Caleb's Spirit Paralleled, IN A SERMON Preached at the FUNERAL Of the Late Mrs. CONSTANCY WARD Of East-Smithfield, London; At the Meetinghouse in Devonshire Square, April 7. 1697.  
By Walter Cross M.A.  
Vitam aeternam non possidebunt qui resurrectionem a morte Legem a Coelo negant.  
Vitam Deo non degunt.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
LONDON; Printed by J. D. for Andrew Bell at the Cross-keys and Bible in Cornhill, near Stock-market. 1697.   
Numb. XIV. 24. But my Servant Caleb, because he had another Spirit with him, and hath followed me fully, him will I bring into the Land, whereinto he went, and his Seed shall possess it. 
IN Ver. 21. the Subject of this Chap. is proposed, viz. the 10th Provocation or Temptation of God: one was for doubling their Tasks in Egypt; a 2d for the Danger at Pi-habiroth, Exod. 14. the door of Liberty; the 3d, which some count pregnant of 3, was about the Manna; a 4th for Water, and a 5th for Flesh; a 6th for the Idolatrous Calf, Apis; a 7th for the Labour of their Journey; an 8th for Miriam and Aaron's murmuring at Kibroth hatavae, the Graves of the Lustres; and the 9th their Violation of the Sabbath. This 10th is a Twin-temptation too, they will not go up when God commands to go in and possess the Land, and they will go when he forbids: and all these in one Year and four Months, ver. 33. with chap. 1.1. This 10th Rebellion is eloquently described, Psal. 106.21. They forgot God their Saviour, who had done great things in Egypt, wonderful things in the Land of Ham, terrible things by the Red Sea: they despised the pleasant Land, they believed not his Word, etc.  
This Sedition is the most directly opposite of any to God's Design as well as Command: Let us return to Egypt. 2ly. The most provoking, and aggravated after so many Miracles, so many Provocations, and so many Pardons [Surely it's a false Notion in Divinity, that a Believer never backslides twice in the same Sin] it is too narrow Charity to send all to Hell that fell in the Wilderness. 3ly. The most universal Apostasy, 4 only excepted, Moses, Aaron, Caleb and Joshua. 4ly. The most furious, and yet most deliberative, Head and Heart are as much united in every Man as they were to one another: they reasoned the Case, and heard the Arguments of the Spies on both Sides; they weep, from a Persuasion there was most Truth on the Ten's sided, they consult to choose a Captain, they speak of stoning the few Dissenters.  
Ver. 24. Yet Caleb is here excepted: But why alone? why not Moses? or rather Joshua? or both? I answer; 1st. Caleb's Zeal appears most in opposing the Rebels. 2ly. His Courage appears most in forwardness as a Spy, especially, Josh. 14. in viewing the Anakims Country; he there (Joshua being Judge) assumes the Work wholly to himself. 3ly. He was then Representative to the chief Tribe Juda, the first in Honour, the most numerous in Multitude, 186400, Ephraim about 40000, and Manasseh about 30000. 4ly. Each of them have their Rewards apart; Moses was chief Ruler, Joshua was his Successor, and was made a Knight or a Baron on this very Envoy by Moses; of Hosea (ch. 13.) made Joshua, as Abraham of Abram. But Caleb continues a private Person, in a plebeian Condition, all his Days, though he died the oldest and ablest Man; the most numerous, honourable, and richest Family of all Israel was his at last. This Difficulty about the Text being removed, the next thing in order is to divide, or rather to observe its Parts as divided already by the same Authority that indicted it 
* There is as much (and more, that being granted) to be said for the Syntactical Use of the Points, than for their Antiquity: the Use is great, for they leave not one Verse in all the Old Testament doubtful in Construction, or arbitrary in Division. So the Use of the 34 Accents, is next to that of the Letters and Vowels, ex. gr. Gen. 10.21. The Brother of Japhet the Elder— ֥— joins Japhet and Elder: so older than Shem, viz. 2 Years, for Noah begot one of them at 500, but Shem at 502, Gen. 11.10. Judg. 1.13. the Son of Kenaz, Brother of Caleb, the Younger; Caleb and Younger stand just as Japhet and Elder; but there is— ֖— dividing them; so Kenaz is younger. Observe further, that Kenaz and Caleb are joined, else Oth●●●l marries his Brother's Daughter. . 1st. It is divided from the Context foregoing and following by way of Parenthesis; for they cohere, ver. 23, and 25. thus, None of the Rebels shall see it: My Presence shall not protect nor conduct them as before. Now since the Amalekites and a Colony of the Canaanites dwell in the Valley, just by you, to morrow be gone, for they will fall upon you and destroy you 
† The Hebrew has not Marks for a Parenthesis, that fills up a whole Verse; neither in Sense is there need of it: but for 4 or 5 words it has, though observed in no Grammar I know.  2ly. The greatest division of the Contents within this Parenthesis is between the Work and Reward, the Duty performed, and Blessing promised. 3ly. The Subdivision is thus; the first Member has three Parts, the Person, Caleb, his Spirit, Singular, his Practice, Full: the 2d Member has two Parts; the Blessing promised, the individual Land he courageously spied out, whose Inhabitants so cowed the Spirits of the rest; and 2ly. the Entail of that Blessing to his Seed. So these with the Particles of Connection afford 6 several Subjects of Discourse, which I shall explain and apply as briefly as possible.  
The first occurring Part is the Person: But as to my Servant Caleb, he is proposed, and by a— ֗— distinguished from the following Words, as one who abstractly from what follows deserves Consideration; and through pausing on it by Direction, I find this visible Observation, That it is not Publickness of Persons by Office, their Honourableness by many and great Titles, their Riches, or the Greatness of their Actions, though good too, that monopolizes the Honour of standing lasting Monuments of Praise, or the Precedency of being singled out for Patterns of a Life acceptable to God. Naasson, to whom Caleb was grand Uncle, 1 Chron. 2.10. Mat. 1.4. was the Duke of Judah, Numb. 1.7. and Reason good: for though Caleb was the older Man, yet of the younger Family, being 3d Son of Hezron, 1 Chron. 2.9. Joshua's Name is changed, though it signified honourably before, to wit, Salvation: but Caleb signifieth a Dog, or one led in a String, from Cabal, yet must have no better all his Days: and the Epithet added, my Servant, except what is hid in the Relation my, is of no better note; a Slave, one bought with Money, whose Life is in his Master's Power, one liable to beating or Ignominy; pone Crueem servo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Slave and a Minister. On which the great Gerard has this Note: Paul, says he, calls himself the Servant of Jesus Christ, or Slave, from the Calling to his Office, not from the Work; for he calls himself, Minister, Steward, Ambassador, in that respect; but from the Title Christ had to him, and his Work: Christ had the Title of Conquest; he was a Slave of War, he came sub Gladio, going to Damascus. 2ly. the Title of Purchase; he was not his own, nor any thing could he call his Property: Christ paid the Price of precious Blood for him, he cost him more than Silver and Gold could be any Standard to, or Measure in Value of. Such a Slave was Caleb, a Son of Abraham, brought to the Foot of God, following him like a Dog; Name and Temper agreeing, following him fully. This is one Reason why I have chosen this Parallel of Caleb and the Deceased Mrs. Ward: as Plutarch illustrates Princes by Parallels, I by Divine Warrant may set forth a Person mean in the Heraldry of the World, yet precious, honourable in the Sight of God: and it is to encourage you mean Persons, poor in the World, rich in Faith, not to be discouraged from serving God, his Church or People, with the scanty Talents and small things that lie within the Compass of your Power or Station; it will bring in as rich a Reward, and as illustrious Honour, as if it were of 10000 times more Value: it's not the Greatness, but Goodness, not the Sumptuousness, but Sincerity of Actions, renders them acceptable to God: he has a Diary for Dorcas' Coats she used to make for the Poor, for Nathaniel's secret Prayers under the Tree: a Cup of cold Water given to one under the Name of a Disciple, shall not lose its Reward; nor the Widow's Mite cast into the sacred Treasury escape the watchful Eye of our Lord Jesus Christ. He will bottle up every Tear that drops from a penitent Eye; the Widow's Cake and Cruise, the Shunamite's Table, Stool, Bed, and Candlestick must have Monumental Room in sacred Records for ever; as Christ said of the Woman who poured the Ointment on his Head, Mat. 26. Wheresoever this Gospel shall be preached in the whole World, there shall also this, that this Woman hath done, be told for a Memorial of her. And not only Actions immediately terminating on Christ shall be recorded, but also a Servant Elizer's Fidelity to his Master Abraham; and old Deborah Rebecca's Nurse for her Faithfulness and tender Care in the Family, shall not only have her Dust mingled with the Tears of the Family, but her Funerals recorded by the Spirit of God, Allon Baccuth, the Oak of weeping; and yet a Matter (apparently) of lesser Moment than that, viz. of the Children that accompanied Christ to Jerusalem with their Boughs and Hosannas. Psal. 8. the Praise from the Mouths of Babes, and Sucklings shall not only be historically reported, but prophetically foreseen and foretold; it was in his Thoughts from all Eternity. Surely there is no less reason to think the good Deeds of this Woman, her Pains and Travel Night and Day for many Years together, sheltering the Exiled, relieving the Distressed, hiding them in Danger, supplying them in want, venturing her Neck as Priscilla and Aquila, not only for a Paul, but them that were not worthy to carry his Books with Timothy 
* 2 Tim. 4.13. Bring (not the Cloak, as our English hath it, but) the Desk, says Chrys. Homil. 10. on this Ep. Others say the Bark used in the East for Paper, the proper Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A 3d say the Cover, either by Syn. for Books, or because of lose Papers tied up in them. 4ly. In great Probability they who turned it Cloak, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Penula, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . She was a true Phoebe, a Succourer of many, and myself also, Rom. 16.2. She has had a Hand at many such a Basket as that which helped Paul over the Walls of Damascus. She has often hid David's Spies with the good Woman of Baburim, and Joshuas with Rahab: she will never want an Interest in the Scarlet Thread of Salvation from the Window, or Passover-Blood over the Door. And why may not the Mercy be of as spreading a nature as Rahab's, to all within the House, to all her Father's and brethren's Household, if they will come under the same Protecting Roof? I do not at all doubt that she is now a canonised Saint, without the least Influence, against the most powerful anathemas, from Popish Authority. I shall end this Cloud of Witnesses, as Paul, Heb. 11.34. with Rahab; for time would fail to heap together all the Instances of this kind, Job's Perfection, Obedmelech's visiting Jeremiah in the Dungeon, and bringing him up with old cast Clouts under his Armpits, or Obadiah's hiding the Prophets by fifties in Caves, and feeding them.  
Let us then suppose it sufficiently proved or granted, that when Godliness is so powerful as to break forth in Acts of Charity, Courage, or public Usefulness, though in mean Persons, it deserves to be praised, to be solemnised with Memorials, to be imitated as a Pattern. And 2ly. let us suppose that this Person was so endued: what can be done for her? the Canon is now completed, there is no more an Authentic Account from Heaven what Persons are enfranchised above: all Scripture, as it was wrote, was put in a Chest by the Side of the Ark, Deut. 31.24. First the five Books of Moses, called the Law, Luke 24.44. 2ly. What added by Samuel, 1 Sam. 10.25. and Joshua 24.26. 3ly. It's likely Daniel came by Jeremiah's Prophecy thus; that Chest being carried to Babylon, thither he sent his MSS. as he had his Deeds of Anathoth, in Faith of a safe Return. Rom. 3.2. unto them were those Records committed, called by the Name of Scripture by way of Eminency in the New Testament; in their room now, the Gentile Churches being engrafted, are become the Pillars and Ground of all inspired Truth, 1 Tim. 3.15. which was concluded by the Apostles: All Writings since are Apocryphal, not put in that sacred Place. Epiphan. de pond. Lib. 4. speaking of Wisdom and Siracides, says, they are not in the Number of read Books, viz. every day some part; neither were they put in the Ark. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh. Damas'. Panar. Dorsh. Huet. say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood, and the Author had reason to know the Truth, his Father being a Samaritan. .  
A second Honour due, that she was deprived of, was Martyrdom; two, may be, out of one Congregation was too much. It is well known her Gild and her Sister Gaunt's were of the same kind [Gild shall I call it, or Glory?] I am confident just Thoughts of that Affair would fright few that believe in Christ, and have a solid and clear Conscience about the Cause they suffer for; a natural Death (as it is called, for all Death is violent) generally having more Pain and Tediousness attending it, and often wanting that Exercise of Thought and Grace that is a grand Support to the tearing and rending, the Bruises and Breaches suffered under the parting of a Soul from a Body.  
