ENGLAND'S Remembrancer: BEING A COLLECTION OF Farewel-Sermons, Preached by divers NON-CONFORMISTS' IN THE COUNTRY.  Revel. 3.3. 
Remember how thou hast received, and heard, and hold fast—  
London, Printed in the Year, 1663.   

THE PREFACE TO THE READER.  
THe great Importunity of some serious Christians hath been the occasion of bringing these Notes to light; and a singular care not to wrong the Authors, hath procured as exact and perfect Copies, as could possibly be expected; excepting what Erratas have happened in the Printing.  
They are not sent forth upon any bad design; but it is very much desired, and also hoped, that they may do good. When our Fields are not so fruitful, 'tis a comfort if our Garners are not quite empty, but that some of the old store is left. When our special Bosom-Friends are at a distance, that we cannot see them, it's some satisfaction if we can here from them. When our sins have driven so many of our Teachers into corners, that we cannot hear them in Public, it may be some help to us, that this way we may converse with them in our houses still.  
And though it hath been the great sin of many English Professors to lust after Quails, to affect new airy Notions, and to loathe heavenly Manna, because it was common (how many of us, alas! that surfeited upon our plenty, thereby provoking the Lord to send years of scarcity) yet it is possible, that some by this time may have recovered their appetite to sound and wholesome Food: To such the ensuing Sermons no doubt will be welcome.  
And is it not now high time to be sensible of what we have lost? As Jerusalem in the days of her affliction remembered (with grief of heart) all her pleasant things which she had in the days of old, Lam. 1.7. They were sorrowful for the Solemn Assemblies, whom the Lord Promised to gather, and bring again, Zeph. 3.18, 20.  
And would it not be our wisdom to make the best advantage of what we yet enjoy? If we are kept shorter in respect of Public means, the greater should be our care to improve all private helps. If we have less plain and practical Preaching, the more need to give attendance to Reading. If we are unfaithful in a little, why should we be entrusted with more? were there never so many to be found amongst us, that pray daily for the restoring of their Ministers, yet while our unprofitableness that cast them out, still continueth, there is little hope that prayer alone should bring them in again.  
And so the more we see amiss abroad, should it not the more provoke us to reform at home? He that would have his House a Bethel, must see to the cleansing of it; and put away those things that would provoke the eyes of God's Glory. How should an Holy God delight to dwell there, where Sin and Satan (his greatest enemies) bear rule? Oh that our Houses were indeed consecreated as little Churches to his Service! surely, than the Lord himself would be a little Sanctuary to us; Yea, so we might hope further to see his Power and Glory, even as we have seen them in the great Congregation. They that join themselves to the Lord, to serve Him, and to love the Name of the Lord, to be His Servants: every one that keepeth the Sabbath from polluting it, the Lord hath Promised that He will bring them to His Holy Mountain, and make them joyful in His House of Praise, Isa. 56.6, 7. O let us choose the things that please Him, as ever we would have our Pleasant things. Indeed, was [Holiness to the Lord] more engraven on us, than there would be greater hopes, that we should yet possess the Land, and inherit His Holy Mountain.  
But (alas) what do we (any of us) crying out of the sins of the times? what do we complaining of Disorders and Corruptions in Church-Assemblies, if in the mean time we neglect to reform disorders at home in our Families; and overlook Corruptions in our own Hearts? Would not this bewray great Partiality and Hypocrisy?  
Good Reader, Be serious when thou viewest over these Sermous. Examine what thou readest, comparing it with the un-erring Rule of Sacred Writ. Turn to those Texts of Scripture, where, for brevity sake, the places are only noted, the words not recited. If thou comest with a sober unprejudiced mind, thou wilt find here the words of Truth and Soberness. These Sermons, most of them, were Preached and Herd with Sad and Mournful Hearts; O, do not thou bring a vain light spirit to the perusal of them. They come forth recommended to the Blessing of God by Prayer; Let it be thy earnest Prayer to God also, that thou mayest profit by Them. Without His Blessing all Means are ineffectual.  
If thou gettest any Light or Heat, any Quickening or Comfort from them, bless the Lord for it, and be more mindful of these whom He hath covered with a Cloud in the Day of His Anger: Who have sometimes Prophesied in Sackcloth, and are now clothed in Sackcloth, because they may not Prophesy. O strive together with them, in Prayers to God for them. What Great things have sometimes been done by Prayer? By Prayer Joshua commanded the Sun; Sun, stand thou still upon Gibeon: And the Lord harkened to the voice of a man. Sure we are, he that hath caused the Sun to go down upon so many of our Prophets; yea, hath caused their Sun to Set at Noon; He can so order it, that at evening time it shall be light, Zech. 14.7.  
Now Beg hard of God on the behalf of those who are Peaceable and Faithful in this our Israel; that He who hath the hearts of Kings and all Men in His hand, would give those His Servants to find favour in the eyes of our King and Governors, that after the example of good Hezekiah, 2 Chron. 30.22. they may countenance and encourage all such as would teach the good Knowledge of God in the Land.   

ERRATA.  
PAge 4. line 18. read fruitful. P. 11. l. 2, 3. r. To show that Christians are to remember, how for the manner they. P. 14. l. 33. r. sorrow. P. 17. l. 25. put out to. P. 21. l. 30. r. wantonness,— deadness; l. 31. r. worldliness. P. 23. l. 14. for enjoy, 1. have. P. 30. l. 30. r. deserts. P. 31. l. 22. deal by their sins. P. 39 l. 1. r. another. P. 47. l. 9 f. III. take 3. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 33. r. Loquitur. P. 48. l. 24. r. now that. l. 32. r. remove. P. 53. l. 27. r. reclinemus. P. 58. l. 12. f. this r. His. P. 71. l. 13. deal that. P. 73. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; l. ult. r. several controversies. P. 77. l. 9 r. think themselves wise; l. 15. r. it is. P. 60. l. 21. deal to go. P. 84. l. 20. r. tendiculam; l. 24. r. Bonus. P. 91. l. 18. r. This is. P. 94. l. 23. r. halting; l. 28. r. so true. P. 96. l. 31. r. replentes. P. 98. l. 18. r. that answered; l. 26. r. go on. P. 108. marg. r. Tarnov. P. 110. l. 17. f. ye r. we. P. 119. l. 34. r. as to say. P. 120. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 122. l. 15. r. to be saved; l. 16. deal us. P. 125. l. 33. r. dearly. P. 126. l. 17. f. his, r. their. P. 129. l. 3. r. deny Christ; l. 10. r. many of us Christians. P. 135. l. 32. f. them, r: whom. P. 137. l. 32. r. others. P. 138. l. 25. f. dulce r. datae; l. 26. r. voluble. P. 140. l. 2. f. we, r. may. P. 150. l. 6. r. forbear; l. 11. deal not. P. 152. l. 25. r. labitur & labetur, etc. l. 29. r. indesinenter. P. 157. l. 20. r. humane apprehension. P. 159. l. 10, 11. r. exceed all expressions. P. 177. l. 14. r. restraint. Correct the Figures from pag. 180 to 193. P. 180. l. 13. r. old. P. 181. l. 35. r. vis unita. P. 185. l. 32. r. incollumen. P. 189. l. 28. r. heaviness. P. 198. l. 25. r. individuum. P. 200. l. 28. r. minutatim. P. 204. l. 1. deal non. P. 206. l. 22. r. Authority. P. 207. l. 1. r. of Christ. P. 210. l. 12. r. as accomplished. P. 214. l. 5. r. Phil. r. 23. P. 215. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 216. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 224. l. 15. r. to do. P. 229. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 231. l. 30. r. lay it not. P. 235. l. 1. r. a wrong. P. 241. l. 2, 3. r. which they. l. 29. r. double. P. 248. l. 32. r. from want. P. 260. l. 16. r. off from. P. 261. l. 3. r. but I hasten. P. 274. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 277. l. 16. deal as it were: l. 32. r. his own. P. 279. l. 14. f. that, r. our. l. 22. deal but. P. 282. l. 16. r. As when. 283. l. 14. r. of suffering with Christ. l. 15. f. image, r. death. 285. l. 23. r. practise it. l. 29. r. supply, and we shall overcome. P. 311. l. 15. f. Her, r. his. 313. l. ult. r. Midian. 319. l. 15. r. Achaia. 320. l. 20. r. glorying. 326. l. 15. r. despondent. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 328. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 336. l. 12. r.  offerings. 345. l. 16. r. God makes. 368. l. 15. r. inferior world. 394. l. 13. r. Cross of Christ. P. 416. l. 14. r. improve. 422. l. 12. Troublers. P. 431. l. 32. r. Not mentioning. 448. l. 9, 10. r. against the Mountains. 451. l. 11. r. Security. 452. l. 25. r. warm. 456. l. 22. r. your own. 464. l. 18. r. have not.  
There are other faults besides, but these especially are to be corrected.   

SERMON I. Preached, Friday June 27. 1662.  Revel. 3. v. 3. 
Remember therefore how thou hast received, and heard, and hold fast and repent, etc.  
I Have gone through the whole second Chapter of this Book, and the two first verses of this, in my course of preaching the Friday-Lecture. I shall enter upon this third verse at this time by God's assistance. The words contain further counsel and direction given by our Saviour Christ to this Church of Sardis, in order to her recovery from that formality and spiritual deadness she was sunk into. Two Directions Christ had given her in the second verse; Be watchful, and strengthen, etc. There are three more added in this, Remember, etc. hold fast, and repent. The third in order, and first laid down in this verse, is, to remember; Remember therefore how thou hast received, and heard. This is prescribed as a means to recover them from their spiritual decays and deadness, and to cure them of that formality & hypocrisy they had been guilty of. Christ had told them in the former verses, that they had a name to live, but were dead, and that their works were not perfect or full before God. Now the way to cure them of these distempers, was, to remember how they had received, and heard; implying that it was forgetfulness of those Truths, Rules and Directions they had received in, and heard from the Word of God that was the cause of their declining, and that the way to recover vigour and liveliness in Religion, and to fill up their works, was, to remember how they had received, and heard. So that the way to bring either Churches or persons to their former vigour in Religion, and to a thorough-reformation of things amiss, is to bring all things to the Test of God's Word, to weigh them in the balance of the Sanctuary, and to try them by those Divine Truths they have formerly received and heard. Briefly to explain the words.  
Remember.] This may be taken, first, for the act of that particular faculty of the soul, called Reminiscentia or Memory: and so to remember, is to recollect or call back a thing or object, formerly heard, received, and laid up in the Memory.  
Secondly, It may be taken for an act of the Judgement, and so to remember, is, seriously to weigh and consider Truths formerly received and heard: and it may be well understood here, so as to take in both senses.  
How thou hast received] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qualia, and would have it refer to the quality of the things or truths they had received and heard. Remember what Doctrines were delivered by Christ and his Apostles, what kind of Worship was instituted and practised by them. This sense of the words I shall not exclude, but the word relates rather to the manner how Truths and Ordinances were delivered to them, and received by them. Several Doctrines might be raised from the words.  
Doct. 1. That one great cause of declining in Religion both in Churches and particular Christians, is the forgetfulness of those Truths they have formerly received and heard; the forgetting what and how they have received and heard.  
Doct. 2. That the best way to recover and reform a declining Church or person, is to bring them back to the Rule of God's Word, which they have received and heard, to reduce both Doctrine, Worship and Practices to the first Institution, as it is contained in the Scriptures.  
There are other Doctrines that I might raise and insist on from these words; but I shall sum up all I intent to speak from this direction, in this one Doctrine.  
Doct. That it is the duty of Churches and particular Christians, and a special means to recover them from formality, declinings and deadness in Religion, and the exercise of Grace, to remember what and how they have received and heard. Christian's should remember old Truths that they have received and heard long ago. They should remember what Truths they have heard, and what Ordinances they have enjoyed, and also after what manner Truths and Ordinances have been dispensed to them, and received by them. It is our duty to take care we be not forgetful hearers; that we suffer not Truths to slip out of our minds. Hearing and receiving Truths and Ordinances, is not the All of a Christians duty. There must be also (as the Text tells us) a remembering how we have received and heard.  
In handling this Doctrine I shall observe this method. 1. Prove the Doctrine from Scripture. 2. Explicate it, and therein show both what it is to remember, and what it is we are to remember. 3. Give reasons of the Doctrine. 4. Apply it.  
First, For the Scripture-proof of this Doctrine, see this duty enjoined to Israel, Deut. 6.6, 7, 8, 9 and the particular directions there given were in order to the furthering of this great Duty in the Text, namely, remembering how they had received and heard. This duty is further pressed, Prov. 6.21. Prov. 7.1, 2, 3. Isa. 42.23. Who will hearken and hear for the time to come? Now if men should hear for the time to come, than they must remember what they have formerly heard: for, no more will be ours in the time to come, but what we shall have (at least) a savoury practical remembrance of. And as this is a duty commanded, so it hath been conscientiously practised by the Saints of God: See the great care of David in the discharge of this duty, Psal. 119.11, 15, 48, 97. And so also the Virgin Mary, Luke 2.51. and in many other places, is said to have pondered and laid up the say of Christ in her heart. The Memory is the storehouse and treasury of the soul, in which her spiritual treasures are laid up. There are three things (saith 
* Mr. Obadiah Sedgwick.  one) we should be very careful to keep in our remembrance; former sins, to make and keep us humble; former mercies, to make us thankful; former Truths and Ordinances to make us faithful.  
2. The second general is, to explicate the Doctrine, and there first to show what it is to remember. That I shall but name.  
First; To remember, is to recollect and call to mind. This is our duty in reference to what we have received and heard. We must recollect, call to mind, and ruminate upon Divine Truths, formerly received: we must (as it were) chew the cud. This is the way to make sound and clean Christians. It is the simisitude Chrysostom useth: They were clean beasts under the Law (at least that was one requisite to make them so) that chewed the cud; and he is like to make a holy spiritual Christian, that delivers Truth to his Memory whilst he hears it, and is able and careful to call it to mind again afterward.  
Secondly, To remember what we have received and heard, is not only to recollect, but also seriously to weigh and consider Truths, and bring them home to our hearts by particular application.  
3. The third general, is, to show to you what it is that Christians are thus to remember. This I shall open under two heads. First, show it is the duty of Christians to remember what they have received and heard for the matter: 2dly, how they have received and heard as to the manner.  
First, It is the duty of Christians to remember what Truths and Ordinances they have received, and been made partakers of. And if any ask what Truths should be remembered? I answer, That every Truth of God is precious, and aught to be treasured up by us in our hearts. No one Truth ought carelessly to be let slip. The very fragments of Divine Truth should be taken up, that none of them be lost. The very dust of Gold is precious. There is not the least Truth that ever any of you heard or received, but may be of use to you at some time or other. But there are some Truths which we should be most especially careful to remember, namely, the main Foundation-truths', and such as are most necessary to Salvation.  
1. It is the duty of Christians, and a special means both to keep and recover them from formality and deadness in Religion, to be very careful to retain in their memories those Fundamental Doctrines and Principles of Religion they have received and heard, that are contained in the Scriptures, and have been opened, confirmed, and applied from them, in expounding, preaching, catechising, and such other Ordinances as you have enjoyed. You must labour to remember old savoury-truths' that you have heard many years since; Christians should chew them over again by meditation. This is the course Christ directs his Church to in the Text, to recover them from deadness in Religion. He doth not bid them look after new Notions and high Speculations, for these will but puff up the minds of men, and not enliven them; but he bids them remember how they had received and heard. The like direction Paul gives to Timothy, 2 Tim. 1.13, 14. Hold fast the form of sound words, which thou hast received of me, etc. The vital Doctrines of Faith in Jesus Christ, and concerning the Person, Natures, Offices, and Benefits of Christ, with the Truth's depending on these: Oh! these should never be forgotten by those who have received them. And also the vivifical Doctrines of Repentance from dead works, Love towards God and our neighbours. You have heard these Truths opened, confirmed, and applied to you many and many a time, both from the mouths of former Ministers now dead and gone, and such whose labours you have occasionally enjoyed. And I trust that we also, whose Ministry among you is now towards a period, may say as Paul when he was taking leave of the Ephesians, Acts 20.20, 21, 26, 27. though we acknowledge in great weakness, and with many mixtures of sin. Well, beloved, It is your duty to remember these Truths you have heard; and the rather, because time may come, either by reason of the hand of God in a way of sickness upon you, or God may send a famine, or if not, a scarcity of the Word upon a People for their sinful abuse of former plenty, and then when you may not have so frequently and abundantly the Word afresh opened and applied to you, it will be of great use to remember what and how you have received and heard. If old Errors should be broached under the notion of new Truths, Christians should bring them to the standard of God's Word (according to that, Isa. 8.20.) of what you have received and heard. If any shall go about to cry up Doctrines of conditional decrees, man's freewill, falling from Grace, or the like; if you remember what you have heard, you will be able to say, We have not so learned Christ.  
2. It is the duty of Christians, and a means to recover them from deadness and formality of Religion, to remember as the Doctrines of the Gospel they have received and heard, so also what they have received and heard in and from the Word of God concerning the Worship of God, and the Administration of Gospel-Ordinances, and to bring all things imposed and practised in Divine Worship, to the Rule of God's Word; to inquire whether they be such things as have the warrant of the Command of Christ, or practice of the Apostles of Christ. It hath been the design of Satan, and the work of the corrupt hearts of men in all Ages, to be making Additions to the Commands of Christ, and to be mingling men's Inventions with the Institutions of Christ in matters of Worship. Churches are very apt to degenerate from plain Spiritual Worship, and the simplicity of the Gospel of Christ into a name to 〈◊〉, a mere outward form of Religion, and a gay and pompous way of worshipping God, such as may most please the flesh and fancy of men. Now in such a case it is the duty of God's People, to remember how they have received and heard. They should remember that God hath said he will be worshipped in Spirit and in Truth, Joh. 4.23, 24. and what Christ hath said, Mat. 15.3, 10. and Mark 7.7, 8, 9 Read these Scriptures at leisure. This was Christ's Doctrine. And when the Church was very much degenerated, God bids them, (Jer. 6.16) Ask for the old paths, where is the good way, and walk therein. Not the old paths of Custom, Tradition, the opinion and practice of forefathers; but those ways that are as old as your Bible's are, as the Word of God and the Gospel is; for these are the good old way. Other ways may be old, but not good. When things of men's devising are put upon men, and crowded into God's Worship, Christians should run to their Bibles, and ask, Was it so from the beginning? Did Christ and his Apostles preach, pray, administer and receive Sacraments thus? how did they appoint them to be dispensed? Christian's should account it wisdom enough to follow their direction and example. Certainly they worshipped God decently, yet they contented themselves with what they had received of the Lord, without making additions of their own. When any thing is obtruded upon God's People in matters of Worship, they should try all things by the Word of God. It is a saying of Cyprian to this purpose, in an Epistle of his; Simo canalis aquam ducens subito deficiat, nun ad fontem pergitur? etc. If the Conduit-pipe or Cistern which was wont to give forth water plentifully, suddenly stop, do not men go to the Fountain to find out the cause, whether the Fountain be dry, or the veins stopped? etc. Sic ●●portet facere Dei sacerdotes si in aliquo nutaverit aut v●●●llaverit veritas, ad originem Dominicam, & Evangelicam, & Apostolicam traditionem revertamur, etc. Let us return to the Word and Gospel, and Apostolical tradition; that which is truly so called, and can be proved from undisputable authority to be such. This is a safe Rule, and the way to keep Churches from corruption, and rightly to reform them if they be in any thing corrupted.  
3. It is the duty of Christians, and a means to recover them from spiritual deadness, to remember what they have received and heard, for the directing of their practice, and ordering of their conversations. They should remember practical Truths, the Commands, Counsels, Exhortations, Directions they have found in and heard from the Word of God. These should be had in everlasting remembrance. They are to be remembered by Christians all their days, and never to be forgotten. Though some notions should through weakness slip out of your minds, yet practical Truths should be written not in the dust, but on your hearts, as on marble, & engraven as with the point of a diamond, never to be razed out. Oh Beloved, many, many of these have you received and heard. You have been pressed unto public, family, secret, relative duties: you have been directed how you should hear, read, pray, confer, receive Sacraments: how you should carry yourselves as Magistrates, Ministers, People, Husbands, Wives, Parents, Children, Masters, Servants; in commerce, traffic and deal with men. Oh remember these things. And especially, if such times should come when you may not hear so much and often of these things as heretofore you have done.  
4. It is the duty of Christians to remember the reproofs and warnings against sin they have received and heard. The remembrance of these will be a means to kee●●ou from sin. You have been many times warned to take heed of sin, as a most venomous Serpent, and the most inveterate enemy both of God and of your own souls. God hath sent his Messengers rising early, to warn you to take heed of all sin. You have been warned to beware of Profaneness, Sabbath-breaking, Error, Superstition, yea and of Hypocrisy, Formality, Deadness, Apostasy; you should remember what and how you have received and heard, so as to take heed of these and all other sins, and especially when you shall be in an hour of temptation, when these sins may be rise & common, and grow in fashion.  
5. It is the duty of Christians, and a means both to keep and recover from deadness, to remember the forewarnings they have had of God's Judgements. You have been told of God's Judgements against sin in general, and against such and such sins in particular. You have been told of Afflictions, Sufferings, Persecutions that you must look for. You have been told of these in the written Word, and by God's Ministers. And you should especially remember these, when you see Judgements coming, or feel them already executed. Remember those warnings in the Word of God, John 16.1, 2, 3, 4, 33. Acts 14.22. 2 Tim. 3.12. O Christians, you have been forewarned that Error in Judgement, Wantonness in Opinion and Practice under the Gospel, loathing of Manna, would bring a famine of the Word, that decays in and leaving of first Love would cause God to remove his Candlestick, that deadness and formality would cause God to come, as a thief in the night, to take away the Gospel, and all your precious things. O therefore Christians, when you see such Judgements coming, or feel them upon you, remember what and how you have received & heard: and this Remembrance will be a special means to bring you to Repentance.  
6. And lastly, It is the duty of Christians 〈◊〉 remember the comforts they have received in, and heard from the Word of God; those grounds of comfort, precious Cordials, and strong Consolations you have read and heard to bear up your hearts under the sense of sin, and apprehensions of God's wrath, and in a time of dissertion, and against the fierce and fiery assaults of Satan, the strength of corruption, weakness of grace, difficulty of duty, as also under afflictions from God, and sufferings and persecutions from men. This will be a means to keep the hearts and hopes of Christians alive in the saddest conditions they can be brought into. It will be of great use in an evil day. And thus I have showed you what it is for the matter Christians are chief and especiallp to remember.  
Secondly. For the further explication of the duty in the Doctrine, I come now to show how, for the 〈◊〉, Christians are to remember how they have received and heard. And this is more expressly spoken of in the Text, and that under two heads. 1. They are to remember how Truths have been delivered to them, and Ordinances dispensed amongst them. 2. How and after what manner they have received and embraced the Truths and Ordinances of God.  
First, It is the duty of Christians to remember how the Word of God hath been preached and Ordinances dispensed to them; and that in these four particulars.  
1. Christian's should remember how plainly and in what simplicity of the Gospel of Christ, the Word, Sacraments, and other Ordinances have been dispensed; how close and home the Word of God hath been brought to their hearts and consciences. This the Apostle Paul often minds those of, to whom he writes, and this as a means to keep them from being taken with flourishes, external pomp, and emp●● things in Religion, 1 Cor. 2. five first verses; As if he had said to them, as I may say to you, You have not been fed with gingling expressions, mere flourishes of Rhetoric, or empty speculations, but with plain and wholesome Truths: you have had Ordinances not in the dress of men's inventions, but in the simplicity of the Gospel, 2 Cor. 2.17. & 4.2. Paul was very jealous lest men should be drawn from the simplicity of Christ, 2 Cor. 11.2, 3. So that I say, the remembrance of the plainness and simplicity, in which the Gospel hath been dispensed among men, will be a means to keep them from being taken with a mere outside Religion and way of Worship.  
