have found grace in thy sight? Is it not in this, that thou goest with us? Ob­serve, Moses pleads with God, how his favour, and love, and mercy should be with them, unless he were present with them: and so God, he walks with his people in trouble; for how should the world see God regarded them, and did favour them, unless he manifested his presence unto them in a time of trouble and affliction?

SERMON VI

CHrist here prescribes pretious physick for the healing of this languishing Church of Ephesus: 'tis compounded of a threefold ingredient.

1. Self-reflection, Remember from, &c.

2. Holy contrition and humiliation before the Lord, Repent.

3. Thorough Reformation, Do thy first works.

I left the last time upon the second of these, namely, Repentance; and that which I did upon this part of Christs advice was, not so much to o­pen to you the nature of Repentance (which is not so proper for this place) as to give in a [Page 92] catalogue or list of such special sins, as Christ doth expect that all his people in these three Nations should lay to heart, and repent of before the Lord, I gave you in a list eleven special sins that we should repent of, and humble our selves for before the Lord. As

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

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

3. Hypocris [...]e. How unlike are we at home to what abroad? and in company to what in secret?

4. Pride: In apparel, houses, parts, blood, birth­right, yea of grace it self, of humility, Ministers, Ordinances, &c.

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

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

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

8. Ʋncharitable censuring one another.

9. Formality in duty. Witness 1. Unprepared coming. 2. Unsutableness of spirit to: And 3. Want of reflection after duty, how we have sped, what we have got; Sabbath, Sacraments, [Page 93] comes and goes, Monday morning finds us the same as before.

10. Mis-pent Sabbaths. Some prophane, others idle away the Sabbath, &c.

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

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

13. Our great murmuring against Reformation and Reformers (God hath heard the voice of our murmuring, Exod. 16.) As if there had been nothing that would have undone us but Refor­mation: and truly God seems to speak such a word as that was, Numb. 7.5. in displeasure and anger, I will make your murmurings to cease: I will [Page 94] take away the cause of your murmuring: I would have reformed you, and you would not be reform­ed: As Christ to Jerusalem, I would, but you would not, Mat. 23. the time may come when we would, and God will not: when we shall cry, Other Lords have had dominion over us, &c. Isa. 26.13. but thou Lord, set up thou thy government: rule thou over us: and God may say, No, 'tis too late, I would have healed you, and you would not be healed.

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

[Page 95]15. Our indifferences as to matter of faith and do­ctrine: That we have not been more zealous for the Truth of Christ, that great trust and depositum which hath been committed to us: We have ac­counted it no matter of what opinion or judge­ment men be in these latter times. 'Tis an univer-saying, No matter what judgement men be of, so they be Saints: as if truth in the judgement did not go to the making up of a Saint, as well as holiness in the will and affections: As if Christ had not come into the world to bear witness of the truth, which was his great design: as if it were no matter, if God have the heart, so the Devil be in the head: as if no mat­ter that be full of darkness, so the heart be for God.

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

17. Our living by sense, and not by faith. Surely (my Brethren) among all the sins in England that the people of God have cause to be humbled for, there is not any whereby we have more provoked God then by that sin of our unbelief: murmuring, and infidelity, have been our two great sins, for which, it is the wonder of Gods mercy that he hath not caused our carcasses to fall in the wilder­ness: he may take up that complaint of us that he did of Israel, Num. 14.22. Because all those men which have seen my glory and my miracles which I did in Egypt and in the wilderness, and have tempted me now [Page 96] these ten times, and have not hearkened to my voice, surely they shall not see the land, &c. And this is the lamentation we may take up, that truly to this very day we have not faith enough to carry us from one miracle to another, from one deliverance to ano­ther, from one salvation to another: let one delive­rance passe over our head, and no sooner one wave rises higher then another, but we are ready to cry out with Peter. Lord save me, I perish: and well were it if our fears did issue into tears, and cryes after Christ: we rather are ready to cry out, as those in Ezek. 37.11. Our bones are dryed, and our hope is lost, we are cut off for our parts. We are a people that never knew how to honour God in any distress God hath brought us into; never learnt to glo­rifie God by believing: if we cannot see him, we cannot believe him: surely that which God hath done for us in such a succession of miracles, it might well at least have been food for our faith during our sojourning: In our pilgrimage we might have learned by all that we have seen to believe God: we might have made experience to be the food of our faith: and upon all the pro­vidences of divine Power, Wisdome and Good­ness we might have discoursed our selves into belief, as David, 1 Sam. 17.37. The Lord that deli­vered me out of the paw of the Lion, and of the Bear, he will deliver me out of the hand of this Philistine. So Paul, He hath delivered, and doth deliver; we trust he will also deliver.

Oh my Brethren! we dishonour God, and starve our faith, by forgetting our experiences, [Page 113] while we proclaim by our own Unbelief, That we have a God that we dare not trust. If we perish we may thank ou [...] selves for it: surely if we miscarry, that ac­count may be given for it that we find, Mat. 13.58. because of their unbelief. There is a Rest of God be­fore us; if we do not enter in, it is because of our un­belief.

18. Want of sympathy with the bleeding, gasping, groaning, dying Churches of Jesus Christ. They have been in great afflictions round about; have call'd un­to us, Pity me! Oh! pity me my Friends! for the hand of God is gone out against me. We cannot look any way but we see cause of bitter mourning; but we have not laid the blood of Germany, Lituania, Pied­mont, &c. to heart; therefore God may justly lay it to our Charge. Want of fellow-feeling with our Bre­thren in their afflictions, it is a kind of Persecution, a kind of being accessarie to their Sufferings. That we have not mourned, wept bled with them; that we have not lyen in the dust, smote on our thighs, &c. God may justly say to us, as Am. 6.6, 7. They shall go captive with the first that go captive, because they are not grieved for the affliction of Joseph. The word in the Hebrew signifies, None of them have been sick for the affliction of Ioseph: Oh my Brethren! when did we go to bed sick for the afflictions of Gods people abroad? when did their miseries cost us an hours sleep? or a meal? meat? when did we lye in the dust, and cry out, Ah Lord! their Glory? Because we have not shed tears for their blood, God may justly say, The next turn of Persecuti­on shall be yours, Because you have not been afflicted in the afflictions of my people, &c.

[Page 114]19. Our grievous unsensibleness of Gods Dishonour, Religion never suffered the like as it hath done these latter daies by the pride and hypocrisie of some Preten­ders to it; Gods name hath been thereby blasphemed by an evil and hypocritical generation; the people of God have lyen under the greatest reproaches and con­tempts that ever any did under the Heavens; and yet all this while we have not been concerned in it: carried our selves as if unconcern'd in the reproaches of Religi­on; Blasphemies reflected upon the name of God. Who, in these times of Blasphemy, have gone in se­cret? lyen in the dust? and cryed with ho [...]y Ioshuah, What wilt thou do unto thy great name? Jos. 7.4. We have not laboured to preserve in our own Souls or stir up in our Brethren a holy sence of Gods name, as those primitive Saints, Mal, 3.16. Where are they that have been affected with, and afflicted for the sufferings of the name of God? Oh consider! how little is God and Religion beholden to us for our tears, sighes or groans? What is become of that Childe­like spirit, that was wont to possess the spirits of Gods people? 'Tis perished; and with it, without special timely Repentance, we shall perish also.

20. That Epidemical sinne of self-seeking, and self-pleasing. Oh my Brethren! we may revive that com­plaint of the Apostle, All seek their own, not the things which are Iesus Christs, 1 Phil. 2.21. This, This hath been the source of all our miseries. While some had power in their hands to have done great things for God, what did they doe, but neglect the interest and trust in their hands, and fell a feathering [Page 115] their own nests, and building to themselves Houses and Namcs, that they thought would continue for ever; and to divide the spoyle among themselves, as if their own game they hunted: and others in inferiour stations began to divide, and every one began to snatch, as if the dust of the earth would not serve every one for a handfull; and in the mean time, a sea of Errour, like an inundation, hath been ready to overturn us. Yea, all men seeking to be pleased, not to please; where­as our dutie is, to study to please, not to be plea­sed, &c.

You see in all this I have not mentioned one of those grosse prophanesses that stare Heaven in the face; as Drunkeness, filthy and abominable Whoredome, For­nication, poured out in every place, hor [...]i [...]le Blasphe­my, contempt of God and Religion, prophanation of Gods Sabboth, &c. because I speak now to those that are Professors. I have been giving in a Catalogue of the sinnes of those that professe the name of Christ, that relate to Christ by a special Engagement and Re­lation; these have b [...]en the sinnes of Gods family.

And if we would have God repent of the evil of pu­nishment, we had need to make haste to repent of the evil of sinne: VVe have been a long time in sinning, we had need be a long time in repenting. I tell you Christians, we have been these late 20. years doing nothing else but sinning against God; and should God let us live twenty years more, it would be too little to weep for the provocations thereof. Learn to lay these and other sinnes so to heart, that God may never lay them to your charge.

The third adv [...]c [...] Christ gives here for the preventi­on of the remov [...]l of her Candlestick, is Reformation, [do the first works] Reformation, that indeed is a fruit and evidence [...]f sound Rep [...]ntance: Repentance is nothing else but the breaking of the heart for and from sinne.

I have spoken of it merely as it is the con [...]rition of the Soul for sinne; I come to speak a word of the o­ther part, as it consists in turning to God, and doing our first works.

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

1. Sometimes upon the affliction, as if but one in­tolerable burden in the world, and God must needs lay that upon them. Lam. 1.12. & 3, 1. & 7.10.

2. Sometimes of instruments; thus Esau complains of his brother; is he not rightly called Iacob a Supplan­ter? of his Father, hast thou but one blessing, &c. Gen. 27.3, 4. of any thing rather than of himself; he doth not say, Am I not rightly called Esau? VVhat a wretch am I that have despised and sold my blessing? Mostly we complain of that which deserves no blame, the guilty of the innocent; 1 Kings 18.7. Isa. 10.5. [Page 117] Ier. 8. or we pore too m [...]ch upon second causes, or complain of instruments not of our selves or of wic­ked men, not of wickedness; of their Cruelty, more than of their Blasphemy; of their injuries against us, more than as Gods enemies; or more of revenge in our Complaints, than murmuring; our complaints concern­ing their afflicting us, not accompanied with our pray­ers for their Conversion, &c.

3. Sometimes of God himself, not as one of his Children, who complains

1. To God, not of God; thus Christ, My God, my God, &c.

2. With a holy Confidence, my God, my God; two words of faith, for one word of fear, &c.

3. In his Complaints, is very tender of Gods glo­o; affraid to think or speak a hard or uncomely thought or word of God.

4. Carefully distinguishes between what God doth, and what man doth; observes and separates the unrigh­teousness of men from the righteousness of God.

5. With humble inquiry what cause may be of his dispensation, Iob 10.2. & 34.31.

6. With a disposition to bring up his will to God; not that God should bring down his will to him; if it be possible let this Cup pass; however, glorifie thy name, provide for thy own glory, and do with me as thou plea­sest. But as a sinfull Creature, sometimes ready to call Providence in question, Ez. 8.12. or to break forth and charge God foolishly, either of too much severity, Ez. 18.2, 25. or of too long delay, Is. 49.14. or their mournings are turned into murmurings, Num. 14.27. or their complaints are mixed with unbelief, Ps. 78.19. or of [Page 118] their punishment, not of their sinne; and nothing will satisfie them but deliverance.

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

1. Fruitlesse; a House on Fire is not quenched with tears; Murmuring will not scatter the Clouds.

2. Causeless; Thou hast thy life for a prey, Jer. 4.5, 6. What a living man and complain, and that when 'tis for the punishment of his sinnes? this kind of complaining is causeless; if you compare sinne and punishment together, there's no propo [...]tion; for sinne is a transgression against an infinite God; pu­nishment but an affliction upon the finite Creature: Sinne is an evil ag [...]inst God; punishment an evil against the Creature: Or, if you consider what sinne is in its nature, 'tis a contrariety to Gods nature; (God is holy; Sinne impuritie) A contradiction to Gods will; (God saith, Do this; the Sinner saith, I will not: God saith, Do not this abominable thing which I hate; the Sinner saith, I will:) 'Tis the transgres­sion of Gods pure and holy Law; nay, 'tis a practical blaspheming against all the names of God; the rape of Gods mercy, and the dare of Gods justice, the chal­lenge of Gods power; Sinne gives the lye to Gods truth, and the fool to Gods wisdome. And what can Sinne do more than to take away Gods good name? Gods being? and that, Sin would do. Or, 'tis causeless, if you con­sider against whom sinne is, i. e. God himself, who is a jealous God; now a Sinner takes another Lover into his bosome befo [...]e his eyes; yea he is a holy, righteous, omnipotent, almighty, living God: Thoughts of this [Page 119] may well keep us from compla [...]ning. Indeed whatever our a [...]fliction be, we have as much cause to give thanks as to mourn; whether you consider, whatever the pu­nishment be, it might be worse; or do but look well in­to it, you will see more Mercy than Affliction, Psal. 119 75.

3. Sinful. There is in it, 1. unthankfulnesse; while we complain of one Affl [...]ction, we overlook a thousand Mercies; whereas true Grace is ingenuous, and can see a little Kindnesse mingled with a great deal of Severity. The Chu [...]ch of God in captivity comparing her af­fl [...]ctions with her mercies, breaks forth, It is of the Lords mercy that we are not consumed, Lam. 3.22. blessed be God, 'tis not yet so bad, but it might be worse; 2 Cor. 4.8. VVe are troubled on every side, yet not distressed: though laid wait for, beset on every side, put to strive and struggle, yet we escape; God gives an issue in the Temptation: we are perplexed, but not in despair; we are not so helpless that we know not whither to turn our selves; we have a God to go to, as bad as things are; the name of the Lord is a strong tower: persecuted, but not forsaken; we are shaken out, but not to shivers; perse­cuted, but not conquered; our God hath not utterly for­saken us: Cast down but not destroyed Ps. 118.13. we are cast down, but not cast off. Th [...]s Luther, They may thrust me back, but they cannot thrust me down; they may crush me, but they cannot kill me: or, they may kill me, but they cannot hurt me; they may shew their teeth, but they cant't devour. Is it a Feaver? it might have been eternal flames; Is it Scarcity? there might be universal famine; Is it the danger of losing the Gospel? 'tis the mercy of God it is not done already: Are we in [Page 120] Captivity? we might have been in Hell; are we in Prison? it might have been Tophet: The Lord hath chastened me sore, but he hath not given me over unto death. Ps. 118.18. Though men have lost their Bowels, Gods compassions fail not; God's as faithfull as ever; he hath taken away some of our mercies, but he hath not taken away all; he hath left us more than he hath taken: They are new, they are renewed every morning; when old mercies are spent, God sends us new; he is the Father of Mercies, begets new mercies every moment. VVho can number or measure his mer­cies of one day? whatever our Fears are, Oh blessed be God, he loads us with mercies.

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

2. Pride; only by pride comes contention; men ne­ver quarrel with God about their Condition, but 'tis long of the pride of their heart. Proud man would fain sinne, and not hear from God; would take liber­ty to sinne, but would not have God take liberty to pu­nish, Isay 8.3. God must take notice of our Duties, not of our Sinnes. God shall hear of it, if he take not notice of our prayers; but it shall be by com­plaining if he take notice of our sinnes. A proud man whatever he hath, it no more than his due; and whatever he wants, God's his debtor, Hosea 6.13.

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

3. Rebellion; God strikes h [...]m for sin, he strikes against [...]od; Ier. 31.18. God draws one way, and he another, &c.

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

5. Interpretative Blasphemy.

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

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

3. By Complaining we do as it were summon God to our Bar, to come and give an account of his action at our Tribunal. What poor miserable Crea­tures [Page 122] are we, that in our Afflictions are so far from helping our selves, that we commonly add: to our own misery!

No Affliction is intolerable, till sin come in it.

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

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

1. Self Examination: [Let us search and try our wayes.] Sin and Hypocrisie lies close and deep; therefore we must take pains, dig to the bottom, set up a Tribunal in our own Conscience, summon, try, judge our selves over and over, in Gods presence: He stands at our Closet Doores, to hear what we will say, Ier. 8.6. before execution; what Indict­ments we will bring in against our selves.

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

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

3. Frequent and fervent prayer: [Let us lift up] There's the frequency, lets do nothing else but pray; [Page 123] lets be continually lifting up our prayers; make your houses houses of prayer: Thus David, Thou foughtest against me without a Cause (Did he take Counsel a­gainst Princes to be disloyal? To take up Arms? No.) But I gave my self unto prayer, Psal. L09. 4. Therefore if you prayed before, now do nothing else; it notes habitual and constant prayer. [Our Hearts with our Hands] to crave, and as it were to pull down mercy, as if we would wrestle with God, and say, Nay, I will not let thee go, until thou blesse me, Gen. 32.26. it notes our fervency: And for our encouragement, it is [Unto God in the Heavens.] which expresses his Soveraignty, Omnisciency, Om­nipotency, Everlastingnesse, &c.

4. Judging our selves, or Confession of sin [We have transgressed.]

5. Aggravating our sins [and have rebelled] i. e. we have turned sin into Rebellion; Rebellion hath been the aggravation of our sins; we have sinned a­gainst the clearest light, dearest love, &c. Nehem. 9. Ezra 9. Dan. 9.

6. Justifying God [thou hast not pardoned,] A word, not of murmurring, complaining, or accusing God of hard dealing; but by way of justifying God; we have transgressed, therefore thou hast not par­doned: Why should'st thou repent of the evil of pu­nishment, when we have not repented of the evil of sin? Thou hast punished us lesse the [...] our Iniquities deserve.

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

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

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

Time was, when Doctrines have been more sound; Discipline more excercised for the suppressing of sin and profanenesse; Ordinances kept more pure from sinful mixtures; when London kept Sabbaths better then now; loved their Godly Ministers more then now; honoured them that were set over her, for their works sake; would have thought nothing too good for a faithful Minister; when Christians loved one ano­ther with a deare hearty-fervent love; when there was lesse Complement, but more real love and affe­ction among Christians; when Christians improved their meetings, converse, Christian Conference, and o­ther soul duties to better purpose then now; not to foo­lish [Page 125] disputations, or wanton sensual excesses, but to their mutual edification; when they improved their time for comparing their evidences, communicating their experiences, and building up one another in their most holy faith; when there was more Industry in Professors then now, to bring in Converts; when pri­vate Christians though it their duty to be subservi­ent to the vvork of their Ministers, to bring in o­thers to Christ, especially their Family.

Time vvas vvhen more care of Young Converts then novv; vvhen none could have looked out after Religion, but some or other ready to lend them their hand, and shevv them the vvay, explaining it clearly to them; but novv Young Converts may be snapt into separations and errour, and none looks af­ter them.

Time vvas vvhen more care of the truly godly poor; vvhen errour vvas more odious; vvhen Po­pery vvas more hated then novv; vvhen the name of a Toleration vvould have made Christians to have trembled; vvhen Christians vvere better acquainted vvith their Bibles; vvhen more time spent in secret prayer; vvhen more tender of one anothers Names and Honours, vvould heal one anothers Reputations, and vvould spread the lap of Charity over those mis­reports and scandals that might be cast upon them; vvhen Christians rejoyced more in one anothers good and mourned in one anothers sufferings; vvhen Chri­stians did more earnestly contend for the faith once de­livered to the Saints, &c.

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

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

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

Novv that vvhich I vvould commend to you, in reference to vvhat you vvould beg of God for Eng­land, is,

First, In your addressing your self to God for that mercy your souls are set upon, and you vvrestle vvith God for, that you vvould make some special Vovv to God. I find the Saints have done so; vvhen redu­ced to great Straits, not knovving vvhat to do: Thus [Page 127] Jacob vowed a Vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my fathers house in peace; then shall the Lord be my God. And this Stone which I here set for a pillar, shall be Gods house. Gen. 28.20, 21, 22. The special thing Jacob vovvs, is, that he vvould continue in the pure vvorship of his fore-fathers, that he vvould still honour God as his God, in that vvay he vvould be vvorshipped; the special thing is, that he vvould build a house for the vvorship of God; here he vvould erect a place of publick vvorship. And thus Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their Cities. Num. 21.2. They vovved a vovv they vvould not spare any of the enemies of God, if he would deliver them into their hands. Thus Jephthah. Hannah, David, &c. Judg. 11.30. 1 Sam. 1.11. Psal. 132.1, 2. Certainly in times of great distresse, tis not improper or uncomely, but that which God may expect and take well, that you make some special Vow, if God would prevent your fears; if God would con­tinue forfeited mercies, dearer to you then your lives, you would set apart some special thing for God, some­thing for the propagation of the Gospel abroad, for the maintenance of a godly ministry at home, for set­ting up the preaching of the Gospel in the dark cor­ners of the Kingdom, &c. This must have some cauti­ons with it; as

1. We must be sure our Vow be of what is in our own power; we must not make vows of that vvhich is [Page 128] none of our own. I hate Robbery for burnt offer­ings.

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

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

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

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

2. Another thing I find, is, that in the mean time we should do something by way of extraordinary bounty and charity to the relief of Gods indigent Servants. Thus the Prophet Daniel, Wherefore, O King, let my counsel be acceptable to thee; break off thy Sins by R [...]gh­teousnesse, and thine Iniquities by shewing mercy to the poor, if it may be a lengthening of thy tranquillity, Dan. 4.27.

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

Interpreters conceive, by the poor here, he understands Gods poor, i. e. the poor Jews, that were now in the Ba­bylonian captivity; he advises he would do something by way of sympathy to the Jews, to ease their yoaks and oppressions; break off thy Iniquities by pitying & shew­ing mercy to thy poor Captives under thy power now at this time; take off their yoake, ease their burdens, and restore them to their liberties again. Thus do you and those that have been the instruments of your Conversion, or Edification, set apart something extraordinarie for their relief and supply. The Prophet Daniel seems to advise this to the King as it were, by way of satisfa­ction.

There be two things in Repentance; in wrongs we have done there must be Confession, and Satisfaction or Restoration: He seems to advise this to make up com­pleat R [...]pentance; namely, to make Restoration and Retribution of wh [...]t he had injuriously taken from the Jewes. Oh then! let me say, without breach of Charity, that whatsoever, except it be in this case of extraordinary supplyes for his poor, it will be found but making Restitution and Satisfaction. It may be upon a two fold ground.

[Page 130]1. With some it may be truly Restitution and Re­storation of what he hath taken away by unjust means, God knows how; that's between God and their own Souls, what unlawful means hath been used to aug­ment the heap, and swell their Estate.

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

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

That which I would exhort you to, is, every one to set apart some considerable part of your Estate, and account it as a hallowed thing, dedicated to God, as a [Page 131] thing which to touch were Sacriledge; that you may be ready on all occasions, in all regular and due wayes, to bring out for the relief of the Poor; you know objects abounding in every place, and you may expect warrant­able means for dispenceing of what God shall put into your hearts in this matter.

SERMON VII

I Was upon these words in the morning; having spo­ken something to them as they referre to Christ who spake them here of himself; I then brought them down to his Members, Believers: and so propo [...]nded this Ob­servation from them, That whoever they are that de­sire to please God, to do the things that are pleasing to [Page 134] him, God will be with such, and the Father will not leave such alone, especially in a time of suffering and trouble.

In the prosecuting of this point I spake to four things, which I shall not now repeat, but come to the mark which I intend at present; and that is, to make some Application.

1. Let me endeavour to prevail with every one of you, so to carry your selves in your several places and capacities, that whatever you do, you may please God.

It was a blessed testimony that was given of Enoch, Heb. 11.6. Before his translation he had this testimony, that he pleased God. Oh! how happy will they be at the great day of Judgement, who shall be singled out by Christ, before Angels and men; and Christ shall say of them, This was the Man, or this was the Woman that pleased God: There is a great deal of pleasing in the World, but the [...]e are but very few that make this their businesse, to please God; therefore I would have you shun that which is sinfull, and presse after that which is matter of Duty.

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

2. There are oth [...]rs that look no further than the plea­sing of men; if they can but keep fair with men, and [Page 135] shun the displeasure of men, that is all they aime at; but my Brethren, what a poor thing is it to please man, and displease God? what a poor thing is it to have Man to be your Friend, and God to be your Enemy! to have the smiles of a poor dying perishing Worme, and to lye under the frownes of the great God!