These Negatives may help us to conclude this Positive; That keeping within Bounds of Decency becoming her Station in the World, we cannot be easily guilty of transgressing in the Excess, especially if we again consider it was not a virtuous Action, but a Life of Actions. 2. The Actions were not mean, but great; by Exercise she attained a Capacity of doing more for a Saint in Distress, and for more in number than it lay in the Power of Persons having twenty times her Estate to do. We should come short of the Hypocrites, who build Tombs for dead Prophets when they persecuted the Living, if we should leave her without a Record in our Apocrypha's: we should wrong ourselves, if we keep not a living Idea of that Knowledge, Faith, Loving Temper, delighting in doing Good, Sweetness in Conversation, a living Idea of that living Root of Grace and Virtue, daily fructifying and flourishing in her, and deeply radicated through Humility, soon seen by all but herself.  
In sacred things the Church her Verdict is next to Christ's, a Priest's Lips is the Church's Tongue; this she ought to have. 2. It's an Honour to have a great Train, many Followers; this she deserves. It would be the Happiness of many selfish, covetous, narrow Spirits, to set her as a Pattern; her Public Spirit has done more Good than they who have left 30000 l. at their Death to build Hospitals and Almshouses: besides, she had always in her Eye the especially of the Household of Faith, Love to Christ was the Spring; really it blows up a Flame in me to think of the Loyalty to Jesus Christ they 
* She and Mrs. Gaunt.  gloried in; the Longing for the Glory of his Kingdom, that rend their Breasts; the Sagacity they searched the Scriptures with about it, allayed with the Patience and Prudence they moderated it with, and the Arms of spiritual Love they embraced his poor and distressed Members. I hope the Reader will pardon this: I cannot but say what I have seen, heard, felt, and am able to answer for. Excepting one yet alive, (long may it be before she meet with her due Honour) I think few Names have a more radicated Esteem among Nobility, Gentry, Ministers, Christians of all kind in Scotland. Nor is the Savour of her Ointment contained within, or confined to these 3 Kingdoms; Holland, Germany, Sweedland, Denmark, Poland, have heard of her. But if we be wanting and deficient in our Duty below, all is now made up to her above: those Angels that rejoice at a Soul's Conversion, how will they welcome her Entrance into Glory? All the Earth below is but a Point to the Country where her Fame will sound, and her Glory shine. But I'm sure she'll be so much entranced in admiring and adoring that King of Glory, that she will be a self-denied Person amidst all her Enjoyments. I was blamed for not speaking more to her Praise; indeed 'twas not for want of Matter, Thought or Words on this Subject; I had always a Heart to indite enough on this and like Subjects. But I shall proceed to the next Subject, lest the next Person say my Pen wants a Bridle, if my Tongue had one.  
The second thing in the Words is the greatest Particle of Connection in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's the Word from whence Jacob comes, the Word that signifies Heel, Gen. 3.15. He shall bruise thy Heel. The Subject it affords to be discoursed on, is the relation between a Believer's Work and Reward; it's translated, because he was of another Spirit. Indeed I find our Translation favouring a Conditionality often without just Ground; Deut. 30.9, 10. The Lord will again rejoice over thee for good— If thou shalt hearken to the Voice of the Lord thy God: the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou shalt hearken to the Voice: it is a Chain of Promises one upon another, not the Relation between Duty and Promise. And again in the same Verse, If thou turn unto the Lord; it's because thou shalt turn unto the Lord: and the grand Reason follows, Ver. 11, 12. from the preventing Grace of God, bringing the Commandment nigh to them, which is Old-Testament-Language for being mixed with Faith in the Heart. Rom. 10. Paul calls it the Word of Faith, and a Word about Gospel-Righteousness, i. e. the Word revealing Christ's going to Hell for us, or bearing equivalent Sufferings, the Curse of the Law; the Word revealing Christ's going to Heaven for us, satisfying Divine Justice, and appeasing Divine Anger, as God is the Rector of the World by the first Adamical Constitution. This Word being engrafted in the Heart by Faith, becomes a Spring of obeying the Commands of God; and both together renders the Soul an harmonious tuned Instrument for Joy, and amiable for Delight. There is a double Cover in the Text: I might in prudence hid my Opinion in this Affair, in a Day, or rather Night of Controversy, which is more prosecuted by Passion than Pains to understand that necessary Question. One is the Word that is as often a Noun as a Particle, and signifies either the consequential End of Means, Psal. 119.33, 112. Keep thy Statutes even unto the end: so this will be the Sense, The end of his being of another Spirit, and following me fully, shall be my bringing him into the Land, etc. Or, 2ly. It signifies the Course and Walk of a Person; Cant. 1.8. the Footsteps of the Flock; Psal. 56.6. they mark my Steps: so this will be the Sense, The Course and Walk of my Servant Caleb was from another Spirit that was with him, for he followed after me. A 2d might be the Matter; it was not pardon of Sin, or Inheritance among the Saints in Heaven, but a Part of, or Portion in the Land of Canaan. But the Difficulty in point of Merit, consists not merely in what Proportion there may be between Work and Reward, but also in the Relation and Proportion between the Persons; Caleb could not merit one Furrow of Land from his God. I shall therefore out of Choice give my Opinion in the Affair: and 1st, That there is a near Connection between Holiness and Happiness, is without all Controversy; and the Agreement in that one Point (that without Holiness no Man shall see the Lord; whosoever names Jesus, as pretending to an Interest in him, must departed from Iniquity) would and should allay disturbing and dividing Passions about the Point. But that intolerable Extremity of counting Sin a Disease of mere natural Infirmity, and having God for its Author, as much as he is the Author of judicial Punishment, or fatherly Chastisement, deserves Exilement from Human Society, as well as Excommunication from Sacred, it having the same absurd Consequences with Atheism attending it: for the Belief, or Unbelief rather, of the Nonexistence of a God, and of his not being offended with Sin, or morally swaying no Sceptre, distributing no Rewards or Punishments by the Measures of moral Laws, are of the like Tendency, and render a Man liable to all Temptations: Robbery, Murder, or Adultery, under the probable prospect of Advantage and Pleasure, with Secrecy or Impunity, must be his common Trade; therefore the Discovery of his Sentiments is a just Ground of driving him from all Civil Society.  
But both by Scripture and Reason, we are not only convinced of the Necessity of the Connection, but the several Joints and Links of that Chain or Relation are revealed to us: (1.) Negatively; there is not, nor cannot be the Relation of a moral Proportion, not in Sinners, not in Adam when innocent, not in Angels. Mr. Baxter most Orthodoxly says, the Doctrine is blasphemous to think that mere Nothing formed into a Being, and thereby indebted for working or serving Faculties or Capacities, that its putting them in exercise, or that the Fruits and Effects of their Growth, should as much oblige God, as the Subject of them is obliged to God. (2.) There is not the Relation that is purely federal by virtue of a Promise; If thou live holily without Spot, thou shalt be happy; that was Man's Condition before Sin in the Covenant of Works: There is not, nor cannot be any such thing in the Covenant of Grace, God having to do therein with guilty Rebels, who have neither Power nor Will to change the Temper of their Minds. Nor (3.) Is there the Relation of Merit, by reason of our Works having an Interest in Christ, as the Papists phrase it, tinct a sanguine Christi; though we, and all we do, are acceptable to God on that Score: for meriting on that Bottom supposes this, that though we cannot merit at the Hand of God without him, yet we can merit at his Hand; and that is of equal Absurdity with the former, for there is no Proportion between our Service to him, and his for us; he needs not such Service at our Hands, nor requires it, nor could we perform it if he did. The Dignity of his doing and suffering was from his Deity: We have nothing in us proportioned to his Humanity; we are as much his by the Title of Redemption, as God's by Creation, so all we can do is due.  
But though these are justly laid aside, the Connection is stronger than a threefold Cord that is not easily broken: for there is, first, a natural Connection, Heaven grows upon Love to God, Hell upon Hatred, Happiness upon Holiness, as suitably and naturally as the Fruit, Leaves, and Branches of a Tree grow from the Root or Seed of its kind: Be not deceived, God is not mocked; for what a Man sows, that shall he also reap. A Man by sowing the Seed of Darnel, Thistles, or Nettles, may as soon and as truly expect a brave Harvest of Wheat or Barley, as a Man with an habitual wicked Life may expect Heaven for the sake of Jesus Christ. (2.) There is the Relation between Means and End, Preparation and Possession, a Journey homeward, and Rest at home, to him that's abroad. Suppose one should freely ransom a Slave from Algiers, he can never enjoy his Privileges, Possessions, and Relations in his own Country, without the Pains and Fatigue of a Sea-Voyage, the Danger of the Waves and Billows of the Bay of Biscay. Suppose one freely give an Estate, or a Place of Honour at Court to a Beggar or Stranger, he can never reap the Fruit of it without Pains, he must fit and prepare himself for it. (3.) The Phrases of Connection are of a legal Tenor, by reason of the Remunerableness of the Matter from the Tenor of the old Covenant; as we see the New Testament delights in Old-Testament-Phrase: for instance, buried with him in Baptism, the Jewish Way of baptising being burying-like. So what is now rewarded of Grace, retains the old Phrase it had when it was by a Covenant of Works. (4.) There is a Relation with respect to the Subject: to such and such Works are promised rich and everlasting Rewards, because he who only can do them, has a Right and Title to the Reward by the Promise and Grace of God. (5.) There is a Relation in respect of Christ, and our being in him. There was a Proportion between Works and Reward in the Mediatorial Covenant, and therein he is considered as our Head. So when one is in Christ, the Promises are made to him in a legal Form by reason of Christ, on whose Account he has a legal Right and Title to them, though abstractly considered none at all. Thus we may see there are Motives sufficient to drive from Sinfulness, or draw to Holiness, without the Doctrine of Merit, or Legal Conditions; therefore we are to keep that fundamental Doctrine at the Bottom of our Hearts, whenever we go about comparing our Works with the Reward we expect; as we find Caleb did, Josh. 14. he gins to plead for Hebron, as if it were on Merit, I spied out the Land, I brought word again as it was in my Heart, I followed the Lord fully; but bottoms that on Moses' Oath, and that Oath on the Lord's speaking that Word to Moses: but Foundations lie deep, and are not discovered on all Occasions. If the Lord will, lies latent in the Thoughts of every Believer in all his Erterprises, yet one would not lightly and customarily express it, lest it turn into a form of profaning that Sacred Name, and Sacred Assistance, except on solemn Occasions, when the Mind attends it with adoring Thoughts; as David, 1 Chron. 29. when he and his Princes had offered for the Temple 13005000 lb. of Gold, and 2537530 lb. of Silver, they offered it willingly, but with solemn Acknowledgements that both it, and the Heart and Willingness to offer it, was of God, and humble themselves under the sense of so great a Mercy as that Temper of Mind. I have only these two things to make Application of in this Affair: 1st, That the Woman was very sound in this Faith: 2ly, That she was very holy in her Life.  
The 3d Head is the Temper of Caleb's Mind, which is only described from its Diversity, and being alien from the Spirit of the Day; not only another from the Canaanites or Egyptians, but another from the Israelites. Eph. 2. it's the Character of one yet in the Gall of Bitterness, and under the Power of Satan, that he follows the Course of the World: he was none of that Spirit and Temper, his was contrary, and opposite to the Course of the World: they were blind and ignorant, he of great Sagacity and Judgement: they Unbelievers, Tempter's, Provokers, and Rebels; he a Believer, and an obedient one: they were proud, carnal, selfish; he not.  