2. It is the duty of Christians, to remember how purely you have received and heard, with what purity the Word, Sacraments and other Ordinances have been delivered, and dispensed without the mixtures of men's inventions; how you have received the sincere milk of the Word without sophistication, and Sacraments without any of the sinful additions of men's own devising. Thus you have received them in the Scriptures: thus Christ and his Apostles delivered them; and so have faithful Ministers, their successors, endeavoured to do. 1 Cor. 11.23, 24. That which I have received of the Lord, I have delivered unto you. Paul, though an Apostle, added nothing of his own head. 2 Cor. 2.17. and 2 Cor. 4.2. Oh Christians, it is your duty to remember this, and will be a means to make you in love with, and adhere to, pure Ordinances, and fortify you against all sophistications of them, when you see men corrupting of them, or adding to them.  
3. It is the duty of Christians to remember how powerfully they have received and heard, with what power the Word hath been preached and Ordinances dispensed among you; not so as to tickle your ears and please your fancies, but to reach your hearts, come home to ●nd work upon your consciences: how the Gospel came to you not in word, but in power, 1 Thess. 1.5. commending itself to your consciences, as the Apostle phraseth it, 2 Cor. 4.2. Hath not the speech and preaching of the faithful Ministers of Christ among you, in some measure been, as Paul saith his was, not with enticing words of man's wisdom, but in demonstration of the Spirit, and in power, 1 Cor. 2.4? Have not you found the weapons of your spiritual warfare, such as Paul mentions, 2 Cor. 10.4, 5. even mighty through God? Oh! Christians should never forget this, but continually remember it all their days.  
4. It is the duty of Christians to remember how plentifully they have received and heard; in what great plenty they have enjoyed the Word and Ordinances of God. Oh Christians, you should remember what dews, yea, showers of heavenly Manna God hath reigned about your tents; ye have not been straitened in God. If you be straitened it is in yourselves, even in your own bowels. The heart and mouth of God, yea and the hearts and mouths of God's Ministers they have been opened and enlarged to you, 2 Cor. 6.11, 12. You have had the Word in season, and out of season, the Word frequently preached, and Sacraments frequently administered; you have had line upon line, and precept upon precept. Christian's should remember how much planting and watering they have had. You should remember, Christians, what great pains, cost and charges God hath been at with your souls to bring you home to himself at the first, and to make and keep you lively and fruitful ever since; O keep this for ever in your minds, as a means to make you lively and fruitful.  
Secondly, It is the duty of Christians, to remember, as how Truths and Ordinances have been dispensed, so also how and after what manner they have been heard, received and embraced by them. This will be a means to keep the heart lively, and to keep from degenerating into deadness and formality in Religion, and in the Service of God. And this in several particulars.  
1. It is the duty of Christians, and a means to keep and recover them from deadness, to remember how seriously, with what seriousness of spirit they attended on the Service of God and holy duties, at their first entertaining of them. Christians at first are wont to wait on Ordinances as matters of great weight and moment, yea as matters of life and death, to read, hear, pray, meditate, receive Sacraments as for their very lives, and as if every one were the last they should enjoy. So those hearers of Christ received the Word, Luke 10.48. they hung upon his lips, received the Word as the Word of God. Christians, this should be remembered by you, especially when you grow slighty and formal, you should say to your souls, It was not wont to be thus with me, I was not wont to hear, play, receive Sacraments in this formal manner. This remembering how you have received, will be a means to keep your hearts lively, and to cure you of spiritual deadness.  
2. Christian's should remember how they have received and heard; namely, with what high estimations and appreciations of the Word and Ordinances you heard and received them; how highly you prized the Word and the Dispenser's of it; how you ran after them, as those who see the Sun but one half of the year are ready to run after it, and even to adore it upon its first approach. Did you not esteem the Ambassadors of Christ, even as the Angels of God? How beautiful were the feet of them that bring glad-tydings? Were you not ready to do as those Galatians, Gal. 4.15? When at any time you seel your estimations to abate, of the Word, Ordinances and Ministers of Christ, Oh then remember how you have received; say to your hearts, Are Ordinances worse than they were? Is there any change in the Word? or rather, am not I grown worse? Is not the change in my own wretched heart? The remembrance of this will be a means both to keep and recover you from deadness.  
3. It is the duty of Christians to remember with what lively affections they heard and received the Word and Ordinances of God; the difficulties they were ready to break through to enjoy them, the fight of afflictions they were ready to endure. So Christians, you should do as you are exhorted, Heb. 10.32. Remember what baths of godly sorry and compunction of spirit you found in hearing; what earnest pant after Christ and his Ordinances. Can you not once say, as the Psalmist, Psal. 42.1, 2. & 63.1, 2. & 84.1, 2. Remember what flames of Divine Love to God, Jesus Christ and his People, you once felt burning in your hearts. Remember those Raptures of Joy you have felt, while you have been with joy drawing Waters out of the Wells of Salvation. Remember with what delight and complacency you conversed in holy duties, what zeal you had for God and his Ministers; how even the zeal of God's house eat you up. O when you begin to feel your affections cool and grow flat, say, Why am I thus? Is not God and Christ as lovely and desirable, the Ways of God as delightful and pleasant as ever? Such a remembrance, how you have received, will be a means to keep up a lively frame of heart in most dead times.  
4. Christian's should remember with what readiness of mind they heard and received the Word of God; with what holy resolutions to obey the Truth, and to give up themselves to be guided by it, and to walk with God, to live and die in God's ways, and for them too if God called them to it. Thus God's People have received the Word. So did those mentioned Isa. 2.2, 3. & Acts 10.33. and so have you, if ever you received it savingly. Oh remember this, as a means to quicken you when you find holy resolutions to cool in you.  
5. Christian's should remember with what impressions upon their hearts they have received the Word and Sacraments. Oh remember, Christians, what impressions Truths and Ordinances were wont to leave upon your hearts, what work they made in your souls, what wounds were given to sin, what heart-melting and heart-revivings you have found, while one while your hearts have been melted, yea even dissolved into penitential tears, and another while filled with raptures of spiritual joy. What workings of Faith, Love, Desires? Hath it not been thus with you sometimes Christians? Oh remember this, to quicken you when you grow dead, and can, yea do, sit under Ordinances with few, if any, such impressions as these are.  
6. And lastly, Remember with what efficacy you have heard and received the Word and Ordinances of God. You should remember what gracious effects have been wrought in, and produced on your souls by these. Oh Christians, you should remember what good you have got by the Word, Sacraments, Prayer, Communion of Saints: what communion with God you have enjoyed in them, and what of God you have received by and through them; what quickenings, what comforts you have been made partakers of, while you have been attending upon them. Have you not found the Word and Sacraments, and other Ordinances of God, wounding, yea kill your corruptions, enabling you to overcome temptations, strengthening of grace, enabling you to duty? Hath not God spoken Peace to your souls in and through these? Hath he not administered comfort to your souls in times of dissertion under sore afflictions, against most bitter sufferings, and most hot and fiery persecutions? Oh remember this, to keep your hearts alive in, and your love warm and lively unto those precious Truths and Ordinances you have received so much good through, how much soever they may be despised and scorned by others.   

SERMON II. Preached, Lordsday, July 6. 1662.  Rev. 3.3. Remember therefore how thou hast received, and heard, and hold fast, and repent, etc. 
BEloved, when I entered on this verse in my co●●● of the Friday-Lecture, I little thought that I ●a●● so short a time to preach among you. I hoped I sho●● have enjoyed some further opportunities for some ●ew weeks, at least as long as the Act of Vniformity ●llowes. But it hath pleased God by his wise and holy Providence to order it otherwise, I being suspended from preaching here, from this day forward, for Nonconformity: how regularly or legally on man's part, I shall not dispute, but leave to the righteous God to determine. I desire that both you and I may not eye man, but God in this dispensation. I did not think to have preached my Farewel-Sermon to you from these words; but having begun this Text, and finding the matter of it so seasonable and suitable to rhis sad occasion, I shall by God's assistance proceed in the handling of it. Being probably like to preach no more unto you, I judge it very seasonable to leave the Exhortation in the Text with you, to call upon you, that you would remember what and how you have received, and heard, and 〈◊〉 hold fast those wholesome Truths you have heard, and those precious Ordinances (at least the remembrance, impressions, and gracious effects of them) that you have enjoyed and been privileged with; and also to repent of those sins, which have provoked, and may further provoke God to come on us as a thief, to take away many of his Ministers from among us. The words as I have already showed, are Christ's counsel to a languishing Church, and to decayed Christians, to repair decayed Godliness and Religion in a Church, and in the hearts and lives of particular Christians, which renders them more seasonable to these days we live in, and to the condition of many of our souls. I have already opened the Doctrine, and confirmed it by several Scriptures; Namely, That it is the duty both of Churches and particular Christians, and a special means to recover them from formality, decays and deadness in Religion and the exercise of Grace, to remember what and how they have received and heard. I should now proceed to give you the reasons of the Doctrine, but I shall choose rather to reserve them to the Application, and then press them, as Motives to enforce the Counsel and Exhortation grounded on the Text and Doctrine; and so shall immediately proceed to Application.  
Use 1. The first Use is of Information.  
1. It informs us, that there is somewhat more required of Christians, than bare hearing of Sermons, receiving and partaking of Sacraments, and other Ordinances. It is not enough to hear and receive, but it is the duty of Christians also to remember what and how they have received and heard; what good they have got by, and what communion with God they have enjoyed in the use of the Word and Ordinances.  
2. It informs us, what it is we are to make the rule of our Faith & Practice, namely, the Word of God contained in the Scriptures, and the Truths you have heard, rightly grounded thereon. They ought to be the Standard to which we should bring all Doctrines preached, all things introduced into Divine Worship, and imposed upon us in practice. Bring all things to this Test. It is your duty to search and study the Scriptures, and bring all things to the Law and to the Testimony, if they speak not according to these, it is because there is no light in them. You must not believe every spirit, but try the spirits whether they be of God. When either Doctrine or Worship is corrupted in a Church, the way to reform both, is not to fly to humane Authority or Antiquity, but to the golden Rule of the Word; this is the only safe Rule. Other rules may err, but this is infallible.  
Use 2. The second Use is of Reproof, To reprove forgetful hearers, such as seem very eager in hearing and receiving Divine Truths, & attending on Gospel-Ordinances, but are not careful to remember what, and how they have received and heard; such who return not on the things they have heard, but leave all behind them. Such (as a Divine expresseth it) who come from Duties as from a Grave, where they leave their dearest Friends behind them, not as from a Dole from whence they carry somewhat with them. Of such hearers as these the Apostle James speaks, Jam. 1.22, 23, 24. Yet I speak not here, of that forgetfulness, which proceeds merely from weakness, which is bewailed, and is the burden of their souls. This is indeed an infirmity to be bewailed; yet deserves rather pity and compassion from men, than reproof; but the forgetfulness this Doctrine reproves, is that which proceeds from carelessness; when men do not make conscience of the duty pressed in the Text; namely, remembering how they have received and heard.  
Use 3. But the third and last Use of this Doctrine, which I shall further make and insist on, is a Use of Exhortation, To exhort all of you to the practice of the Duty in the Text. Oh labour to remember what and how you have received and heard. I am like no more to speak to you publicly in the Name of the Lord. Let me therefore leave this Counsel and Exhortation with you, as that which may be of great use to you, in hours of temptation that may come upon you. I beseech you, Beloved, by the mercies of God, in the bowels of Christ, and out of the respect you bear to your own precious and immortal souls, that you would labour and endeavour to remember those soulsaving Truths and precious Ordinances you have received, heard and enjoyed, and those impressions you have felt upon your hearts from them. Oh be not forgetful hearers! let not the Truths of God slip out of your minds. Beloved, I may say to you, there is scarce any Truth necessary to salvation but you have heard of it, once and again from some or other of God's Messengers that have been sent unto you, though not without the mixtures of sin and weakness, as to the instruments (which God in mercy pardon.) You have heard what God is, and how he will be worshipped, even in spirit and in truth, and not according to the inventions and traditions of men; you have heard the Doctrine of God's Decrees, and of his works of Creation and Providence opened and applied. You have heard of the sinful and miserable condition of a man in a natural condition. You have heard the Doctrine of the Covenant of Grace, and of the means of our recovery by Christ alone. You have had Christ set before you in his Person, Natures, Offices, Obedience, Sufferings. You have heard many other both Theoretical and Practical Truths set before you in Preaching, Expounding, Catechising; and by these you have been antidoted against Popish, Socinian, and Arminian errors, and many others. Oh labour to remember these, keep them by you as a choice treasure, lay them up in your heads and hearts, that you may be able to bring out of your treasury things both new and old. O! let not any of the Truths of God slip out of your minds, or be as water spilt upon the ground. Ministers must die, but let not the Truths of God die in your hearts. Ministers may be forcibly parted from you, and have their mouths stopped, as ours and many others are, and are like to be; yet let not the Word of Truth depart out of your minds, when we are gone. Let the Word of God, even that Word of his we have spoken to you in his Name, abide with you for ever: Let it live with you, and let it die with you also. Oh let truths be written on your hearts, as with the point of a Diamond, never to be razed out. A stony heart is a grievous plague; but an iron memory is a great mercy. Oh therefore remember what you have heard in point of Doctrine, and remember also the counsels and directtions you have had given to you, as to the performance of public, family, secret, relative Duties. Remember the warnings you have had against sin. Sinners, you have been warned against your sins. Thou Drunkard, Swearer, Sabbath-breaker,  person, thou enemy to Godliness, thou scoffer at, and persecuter of Religion; yea, you Formalists, Hypocrites, that rest in civility, morality, or outside-performances; you have been warned of the danger of your condition, of the wrath of God hanging over your heads for these sins; of the necessity of repentance for, and from your sins, and of faith in Christ, if ever you be saved. Remember the forewarnings you have had of God's Judgements, of the things you now fear, yea feel. Have you not been told many a time, Christians, what wantonnesses in opinion and practice, the deadnesses, worldlinesses, decays, carnal policy, divisions of Professors would bring upon them? And you that are Saints, remember what soul-refreshing comforts you have had in and from the Word of God. Remember how plainly, purely, powerfully, plentifully the Word of God hath been preached, and Ordinances dispensed among you. And remember also with what seriousness of spirit, high estimation, holy affection, readiness of mind, strong resolution, powerful impressions you have heard and received the Word and Ordinances of God, and what Gracious effects you have found of them.  
Now to press this Exhortation, as a lesson I would leave with you. I shall first lay down some Motives: 2ly, Some Directions; 3ly, Helps to enable to performance of this duty. The Motives shall be what I might have laid down as Reasons of the Doctrine.  
Mot. 1. The first Motive to stir you up to this Duty of remembering how you have received and heard, is this, That the Truths you have heard, and Ordinances you have partaken of, they were not of use only for the time past or present, while you were or are hearing or receiving of them; but they are of use a great while after. The Sermons you have long since heard, and Sacraments you have received, may do your souls good the longest day you live. The virtue and use of the Word and Ordinances may and doth often put forth itself long after the participation of them; and therefore you should remember them that you may bring them forth for use in the time to come, which you cannot do, if you let them slip out of your heads and hearts. The Truths of God are as Treasuries and storehouses, which are not only for present use, but for time to come, for men to live on a great while after, in times of want and scarcity. And know this, Christians, you may have occasion to make use of every Truth you have heard, before you die at one time or other, even those which while you hear them may seem less useful. To a man in prosperity the Doctrine of Sufferings and Afflictions may hot seem so seasonable; or to one in adversity; to press the duties of one in a prosperous state; but yet these may come to be of great advantage to you. The Sermons you have heard many years since, and which you hear this day, may prove food to your souls many years hence. Isa. 42, 23. Who is among you that hears for the time to come? Oh Christians, do you labour to be such hearers.  
Mot. 2. Remember how you have received; remember old Truths, former Sermons, Sabbaths, Sacraments: for the time may come, and you know not how soon, when you may have little else to live upon, but the old store, even what you have formerly received and heard. You may be cut short in your spiritual opportunities, you may have few, at least comparatively, of those helps you have in joyed, or enjoy Ordinances in such a way, as may not yield satisfaction to your consciences; and then the remembrance of what you have received, and what communion with God you have enjoyed, will be very precious. Time may come (bear with the expression) when you may have little but cold dishes to feed upon. In a time of scarcity, when there is little corn to be reaped, it is some comfort to have it in the barn or store-house. The corn Joseph laid up in years of plenty, helped to preserve himself and whole family, yea all the land of Egypt. And, if you be careful to remember how you have received and heard, you may be able to feed yourselves and others in a time of scarcity of spiritual opportunities, if for your and others sins God should bring it on you. Let me therefore leave the counsel in the Text with you; Go to the old store. Feed on cold meat, when you may want warm: Warm it again on your hearts, by meditation and a practical remembrance of the Word. Those things, which when you had full meals and full stomaches you lightly esteemed, when your souls are hungry, and soul-provision is scarce, your commons short, than you may find and taste much sweetness in them.  
Mot. 3. A third Motive to excite you to remember how you have received and heard, is this; Consider that God remembers how you have received and heard, and he will make you remember it also, and call you to an acc●u●t for the things you have received and heard. He remembers all the Truths that have been delivered to yo●, the Warnings you have had, the Sermons you have neard, the Sacraments you have received, and all other means of Grace you have enjoyed; though you forget them, he remembers how plainly, purely, plen ●●ully, and with what affection you have received th' ●. And consider further, God will call you to accou●● or all these things, what good you have got by them; what inprovement you have made of them, ●hether you have been brought to Repentance and ●●ith by them, and what progress in Faith and Holi●●●● you; who profess yourselves to be Saints, have m ●e under them. Oh therefore seeing God remembers these, do you also remember them.  
4. A fourth Motive to excite you to this Duty of reme●bring how you have received and heard, is: Consider the great benefit, and usefulness of this remembrance; it will be of very great use and advantage to your souls. This I shall somewhat largely insist on. And the particulars I shall hint under this head, may serve hot only as Motives to excite you to the practice of this duty, but also as Directions, to direct you what use you should make of the Truths and Ordinances you have formerly received.  
The first Benefit of remembering how you have received and heard, is; That it will by the blessing of God upon it prove a choice Antidote against Errors in Doctrine, and also against corruptions in the Worship of God; if ever any of these come to be vented among you, or obtruded and imposed upon you. If Doctrines come to be preached that tend to the beating down the power of Godliness, or practice of holiness, or that prejudice the free Grace of God in Election, or Justification, crying up conditional Decrees upon foresight of Faith or Works, or perseverance, or advancing Works in the business of Justification: or such Doctrines as advance the power of Nature, the freedom of man's will, assert, that true Believers may finally and totally fall from Grace; the remembrance of what you have received and heard, with the experience of the Work of God in your own hearts (you who are Saints) will antidote you against; and help you to confute these and such like false doctrines; And teach you to say, We have not so learned Christ. The reason why men slide into new errors, or old ones new vampt, is because they let slip old truths; if you forget truths you have heard, you lose your touchstone to try Doctrines by, and then you may be easily cheated with counterfeit metal instead of Gold. You will be like a Ship that hath lost its Anchor or Compass, you will go you know not whither, and be in danger of splitting upon the Rocks. And this will also antidote you against humane inventions, mingled with and obtruded on men in the Worship of God. You will be able to say, We have not so learned to Worship God; and teach you to reason, Did Christ or his Apostles appoint Ordinances to be thus or thus dispensed? Labour therefore to remember and make this use of your remembrance how you have received and heard.  
2. A second use or benefit of remembering how you have received and heard, is this; It will be by God's blessing a notable means to shame and humble you for all your uneven, unworthy, and unsuitable walking unto those savoury Truths, and precious Ordinances you have been partakers of. It will make you ashamed of your deadness, dulness, formality in Duties, and declinings and decays in Grace. And you should endeavour thus to improve your remembrance of former receipts of mercy. It will make you say to your souls, Hath my conversation been suitable to Divine Truths? Have I followed the directions and taken the warnings God hath given me? Oh what a vile sinful wretch have I been! And am I to walk so unanswerably to the Grace of God in the Gospel? It will make you blush when you remember how plainly, purely, powerfully, plentifully Ordinances have been dispensed to you: To think, Oh that I have had so impure a heart and life under such pure Ordinances! that there hath been no more of the power of Godliness expressed in my conversation, when I have lived under such powerful Administrations! that I have brought forth so little fruit, that I have been and am no more fat and flourishing in the Courts of God under that plenty of Heavenly Manna that hath been reigned down upon me, and those soul-fatting Ordinances I have partaken of! Thus improve your remembrance how you have received and heard. When you find your hearts to grow dead and cold, O then say, Was it wont to be thus? Where are those high estimations, those lively affections, those holy resolutions, that seriousness of spirit, those powerful Impressions and gracious Effects of the Word and Sacraments that I have found in and under them? Oh let this consideration excite you to this Duty in the Text, and make this use of former Gospel-enjoyments and the good you found in them, to shame and humble you that you have made no better improvement of them.  
3. A third Benefit of remembering how you have received and heard, is, That, through the blessing of God upon it, it will be a means and help to keep from sin in practice; It will be a special Preservative against the Infection of the sins of the days and times into which you may be cast. As you desire to be preserved from sin, make conscience of this duty; and it will be a means to recover you again when you have fallen into sin. Psal. 119.9, 11. Hiding the Word of God in his heart was a means to keep David from sinning against God. Attending to the Word of God, is prescribed by him as a means to cleanse the ways even of a youngman. This will keep you from being superstitious, profane and lose, when others are so; but if once you forget what and how you have received, you will soon swim down the stream with others, and quickly be overrun with sin. Peter first forgot the word of warning Christ had given him, and then he soon forgot himself and his own duty, and fell into that foul sin of denying his Lord and Master. Oh therefore remember how you have received and heard, and improve your Remembrance of it, to preserve you from falling into sin, and to recover you when you are fallen. When you are tempted to sin, say, I have been otherwise taught, I have not so learned Christ, I have been warned against these and these sins. As Peter's forgetfulness of Christ's words was the cause of his fall, so it was the remembrance of what Christ had spoken that helped to raise him up again, when he was fallen. And you should endeavour to improve the remembrance of the Words of Christ unto this end.  
4. A fourth Benefit of this Remembrance how you have received and heard, is, That it will be a spur to quicken unto Duty, and a means to excite and strengthen Grace. 2 Tim. 1.6. 2 Pet. 1.12, 13, 14, 15. 2 Pet. 3.1, 2. In all these places you will find that this Remembrance of what men have received and heard, is a means to stir up the gifts and graces of God's Spirit in them. When you remember what you have received from God in Ordinances, and in the performance of holy Duties; it will make you desirous to converse in them, and to love them the better, the longest day you live. You will say, It is good to be here; you will never be weary of waiting upon God, whilst you retain a favoury remembrance of the sweetness, power and efficacy you have found and felt in the Word and Ordinances of God. And this will be also a means to increase and strengthen Grace in the Soul. Grace in the Soul is nourished by the same means by which it is begotten. Those Promises that inclined the heart to believe at first, will now, being remembered and fed upon by Faith, raise Faith to higher pitches and degrees. Remembering your former experiences of God's helping you, when you have been in straits, will help you to trust in God in future straits and trials. Labour therefore to remember, and to make this use of the remembrance of what and how you have received and heard, to quicken you to a more constant attendance on God in Ordinances, and to increase and strengthen Grace in your souls.  
5. The Remembrance how you have received and heard, will be of great use and advantage to your souls; for it will keep up in your judgements an high estimation of, and in your affections a sincere love to those precious Truths, and those plain, pure, powerful dispensations of Ordinances you have partaken of, even then when by sickness, or any other hand of God upon you, you may be deprived of the actual enjoyment of them. If God should remove Ministers and Ordinances from you, or you from them, that you cannot enjoy them as you have done, yet the very remembrance of them will be precious, when you remember what heart-warmings you have had under them. Labour to make this use of the remembrance of old Truths and former Enjoyments, to make you esteem and love them.  