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

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

But now in matter of Dutie, such things as are ex­presly determined by God, and so are either good or evil; in these things the Apostle would be no pleaser of men: If I should please men, I should not be the Servant of Christ, 1 Gal. It is good to please others to their Edi­fication; but we must not please others to their own ruine and condemnation; It is good to please men, when we can so do, and not grieve God.

Instead of pleasing men, let it be your constant care and best endeavour in all things to please God: my Brethren this is a duty of so great impor [...]ance, that was I now to take my leave of you, and should certainly know that I [Page 136] should never speak to you more, as we are come very near to that; for though I speak to you as a living man, yet I speak to you as a dying Minister; this I say, is a du­ty of that weight and importance, that I know not what to presse upon you more material than this; consult but two places of Scripture, Col. 1. For this cause we do not cease to pray for you: What was the thing the Apostle in this his constant Prayer did begge of God for them? It was this, That they might please God; and when he was taking his leave in the winding up of his Epistle to the Hebrews, Now the God of peace, that b ought again from the dead our Lord Iesus, the great shepherd of the sheep, through the blood of the everlast­ing covenant, make you perfect in every good wor [...] to do his will, working in you that which is well pleasing in his sight.

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

Motive 1. First, Consider what that God is which I would have you endeavour to please; He is that God which made Heaven and Earth; that God before whom all this World is as nothing, but as a little dust in the ballance, and as a drop of water to the bucket; that God whom Angels adore and worship; that God who by a word from his mouth is able to bring the whole U­niverse into nothing. Will not you study to please this God? But further consider what this God is to you: He is the fountain of your being; he is the God of all your mercies; he is your Creatour and Soveraign; he is your Maker and Law-giver. It is he that by a smile can make you happy, and by a frowne can make you miserable; it is he that hath Heaven and Hell [Page 137] at his disposal, who openeth and none can shut, who shuts and none can open. He that must judge eve­ry one of you either to eternal blessednesse, or else to eternal torments; it is he in whose hands your breath, your life, your soul, your All is; will you not endea­vour to please this God? as the Prophet argueth in point of fear, Isay 51.12. Who art thou that art afraid of a man that shall dye, or of the Son of man that shall be made as grasse, and forgettest the Lord thy maker? Oh poor Creature, who art thou that goest about to p [...]ease a mortal dying man, and dost not go about to please the Great God, thy Creatour and Sove­raigne!

2. Consider that Relation wherein you professe your selves to stand to God; he is your Master, you his Servants; he is your Father, you his Children; he is your Lord, you his Subjects: You know all that are in close Relations, will study to please them that are above them, as the Servant his Master, the Childe his Father, the Subject his Prince; All persons that are in a state of Inferiority, will study to please their Supe­riours, especially when they do depend upon them. Oh! how infinitely is God above those Relations! Alas, there is but a very little distance betwixt you and your Servants, and yet you expect they should please you; will you not therefore please God? especially considering your dependence upon him.

3. You shall not lose by pleasing God; that is enough to put us upon this; He that pleaseth God, pro­fireth himself; in that very act wherein we please God, [Page 138] we profit our selves: Men can do but little for us, and yet upon what they can do, we study to please them.

Let me open this in a few particulars:

1. If you will sincerely endeavour in all things to please God, God will give you a gracious return to all your prayers. Oh what a mercy is this for a man to have his prayers answered by God! 1 Iohn 3.22. Whatever we aske, we receive of him, because we keep his commandements, and do those things that are pleasing in his sight. Never expect that God should hear any Prayers, if we do not endeavour to do those things that please him.

2. Do you please God, and he will please you; Mer­cy pleaseth us, and Duty pleaseth God. Now when we please God in a way of Duty, he will please us in a way of Mercy: If we order our wayes so as to please God, he will order his wayes so as to please us.

3. Great is the benefit of pleasing God, even as to men; and this Solomon sets before you, Prov. 16.7. VVhen a mans wayes please the Lord, he maketh even his enemies to be at peace with him; and he hath such another expression, Prov. 22.11. He that loveth pureness of heart, the King shall be his Friend: the mean­ing of this Scripture is this, When we keep close to God, and walk in complyance with his will, and make it our great design to please him, He will give us to find favour in the eyes of men: He that maketh God his Friend, God will make that mans Enemies to be his Friends. Men are possibly full of Anger, Revenge, and [Page 139] Exasperation: be it so: Do you desire to please God? God can turne their Hearts towards you; God can sweeten them in their Spirits, and take away that Venome that is in them: so you know he did in the Case of Esau to his Brother Jacob.

4. This is the way to Heaven and Happiness; God will be pleased before the Sinner shall be saved. Heb. 11. Enoch before his translation had this testimony that he pleased God; there is no way to Heaven but by this way: the Childe pleaseth the Father, and then the Father giveth him the Inheritance. So it is here.

5. Let me return to the Argument in the Text; God will never leave them alone, that desire sincerely to please him. Methinks this should be a very prevail­ing Motive to you, especially now; Please God, and he will never leave you, no not in a time of distress and trouble. Here is the great difference betwixt a faithfull God, and a false Man.

In time of trouble and adversity men leave us and forsake us; in time of prosperity then they flatter us, and pretend a great deal of friendship and kindness: But as no man looks upon the Dial when the Sunne is under a cloud; so these very men that pretend so much of kindness and friendship, if so be we do but come un­der a frown, or in [...]o trouble, then their friendship and kindness is at an end, as Paul said, No man stood by him when he came to be tryed before Nero; all men forsook him, but God did not forsake him. The wise man hath an expression, Prov. 17.17. A friend loveth at all times, and a brother is born for adversity; But where shall we find such a friend? and indeed where [Page 140] shall we find such a brother? But now if you w [...]ll please God, God will stand by you when all men leave you; When you have the greatest need of God, he will then stand by you; If you be in a Prison, he w [...]ll be with you; If you be banished, he will be with you: If Sinne do [...]h not part God and you, certainly no Af­fliction shall part God and you.

Studie to please God; Oh! is it not a sad thing for God to leave you? that is the saddest of all; when we lose God we lose all, Hos. 9.12. VVo unto them when I depart from them. What are all the mer­cies if God leave you? no more than if a man shou d have a fair pleasant House, and never see the Sunne more.

Oh do the things that alwayes please the Lord, and he will never leave you; under mercies, under affl [...]cti­ons he will be with you, and then your mercies shall be verie sweet, and your afflictions shall not be very bitter; You know how earnest Moses was, Num. 10.31. with his Father in law, Hohab the Midianite, Leave us not I pray thee, forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayst be to us as eyes. Oh keep God to you, especially when you are entering into the wilderness of trouble, God will be to you instead of eyes; he will be your Counsellor, your Comforter, your Guide, your Trea­sure, your Portion, your All.

I might adde one thing more in the last place.

Studie to please God, because he is so easie to be pleased; this is a motive to us to endeavour to please [Page 141] those persons who are easie to be pleased; a Childe that hath a Father that is easie to be pleased, a Servant that hath a Master that is easie to be pleased, will study to please them. Sincerity pleaseth God, though in the midst of much infirmity; He is so gracious and mer­cifull, that wheresoever a poor sinner doth but desire to please God, he will accept of those desires; If we can b [...]t please God, it is no great matter whether we we please men or not.

I shall conclude this branch with 1 Thes. 4.1. VVe beseech you brethren, and exh [...]rt you in the Lord Iesus, that as you have received of us how you ought to walke and please God, that you would abound more and more.

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

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

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

Consul [...] the will of God, and in all things act in conformity to that will; doe not allow your selves in the Commssion of any known sinne, for that will certainly displease God; as it was said of Da­vid when he took Bethsheba to Wife: but saith the [Page 142] Text, the thing displeased the Lord. Do not bank any known duty, for that will displease God.

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

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

Do those things now, make Conscience of those Duties which now lye upon you, in the doing of which you will certainly please God: And they are such as these:

Be stedfast in the good wayes of God; in the midst of a backsliding and apostatizing age, stand fast to the law of God, Phil. 4.1. Contend for the faith which is delivered to the Saints, the 3d. Verse of the Epistle of Jude.

Be not ashamed to own Christ before all the World; if you be ashamed of him on Earth, he will be asha­med of you in heaven; and woe be to that Sinner whom Christ is ashamed to own.

Reckon Reproaches for the Name of Christ bet­ter than the pleasure of sinne that is [...]ut for a sea­son.

When God calleth you to it, assert the purity and spirituality of Gospel-worship; Do not place Religi­on in a few Shadowes where the Substance is neglected; but chiefly mind Self-denial, Mortification, Crucifixi­on [Page 143] to the World, keeping up close Communion with God.

Love the people of God whatever the World say or think of thee; for God is highly pleased when he seeth his Children loved.

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

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

Be good in bad times; be Patterns of good works to those that shall behold you.

Let no Reproach or Obloquy make you to abate your exact walking with God; whatever you meet withall in the wayes of Holynesse and a strict life, say, If this be to be vile, I will be more vile.

Make Conscience of a strict observation of the Lords day; take heed of that Sacriledge of stealing away holy time; of prostituting that to common and civil use, which is impropriated and dedicated to the service of God.

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

Forget not to distribute to the necessities of Gods people, that are many of them in a low condition; for this is a sacrifice of a sweet Odour, and well pleasing to him.

Carry your selves with all Patience and Ch [...]istian meeknesse towards them that wrong you: Pray for them that are your Enemies; and when you are [...]vi­led, revile not again, but commit your selves to that God which judgeth Righteously.

Do your Duty to your Superiours, and to those that are in Authority.

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

Bank not any Duty for suffering: Choose the greatest of Suffering, before the least of Sinne.

In a word, So walk as it becommeth the Gospel: And finally, I speak to you, as the Apostle spake to them, Phil. 2.16. Holding forth the word of life, that I may rejoyce in the day of Christ, that I have not runne in vain, nor laboured in vain.

The third use is for comfort, to all those that do conscientiously endeavour in all things to please God; the comfort lies in this, you may suffer; but whenever you suffer, the Father will not leave you alone; pleasing of God does not secure a man from suffering from men, some­times it rather exposes a man to suffer from men: But now, though it does not prevent suffering, yet it takes away the sting and venome of suf­fering; it makes it to be like Sampsons Lyon, when it was slain, he found nothing but honey in the belly of it. Oh! the presence of God in a time of affliction, is exceeding precious; it turns gall into honey, thornes into roses. Bee not troubled in your thoughts, about what you may undergo; if God be with you, all will be well; if God comes when the crosse cometh, the weight of it shall never hurt you: what is a prison when God is there? My brethren, though estate leave you, relations leave you, all your comforts leave you; so long as God doth not leave you it will be well; therefore do not fear, be not dejected or discouraged. Isa. 43.1, 2. Fear not, O Jacob; why so? when thou passest through the water, I will be with thee. We have more reason to be afraid of prosperity, with Gods absence, then of adver­sity, with Gods presence. A good God will make every condition to be good; it is not a prison but a pallace, where God is: they that do the things that please God, whatever condition they may be brought to, the Father will not leave them alone. Ministers may leave you, the meanes of Grace, and Ordinances, in a great measure may [Page 146] leave you, your creature en [...]oyments and com­forts may leave you; but here is a God that will never leave you; oh! bless his holy name.

[...]ourthly, is this pleasing of God a duty of so great importance, and benefit? Then be tender and charitable in judging of those that do differ from you and others, upon this account, because they dare not displease God. I may in this cau­tion, aime at my self, and others of my brethren in the work of our ministry; but I am not here at present to take my last farewell; I hope I may have a little further opportunity of speaking to you; but if not, let me require this of you, to pass a charitable interpretation upon our laying down the exercise of our ministry; there is a greater judge then you, must judge us all at the great day; and to this judge, we can appeal be­fore Angels and Men; that it is not this thing, or that thing, that puts us upon this dissent but it is conscience towards God, and fear of offending him. I censure none that differ from me, as though they displease God; but yet, as to my self, should I do thus and thus, I should certain­ly violate the peace of my own conscience, and offend God, which I must not do; no, not to se­cure my ministry; though that either is, or ought to be, dearer to me then my very life; and how dear it is, God only knoweth. Do not add af­fliction to affliction, be not uncharitable in judg­ing of us, as if through pride, faction, obstinacy, or devotednesse to a party, or which is worse then all, in opposition to authority, we do dis­sent; the judge of all hearts knows it is not so. [Page 147] But it is merely from those apprehensions which after prayer, and the use of all meanes, do yet continue; that doing thus and thus, we should displease God; therefore deal charitably with us in this day of our affliction. If we be mis­taken, I pray God to convince us: if others be mistaken, whether in a publick or private capa­city, I pray God in mercy convince them; but however things go, God will make good this truth to us; in this work he will not leave us, and our Father will not leave us alone; for it is the unfained desire of our soul, in all things to please God.

SERMON VIII.

OMitting the division, and in part the open­ing of the words, the observation is this; That those that have received Christ Jesus the Lord, must accordingly be rooted, built up in him, and stablished in the faith, [Page 150] and walk in him as they have been taught, and a­bound herein with thanksgiving,

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

Receiving of Christ contains these two things; or these two things are essentially con­tain'd [Page 151] to make up the nature of saving Faith: i. e. to believe the Doctrine of the Gospel con­cerning Jesus Christ to be true, and to consent that the goodnesse that is therein revealed and proposed shall be ours To believe what Christ is, and what he hath done so far to believe it, as here we are resolv'd to venture our souls, (though there may be some weaknesse through our faith's imperfection) and believing this Gospel to be the certain word of God. Then next, to enter­tain the Christ that is offered in this Gospel to be ours, with all the benefits that accompany, and to all the blessed ends to which he is revealed: Thus the water of life is freely tendered to all that are athirst, and there is no more required but come and drink

Then there is two things implyed, that are the immediate products of this saving Faith, and inseparable from it: i. e. trusting on him as the Redeemer, and obeying him as a Lord. To rest upon him as a Redeemer, Rom. 15.12. And here, as far as the soul feels entertainment and en­couragement by Christ, overcoming his doubts that Christ will reject him, &c. so far hee hath quietness of soul in Christ, and will trust h [...]s soul upon Christ. And then, the obeying of him in order to our full recovery, (as a Patient must obey his Physitian) in using his remedies, and meanes he prescribes for killing our sins, restore­ing our soules to Gods love, and being with him to eternity.

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

For the application of this point.

First, let us begin with those that our businesse at present doth not mainly lye on. Must men walk in Christ as they have received him? What shall wee say to those that have not, will not receive him? stop us at the door, that we can't bring in the [Page 153] Doctrine of Christ; that will not receive the principles of Christ. How can we bring them, and build them up, that will not suffer the Foundation to be laid, the seed to be received? Hast thou not recei­ved Christ? Then thou hast refused Christ, been a despiser of the Gospel of Christ, which will prove thy great condemnation. What is it for thee to hear the Name, and not to have the Spirit of Christ? Do not go upon conjectures: it's one thing to number thy self with those that are Christians, as to outward appearance, and another thing to open thy heart, and deliver up thy self to Christs Go­vernment, and as a lost sinner, to receive him to those ends a Saviour must be received. And remem­ber, this was no small Work, God's sending Christ into the World; no small thing to fetch thee from Hell and Satan, to wash guilty souls from all their sins, and to bring them to everlasting glory. If these great things be rightly understood and belie­ved by thee, if Christ be understood well as Christ, it must be done with a wakened, humbled, self-re­signing heart, making the greatest matter in the World of these things: Hath thy soul been seri­ously taken up about thy own recovery? And hast thou received Christ as a man that was ready to be damned? as one that had a load on his soul hea­vier than all the Mountains of Earth, to ease and deliver him? As one that was under the frowns of God, in an estate of enmity, receives reconciliation? Hast thou received Christ, as if thou hadst received Heaven in him? Believe it, these are great trans­actions, and will affect thy heart; and it is not a [Page 154] sleepy or jesting matter thus to receive Christ. Con­sider what it is to receive Christ.

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

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

3dly. If you have received Christ, you have then received the beginning of felicity and full content­ment to your soules; having found none in your sins, you have it discovered to you where it is: therefore with gladnesse you go on: and so far as [Page 155] you have hopes of attaining it, so far you have great contentment, &c.

4thly, In a word, if you have received Christ, you have fallen out with sin; subjected pleasures, profits and honors to him; and you have received his Spirit, and this Spirit hath made you new, and maintains a War within you against the flesh, &c.

If this be not thy case, Oh that thou knewest what a case thou art in! For then

1. What the better art thou for all his blood shed as yet, if thou wert this day to dye? What would Christs blood do to the cleansing and saving of thy soul?

2. How canst thou look thy sins in the face, and think on what thou hast done and art? How canst thou look inward into thy defiled heart, and not tremble, when thou hast no more shelter from the wrath of God?

3dly, How canst thou look God in the face, who is a hater of sin? How canst thou read his Attributes, think on his Threatnings, &c.

4. How canst thou think to have any duty ac­cepted, any prayer heard, or rewarded? &c.

[Page 156]5. How canst thou think on the day of Judge­ment, on the time when thou must receive thy fi­nal sentence, if thou hast not received Christ? Oh what a thing is a Christless heart! &c.

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

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

2. Read and believe the Gospel, see there what Christ is, and thy necessity of him: Believing will open the door to entertaining him; assent will pro­cure thy consent.

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

I come now to exhort all poor weak Chri­stians, that they would make after confirmation, and grow to a greater measure in Grace, as they have received Christ. It is not enough to be con­ceited that you have been converted; and it will not be enough to the assurance of your conver­sion, [Page 157] or safety of your souls, that you think you are converted and sit down there: He that is content with the opinion he hath Grace, therefore desires to have no more, because the promise of salvation is made to the Truth of Grace, it's a sign he never had Grace; strength in Grace, is your own felicity, 'tis part of your happiness: Your eternal happiness will partly consist in your personal perfection; and without personal perfection, all heavenly glo­ry will not be a perfect felicity. If you have fixed your Anchor in God's Promises, this en­gages you to look up, make after, and proceed, &c.

Take these Motives.

1. Consider, there is the same reason to move thee to grow and proceed, as there was to move thee to thy first beleeving. Why did you be­come Christians, but because of the necessity of the riches and excellencies of Christ, and that there was better things in Christ, than in the World? And are they not so still? Is the case changed? If Christianity was reasonable then, it is reasonable now; if it was necessary to begin, it is necessary to hold on; and pro­ceed in your Race, till you have obtained the Crown.

2. Your receiving Christ essentially, contains [Page 158] in it an obligation to proceed and go further, actually to trust and obey him, whom you have taken for your Lord and Saviour from the very offices and relations of Christ received.

If I be a Father, where is my fear? If I bee a Master where is my Honour? If I be a Savi­our, where is your Confidence in me, submissi­on, to my saving-work, Obedience to my heal­ing-Precepts? If I be your Lord and Master, why do not you learn of me as your Master, &c.

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

3. Ever since we came home to Christ, we have had an addition of Reasons, besides the first Rea­son we had to believe: Every day brings in new, &c. Certainly if a little were desirable, more were more desirable: If the people that stood a­far off, and never tried what Christ and Grace is, were bid to come in, those that have tryed and ta­sted, are bound to proceed much more: You have the Spirit of God, experiences of his love, tasted the bitterness of sin, have had some trial of the truth of such things of which we speak, when o­thers [Page 159] have eyes, and see not, &c. and will you turn back that have tasted? &c.

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

5. Consider how much of the works of your own salvation when you are converted, is yet undone. Though you are sure your con­version is true, how many temptations to re­sist, enemies to conquer, duties to perform, and Heaven to be taken upon all those terms, [Page 160] as is the tenour of your Christianity! there­fore you had need to stand fast, and having done all, to stand; you had need not onely to believe, but to wait and be patient in belie­ving, and to proceed in the way you have chosen.

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

7. A life of spiritual weaknesse is usually a burden unto him that hath it, it doth not onely occasion his falling into sinne, and so renewes the wounds of his soul, but is a constant burden to him; not that any measure of Grace is troublesome, [Page 161] but that which consists with so great a measure of remaining corruption, this is the burden: sickness is burdensome though there be life. Me thinks you should not then be reconciled to your fears: you should methinks see so great difference between the sick and well, that for your own peace sake you should seek after confirmation: Every duty they do is their pain, which is anothers pleasure: pray­er, &c. their burden: sometimes tired, wearied, dull, &c. presently overwhelmed with temptati­on: every duty is a grievance to them, through the weakness of their grace and their corruption.

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

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

[Page 162]10. Weak persons are many times the troublers and very dangers of the Church; many calami­ties have been occasioned by them. The sins of Professors have occasioned the displeasure of God on the Church: their Errors hindred truth and made divisions. When Christians have not so much strength as to know truth from error, that hear­kens to every one that speaks with likeness: What have these Christians done in the Church? What mercies have been driven away so far, that I think the Church of God, since the Apostles days till now, hath suffered more by the sins of Professors, then the malice of their enemies. And how canst thou expect God will save thy soul, when thou hast set the Church on fire, and been so great hinde­rance to others, that many should perish occasio­nally by thy example? &c. The greatest sufferings of the Church have come from the miscarriages of the Church.

11. Such have been the great dishonourers of Christ; and the graces of ancient Christians, the glory of their profession: their charity, self-denial, heavenly-mindedness, patience, &c. preached the Gospel to the world more effectually then ever their words could do. God expects your lives should be a considerable means for the conversi­on of wicked men: the same God that hath com­manded Ministers to teach others by their do­ctrine, hath commanded you should live for the conversion of the world; that your zeal, humility, patience, charity, self-denial, should win souls to God. And if it be a sin to give over preaching when we may, surely so to give over living, &c. [Page 163] If woe unto me if I preach not the Gospel, then wo un­to you if by your lives you preach not the Gospel. How many sinners have you about you, and how do you wrong and rob the ungodly of that Ordinance God hath appointed for their conversion and sal­vation? You are the persons that take the bread out of their mouths, the means that should save them out of their hands, while you deny them one of the commanded means of salvation, i. e. the emi­nent example of your lives: And if it be so great a sin to stop Preachers mouths, how great a sin to neg­lect this Ordinance? Nay, are you not a dishonour to the Church? Is it not because of Professors ill lives, that the prophane deride Religion, while they see not that glory in it that should over-pow­er an unbeleeving and denying soul, and should indeed effectually manifest its excellency? Are these the Professors, that are proud, stubborn, passi­onate, censorious, self-conceited, contemptuous, and envious as any others? I know the world is apt enough to slander, and the Servants of God bear a world of unjust reproaches: but oh that there were not this occasion, &c.

12. Those that are not confirmed and establish­ed in grace, the Devil, when he hath prevailed by a temptation on themselves, can easily make them his Instruments to draw and tempt others from their duty, to discourage them in their Religion, and to do that mischief in the world he hath done, by temptation on their own soul. 'Tis ordinary for Satan to make use of lapsed, distempered Chri­stians to be the instruments of his temptations to those that are better, &c. An honest Christian [Page 164] will not so easily hearken to a drunkard, swearer, as to a prof [...]ssor he had good thoughts off, Gal. 2.13.

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

14. Methinks it should be some trouble to an honest heart, that yet we must be so like to the children of the wicked one: and the weakest chri­stians, are the likest to the wicked: I do not mean weakness in gifts, or knowledge, &c. but a weak­ness in practical saving knowledge, love of God, self-denial, mortification, heavenly-mindedness, &c. they that are in these the weakest Christians, are the next and likest to the wicked: And doth not this grieve thee, that though thou art not a child of the Devil, thou art so like one? We should not be conformed to the world, nor like to them in any thing, no not in outward vanities: but to imi­tate the fashi [...]n o [...] the world, as to inward corrup­tions, to go [...]n their garb when a palpable vanity, to have so much of their pride, peevishness, ma­lice, [Page 165] worldliness, oh look upon thy heart with hu­miliation.