1st. A Spirit of Discerning, a Spirit of Judgement and sound Mind was with him: indeed there was little Opportunity for discovering this, until the Wars and Wilderness were at an End; yet his Judgement and Reason (the grand Foundations of Learning) outshined no less than 603550 Persons, and all the Spies selected for Wisdom and Discretion: but afterwards he and his most illustriously shine as the grand Patriots of Learning in the World. Sancontathon the Phenician, about the Time of Judge Gideon, is reckoned the most ancient of Human Writers. Philo Byblius, who lived in Adrian's Time, about the time of concluding the New-Testament-Canon, turned it into Greek: this Man lived 5 or 6 Generations after Caleb. Berosus is another famed Author for Antiquity in the Chaldean Story, yet lived not before Ptolemy Philadelphus in the time of the Grecian Monarchy. At the same time Manetho an Egyptian flourished, who is epitomised by Africanus, that lived about 200 Years after Christ. We have nothing but Fragments of the former in Josephus and Eusebius. Annius Viterbiensis about the time of the Reformation, wrote 27 Books of Antiquity, and pretends (but without Credit) to give Compendiums of these Authors. But Caleb is more ancient than they, or Thales the Philosopher, or Homer the Poet in the time of King Jotham. The Pillars of Seth, from whence it's said these Men derived their greatest Antiquities, stood within this Man's Manors. Debir was the City of Pagan Learning, the most ancient Treasure of their Hieroglyphics, and the Mysteries of their Religion were treasured up there. Caleb gave Ptolemy (who got the Old Testament to be first turned into Greek, and sanctified his great Library with that Oracle) a Pattern, for he turned Kirjath Sepher, the City of the Book, into Debir, the Sacred Word, or Oracle, from a Copy of the Law he kept there, as may appear from the Scribes of Jabez, a very near Branch of Caleb, and the first we find of that Office, 1 Chron. 2.55. & 4.10. he was the Inventor of it, and on that Account more honourable than his Brethren, and left us a Form of Prayer, a Monument of his Devotion, O that thou wouldst bless me indeed, that thou wouldst keep me from Evil, that it may not grieve me; at once a Pattern of Piety, and Propagater of Writing next to Moses, who received the Art with the Law from God. The Work of a Scribe was to copy out holy Scripture from the Originals; though since printing a Bible is an easy Purchase, yet 400 Years after Christ, a Bible was a Gift not unworthy of an Emperor; and 100 Years before Christ, Ptolemy of Egypt was the only King had one in his Power. And yet above 1000 Years before that Caleb has got one in his City, and has there set up a School of Scribes for propagating Copies of it through the Land of Israel 
* 2 Chron. 2.55. The Scribes of Jabez are by some counted Levites, and by others Kenit, Proselytes, but against the Letter of the Text, which says they were Sons of Salma, the Son of Caleb junior, Grandchild to Caleb the Great. From which I observe, first, that though their Critical Office began with Ezra, yet as Transcribers and Copiers, they began with Moses and Caleb. 2ly. According to Saili in the Art, not only Egypt (as F. Simon says) but Babylon (Esth. 3.) and every other State had them, yet none like Israel, who received the Art in a more excellent manner with the Law; Euseb. Nierem. 3ly. That (against F. Simon and others subtly enervating the Prophetical Authority of the Scriptures) Scribe and Prophet are not to be confounded; there is no Man a Prophet but by Accommodation (as Ambr. or Hilar. An. 380. in Eph. 4.11. Interpretes nunc Prophetae dicuntur; Tertul. Thesaurus sacer Corban, eleemosynae sacrificium, mensa altar, pastor Sacerdos, yet Archisynagogus, diaconus Levita) except Persons inspired of God, Deut. 18.22. 1 Sam. 3.20. vide Dr. Pocock de porta Mosis. 4ly. The Notion of secondary Prophets, viz. Interpreters by acquired Skill, is of small Probability, and of most dangerous Consequence, Act. 2.27. & 13.1. & 15.32. & 19.6. & 21.9. 1 Cor. 12. & 14. Just. Mart. Ap. 2dâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Lib. 3. cap. 11. in the Epist. to the Corinth. Paul speaks of Prophetic Gifts, for he knew they had that Gift. Chrysost. in 1 Cor. 12.28. he that prophesies, speaks all from the Spirit, etc. the Subjection of the Spirits to the Prophets was to try if of God or not, if a real Inspiration or false Pretence. Vide Anton. Van Dale; If we admit of Prophets by Pains and ordinary Gifts, we endanger that infallible Foundation of Prophets, Eph. 2.20. on which we are built, and which is more sure than any Human Testimony, Joh. 5.36, 39 2 Pet. 1.19. , and together with it in Hebron a more ancient City than the most ancient Zoan or Tanais in Egypt, whither the Old Philosophers traveled to gather the Traditions and Dictates of the Ancients. Heaps of the greatest Antiquities in the World were to be found in Hebron; so that in this he seems preferable to Moses, who was instructed in all the Learning of Egypt; for he was instructed in all the Learning of Hebron or Kirjath-arba, where the Pillars of Seth stood, on which the History of Affairs before the Flood were wrote, Adam and Eve, Abraham and Sarab buried, from thence called Kirjath-arba, or the City of the 4 famous Persons. Although there is as much Disparity between the Lines of my proposed Parallels, as between the Years of Life in that Age and this; yet if we throw in the Advantage of Gospel-Light, there was not a Scribe at Jabez, that knew more, or as much as She; though Joseph was called a Zophna Paaneah, an Inspecter into the hid things of God, and Daniel, a Belteshazzar, one who had the Treasures of Bell revealed to him: for we with open Face, behold as in a Glass greater things than they. What Daniel obtained by Prayer and Supplication, with Fasting, Sackcloth and Ashes, as one greatly beloved, to wit, a crucified Christ, an everlasting Righteousness brought in by him, Dan. 9 and what Discovery he obtained of the Church's Vicissitudes, and the World's Revolutions until the standing up of Michael the Prince, we have all in clear History, excepting 2 Turns that begin almost to look upon us through the Dispensations of Providence: and in both of these I may safely affirm, that she had Knowledge beyond the common Attainments of her Sex; and I have often thought it was through the defect of her Library, that her Judgement and Sagacity did not render her very conspicuous in the World. This Knowledge is so necessary a Step to all Goodness, that it's both Sin and Shame, a present Loss, and Danger of eternal, not to imitate, or endeavour to outrun her in it: for a Man may have a kind of Knowledge without being good or gracious; but without Knowledge the Scripture asserts the Heart is not Good. A blind Eye is as good as an ignorant Spirit; it is this kind of Darkness makes up a spiritual Hell. The Lord says, his People were destroyed for lack of Knowledge: and as a Soul cannot be good, so neither can it do good; we cannot worship God: the Athenian Worship of an unknown God, and a blind Sacrifice, are both alike unacceptable to him. What a Nullity does Christ put upon the Samaritan Worship, when he told them, they worshipped they knew not what? And as it cannot do good, it cannot receive Good. Faith is the Soul's Hand; but a Hand without the Conduct of an Eye, may lay hold on that which never will support it. It's by Knowledge many are justified; it's by Knowledge eternal Life is begun. It is necessary in our Days, if we would be able to defend the Truth, or withstand the Gainsayers, to be not only acquainted with the Fundamentals of Religion, and the way of a Sinner's Salvation, but to extend our Pains to the uttermost Compass of things contained within Sacred Writ: for surely what God thought fit to reveal, and record in a peculiar manner for our use, it becomes us to study: we cannot count it misspent time to learn, when Omniscience condescends to be Teacher. But besides, there is this peculiar Reason for it, because the Deists, and they who deny the Divinity of the Scriptures, derogate so far from them, as to leave uncertain what's Divine, what not; of this kind are Eben Esra, Hobbs, Spinosa, Father Simon, the Author of the Five Letters, etc. for the Grounds of their Unbelief are generally built upon the Circumstances in 
* F. Simon finds three Authors to the five Books of Moses; 1. Himself, Author of the Law and Ceremonies. 2. The Public Scribes, Authors of the History. 3. Of many Additions, which he falsely concludes to be since added or altered, the later Scribes, who compendized the public Records. From whence he concludes; we know not what is his, what not. Or, as Du Verse divides the Scripture; 1. Some Divine, i. e. where it says so. 2. Some Humane. 3. Some Profane, as David's Curses.  Scripture least minded by Translators or Interpreters, as being of little Moment, some apparent Contradictions in Time, Place, Genealogies, or Titles; for Instance, Gen. 12.6. And the Canaanite was then in the Land: hence would they infer that Moses was not the Author of all wrote in these Books that bear his Name, and what is superadded by we know not whom, is not to be received as infallible. But there is no Foundation in the Text for their Conclusion; for what Absurdity is it for Moses to tell us the Canaanite was in the Land, when Abraham passed through it? neither is Reason wanting for it, viz. to give account of God's Fidelity to him in protecting of him when he passed even through it to take Seizing of it, though the Canaanite was there, whom he came to disinherit.  
A 2d Ingredient in this singular Temper of Mind was Faith, ver. 11. How long will it be ere they believe? Heb. 3.18. To whom swore he, that they should not enter into his Rest, but to them that believed not? But Caleb was not of that Spirit. V 9 Their Defence is departed from them, and the Lord is with us; fear them not. Heb. 3.16. Howbeit not all that came out of Egypt by Moses did provoke and disbelieve. And Heb. 4.3. They which believed did enter into Rest. He could not follow the Lord fully without Faith, nor was his Courage against so powerful an Enemy founded on any other Bottom: by human Eyes they were like a David before Goliath; nay in their own Esteem, and in the Esteem of the Anakims their Enemies, they were like Grashopers, Chap. 13.33. But by the Eye of Faith he saw God as a sufficient Confederate and Assistant against all the Strength of Canaan; the Anakims were like Grashopers in comparison of God, and the meanest Worm he assists. Caleb's Knowledge was qualified or specified by Faith: It is a common Axiom, that Knowledge may be without Faith, but not Faith without Knowledge; they are related as a living Creature and a rational Creature; ●●e may live without Reason, but not exert Reason without Life. This was a Grace in my Parallel, not only well rooted, but well fruited; the Service she delighted in, could only receive its Reward in the other Life. Jesus Christ was at once the Object of her Love and Trust; her Lot, with the most of Believers, had its wildersome Circumstances, and through it she traveled, leaning on her Beloved. The sacred Oracles, which are the Directors and Grounds of Faith, were the Objects of her daily Study. Peace with God, as the Mediator's Purchase, was the great Expectation of her Hope, together with the seeing King Solomon, with the Crown upon his Head, glorified in his Saints, and admired of all that believe: through whom her Faith was finally and ultimately terminated on God as a faithful Creator, from whom originally all Fullness flowed on the Head and Members of the Church, which she longed to see presented without Spot or Wrinkle. This is what of necessity we must imitate our Caleb in; without Faith there is no pleasing of God: they that believe not, are condemned already. Heb. 12.1. not only this, but all the Elders from Abel are proposed as the Cloud in the Wilderness to follow; nor is Adam and Eve to be excluded from being Drops of that dewy Cloud; for though on Marriage he called his Wife Ishah, of Man, or Woman, yet after the Promise of the Redeeming Seed of the Woman, he calls her Eve, the Mother of him that quickens or enlivens all; and the like Faith she professes and writes on her eldest Son Cain, I have gotten that Seed, the Man the Lord, I have born Immanuel, Gen. 4.1. as the most Critical do interpret the Words. The only Exception about this universal Necessity, at least among whom I have now to do, is Infants; it is supposed many of them are saved, but questioned if Faith have any Instrumentality in their Salvation, since Faith supposes Knowledge: nay the Apostle, Rom. 10. says, it comes by Hearing, which supposes not only the Exercise of a Spirit, but of bodily Organs. I shall say the more to it, having just now received a Letter about it, and two days ago another, beside Visits. I do profess it to be my Opinion, but not a necessary Foundation, no not to any Doctrine I then proposed; for Charity for their Salvation through the Righteousness of Christ, which the Letter grants, is sufficient for all the Intents I mentioned it for: however I shall show my Opinion is neither singular, nor wants Probability. As to the first, it's the common Opinion of the Papists, as we may see from Bellarmine and Gregorius de Valentia on Baptism; so Suarez on Thomas; and the Conference at Ratisbon, they deny that Infants have actual Faith, but grant habitual, which is sufficient for my Intent: but if we go to the Lutheran Churches, they universally ascribe an actual Faith to Infants; their Arguments are, that the Spirit of God which asserts that they that have not Faith are in a State of Condemnation, Mark 16.16. John 3.18. does assert that little ones have Faith, Mat. 18.6. Whoso shall offend one of those little ones that believe on me; the like in Mark 9.42. Ver. 36. we find that it was such a Child that Christ took in his Arms, such an one that has Angels for its Guardians, such an one as the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 18.15. such as were brought to Christ in the Arms of others, not on their own Feet; the Bringers whereof the Disciples rebuked, not themselves, being uncapable of Converse: Jesus says, the Kingdom of God consists of such. And if there were no actual Sin in them, I should be apt to have Charity for all of them: for the much more on the second Adam's Side will scarce suffer any to be condemned where that is alone, without the least Fruit or Effect. The greatest Objection lying against these Texts is, that the Infants spoken of, seem to be capable of Offence: to which, if we take the Interpretation of Chrysostom, with other Fathers, for an answer; to offend here is not barely to give an evil Example, but to reject, which was a Fault Christ reproves his Disciples for: the Interpretation is the more receptible, because Offending and Receiving are put in opposition to one another. The common Opinion of Calvinists is, that they have the Seeds of Faith, or some Gift like Faith, or a certain Inclination to Faith: so that there is scarce any Party left but Socinians to join with in denying Infants to have any Faith 