6. A sixth Benefit of remembering how you have received and heard, is, That it will keep up in you earnest and hungering desires after, and stir up in you a mighty Spirit of Prayer, for the keeping and restoring, when you have lost them, those precious Truths and Ordinances wherein you have found so much of God. It will cause you to say with the Disciples, Lord, evermore give us this Bread. It will and should cause you to cry to your Father for the Bread of Life, to say as the Psalmist, Psal. 42.1, 2. Psal. 63.1, 2. David remembered what he had seen of the power and glory of God in the Sanctuary; and this sets his soul a longing for the restoring again of those blessed opportunities he had been privileged with. O make this use of this Remembrance, how you have received and heard, to cause you to wrestle with God in Prayer for the continuance and restitution of those comfortable Sabbaths and Sacraments, that pure and powerful Preaching, Praying, and Administration of Ordinances God hath vouchsafed. It was this remembering of what, and how he had received, that made that holy Martyr, Bishop Latimer, cry out, Lord, restore the Gospel once again to England. And in such, or the like cases, it should make you, and will make you pray, that God would restore the Liberty of his Ministers, and the Power and Purity of his Ordinances, and try you, whether you would not through his Grace improve them better than you have done.  
7. A seventh Benefit of this remembering how you have received and heard, is, that it will bring into your souls the comfort and sweetness of former Truths and Ordinances. It will be as the rolling of a sweet morsel under your tongues. You may hereby reap the benefit of former Sermons and Sacraments many years hence. Many times Truth is more sweet, and makes a more powerful impression on the soul in the meditation and repetition of it, than it did at its first delivery. And so it may do in you, if you be careful in the practice of this duty.  
8. And lastly, The remembering of what and how you have received and heard, may and will bear up you hearts under, and fortify them against all Sufferings and Persecutions you may meet with in the ways, and for the sake of Christ; when you shall remember the warnings Christ hath given you, John 16.1, 2. and the grounds of comfort you have found in the Word of God. Improve your remembrance of Truths for this end. So much for the Motives to stir up to the practice of this duty in the Text. And these eight last particulars may serve also to direct you what use you should make of the remembrance of what and how you have received.  
I shall proceed to add some few Directions, to direct you how and after what manner you should remember what and how you have received.  
1. Direction. Remember what and how you have received and heard, Thankfully. Oh be thankful (Christians) that you have enjoyed the Word and Ordinances of God so long, and that with so much plainness, power, purity, and plenty. Though you should never enjoy them more, yet you have cause to bless God, that have enjoyed the Word, Sacraments, Ministers so long above, not only your desi●●s, but also your expectations. Especially be you thankful that have received Christ and Grace through these; that you have received Grace before you have lost any of the means of Grace, that Christ and your souls have met, before you and Ministers have parted.  
2. Direction. Remember how you have received and heard, Penitentially and sorrowfully.  
1. Penitentially and sorrowfudly; That you prized and improved Truths and Ordinances no better, got no more good by them, grew no more in grace under them, gained no more power against corruptions, or ability to do and suffer, by them, while you did enjoy them.  
2. Remember how you have received sorrowfully, if you have lost or should lose any of your opportunities. When the Ways of Zion mourn, sure the Sons of Zion should mourn. You should be sorrowful for the Solemn Assemblies, the reproach of them should be a burden unto Christians. You should remember your Gospel-enjoyments with tears, as those, Psal. 137.1▪ 2. even weep when you remember Zion. As the Psalmist, Psal. 42.3. Chrstians' in such a case should bewail the loss of Ordinances and of so many of God's Ministers.  
3. Christian's should especially remember Gospel mercies Penitentially in the want of them, when, and that they by their sins, have helped to sin them away, by their unfruitful and unworthy walking. Know (Christians) they are the sins of Ministers and People that stop the mouths of Ministers, and deprive a People at any time of any of the tokens of God's presence. You should in such a case and condition with sorrow of heart say, we once enjoyed comfortable days of the Son of man: but by our deadness, spiritual wantonness and unfruitfulness we have now sinned them away.  
3. Direction. Remember what and how you have received, Affectionately and Practically. It is not a mere notional, but an affectionate and practical remembrance of Truths received, and Ordinances enjoyed, that I now press to. Remember them with burning and inflamed hearts. So remember Truths as to practise them; to love Truth and to live in Truth, and Ordinances, so as to live up to them, so as to have pure hearts answerable to pure Ordinances, the power of Religion in your conversation suitable to powerful administrations. Remember the Word of Truth to direct your practice, even as a Compass to sail by in a troublesome Sea & a dark night: and as a copy to write after. So remember what you have heard, as to set on the practice of duties you have been exhorted to, and directed in; and to avoid the sins you have been warned against. So remember as to improve your remembrance of Truths to those eight Uses, before specified, namely, as an Antidote against error in Doctrine & corruption in Worship, to humble for, & keep from sin, quicken to duty, make you prise, love, pray for, long after the Word, for your comfort and support under Sufferings.  
Having given you some Directions how you should remember what and how you have received and heard, I shall now close this Doctrine, by adding some Means and Helps to enable you to the performance of that duty I have been exhorting you to.  
1. A first Means or Help to enable to remember what you have received and heard, is, Labour after a sincere love to the Word, Ordinances and Ministers of Christ. Love Truth, and you will the more easily remember it. You will not suddenly or easily forget that you dearly love. Affection is a very great help to Memory. Receive Truth in your love and affection, and then you will keep it in your minds and memories. A man will remember what his mind and heart is set upon. A special means to keep Truths in your heads, is, to labour that they may be engraven in your hearts. Look upon the Word and Ordinances of God as your Treasure, and you will be sure then, at least practically to remember it. Men scarcely forget where they have laid their Treasure or their Jewels, though they may, where they have laid things of lesser moment. Love doth and will renew and revive the object loved in the mind and in the thoughts. Affection to Divine Objects is the safest Lock and Key to secure Spiritual Treasures. Psal. 119.97. David loved the Law, and then he could do no other but make it his meditation all the day long.  
2. A second help or means to enable you to remember what and how you have received and heard, is, Application; to apply and appropriate Truths and Ordinances to your own souls. Labour to insure your interest in Christ, the Covenant of Grace, and the great Truths of the Gospel; and that will much further your remembering of them. You will be careful to remember what you look on as your concernments. Though men may forget others business, they will hardly forget their own, especially if they be matters of great concernment, a matter wherein their whole estate is concerned, or a matter of life and death. And such are the things you have received, and heard in the Gospel. When you hear the Word, say, there God spoke to my soul. Men forget truths because they are apt to put them off to others, and not to look on themselves as as concerned in them: Oh therefore look on thy soul as concerned in what thou hast heard and received, and this will help thee to remember it.  
3. A third means to help you to remember what you have received and heard, is, Serious and frequent meditation, and contemplation on what you have heard. This is a great help to memory. Divine meditation fixes Truths in the head, and fastens them in the heart, Luke 2.19. she kept those things, because she pondered them. Be therefore much in meditation.  
4. A fourth means to further your remembrance of what you have received and heard, is, Holy conference. This Moses directs to, as a means to keep the things of God in the heart, Deut. 6.6, 7, 8, 9 This is as the driving home of the nail. That which one forgets, another may remember. Improve private conference, and speak often one to another; and when you meet together, be more spiritual, savoury and profitable in your discourse than heretofore you have been; and then especially, when you may have fewer public opportunities. Time may come, when this may be one of the best helps you may have. It may be God may cut you short of many public advantages, to chasten you for your not using or improving private communion of Saints, and to quicken you to use and improve holy conference and other private duties, more and better.  
5. A fifth means to help you to remember what and how you have received and heard, is, Earnest and fervent prayer to God, that He would strengthen your memories, and give his Spirit to you according to his promise, to bring all things to your remembrance. Commit Truths to the Spirit's keeping, and trust not only to your own memories. Often plead that promise with God, John 14.26. Christ would not trust his Disciples alone with his Sermons. He knew their memories were slippery. But He entrusts his Spirit to bring things to their remembrance: and the Spirit can and will bring Truths to your remembrances, in the most seasonable time.  
And lastly, Endeavour to practise the things you have received and heard, and that will be a means to help you to remember them. Labour to get good by the Word and Ordinances, and you will not soon forget them. He who daily writes after a Copy, will be better able to remember it long after. Psal. 119.93. I will never forget thy Precepts, for by them thou hast quickened me. Those Sermons, Sacraments and other Ordinances, in and by which God hath quickened and comforted you, you will not forget.  
So much for handling this Doctrine. Might I have had liberty to preach to you as long as I hoped, and the Law allowed, I should have handled the two other Directions in the Text, Hold fast and Repent. But seeing I am like to preach to you no more, I shall briefly touch upon them, and leave them with you in a way of Exhortation.  
A fourth Direction Christ gives to this Church in order to recovering of her from her deadness and formality, is, To hold fast what she had received. The Doctrine, is, That it is the duty of Christians, and a means to recover declining Churches and Christians, to hold fast what they have received and heard. And indeed without this you cannot be strengthened by it. That which you have lost and let slip, will do you but little good. You must not only remember, but also hold fast. I shall not handle this Doctrinally: Time will not permit it. And besides, I have formerly insisted on this Doctrine and duty from the 13th and 25th verses of the second Chapter. I shall therefore only leave the Exohortation with you; Hold fast what you have received and heard.  
And here I shall briefly show you, first, What you should hold fast. 2ly, Against what. 3ly, How you may do it.  
First, What you should hold fast. (1.) Hold fast the Doctrine of the Gospel you have received and heard. Do not let go any Truth of God. Buy the Truth, but sell it not at any rate, Prov. 23.23. You may meet with those that would pluck it from you: but be sure you hold it fast, 2 Tim. 1.13, 14. (2.) Hold fast the plain, pure, and powerful Ordinances of God. Oh do not let these go; at least not through your default. Let them not go for want of prayers and tears to keep them. But may some say, How if they should be gone? How if God for our sins should take them away? Why however, yet (3.) Be sure you hold fast a high estimation of the Word and pure Ordinances of God. If ever you should want them, yet prize and esteem them as your treasure; let the want of Spiritual Mercies, teach you more to value the worth of them. Though you should lose many of your mercies and opportunities, yet be sure you do not lose your esteem of them. (4.) Be sure you hold fast your love to the Truths and Ordinances of God, as well in the want, as in the enjoyment of them. Love the Word, and love the Ministers of Christ, even then when you may be deprived of them. (5.) Hold fast your appetite and stomach to the Word & Ordinances of God: though you should lose some of your meat, take heed you lose not your stomach with your meat. If you have less food, yet you should labour to have the better stomaches. Oh beg of God, that though he should suffer your food to fail, yet that he would not take away your appetites, but keep them fresh and lively. In temporals it would be a mercy if men wanted meat, to want a stomach: but in Spirituals it will be a mercy, though you should have little food, yet to have a good stomach continued. This will be a pledge of Gods returning and restoring wanted and desired mercies. For God hath said, He will satisfy the hungry soul with bread. (6.) Lastly be sure you hold fast the good you have got by the Word, Prayer, Sacraments, the Ministers and Ordinances of Christ. Though you should part with these things themselves, yet be sure you retain and hold fast the good you have got by them, and those impressions of God's Spirit that have been made on your hearts, through & under them.  
And all this you must hold fast (which leads) to the 2d Particular, against (1.) The fraud and deceit of Seducers, and Deceivers, who would go about to cheat and cousin you of the great and precious Truths of the Gospel, and of the true instituted Worship of God. The Apostle tells you, that such will a rise that will privily bring in damnable heresies, 2 Pet. 2.1, 2, 3. and the Apostle Paul speaks of the sleights and cunning craftiness of men, their methods to deceive. They will perhaps plead Antiquity, Tradition, the Authority of the Church, the Suffrage of Ancient Fathers, Custom, Example, yea seeming Reason for many Opinions and Practices. But Christians, be not cheated of your Religion; but that which you have received of the Lord Christ, and hath been delivered to you by the Apostles in the Word, those Truths and instructions of Christ, do you hold fast.  
Secondly, Hold fast the Truths and Ordinances of Christ, as against the fraud of Deceivers, so against the force and violence of Persecutors. As you should not be fawned, so neither should you be frighted out of any one Truth or Ordinance of God, or out of your love to, desires after, or owning of them.  
Thirdly, And the means to enable you to hold fast what you have received, are,  
1. Diligent attendance on the public Ordinances and Worship of God, if, and when you can enjoy them in any measure according to Gods will, though not altogether in that manner you desire, and they should be administered in. I hope that for those many praying, believing, hungry souls sake, that are to be found in this place, God may provide you in his due time with some such Teachers as may give you some wholesome food, and not feed you with stones instead of bread. For some such I doubt not will be found, if God shall vouchsafe to you the mercy of a faithful Minister. Though I dare not advise you actively to join in any thing that is in itself, or in your judgement evil, till you be satisfied about it; yet I must advise you to take heed of separation from the Church, or from what is good, and God's own Ordinance. If sound Truth be powerfully preached, make use of, and improve that, though you cannot approve every thing the Minister doth. I the rather add this, because there are many that if Ministers do but mention the loss of Ministers, are ready presently to accuse them of monopolising all Religion to themselves, and to their party. But far be this from me and others. I well know while the best of men are on earth, there is likely to be variety of apprehensions; and some men of sound judgements in the main, & of holy lives, may satisfy themselves in the lawfulness of some things, which others judge sinful. And if God send such to you, though I do not bid you approve their practice, or justify what they do, yet bless God for them, and improve their gifts and graces. And yet at the same time you have just cause to bewail the laying aside of so many hundreds of Ministers. Had so many hundreds of Ministers died a natural death in one day, you would have looked upon it as a great judgement: And sure it is no less when so many shall die a civil death.  
2. A second means to enable you to hold fast what you have received, is, To be much in conference; in considering one the other, to provoke to love and to good works. As this is a help to remembering, so also to holding fast what you have received, Heb. 10.23, 24, 25.  
3. Hold fast the Word and Ordinances, by prayer that God would continue them, and that he would keep them in your minds and hearts.  
4. Be sure you hold fast God and Christ by faith. It is God that vouchsafeth all these to you: If the streams should fail, be sure you hold fast the Fountain, and you will be, and do well enough.  
5. The fifth and last Counsel and Direction Christ gives to this languishing Church, is, To Repent. Whence observe;  
Doct. That Repentance is a sovereign means to repair decayed Religion and Godliness in a Church, and in the souls of men. Repentance is the souls Physic, that purgeth out ill humours, heals the souls distempers, and restores it to a healthful constitution.  
I intent not to handle this, but to turn it into an Exhortation: Let me leave this Counsel and Exhortation with all of you this day, as that which probably may be the last, and I am sure is the best Counsel I can give. Oh Repent, Repent; both sinners and Saints. Repent thou Drunkard, Swearer, Sabbath-breaker, Unclean person, thou Opposer of Godliness, or what ever else thy sin be; Remember thou hast been called on to repent this day! O repent while it is called to day, before the things that belong to your peace be hid from your eyes. Repent even all, both bad and good, of those sins that have brought these Judgements upon us, which this day we lie under. More particularly,  
1. Repent of that Opposition against the Gospel, and against the Ministers and Ordinances of Christ that any of you have been, or a●e guilty of: For this sin provokes God to take away Gospel-Mercies from a People. 'Tis true indeed, that we may say and bless God for it, that for the time we have laboured among you, we have met with as little of this, as any have done in a place of this bigness. Yet some there have been, that have been guilty of this, though not many: and they may have time enough to repent the hastening of their own calamities. Repent of this sin. Consider what God saith of such, 2 Chron. 36.16.  
2. Repent of your Unthankfulness for the Gospel. Repent of your not enough prising Ordinances, of your too much loathing, or at least (even by the best) too little loving Spiritual Manna.  
3. Repent of your Barrenness and Unfruitfulness under, and too little improvement of the Word, Sacraments and Sabbaths you have enjoyed. Bewail your sin, that you have got no more good by all these, that you have laid up no more in your years of plenty, against years of scarcity.  
4. Repent of that too much Wantonness in Opinion and Practice that hath been to be found among Professors under choicest Gospel-enjoyments; that you have played by the light, and with the bread that God hath vouchsafed to you, and not wrought by the one, or fed hearty upon the other: which may justly provoke God to put out your light, and take away your bread.  
5. Repent of your decays in Religion and Grace, for which God threatens to remove the Candlestick from a Church and people, Rev. 2.4, 5.  
6. Lastly, Repent of that Deadness and Formality in Religion, and in the Worship of God, which you see to be in others, but most of all, of that you find and feel to be in your own hearts. For, for these and such like Sins it is, that God comes as a thief on Churches or Persons. And to stir you up to repent, Consider,  
First, If you do not Repent, God will come as a thief on you, even suddenly, unexpectedly, when you least think of it; and that, to take away your Treasure, your most Precious things, which are so in themselves, and should be so in your esteem, even his Word, Sacraments, Sabbaths, Ministers, and all the tokens of his Gracious presence. This will God do, if you do not repent, but remain hardhearted and formal, still contenting yourselves with a name to live.  
2. Consider, If you do repent of the evil you have done against God, God may, yea you have ground to hope he will, repent of the evil he is doing unto you: He can find out ways agreeable to his Word and Will to continue or restore Ministers to People, and People to Ministers. He may yet return and leave a blessing behind Him. O therefore Repent; let us all set upon this work of Repentance.  
And now Beloved, I have finished what I at this time intended to speak upon this Text, and probably with that my Testimony in public among you. Let me beseech you seriously to consider and set upon the practice of the Duties I have in the Name of the Lord from this Scripture exhorted you to. Beloved, It is no small grief and trouble to myself and Fellow-labourer, to part with you. It was in our hearts to have lived and died with you, and among you, if God had seen it fit; But the will of the Lord be done. We must acknowledge to the glory of God, and ●our just commendation, that great hath been the encouragement we have found among you, from God, from you, and from our Honourable Patron. From God in his remarkable Providence in bringing us first among you, in vouchsafing his Gracious Presence to and with us since, and in giving in some considerable fruit of our weak unworthy labours; for we may say, that a great door and effectual hath been opened, though of late there have been many adversaries. And great hath been the encouragement we have received from you also; from your great affection to us, and especially from your ready entertainment of our Labours, and forward and cheerful submission to the Ordinances of Christ that have been dispensed among you; which, though it cannot but add much to our grief in parting from you, yet it is no small addition to our comfort also. We have also received much encouragement, and many undeserved respects from the honourable Patron of this Place: for all which we hearty bless God, and no less hearty pray, that God would recompense his and your respects to us a thousand fold into his and your bosoms. And I trust we can in sincerity say for ourselves, that we have not sought yours, but You; and that it is not the loss of our places, and outward accommodations that trouble us, but the loss of our opportunities of serveing our God, & your precious and immortal souls in the work of the Gospel. It grieus us to think of the shares and temptations you may meet; with for when the Shepherds are smitten, the Sheep are like to be scattered. If God shall send such among you as will (in the main) be faithful to God and your souls, it will afford much hearts-ease to us, and satisfaction to our spirits. We have for above eleven years preached to you by our public labours; God now calls us and many others to preach to you by our silence. And the very silence of so many Ministers, if blessed by the Lord, may prove the most powerful and effectual Sermon to People that they have had. This speaks God's displeasure; this bids both us, and you, look into our and your hearts and ways, what it is that hath provoked God to send upon us this sad dispensation.  
The silence of Ministers calls aloud on us all to humble ourselves under the mighty hand of God. It bids us repent of our sins, the causes of God's Judgements. It calls on you to prize and improve Ministers and Ordinances better, if God shall continue, restore, or further afford them to you. Yea, Minister's silence should cause People to speak the more, and louder to God in prayer for the continuance and restoring of Ministers and Ordinances to them. When you do not hear so much, and often from God in preaching, let God hear the more and oftener from you in prayer. Ply the Throne of Grace. Give God no rest, till he make Jerusalem a Praise in the earth. And as our silence should make you speak the more to God, so also the more and oftener one unto another in holy conference, to provoke to love and to good works. And I beseech you Brethren, pray for us. What ever God may do with us, or whithersoever we may be driven, we shall carry you in our hearts; and when and while we remember ourselves to God, we shall never forget you, but present you and your souls concernments daily unto God at the Throne of Grace in our prayers. And we earnestly beg this of you, as, that you would remember what we have spoken to you in the Name of the Lord; so that you would remember us to God, and let us have a room and share in your hearts and prayers. When you get into a corner to pour out your hearts before God, carry us to God upon your hearts: Do not forget us, but lift up a prayer to God for us, your (we hope we may say) faithful, though weak, unworthy Ministers, who have laboured among you in the Word and Doctrine.  
I shall say no more, but conclude with these two Scriptures; the one, Acts 20.32. And now Brethren, I commend you to God, and the Word of his Grace, which is able to build you up, and to give you an inheritance among all those that are sanctified. The other Scripture is, that request of Paul to, and prayer for the Hebrews, Heb. 13.18, 19, 20, 21. Pray for us, for we trust we have a good conscience, in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner. Now the God of Peace, that brought again from the dead our Lord Jesus, that Great Shepherd of the Sheep, through the blood of the Everlasting Covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ. To whom be Glory for ever and ever. Amen.   

SERMON III.  Phil. 2.12. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence; work out your own salvation with fear and trembling. 
BEloved, I am now (it seems) to bid you Farewell; and I rejoice I have this one opportunity more of preaching to you. Though it is sad to think of parting, (if my poor pains might have been any way profitable amongst you) yet I cannot wonder that here the course of my public Ministry is stopped. When I first came to you, I expected to have dwelled in silence; and to have been free among the dead long ere this day. Now this is like to be the last Sermon I shall ever preach to you here, my hearts desire and earnest prayer to God is, That more good may be done by this one, than hath been done by many Sermons past. That if you that see me this day, should see me here no more, yet you might have cause to bless God for what you shall now hear, even while you have a day to live. The words of a dying friend are wont to make a deep impression; so should the words of a departing Minister. Beloved, I am confident that both you and I must give an account of this days Work to the Judge of all the World. Wherefore I would be so serious even in all I say unto you, as if I were immediately to give up my account to God: and I desire and beseech you, in the fear of God, and for the love you owe to your own souls, that you would as seriously attend to what shall be spoken.  
This Exhortation of the Apostle even now read unto you, depends on, and is inferred from what goes before; as appears from the Illative [Wherefore.] The Apostle having spoken of the humiliation and obedidience of Christ (as he was obedient unto death, v. 8.) and of his glorious exaltation that followed thereupon, he presseth these believers to obedience and continuance therein, from Christ's example, and the blessed end thereof, viz. their own Salvation.  
Note. The Life of Christ is a Christians Copy. An exact, an excellent Copy indeed for us all to write after.  
Learn of me, says he. And what grace, what virtue is there, that ye may not learn of Christ? Never was there such love to God and man, like that which wrought in the heart of Jesus Christ. Never was there self-denial or humility comparable unto Christ's. Never any zeal, any holiness like Christ's. O beloved, no danger of our being too holy, too precise, since it's impossible, but that when we have done our best, we shall fall far short of out Copy here. They that censure Christians now, and charge them with overmuch strictness, and making too much ado in Religion; much more that these (had they lived in his days) would have found fault with Jesus Christ. But I have no more to say to these here, who are enemies to the power and strictness of Christianity, only a word to you my Friends: Don't ye think much to bear reproaches for Christ here, who hope at last to appear with him in Glory: We would be like him in his glorified estate, what reason then, we should be conformed to him in humiliation, and in an holy conversation. But let this serve as touching the coherence.  
In the words themselves you may observe,  
I. A weighty Exhortation, [Work out your own salvation with fear and trembling.] Where you have 

1. The duty itself, Work out your salvation. And  
2. The manner how it must be done, with fear and trembling.    
II. The manner how the Apostle presseth this Exhortation, 

1. By a sweet compellation, [My Beloved.]  
2. By a prudent commending of their former course, [as ye have always obeyed.]    
III. Another Argument may be couched in these words, [not as in my presence only, but now much more in my absence.] i.e. Though ye have not me present with you, yet God is present with you, and the eye of the Lord is on you still. And this would further evidence your sincerity, that what you have done in Religion, was not (Pharisee-like) to be seen of men, if you obey and work on, not only in my presence. And indeed it is a work of necessity, and as much need you should follow it close now, as ever; yea [much more in my absence] says he. While I was with you, I was most willing and ready to do what in me lay to promote your Salvation; but now, if you have not so much help from me as when I was amongst you, ye had need take the greater pains yourselves. Children that were but too careless while their Father was with them, had need learn to take care when he is gone.  