15. Consider what a dangerous and lamentable standing those have that be not established, &c. you stand, but it is as un-rooted plants or trees that stand shaking in the wind: beholders are alwayes looking when they fall: you stand, but it is as a sick man, wavering, reeling, like Lots wife, looking back, and alwayes upon every occasion ready to re­pent: You have been Believers; little things per­plex and trouble you; little tribulations and af­flictions discompose and disturb you; little temp­tations make you question the Scripture, the Pro­vidence of God, his love and care of his people, and the great foundations of Religion: Founda­tions seem to shake, because you are shaking and tottering, &c. And what is like to become of such a soul? If thou stand shaking under small temptations, for want of confirmation, what wilt thou do when a Papist, or Quaker, &c. shall so speak concerning Religion, which thou art not able to answer? and so the surest foundation seems nothing when thou hast so weak hold: our greatest afflicti­ons, next to the misery of the ungodly, is to think of our weak ones, what will become of them: and verily we do expect a considerable part of our con­gregation should be carried away: those that are Christians and know not why, yet have not humility enough to make use of others, and to keep close to those that should assist them. Remember when you see such times, when seducers are able to say the worst, shall make the strongest assaults on the weak ones, how many will be like to fall? [Page 166] Again sickness, death, dying times will come, when you shall find a little grace will not easily do your work; and though you perish not, yet you may faint, and to your sorrow finde the want of con­firmation. You cannot but know how the strong­est are put to it in trying houres, or at death. Will slack and unsetled hopes of another life, such di­stempered hearts fight and encounter with such tryals? Never think of dying comfor­tably, if you follow not after confirming grace.

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

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

[Page 167]18. Heaven it self is perfection, and the work of a Christian is to press towards heaven, and there­fore 'tis to press towards perfection. You should make towards the end in a manner and way that is sutable to the end. Persons that enjoy so much already, and hope for so much greater, should not put off God with such little things.

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

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

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

1. A confirmed Christian is one that can resist many subtil and strong temptations, not only a single temptation, but when Satan assaults on every side, with errors on both extreames, with importuni­ties of several parties, with temptations of pro­sperity offered, of adversity felt or feared; strong [Page 168] temptations that seem to lay a necessity of yield­ing on a weakling, that makes him say, I must do it to save my liberty, family, life, &c. A strong chri­stian can say, there is no necessity: he can make light of those temptations that seem to be a neces­sity to other persons: he can confute a subtil So­phister, and deal with a cunning Adversary: Sa­tan cannot so easily go beyond and out-wit him.

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

3. He can digest the hard Truths and Providen­ces of God, that are ready to puzzle, perplex, and overset the stomack of a weak christian: He hath laid his foundation, to which he reduces all things of difficulty, and by the help of those great truths he hath received, he can easily see through the diffi­culties of all that are yet before him. He can tell how to reconcile those things in Scripture that [Page 169] seem contradictions: where he meets with a diffi­culty, he can easily discern the cause is in himself, and that there is an undoubted way of reconci­ling them, though he hath not attained to it. He can easily quiet his soul under the most difficult providences, and interpret them so as is consistent with the truths of God, which must expound them: he reconciles providence with providence, and providence with Scripture: whereas a weak christian is ready to say, A hard saying, who can bear this and that? And 'tis the difficulty of these kinds of Truths, that make so many turn their Religion, because not able to digest the hardest Truths of God. Cross providences makes them question Gods love, &c.

4. He is one that can exercise various graces, without setting one against another, destroying or contradicting one another. He can do many works, believe many truths, perform many duties at once. He can rejoyce and sorrow at once, and make his sorrow a help to his joy, and his joy a help to his sorrow, and so exercise both in that nature as will not directly hinder or weaken one another. He can tell how in such a time as we are in to rejoyce, yet to be humble: to be cast down at Gods feet in the sense of the sins we have committed, and of Gods displeasure, &c. yet to rejoyce in the mercies we have, and do expect to possess. He doth not look all upon sin, all upon affliction, or all upon mercy: but can [Page 170] eye every thing, and give every thing its part: can exercise graces methodically, give truths and providences their proper place in his meditations and affections: and this makes his life orderly, beautiful, regular and useful: whereas a weak Christian, let him set himself against one tempta­tion, he is taken in another: if he humble himself in soul, he can do nothing but humble, weep, grieve, fear, and be ready to cast away all com­fort, all sence of the love of God: if he set him­self to the consideration of the grace of Christ, he is apt to forget Humiliation, and to be puffed up with spiritual pride, &c. Thus he hath not skill, strength and ability to carry on all the whole work of grace together.

5. A strong Christian sinks not under those bur­dens that would presse down and overwhelm a weak Christian: he can bear heavy burdens, and more easily away with them, making it a recreation to bear some things that another would sink un­der and cannot bear. 'Tis thy weaknesse that makes thee make such a stir, when God layes on thee personal, family publick afflictions, that makes thee shrink under them: strength of grace would enable thee to see God and glory in the midst of them, and to say, all shall work for my good: it would enable thee to get advantage, and be bettered by them. Hadst thou streng h enough to improve them, thou wouldst take comfort from them, and support thy self under them: but when thou hast not strength enough to understand Gods meaning, to see the duty then called for, to improve all for God, to do that service to God thou shouldst do [Page 171] in such a condition, no wonder if thou have not grace to support and comfort thee in that conditi­on. Whereas the confirmed Christian by strong faith, love & patience can carry great burthens, &c.

6. Is helpful to many, and troublesome unto few. They are the useful persons in the family and place where they live: it is they can counsel o­thers in their doubts, help them in their straits; that can bear up the weak when ready to sink, that can hold others by the arm when not able to go upright; that tends Gods little ones; and if it were not for these, what would Gods little ones do? They are so furnished with patience, which God hath given them for the use of the weak ones in his family, and though they are troublesome, or do that which might be a disturbance to them, they will not thrust them out; it is they that com­fort the feeble, support, provide for, strengthen, and confirm the rest; and were it not for these, what back-sliding hearts should we have? &c. And they are comparatively troublesome to few, (though, while corruption cleaves to them, they shall sometimes:) It is not they that are c [...]nsu­ring their brethren, that are stirring up division, and make all that feud that is in the Church: if they might be hearkened unto and regarded, there would be quietness and composure (for if ever there be peace, it will be by the strong ones:) But weak ones in grace are the burdens and troublers of the family: you may know they are the weak ones in Gods house, in that they are those that are always crying, complaining, making fire-work in the family, back-biting, censuring their brethren, [Page 172] quarrelling with one or other, &c. these peevish, troublesome souls are the weak ones, &c.

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

8. The strong Christian is one that can best live without creatures upon God alone (and a weak christian is one that hath most need of the crea­ture, [Page 173] and can least live upon God alone) under the censures of the godly, frowns of the wicked, with­out riches, honours, pleasures; can have quietness and contentment in God, whether he have any thing or nothing, wherever he is, &c. The more necessity thou art in of having something besides God for thy consolation, the more weak thou art: there must be comfortable provision in the family, health, ease, liberty; there must be supply: I know not how to be poor, disgraced, &c. this impatient soul is the feeble soul: Impatience is nothing but the fruit of weakness. The strong christi­an can live upon God alone: therefore if men make as if they were undone, if lost in their estates, 'tis a certain sign of a lamentable weakness of a sick soul.

9. That is the best and strongest christian, and most confirmed in grace, who is most employed and abides in the love of God, in love to God: That hath the fear of God, but goes beyond fear, and loves most, and abides most in the love of God: That makes it his great business to feed upon, and study the love of God to him, and to return love to him again. The more Gods love is on thy heart, and the more thou livest in the fruit of that love, the stronger christian. But he that lives most by a kind of constraining fear, though he may be sin­cere, he is but weak: where there is nothing but fear and no love, there is no sincerity; but where there is some little measure of love, fear is such a tyrant that it will many times cloud it, so that almost all his life seems to be moved [Page 174] and managed by fear: and in this there is much lothness and unwillingness, and they had rather do otherwise then they do: according to the mea­sure of love is the strength of grace.

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

Quest. What must be done by those that are convert­ed to keep them where they are, to help them unto growth, [Page 175] to make them better, to further their confirmation, to secure their salvation, that they may after all attain the Crown?

Answ. I shall leave with you twenty Directions; and as many as there are, there are not more then you must practice; and take them as if they were the last Directions I should give you; and take them as practicals, not as notionals, that you must live upon as long as you live.

1. See that the foundation be soundly laid in your head and heart in matters of your Religion. In your head, i. e. that you well understand what Religion is, what the Christian Religion is: what God is: what it is for God to be yours, in his At­tributes and Relations unto you: what he is and will be unto you: what you are and must be unto him: what sin is, how odious, wherein its evil consists: what is sin, and what not: what sin hath done in the world, and what state it hath brought transgressors into: what Christ is, what he hath done for mans recovery and redemption: what he hath wrought, gives and offers to the world: The end and design of God in the work of mans re­demption: The tender of the Gospel-Covenant of grace, freeness, largeness, and excellency of the grace of this Covenant: The end of our Religi­on: the everlasting glory that is revealed in the Gospel, what it is, how sure, and how great. When you understand these things, get a sound and radi­cated belief concerning the Truths of the holy Scripture revealing all these things: And think it not enough that the Scripture is true, or that you [Page 176] are resolved so to believe, but get the best grounds for your belief, be well established on those grounds: Read the Scripture much, till you are acquainted with, and relish the matter and lan­guage, and feel the power, untill all be delight­ful to your souls in reading. And be not ashamed to understand the Fundamentals: look to your Catechismes: The fundamentals of Religion you must understand and receive. And when you have got them into your head, be sure you get them in­to your heart, and never think any truth received as it ought, till it hath done some special work on your heart; till you believe that God is Almighty, Just, Holy, &c. and all the Attributes of God have made their holy impression on your heart: that the sanctifying knowledge of God hath warmed your affections, captivated your souls, that God be in­thron'd in your hearts by the belief and know­ledge of your minds: Know your selves so as to be humble: know Christ so as he may be sweet un­to you, and exalted by you: set up Christ in your souls nearest to your hearts: know sin so as to hate it, &c. 'Tis the entertainment of the good things of the Gospel by the will that is the principal part of your Religion. 'Tis a matter of lamentable consequence in all your lives, when there is not a sound work at the heart: how little life will there be from any truth in reading or hearing? The Fundamentals of Religion must be so received, as not only to have an old heart mended, but a new heart made. Thus understand, believe, and give up thy heart to that thou believest and under­standest.

[Page 177]2. Know and remember the work of your Salva­tion, must be as long as you live; and that you have never done, till you have done living. I give this direction because I find something in Christi­anity, the remainds of Carnality is apt to hinder, &c. and some professors, when converted, they are reconciled to God and safe, &c. but there's a great deal to be done after, &c.

3. Understand well wherein it is your confirma­tion, stability rootedness, and growth in Religion doth consist. The chief part of your growth in Grace is not to know more things then you knew before: but to grow in the knowledge, beliefe, en­tertainment, and improvement of the same truths, that at first you did receive: (not that you m [...]y not or should not know more, for the clear know­ledge of the fundamentals guide you unavoydably to the sight of many other truths which a darker knowledge of those fundamentals will not discover to you.) 'tis not additional to your former know­ledge, but the clearer knowing, sounder be [...]ieving, heartier entertaining and improving of the truths you knew at first as the health of a man consists not in having every day variety of food, but in the partaking and digestion of the same food, that's fittest for him: get but a more perfect conviction, or concoction of what you knew before, and this is your growth. You may grow in the knowledge of Gods attributes by knowing them more clearly, orderly, distinctly, satisfactorily and believingly then before. There is a word of d [...]fference in the manner of knowledge, between a dark and clear knowing things: grow in greater love to them, [Page 178] and greater skill in entertainment, improvement, and practise of them.

4. Grow downward in humility and inward in the knowledge of your selves: and above all, maintain a constant abhorrence and jealousie of the sin of pride: grow in humility, and fly from man; keep a constant apprehension of your unworthiness and weakness, of the odiousness and danger of sin, of spiritual pride: (we called because exercised about spiritual things) of being pufft up with pride of any thing in your selves, of being too confident in your selves: be low in your own, and expect not, nor desire others good thoughts of you, Humili­ty lies not in humility of opinion, speech, garbe, or carriage: but in opposition to high thoughts of our own parts, gifts, godliness, when we think of these above their worth: still remember [...]sal. 25. Pro. 26.19. Isai 57.15 Ioh. 22.29. as ever you would grow in grace and be confirmed Christians, keep a low esteem of your selves, be mean in your own eies, be content to be mean in others, and harken not to secret flatterers that would puff you up. Take heed of any thing that would puff you up, &c.

5. You must understand that you are Disciples in Christs school, where Ministers are his teachers and guides: the Ordinances his means for his peo­ples good, and the Scripture, the Book you must learn: therefore keep in this order: keep under these guides, commit your souls to those that are faithful, and fit for souls to be intrusted with: and when you have done with humble submissiveness to their teaching, keep in this school under those of­ficers [Page 179] in their Discipline, and dwell in the Catho­lick Church and Communion of Saints, and un­derstand the duty of Pastors and people, Heb 13.17.18. 1 Thes. 5.12. obey them that have the rule o­ver you. I God had seen the poor Christians suf­ficient to support themselves, he would never have made it the duty of all to be marshalled and rank'd in several schools, ranks, orders, and all to walk in this order to Heaven. If you withdraw from un­der Christs officers and ordinances, you are in dan­ger of being snatcht up as straglers.

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

A. Tis not the denyal of publick liberty that loses that relation between a Pastor and his Flock, nor any word from man should cause a poor soul to trust it self for guidance of Salvation to one that is not able: a mans soul is not to be hazarded upon damnation, by being deprived of the officers and ordinances of Christ, and cast upon the con­duct of a blind guide, meerly for the pleasuring of a meer man.

6. Be sure you understand the nature of Church union, and necessity of maintaining it, and ab­horr all wayes that are truly Schismatical, that would rent and divide the Church of Christ. As you must not under pretence of avoiding schisme, cast your soul upon apparent hazard of damna­tion, so you must maintain the necessity of Church Union and Communion: when Christs members walk in Communion with Christs members, sup­posing that which is singular to the generality of judicious men. Take heed of any thing that would [Page 180] withdraw you from the Communion of the gene­rality of those that are sound in the faith. Take heed of withdrawing from the main body of be­leevers. Christ is the Head of his Church, he will never condemn his Church; walk in those sub­stantials Christs Church hath walked in Divisions among Christians is a sin God hath d [...]scribed as o­dious and tending to the ruine of Christians. Be very suspicious of any that would draw you from the main body of beleevers, and keep Communion with the universal Church of Christ, with the generality of the godly in love and affection, &c.

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

8. Be sure to keep up continually a lively appre­hension of the state and place of your everlasting happiness, to live by faith upon the unseen world. Know where your happiness lyes, and what it is, that you grow not to carnal apprehensions of your happiness. Live upon Heaven, and let that be [Page 181] it that shall animate your faith to duty: and all that you may still be weary of vexations, and sensible of the vanities here below: Let your conversation be above. Be confirmed in your apprehensions of the certainty and excellency of eternal blessedness; grow more in Heavenly mindedness and in satis­faction of soul, in the hopes you have of these things.

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

10. Especially understand how much the flesh and carnal self is an enemy to God and your souls: and how much you are engaged by the Christian Covenant to live in a warfare against your selves, and against your flesh. You must not think the life of self-pleasing is consistent with Religion: un­derstand [Page 182] how you are bound to take the flesh for your enemy, to watch against it, and to live in a continual combat with it, Col. 3.5. The flesh is your chiefest enemy: the very senses themselves are all grown inordinate, and the work of faith is very much seen in its exercise this way; if you get an opinion that you may eat, and drink, and cloath, &c. and do all things to gratifie your selves, &c. then no wonder if you find but little increase in spirituals, while you grow so carnal. Understand and practise the duty of Self-denial, self is the very heart of sin: read it not under pretence of liberty in Religion.

11. Give not way to a formal, heartless, seeming Religiousness, Customariness, without the life: but keep your souls in a continual seriousness and a­wakenedness about God, immortality, and your great concernments. If duty be dead, take heed lest that incline you to a deadness in another, and so grow to a customary deadness. Take heed of spi­ritual slothfulness, that makes you keep your hands in your bosom, when you should be doing for your souls: stir up to, and in duty, when you have but little time for life eternal: do not pray as if you prayed not, or hear as though you heard not: but when upon duty, doing Gods service, do it with all the seriousness and rigour you can; To grow lazie and negligent is the declining way: use such considerations as may stir you up, Rom. 12.11. Tit. 2.14.

12. Remember always the worth of time, and greatness of your work, and therefore so value time, as not negligently or slothfully to lose a moment: it will quickly be gone, and when you [Page 183] are at the last you will better know its worth: hark­en to no temptation that will draw you to any tri­fling, abusing, wasting of your precious time, if thou hast no argument against thy sports trifl [...]ng pleasures, &c. but this, It loses my ime, take [...]t for a greater argument then if it lose thee thy money, friends, or any thing in the world: especially value the preciousest of your time, your youth, your morning hours, especially the Lords day; lose not any part of it, but improve it with your selves and families: lose not a moment of the Lords day, nor any of thy precious time thou canst spare & redeem: if thou hast lost any be humble for it, and be care­ful to redeem the rest: look back, do you approve of the time that is past? could you not have spent it better? remember what you have lost let that quick­en you; look before you, remember what is to be done, and do that first which must be done, and then leave trifles to that time you haue to spare: it is ig­norance & idleness, & not want of work, that makes any think they have time to spare. Eph. 5.16. Col. [...].5

13. Make a careful choice of your company; you cannot travel well to Heaven alone, especially when you may have company: thrust not your selves into every company, Eph. 5.7. converse as much as you can with those that will help you, that are warm when you are cold, knowing when you are ignorant, believing when you are doubtful, &c. especially for your constant companions, live with those that will be a frequent help to you: Ma­sters chuse the best servants that fear God: servants, chuse to live with those that will help you in the fear of God: for Husbands and Wives make choice [Page 184] of those that will intend upon Religion; take heed of being unequally yoaked, and of thinking to get well to Heaven, while you presume to unite your selves with those that with great advantage will hinder, not help your Salvation.

14. Keep a constant guard upon the tongue, espe­cially take heed of those common sins that dis­grace hath not driven out of the world, but have got some kind of credit amongst some professors: namely idle talk that wastes precious time, makes us unfruitful to one another, backbiting especially, can they put but a Religious pretence upon it, or if they backbite those that differ in opinion. Re­member that terrible passage, Pro. 18.21. Ia. 1.26. & 3.5, 6. Psal. 39. & 35.8. avoyd idle talk, back­biting &c. watch over your tongues: and if any are by natu [...]e addicted to a laxity of tongue, and mul­titude of words, there lies a double obligation on you in point of danger and necessity, above all o­thers to keep a careful watch over your tongue, you should rather speak fewer words then others: and if you find your selves inclined to speak against any behind his back, reprehend your selves and a­void it.

15. Learn the holy skill of improving every con­dition that God shall cast you into; learn how to live to God in every condition: if you have skill and heart, there is advantage to be got by all; that prosperity may strengthen you in God, encourage you in his service, that adversity may wean you from the world, help you to repentance, raise you to God, and give you more then it took away. Know the danger and duty of every condition, stu­dy [Page 185] them before they com [...] upon you, that they do not surprize you: learn to know what's the danger, duty, and particular temptation of every conditi­on, and in that condition you are most likely to expect a fall into: prepare for affliction as the com­mon lott of the Saints, take it as no strange thing when it overtakes you: know how to abound and how to want. A great deal of a Christians safety and comfort lies on this, to study the temptation and duty of every condition before it come, that so you may have your remedy at hand, and fall to your work, and commit your selves to God.

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

17. Make it your study and care to do all the [Page 186] good you can in the worl [...], let doing good be the principal part of your business, think that the sa­fest and happiest life in which you can do greatest good; suffer not opportunities to slip out of your hands; take them where you have them, and seek where you may have them; look not only where you may get good, but where you may have oppor­tunities to do good to others: every Talent must be answered for; your knowledge, health, &c. use it as you will answer for it, and know 'tis one of the greatest m [...]rcies in the world for God to give you hearts in doing good with that he hath given, Heb. 13.16. not for applause, but be good Husbands for God, and consider which way you may attain your ends best by what you give or do. Thus be rich in good works.

18 Live still as before the living God, approve your hearts to him, as knowing you stand or fall unto his judgement. Avoid carefully all offences unto men, for the Lords sake, and their conscience sake; take heed of scandal, and receive all the good from others you can, but stick not too much on mans approbation: disregard not suspitions or re­proofs of Godly men, but make not mans praise to be any part of your reward; it is a small thing for me to be judged of men. Be not much troubled at it if you cannot please all: the bawlings of the malicious should not disturb a soul that is quietly housed with God: that soul is not well stablished in faith that can be so disturb'd and distempered by the wrath or words of malicious men. Remember God himself pleases not all; the most of the world are enemies to their Maker upon the account of his [Page 187] Holiness, Justice, &c. and canst thou think to please all? withdraw from the world and your selves un­to God, for the consolation of his approbation and for your felicity: this will save you from hypocri­sie, and keep you from the temptations and vexa­tions of the censorious world.

19. Be every day as serious in your preparation for death and judgement, as those that are al­ways certain that it will come, and know not the moment when it will come (Matth. 24.49.) Use often to think seriously before-hand, what death is; what thoughts, what tryals death will put a man upon: what temptations usually accom­pany our approaching death: what you shall most need at such a time as that: what thoughts are likeliest to possess you then: what you are likeli­est to wish for when you must needs die, about spending your time, expending your estate, con­versing with others, &c. Ask your selves, what will I wish I had done or been when I come to die? Think what will be most dreadful to a dying man, for thus you have time to escape his judgement: will it not be to think on a life lost in vanity, drench'd in worldliness, unreconciled to God, or at least in utter uncertainty of his love? God hath not foreshewed what will be a dying mans terror, to torment thee, but to get out that terror; that which will be most terrible at death, conquer and destroy it presently. They that were ready went in with the Bridegroom, and the door was shut, (Matth. 25.10.) Oh happy thou, if while the door is o­pen thou be found ready to go in: woe, if when the door be shut, thou hast thy preparation to [Page 188] make, thy graces to seek. Bethink what you will either wish or fear when you come to dye, and when you will say, this should have been done, &c. let it now be done.

20. Rise speedily after every fall by sound re­pentance, and a fresh recourse to the bloud of Christ, Covenant of Grace, and his intercession. Lie not secure in any s [...]n into which thou art lap­sed: take heed of delaying and trifling, when thy particular repentance should be exercised. Re­new thy Covenant, and after thy ri [...]ing deal faith­fully with thy self and God, favour not thy sin, nor flesh, go to the quick, leave no corruption at the bottom: If called to make restitution, to shame thy self before men by confession, stick not at it: take the plainest course, that is the way of God: And let not any thought of shame, disho­nour, or losse hinder it: for the more it costs thee to rise from sin, the likelier 'tis thou art sound in thy conversion, and the more comfort wilt thou have: otherwise the feares and paines of thy disease will be upon thee, when the thorough cure would have prevented it: quarrel not at any mans re­proof, though they m [...]scarry in it, have mentioned thy faults with passion &c. take that which is good and be thankful. And after every fall sit not down in perpetual distress, but, as Christ takes the honour of thy cure, take thou the comfort of thy cure when recovered. See thou art truly risen by repentance and returned to him whom thou hast dishonoured.—Thy care must be to see thou be sincere in thy return, and then walk comfortably. [Page 189] See that Satan make not thee walk so as to rob thee of thy comfort, and God of his honour.

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

1. Do not think strength of grace will be got with ease: you must do that, that in other things is done for the attaining of strength, increase and confirmation. A man cannot attain knowledge in Law, Physick, or any Art, without studying, dili­gence, unwearied labour and patience, through that time that is necessary to attain it. Set your selves to the reading of the Scripture, and other good books study good truths think not to attain mastery in a day: And if ever such a conceit come in your minds, that you are strong confirmed Chri­stians, do not easily entertain it: there must be time, industry and diligence: ordinarily suspect the con­ceit you may have of strength and confirmation; you must grow by degrees: Gods method is, to be­gin like a grain of Mustard-seed: we are not born men: labour in the proper meanes with patience: infused gifts are given according to the manner of acquiring them: God gives as if our acquisition did attain it: never think of having this without patience, labour and diligence.