* Indeed Mr. Lock denies Ideas innate, but determines not how early they may be conveyed by Senses, neither does he ever pretend to bar Heaven's. Influence from creating Ideas in a Soul where its Case is not a span long, nor its bodily Tools fit for Work. . Indeed Socinus says about the State of Adam, that it's ridiculous to attribute Faith in God to Infants, and is like to the Dream of a feverish Man: but I cannot dream of any particular Persons interested in the Righteousness of Christ without an Union to Christ; and how one can be in Christ without Faith, or the Spirit which works Faith, is more than I can conceive of, or than the Scripture informs me of, which as generally attributes the Applicatory Work of Grace to the Spirit as the Redemptory to the Son. (2) I find some sanctified from the Womb, and even that sanctifying Grace in such Exercise, as to move the very Organs of an Embryo in the Womb. Luke 1.44. The Babe leapt in my Womb for Joy. Jer. 1.5. Before thou camest out of the Womb, I sanctified thee. How Sanctification can be without Faith is inconceivable, that being it the Heart is purified by, that the Soul lives by, that we are clothed with Righteousness by: there can no Assertion be more without Exception than that John 3.5. Except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of Heaven. Flesh and Blood cannot enter there; and whatsoever is born of the Flesh is Flesh: so that one must be born of the Spirit before he can enter thither. But 'tis observable, that the Spirit blows where he listeth; neither the Indisposition of the Body, nor the Corruption of the Soul can impede his Creative Influence: and it seems to me very unreasonable to deny a Spirit's Converse with the Father of Spirits, without a Capacity of conversing with Man: in order to the one, the Soul must learn how the Glass of the Senses represents such Objects to it; nay there is need of Learning and Observation to know the right Hand from the Left, it's a Relation few of 40 Years understand: a Hand is a necessary Organ to the Body, but a very foreign extrinsical thing to the Soul. If we come from Scripture to Experience and Observation, we find it essential and necessary to the Soul to think; it's as natural for a Spirit to think, as for a Body to be long, broad, and thick. 2ly. Wherever Thoughts are, they are good or bad: Gen. 6. The Imagination of the Thoughts of their Heart are evil continually: All that proceeds from a Spirit, is moral. Christ says, that defiles not a Man which goes in at his Mouth, but what comes out of his Heart. 1 Cor. 15. As the Father of Spirits is a quickening Spirit, the Soul is a living Spirit, the Image of him who is a pure Act. How can it live without Thought? (our Body cannot without Motion) or be sanctified without good Thoughts? If that sleep, what can awake it? 3ly. We find it was a common Opinion in Christ's Time, that an Infant was capable of sinning before it was born, which he never thought worthy Refutation or Denial; Did this Man sin, or his Parents, that he was born blind? If being born blind, was the Punishment of foregoing Sin, than the Infant could act Sin; why not Faith too? 4ly. Can they inform us of the Difference between a Soul newly form by the Hand of God, and after ten or twenty Years of Age, that a Creative Operation of God should be needful to work Faith in the one, but not able enough to create it in the other? One should not make Exceptions to the Scriptures general Assertions, without some clear and solid Reason; this the Socinians grant. His common way of saving is by Faith, and common way of working Faith is by Creation; and what Impediment can resist or render the Subject uncapable of that Influence? Original Sin is more powerful by Habits radicated in the Adult than in Infants; the part of this now under Consideration is the Want of that most like Image of God (the Sense of Likeness and Image, an Hebraism;) God cures that Privation by planting it in the Soul: the Scripture informs us it consists in Knowledge, Righteousness and Holiness. Are the Infants sanctified without being transformed into the Likeness of God? that is a Contradiction; and it is as great a one to imagine the Image of God without Knowledge. Psal. 8.3. Out of the Mouths of Babes and Sucklings thou hast ordained Praise. This is not objectively only, as the Heavens declare God's Glory, but actively with their Mouths; which (Mat. 21.15.) was fulfilled by the little Children that went with their Mothers to the Temple: though (Luke 18.) the Disciples began (it's like) the Hosannas, yet even Sucklings of two or three Years old filled up the Chorus: And could their Tongues praise him, and not their Souls think of him? I cannot imagine, that the Difference between a Suckling's Soul and a newborn or unborn Babe's is much. 5ly. Can all the Pains of an unregenerate Man study himself into a Spiritual discerning? 1 Cor. 2.12. The natural Man knoweth not, etc. And can the want of that Pains hinder the Holy Ghost from induing the Soul with that holy Unction? Suppose the Child die, and be carried in the Arms of its Angels to Glory, will it want Knowledge there? or do the unprepared Organs, while in the Body, prevent the Holy Spirit's Influence? 6ly. Take the Experiment of a pregnant longing Woman, and we may find Willings and Nillings, Inclinations and Aversions as powerful in an Infant unborn, as in the most adult Age. Is the Soul already able by its Maker's ordinary Influence to reach, and govern the Imagination of Child and Mother both so early 
* If from the Mother, the Creator's Influence is more still; but that the Longing is from the Child, not the Mother, we may conclude, first from this, there are not such powerful Appetites in her when not pregnant. 2ly. Suppose immediately bringing forth by it, the Mother longs no more, the Child continues to crave, refuses all things else, most greedily eats that, (though Food that needs a most strong digestive Disposition) and is easy and satisfied with it. , and his regenerating Influence not create as powerful spiritual Inclinations towards himself? May not the Object be as particularly distinguished and determined, and as closely apprehended in Spirituals? and shall not that be called Faith? 7ly. It is a common Dictate, that many Probabilities make a Demonstration, or sure Argument; and I shall give as many more when these are answered: but I am afraid I have given too many for such an end.  
I shall conclude with Rom. 9.11. from which I make these Remarks: 1. He denies not thinking, but doing. 2. He denies not that Infants may do Good or Evil in the Womb, for he makes two Negations, neither. 3. He asserts that God had both elected and called the one; 1st, Before Birth: 2ly, Yet more early, before doing Good or Evil (says Jac. Alt.) before the struggling in the Womb, Gen. 25. God having called the one in the Womb. The Enmity between the two Seeds made Rebecca's Belly the Stage of the begun War; the Lord tells her, there were two manner of People in her Womb; this Text tells us that God's Calling made the Difference 
† For, viz. The Elder shall serve the Younger, is by Paul said, ver. 13. to arise from God's Love, and ver. 11. to break forth first in Calling. Or the 11th ver. is the Sense of two Scriptures, Gen. 25.23. and Mal. 1.2. Love is explained by Purpose, and Mastery explained by Calling. The Spirit of God in Hosea 12.3. applies as little a Story as this Struggling to the Spirit of God as Author, Gen. 25.26. his Hand took hold on Esau's Heel. Hosea from this most sharply reproves Jacob's Posterity as degenerating from their Father; You (says he) confederate with the Assyrians, and carry Oil to Egypt for assistance, but Jacob took his Brother by the Heel in the Womb; how entirely did he depend on God's Assistance, how early did he long for the Inheritance, how highly did he esteem the Promises? And he adds another Instance of the same, ver. 4. from Gen. 32.24. from which we may further conclude, if his Victory over the Angel was by Faith, so was his Wrestling with Esau in Faith. Joh. Schmidt draws this Doctrine from it, Infants are capable of the Spirit's Illumination and Operations; for by this Grace he wrestled with Esau. . Faith is always esteemed the immediate Effect of Calling. Now here were Works and War in the Womb: Works and Victory are through Faith, for the Children being not yet born, neither having done Good or Evil, that the Purpose of God according to Election might stand, not of Works, but of him that calleth. I have treated this as an Opinion all along for Faith as it is God's Gift; the Father's drawing to the Son, by persuading and alluring, and the Son's apprehending the Soul immediately, is all that I think necessary to plead for, since Faith justifies as it unites to Christ; and I am sure if the Father's drawing, and the Son's apprehending unite not our coming, our believing which is the Fruit of it, will not: his Calling unites as much as our answering; and the Denial of this in Infants seems very strange: it is safe enough to assert Salvation in some without Means, or under other Means than we enjoy; but to assert Salvation without Grace, either redeeming Grace in the Son, or applying Grace in the Spirit, is trampling on Christ's Blood, and doing despite to the Spirit, setting up another Gospel; and to think the Spirit works different Effects in different Souls, is as absurd: there is one Faith, as there is one Spirit; what are contrary to the Effects of the Spirit in the Gospel are Fruits of the Flesh, and Faith is the first Fruit of the Spirit: or to think that the Spirit of God is in a Soul, dwells there, works there without Effects, is as strange. I have always, as Hen. Alt. put this among my Problems, i. e. abstruse Questions, yet do think it of greater moment, than that about Infant-Baptism; for the one is about the manner of a Gospel-Ordinance, the great Virtue whereof lies in doing it with a good Conscience, there is nothing in the Ceremony of moment, abstractly considered: the other is about Gospel-Grace; if one kind of Grace for the Old, another for the Young; one kind for the Dumb, Deaf, Distracted, and who had no Opportunity of exercising their Senses about external Means of Grace, another for them who have; if God, who has not limited Means by Grace, has limited Grace by Means; if the Spirit cannot sanctify my Soul, and fill it with Faith, Love and Patience, because when an Infant I lost my hearing; if one Man can be justified by another's Faith, viz. the Parents, or Christ's, as Antin. say, as well as another's Righteousness, viz. his; 1 Kings 14. there was some good thing, a real, spiritual, acceptable Good in Jeroboam's young Child; there is little reason to think it was conveyed by means of Grace, the Education of a Pagan Idolatrous Family did not afford it, though under some Places of Popery it may; the Child may be was not yet capable of any.  
But I shall return to the Adult. If Faith be necessary in Infants, surely it's necessary in the Adult: if without Hope, we are without God; if without Faith, we are without Christ, the Word preached has never profited us, the Gospel is in vain, and its Grace too to us, if not mixed with Faith: but where it is, all things are changed from a State of Death to Life, the Soul lives by Faith; it's worse than a dead stinking Carcase, until Faith dawn in it. 2ly. It brings Light into the Soul, that was like a Dungeon before; it is the Evidence of things not seen. 3ly. It's an humbling Grace, for by it the Soul is convinced of its Sin and Gild: a Man will never own that he was conceived in Sin, born in Iniquity, by nature a Child of Wrath, until the Light of Faith shine; that will make the Soul say with Job, I have heard of thee by the hearing of the Ear, but now having seen thee, I abhor myself in Dust and Ashes. 4ly. By Faith the Soul glorifies God, Rom. 4.20. as Abraham did, it will honour him in his Precepts, Promises, Providences; it will bring every Imagination, every Thought and carnal Reasoning into subjection to Christ. 5ly. By it the Soul is preserved in danger, 1 Pet. 1.5. it's the Soul's Shield of Defence, and Sword of Defiance. 6ly. By this we have Access to God, and approach the Throne of Grace with Boldness. 7ly. By this we are patiented in Tribulation; we can suffer Reproaches, while we trust in the Living God, and have hoped-for things realized and presented to the Soul. 8ly. It's a Rarity, and yet a very seasonable Grace. Egypt was a Type of Popery, and the Wilderness a Type of the Brinks of the Church's Deliverance: Faith was then rare, but 2 of 700000 entered Canaan for want of it, Heb. 4. So Christ says, When he comes, scarce shall Faith be found upon the Earth. Would we know the Reason of our turning thus into the Wilderness again, when we thought we were on Mount Pisga? we want Faith. It's the very time for the Faith and Patience of the Saints, and they want it; like the foolish Virgins, some want Oil, all are asleep when the Bridegroom calls. 9ly. As it's rare, it's difficult: it's as easy for God to produce it in the youngest Infant as in the oldest Man; it's a Fruit of the Spirit of God, not of our Spirits: all things in Man are against it, nothing for it; the stronger his carnal Reasonings grow, the more difficult is the Work of Faith: The Philosophers were the Gospel's greatest Enemies. To suppose it in Adam before the Fall, had been to suppose what was repugnant to, and would have overthrown his State. Fallen Man needs the Spirit to convince him that he is in Unbelief, needs Christ being given for him, needs a being given and drawn to Christ by the Powerful Arm of the lord Let not us be among the common sort of Israelites, that despised the pleasant Land, and believed not his Word, Psal. 106.24. who could not enter in because of Unbelief, Heb. 3. last. Zachariah, who walked in all the Ordinances blameless, was struck dumb 9 Months for an Act of Unbelief, Luk. 1.20. Christ upbraids his Disciples for defect in another Act, Mark 16.14. We have great and precious Promises of a better Canaan, a more glorious Theocracy; let us strive to enter by Faith. The Emperor's Victory over the Turks, his planting his Ephodical Tent between the Seas in the glorious Land, would open a Pisga Sight of it to us, Dan. 11.45. Shall not we believe God's Word? or can we deny his giving of it? His Word, his Promise, his Covenant, his Oath we have, his Seal we have, the Experience of our Fathers we have. Was not God always faithful?  
Obj. But we cannot believe of ourselves.  