My Beloved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Copy hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my Brethren. But I shall not stay at the compellation, which you so frequently meet with.— As ye have always obeyed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some read it. O● with Grotius, we may understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 2 Thes. 1.8. or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 2 Thess. 3.14. obeyed the Gospel, or obeyed the Word. As ye have always obeyed; Obeyed what? Loquiter de obedientia, non erga improrum hominum traditiones, sed erga Deum, ejusque Evangelium, says Zanchy. He speaks not of obedience to the traditions of sinful ungodly men, but of obedience to God, and his Gospel. Ye have obeyed always, i. e. from the time that you first received the Gospel. Not but that they had fallen into many particular acts of disobedience even since their conversion; but they now no more followed a course of disobedience as they had done before. Their desire, will and purpose, care and study was constantly to obey.  
Note. That good beginnings must be seconded and backed with good proceed, and crowned with an answerable conclusion. It's not enough to begin, but we must end in the Spirit. For this the Church of Thyatira is commended, that her last works were more than her first, Rev. 2.19. O Christians, you that have set forth, that have entered into the ways of God, go on, I beseech you. You have had a Name to live, and more than a Name, I trust. Religion has flourished in this Town, the Lord grant it may flourish still. O may it take such deep root in your hearts, that all opposite power, (let men and devils do their worst) may never be able to pluck it up. It follows,  
— Not in my presence only] i. e. while I am among you, calling earnestly upon you to follow your work, [but now much more in my absence] that you have fewer helps, and greater hindrances.  
Note also by the way, That Christians are not sure they shall always have God's Ministers at hand. When the means of Grace are brought to a place, none can say how long the same shall be continued. As when the children of Israel were encamped, and had pitched their Tents, they could not tell how soon the fiery pillar would move, and call them forth again.  
Now, how does this blame the folly and security of the most, who are careless of improving Gods Ministers while they are continued amongst them. Indeed, this minds your poor Ministers (at least that have been yours) of their falling short. Oh, may we not remember our faults this day! Oh, our want of diligence, that we have done no more good while we have had opportunity; that it has not been our meat and drink to feed the souls of others, so much as it ought to have been. Brethren, we will not excuse ourselves, we dare not; the Lord is lust in threatening at this day to lay so many of us aside, who have laid out ourselves no more for him, and the good of souls. But have you nothing to charge upon yourselves, who have been our hearers? The Lord knows, whether in the course of our Ministry we have vented our own fancies, or have not declared the will and mind of God to you; and whether you have heard and received it as the word of God. I hope it has been our desire not to withhold any thing that was profitable; and has it been your care indeed to profit? Oh! I must tell you, it grieves us at heart to think that we shall leave so many of you in gross ignorance, after means of knowledge; that we should leave so many of you in profane courses, after many plain reproofs; that we should leave so many of you strangers unto Christ, who have heard so much of him, and have been so oft invited, persuaded, and pressed to come in to him. And howsoever many will think, there is no loss of us; yet one day you will see what your souls have lost, who have enjoyed God's Ordinances (though dispensed by never so weak and contemptible instruments) and have not regarded to improve them.  
Here I would have spoken a word to others of you, who have got something, though not so much as you might have done. Let what hath been wanting in your former proficiency, be made up (as it were) in after-humiliation and repentance. And if you are conscious to yourselves, that your unprofitableness may have some hand in stopping the mouths of your poor Ministers, let the thoughts of it cause you now to open your mouths, and lift up your your cries more earnestly in prayer to God for them. It follows,  
— Now much more in my absence.] q. d. if ever you desired to promote your salvation, now much more it concerns you to mind it; if you want other Monitors to stir you up to diligence here, you had need be more watchful over your own souls, you should have the greater care of them yourselves. As the Syriac Version hath it, But now when I am absent from you, much more with fear and trembling work the work of your salvation.  
Hence note, That the want or loss of Ministers, of means formerly enjoyed, will not warrant or excuse our cooling in Religion; but should rather produce a greater care and solicitousness in the working out of our salvation. Disadvantages here are no plea for remissness, but rather ought to provoke unto greater industry. And for our encouragement, the Lord will not forsake such as diligently seek him. Were we not straitened in ourselves, we should find we are not straitened in him. When we may want ordinary helps, yet he can convey his Grace, and manifest himself extraordinarily unto our souls. Remember, when outward means, and provisions fail, God hath hidden Manna for his people. If he leads them into a Wilderness, he knows how to feed them there, Rev. 12.6. In a solitary place he can speak to their hearts. I may here allude to Isa. 37.30. Ye shall eat this year such as groweth of itself, and the second year that which springeth of the same; and in the third year sow ye, and reap, and plant Vineyards, and eat the fruit thereof. Be not ye wanting to your own souls, and you shall find God is not. Do you in good earnest intent the business of your salvation? follow your work close, and trust God to provide for you. The Lord will turn stones into to bread, before he will suffer your souls to starve. Well (beloved) as many of you have showed yourselves a willing and a forward people (blessed be God) while Ministers have been present with you, labouring among you, hold on still when we may be removed from you. I hope we can say from our hearts, We are glad when we are weak, (when we are of least account, under most contempt in the world) if ye are strong; and this also we wish, even your perfection. Yea, Beloved, now we live, if ye stand fast in the Lord. This, if any thing, will keep our hearts alive under our troubles. O look to yourselves, that ye lose not those things which ye have wrought. If we must not be suffered to preach any more in public amongst you, yet it would be a joy to us to see and know, that in our former Labours we had not run in vain, nor laboured in vain. But I proceed,  
Work out your own salvation. The meaning is not, that they should merit their own salvation (that were to take Christ's work out of his hand) but strive and endeavour with might and main to be partakers of that Salvation and Redemption purchased by Christ. And this every one ought to mind, and lay out themselves about, as the chiefest business they have in the world to look after. Oh how should we fear, lest any of us should in the end come short of it!  
Work.] Note, That a Christian-Profession is not an idle Profession, it sets men awork. If we are in Christ's Vinyard, we must be Labourers, Matt. 20.1, etc.  
Your own Salvation] or, the things that conduce to your Salvation. Fellow the things that accompany Salvation, your own Salvation. Elsewhere in Scripture it is called the Salvation of God. The Lord is the Author of Salvation, that it is properly called, His Salvation. It is also called our own salvation, as we are partakers of it.  
Work out your own salvation.] Note, That Religion teacheth us first and chief to look to the state of our own souls. This would learn us especially to eye our own hearts, to observe our own duties, and to secure the condition of our own souls. Many work not at all, but are busybodies: Very busy concerning this man and the other, but do nothing for themselves. Many could like to inquire of others, with Peter, Lord, what shall this man do? Rather than with the Publicans and Soldiers that came to John's Baptism, Master, what shall we do? Now how unlikely is it that they should do much to promote the salvation of others, who neglect, are unwilling to be at any pains about their own?  
With fear and trembling.] Metalepsis, pro eo quod est, cum summa diligentia, With the greatest diligence, saith Vatablus. With humility and lowliness of mind, as Camero, who observes these words used together five times in Scripture, (scil. Psal. 2.11. 1 Cor. 2.3. 2 Cor. 7.15. Eph. 6.5. and in the Text) and always in this sense. As elsewhere the Apostle hath opposed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fear, unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 11.20. The Papists from this Text would exclude a particular persuasion of ones Salvation, and commend doubting and hesitation in this matter. That which the Scripture excites all the faithful to use their best diligence to obtain, as a means to facilitate their passage and entrance into Heaven, (2 Pet. 1.10, 11.) this the Papists would dissuade us all from looking after, and declaim against, as an impediment in the way to Heaven, a thing that would hinder our progress therein. But the fear and trembling in the Text, is not such as is opposite to Faith, or to a certainty of ones Salvation (a glorious Crown which is sometimes set upon the heads of Believers, even here below) But such fear as is opposite and contrary to security and self-conceit. Indeed these are two grand impediments to the working out of our Salvation, which the Apostle is very careful here to remove. Security maketh us negligent and careless of doing what we ought. Pride makes us arrogate unto ourselves what properly belongs to the Grace of God and Christ. As there are two main Designs Satan is continually driving on the world; and where one fails, he prosecutes the other.  
1. He doth what in him lies to keep men in security, as by Nature we are all in a state of Security. Rom. 3.11. There is none that understandeth, there is none that seeketh after God. And the Devil knows we are his own sure enough, if he can but keep us at this pass.  
But 2dly, If we have our consciences awakened, that we can have no rest, but must do something in Religion; then he hath this aftergame to play, he will seek to puff us up with conceits of our own works and abilities. To countermine whose destructive, hellish designs, the Apostle gives us this direction here, Work out your own Salvation with fear and trembling: for it is God (as he further adds in the next verse) which worketh in you both to will and to do. But mark it, this holy fear commended to us in the text, is so far from disturbing, or excluding peace of conscience, and a particular persuasion of our good estates, as that it most directly conduceth unto, and likewise secures and senceth the same. As Calvin well observes, Facit nostri dissidentia, ut fortius reclinamus in Dei misericordiam: The more we distrust ourselves, our own strength, the more we shall see a necessity of relying on the Grace of God, the way to establishment. We cannot stand of ourselves, on our own legs; yet is there no danger of our falling, while we are careful to lean on the Grace of God, and Christ.  
There are many things I must omit and pass by, to come to the main Doctrine, (which may be the last Doctrine I shall ever have liberty to preach to you.)  
Doct. The great business we have in this world, which requires our constant and chiefest care, is, the working out of our own Salvation.  
Note, when I say, this is the great work we have here do, I do not mean as exclusive of, but as including our glorifying God. As God's glory and our happiness are linked together in Adamantine chains, and cannot be separated. In seeking the advancement of God's glory, we should certainly provide for our fouls everlasting welfare: as on the other hand, if we have no care of our own souls, it's impossible we should make it our work to advance God's glory.  
Now in the prosecution of the Point, I shall first briefly open, and then apply it.  
Explication. To show what it is to work out our Salvation.  
1. It is employed here, that we must have an Holy Calling. We must be partakers of the heavenly calling. Else there is no possibility of working out our Salvation. As the Apostle speaks, Heb. 3.1. Wherefore holy brethren, partakers of the heavenly calling— We must give diligence to make our calling sure, as we are exhorted, 2 Pet. 1.10. O that I were able to say that of you all, which the Apostle says of the believing Corinthians, Ye know your calling, brethren. Indeed there is a bare external calling, & many that have this, I say there are many that have an external calling and profession; but this is not enough, you may have it, and yet break, and be undone, for ever. Again, there is an internal, and effectual calling; when a man is not only willing to take up a profession of Christianity, but hath his heart and will drawn over to Christ: And this sets the soul in a state of Salvation. Rom. 8, 30. Whom he did predestinate, them he also called. And this is indeed a prerequisite here. We must first be savingly wrought upon, before we can work out our Salvation. O Sirs, I beseech you take heed of resting in a civil conversation, or a mere external profession: For in the Name of God I testify unto every one of you this day, that there is no calling in the world on which your souls can live, but that inward effectual calling. It's not a Ministers calling that will save him; though that be something higher than being called a Professor. Judas his Apostleship (which was the highest degree of the Ministry) could not save him. So a man may be a Preacher of the Word, and yet in the end prove a castaway. Then think it not enough that thou art a Professor. But as it is in 2 Tim. 1.9. who hath saved us, and called us  an holy calling; as ever you would be saved, look after this Holy Calling.  
2. Again, As we must have an holy Calling, so we must see that we follow our Calling. As it is not enough, that a man hath a calling, but if he would live by it, he must follow his calling. So Christians that would work out their Salvation, must daily exercise themselves unto Godliness, must follow after Righteousness, Faith, Love, Patience, Meekness. We must be daily at work with our hearts to get them into a more holy and heavenly frame: Be continually employing and laying out that stock of Grace the Lord hath put into our hands. We should follow on to know the Lord, after he hath made himself known to us: And labour to walk worthy of Him, who hath called us unto His Kingdom and Glory. Herein should we exercise ourselves continually to have consciences void of offence both towards God and towards man. O Christians, follow your callings. You have two callings, your particular Callings (which I meddle not with at this time: as there is no need to press many of you to follow them, you are at them early and late, some of you, so that you leave little time for God, you suffer your particular Callings greatly to entrench upon the other, which is) your General Calling, your Calling as Christians, as Saints. O Sirs, now see that ye walk worthy of the vocation wherewith ye are called; That it may appear you have not received the Grace of God in vain. Be holy in all manner of conversation. Deny all ungodliness, and worldly lusts, and live soberly, and righteously and godly in this present world. Labour daily to grow in Grace, go on in the work of Sanctification; and thus your vocation would be evidenced to be saving and effectual. O we beseech you Brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For this is the will of God, even your Sanctification, 1 Thes. 4.1, 3.  
(3.) One thing more I must add here, which the Text indeed doth more directly point at; We must ever abide in this our calling, must hold on in the course and practice of Christianity to the end. To allude to that in 1 Cor. 7.20. Let every man abide in his Calling. What ever we do, we must never lay down this our heavenly Calling. Work out, says the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not simply, work, but work out. Thus we must never give over our work, till we can say it is finished, till we come to the end of our work, the end of our Faith, the Salvation of our souls. We should fear being like to Israel there, Hos. 8.3. Israel hath cast off the thing that is good. Or like those Apostates, 2 Pet. 2.20, 21. who after they had known the way of Righteousness, turned again from the holy Commandment delivered unto them: after they had escaped the pollutions of the world, were again entangled therein, and overcome, whose latter end was worse than their beginning. It is not enough, only to have begun well: but we must [press forward towards the Mark,] for the price of [the High Calling] of God in Christ Jesus, Phil. 3.14. He that is righteous, let him be righteous still: and he that is holy, let him be holy still. We must see that we never be ashamed of our profession, not a shame to our profession. And the God of all Grace, who hath called us into his Eternal Glory by Christ Jesus, make you perfect, establish, strength, settle and confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.  
I now come to make some improvement of the Point. And (because I want time and strength to speak more fully to it) I shall limit myself only to one branch of Application.  
Use. And I beseech you, Brethren, suffer the word of Exhortation. O that my Counsel might be acceptable to you this day! That if indeed I should never have liberty of preaching to you more, yet this Word, this Exhortation of mine (mine, did I say? nay, this Exhortation of the Apostle) might ever be fresh in your thoughts, and as it were, continually sounding in your ears. O whatever you do, or leave undone, be ●ure to look after your main business, to work out your Salvation.  
And now what I might have brought in as Reasons of the Doctrine, I shall offer to you here as Motives to enforce the Exhortation, to press you to the duty.  
(1.) Consider, there is no work you can set yourselves about, so necessary as this, to work out your Salvation. Either do this, or you do nothing. Leave this undone, and you are undone for ever. You know the wages of the slothful and unprofitable servant, [Cast him into utter darkness, where is weeping, and wailing, and gnashing of teeth.] If we are loath to be at any pains for Heaven, this slothfulness shall be scourged at last with the endless, insufferable pains of Hell. Though there were never so many Lions in the way to Heaven, yet should we resolve to go on: and otherwise we are sure to fall into the Lion's mouth, that our souls shall be made his prey.  
(2.) Consider, the work of our Salvation sticks not where, if it stick not at us; it sticks not on Christ's hand. O how did he sweat at this work, the purchasing of Salvation for us! It drove him into a bloody sweat; yet he went thorough with his work. And now he is able to save to the uttermost all that come to him: and he would be the Author of eternal Salvation unto all that obey him, Heb. 5.9. This blessed work sticks not on the Father's hand, who is willing all men should be saved, first coming to the knowledge, belief, and obedience of the Truth. God excludes none from Salvation, who are willing to be saved in that way the Gospel sets forth: He excludes none, who exclude not themselves. The work sticks not at the Spirit neither, who is so oft moving and persuading, yea striving with us, to set about this good work. How unreasonable a thing is it now, if the work sticks on our hands, who are most concerned to promote it! Oh how strange, if it should stick here!  
(3.) Consider, this is the end of all the labours of God's Ministers. They are sent from God, to show you the way of Salvation. They are God's Stewards, and Overseers, to call you to, and direct you in your work. Ah, Beloved, it's well, if so many of them, as are now like to be laid aside, be not therefore taken off their work to punish the negligence of the most, because Hearers have been too mindless generally of their work. Verily, this will be unprofitable for you, that your poor Ministers should have bestowed on you labour in vain. Though we would bless God for any the least success, for blessing our endeavours unto any; yet surely, we should have had more comfort at this day, could we have seen more good done, that souls had less need of us.  
(4.) Consider, that diligence in working out of your Salvation would not obstruct, but rather promote and bring a blessing on other works you have to take in hand. Seek ye first the Kingdom of God, and his Righteousness (let your main care be laid out that way, take most thought for your souls, and for the life to come) and all these things shall be added unto you. Believe it, Sirs, Godliness is the greatest gain: for that it hath the promise, both of the life that now is, and of that which is to come, 1 Tim. 4.8. See Deut. 29.9.  
(5.) Again, have not many of us done something this way already? If we would not lose the things we have wrought, then let us go throughstitch with out work. O let us not be weary in well doing, for in due season we shall reap, if we faint not. O my Friends, how sad it is, to faint and tyre in the way to Heaven! As it's the portion of such to lie down in sorrow: Let us therefore fear (as the Apostle exhorts in Heb. 4.1.) lest a promise being left us of entering into his rest, any should seem to come short of it. That we should have been once in a fair way for Heaven, but since we were not careful to hold on our way, and therefore have fallen short at last; O how would such thoughts eternally torment us! Blessed be God, I may say in reference to many of you, as the Apostle Peter, 1 Pet. 5.12. That this is the true Grace of God, wherein ye stand. Wherein if you continue and persevere, you shall ere long see the work of Grace in your souls crowned with Glory. And I am persuaded, am confident of this very thing, that he which has begun a good work in many of your souls, will perform, will carry on the same, un●il the day of Jesus Christ. And therefore gird up the loins of your minds: up and be doing: for now is your Salvation nearer, than when first ye believed.  
6. I add but this one consideration more, The more pains you are at here in your life-time in working out your Salvation, the more peace and comfort may you expect in the hour of death. The rest of the labouring man is sweet. They that now are taking most pains for Heaven, when they come to die, enter into peace indeed. O the vast difference betwixt those who in fear have wrought out their salvation here, and those that have wrought out their destruction without fear! We shall see a difference betwixt these one day. And as I have told you often, I tell you this once more, It is better, (better a thousand thousand degrees) to go toiling, and sweeting, to go sighing and weeping, yea, or bleeding to Heaven, than to go slugging and sleeping, or to go singing and dancing to Hell.  
Now perhaps some of you are ready to say, These are weighty considerations, and we are now convinced how much it is our duty and our wisdom to set about this work, and therefore we resolve upon it, if you would give us the best direction you can about it.  
Here I would close up this subject with some directions; but first let me give you two or three necessary cautions.  
1. Take heed of having your heads, hearts and hands too deeply engaged in the World. They that make that their great study and business to be rich in this World, take a ready way to destroy their souls, 1 Tim. 6.9. Many in their over eager desires to embrace this present World, have let Heaven go, have lost that for ever.  
2. Take heed of following men's examples further than you see them to follow the Rule of God's Word: the world is ever full of bad examples; if we would walk safely, we must walk by Rule. If we think it enough only to do as the most, there is little hopes of our working out our salvation, Matt. 7.13. The word of Christ must judge you hereafter, O let it guide you here. As many as walk according to this Rule, peace shall be upon them, and mercy. In matters of Religion, of Salvation, believe none, follow none, further than there is ground for their opinions and practices in God's written Word. Were we to follow men's examples, or men's traditions in matters of Religion, besides the Scriptures, then will not this follow, viz. That the Scriptures are not a perfect Rule, (as the Papists teach) that it must be eeked out with unscriptural traditions, and the commandments or documents of men. And do but once admit this, and we shall have no certain Rule at all.  
3. Take heed of consulti●● here with flesh and blood. In the matters of our Salvation, not the Flesh (who is ever at that, Master, spare thyself) but Conscience, informed out of God's Word, must be our Counsellor. Our souls interest, and our carnal interest are many times cross to one another. Hence it is, our Saviour so much insists on the duties of self-denial, and taking up the Cross. Yea, he further tells us, He that findeth his life, shall lose it; and he that loseth his life for my sake, shall find it. You know, great works are seldom perfected at a small charge. A rich Mine, it will cost a man something before he comes to it; but when he has found it, it soon recompenseth him for all his former pains and expenses both. Heaven and Salvation is such a Treasure, though we should lose all our earthly comforts, this would certainly repair all our losses, and make, and enrich our souls for ever.  
4. Take heed of delaying to set to this work. Oh! have we not delayed too long? Have we not lost time, and lost special opportunities, lost such advantages for carrying on this work, as (for any thing we know) we may never enjoy again. It is high time now to awake out of sleep, to shake off Spiritual sloth, to apply ourselves to the work in good earnest: who knows but the day of our visitation, the time of our life, and of God's patience, may be very near an end. It may be the eleventh hour. However, the longer it is ere we set to our work, the more difficulty we shall find in it.  
I now come to the Directions.  
1. See that you understand your work. Be ye not unwise, but understanding what the will of the Lord is. Yea, study to be filled with the knowledge of his Will. Rest not in good meanings. My People are destroyed for lack of knowledge, Hos. 4.6. ●ee here, though bare knowledge cannot save one; yet many a one is destroyed for lack of knowledge. Beloved, though we may not be permitted to preach publicly; yet I know not, that it would be any crime for us to instruct such in private, as repair to us for assistance and advice. O that poor souls were as ready to make use of us, as we are willing to afford them the best help we can!  
2. Be sure your Groundwork be good. Build on the Rock, Christ; so indeed you need not fear but your Work will stand. Other Foundation can no man lay. If ye build besides this Rock; or build partly on Christ, and partly on yourselves, the work will come to nought. We are quite lost and ruined in ourselves, that we must be taken off from our own bottoms, brought out of ourselves to Jesus Christ, or we cannot be saved.  
3. Do all in Christ's strength, Phil. 3.13. This way the Apostle Paul went to work. Then the work of our Salvation is like to go forward, when we have Christ, the Saviour, putting to his helping hand, and joining with us. O as ever you would have your work to prosper, be sure you take Christ along with you.  
4. As Noah being moved with fear, fell to work, and prepared an Ark to the saving of himself, and of his house; so let us work out our Salvation with fear. We should have a reverend fear towards God, to quicken us to duty, and to awe and make us exceeding serious in duty. Again, we should have a jealous fear of Satan, and our own sinful, deceitful hearts, to look narrowly to them, who (like Sanballat and Tobiah) will do but what they can, to hinder and take us off our work.  
5. Labour much with God in prayer. Thus there were hopes the work would be going forward. Observe what immediately follows the Text, It is God which worketh in you, both to will and to do, of his good pleasure. When it could ●●●aid of Paul, Behold, he prayeth, than was Ananias ●●nt to confirm him, that he might receive his sight, and be filled with the holy Ghost, Acts 9.11, 17. The Work is great, to work out your Salvation, and it is possible you may want some helps you have had, yea, and meet with greater hindrances, new difficulties in it: O, pray in strength to carry you thorough. It may be, you shall not have liberty to hear so much, to quicken you the more to prayer. You may have fewer hearing-opportunities, that you shall have more time to pray.  
6. Up and be doing, when you can find the Spirit at work in your hearts. Attend to the motions of God's Spirit. This is a special season not to be let slip, when we have an offer of his co-operating Grace.  
7. Do all as in the sight of God. Set the Lord ever before you. Eye-service is a fault in our servants (condemned, Eph. 6.6.) but a virtue in God's servants. Indeed could we but ply our work, while God's eye is on us, we should never be idle, or ill-employed.  
8. Let out the strength of your spirits in the weighty matters of God's Law, and not about trivial, unnecessary things. Such things as God no no where requires: of which he says, In vain do they worship me after the traditions of men. If we make our▪ self busy in building hay and stubble on the Foundation, our work shall be burnt, and we shall suffer loss.  