2. Grow up in the Church of God, and under his Officers, and Ordinances, and among his peo­ple: Do not transplant your selves from the gar­den and vineyard of the Lord, if you will thrive: no prospering in the Commons where weeds will choak, &c. Keep within the Church of God, in the communion of his People, among his Servants, un­der [Page 190] the guidance of his Ministers, for that is the duty of Ministers to bring up, train up, and help the weak ones, till they grow to be strong: they are to be Gods Nurses, and helpers of the weak in the House of God: Do not think to prosper by breaking over the hedge, under pretence of any right of holinesse whatsoever, following any party that would draw you to separation.

3. Make it, amongst others, the pricipal study of your lives, to study the love of God in the Redeemer, the nature of the new Covenant, and the infinite goodnesse revealed in the face of a Mediator: how it was his design to attract the hearts of men to the love of God, by revealing his infinite love in the Redeemer, unto which end Christ came for, even to represent Gods goodnesse in sinners hearts, of their being reconciled to him, and ravishing them with his love. Study the glory and ravishing love of God, and unspeakable goodnesse in a Redeemer.

4. Live not by sense, or upon worldly hopes, nor in the exercise of it: See that you live a mortified life: take heed of glutting your selves with crea­tures, or letting our hearts out to any creature, or letting any creature be to dear to you: live not too much on any sensible thing, or upon any worldly hopes or expectations. Shut your eyes to the world: let not your desires run out to the world, and live as much as you can upon the world to come.

5. Let holy self-suspition alwayes make you fearful of temptation and keep you out of the Devils way: Would you keep your standing, grow better and strong in grace? let not the pride of your [Page 191] hearts, or confidence of your strength, make you meet among any unlawful communion, see any in­ticing spectacle, or thrust your selves upon tempta­tion: you are never safe if you thrust your selves upon temptation: think with your self, my weak­ness is great, I must not gaze upon this inticing ob­ject, lest my heart take fire; I am not so strong as to be able to stand against such, &c.

6. When you cannot attain unto that heat of in­ternal affection you would, be sure you walk upright­ly with God: sin not wilfully: keep your garments clean: set his Law before your eyes: sin not wil­fully for a world: be but found in the way of du­ty, and God will blesse you, and meet you in that way: be as exact in obedience, as if you had that frame of soul you desire.

7. In a special manner keep all your bodily sen­ses and desires in subjection; mortifie the flesh, keep under your carnal desires in a due subjection to the Spirit; let none of your senses take the reines out of your hands: keep a dominion over your senses.

Lastly, All your life long be longing to die: let the work of your life be to learn to dye. Consider what necessity to the safety and comfort of death, to consider frequently, what assaults will be made upon dying men, that you may every day fortifie a­gainst it, to consider what graces and duties will be most needful and useful then, that you may be [Page 192] most conversing with and exercising those graces and duties. Hee that hath well learn'd to die, is no weak Christian. The strength of your grace lies in the exercise of these things; faithfully practise them▪ and you will stand when others fall; you will have comfort, when others cast away their comfort; you will die in peace, when others die in horror.

SERMON X.

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

First, Faith it assents to Truths be they never so improbable.

Secondly, It puts men upon Duties, be they never so irrational, or against carnal Inte­rest.

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

In these Verses the Apostle doth two things: First, He sets down the greatness and smartnesse of their sufferings, which are by some Learned men reduced to three Heads:

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

Secondly, Those sufferings they underwent in dying.

Thirdly, Their sufferings in regard of wan­dring and leaving their comforts, rather then they would lose God.

There were all kind of persecutions laid up­on these Saints, through all which they wa­ded, and never would be brought to for­sake God and his truth, for any of them.

[Page 195]2. We have here the excellency of the suf­ferer, and that is in that expression, These men, or these persons, when they were under all these distresses from the world, yet they were such of whom the world was not wor­thy.

Brethren, The excellency of these Saints and servants of God is considerable two wayes, that we may proceed distinctly and clearly.

First, In reference to the wicked, their excel­lency was so great that the wicked world was not worthy of them.

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

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

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

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

First, Wherein the high estimation of a gra­cious heart does appear, wherein it doth dis­cover it self, wherein they shew they have such an high estimation.

Secondly, Whence it is, and how it comes to pass, that godly men have this high and ho­nourable esteem of the Saints and people of God in their troubles and distresses which be­fall them.

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

First, It appears in this, In that they are not ashamed of owning their persons and faith, that they profess in their troubles and distresses; the society of the people of God, and the fellowship of the Faith and profession, is highly respected by a gracious heart, let the Saints lye under never so great distresses. This is manifest in Moses in the 25. and 26, Verses of this Chapter, He chose rather to suffer affli­ction with the people of God, then to injoy all the pleasure and preferment of Pharaohs Court. The Israelites Religion, the profession of the true God, and owning the faith and those Truths the Israelites stood up for, this was that which Moses would not desert: and thence it was he did not desert their company and society, but went and visited them when they lay under those burthens under which they lay.

Secondly, The second thing wherein is dis­covered so high an estimation of the Saints and people of God in sufferings, is their sympa­thizing, and fellow-feeling with them in their sufferings; if it goes ill with the Church and people of God, all the rest sympathizes with them; if one member suffers, all the rest suf­fer. Instance, Nehemiah (who had the great­est favour of the greatest Prince then on earth) he look'd with a sad countenance, because of the sufferings of the Saints and people of God, [Page 198] Nehem. 2.2. Wherefore the King said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid, and answered the King, Because of the distresses the people of God lye under: The pleasure of Musick should never be with him, sayes David, in Psal. 137.6. If I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jeru­salem above my chief joy. As it is with two strings in an instrument rightly tuned, if one be touched, the other trembles; if one servant of Christ be in a suffering condition, the rest suffers with him: this is the damp of all worldly delight, if it be ill with any of the peo­ple of God, the rest suffer in the way of com­passion.

Thirdly, In that they can plead for them, and take their parts, when they are never so much out of favour, when they are never so much despised and abused: This was in the case of Jonathan, how hee pleaded for poor David before his cruel father Saul, though Saul called him a cursed son, and fell foul on his Mother because of him. See this in the case of Esther, though it was death to go in to the King, to plead for the Iewes, yet for all this shee sayes, If I perish, I perish; resolved I am, come what will come of it, in I will go, I can die, but I cannot be silent.

Fourthly, In that they will relieve them, and help, and supply them with all needful good things they can; if they cannot do what they would, they will do for them what they can. See this in the case of Jeremiah, chap. 38. verse 8, 11, 12.13. Ebedmelech went forth out of the Kings house, and spake to the King—: So Ebedmelech took the men with him, and went into the house of the King, under the treasury, and took thence old cast clouts, and old rotten rags, and let them down by cords in­to the dungeon to Jeremiah. And Ebedme­lech the Ethiopian said unto Jeremiah, Put now these old cast clouts, and rotten rags under thine arm holes under the cords. And Jere­miah did so. So they drew up Jeremiah with cords, and took him up out of the dungeon, and Jeremiah remained in the Court of the prison. He would never be quiet till hee had got the Prophet out of the dungeon, and though the cords were lined with rags, yet more with love: and this favour of Ebedme­lech God remembred. 1 Kings 18.4. Obadi­ahs master was not onely an oppressor of the Saints and Prophets of God, but a very great persecutor: This good man Obadiah took and hid an hundred Prophets of the Lord, and fed them with bread and water (I will not undertake to prophesie to you this day, yet time may come, when bread and water may bee good food for a faithful Prophet.)

Here note the gracious disposition of good Obadiah, as well as the providence of God in this act. 2 Tim. 1.16, 17, 18. The Lord give mercy unto the house Onesiphorus, for he oft refreshed me, and was not asha­med of my chaine. But when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him, that he may finde mercy of the Lord in that day: and in how many things hee ministred unto me at Ephe­sus, thou knowest very well. A most admira­ble Scripture to this purpose. Blessed Paul being thrown into prison, being in bonds, Onesiphorus often refresh'd him, and was not ashamed of his chaines: How did he shew this? When he was in Rome, he sought him out diligently.

By the way note, That Rome was the place where the cruel Nero was Emperour, it was the place where much blood of the Martyrs was spilt, yet there this good man sought out Paul diligently. Mark what follows, which is the prayer of Paul, The Lord grant to him that he may find mercy of the Lord in that day.

I profess Sirs, I had rather have the prayers of Paul▪ then the preferments of the greatest Court on earth: Christians, it is the greatest treasure in your house, to have the prayers of good men to God for you: You that have shewn your [Page 201] great and abundant love to the Saints and Servants of God in distress: I do from my soul beg the like mercy for you, that what­ever you have done for his, may be ten thousand times made up by him, that you may find mercy in that day, and truely Sirs, in that day mercy will be worth recei­ving.

Fifthly, They supplicate to God for them, they do not go to the Throne of Grace for themselves, but Sion is in their thoughts. I am confident it is so with some, and am perswaded it is so with all; they never beg daily bread for themselves, but they remember Sion: In the 51 Psalm, David was under trouble of Conscience, soul-trouble, which is the soul of trouble, yet at the latter end of the 51 Psalme he breaks out into this earnest supplication to God, Do good in thy good pleasure unto Si­on, build thou up the walls of Jerusalem: So long as it is ill with the people of God, so long they are earnest with God; and though they cannot overcome men with their prayers (which by the way they are to endeavour) yet they will never leave supplicating the Almighty, till they have overcome. As the sufferings of Gods peo­ple are precious in the sight of God, [Page 202] so they are in the sight of the people of God.

I come now to shew whence it is, That there is such an high esteem in the people of God, of the people of God, when under trouble and distress; for this take two Heads of Reasons.

First, In regard of those of the people of God that do behold their sufferings.

Secondly, In regard of those people of God that are in sufferings.

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

First, Those of the people of God that look upon others in trouble, though they are such as may differ from them, in regard of out­ward estate; one may be in honour, the o­ther in dishonour, yet they have an interest in the same head, and do belong to the same body that they do; they are not wooden leggs, nor glasse eyes; therefore Christ is called the Common Saviour, and the Saviour of the body, the whole Church: Faith it is called, the like precious faith, 2 Pet. 1 ch. in the beginning: to them that have obtained like pre­cious [Page 203] Faith, &c. The faith of one believer does as truely lay hold on Christ, as the faith of another. This salvation is called common salvation: my meaning is, this outward dis­proportion, as to birth and education, puts no difference at all in a spiritual respect, be­tween believer and believer: a King and a Beggar, all one in Christ; a Iew or a Greek, a great Scholar, or a poor ignorant man, as to the spiritual state, all one, made happy the same way.

Secondly, Because they look at Spiritual excellency, and are able to discern spiritual excellency; they have a renewed Judge­ment, as they look upon their old courses and sinnes with a new eye, so they look upon their company with a new eye: those that before they highly esteem'd, they now dis­esteem: those persons that before they e­steem'd a damp to their mirth, they now look upon them as the excellent ones of the earth, Prov. 12. v. 26. The righteous is more excel­lent than his neighbour. In the 16 Psalme, sayes David, My goodnesse extends not to thee, but to the Saints; the excellent ones in whom is all my delight. Here was a renewed e­stimation, David saw excellency in these which worldlings despised. A carnal eye sees no glory but in carnal objects; Worldlings blesse the Covetous, whom the Lord abhorrs. [Page 204] A gracious heart sees a spiritual worth in a man divested of worldly enjoyments, as a cu­rious eye may, and does see a great deal of Art and Curiosity in a picture, though in a broken frame. A Beast can see the shining of a Diamond, but knowes not the worth of it; a beast will rather lick up a lock of Hay, then a Diamond, though of never so great value. A wicked man wants a spirit of discer­ning. The people of God are the Work­manship of God, which a godly man is very much taken withall; not with the great­nesse, but with the goodnesse that is in them. The four Monarchs of the earth are exprest by four beasts, which shewes their cruel­ty, not their curiosity, in observing that of God which may be observed. A child is taken with the Gay, but a Learned man is taken with the Learning, and Art of a lesson.

Thirdly, A child of God, is one that highly esteemes the people of God, judging of them as God judges. The child esteems as the father esteems: if the father cannot love any one, the ingenious child cannot endure that he should come into the house. The Courtier followes the favorite of the King; whom the King honours, they cringe to. But to be sure it is true as to spirituals: God judges not by the gold ring, or silken shute; a sinner is a vile person in Gods [Page 205] account, and so he is in a godly mans ac­count; God is more taken with a broken-hearted sigh, than with all the gaudery in So­lomons Temple. He did not chuse the Eagle, or the Lion for sacrifice, but the Lamb and the Dove: not many noble, not many rich, but the poor hath God chosen: He that hath the life of God, he hath the love of God.

2d. Reason, Is from the people of God that are beheld. This will appear in five or six par­ticulars.

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

Secondly, They are not onely such as shall [Page 206] be happy, but they are very useful and benefi­cial in the world, they are those for whose sake the world was made, they are the great common blessings of the world, like fire and water, they are those for whose sake God spares the world. If God would have spared the Ci­ty for ten righteous persons sakes, surely for many tens God spares the world; those that are pull'd down by the world, are those for whose sake God doth not pull down the world, they are the soul of the world, as I may so say; If God had gathered in all his Elect, the world would not continue one hour longer.

Thirdly, The excellency of their per­formances is highly esteemed, there is a worth in every holy Work, that World­lings are not able to discern; Every Hea­venly Prayer, and sincerely bestowed Almes, hath a worth that a carnal eye does not see: Luther sayes, I had rather do the least truly good work, than obtain all the Conquests of Caesar and Alexander. If their good works shall be so rewarded, do you think a holy man can see them, and not be taken with them? Many a wicked man when hee heares a holy man make an excellent Oration, wishes that hee could do so too: it is not from the goodnesse hee observes in it, or the princi­ple from whence it comes, but from some­thing [Page 207] of natural accomplishments that he is taken with it: so a godly man when hee heares another pray excellently, and live holily, hee wishes from his heart that hee could do so too: his aim is to grow in Ho­linesse.

Fourthly, The present priviledges of the people of God, not onely what they shall have hereafter, but what they have here, they are freed from a world of evils, that Worldlings lye under, whatever befalls them turns to their benefit; they may be af­flicted, but not hurt by affliction; the greatest hurt the world does to them, tends to their greatest good; Worldlings may take away their Heads, they cannot take their Crown: There is a real communication of a blessed interest in all that is good, for they have an interest in all that God hath, or is: The power of God is theirs, to protect them, the love of God is set upon them, the righteousnesse of God imputed to them, so as to acquit them from sin; so that a childe of God may not onely appeal to the bowels of Gods mercy, but to the barr of Justice: all the providences of God shall tend to their good: In the 25th. Psalme, about the 10th. Verse, the Holy Ghost sayes, All the wayes of God are Mercy and Truth, to them that are in Covenant with him; they [Page 206] are Mercy, because they are appointed to do them good; and Truth, because they shall certainly do them good: Christ, and God, and all is laid out for the good of a godly man. In this world they may go to God, and tell him wherein they are troubled, pain­ed, or afflicted, and they are never more welcome to him, then when they ask most from him; if thou askest great things from God, God is well taken with such requests, but if thou askest Riches and Honours, these are the low things of the Foot-stool: God is exceedingly taken with thee, when thou ask­est Peace and Pardon, Peace of Conscience, Par­don of Sin, Strength against Sin, power to over­come thy Lusts, to withstand Temptations. The people of God may have from God all that they want, and all they can regularly wish.

Fifthly, These are such as have an incompara­ble dear and near relation to God, they are his delight, they are set apart by God as his own, his peculiar people; though God have a propriety in all, yet he hath a peculiar propriety in, and re­lation to these; therefore they are called his Children, his House, his Jewels, his Garden; Gods whole Treasure and Portion is his people; as God is his peoples portion, so his people are his portion, they are those that he hath been at a great deal of cost to purchase.

[Page 221]6thly. They are such as have the Image of God imprinted upon them, take notice of this word Image, for the Image of God appears in Holinesse; Now an Image does not represent any thing of imperfection or deformity, but of Excellency. If a man takes the Picture of a man, he will not take it of his backside, Leg, or Hand, or the like, but of his Face, his beautifullest part is chiefly aimed at in the Picture; Wicked men discover Gods bounty in having wit and wealth, this is not the Image of God, the Image of God is that which is most excellent in a man, which is Holinesse: The power of God is the Hand of God, the Wisedome of God is the Eye of God, the Ho­linesse of God is the Face, the Beauty of God, the people of God resemble God in Purity, Be ye Ho­ly as your Heavenly Father is Holy, there's the Pat­tern, they have the Divine Nature, 2 Pet. 1.4. Whereby are given unto us exceeding great and preci­ous promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust. Ephes. 4.18. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, be­cause of the blindnesse of their heart. Rom. 3 23 For all have sinned, and come short of the glory of God. There is more of God in Grace, then in all the works that ever God did in the World besides; There is much of God seen in making the Sun, Moon, and Stars, but in giving a man a new Na­ture, a renewed understanding, in changing of a man from being a Vessel of wrath, and Vassal of Sathan, in making of him became a new man, a [Page 222] Vessel of Glory; God shews more of himself then in making ten thousand worlds.

Ʋse. Here I shall raise these following Inferen­ces: If it be so that there is such an excellency in the people of God here, then first, what excellen­cy shall there be seen on the people of God in Heaven? If they are so beautifull in their rags, what will they be when they appear in their Robes? The Glory of Christ shall be admired in them that believe. Oh what a Head is he that hath such members? What a Lord is he that hath such Attendance? The people of God are in a state of Non-appearance now, hereafter it shall appear what they are, the very wicked themselves shall admire them.

2. Inference. What are we to think of those that have no regard either for Religion, or for Religious ones, any farther forth then it is deckt and adorn'd with advantagious Beauty and out­ward Glory? If Religion be not lookt upon with a favourable Eye from Authority, farewell Reli­gion and Religiousnesse. These love the Child for the Nurses sake, what is the thing in fashion these are for, what Authority commands they'le creep and cringe to; When the Dear is shot, the Heard flies from her, when Religion is shot at, then farewell Religion; what is this but to have the Faith of God in respect of Persons? If I love Religion for the countenance of Authority, then it is certain I love Religion for the Autho­rities sake; This is a sign thou shalt not have communion with those hereafter that thou con­temnest here: If the people of God are too bad [Page 223] for thee when they are in trouble and affliction, they will be too good for thee in Glory.

3. Inference. Note here the excellency of Holi­nesse above Wordly Glory; Here a man is digni­fied by what is conferr'd upon him, when out­ward Honour ceaseth, the man is contemned, but Holinesse it dignifies a man, and shall remain here and hereafter; Set a Gyant in a valley he is a Gyant still; a Pearl is a Pearl though on a dung­hill; a Holy man is a Holy man though never so much disgrast and contemned by men: John Bap­tist had a Leathern Girdle, and had Locust for his food, yet there was not a greater then John Bap­tist born of Women; He was the forerunner of Christ, the Friend of the Bridegroom; on the other side Herod, that was like the Voyce of God, and not of man, what was he in Gods account? The Angel smote him and he became Worms meat. There is a silent dignity in reproached piety, and a silent ignominy in advanced iniqui­ty: As it was with Christ, so it is with the Ser­vants of Christ; When he was on Earth no man had more ignominy poured upon him, yet there was a secret Glory attended him in all that befell him; though Born in a Manger, yet Worshipped there, sometime [...] he was driven to be hungry, the Fish brought him money, sometimes a weary, at that very time converts a Woman, sometimes laid hold on by his Enemies, at that very time his Enemies fell down before him; Look through the whole course of his life, there was a secret glory under all ignominy: Just thus it is with the Servants of Christ, they are in trouble and [Page 224] disgrace, but there is a secret Glory and dignity shines in them, the Spirit of God and of Glory rests upon them; If ye suffer for righteousnesse sake, blessed are ye; to be in high place and yet to be a Drunkard, or a Swearer, or a Whoremaster, or Prophane, this spoyles all thy glory, be thou never so high.

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

5. Inference. Note here the certain happinesse of these beholders, that do see certain excellency in Holinesse, though disgrast and undervalued; if there be any thing in the world that is a sign of sincerity it is this, to love Holinesse, when dis­grast, abused, and spit upon; to crosse the stream, and thwart the multitude, is a sign of the truth of Grace, and strength of Grace: This is a sign of a true fight, and strong fight. To see beauty in a Godly man in sufferings, the Lord will certainly have an eye upon thee in times of troubles; Here is comfort in thine infirmities. Dost thou love Holinesse when compassed about with sufferings and persecution? God will take notice of thy Grace, though compassed about with abundance of infirmities; the Lord will take notice of a little of his, in a great deal of ours: Here's com­fort in sufferings: If you regard his in their suffer­ings, the Lord will remember you in your suffer­ings, the Lord will remember what thou didst for [...] and such a Servant of his in trouble or di­stresse; [Page 225] God doth not cast away any in their low­nesse, that have kept close to him in their high­nesse; and this will be comfort in inward trou­ble, when thou canst find nothing from which to fetch comfort. And this will be comfort in the last day, though we can say nothing in that day by way of merit, yet it will be comfort to be able sincerely to say, that thou hast owned God and his people in the midst of sufferings: Do ye think that Judge would not save that Malefactor that had saved the life of his Wife? If thou hast own­ed Christ when he was in his Rags, do not fear but he will own thee when he comes in his Robes.

6. Inference, and last, The People of God should learn not to be discouraged under any misery or affliction that can befall them in this world; at this very time God hath a high esteem of you; At this time you are his delight, his Garden, his Spouse. The Saints of God are the wisemen of the world, they have chosen that which cannot be taken from them: I profess Sirs, the love of one Saint makes amends for all the hatred you undergo from sinners, the very wick­ed themselves have a good opinion of you, when you do not basely comply, their Consciences cannot but have an high esteem of you, when per­adventure their tongues might speak against you. If all this will not do, remember your own Con­sciences are more then a thousand witnesses, for you will then comfort you; No man is a misera­ble man for any thing in the world that is done to him, or said of him; No, it is a good Con­science [Page 226] that will give the best acquittance; for thee to have the whole number of Gods people to look upon thee as an unworthy wretch, and as a vile person, I look upon it as a greater ignomi­ny and disgrace, then to have all the disgraces of wicked men cast upon thee: That man that hath a Godly man to be afraid of him, had need to be very much afraid of himself. I shall con­clude all with this one word, There is great rea­son to look narrowly to your hearts and wayes, when they stand at a distance from you, and are afraid to come near you.

SERMON XI. Mr. Jenkins Afternoon SERMON.

LET us take a short view of the fore-going Verses; and that this may be the more usefull and profitable to us, we may take notice, That as in the former Chapter there is described Moses's preservation to his future em­ployment; [Page 228] so in this Chapter there is described his preparation, and his fitting for that employ­ment, i. e. by a Vision, or rather a suitable Appariti­on, in which God discovered unto Moses his care of the people, of whom Moses was to be a speedy deliverer: You have here in the words read unto you the preparation afforded to Moses for the great work, of being call'd to be Israel's deliverer, and in this preparation you may take notice of these three principal parts.

1. An Apparition that is here presented to the view of Moses, A burning, though not a consumed Bush.

2. Moses care to observe it, I will turn aside and see this great sight, why the Bush is not burned. And then,

3. Gods Monitory Precept, or Admonition, which he afforded unto Moses, when he was draw­ing near to see this wonder, in which we have principally considerable two parts.

1. This Precept propounded, 1. Negatively, That he should not draw near. 2. Affirmatively, That he should put off his shoes from off his feet.

2. You have considerable the Reason or Argu­men [...], whereby God doth back this Precept or Admonition, i. e. Because that place whereon he stood was holy ground. The time would sail me if I should go over all these parts, we shall only touch on the two former, the Apparition which Moses saw, and Moses's desire to observe it, of which I shall only speak transitorily, and insist on the lat­ter more fully, which I chiefly intend.

[Page 229]1. For the Apparition, or emblematical dis­covery of the estate of the Church in the burning, and yet unconsumed bush. And herein take notice of three things.