Answ. 1st. We can forbear many things which may hinder the Exercise of it, as a Woman may prevent Miscarriage. 2ly. We can be humbled for gross Sins, and let Convictions take place. 3ly. We can use Means, and be diligent in the practice of all Ordinances. 4ly. We can be watchful in the use of them, waiting with Fear and Trembling, if the Angel will move in these Waters. 5ly. We can try it, endeavour, go about it, seek out the Promises, meditate on them, propose them. 6ly. We can do this in subordination to God, waiting if he will bless the Loaves in the eating. 7ly. Exercise Acts of Self-renouncing in the Performances, Gal. 2.16. even the very Act itself: That we might be justified not by the Works of the Law, but by the Faith of Jesus Christ.  
3. A great Esteem of Divine Blessings and Favours: They despised the pleasant Land, Psal. 106.24. Deut. 8.7. Hos. 2.8. This Caleb did not, he greatly esteemed the Land: there is yet a better Country and City (Heb. 11.) in our Promises. My Parallel was a great Admirer of this New Jerusalem, and no unthankful Undervaluer of our Day of small things; she was not of his Temper, who preferred a part of Paris to a Portion in Paradise. All come short of this Pattern, who love Egypt. If any Man love the World, the Love of God is not in him. 2. If any are lazy, and strive not to enter by the straight Gate into this Rest. 3. When Heaven is not counted worthy the Dangers and Difficulties we incur by the way, when the Anakims conquer our Faith. Let us think on singing the Song of Moses and the Lamb, of the 5th Kingdom in Succession.  
4. A Public Spirit: Her Pains were not so much for building her own Family as the Church of God; a great and pious Zeal of this kind was like the Sacred Fire on the Altar that never went out: I may say, she went about continually doing good; to the Rich, minding them of their Duty with that Prudence, that I never heard her complained of as a busy Body or the like; to the Poor, relieving them: the Decay of this is of a mighty threatening Aspect. Many counted Patriots of their Country, have discovered Self too much, a powerful End and Principle, and the Effect of it is among the Body of the People; they think there is no such thing as Tribuni Plebis: If any Man seem to show a Zeal for his Country, the Vulgar Verdict is, Does he want a Place? never was a Nation less liable to idolise the Princes of their Tribes, yet no doubt there are Calebs' among them; without some remarkable Revolution, none or one is like to be our Lot. The Heat of Contention between Non and Con never did appear more abated: this Government seems like the Tree that sweetened the Waters of Mara; yet where is the Man of so public a Spirit, as to reform the Abuses both Sides complain of? One is that the Curses of the Law should stand in place of the Discipline of the Gospel: public Prayers are constantly according to form said in Lent for mending this; hence is a public Acknowledgement that the Church wants the primitive Discipline. 2ly. That there should be no Partition between the World and Church of Christ, no Door of Entrance into the sacred Society of Saints: this has made the Church the World, the vilest and most abominable of Men (like the Abomination that maketh desolate) sitting where they ought not, profaning the Lord's Table, confirming their own Damnation: it were a Season to perpetuate the Honour of some Public Spirit; but most mind their own things, few Christ's.  
5. Of a Peaceable Spirit. Caleb was none of the seditious Rebels that were for casting off Moses, and making another Captain, under whom they might return to Egypt. My Parallel imitating our unerring Pattern, has often rebuked such hasty Disciples, that were immediately for bringing Fire from Heaven on Samaria; she was no Despiser of Authority, though a Longer for that fifth kind of Government, that all the Kings of the World shall never prevent: happy they who kiss the Son, and put their Trust in him. It is nigh and necessary: Let us follow Caleb's Example, not a Corah's or an Absalom's, filling our own Place, doing our own Business, and with Faith, Prayer, and Patience wait for Christ's second Coming.  
6. A Spirit of Courage and Charity: he would have ventured against the Sons of Anak; he run the Risk of the turbulent Rabble, when nothing but God's immediate appearing could have saved his Life. He would fain have saved Israel, and have persuaded them not to rebel against God, whatever was the Consequence. Moses shown yet more of this Spirit, who preferred the saving of the People to the monopolising all the Promises, and the whole fruitful Land for his own Family.  
7. Of an healing uniting Spirit. If she found any to be of the Household of Faith, it was not in her Power to shut up Bowels of Compassion; though she was settled in particular Fellowship with them whose Customs her own Judgement most harmonized with, yet she was for a Bond of Peace wherever there was Union through the Cement of the Holy Spirit: she was not for rejecting whom Christ had received, a great Rule for Communion. Rom. 15.7. Though their Faith be weak, yet (Rom. 14.1.) they are to be received, and not tormented and vexed with doubtful Disputations about Meats, or keeping Days, or some one particular Ordinance, as that of Circumcision. At first the believing Jews rejected the Fellowship of the Gentiles for want of it, they unjustly compelled them to it: But afterwards, when the Roman Governors began to distinguish between the Jews and Christians through Pliny's Information, and that the Jews were hated of the Romans, and cut off for their cruel Murders and Slaughter, but the Christians more favoured for their peaceful Tempers; some of the Gentile Believers, though unjustly too, rejected the Communion of the Jews, this was Diotrephes' Fault, 3 John ver. 10. Ecclesiastic 
* Vide Ittig. de haeres. & Stockmannum.  Authors inform us, that his Pride in doing by himself what was only in the Power of the whole Church to do, was his great Sin. There is in our Day the like Fault among some about Infant-Baptism; the less the Difference is, the greater the Sin is in making that Difference a Partition-wall of Division. The Difference is not about the total neglect of the Ordinance [though I do hear some are run to that Extremity] both Sides grant its Necessity and Use as an initiating Ordinance, the first visible Mark of a Disciple or Christian; he that utterly omits it, is by Profession a Pagan, though it may be a Believer: indeed he deals basely by the Saviour he believes in. 2ly. The Difference is not about the Subject (I confess some run to the Extremity here too, baptising all presented to them) viz. Believers; for if we did not think that some Infants had Faith, we should baptise none of them: The Question is then about the Objects or Grounds of Charity. Now let the Error be on which Side soever; the Question is whether it be a sufficient Ground of Separation, or refusing Communion, because my Charity is more extensive than yours. I (may be) think, since God has revealed it, and we see it fulfilled, (though not without many Exceptions of bad Children) that God's common Road and Method of bringing his Elect upon the Stage of being, is through the Loins and Bowels of them that are Elect and Believers, though he has not tied himself to it, (than indeed it would be more than a Ground of Charity) there being many Proselytes in all Ages, even out of Cham's Line; yet this is the King's high Road: and indeed the Stop that was put to it (in cutting off this Entail among the Jews, and beginning afresh with the Gentiles, engrafting these formerly wild Branches to suck fully as much Spirit and Oil from the Root as the native Branches) was such a Deviation from this wont way of Divine Influence, that it has been but once in the World, will never be again, was not without repeated Prophecies to prevent stumbling about it; and that once was not a total Deviation from the common Road, many being continued. 2ly. Because it was for a time only: touching the Election, they are beloved for the Fathers; there is a Life and Resurrection to come to their Dead 
* I desire in this to be understood as observing the Difference between the Jewish Church, and God's Method of propagating Churches among the Gentiles, . 3ly. They have no gross Iniquities, no visible Outbreaking, no apparent Blains or Boils from the bitter Root of Original Sin; they have only against them what is conveyed through the first Adam, and what secret Emanations from it are contained within the Compass and Sphere of pure Thought or Imagination. But then we have the much more of abundant Grace, the much more of the second Adam for them. I do assert that this Extent of Charity in any Man, though professed and put in practice, ought not to be a Bar for which any Christian Church should refuse him Fellowship and Communion.  
The second Difference is about the Manner or Quantity of Water this initiating Ceremony is to be performed with, if Dipped or Sprinkled. Let us now take a like Case we can think on without Prejudice, viz. the Cup in the Lord's Supper: Suppose then some scrutinous Mind, and scrupling Conscience should question whether any receive the Lord's Supper, who drink not a whole Cup; it is said, Drink this Cup: Is sipping drinking? or is a Sip a Cup? Would it not be unreasonable to refuse a Man Communion that would only take a Sip, when the Body of the Church were for each drinking a Cup? It would be of this Importance; Sir, you shall not be of our Church, if you take not off your Cup. Some Controversy like this was between the Gentile Christians and Jewish, notwithstanding which Paul (Eph. 4.) informs them the Baptism was one, One Lord, one Faith, one Baptism. From Mount Sinai until Christ's Resurrection, that is, during the Jewish Church-Constitution, Dipping was the manner; after Christ's Resurrection (Mat. 28.) he gives a new Institution more suitable to the Constitution wherein he intended to make light Burdens and easy Yokes; after which we hear not of their going to the Water, but the Water coming to them, Acts 10.47. Some other differences (Acts. 19) there were between John's Baptism and Christ's, but that is not my Business; it is Union, Love, Peace, notwithstanding that Difference, that is my Business, and shall conclude it with a Saying of a Friend and Brother, If a Seal should be set to a Blank sometimes, and God afterward condescend to fill up the Bond, however valid such an Act might be among Men, no doubt it's good in the Sight of God.  
The 4th Branch is the Practice that flowed from this Temper of Mind: He followed the Lord fully, wholly, constantly, uprightly; there was a Fullness in what Good he did. This Fullness 
* Josias turned unto God according to all contained in the Law. David had respect unto all God's Precepts, and refrained his Feet from every evil Way, Psal. 119.128. I esteem all thy Precepts concerning all things to be right. Eustathius says, the Law is copulative in the Precept, Love God and thy Neighbour, but disjunctive in the Threat, Do all or die: Mat. 23.32, This aught you to have done, and not left the other undone.  respects the Rule of our Practice and Profession; he was not for half-work, almost a Christian, he was for all the Parts of our Duty to God and Man, a sound Faith, a holy Life, pure Worship, and appointed Government. Search most of Professors, and you will find them lame in some of these. But I must say of this good Woman, she was good at this too; though she was of large Charity to others, she laid strict Bonds on her own Neck, and was faithful to the Light God gave her. And this is a singular thing in our Day: many think Doctrine and Practice are to be minded, but the other two, especially Church-Government, is a Matter of Indifferency; and yet it's visibly from a Defect in that, that this Nation is so full of Unholiness, the sacred Privileges proper to Believers being thrown to worse than Dogs, before whom such Pearls are not to be cast. I shall propose to every conscientious Christian the Method of Turetin's defending the Reformation from Popery: It pleased God (says he) to open the Eyes of some, who saw themselves instead of being in a Church of Christ, to be in a Society that had Error in its Doctrine, Idolatry in its Worship, Tyranny in its Government; it was unlawful to live in that, and unlawful to live without public Worship: to prevent Sin in either Extreme, we did confederate into Societies for public Worship, and called whom God had enabled and sent to public and sacred Office, for administering Ordinances and Discipline among us. The like says Mr. Claud on the same Subject. Strauchus adds, that the Civil Comitia of Spire had no Power over them in Matters of Faith or Worship, and therefore the Protestants, though fewer in Number, acted nothing repugnant to the Constitution of the Empire. Nor has a Synod to do with any thing but the Churches they represent in the Affairs that are sacred. 