(9) Improve the day time, God hath allotted to you wherein to work. The day of Grace, O that we had known our day! we have had a large space, and a fair season of working granted to us; and yet I am afraid that (as to the most of us) little of our work is done. The consideration of our former loss of time, should cause us henceforward to double out diligence. Now let not a day pass over your heads, wherein you do not some way further th●●●●●rk of your salvation. Especially improve the Lor●● Day. sabbath-days are days of resting from outward labours, from secular employments; yet not to be spent in idelness; they are the harvest-time for our souls. And when will ye work, and bestir yourselves, if not in harvest? The Lord's Day is to be spent in such works as more directly tend to the promoting of our Salvation. And the more you should see this work going forward, the more would Sabbaths be your delight: You would not be for those vain recreations, that sinful liberty, you may see others take, on God's Holiday.  
(10.) Sat down and count the cost. So you might be prepared to go thorough with your work. If you reckon right, you will see, let Salvation cost what it can, it can never cost too much. Rom. 8.18. I reckon (says the Apostle, and we need not fear to take his account here) that the sufferings of this present time are not worthy to be compared with the glory to follow. I would have said a word more to this, but have prevented myself in speaking to the third caution. Therefore here I conclude my Sermon, and Exhortation, desiring that the Spirit of Truth may bring these things to your remembrance. Beloved could I have thought of any word, more profitable and generally useful for you, you should have been sure of it.  
It may now be expected, I should speak something touching my Deprivation. O that the Lord would lead Ministers and People each into their own hearts, to find out the cause of this sad dispensation; as we read of the Fathers: (in another sense) He causeth us this day to pass under a cloud.  
I know some think, and will not spare to say, that we wilfully bring this Obscurity on ourselves. But the Lord, the searcher of al● hearts, knows, and will manifest to the world one day, whether it was a meet humour, or whether indeed it was not Conscience, that would not suffer us to comply with the things now imposed. The Lord knows, we dare not adventure on the checks, reproaches, smitings of our own hearts and consciences; though it follow, that our mouths be stopped.  
Beloved, I cannot forget the respects you have shown to me, how you chose me at first, under great bodily weakness, and were willing to procure me assistance. I have not wanted outward encouragement among you: but above all, I have oft thought, when I have come to my public work here (unpreparedly enough, God knoweth) yet I have found the fruit, help, and benefit of your prayers for me. That I must acknowledge, those few years I have spent amongst you, have been the best, to me the most comfortable years I have spent in the Ministry. That might I have liberty, the Lord knows, I would most gladly spend, and be spent for you. Nothing but death should part us. And howsoever we are separated, yet I pray, we may live in one another's hearts; and that we may more earnestly than ever, strive with God in prayer one for another. More I would have said, but strength and spirits fail; and further, I would spare you.  
Now how glad should we be, if those that shall follow us, may do more good amongst you, than ever we have or could have done. The Lord carry on his own Work, and (though He quite lay us aside, though He should never honour us so far, as to make any further use of us, yet) we could rejoice, to see God's Work prospering, Religion (and that not only in a form, but) in the life and power of it promoted, and more and more set up in this place. So I commend you to God, and to the Word of His Grace, who is able to build you up, and to give you an inheritance among all them that are Sanctified.   

SERMON IU.  1 King. 18.21. And Elijah came unto all the People, and said, How long halt ye between two opinions? If the Lord be God, follow him: but if Baal, then follow him. 
IT is not a thing indifferent, what Religion men are of, whether they are for God, or Baal. That is a pernicious opinion, that affirms, You may be saved in any Religion. Again, it's not enough, that we are of the true Religion, but we must be true to it. And so much we may learn from faithful Elijah both his Doctrine and practice. When Israel went a whoring from God, he was jealous for the Lord, 1 Kin. 19.10. He continued to stand for God, His Truth, and Worship, even when he could not see one more of his mind, to be his second. So here he durst plead for God, when there was none found to take his part. Note, (by the way) that in the worst of times, in times of most prevailing corruptions, yet the Lord is not wont to leave himself without witness.  
It's further observable, Israel had never degenerated more than in Elijah's days; Yet never had they been privileged with greater means. Many Prophets at this time raised up amongst them, see ver. 4. of this Chapt. and Elijah among the rest.  
Note. Extraordinary means sometimes serve only to heighten and fill up the measure of a People's sins. See Mat. 23.34, 35.  
And now comes a dreadful Famine. The Prophets shut up, and the Heavens shut up together.  
Elijah had foretold the drought, Chapt. 17.1. And after three years he is sent with good news, that rain was coming, Chap. 18.1. Ahab seeing Elijah, v. 17. when he should have acknowledged his own sin and guilt, he wrongfully accuseth God's Prophet. Art thou he that troubleth Israel?  
Note. It is no new thing for God's Faithful Messengers to be accounted enemies to the State.  
As Elijah said, I am not better than my Fathers. Are we better than Elijah, and other of God's Prophets, who have been thus censured? Why then should we look for better here?  
Note. Again, observe, Wicked men are very prone to mistake the cause of troubles and calamities.  
See Jer. 44.18, 20, 21, 22. where there is most guilt, commonly there is least ingenuity, or grace to see and acknowledge it. It's natural unto sinners, we have it by kind, from our first parents, to transfer all blame (as much as we can) from ourselves to others.  
But how deeply soever Ahab is pleased to charge him, Elijah is ready to clear himself and the Truth. He desires that himself and the prophets of Baal might come to a fair trial: So he doubts not but to prove himself by a miraculous sign, to be the Servant and Prophet of the most high God, and show them to be a pack of most wretched Impostors. Ahab yields to a discussion of this business, either out of curiosity, expecting some strange discovery; or through fear, being awed with the present Judgement they lay under, not knowing but upon refusal, the Prophet might have some other dreadful Message to deliver; or in hope and expectance, upon his yielding herein, to have the Judgement removed. Some such way he is persuaded, and inclined to call the prophets of Baal, and the Heads of the people together unto Mount Carmel, where being assembled, Elijah sets upon the people in the words read unto you, How long halt ye?— Where you have,  
1. A chiding expostulation, [How long halt ye—?] Why halt ye? How inexcusable is it, you should halt in so plain a path, be in doubt, unresolved where the case is so clear? Again, that you should continue so long unsettled, contracting an ill habit to yourselves. As an arm or leg put out of joint, and not looked to in time, hardly ever keeps its right place again.  
2. A serious Exhortation, [If the Lord be God, follow him:] What is here added, [if Baal, follow him] is spoken by way of concession, but indeed forbids the worshipping of Baal, till it could be made out that Baal was God.  
How long] There is an Emphasis here. Thus the Prophet sets an Accent upon their sin of halting.  
Note. That long continuance in any sinful course, is a great aggravation of sin. It is sad at any time to fall into sin, but far worse to lie in sin. Therefore he says not, Why halt ye? but more emphatically, How long— Many such expostulations in Scripture, Exod. 16.28. HOW LONG refuse ye to keep my commandments? Num. 14.11. HOW LONG will this people provoke me? And▪ HOW LONG will it be ere they believe me, for all the signs which I have showed among them, Jer. 31.22. HOW LONG wilt thou go about, O thou back-sliding Daughter? Hos. 8.5. HOW LONG will it be ere they attain to innocency?  
How long halt ye] The speech is metaphorical, to set forth their inconstancy, unresolvedness in Religion, their dividing betwixt God and Baal. As one that halts, inclines his body now to one hand, and straightway to the other; so the Israelites would profess themselves the people of God, and seemed in some things to follow his Word, when in other things they were quite turned aside to Idolatry. They were circumcised, and thereby engaged to the service of the true God, and yet were drawn over to the Worship of Baal, and bowed to that Heathenish Abomination. Now, but that I like not to strain Metaphors, and writhe them besides their proper scope, I might hint this note (from the phrase of speech here used) that they are but lame Services and Sacrifices, that men of divided hearts present unto God.  
If the Lord be God, follow him.] Here the Prophet assays to reason them out of their Idolatry, to argue them into the right way, the true Worship of God. As the Lord reasoneth with them, Mal. 1.6. If I be a Father, where is mine honour? If I be a Master, where is my fear? Note by the way,  
That nothing is more reasonable than the true Religion. The Lord never enjoined his servants to pluck out their right eyes. No, we may be his servants on better, and more honourable terms. I grant indeed, some points of Doctrine to be believed are most mysterious; yet what duties to be performed, that are not plain? It must be confessed, some Articles of Faith are above the reach of Reason, so that we cannot comprehend them (e.g.) the Trinity of Persons in the Unity of the Godhead; the incarnation of the Son of God, etc.) yet being revealed by God in his Word, our belief of them is most reasonable: Because it is impossible we should have greater evidence of the truth of any thing in the world, than the Testimony of the God of Truth, who can neither deceive, nor be deceived; What better proof can we desire than the Word of God, that cannot lie? But then as for the Rules of practice laid down in God's Word, how sweetly do these comport with right Reason? As Reason will demonstrate, that there is a God, an Eternal, Infinite Essence, who hath His being of Himself, and gives being unto all things else; so it will teach us, that this God ought to be worshipped, should have homage from all his creatures: And that he ought to be worshipped according to his own Will and Mind, as he himself is pleased to prescribe and appoint, rather than according to men's fancies and inventions: That the honour which is due to God, should not be given to others, to idols. As Elijah here, If the Lord be God, follow him: but if Baal, then follow him. They that fall off from the true Religion, fall from right Reason too. They th●● do not act like men, that forsake the true God to follow idols; as is implied, Isa. 46.8. Remember this, and show yourselves men; q. d. One would not think ye were men; who would take you for reasonable creatures, if ye dare to prefer, or compare dumb idols to the living and only true God?  
Now the Doctrine I would speak to from these words, you may observe from the first clause here.  
Doct. Halting in Religion is very sad and sinful.  
This point I shall endeavour (with the Lord's assistance) to explain first, then to confirm, and last of all to apply.  
First, For explication, that you may understand what it is to halt in Religion, take a few distinctions.  
Thus; there is an halting in Principle; and again, there is halting in practice.  
Again, Halting in Principle is twofold; As this evil quality is seated either in the directing, or in the commanding-power of the soul. There is an halting in the heart or will, and in the mind or judgement.  
1. When the heart is unfixed, unsteadfast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the double-minded man, he that has an heart, and an heart, is partly for God, and partly for Mammon; he that is not resolved for God, that is not brought to centre wholly upon God, and that cleaves not to him with full purpose of heart, is one that halts in God's sight, be his outward course and carriage before men never so fair and smooth. The Weathercock may point towards the Sun, while the wind is in a right corner, or it may seem to be fixed, when cross winds are not abroad; and yet it is a Weathercock. A false heart, an hypocrite may seem to look towards God, and Religion for a time, may seem well-grounded in Religion, who yet will turn aside, will turn about when the winds are contrary.  
2. When the Judgement is not settled, when men are wavering in opinion, like Reeds shaken with the wind, like children tossed to and fro, now of one persuasion, by and by of another. It is sad thus to halt. How can the traveller go on cheerfully, who is uncertain whether he be in the way or no? Indeed, some are too credulous, Prov. 14.15. The simple believeth every word; but the prudent man looketh well to his go. The sober, wise traveller, when he is a little at a stand, he deliberates with himself, and when others tell him, his way lies here or there, if he understands the coast of the Country, that helps him to judge whether they set him right or no. But the simple is ready to believe every one he meets with; and hence he is oft turned out of his way; I say, some are of too easy belief. Again, some are slow to believe, like Nichodemus, How can these things be? Like Thomas (except they may see and understand the reason and manner of things) except they may see things plainly, they will not believe. Yet there is no sound Christian, but he believes all Divine Truth implicitly; that is, he believes the Scriptures to be most certainly true, and all things therein contained; though there are many things to be found there, which he hath no distinct knowledge of. I pray, mistake me not, I am not for a Popish implicit Faith, a believing as the Church believes; but for our giving an assent universally to all that God hath said. As there is a general repentance and humiliation for unknown sins; so a general, implicit belief of unknown Truths. And further, the true Christian hath an explicit belief of all Fundamental, necessary Truth. He must first steadfastly believe, ere he can sincerely make a profession of the Truth, or cheerfully suffer for it.  
Again, some are unresolved concerning the present Truth. As the times vary, so doth men's opposition against the Truth. Sometimes one Truth mainly opposed, and sometimes another. Now it is of very great consequence to be settled in the Truth of the Season. As the Apostle Peter says of those to whom he writes, 2 Pet. 1.12. that they were established in the present Truth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. in the Truth of the Gospel (Non tantum promissa sed reipsa exhibita, as Beza) Christ was the Truth and substance of those Types, and Shadows under the Law, but he was further off from them, than he is from Beleivers, under the Gospel. Therefore those legal Types and Shadows give place, the Body and Truth being come. This is one sense given of that passage. But there is another interpretation given of it, which is to my present purpose [established in the present Truth] i. e. in that Truth which at this present time is most under debate. As that was the great question of those days, Whether the way of the Gospel, the Christian Religion, or Judaisme, was the true way? And thus several ages have raised controversies about Religion. In every age there is some special Truth, which is as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Shiboleth, a mark of distinction betwixt sound Professors, and such as are spurious. As (v. g.) this Truth, That Jesus is the Christ, was the trial of men at first, when the world stormed at him, and at all that confessed his Name. Afterwards when Arrianism sprung up, and prevailed in the world, the Deity of Christ, His being one in essence with the Father, was the touchstone whereby Professors were tried. Where Arminianism is rife, the point of special, Free Grace, becomes a main note of discovery. Sometimes that false and absurd Opinion of Christ's real, corporal presence in the Sacrament, hath been cried up by men of corrupt minds, as their great Diana; and persecution set on foot, and raised up against those, who would not come over to that gross conceit; then those that were sound in the Faith would be at more than ordinary pains, to be clear in the Doctrine of the Sacraments. Where Popery prevails, and men's traditions and inventions are set up in the room of, and as of equal credit or profit with the Ordinances and Institutions of our Lord Christ, the Authority and absolute perfection of the Sacred Scriptures, together with the Glorious Offices of Jesus Christ are plainly struck at, desperately undermined. Which points, if men be not clear, and steadfast in, when the temptation comes, they will easily be carried away with the error of the Wicked. It is nothing to condemn old errors, that are laid in their graves long since, while one is not established in the present Truth. Either not to hold this, or to hold it loosely, is of very dangerous consequence. Only I grant, in controversies about lesser matters men, of sober and pious spirits may be either at a stand, in the dark, or of different apprehensions. Yet it is to be noted, that where such are in the dark, and doubtful, they would gladly be informed, hearty pray for satisfaction, and would be as thankful for it, if once obtained: so, what opinion such embrace, or receive, it is not because such an opinion would some way accord with their worldly interest: but because in their apprehension it looks likest to Truth. A sound Christian receives the Truth, in the love of it: and you need do no more, to work him to the entertaining of any truth in Religion, then only satisfy his judgement, that it is a truth. He receives not Divine Truths for self-ends, or by-respects; neither dare he (out of respect to carnal self) reject any Truth. But for any to cherish doubts in their minds, upon design, that they might have something to say, for their parting with the Truth, when it is dangerous to hold on in the profession of it; to adventue no farther to Sea, than (if a storm should come) they might soon get to shore again; to engage no further in the profession of the Truth, than they might face about, and make a fair retreat, when this meets with opposition; (though the men of this world will judge it a point of Policy, yet indeed) it is an argument of base hypocrisy, and treachery. And such studied Sceptics in Religion are next neighbours to downright Atheists. But a thin mudwall betwixt them, that is soon broken down. But so much of halting in principle.  
Again, there is halting in practice. Unevenness in conversation, when that is not ordered aright. Now it must be acknowledged, the best men on earth walk not so evenly with God as they ought. But here take a distinction or two. There is an halting in some particular steps or acts: and in ones ordinary, in a continued course. I say,  
1. There is an halting in some particular steps, or acts. This is incident to the Saints themselves. Such as walk uprightly in the main, yet at one time or other have their sinful slips. Faithful Abraham halted before Abimelech. Yea, that Grace which seemed strongest, even his Faith, was sinew-shrunk sometimes. As Job's patience was otherwhiles sinking under his burdens. So David, the man after God's own heart, turned aside once shamefully in the matters of Vriah. Peter halted with the Jews, Gal. 2. He is there charged amongst others, that he did not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] foot it aright. Thus the best of God's Saints have sometimes trod awry.  
2. But then there is halting in a continued course. This is worse than the former. The Faithful too oft meet with rubs in their way, that for the present stop them, but they recover themselves again, and proceed on in a right course: Whereas all natural men are quite upon a wrong bias. Their heart is bend to backsliding from God. As there is a phrase, Isa. 44.20. A deceived heart hath turned him aside. Hypocrites have a corrupt bias within, that is still drawing them aside into crooked paths. And the double-minded man is unstable even in all his ways.  
Again, there is an halting through infirmity, from the remainders of corruption: and a resolved, deliberate halting, from the reigning power and predominancy of corruption.  
The former is found in the Godly, but it is their grief and burden. Peter upon a sudden push of temptation, halted down, and fell foully, into a denial of Christ, and that with such circumstances as might make any Christians ears glow and tingle to hear recited, Mat. 26. yet afterwards he was far from applauding himself herein. He went out and wept bitterly. As one of the Ancients says of some that fell through weakness in time of Persecution, Vicit eos paena, non avertit perfidia; negarunt semel, sed quotidie confitentur; negarunt sermone sed confitentur gemitibus, ululatibus, flecibus, liberis, non coactis vocibus. They denied in word, but afterwards confessed with sighs, and groans, and tears. The Faithful sometimes halt through infirmity; but it is their grief. Others that halt deliberately, far unlike them, neither can they fairly pretend sorrow for it; Alas, it is their choice; they approve of it, and think themselves, in taking their liberty, in having so great a latitude about the matters of Religion, much wiser than those who are more precise, and straitlaced.  
But so much for Explication, to show, what it is to halt in Religion, and how many ways men are subject to it. Now that is very sad and sinful, you have as much affirmed, Hos. 10.2. Their heart is divided: now shall they be found faulty. God will be served with all the heart, and with our whole soul: and to divide it betwixt Him, and others, is a thing He cannot endure, He cannot brook. It were easy to produce other Scriptures, that speak to this purpose, but we shall have occasion to make use of them in the following discourse; therefore I wave them here to proceed to the Demonstrations of the Point.  
And I shall evidence the great evil of halting in Religion, 1. From the nature of the thing itself. 2. From the whence it proceeds; 3. from the consequences and effects.  
Demon. 1. Halting in Religion must needs be exceeding evil, that considered in itself, is directly opposite, and contrary to God, from whom the true Religion is derived, and unto whom it returns. It is both contrary to God's Nature, and to his Mind and Will.  
Contrary to God's Nature. He is still the same, with him is no variableness, neither shadow of turning. Now how unlike to God are they that are off and on, ever and anon changing; one thing to day, another to morrow; yea, it may be, seemingly devout while on their knees, but vain and profane when on their feet. Good and upright is the Lord. Thou most Upright. Thou most Upright dost weigh the path of the just. Then surely they are contrary to him, who are for crooked ways. The Lord that is faithful, Isa. 49.7. Heb. 10.23. He is faithful in all his promises to us. How unlike to God are they, who are false in their engagements, playing fast and lose with him!  
And how contrary this halting in Religion is to God's Mind and Will, you may learn from what is said of those Mongrel-Worshippers, 2 King. 17.33, 34. In v. 33. it is said, They feared the Lord, and served their own gods. But in v. 34. They feared not the Lord. Such serving of God is as no serving of him. There's one [Butler] which takes off the lustre of all Amaziah did; He did that which was right in the sight of the Lord, BUT not with a perfect heart, 2 Chron. 25.2. He began well, but afterwards turned away from following the Lord, v. 27. So, we find this as a Blot in the story of some of the good Kings, whose Acts are recorded in Holy Writ; Such, and such a one reigned well, did that which was right in the eyes of the Lord, only the high places were not taken away: And here they fell short.  
Demon. 2. Halting in Religion must needs be very evil, which comes from such ill causes. Such as the cause is, such is the effect. Now here I shall not insist on the Fall of mankind, which is indeed the prime cause of all that halting in Religion which is in the World. I shall not stay at that sinning sin, the corruption of man's nature (which was consequent upon his fall) which makes way for all those sinful warpings, crooked wind & turn in the course of our conversations. But I will come to some more particular and nearer causes. And so this halting I am speaking of, is either from a bad head, or from an evil heart, or from both.  
1. From a bad head. As we may see those that are troubled with the Vertigo, etc. that have bad heads, how ill they can guide their feet. Thus, corruption of the judgement, false Principles received into the mind, cause the soul to halt and turn aside.  
Many Heretics of old thought it lawful enough to bow their bodies to an Image, to an Idol, so that they kept their hearts for God. But this was doubtless a false Principle. They whose hearts were true to God in Israel, would not so much as how the knee to Baal.  
Many of them taught, It was enough to believe with the heart; that confession with the mouth was not necessary: Though (as Anastas. Sinait. well determines) to be restrained by any fear of persecution, a libera fidei confession, est quaedam species Abnegationis: Not to confess Christ, is to deny him. No mean betwixt these, Matth. 10.32, 33. Some hold it lawful enough to profess the contrary to what they believe. Jura, perjura, secretum prodere noli. Whereunto the Doctrine of equivocation, and mental reservation, maintained by the Jesuits, is as near a kind as may be. The Christians in Justin Martyrs time were of other Principles, We had rather die (says he) for the Confession of our Faith, than either lie, or delude those that examine us; otherwise we might readily use the common saying, Jurata lingua est, animus injuratus est; My tongue only is sworn, my mind unsworn. Such principles as these they were far from approving of. Some hold that men may be saved in any Religion. It is not very likely that such should stick to the true. But such are the false principles that teach men to play fast and lose with God. These would teach men to deny Christ with Peter, but not to repent with Peter.  
Further, many halt from a doubting Conscience, or from an erring Conscience; and it is sad being left to the conduct of but a doubting Conscience, Rom. 14.23. Whatsoever is not of Faith, is sin. That man halts in his course, who is drawn to this or that, sed titubante Conscientia (as Beza terms it) with an hobbling, hesitating Conscience. The Apostles Rule, v. 5. is, Let every man be fully persuaded in his own mind. Again, how sad is it, being led by an erring Conscience! Indeed, such a soul is in a miserable strait. Ordinarily it is a sin to follow Conscience when it erreth. When Conscience determines that to be a sin which is a duty; or that to be our duty which is a sin, we cannot follow the dictate of Conscience here, but we sin. Nor can we go against Conscience, though erring, but we sin too. And therefore woe unto them that call evil good, and good evil, that put darkness for light, and light for darkness. But this is one cause of halting in Religion, Corruption of the mind and judgement. When a man cannot well discern his way, no wonder if he be oft turning aside.  
2. From an evil heart. The corruptions of the heart are like a strong bias, drawing the soul off from God. Here (1.) Unbelief. An evil heart of unbelief is one cause of halting. Heb. 3.12. Take heed, Brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God: q. d. Would you not departed from the living God: O then take heed of unbelief, the cause of souls departing from him. As it is by Faith that men come to God, (Heb. 11.6.) so it is by unbelief that they depart from God. In Heb. 10.39. They that draw back, and they that believe, are opposed to one another. Pray, mark what it was that kept the Disciples close to Christ, when others fell off from him. We believe and are sure (say they) that thou art the Christ.— Lord, to whom should we go? Thou hast the words of eternal life, John 6.68, 69. If we are halting in our course, it would argue us full of unbelief: That we do not believe the Word of God. Do we believe God's promises, and yet turn aside for the vain proffers of a deluding world? Do we credit Divine threaten; when yet these are not of so much force to deter us from sin, as the frowns and threats of men to drive us into sin? Did men fully believe there is so much evil and danger in every sin, as the Word of God declares there is, they would immediately see cause to be more afraid of the least sin, than of the greatest sufferings in the world. Did men really believe what the Lord has said of such as obey him sincerely, and follow him fully, they must necessarily conclude thence, that integrity is the best policy, and Godliness the greatest gain. But when men choose either to decline a way of duty, or to comply with a way of sin, for fear of sufferings, or in hopes of some worldly advantage, this betrays abundance of unbelief. Thus men really call in question the truth of what God hath spoken, and interpretatively give him the lie. And is not that a wicked heart that dares give God the lie?  