1. The lownesse and weaknesse of the Church, represented by a Bush.

2. The cruelties of the Churches enemies, signi­fi'd and represented by Fire.

3. The eminency of its preservation, though in the fire, yet unconsumed.

And in this only take notice, that the Church is compared to a bush for two reasons; 1 In re­gard of its deformity and blacknesse, and uncom­linesse. 2, In regard of its weaknesse and brittle­nesse. The Church is uncomly in regard of sin, and weak in regard of suffering, and God sees it best that it should be thus with them to humble them, and to shew his goodnesse to accept them, and to love them, and make them long for their future beauty; and hereby God makes them more conformable to their Head, hereby he makes them endeavour to look after inward beauty and glory; hereby he puts them on a life of faith, and takes them off from living by sense, and creature comforts, and from being entangled with crea­ture-comfort. And hereby he shows how little he regards the beauty and glory of this life, which he denies to the best of his people: And hereby he shows, that there is a better state of appearance and glory approaching; and therefore the people of God are not to be censured under their black­ness and deformity, either in regard of sin or suf­fering; [Page 230] their happinesse is not to be judg'd by its outward appearance, because this life is but the obscurity of the Church; we see them like the Tents of Kedar, but we do not see how like the Curtains of Solomon they shall be. 2. The people of God should take heed of expecting that glory of this world, which is not promised to them, and to set their hearts on Heaven. And you may see the reason, why wicked men stumble so much at the outside of God's Wo [...]ship, because there is no outward bravery and beauty to allure them to the true Worship.

2. The Church is compared to a Bush, in re­gard of its weaknesse and brittlenesse. Note, That it is not compar'd to a strong sturdy Oke, but to a weak brittle Bush. God loves to bring his Church into a low and weak estate and condition; as it is here compared to a Bush, so other-where to a Vine, a Dove, a Lamb, and a Sheep, all weak crea­tures. Sometimes the Church is said to be father­less and destitute; and as our Lord Jesus Christ, the Head of the Church, was said to be weak, a worm and no man; and as the Apostle said, Suffered through weaknesse. And this makes them to trust in God, and puts them to rest on his strength; When we are weak, then are we strong; outward weaknesse will make us look the more to Christ for spiritual strength; the weaknesse of our state doth shew the spiritual strength God gives to his peo­ple for the upholding of them. And this w [...]k­nesse of his Church doth exceedingly confound his enemies, when so weak a company shall be de­livered, [Page 231] not only against, but by the strength of men; and hereby God doth gain to himself the greater glory in their deliverance, for remem­bring them in their weak estate. Hereby the peo­ple of God are made the more thankfull, both for their preservation in, and deliverence from their powerfull adversaries. You see, here is a large field opened unto me, for the discoursing up­on the Church's weaknesse, which, whether it be more suitable to the Text, or to the Times, I leave to you to judge. But,

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

3. Consider the eminence of their preservation, It was not consumed; the Church of God was hot, but not altogether and wholly consumed; let the fire be never so hot and spreading, the Church of [Page 232] God shall have a being; if the Church be lesse in one place, it will be greater in another; what it loses in one place, it gets in another; and God will have a Name among his people on earth: A man may as well attempt to blow out the light of the Sun with a pair of bellows, or batter it with snow-balls, as to root the Church out of the world; for it is impossible to root Christ's Church out of the world. And if you take notice of particular Believers, it is not consumed, in a way of hurting and destroying them; and consider, their graces are not consumed, their welfare is not destroyed; this fire cannot burn them up, though it burn upon them; But as he will mitti­gate and allay the fire, so as that it shall not de­crease their strength, so he will cleanse his people by the fire, so as that it shall burn up nothing but their drosse, and what makes them offensive unto God, and what may make them hurtful one to another. But I passe by these things to the second general Part, viz.

2. Moses care to observe God's admonition, That he would turn aside and see this great sight, why the bush was not burn▪ Moses was an excellent Na­turalist, and yet here he was posed; he could see no reason in nature by all the learning of the Egyptians, how this thing should come to passe, that a flaming fire should be in a brittle bush, and yet the bush not consumed: And yet I do not con­ceive (as some Je [...]uitical Expositors upon the place do) that Moses did turn aside so much out of curiosity, as to understand what it was that God [Page 233] did intend by it, and would have him to learn by it. And doubtlesse when God's wotks are great, our observations should not be small; when his providence is eminently lifted up, we should not be cast down; when the hand of God is upon us, we must not shut our eyes. I am very far from being a Phanatique, and to give credit or be led by un­scriptural revelations; but yet let me tell you, the times wherein we live are strange times, in re­gard of strange sights and apparitions, and I question if there have not been some as wonderfull as this in our times, but I shall not now mention them; though it be a forfeiture of your modesty to give a reason for them, yet they do portend some strange things; the hand of God is not to be neglected, though it cannot be perfectly conceiv­ed; and it is the nature of a wicked man to have Gods works far out of his sight; be sure to lay them up in your hearts: And thus far you may take notice of them, To trust that God that hath all the Elementary Meteors in his power, and at his command; and this learn, to tremble and dread before that God that hath you in his power, and can do with you and all other things as he pleases.

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

[Page 234]1. An Injunction, Put off thy shoes.

2. The Argument whereby he doth back this, Because the place whereon he stood was holy ground.

For the opening of the former, the Injunction, Put off thy shoes, I shall not give the divers glosses and divers Interpretations which men, with more wit then weight, have endeavoured to make of this Scripture; the plain meaning is this, which is given us by Theodoret, Put off thy shoes, God's scope, and drift, and intent hereby was, to require of Moses reverence, when he was to receive a Message of very great concernment and importance about his Church; the design of God was in this to prepare him to obedience, therefore God requires that of him then, which servants were wont to do when they came to their Lord and Master, to shew their reverence to them, servants used to come bare-foot to their Master, to testifie reve­rence to the commands of them on whom they waited: Nudare pedes signum reverentiae. And the putting on the shoes is in Scripture, as well as among other Writers, held as a token of domination or masterly power. Hence some conceive, John spake of Christ as one that had his shoes on; and of him­self, as one that was unworthy to unty his shoes. And the Prophet Isaiah, by a sign of putting off his shoes, is commanded by God to put off his shoes from off his feet, and to walk naked and bare-foot; and he did so, Isa. 20. [...]: which de­noteth the servility of the People, in token that God's people were to be in a low condition in captivity. So we read of Mourners in Ezekiel, chap. [Page 235] 24.17. that were of a low spirit, they are said to go without shoes, or unsh [...]d. And, my brethren, on the other side, when God would show the free­dom of his people, and their deliverance from servitude, he is said to put shoes on their feet, Ezech. 16.10. And the reception of the Prodigal into his Fathers house, and the freedom and previledge his Father intended him, (according to some learned men, intended by that expression in Luk. 1.22.) is set forth by putting on shoes upon his feet. So that I take the meaning of this command to be so much; Shew by this thy reverence, thy humility, thy due submissiveness, thy subjection of spirit, together with thy servile readiness to do whatsoever I shall command thee. Calvin hath this Note upon the Text, If so excellent a servant of God as Moses had need to be quickened to reve­rence and obedience by such a ceremony, certain­ly we that are more backward to humility and obedience, should by our reverent behaviour, when we come into the presence of God, signifie both the reverence of our souls by our outward expressions, and likewise quicken and fortifie the inward graces of our souls by the outward ge­stures of the body, (especially in prayer) as kneel­ing, and lifting up the hands, uncovering of the head, and the like: for the presence of God is great, and it's the presence of the great God indeed; we that are not only by the Law of Creation so infi­nitely below him, but also in regard of that illegal Law of sin, so much against him, should testifie our humility before him, and subjection to him, [Page 236] when he calls for it by our reverence.

2. The Reason by which this is backt, Because the place whereon Moses did stand was holy ground. The meaning I take to be this, It is holy in regard of that visible and miraculous token, symbol, and sign of my presence, that is here discovered in this place; not because the place was (as I do not understand how any place is) of its own nature holy, but God did testifie, that that place being the place of his special presence, had thereby a holinesse, there being now a sign given by God to Moses, that he was extraordinarily and mira­culously there. And thus I have opened the se­cond Branch, whereon this Injunction was backt, This place was holy; so it was then. Now I do not understand how I can discourse of this so pro­fitably unto you, concerning the holinesse of places, unlesse we take notice of the holinesse of places now in the time of the Gospel, and consi­der, whether, and how, in these times, one place may be said to be holy or holier then another. And truly I am not put on this employment willingly, nor the handling of this subject; and if it were not extorted from me by something, I do not say that I have seen, but that I have read, that was written by men, and those none of the meanest neither, the learnedest of the Papists, I should not now have chosen to have entred upon this task, concerning the holinesse of places, in opposition to whom, I have entred upon this dis­course: I will give you two expressions, which one of the devoutest, and the other of the learned'st of [Page 237] them hath; the learnedest of them, accounted so at least (though, blessed be God, his weapons have not been formidable to the Church) is Bel­larmine, his words are these, Templum consecran­dum merito venerabile & divina virtute praeditum est, The Temple consecrated is deservedly holy, and venerable in worship, and endowed with di­vine virtue and efficacy; the Temple ought to be looked upon as honourable and venerable. And for the other, Durandus, he tells us, So great is the Religion and Holinesse of Churches, that those things should be, and may be forbidden to be done in them, (he means perpetually, or else he saith nothing, for we grant as much) which in other places may duly and lawfully be done.

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

First then, for Explanation, I shall here endea­vour to open these two things to you; first, what it is for a place to be holy, or wherein the natu [...] of the holinesse of places consists: secondly, what that is that is the foundation or cause of the holinesse of places, and both these must in our discourse, and likewise apprehension be accurately distin­guish'd.

1. What it is for a place to be holy, this is two wayes to be considered; 1. generally; 2. more particularly.

1. More generally, The holinesse of a place doth [Page 238] consist in the separation thereof, the setting it apart, the distinction and discrimination in the way of some excellent preheminence, or the exalt­ing of it before and above all other places: Thus the notion of the holinesse of places is taken in Scripture, Exod. 30.31, 37, 38. you shall there read, that the Lord tells them in the 31 verse, con­cerning the oyntment that he prescribed, and like­wise the composition of it for his service, This shall be an holy anointing oyl unto me throughout your ge­nerations. Now see how God doth discover this to be holy, On mans flesh it shall not be poured, neither shall you make any other like it after the com­position of it. Here was a discrimination, as well to the using of it as to the making and composition of it; as none was to make such an oyntment as this was, so none was to use it in their ordinary and common employment: so that now the holinesse thereof did consist in the distinction and discrimi­nation of it from other uses, and likewise from all other oyntments. And this is further expressed concerning the holy perfumes in the 37 and 38 verses, there was to be a difference between this and other perfumes; and this was the holiness there­of, And so you shall find it not onely concerning holy things, but likewise concerning holy persons, Levit. 20.24, 25, I am the Lord your God, which have separated you from other people; you shall therefore put a difference between clean beasts, and unclean. Mark ye, herein is the holinesse of the people, that they were a differenced and sever'd people. And hence it is you read in Deuteronomy, chap. 26. [Page 239] 18, 19. that God is there said to avouch his people, openly to discover himself to assert it that they are his people; their holinesse was a discrimination, a se­paration from the rest of the people. And in Deut. 7.6. and 14.2. you have there the very same things described and discovered to you. And now for this I shall desire you to take notice of comparing two places of Scripture, which dis­covers the holinesse of places, in Deut. 19.2.7. Thou shalt separate three Cities for thee in the midst of thy land, which the Lord thy God giveth thee to possesse it. And at the seventh verse, Wherefore I command thee, saying, Thou shalt separate three Cities for thee. Now you shall have this again pro­pounded to you in Joshua, chap. 20.7. And they sanctifi'd Kedesh in Galilee in Napthaly, and Se­chem in mount Ephraim, and Kiriath arba (which is Hebron) in the mountain of Judah. Mark the Scrip­ture, that that was called Separation in Deut. 9.2.7. is here called Sanctification; therefore the word in the Hebrew is, And you shall sanctifie, or, make holy these places; that is, holy, by the separation of them unto that employment that I shall ap­point: Hence a thing is said to be unholy in Scripture when it is common, is not separated and set apart to holy employments and services, and from every thing that is of a civil concern­ment. And hence you read in Act. 10.14. in the Vision that Peter had, God bids Peter kill and eat. But Peter said, Not so, Lord, for I have never eaten any thing that is common or unclean. That that is unclean and unholy, in a way of legal unholynesse, is [Page 240] said to be common, not set apart. Heb. 10.29. you shall there read this notion clearly discovered to you in the New Testament, Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under-foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctifi'd an unholy thing. An unholy thing is a com­mon thing. So that now what is sanctification in the former part of the verse, is called com­monnesse and uncleannesse in the latter part. But not to give you any more instances of this nature, the general nature of holinesse is discrimination or se­paration.

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

1. A place that is holy, it must have such a se­paration from other places, as that it must be alienated from all uses but holy uses, it must not at all be employed to civil uses, for the employ­ing of it unto civil uses must be looked upon as sin­full and unlawfull. Thus in the Scripture, when times, things, or persons are reputed as holy, they are to be exempted from common employment; the Sabbath day, a holy day, In it thou must not do any manner of work. The Vessels and Ʋtensils of the Temple were holy, and therefore were not to be used to ordinary uses; and this, as some think, was the great sin of Belshazar, that he would offer to drink in the Vessels of the Temple. And so the garments of the Priests were holy, and not to be used by secular persons. And the Tabernacle and [Page 241] the Temple were holy, and not to be used in civil employments.

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

2. Holy in regard that holy services are only to be done there, with acceptation or advantage, at least with so great acceptation. And therefore I de­sire you to take notice, that places in Scripture were said to be holy, which did sanctifie the Wor­ship which was done in them, and sanctifie the Worshippers, and so the very places are part of worship: and so not only places in which God was worshipped, but by which God was wor­shipped. And thus the Sabbath was sanctifi'd, and so the performance of Gods worship therein, made Gods service more acceptable and sanctifi'd. And so the Altar, when it was holy, it made the gift the more holy and sanctifi'd, and so the more acceptable, the Altar sanctifi'd the gift, Mat. 23.18, 19. And so the Incense was acceptable to God, as being put into such a Censer. And so the service done to God in such Garments was more acceptable, because done in them which God had instituted and appointed for Aaron [Page 242] and his Sons to wear. And so I have opened the first thing in the explanation, and that is to shew you, wherein holinesse consists, and how it is that places or things may be said to be ho­ly; and I think I have sufficiently cleared the notion to you.

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

1. More generally, That the cause and the foundation of a place, or any other thing's holi­nesse, it is its belonging to God, God's peculiar relation to it, and propriety in it, declared as he shall please: And therefore to be holy, and to be God's, are words of the like importance, or equivolent, its being God's, and his having a relation to it, is the foundation and cause of its holinesse. And therefore if you look into Exod. 13.2. you shall there find God commands, that they should sanctifie unto him all the first-born, it is mine; there now is that which is the cause, and reason, and ground of its being sanctified, or holy, it is God himself, God hath a propriety in it. And therefore I desire you to look into Luke 2.23. it will open this notion to you; there you shall see, that this command is again repeated, but yet in other words, and therefore he saith, As it is written in the Law of the Lord, Every male that openeth the womb shall be called holy to the Lord; that which is said in one place to be sanctifi'd or sepa­rated, is here said to be holy; and therefore holy, [Page 243] because separated to God, Levit. 27.30. All the Tithes of the land is the Lord's, it is holy unto the Lord; it is holy, and therefore holy because it is the Lord's. So that here is the general answer. This is the foundation, ground and cause of its holynesse, Gods peculiar propriety in it, it is the Lord's.

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

Its belonging unto God is declared,

• 1. From his Presence.
• 2. From his Precept.

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

• 1. Extraordinary.
• 2. Ordinary.

1. The Extraordinary presence of God was by his miraculous Apparitions, and discovering him­self by some miraculous token, vision, sign, or manifestation of his presence, as now here in this burning, and not consumed Bush; here was a mira­culous token of Gods presence. We shall find in the fifth of Joshua, and the last verse, God com­mands Joshua to put off his shoes, Lose thy shoes from off thy feet, for the place whereon thou standest is holy ground. And Joshua did so. And therefore, as I conceive, hence it is, the Mountain in which Christ was transfigured, is called, The holy Moun­tain, [Page 244] 2 Pet. 1.18. And this voyce which came from Heaven we heard, when we were with him in the Holy Mount. Why Holy? Not as if it were holy at that time when the Apostle writ that Epistle, but it were manifest, there was an extraordinary manifestation and sign of Gods presence, and so long as this ex­traordinary manifestation of Gods presence con­tinued, it was called holy. And this miraculous manifestation of the gloriousnesse of Christs Godhead ceasing, the holinesse of that place ceased also. And remember this place now, of Gods extraordinary miraculous manifestation of him­self in the Bush, was holy for that time, and no l [...]n­ger, wherein he did manifest himself; for other­wise, in the time of the Law, it were unholy to of­fer up sacrifice there.

2. As the presence of God w [...]s extraordinary, so it is ordinary, which is two-fold.

1. The presence of his standing residence in a place, by some visible or external Symbole; or else,

2. The presence of God is a spiritual presence, in the Religious services and performances of his people, in the place of their Meetings and Assem­blies. Now concerning the first of these.

1. The presence of God, by the more visible and lasting tokens of his presence, which was chiefly afforded in the time of the Levitical Pe­dagogue; so the Altar, Temple, Ark, and Mercy-seat, were symbols of Gods presence among that people, by them God signifi'd his presence, he re­corded his name there by those visible tokens of [Page 245] his presence; and therefore the Ark was said to be Gods face: and when the Ark was lifted up, it was said, Let God arise, and let his Enemies be scatter­ed. Hence they so much rejoyced when the Ark came into the City of David, because it was the sign of Gods presence, and mourned when it was taken away captive. And God is said to deliver his glory into captivity; that is, the token of his glo­rious presence: and as long as this continued, God was looked upon as there present; and thi­ther the people went to pray, and offer Sacrifice. And thus God more fixedly declared his durable re­lation to a place by these tokens, and while these continued in a place, he was looked upon to be there.

2. Gods ordinary presence is considerable in the Religious services of his People, and this I call the rather the more spiritual presence of God; this is that presence of God in the Ordi­nances, which we have, we hope, this day, and which Christ did promise, Matth. 18.20. Where­ever two or three are met together in my name, there am I present in the midst of them; not in the midst of the place, but of them, when they do perform holy and institute worship. This spiritual pre­sence of God is that that is afforded in the use of those Ordinances of Praying, Hearing, and Ad­ministration of Sacraments; his presence is there to accept of these, and to blesse them, and make them operative, and to assist in these, and to en­able both Minister and people to go through their duty by his own power. Nor can Gods presence [Page 246] be ordinarily expected, but in this his own way. Now then,

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

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

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

3. God doth command it should be in such a place, in the thrashing floor of A [...]umnah the Je­busite, and that place that himself had chosen.

4. He commands that he will be served in these places peculiarly, rather then in any other place, he would not have these places changed for others. Herein this place typifi'd Christ, one that is only able to make our services acceptable. Hence it is [Page 247] said, Exod. 23.17. Three times in the year all the Males shall appear before the Lord. And Act. 27. the Eunuch there went unto that place that God had commanded.

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

6. And lastly, He annexed a promise unto that place, that he would accept of a duty done there rather then in any other place, even because it was done there; hence they prayed in the Temple, rather then in their private houses, Luke 2.27. and when they could not be present, by reason of Gods providence, in the Temple, if they do but look to the City and the Temple, God accepted of their duty, 1 Kings 8.44, 48. So that God did promise, that that place that he had instituted for his worship and service, that the service per­formed there should be more acceptable to him then else-where. This shews the reason and foun­dation of a places holinesse, the precept of God, and the promise and presence of God. And thus I have opened to you the second thing. Now having thus explained and opened the Question to you.

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

• 1. By granting that which must not be de­nyed.
• [Page 248]2. By denying what must not be granted.

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

1. That in the time of the Gospel; it is not only lawful, but it is often very commendable and necessary, to design and dedicate places unto God. Now when I say, it is lawful to design them, and to dedicate them. I pray you bear me witnesse, I do not say it is lawful to consecrate them, or to sanctifie them; but I say, it is lawful to design and dedicate them. Now for this take notice, that between 1. the designing and ap­pointing of a place; 2: the dedication of a place; and 3. the consecrating of a place, there are these differences.

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

2. As to dedication, I mean so lawfully to de­dicate a place, which is of our own right to dis­pose of; so to dedicate it, as not again to be able to revoke it, or call it back from such a use and purpose. It is lawfull and commendable for a rich man, to dedicate so much ground or money, for building a House for a Free-School, or for the [Page 249] poor, and to give it away from our selves, and from our own right and power; and if so be that a man hath power or propriety over a place or thing, it is lawful for a man to alienate such a thing. And yet this you must know by the way, that this Dedication that now is in the time of the Gospel, doth very much differ from that de­dication of Free-will-offering unto God in the time of the Law, for they were dedicated to God in the time of the Law immediately, that is, to his immediate Worship; it was part of Gods Worship, it was a part of Religion to do that thing: whereas it is not now dedicated to the immediate worship of God, but it is dedicated immediately to such a Parish, or Minister, or Place, or company of People, that we have a good will to gratifie; and so i [...] more remotely redounds to God's glory, not immediately. For God hath not declared in his Word the same ac­ceptation in the Gospel of things done in an im­mediate way, as he had in the time of the Law, of which acceptation now we have no such pro­mise. And therefore it is observable, as one speaks concerning that Benefactor in the Gospel to the Jews, He hath loved our Nation, and builded us a Synagogue, it is not said, for God; but for us; This man out of love to us hath bestowed these things to God; which, though a giving our selves out of our own power, yet it doth differ from the Free-will-offering in the time of the Law. Ay, but now, Sirs, ye must know, that sanctification, or consecration, that is a great deal more; when [Page 250] we sanctifie a thing, or consecrate a thing, this thing that is so consecrated, it is so holy, that there must nothing at all of unholinesse, or of a civil or secular employment and concernment be done in it. Now we do not dedicate a thing, but there may be secular things in an ordinary and civil way done in them; and our services are not more acceptable for the place, nor the places lesse holy because of those civil employments. There is the first concession, that in the time of the Gos­ple there may be a designment and dedicating of places, and it is not only lawfull but commen­dable.

2. I grant, that in times of the Gospel, some places are to have Religious services performed in them, rather then in other places; I mean, places of natural conveniency and fitnesse for the meet­ings, of people together, whereby they may be free from disturbance, from the violence of Enemies, and from tempestuous weather. As publick meet­ings, whereby we have the society of Gods peo­ple, their examples to stir us up to zeal, and their joynt help in Prayer and holy performances, to go along with us, that we may joyn our forces together, and with a great force wrestle with God, and overcome him which is invincible. And therefore, my Brethren, I desire you to bear me witnesse this day, that I plead for publick Ordinances, and for the purity of God's Ordinances to be administred in pub­lick places, rather then other places, so that I do here professe, that I do avowedly and openly [Page 251] declare my judgement to be for publick meet­ings in publick places, and the purity of God's Ordinances, if they may be enjoyed without humane mixture, which may hurt and pollute them.

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

Lastly, I grant, that after the performances of holy duties, in places wherein we meet for the worship and service of God, it is our duty to ab­stain, [Page 252] not onely from filthy and indecent action [...] of a natural or moral filthinesse, unseemly, a [...] looked upon by men against God's Law; but from all those civil, moral, lawfull actions, at other times, that may reflect any dishonor upon the work that hath been done, or upon the work that shall be done, or that may render the place unmeet for religious services afterwards: And this is that that one calls a Negative, or a Priva­tive reverence, a reverence, or not doing some­thing, not because the place is more holy, but for decency and order, considering the religious du­ties performed in that place. So that things sub­servient to Religion call for a Negative reverence, and are not so to be used, as that the Religious services which are there performed and trans­acted, should be made disgraceful and dishono­rable; as the Bread of the Sacrament, after the Sacrament is done, is not lawfull to be cast unto unreasonable creatures, because it reflects dis­honor upon the religious service which we were before doing; so, dirty water is not to be put in­to the Communion Cup, not that the Cup is holy, but because it is a reflection of disgrace up­on that holy service wherein that Cup is made use of; and that Cup is not to be made use of to drunkennesse. But in all this bear me witnesse that I say, all this is but a civil reverence, and so due to any place where there is any honorable Convention, as in the Parliament-house, or Presence-Chamber, or the like. Having yielded this.