* The Clergies intermeddling with the National Affairs, has provoked nursing Fathers to be cruel Step-fathers'. The Church's grand Apostasy began together with her Inroads upon the Civil Power: and indeed where two Powers are of equal Extent, that which governs the Mind most, is like to command most; if the one promise Heaven, and threaten Hell, and render it credible to the ignorant; the other only promise Protection from a foreign Power, who will let him be Cobbler still if he live peaceably, and threatens only a temporal Death that sometime shortly he must suffer; we may easily guests, and hundreds of Years Experience hath evinced who shall be Slave, who Governor, Pope or Emperor, King or Synod.  It is true, this Affair is but a Hedge, but we have a most doleful Prospect of the Flock's Condition by its Removal, or never being built. See you that design the Good of your own Souls or Posterities, who value Loyalty to Christ as King, who would do as much as you can to reform a Nation, get into, or build up Church-Societies with Walls of Government, Doares, or Ways of Entrance to the Good, all the really Good, and thundering Exits to profane Hypocrites, when their Vileness discovers them. It is neither the Interest nor the Duty of a Magistrate to meddle in this: they sweam on the People's Inclination, the Sin lies at the Door of Wellwishers to Reformation; the hunting out of bad Houses is a good thing, but it will never do the 10th part of Service, though it should succeed, that this will. This may be my last Sermon too, and I leave it as my Advice; nay, the Counsel of Jesus is rejected in the neglect of it. You have here a double Pattern, a Caleb in the old Church, in the Egyptian Wilderness, contending for Obedience to the Theocracy they were under; and a Parallel of exact Conscientiousness to our Gospel-Christocracy. Civil Government is but human, in comparison of its Divinity. The Church at first had her Customs, 1 Cor. 11.16. and these were copied from Paul's, 1 Cor. 4.17. that were uniform in every Church, and Paul's from Christ, 1 Cor. 11.23. The Form of the one is Arbitrary, for the Good of the People: the Form of the other settled by him that is the Wisdom of God, and cannot err in what Means conduce most to Souls Good; his is the only way of correcting abounding Offences: the Magistrate's Sword is the Medicine for Injuries. Let us leave Sin to God's alone immediate Government; Against thee, thee only have I sinned 
* The Popish Abuse of pretending to pardon arose from the primitive Practice of absolving from Offences, the Church thereby signifying her Satisfaction; but it's Blasphemy for Man to pretend the other, and Folly for the Sinner to multiply Offences by Confession, when he only violates God's Law, and offends his Holy Eye. . Let us be like Zachariahs and Elizabeth's, walking in all the Ordinances of God blamelessly; this is our Lord Jesus Christ's great Ordinance, Mat. 18. at large. If I be off of my Subject, I am in in my Duty, as is every one that loves our Lord Jesus Christ. And though the Person I speak of was a Woman, I may say I know not whether her Skill, her Zeal or Conscience did most outshine in this very thing. And when I again consider, I stand amazed to see Men of grey Hairs, good Men, serious Men, that excepting hearing a Sermon, or going to Prayer, never make Conscience of any other Ordinance, as if the rest had been appointed by some other Authority; they pray, and cry for the Seal of the Spirit, but will want it before they subject to a sealing Ordinance: they are grieved for abounding Scandals; while their 'Slight and Contempt of Ordinances is as influencive an Offence as Whoring or Drinking. Surely, says a young Convert, there is little Religion, or Acceptableness with God in such Duties, else such and such a good Man would not contemn them so. Such Professors in neighbouring Nations would be counted Atheists, however we esteem them here. He that dare to pick and choose, may on the same bottom throw off all. My Judgement leaves a great Bulk of the Nation's Profanity at such men's Doors, whatever they think of it.  
2ly. A fullness in following the Lord comprehends true Principles and Ends in our Profession and Practice. Israel was an empty Vine, bringing forth Fruit to herself. A selfish End makes an empty Action. This is chief to be regarded in our Profession, for a Man's own Soul is not edified by that; it's to glorify God in the Edification of others. A good Man is satisfied from within himself. A Soul is strengthened, increased in Knowledge, Holiness, Heavenliness, comforted, assured in Faith by the Ideas and Thoughts God raises up within the Soul: but the public Show or Appearance a Believer makes by his professed Subjection to every Ordinance of Christ's Appointment, is to edify others. God makes Men Lights, to be set in Candlesticks for others. Churches are set up out of Loyalty to Christ; but what is the End, but the Growth of one another, and the Conversion of Strangers? I should say more than would be believed by Srangers, if I should give account of this Woman's Charity to Souls; and as there was a Fullness with respect to the End, so to the Principle; though harmless as a Dove, yet not like Ephraim, a silly Dove without Heart. Her Comfort under her Crosses, her Constancy under Discouragements, her conscientious Subjection to Ordinances, in the World's Esteem, and bulk of Professors, too vile and contemptible, her Courage under Persecutions, her Contentment under Circumstances that would have filled hundreds with anxious Care, her Charity never abating upon Temptations from straightening Difficulties at home, which at last her Faith may be said to conquer more than her Pains, no Hypocrite could ever paint the Fruits of the Spirit, to such a Life, Heat and Motion, never yet were drawn by any Pencil: Her Pulse and Zeal, Warmth and Works, left no may be's in any Soul that had the Spirit of discerning. One of her Christian Sisters had assurance without Clouds (though with a most painful torturing Distemper) 40 years together. Her own Life of Faith wanted neither Joy nor Peace. I wish that some poor Earthworm, some covetous Miser might lay to Heart the Ease and Pleasure that consists in being a faithful Steward; that the rampant Prodigal would consider, that though he may rebel, the Godly only doth rejoice. Theirs is like the crackling of Thorns under a Pot, a Noise not very harmonious nor delightful; and the end is Ashes: but the Joy of the Believer is all his Life, is in his Death; Death's Ghostly looks, his severe Blows, his tormenting Wracks, cannot embitter this Cup of Joy: as I am informed it was with her; my Joy in the end, is Joy without end. This is another Ingredient of Fullness, a Fullness in degree, a Fullness of Joy, when all our Sorrow flows only from want of more Holiness, when with Lot it's only from the Sins of the Sodomites we live among; our Tears with David are either because the Wicked transgress the Law of God, or our own Infirmities prevail into Deformities. Consider, O secure Sinner, that every converted one is a Child of Light, begotten of the Father of Lights; and the Seed of Grace is a Seed of Light. Now the meanest Light in the World will dispel Darkness from itself, and in some measure communicate it to others: the Stars will sparkle in the darkest Night, a Candle will conquer a large Room of Darkness; nay, the faintest Light of a dried or scaly Fish, or rotten Wood, will remain invincible against all the Power of Darkness: there is no Faith without some Assurance, nor no Grace without some secret Joy. If our Joy and our Hopes be in the serene Air of Heaven, the Tempests below cannot extinguish it.  
3ly. A following the Lord uniformly, and proportionably, is a following the Lord fully. 1 Tim. 5.21. That thou observe all these things, without preferring one before another; and that thou do nothing partially. The new Creature is neither maimed nor monstrous; there is a comely Symmetry in a Christian's Growth; all his Zeal and Devotion is not terminated on one Ordinance; according to the Weight and Moment of the Matters of the Law, they are of Value with him: he is no Pharisee to neglect the weightier Matters: he values an Interest in Christ above all: next an holy Life, he esteems a Profession under all Marks of Christianity, and is jealous of every other Mark, lest it be the Beast's and Dragon's: he prefers a whole Set and Species of Precepts and Ordinances to the Mode of one, that may be debatable too. The Church's Hedge has many Stakes in it: the neglect of that is not the neglect of one Command, but of a whole Series, and the Means of quickening and giving Life to all.  
4ly. A following the Lord fully, is to follow him in all Places and Times; whether the Company be for Truth or against it, they are for it, not imprudently casting Pearls before Swine. But Truth is then like a Fire in the Breast, and a Flame shut up in the Bones, when derided and opposed; and when Season requires, is defended and vindicated. Religion rules the Conversation in the Shop or Market, Court or Kitchen, as well as in Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says Aristotle in his Ethics. A Caleb is a true Cube; throw him where you will, he falls on a Square. True Gold wastes not in the Fire, rusts not in the Water. He is not a Pharisee, good in open view, nought in secret; nor of the vain Religion James speaks of, that lies all in the Tongue, and yet not able to govern or steer that aright. He always minds an overlooking and overhearing God; he fears continually, and his Faith and Love keep pace with his Fear.  
5ly. A following the Lord fully consists in a constant Desire and Endeavour after a Fullness; fully and following after will consist (without repugnancy) in no other sense. We find the Angels following after Knowledge, prying and searching into Divine Mysteries; and we read of them rejoicing in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 's, I have found him, I have found him, 4000 Years after their Creations at least, Eph. 3. And shall the Angels in the triumphing Church above run to and fro for the Increase of Knowledge, and the Angels below stand at a stay, and say, it is enough? Did the Prophets in the Old Testament, search into Brim and Bottom, Time and Place, Manner and Matter of their own Prophecies, and shall not we? A thriving Ministry would make a thriving People, and a thriving People would make a diligent Ministry. Do not cry to your Ministers, Pray preach easy things, and smooth things: do not satisfy yourselves only with old repeated things, when it's the Command of Christ that the Scribe be Learned, and able to bring forth New and Old. Make your Pastors live without Care, in caring for them in worldly things, that their Care may be alone spent in providing Food for your Souls. It is not to be told in Gath what Grashopers we are in comparison of our Fathers, by this very thing. Heb. 6.1. how pathetically does Paul exhort the converted Hebrews to leave the Principles of the Doctrine of Christ, and go on to Perfection? Is there not some Truth in the false Calumnies of the Profane, who spend their Sabbaths in the Fields, Beds, or Taverns; who say, We can tell all that we shall hear at Church, we know more than we can do? But new Arguments might make them believe that more firmly; and if they believed what they pretend to know, their Faith would make a new Life. Did they believe that the Lord is good to those that wait on him, and to the Soul that seeketh him, they would not slight such a gainful Trade. Let us then through Hearing, Reading, Praying, and Meditating, follow on to know more fully, to believe more fully: Let our Faith grow more stable and fixed at the Root, by clear Evidence and powerful Arguments, watered with the Dew of Heaven, until it come to a Demonstration of the Spirit, and full Assurance of Faith: Let it be like the spreading Vine, stretching itself, and by its tendrel Fingers laying hold of every Promise: Let it flourish in Comforts, and fructify like the Clusters of Eshcol, that were planted by the upper and nether Springs: To have a more full and perfect Patience, until we are capable to possess our Souls, and our Souls possess us in Want and Weariness, in Reproach and Flattery, that the things of the World, and Persons too, may still be an Obiter in Comparison: To have a more full Practice, do not say like Balaam, Let me die the Death of the Righteous; come, let us live their Life, a holy Life, a penitential Life, a self-denied Life, a Life not like others: The World's Custom and Course is the high way to Hell; If we do his Will, then shall we know the Doctrine. But let us look to the Earth's excellent Ones, its few Names who forget all that is past, and counted the Victories over Temptations already attained nothing, the Knowledge nothing, Diligence nothing, and therefore they pressed on to what was before; never, with Laodicea, crying, I am rich, and full, and need nothing: no, the Blessing is to them that hunger and thirst. This is to follow the Lord fully, to grow in Grace, and in the Knowledge of our Lord Jesus Christ, to pierce the Sun with eagle's Eyes, and soar towards him with eagle's Wings.  
Lastly, A feeling Sense of our Defectiveness; this necessarily flows from the former. Who will ever follow hard after what he feels no want of? Will ever the Man that thinks he knows all the Scriptures, cry out at a new Discovery, I rejoice at thy Word as one that findeth great Spoil? Psal. 119. or under Darkness and Difficulties, Lord, teach thou me thy Statutes, make me understand thy Law? No, he flattereth himself in his own Eyes, and refuseth to understand. He that sees not his own Sin as odious and troublesome as the Burden of a Twin-Carcase already dead, will never cry out, Who will deliver me from this Body of Death? It is a true Saying of a Blush, that it is malae Causae bonum Signum; or, as Homer phrases it, an honest Heart has a weak Forehead. He that is acquainted with the Deceitfulness of his own Heart, is jealous he may be guilty, he is conscious of so much Gild; Is it I, Lord? is it I? says every honest Disciple. O let my Heart be upright in thy Statutes! says an upright David; and elsewhere, When thou takest away the wicked like Dross, my Flesh trembles for fear of thee, and I am horribly afraid of thy Judgements. When Men can look back on their Sins, as Lombard's Mother on her three Bastards, with Pleasure (she could not repent of the Act which had such brave Effects and Fruits) it is very sad; and forward on their Duties like Dreamers, who find flying as easy as walking; it is very dangerous. Heal me, for I have sinned, my Bones are broken with it; help me, for I am weak, is the Language of him who follows the Lord fully.  