Again, Halting argues we believe not God, that he is such a God as indeed he is. So holy, that he hates all sin; so just, that he will not acquit the wicked. A gracious God, rich in mercy to reward his faithful servants: Infinite in Power, to protect those that fear and put their trust in him; but to destroy all those that forsake and rebel against him. A God  present, omniscient, that eyes and observes us in all places, companies, employments. Who would forsake, or turn aside from the living God, that believes him to be such a God? But unbelief is the root of disobedience, (as in the Greek, the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies both.) This is the cause of inconstancy, the root of Apostasy. How is it possible that any other than bad fruit should spring from such a bitter and poisonous root?  
2. Hypocrisy is another cause of halting. As Constancy is the daughter of sincerity, so unstaidness is the natural offspring and product of Hypocrisy, Psal. 78.37. Their heart was not right with him, (than it follows) neither were they [steadfast] in his Covenant. As on the other hand, the upright in heart are opposed to such as turn aside into crooked ways, Psal. 125.45. Hypocrisy makes men zealous about needless ceremonies, but careless of the substance of Religion. The Scribes and Pharisees (who are therefore called hypocrites, Matt. 15.7.) were earnest for the observation of their traditions, while they regarded not to go cross to known, express commands of God. They were not afraid in sundry cases to set aside God's command, to hold up men's traditions, Matth. 15.2, 3. Mar. 7.8. Hypocrisy will put men upon some duties, while there is an allowed neglect of others, and those more weighty, Mat. 23.23. Hypocrisy will take men off from some sins, while other sins are still retained. As Jehu destroyed Baal out of Israel, but departed not from the sins of Jeroboam, 2 King. 10.28, 31. It will teach men to avoid open, gross, scandalous sins, while they have no care to get cleansed from secret sins, from inward, heart-corruptions, Matth. 23.25, etc. Hypocrisy will allow men to condemn, will put them upon speaking against the sins of former times, while it teacheth compliance with the sins of the present times. Hypocrisy will suffer men to live in those sins which they condemn in others, Matt. 23.29, etc. And what is all this but shameful halting? Hypocrisy will teach men to make a fair show sometimes, to act a part in Religion, for the compassing of some carnal end, which being once obtained, the Play is done, and they are found other men than they appeared and personated before. Hypocrisy is a paint that will not endure the fire. Let fiery trials come, and these soon mar its beauty, lay open its deformity, Hypocrisy is but the putting of the sheepskin on a Wolf or Swine, which if once it be shorn, you would not expect it should grow again. The last estate of the Hypocrite ordinarily is worse than the first, Matth. 12.45.  
3. Base sinful self-love, and inordinate love of the world. Carnal self is a great hindrance and pull back to us in a Christian course. Therefore Christ calls upon every one that would follow him, to deny himself, Matth. 16.24. Our base hearts will seem to comply with a Divine Command at one time, but out of self-respect; and dispense with the same command at another time, out of self-respect. Some that were constant in the performance of Family-duties, seemingly strict in the observation of Sabbaths, etc. while these things have been in fashion, can readily lay all religious duties aside, when they become a matter of reproach. Some that seem to steer their course Heaven-wards while they meet with prosperous gales, who can soon tack about when the winds are contrary. How should they do other than halt in Religion, who have more respect to their Credit and Reputation in the world, than to God's Honour? See John 12.42, 43. How can ye believe (says our Saviour) who receive honour one of another, John 5.44. As the Apostle James, Whosoever will be a friend of the world, is the enemy of God, ●am. 4.4,  
Many love their carnal ease more than their work, more than God's service. These are only for the easy part of Religion, and so halt in Religion. Many have more love to their Estates, their earthly possessions: And these will be only for the cheap part of Religion, and halt that way in Religion. This Ointment might have been sold for so much, says Judas, whose mind was chief on the Bag. Holy David was of another disposition, I will not serve the Lord with that which costs me nothing. One thing I must tell you here, If our Religion be not such as weans our hearts from the world, the world will deaden them to the exercise of Religion. If the love of God, we all profess to have, be not such as consumes inordinate love to the world, our love of the world will smother the love of God, not suffer that to live and breath in us. See Matt. 6.24.  
4. A sinful cowardice and fear of man. Prov. 29.25.  
The fear of man bringeth a snare. Ponit offendiculum, 
Lavater Tremel.  it causeth many to stumble. Ponit tendiculam, it lays many fast. As we read, John 7.12, 13. Among the people some said of our Saviour, He is a good man— Howbeit, no man spoke openly of him, for fear of the Jews. Seducit turbas, 
Ludol. Carth.  clarius Sonabant. Sed Bonus est, pressius susurrabant. There were great numbers, and many of great note in the world, that cried out aloud, He seduceth the people. But that he was a good man, it was whispered amongst some, but scarce any found that durst speak it out.  
The fear of man would plainly argue our forgetfulness of God, Isa. 51.12, 13. By the fear of the Lord men depart from evil, (Prov. 16.6.) whereas by the fear of men, many depart from the Lord. The former is a Sovereign Antidote against sin, an excellent means to preserve us from it, (Neh. 5.15. Exod. 20.20.) The latter greatly exposeth unto sin. As we have a sad instance in Peter, being surprised with fear, how was he whorried into the denial of his Lord and Master; when as he should have been more afraid of this, than of a thousand deaths. Thus you have heard some of the causes of halting in Religion. Other might be named, but I forbear.  
Demon. 3. Halting in Religion may further appear to be exceeding evil, in regard of the evil effects, the sad consequences of it: And that, both in respect of God, of the godly, of sinners, and of ones self.  
1. In respect of God. 1. Hereby God is dishonoured; his Name polluted. It was a Law among the Jews, Leu. 21.9. The daughter of any Priest, if she profane herself by playing the Whore, [she profaneth her Father, she shall be burnt with fire.] More holiness would be expected in such a one, as the daughter of a Priest; thus the crime in her was greater. She profaneth the Name of her Father. Then what a profaning the Name of God is this, for such as are called his People, to go a whoring from him? The sinful slips and falls of Professors cast dirt (as it were) on the Name of God; since they are taken to belong to him. And how just a thing it is that God should spit in their faces, put them to shame, who care not thus to throw dirt in his face.  
Thus indeed the sins of such as profess God's Name, and stand in a nearer relation to him, are worse than the sins of others. The miscarriages of strangers, of those that are without, reflect not so much on God to his dishonour, as the miscarriages of those who are within his Household and Family, as the Church is called. The Commands of God are violated and broken by others also; yet the holy Name of God is not so polluted by others. But the Name of God is blasphemed among the Gentiles through you, as it is written, Rom. 2.24. Better in this respect, men would never take up a Profession, than to rest here, without taking any care for a suitableness of conversation, Ezek. 20.39. As for you, O house of Israel, thus saith the Lord God, Go ye, serve every one his Idols; and hereafter also, if ye will not hearken unto me: but pollute ye my holy Name no more— q.d. If ye will not be ruled by me, then go and serve your Idols altogether, appear what you are: but make no more show of being my People, to reproach and disgrace me. It was a great dishonour to God, that it should be said, These are the Lord's People— Ezek. 36.20. Hence, as the sins of those who have his Name called on them, are so far worse, a greater dishonour to God than others: so the more open and public their warpings are, still the more dishonour unto God. Therefore the Lord was so quick and smart with Moses, with that eminent Saint, that faithful Servant of his, that Favourite of Heaven, Moses, who was so far honoured, that the Lord spoke to him face to face, even as a man speaks to his friend: Yet, Numb. 20.12. The Lord spoke unto Moses and Aaron, Because ye believe me not, to sanctify me in the eyes of the Children of Israel; Therefore ye shall not bring this Congregation into the Land which I have given them. For this halting of yours before the Children of Israel, you shall fall short of Canaan, you shall nor have the honour of leading them into the promised Land. Now if you do but look back to Numb. 11.21, 22. you will find Moses bewraying unbelief: but privately; before God. And there the Lord only reasoneth him out of it, v. 23. Is the Lord's hand waxed short? Whereas in this other place, when he smote the Rock twice, his sin was public; here Moses and Aaron dishonour God in the view of the People; wherefore the Lord clapped that smart sentence on their backs, which no importunity in prayer could ever take off again, or get reversed. See Deut. 32.50, 51.  
2. Hereby the Truth and Ways of God are much discredited. They are deep wounds, which the Truth receives in the house of its Friends. It is long, ere the scars wear out. When any the professed followers of Christ and his Truth, are taken tripping, Religion itself must bear the blame, and the way of Truth be evil spoken of. This is their Religion, say carnal men. How earnestly doth the Apostle exhort Christians in general to walk worthy of the vocation wherewith they are called, Eph. 4.1. And Phil. 4.27. Only let your conversation be as it becometh the Gospel. So likewise he layeth a strict charge here upon several sexes, estates, and conditions, The younger women must take heed, they give none occasion to the adversary to speak reproachfully, 1 Tim. 5.14. Servants that are under the yoke must see to carry so in their places, that the Name of our God, and [his Doctrine] be not blasphemed, 1 Tim. 6.1. The aged women must be patterns of holiness, setting others a good example [that the Word of God be not blasphemed] Tit. 2.5. Christian's halting in the way, causeth others to speak evil of the way of Christianity.  
3. The Kingdom of God, and His Interest is by this means weakened. It loses more by the haltings and falls of Professors ordinarily, than by the fury of Persecuters. As Jacob complained of his Son's cruelty towards the Shechemites, Ye have troubled me, to make me stink among the inhabitants of the Land, who will gather themselves together against me. As David complained of Joabs' baseness in falling upon Abner, I am this day weak, though anointed King. The Kingdom of Christ is weakened and obstructed very much, by His followers haltings, and miscarriages. Others are hereby kept off from Religion, who otherwise might have been coming on. Yea, they that decline the profession of Religion for fear of Persecution, and sufferings, are not so far from the Kingdom of God, as those who are cast off this other way. These have a loathing of Religion, it stinks with them; whereas the other may be convinced in their consciences, that it is the best Way, the Way of the Righteous, only they are discouraged from closing with it, because of those hard measures the Righteous ordinarily meet with in this world. But this shows us the great evil of men's halting in Religion, this hindereth the progress of Religion, this obstructeth the Truth and Kingdom of Christ, that the Gospel cannot have so free a course and passage, as otherwise it might. Hence many look upon Religion as a way of deceit, as if it taught men to play the hypocrites, to be one thing in Profession and the contrary in Practice. Which is as true, as that the Sun is the cause of darkness. Indeed God hath given a straight and perfect Rule, to draw all the lines of our conversations by: but when our hand shakes, when we turn aside in our course, keep not close to our Rule, many foolish by standers are ready to censure the Rule itself, and say, that is crooked.  
2. In respect of the Godly. For any that have entered into Religion to halt in Religion.  
1. It is a matter of reproach to the Godly in general. Let not them that▪ wait on thee be ashamed for my sake, says the Psalmist. O why should the Faithful be put to shame for our sakes? Indeed they will not think much to bear reproach for the Lords sake: but Why should they be reviled, evil-spoken of, why should they bear reproach for our sakes? As Nehemiah says of Shemaiah, that False-Prophet, Nehem. 6.43. therefore was he hired, that I should be afraid, and sin, and [that they might have matter for an evil report.] This the wicked wait, and long for, and ever lie at catch here, to get any matter for an evil report. To say, These are your Professors.—  
2. It's an occasion of sorrow to the best of God's People. It grieves them at the heart, to see the Name of God thus dishonoured, Religion discredited, poor souls endangered. Certainly the Apostle Paul was not a little moved, grieved, at Peter's halting, Gal. 2. when he withstood him to his face. Now, is it nothing to make the hearts of the Righteous sad, whom God would not have made sad?  
3. It's an occasion of sin to those that are weaker. Peter's judaizing was a compelling of the Gentiles to do likewise, Gal. 2.14. Thus some of the Jewish Converts, yea, Barnabas himself was carried away with the dissimulation, ver. 13. This is a teaching the Lords People to transgress. We should fear to use our own liberty, where weak Christians would be stumbling at it. (Rom. 14.13, 21. 1 Cor. 8.9, 12.) We may be an occasion of wounding the consciences of our weak Brethren sometimes, by our preposterous, unadvised use of things indifferent, and lawful in themselves: And if it be sinful, to use our liberty, where we may know it will, offend and scandalise our weak Brethren; how much more to halt outright, and lay the stumbling-block of our iniquity before them?  
3. In respect of sinners. How sad are the consequences of this halting in Religion? woe to the world, because of offences. woe to sinners.  
1. Hereby their minds are further prejudiced against Religion and Godliness. And what a sad thing is it, that any who profess to serve God, should carry so, as to prejudice others against his service. True it is, sinners have naturally a very great prejudice against God and Godliness. The carnal mind is enmity against the Law of God. No need to do any thing to increase this prejudice, and enmity found in them. But what is said of the Priests, Mal. 2.8. Ye are departed out of the way: [Ye have caused many to stumble at the Law] is true of halting professors. Whereas they should be Guides to the blind, lights to them that are in darkness; by halting in Religion, and walking unsutably to their profession, they are Blinds rather, and Stumbling-blocks before others. But see Levit. 19.14. Thou shalt not put a stumbling-block before the blind. And Deut. 27.18. Cursed be he that maketh the blind to wander out of the way.  
2. Hereupon their mouths are oft opened against Religion. Many set their mouth against Heaven, seeing such halting in Religion. It ought to be our care, by well doing, by our strict, circumspect, and upright walking, to put to silence the ignorance of foolish men. We should be so wary, that they, that even watch for our halting, would fain take us tripping, might have no evil to say of us. Our conversations should be winning, at least convincing. But uneven walking, all halting in Religion will open the mouths of unruly talkers. How sad to give the wicked any occasion to blaspheme!  
3. Hereby their hearts are further hardened in their own sin and wickedness: and their hands more strengthened. As is said of those lying Prophetesses, Ezek. 13.22. Ye have strengthened the hands of the wicked, that he should not return from his wicked way. This is a great encouragement to sinners, to go on in their evil ways, to see others miscarry. Noah's being once overtaken, emboldens many to go on in a course of Drunkenness. David's once falling into that foul sin of Uncleanness, Adultery, makes some altogether shameless in sinning, so that they no more regard how they wallow in the mire. Bishop Gardiner, one of the Marian Apostates and Persecutors, cried out on his deathbed, That he had denied his Master with Peter, but never repent with Peter. Thus, halting in Religion is very mischievous to sinners, an occasion of their overthrow, an hastening of their destruction, as it puts them further and faster on in a way of transgression. Now what a sad thing is it, thus, to have a hand in the sins, and consequently in the ruin of the souls of others. Instead of leading and drawing men towards Heaven, to lie in their way, and to be ●n occasion of their stumbling and downfall into Hell!  
4. In respect of ones self.  
1. Thus Conscience is defiled, guilt contracted. Such shall be found faulty, Hos. 10.2. As Peter was to be blamed, Gal. 2.11. He was an holy man, an eminent Apostle, yet his Holiness, his high Calling, would not hid his miscarriage here; but on the contrary, was greatly blemished by it. Men soil themselves shamefully by halting, and turning aside into any crooked ways. See 2 Pet. 2.20.  
2. There is a cause of inward troubles. Thus Conscience is gauled. Halting in the body (you know) is very troublesome and painful. Great peace have they that love God's Law, and walk on evenly with upright hearts in that plain path; they shall find his ways, ways of pleasantness, and his paths peace. Whereas they that leave the paths of uprightness, walk in ways of darkness, Prov. 2.13. where they shall meet with little quiet or comfort. Light is sown for the Righteous, and gladness for the Upright in heart: yea, unto the Upright there arises Light in the darkness. In midst of outward troubles he hath still much inward joy and peace. This is our rejoicing [the Testimony of our Conscience] that in simplicity and godly sincerity, [not with fleshly wisdom, but by the Grace of God] we have had our conversation in the world. This was a comfort to holy Job, Job 23.10, 11, 12. To the Faithful, Psal. 44.17, 18. But halting in one's course uses to bring great inward troubles. Daved's fall wounded his conscience, and a good while after that, he bled inwardly, and complained (Psa. 51.) that he went with broken bones. What followed Peter's halting in the High-Priest's hall? He went out, and wept bitterly. Others that have forsaken the Truth, to avoid Sufferings, have thereupon been arrested with those terrors of conscience, and haunted with those inward horrors, in comparison of which the greatest sufferings from men were light and easy to be born; as it was with Francis Spira.  
3. Halting in Religion exposes and inclines one to fall further and more foully, if not to fall quite away. See what followed upon David's halting in the matters of Vriah: Alas, he was not set sound, he went not upright again for many months after; It was a great while ere he was fully recovered, and cured of it. Peter giving a little way to sin, and consulting more his outward safety, than his inward peace, soon halted down, and fell into a shameful denial of his Master, even with cursing and swearing, as if he would that way seem to have been rather trained up in the Devil's School, than in the School of Christ. O Sirs, how sad it is to be halting in Religion, to be winding and turning here; alas, such know not what they may turn to at last! As when a man gins to fall down a steep hill, he knows not where he shall stop; he may fall to the bottom, and (for any thing he knows) be crushed in pieces with his fall. Thus some who carried fair sometimes, after they began to halt, and decline in Religion, have proceeded from evil to worse: Some have fallen from one Error to another, till at last they have come to be mere Sceptics and Seekers; to be any thing, and just nothing: Others have fallen from a plausible profession, first, to immoderation in the use of lawful things, to a pampering of the flesh, and an over-eager pursuit of their outward pleasures, and vain recreations; and from thence to downright profaneness, visible ungodliness, and so at last into plain Atheism. Ah Beloved, what need to look well to our feet here! Halting in Religion is next step to Apostasy, falling off from Religion. If this halting be not cured, it will end in Apostasy, will turn 〈◊〉 quite out of the way, Heb. 12.13.  
Now lay all these things together, and sure it will appear very evil to halt in Religion.  
1. If we look at the thing itself, it is directly contrary to God. 1. To his Nature and Attributes; 2. to his Mind and Will.  
2. If we look to the causes of it. 1. It argues great corruption of the judgement. 2. A corrupt heart; An evil heart of unbelief, hypocrisy, etc.  
3. If we look at the effects and consequences: both in respect of God, of the Godly, of sinners, and of ourselves—  
Use, 1. For Instruction. Seeing it is so exceeding evil for men to halt in Religion. 1. It should teach us to be very cautious, how we censure others to halt here without ground. We should fear to lay such an heavy charge as this upon those that are innocent. How ill the Lord took it from Job's Friends that they were so rash in their censures of him. Gal. 2.14. When I saw, that they walked not uprightly— I said unto Peter before them all, etc. [When Psaw—] So the matter must be evident. And when it is so, then let men tax, then reprove, and spare not. The case was plain here before Elijah, that the People were drawn off from God, and running after Baal. This I thought good to note here to prevent the mis-application of the Doctrine.  
To hold Communion in public Worship, which is the Worship of God for substance, though there are corruptions in the manner of administration, when Christians are careful not to communicate in those corruptions, but mourn at, groan under them, breath after, pray for purity in God's Worship; I say, to join in public worship that hath corruptions in it, with these qualifications, is unjustly censured as halting betwixt God and Baal. While all necessary, Fundamental Truth is publicly professed, and maintained in a Church, is taught and held forth in public Assemblies, and the corruptions there, (though great, yet) not such as make the Worship cease to be God's Worship; nor of necessity to be swallowed down, if one would communicate in public Worship; while any Christian (that is watchful over his heart and carriage, as all aught ever to be) may partake in the one, without being active in, or approving of the other; there God is yet present, there He may be spiritually worshipped, served acceptably, and really enjoyed. The Sacrifice of a faithful Israelite, an Elkanah, was pleasing to God, even when Hophni and Phineas were Priests. And no doubt, it was written for our instruction, our Lord Christ, (who is and aught to be a Christians pattern, who could never be charged with the least halt in his course, who never trod one step awry, who was as zealous for purity in God's Worship, as much against corrupt mixtures of men's inventions there, as any can pretend to be: Nevel was there any in the world of whom that was true, The Zeal of thine House hath eaten me up; Yet we find) He used to attend on the public Worship in his time, notwithstanding the many corruptions brought into it, and notwithstanding such formalists, and superstitious ones as the Scribes and Pharisees (who were ready to magnify their traditions, above the Word of God; though such as these) did officiate in it; Luke 4.16. That He went into their Assemblies, not to join in any worship they had amongst them, but only to bear witness against their corruptions, is not where written; but rather the contrary i● held forth in Scripture, where he acknowledgeth himself a member of the Church of the Jews, and approves of, and justifies their Worship, as right for the substance, that Salvation might be attained therein, which he denies to be attainable in any other way of Worship, then used among the Gentiles, John 4.22. Ye worship ye know not what (saith Christ to the woman of Samaria) We know what we worship (including himself among the rest, that worshipped God aright) for Salvation is of the Jews.  
But may this suffice here, to prevent a great mistake, and misjudging, which many Christians of late have discovered themselves but too forward unto?  
2. This also lets us see, how sad it is to be of the Popish Religion, which teacheth halting. This is a Religion, that teacheth halting; wherein it differeth from ours, from the true, it teacheth nothing but halting. Halting in Faith, inclining in part to God's written Word, and in part to their unwritten Traditions. Halting in Obedience, betwixt God's Commands, and the Decrees and Constitutions of the Pope, or their Church. Halting in Worship, betwixt God and Saints; betwixt God, the living God, and dumb and senseless Images. The Apostle Peter was blame-worthy, when he halted betwixt the Jews and Gentiles: (Gal. 2.) The Popish Religion allows and teaches Dissimulation and Equivocation before men. The Religion of the Samatitans was a strange composition, when they feared the Lord, and served their own gods: such is the Religion of the Papists, who add to the Worship of God a multitude of Jewish and Paganish Rites and Ceremonies. How intolerable is their confounding of Christ and Moses; how abominable their joining their own works with Christ's merits in the business of Justification? How dishonourable unto Christ, and dangerous, undoing to themselves, their depending partly on Christ's mediation; and partly on the Saint's intercession? O What a miserable lame Religion Popery is! A Wavering Religion! A Religion (as we may hope) that shall not stand long. It is sure to fall, and to be crushed in pieces with its own weight. The Lord keep us and ours, that we never come under it. Better die and perish in a Wilderness, than return to this spiritual Egypt.  
Use 2. For Reprehension and Humiliation, that so much halting in Religion is to be found amongst us.  
1. What halting among our common Professors!  
Halting between GOD and Mammon. Though you know what Christ says, Matth. 6.24. You cannot give your hearts both to God and to the World. If you would give them to God, you must take them off from the world: if they are set on the world, you do not give them to God. Ezek. 33.31. Again,  
I wish there were nothing to be found, like halting between God and Baal. Some more observant of the Custom of the place, than of the Scripture-rule in their Worship. Some that worship God partly according to his Word, and partly after their own and others fancies, besides, or against the Word. How ill the Lord takes this, may be guessed at, by that passage, Matth. 15.9. In vain do they worship me, q. d. they might as well do nothing.  
Halting between God and Belial. Modo Ecclesias, modo Theatra replentas: Some for the place of God's Worship to day, and for a Playhouse, or the Tavern, or Alehouse to morrow. One while for the Service of God, another while for the satisfying of their lusts. Some that have their good moods now and then (their Consciences being awakened by a powerful Sermon, or some smarting rod, by a sharp correction) come to them now, and you would think they were ●●lly resolved to break off their sins, and turn to God; whereas a temptation doth no sooner present itself again, but they are drawn away by their own lusts, and enticed.  
How many that are turning with the various companies they fall into. That can carry fairly and smoothly, while in company with such as are of note for Religion, and an holy strictness; and are as ready to fly out, be vain, and carry like one of the fools in Israel, when they are in place were they may take their liberty, in the company of such as are lose and profane.  
How many that will turn with the times, seem very forward in Religion, while it is a thing in fashion; but cast it off again, if once it grows out of credit in the world. Like the Samaritans, who would pretend kinderd to the Jews, but only while they were in a prosperous state.  