[Page 253]2. I must come now to deny what must not be granted; and I likewise deny four things.

1. It is not now in the times of the Gospel in any mans power to set apart a place for Religious duties, so as that it should be unlawfull upon a due occasion to use it for civil imployments, or that it should be alwayes unlawfull to alienate to other uses, besides those uses that are Divine; the Bread and Wine sanctified by Gods own in­stitution by the Minister, after the publick use and administration of them in the Ordinance, are not only holy, but they may be eaten in a civil use and way as our ordinary and common food: The Synagogues among the Jews were as holy as our Churches, they were for holy duties, as Prayer, Preaching, and the like, and dedicated to Gods Worship, and yet you must know there were ci­vil imployments used in those places after the Religious Worship was done; and therefore in Mat. 23.34. saith our Saviour, some of them you shall scourge in your Synagogues. Hence we use to keep Courts and Consistories in Churches a­mongst us, and some of them none of the best, and we use here among us in this City constantly in our Churches, (and I doubt not but it is law­full) for an Alderman in his Ward to meet about secular businesse, as to choose Common-Coun­cil-men, or the like. But where there hath been a dedication of a place to Gods worship, it is on­ly God that can make it so holy, as that it should be sinfull to imploy it to other uses, and if the Governours of the Church upon due occasion and reason shall substitute other places more fit [Page 254] then the former for Divine Worship, then the former places may return to their former proper uses; but it is not so in things consecrated by God: If the Font, Table, or Pulpit waxe old, they may be laid aside and looked upon as com­mon things, and may be used for other imploy­ments; and suppose the Surplisse be a lawfull garment in Gods worship, (which yet I am per­swaded none of you believe) doubtlesse it is not to be burned when it is old and past wearing, and the ashes put into a pot or some such like thing, and be buried under the Altar, but it may be used as other linnen may. And so the common Utensils, as the Cup, and the like, when they are come to be old, they may be used for other im­ployments without fear of sin. And therefore it is an excellent speech of one; saith he, So to Consecrate moveable or immoveable goods, as that it should be a sin for the Church to use them in any secular imployments, it is an execrable and abominable Superstition: God hath not Consecrated any thing in the Gospel so, as that it is a sin to use it otherwise. It was a sin in them to make use of the Cups in the Temple in any se­cular way, but it is not so for us: the reason is, because those things were set apart by Gods own Institution: but there can be nothing so Conse­crated by men, as that it may not be made use of in secular things without sin.

2. A second thing I deny is, That no place now in the time of the Gospel hath such an holinesse either from Institution or Use, as to sanctifie or make more acceptable or effectual the services [Page 255] therein performed: This is not in the time of the Gosple; God is present at places of Religi­ous performances, not with respect unto the Place, but the Performance by him instituted and injoyned; and therefore he doth not say, Where two or three are met together I will be in the midst of that place, but among them. God will be present in the place for the Duties sake, not a­mong them for the Places sake, but the Duties sake in the place, to blesse the Ordinance for his own Institutions sake. Prayers and other Duties in the Ceremonial Law were regarded for the places sake, but now we must abhor this piece of Judaisme: For a man to set a place apart by Consecration, that this place makes the duty any thing the more excellent or acceptable to God, this is to make the Traditions of men equal to the Institution of God. The Temple sanctifi­ed the duty, but not the Synagogue; and the Altar did sanctifie the gift, and the person, and service, because it was by Gods Institution, and so the Temple and Altar did adde efficacy and worth to the work; but for men to Consecrate the Church, it is to make the Appointment of men equal with the Institution of God. Our Churches and Meeting-places are not holy (if they be holy at all) without relation to the du­ties performed, but our duties are holy without relation to the Church or the place. None but God can consecrate a place to be an effectual means of worship: The Jews worshipped God by the Temple, but we worship God in the Church; as the place doth afford a natural con­veniency [Page 256] for our meeting together; the place then hath no influence at all upon our duties, and if any of you should think so, you erre ex­ceedingly: It is but only a Physical Act of duty, or a natural Adjunct of duty, which is but at most helpfull to the bodies conveniency.

3. The third thing I deny is this, That there is no place so holy as to exclude another place from being as holy in a way of proper sanctity and holinesse, which we have been now opening. God now makes not one place properly more holy then another; there is not now prope [...]ly any religious difference of places. We have not now the Precept of God to sanctifie and separate one place from another, to prefer one place be­fore another; we have not now the miraculous presence of God, his appearing as at the bush. God hath not given us under the Gospel those Symbols of his standing presence and residency, as by the Ark, and Mercy-Seat, and Altar of old he gave unto his people. And as for his Ordi­nances, if they make a place holy in regard of performance of duty to God there, and his spiri­tual presence in that place, then my Parlour, Chamber, or Closet are holy where I use to pray, and where God doth afford his assisting blessing and comforting presence: So that if you make the Spirituall presence of God to make a thing holy, in regard of Gods Spiritual presence going along with those services, then your Houses are holy, and the Field is holy where you walk when you meditate, and praying by the River side makes it holy; Humane consecration makes no [Page 257] place truly holy. If the spiritual presence of Christ makes one place more holy then another, then the Communion-Table and Font are more holy then another place in the Temple. And so when Gods presence hath been enjoyed at the Font, that is more holy then the Communion Table; and so when the presence of God hath been enjoyed at at the Communion-Table that is more holy then the Font, and so you must bring in Judaisme. If the presence of God makes a thing holy; a new Communion-Table upon which the Sacrament was never administred, cannot be so holy as the old Ta­ble. Nay, by this the mouths of the Communi­cants are holy, having eaten the Bread and drank the Wine which was dedicated to an holy use, and so it will be sinfull for you to eat any other food. I conclude all with this, That the difference and holinesse of religious places in the times of the Gospel, is not given but taken away by the Gos­pel. 1. Tim. 2, 8. I will therefore that men pray e­v [...]ry where, lifting up holy hands without wrath and doubting. You may pray, and that with as much acceptablenesse to God in one place as in another. John 4.21. Christ saith, The time comes when you shall neither in this Mountain, nor yet at Jerusalem, worship the Father: That is, Gods worship and service shall not be confined and limited to those places, as if others were not as good and holy as they. 1. Cor. 1.2. To them that are sanctified in Christ Jesus, called to be Saints, with all that in eve­ry place call upon the name of Jesus Christ our Lord both theirs and ours. One place for the calling up­on Christ is as good as another, and therefore, [Page 258] Where two or three are gathered together, I will be in the midst of them And this is foretold in Zeph. 2 11. and in Mal. 1.11. So that this is the sum of all, Gods institution makes the Sabbath holy: And the Bread and the Wine set apart by Gods own Institution, after the duty, may be used in secular uses. But lastly, to name no more, no place is so sanctified by God, as that after the ceasing of that presence of God, any holinesse should belong un­to it, as now when the signs of Gods presence ceased and was gone, the holinesse of that place was gone, and then it was lawfull for Moses to put on his shoes. And so when Gods presence ceased in the Ark, the Altar, and Mercy-seat, the places became no other then secular and [...]ivil. And now for us to go about (as the Papists do) a Pilgri­mage to Jerusalem, as if that place had any more holinesse then others, is a foolish and abominable thing: How many bloody Battels have been fought, to the disgrace, as well as losse of Christi­anity, for the re-gaining of the Holy-land.

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

The conclusion of all is this: whatever places are in holy duties, out of them they loose and leave all their holinesse, and therefore I say it is boldnesse for us to go about to tye Gods pre­sence to a place where God hath never tyed it, I cannot but wonder how it is possible for men of [Page 259] reason and learning to be so blind, as to hold that the Lords day (which was set apart by God for the Sabbath, as you may see in the fourth Com­mandment, and afterwards by Christ and his A­postles, which doth amount to no lesse then an Institution) is not holy after the Service or Ser­mon is ended, but then you may go to play at Foot-ball, and Cudgels, and Drinking, and what not, and yet that they should say, that the place of performing religious duties in, is so holy after religious performances, as that you cannot come into it without bowing the knee, and putting off the hat, and bowing to the Altar and Communi­on Table, and the like, this I cannot apprehend how it should be, and I wish any of you that are of this minde, would in private give me your reasons for it, why it should be so.

Now having explain'd the point, and given you a resolution of the question, in these particulars, give me leave to wind up all with some Uses.

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

Secondly, by way of Inference, I note the great [Page 260] goodnesse of God to give us such a sweet and gra­cious indulgent dispensation in the time of the Gospel under the New Testament, as that he doth not tye us to Ceremonies or places; he doth not bind us as he did the Jews, to go three times in the year to the furthermost part of the Nation to worship: No my Brethren, no Land, no ground is now unholy, as famous old Dr. Ray­nolds said, every place is now a Judea, no Coast but is a Judea, every house is a Jerusalem, every Congregation is now a Zion: see here the good­nesse of God in indulging of us so far as to take any service done by us in a solemn and real man­ner, as if it had been done in those places which were formerly appointed for it to be done in.

Thirdly, I infer hen [...]e, there are several per­sons to be reproved.

1. We find hereby that all the holinesse of re­liques of Saints doth fall to the ground: and we see the folly of those that make Pilgrimages unto Saints and reliques as the Papists do: there was a time (say they) when such a Saints reliques were laid up in such a place, and these are more holy then other places; so that this you see falls to the ground in it self: I might tell you concern­ing their lying about their reliques, as one said, that there were as many reliques as would fill an hundred Carts: but supposing so, all that would not make the place the more holy.

2. Hence the Superstition of those is to be re­proved, which put holinesse in places of burial, and make it more holy to be buried in one place then in another: it is more holy (say they) to [Page 261] be buried in the Church then in the Church­yard, and more holy under the communion Ta­ble then any other part of the Church.

3 This reproves them which cannot pray any where but in the Temple, and they that use pri­vate prayer in Churches: If you have houses and rooms at home, what is the reason that if Pauls or any other Church stand open you must run in thither, and drop down behind a Pillar to say your Prayers?

4 This reproves them that have reverence to­wards any place more then another, as if they did deserve more holinesse in one part then in ano­ther, as bowing to the Altar or Communion Ta­ble, or the like.

5 It reproves those that have reverence for scituation of these places, they must stand East and West, and why not North and South? all these things fall off like fig leaves; If what I have said be true, that there is no holinesse in places, and this I have made known to you not only as my judgement, but as my duty.

Now for Exhortation, I shall desire you to take notice of four things, and I have done, and shall leave you to God, and commit you to the word of his grace. If this be so, that there is no holi­nesse in places, then first of all be the more en­couraged to serve God in your families, in those places where God hath set you, where God is as well pleased with your service as in publick pla­ces; serve God upon your knees with devotion, humility and reverence. And therefore, though [Page 262] I am against Superstition, and Popish practises, and those wicked cursed traps of Innovations, that the men of the world have disturbed the Church of God with; yet I am against putting on your hats in prayer, and fitting in prayer. Those that are for holinesse of places, do not, with Abraham, in every place they come build God an Altar. But let us in every closet and room build God an Altar; let no morning nor evening go without a prayer in thy family, pray often, and pray continually, let your houses be as so many Churches, as you read in Rom 16.5. Likewise greet the Church that is in their house: and in the second verse of Philemon's Epistle, To the Church that is in thy house; there the houses of the Saints are called Churches. This will bring a blessing upon your families: And if you be not willing to have that curse denounced against you, (in Jer. 10.25. Pour out thy fury upon the Heathen that know thee not, and upon the families that call not upon thy name) then neglect not family prayers; be much in prayer, and pray with frequency and encouragement, because God binds you to no place. —

The second Exhortation is this, Labour to promote personal holinesse, as well as family devoti­on: I am against local holinesse: As one said (that I heard once when I was a youth) Happy are those garments that can carry away any of the dust of the Temple; but they think not that many of their garments are unclean in wallowing n the mire of sin. But I say, do you labour to promote holinesse in your lives, in your hearts [Page 263] and conversations. The holy Ghost saith, Ʋnlesse you be pure in heart, you shall not see God. And therefore put away sin, for if you regard iniqui­ty, God will not hear your prayers: It is not your ducking, or bowing, or cringing, never so much, or your going with your hat off through the Church, that will make God hear your pray­ers; these will but dishonour you, because you live not accordingly.

3. Love the holinesse of the living members, be not so much in love with the holiness of wood and timber, bricks and stones; but wheresoever you see the Image of Christ, be in love with that soul; where ever the presence of God shines, and whereever thou seest one that gives up himself to God in holy duties, do thou say, Oh! my soul, de­light to come into the company of these men. The righteous is more excellent then his neighbour. If there be a heaven upon earth, I tell you it is in the company of godly men. I remember a famous man hath this expression, saith he, When I was in the company of the Saints and people of God, I was as a living coal; but when I was separated from them, and was among the wicked, swea­rers and drunkards, me-thoughts there was a spiritual coldnesse and frozenness went over my soul: Though the people of God are best company in heaven, yet they are very good company here on earth: And Christians should stirre up one another, and be provo­king one another to love and good workes; and where ever you have grace, be sure to impart it. Endeavour to love the holinesse of [Page 264] Saints, and be willing to impart your experiences to others, for this is your duty. Do not make a Monopoly of holiness, but carry company with you to heaven.

Lastly, to name no more, labour to preserve the holiness of God's true Institutions, those things which are of a divine consecration. What is humane consecration without divine institution? The Sabbath day is of divine institution, labour to keep it holy; this is a holy-day indeed, and this labour to keep your families from profaning of; but for other holy-dayes and holy things, they are much alike for holiness: The Lords day is a holy day indeed, and for shame do not let your chil­dren gad abroad on this day. Truly, I do verily believe, that though here be a great company of people in the Congregation, yet they are but a handfull in comparison of what are drinking in Ale-houses, and whoring, and walking in the field, that one can hardly get home to their house for the crowd of people that are going thither. For shame let not this be told in Gath, nor published in Askelon. What! shall we stand up for the holiness of places, and yet oppose the holi­ness of the Lords day, which God hath enjoyned and instituted? Oh! that the Magistrates of Lon­don; Oh! that Englands King; Oh! that Englands Parliament would do something for the reforma­tion of this, to oppose wickedness and prophane­nesse, which will otherwise bring upon us the judgement of Sodom and Gomorrah, and make us guilty and worthy of a thousand punishments [Page 265] And labour by prayer in your families to over­come that flood of prophanenesse, which you cannot by your strength prevent. And then for the Sacraments of Christ, Baptism and the Lords Supper, these are Ordinances of Gods appoint­ment, they are holy, and therefore should not be given to those that are unholy; and yet those who are so much for the holinesse of places, do not care who come to the Sacrament; if they have but a nose on their face, they shall come and partake of the Ordinances, let them be what they will; this is to prefer mans institution be­fore Gods institution. And then for the Lords Message and Word, that is a holy thing, and therefore love his Messengers: the Messengers of God delivering his Message with fear and re­verence, you are to hear them with the same fear and reverence, and resolution to be holy, as if Christ were present. And for the Word of God, it is not enough for you to have a choice Sentence written upon the walls of your Churches, but let Gods Law be written in your hearts and con­sciences, and practised in your lives, that all the world may see you live as men dedicated to the true God, in all the duties of his wayes and obe­dience. Many of these things might have been inlarged. What I have given you with the right-hand, I pray you, Christians, do not take with the left, for if you do, you will make your selves guilty of a double sin.

1. Because you do not obey the truth you hear.

And 2. For putting a wrong construction upon it.

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

SERMON XII.

SERMON XIII.

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

The Text is wholly Hortatory. In it observe:

1. The premisses or principle the Apostle work­eth upon, seeing we are compassed, &c.

2. The practical Inferences which are dedu­ced from thence, and they are two.

1. One concerning the privative part of our duty, Let us lay aside every weight, &c. There is something external and without, like to clog us in our way to Heaven—evory weight; and some­thing within that wil hinder and trouble us with­in; therefore he saith, and the sin which doth so easi­ly beset us.

2. Here is the positive part, Let us run with pa­tience the Race that is set before us. There's motion [Run] the manner [with patience] the stage or way [the Race that is set before us.]

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

Doct. The people of God that h [...]ve such a multitude of examples of holy men and women set before them, should prepare themselves to run the spiritual race with more patience and chearfulness.

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

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

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

1. They witnessed by their Faith (John 3.33.) He that hath received his testimony, hath set to his seal that God is true. A man that hath soundly digest­ed the promises, that expresses his faith by chear­fulness and patience under all difficulties, trou­bles, delays, and those sundry trials that he meets with, he gives it under hand and seal, pro­claims it to the world that he hath to do with the true God. And

2. They witnessed in the fruits of their faith, as they give us an instance of Gods fidelity to­wards them that faithfully adhere to, and firmly believe in his promises; so it is said (Heb. 6.12.) Be not sloathful, but followers of them who through faith and patience inherit the promise: Let faith but set patience a work, do but hold out a little while with God, and you may learn by the example of all those holy men we shall in­herit the promises; they shall be made good to a tittle, and not one thing fail of all that the Lord hath spoken; as these holy men were ex­ercised [Page 4] and tossed to and fro, but it succeeded well with them at the last. Oh! then let us hearken to the deposition of these worthy wit­nesses that are recorded in the Scripture, and with such an invincible resolution as theirs was, let us hold on our course towards true happi­ness: If we do not, they that are now pro­pounded as witnesses to us, will at the day of judgement be produced as witnesses against us. And pray also let us remember that we are to continue and keep a foot that Testimony to succeeding generations; for not only the Pro­phets and holy men of God, were Gods wit­nesses, but all Gods peopl also are his witnesses; (Is. 43, 10.) by their faith, patience, diligence, constancy, and a chearfulness under afflictions, they are to give it under hand and seal to the world, that God is a true and faithful God. But now, if we either by our sinfull walking, or by our drooping discouragements, discredit Christ and his profession, then we are witnesses against him; we deny that Religion which we would seem to profess; and cry up (Tit. 1.16.) They profess they know God, but in works they deny him: & the more dangerous, because deeds are more de­liberate then words, and so a greater evidence of what we think in our hearts. If we [...]y drooping discouragements, and sinful walking discredit Religion, we deny it, and do in effect put the lie upon Christ. Therefore let us remember they were witnesses, and so must we.

2ly. By a figurative speech they are called a cloud, [having a cloud of witnesses] why so? I [Page 5] migh trouble you with many conceits Inter­preters have had of this word cloud; say some, because of the raisedness of their spirits, because clouds fly aloft: Clouds for the fruitfulness of their doctrine, as clouds send down fruitfull showers upon the earth; and clouds, because they cool and cover us from the heat; so some would gloss for our comfort: others with more Judge­ment say, a cloud with allusion to the pillar of cloud which conducted the Israelites to Canaan; yet neither doth this come up fully to the scope of the Apostle; for the Apostle speaks not of a cloud that goes before us, but of a cloud that oompasses us round about, and therfore a cloudy; the reason why 'tis called so, is the number & mul­titude of those witnesses, as a cloud is made up of a multitude of vapors gathered together, & condensed into one body; and so the expression is often used (Ezek. 38.9.) thou shalt be like a cloud to cover the land, &e. noting the increase of the people when God would restore them, the mul­titude of converts: and so in profane Authors, Livie hath such an expression, an army of men is called a cloud: but this is enough to shew the intent of this expression, that there are a mul­titude, a very great number: though the godly comparatively, and with respect to the wicked are a few, yet considered in themselves they are a great number; for if the Martyrs, and those glorious instances of heroick faith, and that un­der the Old Testament, when God's interest was more confin'd to one people, if there were such a Church then, of so great a number; what [Page 6] will the whole Church of the old and new Te­stamen [...] be when we shall meet together in Hea­ven? We are often discouraged with the paucity o [...] Professors, & are apt to think our selves to be left alone, 1 King. 19.10. But let us remember there is a Cloud of Witnesses; we are not solitary now, & certainly we shall not want company when we Come to Heaven, To the innumerable company of, &c.

Again, it meets with an ordinary and strong temptation which Satan suggests to the hearts of the godly, that they are singular, & matchless in their afflictions, that none of the people of God have ever undergone such difficulties as they are expos'd unto; & this makes them question their Father's affections, & put themselves out of the number of his children. I. but all these things are accomplished in the Saints of God before you; here is a Cloud of Witnesses that have been exerci­sed & tried to purpose, (1 Pet. 5.9.) They are trou­bled with a busie Devil, a naughty World, a cor­rupt heart, all have had their trial from God's correcting hand; The same afflictions are accompli­shed in your Brethren that are in the world. So that we have many fellows; our lot is no harder then the Saints of God that have gone before us, for there is a Cloud of Witnesses.

3dly, Observe The Apostle calls it a Cloud; com­passes us round about; i. e. We have instances for every trial, Temptation, duty that we are put upon: Here we have examples of those that have fulfilled the Comands of Christ on this side with an undaunted courage; & the examples of those [Page 7] that have born [...] Cross of Christ with an invin­cible patience: Here we have examples of those that have conquered right-hand Temptations, that have despised the delights of the World; & there of those that have conquered left hand Temptati­ons, that have not been broken & affrighted with the terrors of the World; all the Saints of God have trodden that way; the same paths wherein we are to walk after them; we cannot look this way or that way; but we have instances of Faith, confidence in God, & patience; We are compassed about &c. In short, here lyes the encouragement that Christians should propound to themselves:

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

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

3. There are examples of many rare and excellent mdn, the best that ever lived under Heaven. Take [Page 8] (my Brethren) the Prophets for an example, &c. Jam. 5.10.