I come now to the second Part of the Text, the Reward, and 5th Member in the Subdivision proposed for a General Head: Him will I bring into the Land whereinto he went. Here is a poor indigent Jacob travelling with his Staff in his Hand, and a Stone for his Pillow, made two, nay twenty Troops. Here is a mean Caleb, (not all Heart, as Fuller says, for than it would be Calleb) mean in Name, mean in Birth, the youngest of three, mean in Possession, mean in Place, a Spy: he has first gotten his Portion carved out to him, and a large one too, several Cities, several Kingdoms, Hebron one, Debir one, Bethlehem one; the very Possessions of old Abraham, Isaac and Jacob, the Oaks of Mamre, and the Wells of the South, viz. Isaac's, are all his, and the Title the best in the World, he holds of none but God: but in Gratitude, or by way of quitrent, he gives the Priests a large Share with him. Here is a great Lesson for Men advanced from Poverty to Riches, a low Estate to Honour, a private Caleb to be the greatest Prince of Judah, nay the greatest Part of Judah 
* I find the Body of the Tribe of Judah came of him by this Calculation, Judah had but two Sons, Pharez and Zerah, who had any Posterity. 2ly. Pharez had but two Sons, Hezron and Hamul; and Hamul had no Posterity. 3ly. Hezron had but three Sons, the third was Caleb: in short, by Birth he was the tenth Part, or at least the twelfth Part, as Judah was of Israel. But then half of these were cut off, when all above twenty Years of Age were cut off. 2ly. A 10th part were cut off, when Anchor the Troubler of Israel was destroyed: and this may be further confirmed from the Genealogies of his Offspring, containing more Families than all the Tribe of Judah beside. ; for it was his Inheritance, 1 Sam. 30.14. We made an Invasion upon the South of the Cherethites (i. e. Philistines) upon that of it which belonged to Judah, or which is the South of Caleb. Indeed his elder Brother Ram, or Aram, got the Honour of the Crown, David's Line came from that Root; yet Caleb wanted not the Honour to have Judges of Israel of his Posterity, even in his own Day, Othniel his Son-in-law. It was not the first time the younger Brother became the better Man for Time, and Eternity too: but the Lesson we are taught, is not to forget our Original, and to remember it came through the gracious Promises, not meritorious Purchase or Birthright; to remember, Psal. 113.7. that he raiseth up the Poor out of the Dust, and lifteth the Needy out of the Dunghill, that he may set him with Princes: To remember the Pit out of which we were digged, and the Rock from whence hewn. This might be a great Remedy to some People's haughty Spirits, their insolent Looks towards their own Flesh and Blood, their imperious scornful Carriage towards others, not long ago their Fellows, if not Superiors or Supporters, lest they hear of God as Saul, When thou wast mean I advanced thee: he had better have kept Asses all his Days, than to have been a King: his End was lower than before; so will be thine, pitiful, not pitied, the Subject of Misery, and Object of Mockery, miserable without Commiseration, envied now, and odious then, if Humility of Mind attend not the Advancement of thy Condition, and a faithful Improvement of thy Stewardship. If I had Room for Enlargement, there are here two Rivulets (like the Brook Bezors, that encompass the most fertile Land of Caleb) or Subjects that meet in my Text: one is the Pregnancy of the Promise, the Bountifulness of the Blessing: The 2d is the Proportion or Sutableness to the Work and Actions to which they were promised; there was an Identity and Sameness in it, Into the Land whereinto he went.  
As to the first, the South of Judah was a rich Inheritance; Judah and Benjamin possessed the Royalties and Dominions of fifteen Kings; there were but 31 Royolets of all, his Share was largest; and as Sandys says in his Travels, the most fruitful still of all Canaan, if not of all the World, are the Valleys and Banks of Bezor. Now when God has made a fruitful Land barren for the Wickedness of them that dwell therein, Caleb's Country remains the Monument of what it was before the Curse. It is said, Num. 13.23. That it was a Land that eateth up its Inhabitants; but so fertile it was they could not eat it up, the Goodness of the Land engaged them to fight for it. The Deserts of Judea were like English Parks, and the Hills like big Bellies, pregnant with Minerals, Saltpetre, Brass, Iron, etc. and the Surface covered with the straight Cedars, strong Oaks, shady Palms, and sweet Firs, or more fruitful Trees; and their Valleys enriched with all things useful. The greatest Question is about Water, since the Jews Wells were in the Tops of their Houses; on which account some deny it possible to have dipped the Eunuch between Jerusalem and Gaza 
* Acts 8.36, 26. As they went on their way, viz. in the Road between Jerusalem and Gaza, they came unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliquid Aquae, some Water: The Journey was 24 Miles. The Question is, whether there was in that Road sufficient Water for the Purpose? They confirm the Objection with this, that Mat. 3. John Baptist, who needed much Water to the legal way, went to Jordan to baptise, when he preached in this Country. I answer, 1st. That the Land, Deut. 8.7. was a Land of Brooks and Fountains: and though no Land is more narrowly searched into by Chorographers than it, yet there might be a Place in 24 Miles fit for the Purpose, that is neither in our Maps nor Histories. 2ly. They do mention many not far out of his Road: it is true Isaac's Wells were further South beyond Gaza, and some Miles out of the Road; and the Well of Siriah, fatal to brave Abner, was too much westward, nor had they been proper: as far West were the Brook of Jeruel, and the Fish-Pools of Hebron. But the Eunuch kept the straight Road, he drove not out of the Way. 3ly. I will then find you three Brooks in this little Journey; first the River of the Philistines, that risen about 2 or 3 Miles from Jerusalem about the Rock Bethzur, or Valley of Rephaim, where the Angel was heard on the Top of the Mulberry Trees; this River was so big, that it made a considerable Stop between the Armies of the Pagans and Israelites in the time of the Maccabees: Now though his Road was by the Head of it, yet there were many Pools in that Place, from thence called Baca, Psal. 84.6. mentioned in no History, who passing through the Valley of Baca, etc. But it may be thought here was too little Space from Jerusalem for a Chariot and Six, to preach a Sermon in; and 2ly, may be Bezor was too far off, being the River that Gaza stood on. We will then fix on Sorek, or Esheol, that came into it, or some Spring about the Head of it, which was in Caleb's Territories too, which would render it both possible and probable. But the Matter of Fact is struck down by two Witnesses, holy, good, honest Men, who lived next to that Age, of any Testimony we have, who could not be imposed on as to the Circumstances of the Water, the one living at Bethlehem, the other at Caesarea, both on the Confines of the Place. The Persons are Eusebius and Jerome: their Testimony is this; their Design is the Chorography of the Land; their Words in effect agree, and are thus in English: Bethsoron is a Village as we go from Aelia (i e. Jerusalem) to Hebron in the 20th Stone (i. e. two Miles from Hebron) just by which there is a Spring at the Roots of the Mountain, that is sipped up by the same Ground out of which it bubbles, or boils forth: here was the Eunuch (the great Minister of State to Queen Candace) baptised by Philip. She was blind of an Eye; it were well for some they were blind of both, to have such Spectacles: She was another Elizabeth for Love to and from her Subjects, and Esteem from others even a Tiberius. The best Conjecture I can make is, that it was Enhakkore, Judg. 15.19. where Samson was refreshed with Water: Circumstances agree, for they were very nigh, if not the same. 2ly. Philip was carried to Ashdod down the River, as Samson came up from it to that Place. . But if it had been 10 times better, nay all Canaan his, it had not contained Fullness enough to make up Caleb's Inheritance; the Typicalness of the Land, the Temper of his Mind, the Fullness of his following God, bespeaks God to be his God, and Heaven to be his home; all Canaan, all Adam's Paradise just by, on Jordan or Euphrates, was but a Picture, a Map of this: nay, all the World, and all the World in its Spring split, new drawn by infinite Art, is but a Shadow of the Inheritance of the Saints in Light, Saints in Love, Saints in Rest: How else could Abraham and his Seed by Faith be Heirs of the World? Rom. 4.13. The Promise that he should be Heir of the World— was to him and his Seed, through the Righteousness of Faith? I. R. thus. The World was Adam's and his Seed, but was forefaulted by Rebellion; this Forfeiture is taken off through Faith in Christ, which Redemption cost him so dear, that it's called a new Purchase, Eph. 1.14. World then must either be taken for all the Earth as a Type of Heaven, or rather comprehending all its several Globes: our Bodies, after glorified, may as easily pass from one Globe to another as now from one House to another to make a Visit. Caleb had Right to Abraham's Promise, that is, the World; he was a Son of Abraham, and my Parallel a Daughter of Abraham. For Application, I shall only set Caleb's best Privileges in this Life and yours together, not only his Land but Israelitish State, to whom belonged the Oracles, the Ordinances, the Promises and Covenant, or Church-Privileges, all which highly advance the Price of Caleb's Portion: as to the other Life, it is one to Believers in both Old and New-Testament-State (except the Progress they have made by being in Heaven so long before us, sets them in a higher Form) they looked for another City than Jerusalem, one that had better Foundations, though all true living Rock, Heb. 13.14. and another Country than Canaan: they were Pilgrims even in Canaan, they desired a better Country, that is an Heavenly, Heb. 11.16. To press to Caleb's Spirit and Practice from this, is so big, I cannot speak what becomes it; Faith is so weak, it appears at a great Distance, and therefore little. In short, my Use is this, We are more obliged to be full in our following God, than Caleb was from his temporal Portion, Estate, Church-State, Politic State. 1st. It's the Substance that is in our Expectation, the Shadow and Type was immediately in his. 2ly. Forty Years was he to wander in the Wilderness before he set one Foot upon the Land: I could never see from the true Canons of Chronology, Scripture or Providence, any Ground to countenance the Prophecy of 1697; indeed this is truly 1699, but yet I cannot think we shall continue 40 Years in the Wilderness. 3ly. Our present Circumstances are full of Straits, Want of Trade, Money, full of Fears, assaulted with a powerful Enemy, no Appearance of Victory, Distress in our Naon, abounding Sin and Judgements. but I. R. was it worse than theirs in the Wilderness? All second Causes against them, and their Pilgrimage, under the Commination of God to destroy them all, before these Years were at an End, or they see the Land of Promise. 4ly. Compare their Means of Salvation with ours, their Light and Hope of Salvation with ours, and our Condition is not only better than their Wilderness-Condition, but better than their State under a triumphant David, or a peaceful Solomon: for (1.) We have the Exhibition, and the History of that Perfect Righteousness, that Everlasting Righteousness, that Eternal and Plentiful Redemption that they could only look at in a Prophecy, and it may be understand as little as we do of his glorious Reign, when he shall appear the second Time without Sin. (2.) We have a full Remission of Sin; their Remission was a kind of Pretermission, or Preterition of Sin, which (Rom. 3.25.) is called the Forbearance of God. The Difference seems to lie in these things: 1st. The Price was not yet paid. 2ly. The same Sins for which they had offered Sacrifice were brought to their Remembrance again by new Sacrifices, implying their not being in a constant State of Favour with God: hence their Consciences did perpetually accuse them, Heb. 10.2. and their Fears torment them. 3ly. They were under a Typical Curse for nonobservance of some Ceremonial Law, which was almost impossible to observe: but under the New Testament there is no kind of Condemnation to them that are in Christ, there is no more Sacrifice for Sin; which imports Divine Justice to be fully satisfied, Divine Wrath fully appeased; all things are ready, and we are invited to the Marriage-Feast. Remission in this full Emphatic Sense, is promised as the Due of the New Testament, Jer. 31.34. and historised as its Privilege, Col. 1.14. Heb. 9.22. Christ to us is a full Surety, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fidejussor, & Expromissor: hence Believers under the New Testament, who grow in Grace and Knowledge, enjoy a more perfected, tranquil, secure and peaceable Conscience; though thro' Backslidings they sometimes doubt if they be the Men, but doubt not about the Validity and Acceptableness of the Sacrifice. 4ly. Our Light is much more clear, our Veil is thinner, and our Style more familiar: the Contrivance of Divine Wisdom in the Salvation of Man is more perspicuously declared, since he who was from Eternity in the Bosom of the Father, is become a Preacher of it, I will declare thy Name unto my Brethren, I have made known thy Name unto them. A 5th Advantage is the Manner of teaching, by Effusion of the Holy Spirit on the Hearts of Men, to convince of Sin, Righteousness and Judgement: this is the Gospel's Glory, this makes Believers Christ's Epistles, this makes our Subjection to all his Ordinances a willing Obedience. We see a Reason for it, as well as Authority for it, which renders all our Service a reasonable Service, even the severest bearing of the Cross. The Difference is so great, that our State eminently is called the State of Faith, Gal. 3.23. After that Faith is come, and before that Faith was. Their State is a State of Hope, By Hope we are saved: for Christ who was the Hope of Israel, and whom they looked at as future and to come, is present to our Faith: we hope for eternal Life through him, but we believe in him as already having given Satisfaction, and now sitting at the right Hand of God, our Intercessor: It may be on this account we are called perfect, they Children in Christ. A 6th Advantage is the Difference between their Church-State and ours. I do humbly conceive that in many places where two Covenants are mentioned, the difference is not between the Covenant of Works under the first Adam and the Covenant of Grace, but between the Church-Covenant under the Law, and under the Gospel: by the former all that were of Israel, were of the Church, they came in by Generation and Birth; the second Covenant-Constitution requires Regeneration: the former filled the Church with profane Persons, and therefore required a rigid Yoke, severe Discipline, frequent Ejections; the other is more holy and Heaven-like. Church-Members are more like Sons having a Spirit and Air of Liberty; they had Fathers of their Flesh, who chastised them at pleasure; we own no Pastor to have paternal Authority, that is, to chastise at Pleasure: Call no Man your Father upon Earth, for one is your Father which is in Heaven, and one your Master even Christ; hence frequently Christ forbids to imitate the Gentile Lordship in his Kingdom, and the Apostles to exercise Lordship over God's Inheritance.  
How powerful should these Motives be to undertake his light Burden and easy Yoke, to follow him fully in every Ordinance of his Institution, to follow the Lamb whithersoever he leads us, to bear whatever Cross his Providence imposes?  