2. Come to the best of us, such as are upright in the main; O how much halting yet may such be taxed with! How great unevenness in the frame of our spirits.; our hearts sometimes up in holy duties, but soon down again: our affections sometimes lively; but soon flat, and dead again. Alas, What inconstant creatures are we! Aliud stantes, aliud sedentes. One thing in religious services, another out of them. If we get any warmth into our spirits on the Lord's Day, how soon that we take cold again, when we go into the world. How great unevenness in the course of our conversation: At one time a little diligent, at another time exceeding slothful in our business. One while serious, and conscionable in the practice of secret duties, another while too ready upon any slighty occasion to neglect and omit them, or else to slubber them over. One while fruitful in our discourse, desirous to do some good to all with whom we converse; other while as barren as may be.  
How faint and weak sometimes in our resistance of sin; whereas we should go from strength to strength. Do we not many times suffer a foiled, routed enemy to rally again? are we not sometimes worsted by those very lusts, which before we had put to flight, driven out the field. What shall we say, that after some conquest of our corruptions, we have turned our backs again, have yielded unto and been overcome of them?  
How ready to shrink at the apprehension, the approach of Sufferings! How little have we to say for God, his Truth, Ministers, etc. when there may be the least danger in owning God, and His Interest here? Like these in the Text, answered never a word. How willing to spare ourselves! Too ready to venture the favour of God, to keep the favour of men; or to venture upon His displeasure to avoid man's displeasure. Other whiles we seem full of confidence in God, and sometimes again as full of fears. O what cause have the best to be humbled, even such as do not hover, or hang in suspense betwixt two contrary ways, such as are set in the right way, yet alas, we go very weakly, lamely here. What cause to complain of feeble knees! Do we not find a clog of corruption at our foot, which is a great hindrance to us in our spiritual course? There is flesh as well as spirit; and hence (as Jacob halted in his wrestling with God, so) do we halt in our walking with God. The Child of God (says Mr. Perkins) is like a lame man, that goes the right way, but yet halts at every step. This should be matter of humiliation, and lamentation to us all.  
Use 3. Hence, be persawded to take heed of halting in Religion. Now my work shall be to give 〈◊〉 some moving considerations, to press you to an holy care and watchfulness over yourselves here: and afterwards conclude with Directions. Motives.  
1. Consider, halting is very unseemly. The Linsey-woolsey-coat is but an uncomely garment. How ill doth it become a Child of God, the King's daughter, Psa. 45.13, 14. Lameness or crookedness is a deformity in the body: Not to walk uprightly is very uncomely among Professors. There is an expression, Psa. 52.9. I will praise thee for ever, and I will wait on thy Name [for it is good before thy Saints.]▪ Constancy and perseverance in God's Worship and Service, and in our dependence upon Him, this is good before the Saints: And the contrary, to see souls falling off from God, and His Ways, is evil in their account. They blush, are ashamed to see it: It is a sad, and strange sight to them. Gal. 1.6. I marvel (says the Apostle to these halting, backsliding Professors, I marvel) that you are so soon removed from Him, that called you into the Grace of Christ. Yea this is unseemly, not only before the Saints, but before wicked men. Hence it is, that the uncircumcised Philistines do so rejoice, and triumph, when they can see, or hear that any of Israel's Worthies are fallen. As the Psalmist complains, Psa. 38.16. When my foot slippeth, they magnify themselves against me. They insult over the Righteous, when they see them fall into any trouble and distress; and no less, when they fall into sin, when they can take notice of any thing in their carriage and practice unbecoming their profession.  
2. Halting in Religion is most unreasonable. No fair pretence that can be put 〈◊〉. As the Lord expostulates with them, Jer. 2. 〈◊〉 What iniquity have your Fathers found in me, that they are gone far from me, and are ●●lked after vanity? What a strange course they take, w●●● turn aside from God, from the true God, to walk after vanity. The People were convinced of the folly of such a course in Josh. 24.16. God forbidden that we should forsake the Lord, to serve other gods: That were a folly and madness indeed. God forbidden we should forsake our own mercy, our happiness, to follow lying vanities. How foolish was the Prodigal, in leaving his Father's House, to feed upon husks? When the Galatians were halting in Religion, how strangely the Apostle bespeaks them, Gal. 3.1. O foolish Galatians, Who hath bewitched you?— and verse 3. Are ye so foolish? What, so foolish? q. d. none can be more foolish than thus. If the Lord be not God, why do we follow Him at all? And if He be God (as nothing more sure) Why do we not follow the Lord fully? If it be not good to be truly religious, why do we make any profession of it? why are we not open avowed Atheists? And if it be good indeed, Why are we no more careful to walk up to our profession? Thus if we did but attend to Reason, it would inform us thus much, that either we should quite lay down our profession, or endeavour to bring up our lives to our profession.  
3. Halting in Religion is exceeding hurtful. As there is an expression, Jer. 7.6. Neither walk after other gods to your hurt; That some instead of cleaving to the Lord, followed Baal-peor, was it not to their hurt? Deut. 4.3, 4. see Ezek. 6.22. If we belong to God, and yet are halting in our course before Him, we may look to smart for it here; if we are turning aside from him, He will fetch us in with the rod, Psa. 89.30, etc.  
4. We have gone ●n halting too long already. It is more than time we ●●●ld now seek for cure, that we should now mend of it. Hath not this been our manner from our youth? As Moses said of the Children of Israel, Ye have been rebellious against the Lor●●rom the day that I knew you. Have not we been still at this pass, at ●ff and on, playing fast and lose with God? I may here allude to that in Josh. 22.17, 18. Is the iniquity of Peor too little for us, from which we are not cleansed unto this day: but that we must turn away this day from following the Lord? We have been too long unsteady and uneven in our course.  
5. This halting in Religion is hard to cure. And the longer any soul goes on in it, it is still so much the worse. As a leg out of joint, the longer it goes so, it is so much the more difficult to set it right again. Oh that this was seriously considered! every step we take awry, we are making work for Repentance. And as it is not so easy, but exceeding painful, to have a broken leg set right and sound again; so it is no such easy matter to have a lapsed soul restored by repentance.  
6. If we have made any progress in Christianity, to halt now would deprive us of the comfort of it. O what comfort is to be found i● close walking with God The whole world, if you search it through, has no such cordial for a fainting, dying creature, as the sense of ones integrity and former upright-walking before God. When Hezekiah had received the sentence of death, this was more to him than all his Kingdom again, Isa. 38.3. On the contrary, when we are halting in our course, we undermine our own peace, lay a foundation for inward troubles, jealousy of our estates. John, 8.31. If ye continue in my Word, then are ye my Disciples indeed: Mark it, If ye continue— But otherwise you would only seem to be my Disciples. It's not enough to begin well, but we must continue: And otherwise all that we have done in Religion, or suffered upon this account will be lost and in vain, Gal. 3.4. And if our goodness be but as the morning cloud, and early dew, that soon passeth away, even such will our hopes be. Our comfort will hold out and continue no longer, than we hold fast our integrity.  
7. Halting will really set us back, cast us very much behind in our Christian course. A lame man makes but a bad traveller. So halting Christians drive on very heavily in the ways of God. A man that is careless of keeping in his way, no wonder if he comes late and weary home. And if we are oft turning into crooked paths, how will this hinder us in the way to heaven? This is going about indeed; and no getting thus to heaven, but we must return by weeping cross. Thus every step we take awry, is one step out of our way.  
8. It is a most unworthy thing to halt with God. He keeps touch with his. No God like him, that keeps Covenant with them that walk before Him with all their heart, 1 Kings 8.23. No God like him for this: All besides Him are found lying vanities. It was horrible blasphemy that message which Senacherib sent to Hezekiah, Isa. 37.10. Let not thy God in whom thou trustest, deceive thee. Little danger or fear of this. Never to this day, that the Lord deceived any one soul that trusted in him, and was faithful to him. 1 Sam. 10.19. Ye have this day rejected your God, who himself saved you out of all your adversities, and your tribulations. Most disingenuous and ingrateful creatures! If we cast him off now, he would not have dealt so with us. If we forsake him, he would not have forsaken us. With an upright man he will show himself upright, Psal. 18.25. This motive the Apostle useth to persuade unto Christian steadfastness and constancy, Heb. 10.23. Let us hold fast the profession of our Faith without wavering; for he is faithful that hath promised. God would be true to us; then should not we be true to him?  
9 Others obstinacy in their false and evil ways should provoke us to steadfastness in the ways of God. Jer. 2.11. How many rooted in their errors, that there is no stirring of them? how many wedded to Superstition? how many doting upon their old heathenish customs, like those, Jer. 44.16, 17. no taking them off? How many hardened in sin; so resolved upon the pursuit of their lusts, as there is no turning of them? And do not all these shame and condemn us, if our hearts are not as much fixed upon God, if we cleave not as close to Him, his Truth and Ways?  
10. I add but a word more. How should we fear to halt with God, lest it provoke the Lord even to departed from us. O Sirs, do you desire it may go well with the Land, whereof you are Inhabitants, with the Church of which you are Members? would you have it to go well with England? then take ye heed of halting in Religion. See Josh. 22.18. If we turn away from following the Lord to day, to morrow he may be wroth with the whole Congregation. If such as profess his Name are turning further back from him, how may such provoking of his sons and daughters cause the Lord to abhor us! will not this make a way to his Anger; or, rather make the gap wider, like a great breach of the Sea, never more to be repaired? I say, halting in Religion may provoke the Lord to departed. As we read of the Israelites, Psa. 78.57, to 62. They turned back, and dealt unfaithfully, like their fathers: they were turned aside, like a deceitful bow. When God eared this, he was wroth, and greatly abhorred Israel; so that he forsook the Tabernacle of Shiloh, etc.  
I come now to the Directions I promised, with which I conclude. And would you halt no more in Religion— (1.) Get a clear sight and knowledge of your way. Labour for a distinct knowledge both in matters of Faith and Practice. Thus get your way made plain. He that walks in the dark, goes he knows not whither, and stumbles at he knows not what. He that walks in the Light, is not in that danger of stumbling. We must first know, before we can be established in the Truth, 2 Pet. 1.12. First prove, and then hold fast, 1 Thes. 5.21. We must know the certainty of those things wherein, we have been instructed, that they may be most surely believed of us, Luke 1.1, 4. They that receive the Word with much assurance, as the believing Thessalonians did, 1 Thess. 1.5. there is hope that they will venture all, rather than renounce or part with the Truth. 2 Tim. 3.14. Continue thou in the things which thou hast learned, and hast been assured of. There must be a learning of the Truth, and assurance that it is the Truth, if we would continue in the Truth. So Col. 1.23.  
Here 1. Be very clear in th● grounds of Religion. They that would ●ot be fluctuating in Religion, must get their minds well ballasted with the knowledge of the grounds of Religion. They that would stand in a storm, must see they have a basis of their own, a good foundation laid, that they do not pin their Faith on others. Indeed I know not what should hinder, but an ignorant Protestant may soon turn a confident Papist. But Catechism, Instruction in the Principles of Christianity, was one main engine, whereby our Reformers battered down Popery. The foundation is a principal part of the building: so the lowest Principles (as it is observed) the lowest Principles of Religion in one sense, are the highest Principles. If you would have the house to stand, lay the foundation well: an error in the foundation is destructive to the building.  
2. Get your minds established in the present Truth. It concerns Christians to be very clear in those Truths for which they may be called to suffer. And when ye are assured you have the Truth on your side, you may go on boldly, you need not fear. Let the world storm; you have a strong City, Isa. 26.1, 2. Be established I say, in the present Truth.  
And so be at pains to acquaint yourselves with your present duty. Be wise concerning the times, to know what you ought to do. While you know you are in away of duty, let others censure, reproach, or persecute you, yet what should hinder but you may go on cheerfully? O how comfortable a thing it is, to know, and be assured, that if troubles do befall me in the way I take, they overtake me in a way of duty. This greatly emboldened the Prophet Daniel to pray before his God, as he did afore-time, Dan. 6.10. Come on't what will, he is sure it was his duty to pray after that manner. While we are in way of duty, we may trust God to bear us out. Or, if we suffer in his service, we should yet have no cause to complain of an hard service. He that considered Nebuchadrezzar, what hazards and hardships he had been put upon in serving His Providence, and would not let it go unrewarded, Ezek. 29.18, etc. much more that he considers his suffering Servants, who are exercised with many troubles here, that attend their observing his Commands, who commit themselves to Him in welldoing.  
2. Get your hearts set right. This is another general Direction. The upright heart will hate every false way. But where the heart is not right, such a soul is not steadfast with God. Psal. 78.8.— A generation that set not their heart arigth (than it follows) and whose spirit was not steadfast with God. As we would not halt, as we desire to walk in a straight and even course, our eye must be single.  
3. Be humbled in the sense of your former sinful warpings. They that are pained, and afflicted in the sense and remembrance of their former sinful slips and falls, will look better to their feet and take more heed to their ways. When the soul hath experienced, that it is an evil thing, and bitter, to forsake the Lord; it will fear to turn aside from him again. On the other hand, where men are not humbled for the irregularity of their former course, they will be likely to go on in the same course still, Jer. 44.10. They are not humbled even unto this day, neither have they feared, nor walked in my Law. But deep humiliation is a proper means to cure halting. We never read, that Peter denied Christ after his repentance and humiliation for that sin: nay, how boldly doth he preach Christ afterwards, as you see, Acts 2. etc.  
4. Walk circumspectly. If you would not halt, observe every step you take, take heed of falls; yea, of the least stepping awry. Give not a little way to sin. O fear at any time deliberately to venture upon any sin, or on any temptation to sin. Do not wilfully dash your foot upon the stones. To be afraid of the least sin, to be ready to flee from temptations, is no argument of cowardice or pusillanimity of spirit, but a proof of spiritual wisdom, a necessary piece of Christian Policy. And the more we are afraid of sin, the less danger of our shrinking at sufferings. Indeed it is wisdom, to take heed of the least slips. When we begin to fall, none knows how far we may fall, or how long it may be ere we recover ourselves again. The sin is great, to account any sin little. We ought to be so afraid of sin, as not to venture on those things that have the appearance of evil, 1 Thess. 5.22.  
5. Set to the mortification of thy beloved sin especially. Cut off the right foot that would offend thee, and cause thee to stumble. It is thy beloved sin, that right eye, that right foot, which most inclines thee to halt, is the greatest impediment to even, upright walking. He that sets up any Idol in his heart, and puts the stumbling-block of his iniquity before his face, estranges and separates himself from the Lord, E●ek. 14.4, 5, 7. Covetousness, the love of money, seems to have been Judas his beloved sin, and what did this bring him to at last? not only to the forsaking, but further put him upon the betraying of his Master. Where any darling-lust is spared and indulged, there a Barrabas is preferred to Christ. This may seem a very hard saying; as it is sharp service, to mortify one's earthly members, to pluck out a right eye, and cut off a right foot; yet it is indispensibly necessary for the cure of halting: while men favour the right foot, they cannot but halt in their course. On the other hand, we shall then walk uprightly before God, when we keep ourselves from our own iniquities, Psal. 18.23.  
6. Set forth in Religion with a serious purpose, and fixed resolution never to draw back. There is a force and virtue, a vis impressa, that comes from an holy resolution here, that carries the sou● on in a more even course. The stronger our resolutions are (provided they be not taken up in our own strength) the more steady and uniform will our motion be. Therefore Barnabas exhorted them, Acts 11.23. that with purpose of heart they would cleave to the Lord; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Says the Psalmist, Psal. 119.106. I have sworn, and I will perform it, that I will keep thy righteous Judgements. So Dan. 1.8. But Daniel purposed that he would not defile himself with the portion of the King's meat, nor with the wine which he drank. Daniel purposed, resolved: and this kept him free amidst temptations to defilement that way offered. Holy resolution for God, is a strong Bank against a flood of Temptations; is a good Bulwark against the shot and assaults of Adversaries. And no taking of the Garrison, till a breach is made here. Yea, it is to be noted, that though to sin against clear conviction, doth very much aggravate sin; yet not so, to sin besides one's serious purpose and resolution. When the heart is resolved for God, devoted to his fear, hath freely, cheerfully sworn Allegiance to him, and yet is drawn to some sin; this would rather argue weakness, than wilfulness; or the violence of temptation, rather than any eagerness of such a soul to break forth in a way of transgression. Therefore, as we read of engaging the heart to approach to God, (Jer. 30.21.) so let us see, we engage our hearts to stick close to God. Say not always, Shall I, shall I? but at last come to this resolve, If the Lord be God, to follow him: If this or that be the Truth, to stick to it: if this or that be a sin, to avoid it, and in our places oppose it: If such a thing be a duty, and wellpleasing to God, to countenance and practise it, come on't what will.  
7. Walk humbly with thy God. Be ever sensible of thine own weakness, how unable thou art to stand, or go alone. Take this along with the foregoing Direction. When you have resolved on your way, yet you ought to consider, that the way of man is not in himself. It is the Lord that keepeth the feet of his Saints, 1 Sam. 2.9. A proud creature, one that is lifted up in his own conceits, is near a fall. Vzziah's heart was lifted up to his destruction, Hab. 2.4. Behold, his soul which is lifted up, is not upright in him. While he would seem some great Mountain, he is a mere empty bubble, 
Junius. Ternov.  that cracks and breaks and vanisheth into air. We read of some of the Martyrs, that when they saw the storm coming, were very jealous of themselves, that they should never be able to endure the brunt, that they should never hold out; who yet stood unmoved in the evil day. Again, others there were as full of self-confidence (as the former were of self-suspition) who triumphed before the victory, or fight, that in the day of trial soon turned back and forsook their colours. Some that boasted very much before they put on their Armour, who put it off with shame. We may say of this sin of Pride, It hath cast down many wounded; yea, many strong ones have fallen by it.  
8. Set the Lord ever before you, as the Psalmist did, Psal. 16.8. The Lord before whom I walk, says Abraham, Gen. 24.40. See Gen. 48.15. And particularly eye, and get clear apprehensions of these Attributes of God, etc.  
(1.) His Alsufficiency. Gen. 17.1. I am God Alsufficient, walk before me, and be thou perfect, or upright. If you should meet with enemies, with opposition in a way of upright walking; yet know God is Almighty to defend you. If you should be put upon straits, or sustain great losses here, God is alsufficient to supply your wants, repair your losses, and every way to bestead you.  
(2.) His unchangableness. Mal. 3.6. I am the Lord, I change not. However men may vary from what they have formerly professed: He is still the same. However the times may change, the Lord changes not. And so the Truth is as dear to him, integrity and constancy in his Servants are of the same value and account with him, as ever they were.  
(3.) His faithfulness. He is the Faithful God, that keepeth Covenant, that forsaketh not his Saints, unto whom we may most safely commit ourselves in welldoing, 1 Pet. 4.16. And these Divine Attributes presented to the soul, would increase Spirits, very much encourage us to close and even walking with God. Moses endured, as seeing him who is invisible. And had we such a sight of God, did we see him to be an alsufficient, unchangeable, faithful God, it would help us to hold out, to follow him fully.  
(4.) Again, eye His Omnisciency. His eyes are upon the ways of man, and He seethe all his go, Job, 34.21. He telleth all our wander. When Peter was turning his back on Christ, his Lord and Master looked on him all the while. As he beheld guile-less Nathaniel under the Figtree: So he likewise beheld Peter halting in the High Priests Palace.  
(5.) His Omnipresence. O that we had Moses eyes to see him that is invisible. Doubtless he is not far from any of us. No fleeing from his presence, Psa. 139.7. etc. That we cannot sin, but in the face of our Judge. What? are ye not afraid to turn aside from God, his Truth, his Commands, while the Lord himself stands by, and observes all our carriage?  
(6.) His Holiness, Justice, and Severity against sin. If any draw back, his soul can take no pleasure in that man. Only such as are upright in the Way, that are his delight, Pro. 11.20. As God is displeased at men's halting before him, so he is ready to manifest his displeasure. And what a fearful thing is it to fall into the hands of the living God, even as to fall into a consuming fire! Such of God's Attributes, as these last mentioned, would very much awe us, make us fear to departed, or turn aside in the least from him. But so much of the eighth Direction.  
9 Look to Jesus as your best guide: And strive to follow his steps. Observe how Christ carried in this world. He did no sin, neither was guile found in His mouth. His love to man without dissimulation. His zeal for God, free from the least mixture of self-seeking. He had the wisdom of the Serpent, and the Doves innocency most exactly contempered, duly proportioned in him. He knew how to converse with sinners, without the least communicating in their sins. He was one and the same in all places, at all times. Far from studying a compliance with a corrupt and sinful generation; rather he made it his work to do all that might be, to change and amend it, to set a crooked generation straight. He was ever more careful to discharge duty, than to provide for his own safety here. In doing the work, his Father sent him about into the world, he waved and set aside self-respect, (John 5.30. & 8.49, 50.) The Truth and Honour of God was dearer to him, than his own life. O Christians follow this your Guide. If we are Christians, we ought to walk, as Christ also walked, 1 John 2.6. We are unworthy of the name of Christians, if it be not our care and endeavour to follow Christ. Now wherein we are followers of Christ, we may be confident we go right; so far we halt not in our course. Therefore observe and eye Christ more. Consider how he carried upon earth. And where you are at a stand, think (if you can) how Christ would have carried, what he would have done in the like case with yours.  
10. Reckon upon troubles in this world. Expect to meet with crosses in your Christian course. As Paul and Barnabas confirmed the souls of the Disciples, and exhorted them to continue in the Faith▪ and that through much tribulation we must enter into the Kingdom of God, Acts 14.22. When we look to meet with the Cross in our way, we shall not so soon stumble at it. On the contrary, the Disciples were offended at Christ's passion, and shrunk away from him, being in a great measure surprised with it: (for, as many fair warnings, and express items as they had from our Saviour to prepare for his sufferings; yet they would not let those say sink down into their hearts) still their thoughts were upon Christ's reigning here as an earthly King, and on some great worldly advancement, which they expected under Christ.  
11. Be going forward. The way of the Lord is strength to the upright. Though I do not determine this to be the sense of the place; yet it is a truth, if we take it thus, The further we go on in the ways of God, the more strength we shall find to hold out, and continue in them. The way of the Lord is strength to the upright. The Righteous shall hold on his way, and wax stronger, and stronger. Here they that run fastest, are least weary. Whereas if we sit still, we shall soon grow lame and stark. O take heed of standing still! Be going forward. Grow in Grace. Let it be your care to grow in Grace, as you fear to fall from your own steadfastness. Weaklings are aptest to stumble and fall. Therefore let us be going on from strength to strength. It is a good thing indeed, that the heart be established with Grace (Heb. 13.9.) Where note, it is one property of Grace to establish the heart: And the more Grace, the more inward establishment. Add to Faith, Virtue— (says the Apostle Peter) Let these things be in you, and abound— And if ye do these things, ye shall never fall, 2 Pet. 1.  
Here I might instance in sundry particular Graces, that you should be growing in especially. You heard before what corruptions especially, and most frequently, are a cause of halting: Now strengthen those Graces that are opposite thereunto. Labour to increase, and excel in Faith. By Faith Enoch walked with God. By Faith Moses chose rather to suffer affliction with the People of God, than to enjoy the pleasures of sin.  
In sincerity. Being really what we seem to be. The more truth in our inward parts, the more Evenness and Uniformity in our outward Conversations.  
In self-denial. They that would follow God fully, as Moses did, must deny themselves, as he did; who refused to be called the Son of Pharaohs Daughter, that he might be found the faithful Servant of God.  
In an holy contempt of the world. Labour to sit loser in your affections to the world, if you would stick close to God. Demas falling in love with this present world, and affecting its embraces, shook off holy Paul once, and (as some tell us) turned Priest afterwards in an Idols temple. Though others suppose he fell not so far, but soon recovered again. However, the danger was very great, see 1 Tim. 6.9, 10. Many alas, stick fast in the world, stick fast here, so that they know not how to take a step, how to set a foot forward in the way to Heaven.  
In love to God, his Truth, and Ways. This would cause you to cleave to him.  