4. They are propounded to us, not for their words onely, and for their profession, but for their deeds, for their bitter sufferings; and they abun­dantly manifest to us, that there is nothing impossi­ble in our duty, or any thing so difficult but may be overcome through Christ's strength enabling us: They all had the same nature we have; they were of the like passions with us, flesh and blood as we are, of the same relations and concernments; and then on the other side, we have the same Cause with them, the same recompence of reward to en­courage us, the same God and Saviour to re­compence us; he suffered for us as well as for them; therefore we should follow in their steps, and hold fast our confidence to the end; for they have shewed us, that poverty, reproaches, death it self, and all those things that would look harsh, and with a gastly aspect upon the eyes of the World, are no such evils but that a Believer may re­joice in them, and triumph over them. I say, they have shew'd the blandishments of the World have not such a charm, but they may be renounced without any loss of considerable joy and content­ment; and that the duties of Christianity are not so hard, but that a little waiting upon God will bring in Grace enough to perform them: There­fore saith the Apostle, Seeing we have a Cloud of Witnesses, let us lay aside, &c. And so I come to the encouragement, to the

Second thing, and thar is the duty here pressed. 1. Here is the privative. 2. The positive part of [Page 9] our duty: Here is mortification and vivification; Mortification, Let us lay aside, &c. Vivification, Let us run with patience, &c. In both the branches he al­ludes to terms proper to Races: In a Race you know men strip themselves of their Cloaths, and hate­yer is burdensome and heavy, that they may be the more light of foot; and so the Apostle bids us lay aside every weight; and they did withall diet themselves, that they might have no clog from within, 1 Cor. 9.25. Every man that striveth for the mastery, is temperate in all things, &c. They took care that they did not clog & ind spose themselves for the race they were to run; but they verily run onely for a corruptible Crown; we for a Crown that is incorruptible and glorious; so according to this double practice of Racers, we are to cast aside every weight from without, &c. So here's a dou­ble object, laying aside every weight, and of sinne: There's onus externum, the weight without, that pres­seth us down, and hinders our speed; and then there's impedimentum internum, there's sin, that which weakens within: By reason of the former, we make little speed; by reason of the latter we are often interrupted, and therefore we must do as they, that they might be swift and expedite, la [...] aside every weight, and be more temperate in all things. Herein a Runner in a Race differs from a Travel­ler; a Traveller strengthens himself for his Jour­ney as wel as he can, his clothes on, sometimes car­ries a great burden with him; but a Runner of a Race makes himself as light as he can. But to come more particularly to the words:

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

1. The heart may be overcharged with the de­lights of the World; Surfeiting and Drunkenness must not be taken in the gross notion; you must not think of spewing, reeling, vomiting, as if to a­void these were a ful compliance with Christs di­rection; the heart may be overcharged when the sto­mach is not; there is a dry drunkenness, & a more refi­ned surfeiting, & that is when the heart grows hea­vy, unfit for prayer, relishes not the things of the spirit; when the delights of the flesh clog the wheel, abate that vigor and chearfulness that we should shew forth in the Worship of God, and holy acti­ons, when the delights of the flesh withdraw us from that watchfulness & diligence that is neces­sary in taking care for our souls, then the heart is overcharged: Voluptuous living is a great sin, it chokes the seeds of piety so soon as planted in the heart, so that they can bring nothing to perfecti­on; it brings a brawn & a deadness upon the Con­science [Page 11] & affections; there is nothing that hardens the heart so much, as the softness of carnal plea­sure, Jud. 19. sensual, having not the Spirit: Sensuality quenches our natural bravery & briskness of spi­rit that becoms a man; much more doth it hinder the sublime operations of the Spirit of God. Wel then, remember Christians, you are not only Tra­vellers by the way; but Runners in a Race: If we were to speak to you only under the notion of Tra­vellers in a way, this were enough to wean you from the delights of the flesh, 1 Pet. 2.11. As stran­gers and Pilgrims abstain from fleshly lusts which war against the soul. The more you indulge these flesh­ly lusts, the more you hearten & strengthen the great enemy of your souls, and starve the better part; but you are as Runners in a Race; by this Me­taphor the duty is more bound upon you, much more should you beat down the body, & keep it in subjection; the Apostle hath a notable word 1 Cnr. 9.27. I keep under my body, and bring it in sub­jection, &c. I beat down my body; you must either keep under pleasures, or Pleasures will keep you under; for a man is soon brought under the power dominion and tyrannie of evil customs, & some brutish pleasure, by indulging the lusts of the flesh, 1 Cor. 6.12. Be but a littl addicted to any one thing, & you are brought under the power of it: The flesh waxes wanton & imperious, & slavery grows upon you by degrees: The more you coc­ker carnal affections, the more they encrease upon you; & therefore you must hold the reins hard, exercise a powerful restraint. Solomon in his Penitentials gives us an account of his own [Page 12] folly, and how fearfully he was corrupted this way, Eccl. 2.20. Whatsoever mine eyes desired, I kept not from them; I with-held not my heart from any joy, &c. This was that which brought him to such a lawless excess, and at length to fall off from God. When we give Nature the full swing, and use plea­sure with too free a license, the heart is insensibly corrupted, and the necessities of life are turned into Diseases; and all that you do, 'tis but in com­pliance with your lusts; your eating and drinking is but a meat-offe [...]ing and drink-offering to lusts and carnal appetite. I rememb [...]r Solomon saith (Prov. 29.21.) He that delicately bringeth up his servant from a Child, shall have him become his Son at length: i. e. Allow a servant too much liberty, and he will no more know his condition, but grow contemp­tuous, bold and troublesome; so it is here: We are all the worse for license; natural desires unless they feel fetters and prudent restraints grow unruly and excessive; And therefore it is good to abate the liberty of the flesh, that the body may be a Servant and not a Master; when you deny your selves in no­thing, but satisfie every vain Appetite, a custome grows upon the soul, and intemperance proves a Trade & an habituated distemper, so that you can­not when you would, upon prudent and pious re­spects, refrain and command your desires: And therefore 'tis good sometimes to thwart and vex the flesh, as David poured out the water of Beth­lem that he longed for, 2 Sam. 23.17. not to deny our selves in what we affect and covet lust grows in­to a wanton, and bold and imperious; and so pre­scribes upon us, and we are brought under the power of these things.

[Page 13]2. The businesse and cares of this World: For, these immoderately followed, and not in obedi­ence to God, are a sore burden, and makes the soul heavy, and allows no time and strength for God and his Service, and those happy opportuni­ties of private communion with him; When we are incumbred with much service, we neglect that one thing necessary, Luke 10.42. and therefore Christi­ans must take heed that the lean Kine do not de­vour the fat; that Sarah be not thrown out of doors instead of Hagar; that Religion be not thrust to the Walls, which should be our prime and chief business, while every businesse hath its time and course. The Scriptures knowing the proneness of our hearts to temporal things, deals with us as we do with a crooked stick, we bend it so much the other way, and therefore sometimes they forbid necessary labour, John 6.28. Labour not for the meat which perisheth, &c. the meaning is, not chiefly; but it bends the stick another way, Set not your affections on things on the Earth: A man must have some kind of affection to his Work here below; but we had need to be bent the other way: We may gather this from this Precept, 'Tis better to incroach up­on the World, than the World should incroach up­on godliness. In short, Things are a burden and clog to us, according as our delight and scope is: If the pomp & encrease of the World be our end and scope, then Religion will be looked upon as a bur­den; that will be a weight, and all duties o [...] godli­ness as a melancholy interruption, as they, (Am. 2.8.) When will the Sabbath be over? The exercise of godliness wil be a troublesome thing, and we shall [Page 13] go about the Work of Religion as if we went about it not: But, on the other side, if Heaven and Heavenly things be our scope, then the World is a burden, and then we shall use it in the way, but not abusing, as taking up our rest here, 1 Cor. 7.31, 32. Man hath a body and a soul, and he doth provide for both, but for one in subordi­nation; the soul is the chief, and therefore we must not so look after the interests and concern­ments of the bodily life, as to forget the interests of the soul, or to neglect them. Many will not so grosly Idolize present things, so as to renounce things to come: I, but they so often follow the things of the world, that they neglect their eter­nal concernments. The happiness of a people lies in communion with God; and therefore that must be looked after; we must take heed that the cares of the World have not such a hand and power over us, as either to divert us from, or un­fit us for these higher and nobler pursuits, the enjoyment of God in Christ. This is the first thing the Apostle speaks to these spiritual Racers, to lay aside every weight, i. e. the delights of the flesh, and the cares of the World.

2dly, The next thing to be laid aside, is sin, which doth so easily beset us. As we must guard against things without, so we must mortifie our corrupt inclinations within, or else it will soon make us weary of our heavenly Race, or faint in it. Sin you know is twofold, Original and Actu­al; Actual sin is not meant primarily, for that is not peccatum agens, sin that easily besets us, but peccatum transiens, the sin that passes from us; [Page 15] and Original sin is that which is emphatically called sin, Rom. 7, 8. Now this original corruption may be considered as meerly native, or as acquired and improved into evil customs and habits; for according to mens tempers and constitutions, as [...]ey are severally disposed, so by the corruption of nature they are inclin'd to one sin more than another; as the channel is cut, so corrupt nature findes a vent and issue; in every man there is some predominant sin; and in every regenerate person some relicks of that sin, from whence is the greatest danger of his soul; thus David speaks of his iniquity, Psal. 18.23. Well then, this is that sin that doth easily beset us; Original sin improved into some tyrannie or evil custom, which doth encrease and prevail upon us more and more; Now, this is said [easily to beset us] for three reasons. Partly because it hath a great power and restraint over us, and implies the whole man; the members of the body, the faculties of the soul; so great an interest hath it acquired in our affections, it doth easily beset us, it hath great power and command over us. Partly, because it sticks so close that we cannot by our own strength lay it aside. Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots, &c.? A man can as soon change his skin, as lay aside his customs, that are so deeply ingraven as the black­ness of an Ethiopian, or the spots of the Leo­pard. And partly, because it mingles it self with all our motions and actious, Rom. 7.21. &c. It easily besets us, 'tis present with us, it impels us, and solicits us, and draws us to sin further [Page 16] and further, and make us negligent in what is God's: we cannot do or speak any thing, but it will infest us in all our duties of piety, charity, justice; on every side it is interposing, vexing, thwarting the motions of the spirit, and so abates our strength, vigour, and agility, and re­tards our course towards heaven and glory; therefore, lay aside as every weight, so every sin, &c.

Qu. Now, what is it to [lay aside?] or how can we lay aside, since sin sticks so close to us, and is ingraven in our natures?

Aas. Certainly, something may be done by us; for this is every where pressed as our duty, Eph. 4.4.22. Put off the old man, and 1 Pet. 2.11. we may put it off more and more, though we can­not lay it aside. Then we are said to lay aside the sin that so easily besets us, when we prevent and break the Dominion of it, that it shal not raign over us, Rom. 6.12. Let not sin reign, &c. Though it dwells in us, lives in us, and works in us, yet it should not overcome us, and bring us into bond­age, and so it will not be imputed to our con­demnation; and at length when the soul shal be separated from the body, we shal be wholly free from it.

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

Ans. I answer, this is the work of the spirit of God; but we must know, the spirit of God doth work the work of mortification two wayes: By Re­generation, and after Regeneration; By Regena­tion, [Page 17] and so he doth immediately without any co­operation of ours, mortifie the deeds of sin, gives sin its death-wound: That which is left, is as a thing mortified, 'tis broken; the Scripture often speaks of this fist Work of Regeneration, Rom. 6.6. Col. 2.11. First, when we are planted into Christ, then we put off the body of sin; and though it doth not pre­sently dye, yet its weakened, that it cannot reign, though it be not destroyed.

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

1. Seriously purpose not to sin, and promise to God to yeeld him unfeigned obedience. Espe­cially should we make this promise in the use of those sole [...]n Rights by which the Covenant be­tween God and us is confirmed. Take up a so­lemn purpose not to grieve the Spirit, nor to break his Law, Psal. 119.106. I have sworn, and I will per­form it, that I will keep thy righteous Judgements: This purpose of heart is the root of all good actions; Therefore in the confidence of God's help, in the sence of thy own vveaknesse. Psal. 119.32. We cannot lay Wagers upon our ovvn strength, yet 'tis our duty to engage our hearts to God: To sin against the light of our ovvn Conscience, and illumination of the Spirit and [Page 18] the chastening and instruction of our own reins, that aggravates our sin; but to sin against, and be­sides our fixed purpose of not sinning, that light­ens sin, for then 'tis a sin of weaknesse and infir­mity, not of wilfulnesse and malice; and then we can say as Paul, Rom. 7.19. when the heart is fix­edly bent towards God, The evil which I would not, that do I. Two ways may we be said to sin against purpose, either when we are over-born besides our purpose, our purpose still remains to please God: As, when the water breaks over the bank, the bank remaining; in such a case the fault is not in the bank, but in the violence of the flood. Or 2dly, when we break off our purpose, or consent to do evil; as when we cut through the bank, the water may easily make through. There's a great deal of difference between sin dwelling in us, and sin en­tertained by us; between sin remaining, and sin re­served; and when you have a firm purpose against all sin, there is sin remaining; but 'tis not reserved, but 'tis not kept and allowed.

2. Watch over thy self with a holy self-suspiti­on, because thou hast sin within thee that doth easi­ly beset thee; therefore consider thy wayes, Psal. 119.59. Guard thy sences, Job 31.1. but above all, keep thy heart, Prov. 4.23. Conscience must stand Porter at the door, and examine what comes in, and what goes out; vvatch over the stratagems of Satan, and seducing motions of thy ovvn heart.

3. Resist and oppose strongly against the first risings of the flesh, and the tickling and pleasing [Page 19] motions of sin that doth easily beset us, when it doth intice us away from God, or do any thing that is unseemly and contrary unto the duties of our heavenly calling. Oh! remem­ber we are not debtors to the flesh, Rom. 8.20. Thou art tyed to the Lord by all obligations & indulgence: therefore break the force of sin by a serious resistance; check it, and let thy soul rise up in indignation against it, my business is not to pleasure the flesh, but to please the Lord.

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

5. Recover from thy falls, renew thy combate; as Israel, when they were overcome in battle, they would try it again and again, Jud. 20.28. Take heed of ceasing for the present; for though thy enemy seems to prevail, though the flesh seems to prevail against the spirit in the battle; yet thou shalt have the best of it in the war; by the power of grace thou shalt have the victory.

Thus I have gone over the privative part of our duty, Let us lay aside every weight, and the sin that doth so easily beset us: I should have come to the po­sitive, Let us run with patience the race that is set be­fore us; there is the duty, Let us run the Race that is set before us; and there is the manner of the du­ty, Let us run with patience. I should have shovvn you, That a Christian life is like a Race from Earth to Heaven, in a vvay of holinesse, and exercise of Grace. This Race it continues as long as we con­tinue in the World, from our Nativity, to our death; after death the strife is ended. Now in this race we must run, and so run that we may obtain the Crown, 1 Cor. 9.24. Running is a motion, and a speedy motion; there is no lying, sitting, or standing, but still there must be running: We must make a further progress in the vvay to Heaven, forgetting those things which are behind, and reaching forth unto those things which are before, Phil. 3.13.

The Runner was not to enquire how much of the vvay already vvas past, but to strain himself to overcome what vvas yet behind: And so should vve consider what sins are yet to be mortified, what duties yet untouched, almost untouched; what hard Conflicts are yet to be undergone, and still to hold on our way without twining aside, or halt­ing because of difficulties, discouragements, stum­bling-blocks. And there are fellows and co-partners vvith us that run this Race, vvith vvhom we may strive in a holy emulation, vvho should go for­vvardest, who should be most forward in the course of pleasing God: Oh Christians! there are many contentions amongst us, but when shall we have [Page 21] this holy contention? Heb. 10.24. In a Race there is the Agonotheta, the Judge of the sports; so here God observes all; no matter vvhat the standers by say, the Judge of the sports must decide vvho must have the Crovvn, 1 Cor. 14.3, 4. And then, at the end of the race there is the Crown, 2 Tim. 4.7, 8 I have fought a good fight, I have finished my course, I have kepe the Faith; henceforth there is laid up for me a Crown of righteousness, &c. In a Race there are spectators, so there are here, God, Angels and Men, 1 Cor. 4.9. We are a spectacle to the world, to Angels and to men, &c.

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

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

2. For the manner [with pa [...]ience] Let us run with patience. Patience is necessary.

1. Partly because of the length of the Race, and the distance between us and the promised Reward: Our Race cannot be ended but after some d [...]grees o [...] time; long waiting is troublesome to the flesh, and therefore we have need of patience.

[Page 22]2 Because we meet with many impediments, troubles and temptations by the way; there are spiritual adversaries with whom we most fight; for, we go on, we not onely run, but fight; there­fore run with patience, &c.

3. Because the spectators will be ready to dis­courage us; We are set forth not onely as a spe­ctacle to God & Angels, but to the world, & they will be ready to deride, scorn and oppose us for our zeal to God, and our forwardness in the wayes of God, to discourage us by bitter mock­ings, &c. therefore let us run with patience the Race that is set before us.

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

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

And thus you see how suitable the Text is to the occasion; there is onely one particular that I desire may prove unsuitable; for the righteous and merciful man in the Text, perisheth, and no man considers, nor lays it to heart: These words are verba Commentantis & objurgantis; the words of the Prophet bemoan­ing the spiritual security of the people of Israel, chiding and reproving them for their spirirual Le­thargy: [Page 3] Now I desire that this part may not prove suitable, but that all of you may lay to heart the death of this ancient, merciful, righteous man.

The observations from the words are these six.

First, That the righteous man must perish as well as the unrighteous.

Secondly, That the perishing of a righteous man is nothing but his gathering to God, Christ, and the blessed company of Saints and Angels.

Thirdly, That a righteous man as long as he liveth, is the preservative of a Nation, and the supporter of a Kingdom, the Chariots and horsmen of a Nation.

Fourthly, The death of a righteous man is a Warn­ing-piece from Heaven, a Beacon set on fire to give no­tice of evil approaching.

Fifthly, That God doth on purpose take away righte­ous men, that they may not see the evil that is coming on a Nation.

Sixthly, That it is a great and common sin not to con­sider and lay to heart the death of a righteous man.

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

2dly, It is a great sin; and therefore the Prophet Jeremy in the former Chapter calls to all the Beasts of the Field to devour, that is, all the Ene­mies of the Church to destroy the Children of Is­rael, because they drank strong drink, filling them­selves with merriment, and promised themselves happy days, but did not consider that the righteous [Page 4] were taken away from the evil to come.

I shall begin with the first, That the righteous pe­rish as well as the unrighteous.

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

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

[Page 5]2ly. The righteous consist of perishing prin­ciple as wel as the unrighteous; the righteous are earthly vessels, made of dust; their foundation is in the dust; their lives are a vapor as wel as the lives of the unrighteous.

3. The righteous must die as wel as others, becaus they have a body of sin that they carry about with them; for there is no man so wise, that lives and sins not, Eccl. 7.20. Wherefore there is that which deservs death in a righteous man.

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

2ly. The righteous must die, that they may have their reward, their Crown of glory that God hath laid up for them; they must first fight the good fight, and finish their course, and then they shal receive a Crown of glory.

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

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

5ly. They must die that they may be perfect in Grace.

Lastly, They must dye, that they may see God face to face, and be for ever with the Lord, which they cannot do till they dye; therefore blessed be God that the righteous must perish. If a man should bring news to a righteous man, That he should alwayes live on earth, always be young, rich and healthful, it would be unwelcome News; for while we are in the body, we are absent from the Lord, and subject to sin; and therefore when Peter asked Christ what should be done with John, Christ tells him, If I will that he tarry till I come, what's that to thee? from henceforth there went a report a­broad that John should not dye, John 21.32. Now the Apostle himself was much displeased with this report, and look't upon it as a great affliction that he should not dye, and therefore he himself con­futes it; But yet Jesus (said he) said not that he should not dye; as if he had said, God forbid that I should not dye.

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

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

This is contained in the second expression, mer­ciful men are taken away; the word in the Hebrew is Colliguntur, they are gathered; it is exegetical of the former; they did not perish, but they are ga­thered [Page 7] to God and Christ; there is a great deal of excellency, and a Magazine of sweetnesse in this expression, They are gathered: It implies two things,

First, That the righteous are in a scattered con­dition while they are in this World, and that three wayes.

First, They are scattered among the wicked and ungodly of the World, as sheep among Wolves; as Lambs among Lions, rent and torn in pieces, for­ced to wander up and down in Sheep-Skins, and Goat-Skins.

2dly, The righteous are scattered in the World one from another, and that two wayes: 1. They are scattered by their different habitations; for the godly are forced to separate one from another, as Lot from Abraham. 2. They are scattered one from another by the cruel persecution of wicked men; and therefore you read Acts 8. that at that time when there was a persecution against the Church at Jerusalem, that they were all scattered abroad.

3dly, The godly are scattered in this life from the glorious presence of God in Heaven; indeed they are never scattered from the gracious pre­sence of God, but sometimes they are scattered from the comforting presence of God; and as long as we live in this World, we shall be scattered from the glorious presence of God; for while we are in the body, we are absent ftom the Lord.

Secondly, This implies a bringing of God's people out of this scattered condition; it is a ga­thering of the righteous out of this World, into [Page 8] another, from a sinful persecuted world, into a sinless glorious world, from diversity of dwel­lings on earth, to dwel altogether in one heaven; it is a gathering out of the reach of men and di­vels: a gathering them not only to the gracious, but to the glorious presence of God and Christ, and to the souls of just men made perfect, and to the general assembly of the first born, and to the city of the living God, the heavenly Jerusa­lem, where they shall live together, never to be scattered again. To understand this the bet­ter, let me offer three things to you, shewing you that the godly are gathered to God three ways: In this life, at death, and at the day of judgment.

First, the righteous are gathered to God in this life, and that is at their first conversion; for by nature we are all aliens and strangers to God, scattered from any union or communion with God; not only scattered from the glorious but from the gracious presence of God. God made man at first to enjoy communion with himself; but Adam lost this by his sin, and now we are all Cains and Vagabonds, scattered from the love of God, and from union and commu­nion with God; but when God converts any of the Elect, he gathers them home to himself; for conversion is nothing but God's gathering them to himself in the second Adam that were scat­tered from him in the first Adam; the first Adam was a root of scattering, a root of separation from God; but the second Adam was a root of union and conjunction. Christ is the head, and [Page 9] all the elect are all gathered together in him; 1 Eph. 10. that he might gather together in one all things in Christ; so that conversion is no­thing but a gathering of the elect of God to Christ by faith, and a gathering to one another by love and charity.

Secondly, Gods people are gathered at death; here they are gathered to Christ by grace, but at death they are gathered to Christ in glory; here they are gathered to God by hope, but at death by fruition; here Christ is gathered to us, he comes down & dwells with us; but at death we shall be gathered to him, we shall go up, and be joyned with him. There's a great deal of difference between esse cum Christo, and esse in Christo; esse cum Christo, to be one with Christ is a Christians great security; but esse in Christo, to be one in Christ, it is a Christians great felicity: In this life we are gathered to God by faith, but at death by vision.

Lastly, we shall be gathered to God at the day of Judgment; it is called the day of the gathering of the Saints together; A day when all the Saints that are, have been, or shall be, shall all be gathered together. 2 Thes. 2.1. I beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him at the great day; At the day of judgement we shall all be gathered together, and shall be all taken up to heaven; I mean all the righteous, and be ever with the Lord; and so much for the opening of the doctrine.

But here it may be objected; Are not the un­righteous [Page 10] gathered by death as well as the righte­ous?

I answer, It is true, the unrighteous are scatter­ed in this life, and gathered by death as well as the righteous, but with a great deal of difference.

First, the wicked are scattered in this life, but they are scattered from God; but the godly are scattered for God, and for a good Conscience many times, as they at Jerusalem were scattered: The godly are scat­tered from the glorious presence of God in Hea­ven; but the wicked are scattered from the gracious presence of God on earth. Again, the scattering of the wicked is a curse to them, and it is threatned as a curse, Levit. 26 32. I will scatter you among the hea­then, and draw out my sword after you: And wherever the wicked come, in what part soever of the World the wicked are scattered, they bring the curse of God with them; and they bring the Judgements of God on Towns or Cities where they are, as Plague, Fa­mine and Sword, and all miseries. But the godly when they are scattered, they are scattered as a bles­sing; into what Countrey or Town soever they come, they come as a blessing, they come like a ship laden with Corn, to a Town ready to perish with Famine; they come as a blessing four ways.

First, By their prayers, to pray down a blessing on the place where they come.

Secondly, They come as a blessing by their holy life and conversation; that is a Loadstone to draw others to holiness.

Thirdly, They come as a blessing by their holy [Page 11] advice and counsel that they give to the place where they come.

Nay fourthly, their very presence is a blessing; as long at Lot was in Sodom, Sodom could not be de­stroyed; so long as Paul was in the Ship, the three hundred could not be drown'd. So that the godly come as a bles ing where-ever th [...]y are scattered, but the wicked are as chaff scattered by the Wind, and they are scattered as the dust of the earth. You know when the dust is scattered, it gets into mens eyes, and blinds them, and falls upon their cloaths and sullies and defiles them; so the wicked where-ever they are scattered, they defile the place where they are scattered. The godly are as Planets, that wander and move from one part of Heaven to ano­ther, carrying light to the World.

Secondly, As the vvicked are scattered while they live, so vvhen they dye, they are gathered; it is tru [...]: But hovv? not to God and Christ, and his Angels; but they are gathered to the Devil and his Angels, and to damned spirits; not as bundles of Wheat in­to the Barn of Heaven, but as bundles of Tares to be burned for ever in everlasting fire.

Now, if the righteous perish as vvell as others, and if their perishing be nothing but a gathering to God and Christ: Then

First, learn hence the preciousness of every righ­teous man; the great God wil not gather things of no value; great men do not use to gather chaff and straw; and therefore when God saith of Josiah I will gather thee to thy Fathers, it was a sign he [Page 12] was a precious pearl worth the gathering, and of a high value and account in the sight of God; and so is every true child of God; right dear and precious are they in the sight of God, both living and dying; they are bought wirh a great price; not with gold and silver, and other cor­ruptible things; but they are bought with the precious blood of the Son of God: They are as precious to God as the apple of his eye; so pre­cious that he hath given Christ for them and to them; so precious that he called them his Jewels, his peculiar treasure, his Jedidiahs, and there­fore God will not suffer them to perish, but ga­ther them to himself before the evil day come, as the husbandman gathers in the corn before the beasts go out into the field.