But yet the 2d thing is the more native Subject of this part of the Text, the Correspondency, Proportion, or Identity, between the Work and Reward; what he ventured for, he shall enjoy. Solomon makes the true Moral of it, The Backslider in Heart shall be filled with his own ways, and a good Man shall be satisfied from himself. If there be not a heavenliness in a Man's Temper before he die, his Hope may deceive him in expecting it then. They that plough Iniquity, and sow Wickedness, reap the same: but the Righteous shall eat the Fruit of his Do. Sin and Hell, Holiness and Heaven, agree like Conception and Birth; When Lust hath conceived, it bringeth forth Sin, and Sin when 'tis finished brings forth Death: as hatred to God unfits for obedience to God, so it incapacitates to enjoy God. Can he that has Enmity of God in his Heart, take pleasure in the Fruition of his Company? Is not the Place of Darkness most suitable to them that love Darkness rather than Light? Is it a cruel Sentence for God to say, Depart from me, to them whose Souls say to God, Depart from us? When Christ has long importuned us to use him as our Advocate and Reconciler, is it harsh to say, I will not speak a word for you? If the Spirit of God hath striven with us, 20, 30 Years in our Consciences, and under Ordinances, Will his leaving of us be unjust? Or is it unmerciful to leave us, when we have so long grieved him, vexed him and provoked him? When a Man's natural Temper is being dead to God, and alive to the World, is it not natural for that native Temper to grow more complete and perfect? and what is Hell but the Perfection? Poiret reckons it to be the easiest Rule of Government, and the first Rule of Justice, to let every Man have what he will. O Sinner! consider, Hell is thy choice; the worst Sentence at the Day of Judgement is to let thee have thy Liking: thou likest not Believers Company, nor Church-Communion; thou shalt have the Company of them thou didst like: thou preferrest the Tyranny of Satan to the Government of God; the Law of Sin is writ in thy Heart, not the Law of God; thou shalt have thy Choice. Consider, Sinner, it's thy own Do that dries thee, and renders thee combustible to the Flames of Divine Wrath; thy Hell is begun already, thou woundest thy Conscience now, it only smarts more by a never-dying Worm there; now thy Passions master thee, their Dominion only will be more tyrannical: thou art uneasy now with a never-satisfied Desire, it will then only crave more cruelly, like a Vulture eating out thy Heart: thou enviest the Prosperity of the Godly now, it shall be only then in Maturity; thou wilt not hope now, thou shalt but then despair.  
The same Relation lies between Grace and Glory, that lies between Sin and Hell. Love is fully as much the Principle of Obedience and Fruition, as Hatred is of Rebellion and spiritual Distance. Light is sown for the Righteous, and Joy for the Upright in Heart. Faith and Vision differ only as the Seed and Shock of Corn: Grace is the Father's drawing of the Heart to himself; There is none in Heaven and Earth (saith the Soul) that I desire but thee; Thou shalt have me, saith the Sentence of the Judg. I shall leave the rest to thy Meditation; only consider, that in all the typicalness of the Land of Canaan, there is nothing seems so suitable to typify the Identity between Work and Reward, the Temper of Mind in time, and the Consummation of it in Eternity, as Caleb's having the very same Land he spied out, and contended for.  
The 6th and last Head is the Entail of the Promise: His Seed shall possess it. This, if we take without an Emphasis, is no more than what is promised to the rest, that their Seed should possess the Land: indeed if we, take it in Conjunction, that both he and they should, than the Emphasis is spoken to before, for it lies in his possession of it. But Promises are usually from a God very pregnant things; and I am under Apprehensions that there will be discovered Mountains of Divine Goodness, both as to Extent and Intenseness in Promises, that we look on as Molehills: it's like then a distinguishing and singular length of Time and Number of Generations is implied in it; which we may thus confirm, the Families of Jabez 
* Vatablus thinks that Jabez and Othniel were the same, and (may be Hezron and Jephunne the same, 1 Chron. 2.9, 18, 24, 42, 50. & 4.15. Num. 13.6. & 14.6, etc.) others a very near Relation (I confess these Genealogies are yet too difficult for me to be positive in, and so this Subject of Entail: Rom. 11. the Apostle says, there are Mysteries in it, Depths of Wisdom and Knowledge) from Jabez come the Rechabites, 1 Chron. 2.55. It is true, some count the Rechabites, Kenites; I find no convincing Reason for it, nor for this, that all called Kenites should be from Jethro, Moses' Father in Law, for 1 Sam. 27.10. one Family of that Name was in Caleb's Portion, and he (Josh. 14.6.) is called a Kenezite, more of kindred surely with the Kenites than with the cursed Kenezites, Gen. 15. (sooner ripe for Ruin than his Neighbours) or Kenezites of Edom. The Kenites of Hobab dwelled elsewhere, Judg. 4.17. & 1.16. viz. in Naphtali and Jericho, and 1 Sam. 15.6. among the Amalekites.  came of Caleb, and the Rechabites came of Jabez, 1 Chron. 2.55. We find them of great Note in Jehu's Reign for Interest and Piety, 2 King. 10.15. he was Jehu's Minister of State, as far as his Reformation went; these were the Men he flattered with that Saying, Come, see my Zeal for the Lord. We find them in Nebuchadnezzar's time constant and zealous in their Piety, Jer. 35.11. and then this Promise of Entail, when it had lasted about 1000 Years, is repeated with a more powerful Emphasis than before, Jer. 35.19. Jonadab, the Son of Rechab, shall not want a Man to stand before me for ever. The Fruits of former entailed Grace have begotten Promises of greater Grace: it is not a Promise of Office in the Priesthood, that was not to stand for ever, but a Place within the Church of God. How it is this Day fulfilled, when neither Jew nor Gentile can give account of their Families for any considerable time (a few being excepted) the God who can distinguish the Dust of every Individual at the Resurrection, only knows; no doubt these Springs that run under ground invisible to Man, will then be set forth in harmonious Lines and lively Colours. There is an Entail of a Curse from the first Adam, and an Entail of a Blessing from the Second, Rom. 5. Among all the Entails by Promise or Covenant, that of Abraham's seems to have the most Variety of Branches, some Spiritual, some Ecclesiastic, some Earthly, some by natural Generation, some by Ingrafture, and the most Turn and Wind, the most Interruptions and Breaches apparently, and yet the Tenor and Title the most fixed and persevering. Rom. 11.28. As concerning the Gospel they are Enemies, but as touching Election, they are beloved for the Fathers. It's no wonder that the 70 Years Captivity, which made the People of Israel a Loammi, not my People in respect of the National Covenant at Sinai, could not violate the Family-Covenant of Abraham, Gal. 3. since this sad Desolation for 1500 Years upon that People has not drawn the Spirit and Fatness of that Root dry. Rom. 11.16. If the Root (that one Abraham, says Jac. Alt. in Loc.) be holy, so the Branches, ver. 17, 26, 29. Gen. 17.7. A thousand Generations are not yet come; there were but about 54 from Abraham to Christ, not above 200 to this Day, Leu. 26.42, 44. That Covenant will bring them out of this Distress. It is the common Opinion of Men under the Name Christian, that one part of that Promise's Fatness is, that this Root's Boughs bear Twigs or smaller Branches, Act. 2.39. 1 Cor. 7.14. but that I shall forbear, for the sincere Love (in the Sight of God) I bear to them of another Opinion, of whom this pious Matron and Mother of Israel was. I confess I have heard many of them blamed for idolising this Ordinance of Professors Baptism only, and placing all their Religion in it; but I must profess, to the Honour of this good Woman, and all them of my acquaintance (excepting some very few whose spiritual Baptism my Charity can scarce reach, as I may say the like of some of every Denomination) I never did observe any such Infirmity, but on the contrary a most facile and easy bearing their 
* The Story is no Secret: When the Ship of exiled Scots came into this River, she with others carried them Provision, and showed to them other Kindnesses, even to their Redemption: When she asked if they knew of whom they received this Brotherly Love? their Answer was, No doubt true Brethren and Sisters, as they had reason to judge from what they experienced. Her reply, or another's with her, was, We are all Anabaptists. The rest of the Story I leave to Tradition, which did show how easily she could bear being contemned and despised for her Profession, even by them she relieved, and relieved when a long Sufferer herself, her Husband being a Sufferer, and driven from his Employ and Vocation, which was the Staff of 〈◊〉 Family: Sed haec meminisse juvabit. Patitur, patietur, qui pari c●egit.  Infirmity, whose Zeal on the contrary exceeded Knowledge.  
But I have exceeded the Bulk of Discourses usual of this kind, and wasted my Strength thorough Shortness of Time, and Smallness of Health. But I should glory in all, if I could raise up, or awaken one Caleb, one to be first (Numb. 13.30.) in stopping our running back towards Egypt, disbelieving and despising the precious Promises and pleasant Land, to be a Lot in our Sodom, a Noah in our Day, a Nicodemus outed of his worldly Policy, or a Joseph of Arimathea showing himself for a crucified Christ: and where there is any such Temper, I would beg Caleb's Perseverance, that they would not take in evil part the Temper of their Brethren, that would rather stone them than reward them. Caleb met with no better, nor Luther in Saxony, nor Zuinglius in Helvetia, nor Huss in Bohemia. Consider, a Primacy and Perpetuity in Reward, requires a Primacy and Constancy in acting for God. O to be first, and to be full too in following God, is a great Reward in itself! We can chalk out many Men first in such and such a Sin, one in Knavery, another in Idolatry, a 3d in Hypocrisy, and a 4th with the Daughters of Zion in Vanity, a 5th in Treachery; Joh. 19.11. He that delivered me unto thee, hath the greater Sin. The Spies first in Sin shall die first of the Plague, Num. 14.37. but whom God will make the first Instrument in Israel's Redemption, is yet in the dark. As we would make up a part of the two Witnesses in the Wilderness, Rev. 11. we should follow Caleb and Joshua, who followed the Lord fully; they were the Witnesses in their Day. When the Witnesses Obedience is come to a Fullness, the Sins of the Amorites will be full too; 2 Cor. 10.6. Having in a Readiness to revenge all Disobedience, when your Obedience is fulfilled.  
FINIS.   

In Remembrance of Mrs. CONSTANCY WARD.  

IF mournful Wishes of ten thousand Hearts,  
Can have prevented or delayed this Stroke:  
If Zeal and Virtue could WARD off the Darts  
Of Death, or could its dire Decrees revoke;  
Then constantly CONSTANTIA should have lived,  
Of being dead, should forthwith have revived.   

But the Almighty by a stated Law,  
Hath otherwise ordained, and every one  
Must to the House of Silence once withdraw,  
There to attend a Resurrection:  
And then CONSTANTIA's blessed Soul shall be  
Rejoined to its 
* Body.  WARD eternally.   

Now though her Death unto herself be gain,  
The Loss is great to poor surviving Saints,  
Who when distressed did unto her complain,  
And were hid by her, and relieved in Wants:  
She with unwearied Pains did others move  
In Acts of Charity to show their Love.   

She sound Advice did give in terms most fit,  
Gentle Reproofs she wisely did convey,  
To solid Reasons she did still submit,  
Yielding always to Truth the Victory:  
And if in something she could not agree,  
She still maintained a Christian Charity.   

She laboured much for Knowledge, and attained  
Degrees therein beyond her Sex, yet still  
A deep Humility in her remained,  
A modest Carriage and complying Will:  
Her Faith and Hope were sound, strong, and sincere,  
Her other Virtues all admired were.   

Her Troubles they were great, her Husband's Life  
To Tyrant's Malice was designed a Prey,  
And also she the charitable Wife,  
From Popish Flames at last was forced to flee:  
All this Distress she bore with Constancy,  
With Silence and profound Humility.   

She hath obtained the Prize, her well-run Race  
Hath purchased to her on Earth Renown:  
Her Tears are now wiped from her glorious Face,  
Her Temples circled with Salvation's Crown:  
Her Honour is with Jesus Christ to reign,  
Her Work is still to love, and ever sing.   
J. K.   

An Acrostic.  

Can those who have survived the bloody Rage  
Of Charles and James, acted on Britain's Stage,  
Neglect to drop their Tears upon this Stone,  
Since underneath doth lie the Dust of one,  
That while alive took pleasure to supply,  
And hid such as escaped their Cruelty?  
No Difference in Judgement from her own,  
Can ever lessen her Compassion:  
It flowed to all alike; Scots Exiles were  
Equal with English, Objects of her Care.   

Wisdom and Knowledge, Zeal and Charity,  
Adorned her Life; now let her Memory  
Remain to future Ages, let her Praise  
Determine thee to imitate her Ways.   
J. K.