Secondly, Learn here what reason we have to be comforted in the death of a righteous man or woman, because their death is not a perishing, but a gathering to God and Christ, and the so­ciety of Saints and Angels. The death of a righteous man is no more then if a Merchant that hath abundance of Jewels in a far coun­try, he should send for them home. Why death to a righteous man is nothing but Gods sending for his Jewels home. Such a phrase there is in Mal. 3.17. In the day that I make up my Jewels they shall be mine. In this life they are imperfect Jewels; they are like gold in the oar mingled with a great deal of drosse; and death is nothing but a perfecting of [...]hese Je­wels; death is nothing more; and God doth no­thing by death, but as a gold-finder gather up [Page 13] all his ends of gold and silver: It is nothing but just as if a Father should send for his Son home that had been a long while absent from him to his own house; it is a carrying us to our Father's house: And therefore let us be comforted when our righteous friends die; though their death be matter of sorrow to us, in regard of the loss that we sustain by their death; and because their death is a warning-piece of evil to come; yet in regard of them we have no cause to mourn. I speak this to those that are related to the righteous when they die; Did you ever see a Husbandman that mourned for the carrying of his corn into the Barn? or a Jeweller mourn for making up of his Jewels? Let us mourn rather that we are left scat­tered among the wicked of the Earth, & from the glorious presence of God and Christ; and let us mourn for those that are scattered from Christ, and from grace; and for those that whilest they live, are scattered, and when they die, are gather­ed to the Divel and his Angels: Let us not mourn for those that die in Christ, but let us mourn for those that live out of Christ; let us not mourn over the body that the soul hath left, but let us mourn over the soul that God hath left.

The third Use is of Consolation to all the peo­ple of God in reference to evil times that are com­ing upon us, or to the evil of times. Whatever be­falls a Child of God in this life, though he be scat­tered by wicked men, from England into Foreign Countreys, though he wander up and down in Desarts and Wildernesses, though he be scattered from house to prison, yet there will be a gather­ing [Page 14] time shortly; there will a time come when all the Saints shall be gathered to Christ, and to one another, never to part any more. The death of God's people is not a perishing, but a gathering; comfort your selves therefore with these vvords, against the fear of death; look upon death as a gathering, as a gathering to Christ: You are here as Daniel in the Lyons Den, as Jeremiah in the Dungeon; yet there will come a gathering; and if you dye in a good Cause, you shall not perish, but be gathered to Christ, to his Saints and An­gels.

But you will say, If I were sure when I dye, that I should be gathered to Christ, to live for ever with him, this would be matter of great consolation to me; but you told me, the wicked are gathered by death as well as the godly; how shall I know whether (when I come to dye) I shall be gathered to the Devil and his Angels, or to Christ and his Angels? How shall I know whether I shall be gathered at death as a bundle of tares to be burn­ed in Hell, or as a bundle of Wheat to be carried up into the Barn of Heaven?

I answer, you may know it by four things.

First, If you are righteous, then you shall be ga­thered to Christ at death; for the righteous shall go into everlasting life: Heaven is entailed upon righ­teous men; by righteousness I mean the imputed righteousness, and the imparted righteousnesse of Jesus Christ: I wave the explication of them, be­cause time will not give leave. Know you not (saith the Apostle) that no unrighteous man shall inherit the [Page 15] Kingdom of God? Damnation is entailed upon un­righteous men:

Secondly, If you are merciful; the merciful man shall be gathered to Christ: If you are one that is full of bowels of compassion to the distressed Members of Jesus Christ, for Christ hath said it, Blessed are the merciful, for they shall obtain mercy. Now if you are hard-hearted, covetous, worldly-minded, remem­ber that Text, He shall have judgement without mercy, that shews no mercy.

Thirdly, He that is gathered to the second Adam by faith in this World, shal certainly be gathered un­to Christ by vision in the other World; Christ Jesus will save all his Members; and you must know, that Faith is a transplanting Grace; it is not only a heart-purifying, but a World-overcoming Grace, it takes a man out of the old Adam, and puts him into the new Adam; it takes a man out of the root of scat­tering, and puts him into the root of union & con­junction: Wherefore you that are now joined to Christ by faith here, shall be joined to Christ in glo­ry hereafter: But now you that are Vagabonds, Cains and Aliens from the life of God, and from the life of Grace: You that are wooden members, wooden legs in Christ's body, that have no real conjunction with Christ, you shall not be gathered to him in glory.

Lastly, If you are gathered here to the Saints by love, then you shall be gathered to the Saints in Heaven, and to the everlasting enjoyment of God with them to all Eternity. Consider this; Every man shall be gathered (when he dies) to those whom he delights, and chooseth to keep company [Page 16] with while he lives in the world: if you are gather­ed to the wicked in love and affection here, you shal be gathered to them at death in Hell and de­struction; for it's pity companions should be par­ted: Wheat must to Wheat, and Tares to Tares; for Wheat and Tares shal not be bound together at the last day.

The last Use is of Exhortation: If the righteous must perish, and if their death be nothing but a gathering, then take this threefold Exhorta­tion.

First, Let us labour to make the best use we can of our godly friends and Ministers before they are gathered; let us do as Elisha did; he was told that his Master Elijah was to be taken up to Heaven, and therefore he would never leav him till he had got the spirit of Elijah doubled upon him: If Elisha had not thought that Elijah would have been taken up that day, he would never have followed him so punctually and inseparably as he did. O beloved, did you believe that text, Zach. 1 5. of which wee have often had experience, Your Fathers where are they? and the Prophets, do they live for ever? Indeed if they did live for ever, we might get good from them when we please, because we are sure never to lose them; but they live not for ever, but must pe­rish, and be taken up to Heaven: And there­fore whilst we have them, let us make what use we can of them, before they be taken away from us. It is a great fault among the people of God, that they make no more use of their godly Friends and Ministers. I have known many that have godly Relations that have died, that it hath [Page 17] been the greatest burthen on their Consciences, that they got no more good by those godly Rela­tions while they lived. Many of us deal with our Ministers as we do with a strange fight that is to be seen near our doors; we are not much solicitous when we see it; but a stranger that comes from a far Country, is curious, and very careful present­ly to see it. So do we in this City especially; I have had experience of it by being here many years strangers that come out of the Country, many times get that good by a Minister, that his own people do not, because they think their Minister is continually with them: But a stranger knows he is there but for a day, and he hears so, that he car­ries Christ home with him, & a great deal of con­solation also. Beloved, this is a great fault; I beseech you remember, the righteous must be gathered; let us therefore do with them as we do with Books that are borrowed; if a man borrows a Book, he knows he must keep it but for a day or two, and therefore he wil be sure to read it over; whereas if the Book be a man's own, he layes it aside, becaus he knows he can read it at any time. Remember, your Ministers are but lent you, they are not your own, and you know not but God may take your Elijahs from you this night: Therefore make what use you can of them, while you have them.

2dly, Must the righteous be taken away? Then let the righteous make conscience of doing what good they can before they are taken away. Belo­ved, if it were possible for the godly to grieve in [Page 18] Heaven, this would be their greatest sorrow, that they have done God no more service here upon Earth. Be wise for God, O ye righteous; do as old men do that have rich places and offices; they la­bour to buy the reversion of their places for their Children; so must you to whom God hath given great gifts and graces, labour to propagate your gifts and graces, that there may be no loss by your death. Observe the care of St. Paul the aged in his exhortations to Timothy; 2 Tim. 4.5, 6. Watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy Ministry; why so? for I am now ready to be offered, and the time of my de­parture is at hand; and therefore work thou, see that thou endure affliction, preach the Gospel as be­comes a Minister of the Gospel, that there may be no loss by my departure; so in 2 Tim. 2.2. The things that thou hast heard of me among many Witnes­ses, the same commit thou to faithful men, that shall be able to teach others also. Hath God committed any thing to you? a treasure of Learning or Grace; com­mit it to young Ministers, that they may commit it to others, that so there may be a succession of gifts and graces. Do as Physicians do, that labour to com­municate their skill to their children and to others; so should we, that so there may be a succession of godly ones, that godliness may be entailed upon us and our Relations.

Thirdly and lastly, Let us all labour to be such, that when we dye, when we come to be gathered, we may be gathered to Christ and his Angels, and not to the Devil and his Angels. And for that purpose, let us labour to be merciful and righte­ous, [Page 19] and let us be gathered to Christ by faith, and to one another by love and dear affection, and then we shall be gathered at the great day to Christ, and the blessed company of Saints and Angels.

There are four observations yet behind, but I must wave them at this time.

I have now another Sermon to preach, and I can­not without injury to you that are alive, and with­out wrong to the memory of my dearly beloved Brother, but speak something of him at whose Fune­ral vve are met this evening, not so much for his commendation, he needs it not, but for our imitati­on; it is pitty, great pitty something should not be said, that this Reverend Minister, though dead, may yet preach this night; and I have so much to say of him, that I know not where to begin; and when I I have begun, I hardly know how to make an end: I must confess, the little time allotted me for the providing for this solemn Work, and the neces­sary avocations in this little time, have hindered me from informing my self about his breeding and manner of education at Emanuel Colledge under Mr. Hooker, and his excellent carriage and converse with Mr. Hildersam, Mr. Dod, Mr. Ball, Mr. Langley, and other Ministers famous in their generations; and the many pressures and hardships that he suffered in those parts and times, for the keeping of his Conscience pure from that which he counted sinne; and therefore I must draw a vail over that part of his life, and confine my discourse onely to the time since his coming to live with us in London, about is about the space of twenty two, or [Page 20] three and twenty years; all which time, I have had the happiness to be intimately acquainted with him, insomuch as that I can freely and clearly profess, and that with a sad heart, that I, and many others, have lost a real, wise, and god­ly friend, brother, and fellow-labourer in the Lord; the Church hath lost an eminent mem­ber, and choice pillar: and this City hath lost an ancient, faithful, and painful minister; who by his prayers and holy life, did seek to keep off the Judgments of God from falling upon us; and the less sensible the City is of this loss, the greater is the loss. I fear we may too truly re­peat the words in the Text, The righteous perish­eth, and no man layes it to heart; and mercifull men are taken away, none considering that the righteous are taken away from the evil to come. I have read of Philo the Jew, and by chance met with the same in the life of S. Ambrose, that when they came to any City or Town, and heard of the death of any godly man, though never so poor, they would both of them mourn exceedingly, because of the great loss that place had by the death of that godly man, and because it was a warning-piece from God of evil approaching. But we have had many godly men, and godly ministers, taken away of late, and yet I fear me, but few lay it to heart; and therefore as I said, the loss is the greater to this City, because it is so little sen­sible of it. It is a great loss also to his relations; his wife hath lost a dear and loving husband, his sister a dear brother, his parish and congregation a faithful pastour.

The ministerial excellencies of many ministers were collected and concentred in one Simeon Ash; he was a Bezaleel in Gods tabernacle, a master builder, an old disciple, a Polycarpe, a Christian of long standing in the school of Christ, a burn­ing and a shining light, one whom many mini­sters and other good Christians called father, in­somuch that it was a common proverb in this City, father Ash; and I believe, many experi­mentally lament over him, as the King did over the Prophet Elisha; My father, my father, the chariots of Israel and the horsemen thereof! For he lived desired, and died lamented; not only in the City, but I believe in very many places in the Country where he was known. But more particularly, there were twelve excellencies that I observed in this Reverend Minister, and my dear brother, that were as twelve jewels or pre­cious pearls in that crown with which God had crowned him: I shall name them for your imita­tion and benefit; he needs them not, for he is above our Eulogy.

The first and chief Jewel that did beautifie and adorn this our brother, was his sincerity and uprightness of heart; which indeed is not a single grace, but the soul of all grace, and the interlineary that must run through all grace; for what is faith if it be not unfained? what will love to God profit you if it be not without dissi­mulation? what is repentance worth if it be not in truth? as the body without the soul is a rot­ten carkasse, so is all grace without sincerity; this is the soul of all grace, this is the girdle of [Page 22] truth. Sincerity is that which girts all our spi­ritual armour together, and makes them useful; what advantage is it to have the breast-plate of righteousness, the shield of faith, the helmet of hope, if they be but painted things? it is the girdle of sincerity that makes all the other parts of our armour useful. Now this excellent grace of sincerity was eminent in this our dear bro­ther; he was a true Nathanael, in whom there was no guile; I mean, no allowed hypocrisie; and this was that which carried him through the pangs of death with a great deal of comfort; for hee was able to say with Hezekiah, Remember, O Lord, how I have walked before thee in truth, and with a per­fect heart. He could say with Paul, This is my re­joicing, the testimony of my conscience, that in simplicity and godly sincerity, I hnve had my conversation in the world.

Secondly, another Jewel was his humility; this is a grace that he was cloathed withall, and it is a rare grace; for God dwells with the hum­ble; he resists the proud, but he gives grace to the humble. This reverend minister was low in his own eyes, and therefore very high in God's eyes; hee had a mean esteem of himself, and therefore he was in high esteem with God. Hee was as Jacob said of himself, less then the least of God's mercies, and therefore he was made par­taker of the best of God's mercies. He was like an ear of corn full of fruit, bowing down in thankfulness to God.

Thirdly, another Jewel was the fruitfulness of his discourse; for it may be said of him, as it [Page 23] was of Christ, he went about doing good; where­ever he went, he scattered his goodness; this all that knew him, know to be true. He was full of good discourse where-ever he came. When I was with him in his sickness, he took occasion to complain much, and not without just cause (God grant his complaint may make impression upon our hearts) he complain­ed that it was a great fault among Ministers, that when they met together, they discoursed no more of Christ, of Heaven, and of the concernments of the other World; and professed, that if God should restore him, he would be more careful in his dis­course, and more fruitful than ever yet he had been.

Fourthly, Another Jewel that beautified this righteous man, was his mercifulness: He was a mer­ciful man, which he manifested not onely in his charity to the members of Jesus Christ, but in his frequent visiting of sick persons, and persons that needed his spiritual Physick. I know not any Mi­nister in the City more careful in visiting the sick, than he was.

Fifthly, Another Jewel was his prudence and spiri­tual Wisdom; he was not onely a pious and godly, but a wise and prudent Minister, that had zeal for God, but knew how to mingle his zeal with discre­tion; discretion indeed without zeal, is nothing but carnal policy; but zeal without discretion, is nothing but frantick fury; discretion without zeal wil quick­ly eat out the heart of Religion, and eat Religion out of the heart. Zeal without discretion is not a Coal [Page 24] from the Altar, but a coal kindled by the Wild-fire of passion, that is able to set a Nation on fire; but this Reverend Minister had zeal sweetly tem­pered with discretion.

Sixthly, Another Jewel was his patience; God was pleased to exercise him with long & great af­flictions by reason of the Gout, that did often, especially of late years affix him to his bed, & af­flict him with great pain; but God was pleased to put his everlasting Arms underneath him, sup­porting him under all his pains, & giving him a great measure of patience, insomuch that in pati­ence he did possess his soul, and patience had its perfect Work in him.

The seventh Jewel was his high valuation of Je­sus Christ; a written copy for us to follow; & for you his people also. Being with him in his last sick­ness, he exhorted me & other Ministers with him to preach much of Jesus Christ, and to speak to him of Jesus Christ; and he said, When I consider my best duties, I sink, I dye, I despair; but when I think of Christ I have enough, he is all, and in all. I think these were his very words. I desire (said he) to know nothing but Jesus Christ, and him crucified: I account all things dung and dross, that I may be found in Christ: To this effect he spake in the morning before the evening in which he dyed, speaking much of Jesus Christ.

Eightly, Another Jewel was his diligence in preaching the Gospel in season and out of season; in the time of his health he was a painful, labori­ous Preacher; one that did not preach to tickle the ear, to wound the heart; not to please, but to [Page 25] profit; not seeking the applause of the people, but the salvation of their souls: This all know to be true.

Ninthly, Another Jewel that did beautifie and adorn this Reverend Minister, was his excellent gift in Prayer; and herein he was very eminent, and did exceed many, nay I may say most of his Brethren: As Apollos was mighty in the Scriptures, so was he (as you all know) mighty in prayer; he was a Jacob, very skilful in wrestling with God, like Moses he often stood in the gap, and at most Fasts in the time of his health, he was the Mini­ster that was chosen to conclude with prayer; and this heightens the loss that we sustain by the death of this godly Minister, because we have lost the benefit of his prayers, which is an invaluable loss; for though I doubt not but he prays in Heaven for the Church in general, yet I believe he prays not for any in particular, as not knowing what our condition is, For Abraham knows us not, for the Saints in heaven know not what is done upon earth. The loss therefore is the greater, because we have lost not only a preaching, but a praying-Minister: And give me leave to add, that this excellency in this Minister, is sufficient to prove, 1. That there is a gift of prayer, which some against all reason do deny. 2. That conceived prayers when uttered by one that hath the gift of prayer, are not vain Tautolo­gies, or empty repetitions, and a rate of non-sense; as some unjustly charge men with; but they are the breathings of Gods Spirit, that pierce not on­ly into the ears and hearts of the hearers, but in­to the ears and heart of God himself.

Tenthly, The next Jewel was, He had great ac­quaintance and communion with God; for he was of a long standing in the School of Christ, and a good Proficient in that School. Much acquain­tance he had with God, he was often in the Mount with God, and came down with his face shining, though he in his modesty did not see it; and when he came to dye he was able to say as Dr. Preston did when he lay a dying, I shall change my place, but not my company.

Eleventhly, Another Jewel was, his comfortable passage out of this World, dying with a great deal of calmness and serenity upon his Conscience; The morning before he dyed, I heard him say these words, It is one thing to speak of Christ, and of Hea­ven, and another thing to feel the consolations of Christ and of Heaven, as I do, clapping his hand on his breast. Another time I heard him say, The comforts of a holy life are real, soul-supporting; and that he felt the reallity of those comforts, and that by him we might know it was not in vain to serve God. And I cannot for­get this speech the morning before he died, I am a little straitned, but I care no more for my life, then I do for this fillip: That which was said of old Simeon Luk. 2. may be said of this Reverend Minister, Mr. Si­meon Ash, who was a Simeon, a just and devout man, an old Servant of Jesus Christ, one that waited for the consolation of Israel; one that dyed, though not with Christ in his bodily Arms, yet with Christ in the Arms of his Faith; and when he died, could say as it is there, Now Lord, lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.

Lastly, Another Jewel was his constancy and perseverance; he was not a Reed shaken with eve­ry wind, but as firm as a Rock, an immovable Pillar in God's House; he was unchangeable in change­able times; in Religion he was a house built on a Rock, not on the Sand; and as he lived, so he dyed holily, even as the ancient Patriarks that dyed in the Faith, and endured faithfully unto the death.

Now this excellent Minister of Christ thus beau­tified with these Jewels, is now perished as to his outward man, gathered to God, to Christ, and the blessed company of Saints and Angels. The appli­cation that I shall make of this Discourse, is this,

• 1. To us Ministers.
• 2. To you of this Parish and Congregation.

First to us Ministers. God hath of late years ta­ken to himself many famous men: Seven of the Lecturers of Cornhill are dead, Mr. Burroughs, Dr. Bolton, Mr. Sedgewick, Mr. Whitaker, Mr. Cranford, Mr. Vines, and now Mr. Ash. I might name many other excellent Ministers that are dead, as Dr. Gouge, Mr. Walker, Mr. Gataker, Mr. Marshal, Mr. Robinson, and lately Mr. Cook, with many more: Now all these are Warning-pieces from Heaven of Judgements approaching; For the righteous perish, and no man lays it to heart; and merciful men are taken away, none considering that the righteous are taken a­way from the evil to come. Thus Methuselah dyed a year before the Flood: Now Methuselah in Hebrew signifies a Messenger of death. Thus Austin dyed a little before Hippo was taken; and Pareus a little before Hiddleburge was taken, and Luther a little before the Wars in Germany began. The death of [Page 28] the godly is like the separating of the Israelites from the tents of Corah and his company, like the taking of Lot out of Sodome. When the Israe­lites departed from Corah and his company, the earth swallowed them up; and when Lot de­parted out of Sodome, God rained down fire and brimstone upon them. Let the thoughts of these things cause us to provide our Arkes, to get our Zoar's. Let it teach young Samuels, to rise up in the room of old Ely's; young Elisha's, in the room of old Elijahs, and young Timothies, in the room of Paul the aged; that there may be a succession of Gospel Ministers to hold forth the word of life to this Nation. And let us labour to be in­heritours of these twelve excellencies, that beau­tified this our reverend brother.

Secondly, let me speak a few words to you of this Parish, the auditors of this worthy Minister. There is scarce one man of a hundred, that un­derstands the tye and obligation that is betwixt a minister and his people. O the love and affe­ction that ought to be betwixt them! Paul tells the Galatians, that they could a pluckt out their eyes for him if need were. Chrysostome tells us, that when Miletius was taken away by death from his people, their hearts sunk with sorrow; and such love had they to him, that they called all their children by his name, and got his picture engraven on their rings. And I have read of Chrysostome, that when he was banished from his people, there was not a corner in the City, but was full of people weeping and lamenting. The loss of a godly minister, is a publick loss, and [Page 29] therefore there ought to be publick mourning; it is a soul loss, and therefore, methinks, every one of you should weep and mourn; you have lost your common father; you of this congregation have lost your spiritual father, your spiritual shepheard; you have lost your eyes, your guide; and indeed it is you that are his flock that must commend your minister by practising that which he preached; said the Apostle, 2 Cor. 3.1. Do we again begin to commend our selves, or need we as some others, Epistles of commendations to you; or let­ters of commendations from you? Ye are our Epistle written in our hearts, known and read of all men. As if the Apostle should say, do we need letters of commendation? is it necessary that we should spend time in commending our ministry; you are our letters of commendation; your holiness and piety commends a minister above all other things. As when a man comes into an Orchard or Vineyard, said Chrysostome, and sees every thing skilfully handled, and neatly trimmed, he need not spend time in commending the Vine-dresser or Carpenter; the work it self com­mends them. So ought it to be among you; when we preach the Funeral Sermons of Mini­sters, we must look into his Parish or Congrega­tion, and see what letters of commendation there are; whether the proficiency of the Audi­tors commend their Ministers. I grant, it is not always true; God doth not always give success to a godly Minister, but the worst is yours; I had almost said the curse is yours; but I will speak modestly, the worst is yours. Tell me how many [Page 30] of you are able to say, I blesse God that ever such a Minister was sent among us; blessed be God that ever we heard him preach; what seal of his ministry is there here among you? he was in another; and another place in this City; it may be here are people from all places that have been his auditors; what seal of his ministry is there now to be found among you? how many souls hath he pluckt out of the snares of the di­vel? how many of you have gone away weeping from a Sermon, knocking your breasts, and pricked at the hearts for sin, crying out Men and brethren, what shall we do to be saved? your tears and mourn [...]ng for sin, these are the audi­tors that commend your ministers. Go home now, and think with your selves, What can I re­member of all the Sermons that I have heard from Mr. Ash! and give me leave to tell you, woe be to you, if as your Minister be dead, so all the Sermons that he made dye with him: For as Abel being dead, yet speaketh; so shall the Ser­mons of this worthy Minister at the great day, speak for you, or against you; for they are spi­ritual talents that God hath betrusted you with, and you must be accountable; both he and you shall appear before the Tribunal of God; your Minister shall be examined, how he can free him­self from the guilt of soul blood; and you shall be examined, what fruit you have brought forth, answerable to the means that you have enjoyed; and if it appear that you have been unprofitable and unfruitful hearers, Christ will say, Cast the unprofitable servant into utter darkness. But I hope [Page 31] better things of you, and things that accompa­ny salvation. Whatever was good in this reve­ [...]end Minister, let it live in you; and though he be dead, yet let not his sermons that he preach­ed dye with you, but let them be in you; that at the great day, when he and you appear be­fore God, he may be able to say, Here am I, and the Children that thou hast given me.