In Patience. We have great need of Patience too, that we be not wearied, nor faint in our minds. We must run with patience the race set before us. Without patience, we should soon be run out of breath.  
12. Lean ever upon Christ. As you would not halt in your course, lean hard upon Christ. While we desire to grow in Grace, yet we should fear to trust to Grace received. It was the cause of Peter's foul and shameful fall, his self confidence, conceiting that he was strong enough now to stand alone. A Christian is stronger in the Grace that is in Christ, than in the greatest measure of grace inherent, and derived from him. Our Cisterns would soon fail, were they not fed with an Everlasting Spring. Rest not in what you have received, ceived, but be continually going out to Christ for more. It is not enough that his Grace and Spirit hath once entered into us, to set us on our feet; but he must also take us by the hand. There is a promise, Zech. 10.12. I will strengthen them in the Lord, and they shall walk up and down in His Name, saith the Lord. And as the little Child soon falls, if it holds not by its Nurse, or by its Father: so we have met with many a knock, many a fall, many a slip, and strain, by letting go our hold of Jesus Christ. A Believer never walks safely but in the hand of Christ, or leaning on his arm.  
13. Get under the sense of God's love, to walk in the Light of his Countenance, as it is Psal. 89.15. The joy of the Lord would be your strength. This would make His Ways Paths of pleasantness. Did we but see all fair and clear over head, how might it encourage us to go on in our Christian course, though it should be a little foul under foot? Yea, if the Lord had once cast his mantle, had cast a skirt of Love over us, this would engage us to follow him; we could not choose then but follow hard after Him. If enemies rise up against us, though a multitude of dangers, and outward evils should surround us; yet we should not be dismayed, but think ourselves safe enough under the Banner of His Love. We might more quietly repose ourselves under the Banner of his Love, than under the protection of an Army with Banners. It is something to have a sense of the Truth of Religion: but more, to have experience of the Goodness thereof. How hardly should any persuade or draw us contrary to our own experience? should we not resolutely stick to, continue and persevere in those ways, wherein we have met with God, and have many times been delighted, ravished with his presence?  
14. Be much in the duty of self-examination. Be frequent in that noble, spiritual act of self-reflection. Often ask your hearts this question, Whether they are in the way or no? and how uprightly they carry in it? One that hath a jealousy, a suspicion of his servant, would not let him go long, without calling him to a reckoning. Our hearts are very wily, and deceitful, we had need every day take account of them, as Achish of David, [Wither have ye made a road to day?] Though we should fear being deluded by them, as Achish was by him. Without often reckoning with, without a serious and strict examination of our hearts, we shall never keep them true to God, or ourselves.  
15. Desire others of the Faithful to watch over you, to admonish you, and tell you of it, when at any time they see you starting aside. Let the Righteous smite me. Entreat those your fellow-travellers to put forth their helping hand, when they see you slipping and ready to fall.  
16. Lastly, Let this be your earnest suit daily unto God, that he would hold up your go, that your footsteps slip not. As the Psalmist prays, Teach me thy way, O Lord, and lead me in a plain path. He must not only show us our way, but also lead us on in it. So again, Psal. 143.8, 10. Let us be earnest with God here, As the Psalmist, Psal. 63.8. My soul followeth hard after thee: (and mark what follows) thy right hand upholdeth me. And here let us plead that Branch and Article of His Gracious Covenant, where he promiseth, I will put my fear in their hearts, that they shall not departed from me, Jer. 32.40. The Lord is faithful to establish you, and keep you from evil. Now unto him that is able to keep you from falling, and to present you faultless before the presence of His Glory with exceeding joy; To the only wise God our Saviour, be Glory and Majesty, Dominion and Power, now and ever, Amen.   

SERMON V.  Ephes. 6.24. Grace be with all them that love our Lord Jesus Christ in sincerity. 
I Shall look no further back to the precedent verses, than may give light to the present Text.  
Ver. 21. The Apostle drawing to a conclusion of this Epistle, giveth an honourable Testimony of Tychicus, one dear to him, and faithful in his Ministry, showing the causes moving him to send him to them.  
1. That by him they might know the state of his affairs, how it went with him.  
2. That he might minister comfort to their hearts.  
Ver. 23. contains his Valediction to his beloved Ephesians, in which he desires all health and happiness for them: Peace be to the Brethren.  
In which words we may consider,  
1. What he desires; Peace, Faith and Love.  
By Peace some understand, according to the Hebrew phrase of the Old Testament, Salutem & faelicitatem, all kind of good. Others, more suitable to the New Testament phrase, understand Peace of Conscience, acceptation of our persons, and reconciliation to God in Christ, Rom. 5.1. Being justified by Faith, we have Peace with God, through our Lord Jesus Christ.  
By Faith and Love, he means the increase of those Graces.  
Pacem ●c faelicitatem fratribus omnibus exopto una cum Charitatis & Fidei incremento, etc. as one paraphraseth on the place.  
2. For whom he desireth these things, to the Brethren, that is, the Faithful in Christ, whether Ministers or others, who are sometimes distinguished from private Christians, Acts 15.23. The Apostles, Elders, and Brethren. But here we may take them jointly: For at Ephesus were many Ministers, Acts 20.17. Ministers and private Christians are all Brethren in Christ, Gal. 3.28.  
Paul, though not inferior to the chief of the Apostles, is not ashamed to own Christians of the lowest form for his Brethren. Philem. 16. he calls Onesimus a servant, a brother, beloved. Faith, by which Believers are united to Christ, is a like precious in the highest Apostle, and the lowest Christian, 2 Pet. 1.1. To them that have obtained like precious Faith with us.  
Nay Christ himself disdains not to call his poorest members Brethren, Heb. 2.11.  
3. From whom he desires these Graces, from God the Father, and the Lord Jesus Christ; even from the Fountain of all Grace, which is God the Father, as the first cause; and Jesus Christ, as the second cause, as he is Mediator between God and man, by and through whom the Father is wont to dispense to us all things necessary to Salvation, all things pertaining to life and godliness.  
As all the plenty of Egypt passed through the hands of Joseph, Gen. 41.55. Go to Joseph, what he saith to you, do, said Pharaoh to the People when they cried to him for corn. So if any man lack Wisdom, Love, Faith, let him go to God the Father by Christ, Heb. 13.15. By him, etc.  
The Text is a reduplication of this Votum Apostolicum, for so some read it, Gratia, inquam, adsit omnibus, etc.  
In words it is more contracted, but in sense more comprehensive than the former verse; thus, I w●sh Peace, Love, Faith to the Brethren; yea Grace, all spiritual and heavenly blessings to you, and all that love our Lord Jesus Christ in sincerity.  
By Grace he meaneth omnimodam Gratiam, all sorts of Grace; having mentioned already Peace, Love and Faith, which are excellent graces, yet are they not all Grace; therefore he adds Grace, that he may take his leave of these his beloved Brethren, in the same manner as he resolved to come to others, Rom. 15.29.— In the fullness of the blessing of the Gospel of Christ.  
In the Text are two principal parts.  
1. A Character of a right Christian, a Christian indeed, as Christ said of Nathaniel, Behold an Israelite indeed; he is one that loveth our Lord Jesus Christ in sincerity. For the Apostle wisheth not so great good to all that pretend love to Christ, to Hypocrites, but to such as love him unfeignedly.  
2. The subject matter of his wish, what it is he desireth for sincere lovers of Christ, it is Grace: Not outward good things, as health, long-life, riches, honour, though he excludeth not them; nay, Peace in the largest sense may include them, and Godliness hath the promise of the life that now is, and that which is to come. But the Apostle willing to give them a brief Epitome of his large heart, and good wishes for them, doth it in this one word, Grace, as not knowing any b●t●er thing for them.  
Doct. 1. Jesus Christ is our Lord. He is Lord of all, A●ts 10.36. but especially he is Lord of his Church, which is his house, Heb. 3.6. 1. He built the house; it is He that made us, not we ourselves. 2. He hath moreover bought us, Acts 20.28. the Church which he hath purchased with his own blood. 3. Him hath God the Father exalted to be a Prince, etc. Acts 5.31. and Phil. 2.9. Wherefore God hath highly exalted Him, etc.  
Use. Let all things in the Church be regulated according to the Institutions of our Lord Christ. Let Ministers, who are Stewards over the House of God, be wise and faithful, to preach no other Doctrine, administer no other Sacraments, exercise no other Discipline, introduce no other Rites into Divine Worship than what they have good warrant for from the Lord Jesus Christ, and can say with the Apostle, 1 Cor. 11.23. I received of the Lord that which I delivered unto you.  
2. Let all that profess hope of Salvation by Jesus Christ, receive him for their Lord to rule over them, as well as for their Saviour to redeem them. Why call ye me Lord, Lord, and do not the things which I say? Luke 6.46. So we profess in our Creed, I believe in Jesus Christ our Lord: and so in the close of our prayers,— through Jesus Christ our Lord. So let it appear in our Lives and Gospel-becoming-conversations.  
But this I pass over.  
There are two Doctrines arising from the two several parts of the Text, which I am to insist upon.  
And as I am to preach this day, not knowing whether I shall ever have the liberty to preach again; so I would have you to hear, as not sure whether you may ever hear again.  
Doct. 1. It is the character of a right Christian, to love the Lord Jesus Christ in sincerity.  
2. The Apostle wisheth Grace to all that love our Lord Jesus Christ in sincerity, as the best thing he could wish them.  
1. Of the first; It is the character of a right Christian to love our Lord Jesus Christ in sincerity.  
Qu. To love Christ in sincerity, what is that? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the letter of the Original, is as much to say, as in incorruption. So read the Interlin. and vulgar.  
Jesus Christ the Incorruptible God. So reads the .  
Arab. Amore non vitiato, neque culpato, that love Christ with a love not faulty nor blame-worthy; which agrees best with the sense of Interpreters, who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incorruptly, sincerely, not feignedly. It being the Apostles purpose by this phrase to exclude all rotten Hypocrites from the benefits he wisheth to good Christians.  
Ubi notandum est hoc Apostolicum votum non in sceleratis hypocritis, sed in sinceris tantum Christi Discipulis, qui viz. Christum incorrupto animo diligunt, locum habere. Vorstius.  
More particularly. To love Christ in sincerity, is the act or affection of a gracious heart, whereby, knowing the excellency and worth of Christ, he desires union with him, preferreth him, communion with him, and obedience to his Commandments before all things in the world.  
1. What it is to love Christ. 2. In sincerity.  
1. Love of Christ implieth knowledge of him, of his Worthiness and high Deserts. Right Love is no blind affection, but ariseth from Light and Understanding of the loveliness of the Object upon which it is placed, and to which it is carried forth. Cant. 5.10. The Church describing at large the Excellencies of Christ, whom her soul loveth, concludes, ver. 16. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altogether lovely, or desirable.  
2. From knowledge of the worth that is in Christ, springeth desire of union and communion with him. A man desires to be near his Friend in whom he delighteth, loveth his company, converseth with him. Cant. 2.3. I sat down under his shadow with great delight. Psal. 86.11. Unite my heart. David desired to dwell in the House of God for ever, because he loved him, Psal. 23. ult. The wise Merchant buyeth, gets into his possession the Pearl which he prized, Matth. 13.46.  
3. Hence followeth an high esteem of Christ, so as he preferreth him to all other things whatsoever. He seethe no beauty, excellency comparable to his. Cant. 5.10. The chiefest of ten thousand. Psal. 63.1. My soul thirsteth for thee.  
4. Lastly, The loving soul is most obedient. 2 Cor. 5.14. The love of Christ constraineth him so, as he thinketh nothing too hard to do or suffer, nothing too dear to part with for Christ's sake. Amanti nihil durum.  
2. What it is to love Christ in sincerity.  
1. It is to love him with the whole heart, according to the utmost extent of that phrase, Mat. 22.37. Thou shalt love the Lord thy God with all thy heart, with all thy soul, etc. Isa. 26.8. The desire of our soul is unto thee. This is to love without dissimulation, Rom. 12.9. To love, not in word and in tongue, but in deed and in truth. 1 John 3.18. Where love is sincere, there is idem velle & nolle, as if two hearts were in one body. We love Christ sincerely, or with all the heart, when his will is ours, our will is conformable to his; when his Laws are so wrirten in our hearts, that we are wholly his to be commanded; as men subscribe their Letters to their friends, Yours to be commanded.  
2. It is to love him more than all other things, to love him with a transcendent love. John 21.15. Lovest thou me more than these? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more than these Nets, Gain, Profits, Pleasures, Credit, or Life itself? or more than these persons thy fellow- Disciples? Luke 14.26. If any man come after me, and hate not his father and mother, wife and children, brethren and sisters, yea and his own life also, he cannot be my Disciple. So Mat. 4.20, 22. The Disciples left their Father, Nets, Ships, they forsook all to follow Christ. Abraham forsook his Country and his Father's house, in obedience to God's Call. Acts 19.19. Those Converts forsaken their Gain and their gainful Trades, for Christ and the Gospel.  
3. It is to love whole Christ. Christ in all his Offices, to love him as our Prophet, to submit to his instruction, Acts, 3.23. every soul that will not hear that Prophot, shall be destroyed from amongst the People: It is to love him as our King, to submit to his Government, to be ruled by his Laws, to live according to his Gospel, to suffer no other Lord besides him, to have Dominion over us. Luke 19.27: Those mine enemies which would not that I should Reign over them, etc. It is to love him as our Sanctification, to be as willing to save 〈◊〉 from our sins, as from Hell. 1 Cor. 1.30. Christ is made of God to us, Wisdom, Righteousness, Sanctification, etc.  
4. To love him for himself, and not only for his benefits. This is love of complacency, love of delight, when we love Christ, as the Apostles, and the good Women, who loved him in disgrace, in his poverty, that ministered to him of their substance, Luke 8.3. who followed him naked, stripped, condemned, hanging on the Cross, Luke 22.33. Lord I am ready to go with thee into prison, to death.  
That is, Amor concupiscentiae. Love of ourselves, when we love him only fo● gain, for what he brings along with him, as the People, John 6.26. who followed him for the loaves, who would needs have made him King when he fed so many thousands with a few loaus; they thought him a fit man to victual a camp, to maintain an Army with light charge, to deliver them from their subjection to the Roman Empire. This is not sincere love, such love is not lasting; when the hope of gain and advantage is gone, this love will be gone.  
Now follow the Reasons of the Point.  
1. It is the character of a right Christian to love Jesus Christ in sincerity. Because he is altogether lovely. In him concur what ever is requisite to the object of love. As, 1. Goodness is lovely, Non amatur certe, nisi bonum, etc. What ever we love, we look upon it as good. It either is so indeed, or it appears so to us. Jon●●han upon this account loved David for his Virtue, his Valour. Prov. 24.26. Every man shall kiss his lips that giveth a right answer. Wisdom, Learning, Ingenuity, and such like graces, procure Love, Mark 10.21. Jesus beholding him, loved him for his ingenuity. Therefore Saints love the Lord Jesus Christ, for he is good, goodness itself, Psal. 45.2. Grace is poured into thy lips, Cant. 1.3. Therefore do the Virgins love thee. There is none good but God, and Jesus Christ, he is eminently good, infinitely good; he received not the Spirit of Grace by measure, but, in him dwelleth all the fullness of the Godhead bodily. He is the Fountain of all goodness; the good in the creature is derived from his goodness, a drop of his Ocean, a beam from the Sun of Righteousness; of his fullness we all receive.  
2. Beauty is amiable, therefore Jacob loved Rachel: Ahasuerus loved Esther. Upon this account Jesus Christ is most lovely, who is the brightness of his Father's Glory, the express Image of his Person, Heb. 1.3. Though carnal eyes see not his beauty, Isa. 53.2, 3. He hath no form nor comeliness: and when we shall see him, there is no beauty that we should desire him. But the Faithful who looked on him with spiritual eyes, beheld his Glory: The Glory as of the only begotten of the Father, full of Grace and Truth, John 1.14.  
3. Similitude, likeness of nature and manners procureth love, except it be by accident, as a proud person hateth one that is as proud as himself: and so doth one of the same calling, envy another of the same profession, Non in quantum est similis sed in quantum est proprii boni impeditivus, as Aquinas gives the reason. Now in this respect, Jesus Christ hath highly merited a Christians love, because he took on him humane nature, and became like to us in all things, save sin, Heb 2.16. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. Noah by falling into sin, fell into shame, and lay uncovered in his tent, to the derision of his ungracious son Ham: Sem and Japhet, his better-natured sons, took a garment and [for grief] went backward, not enduring to look upon their Father's nakedness. Our First Parents by disobedience exposed themselves to shame and derision, and all their Posterity to ruin remediless, had not the Lord Jesus gone backward, that is, from Heaven to earth, and so covered poor man with his skirt, lest the shame of our nakedness should appear. There is a Law, Leu. 25.25. If thy brother be poor, etc. Our Father Adam was seized on a fair Possession, but he sold it for no valuable consideration, he was never able to redeem it, nor any of his kin: for it cost more to redeem a soul. The good Angels, though as friends they might commiserate lost man, yet were they not able to recover for him his forfeited inheritance, God's Favour and Eternal Happiness; and if they had been able, yet by Law they might not do it, being not in a capacity, because they were no kin to man. The Son of God therefore being able to do this unspeakable kindness for fallen man, as being God bless●● for ever, mighty to save, took on him our flesh, that he might be of kin to us, and so by right in Law redeem that possession which our Father sold. O therefore love the Lord, all ye his Saints. For,  
4. He hath loved us. Magnes amori● amor, Love b●getteth love. We love him because he loved us first, 1 John 4.10. Lord, he is worthy, Luke 7.5. much more is Christ worthy, For he loveth our Nation. Gal. 2.20. Who loved me, and gave himself for me. The tongue of men and Angels is not able to set forth the height and length, depth and breadth, of the Love of God in Christ. God so loved the World, etc. Rev. 1.5. To Him that loved us, and washed away our sins in his own Blood, be Glory and Love, Service, etc.  
I purposely spare to add more Reasons of the point, it being of itself so agreeable to reason, and a thing confessed by all Christians.  
Use. 1. Of Instruction. If sincere Love to Christ be a distinguishing character of a right Christian, then surely there be but few right Christians; for there be few that love Jesus Christ in sincerity.  
1. There be many complimental lovers of Christ, that say, They love him withal their heart; as the Papists, who wear his Picture, and bow to a Crucifix, yet crucify him afresh in his Saints; the superstitious persons, who cringe and make low courtesy at the rehearsing of the syllables of the Name [Jesus;] yet, do they not blaspheme that worthy Name by their unchristian practices? Do they not take his Name in vain whilst they seem to show reverence to his Name? Did the Jews honour Abraham really, to whose memory they pretended much respect? We have Abraham to our Father, say they, we be Abraham's Seed, Joh. 8.33. To whom our Saviour answers, ver. 39 If ye were A●●ahams Children, ye would do the Works of Abraham. If these men loved Christ with all the heart, they would not hate whom he loves dearly, nor persecute his faithful Members, nor take his Name in vain. How canst thou say, I love thee, when thy heart is not with me? said Dalil●h to Samson. Psal. 78.36. They did flatter with their mouths, and lied unto him with their tongues.  
2. There are that love Christ, but not with a transcendent Love; they love Him a little, but the world much more; 2 Tim. 3.4. Lovers of Pleasures more than lovers of God. Joh. 12.43. They loved the praise of men more than the praise of God. Can that man be said to love his wife with a conjugal Love, that loveth another woman above her? Can those be said to love Christ sincerely, that love themselves or their lusts, and prefer them before Christ's Commands, that make provision for the flesh to fulfil its lusts? contrary to Rom. 13. ult. Do they love Christ or filthy lucre, who laugh in their sleeves, and applaud themselves in their covetous practices, whilst the Minister is preaching against his covetousness. Luke 16.14. The Pharisees, who were covetous, heard these things, and they derided him. Do they love Christ or money better, who are so void of charity, that though they see a Brother or Sister naked, or destitute of daily food, yet will neither fill them, nor warm them, nor give those things which are needful to the body, but hid themselves from their own flesh? Christ will one day confute their fond pretences of love to himself, to be meet self-delusion, when they shall hear from the mouth of Him, the Judge, Depart, etc. for I was hungry, and ye fed me not, etc.  
3. There are Christians that love Christ as a Saviour, but not as a Prophet; as a Priest, but not as a King. Do these love him in sincerity? 〈◊〉 Christ divided? Did the Harlot love the Child with the love of a Mother, who would have had it divided? Solomon was wise enough to discern she was not the true Mother, that had not the bowels of a mother. And the Lord Christ, who is greater than Solomon, whose eyes are as a flame of fire, Rev. 1.18. Who tryeth the reins and heart, will easily perceive that man is no lover of Christ in deed and truth, whatever he may affirm in word and tongue, who divideth between Salvation and Sanctification, who opposeth one of Christ's Offices to another; who refuseth to take Christ's Yoke upon him, will not stoop to the Sceptre of his Rule and Government, though 'tis a Golden Sceptre of Grace▪ and his Yoke is easy, and his Commandments are not grievous. Christ came to set us an example, That we should walk in his steps; he came not only to suffer and die for our sins, but to rule over us, to take upon him the Government of his Church, Isa. 9.6. He shall reign over the House of Jacob for ever, Luke 1.33. The Gospel is his Royal Law, Jam. 2.8. which he establisheth in his Kingdom, and to which he expecteth a conformity in all his Subjects. The Turks own Mahomet's Law for their Rule, and live up to it.  
The Jews receive Moses Doctrine, and live exactly according to the letter of it, and the sense they have of it. And how can those Christians be said to love Jesus Christ sincerely, who profess to receive his Doctrine as a Rule, but walk contrary to it?  
4. There are Christians who love Christ not for himself, but for something else: Some follow him in hope of gain, as Judas, Demas, like those mongrel people that went along with Israel out of Egypt, Exod. 12.38. which were the first that fainted, and set them on murmuring and lusting, Numb. 11.4. Some followed Christ for the Miracles they saw him work, and professed to believe, John 2.24. but he did not commit himself to them, because he knew their hearts were not right with him. Some followed him, Joh. 6.66. but took offence at his Doctrine, and so went away. Who ever follow Christ for byends, love him not in sincerity, not for himself; but as boys and idle persons love many holidays, not for Holiness sake, or Saints sake, but for plays sake: So these love Christ, for commodity sake, or credit sake; which respects, when they fail, there is an end of such love.  
Use 2. The principal Use of this Doctrine, had need be for trial. Let every one that nameth the Name of Jesus Christ, prove the sincerity of his Love. Give me leave to persuade you, my Beloved, as to try your Faith in, so your Love to Jesus Christ: Gal. 6.4. Let every one prove his own work, so shall he have rejoicing in himself, etc.  
1. Christ will not take good words, a fair profession of friendship for sincere Love. He tryeth reins and heart. Rev. 2.23. His eyes behold, his eyelids try the Children of men. Metaph a palpebris pressis, From them that press down their eyelids, that they may look wishly, narrowly. He will weigh our Love in the Balance of the Sanctuary, and quickly espy if it be too light; He can distinguish between flattery and sincere love.  
2. Many pretenders there are in the world, but few unfeigned lovers of Christ. Mat. 25.44. Lord when saw we thee an hungry? etc. Lord we have been in thy Name Baptised, we have worn thy Livery, we have heard many a Sermon, we have been oft feasted at thy Table, as Luke 13.27. yet the answer is sad, I tell you I know not whence you are, depart from me, etc. Had these loved the Lord with an unfeigned Love, they had not received so harsh a doom, which they might easily have understood, had they in time taken a trial of their Love.  
3. Our hearts are also false and deceitful in this very point of love to Christ. Peter was as confident of his sincere love to Christ as we can be: though all men should deny, yet he would die first, yet ye know what proof he made. Insomuch that afterwards, John 21.15. when our Saviour put to him this question, Lovest thou me more than these? he being taught more modesty by the woeful experience of his false heart, answers not to the degree of love, but only that he loved Christ.  
4. It is possible that many Christians may hate Christ as much as we do● the memory of those Jews that crucified him, albeit we be strongly persuaded, that if we were called to formal trial, we would rather die than openly deny him or his Gospel: Do we from our hearts detest the mention of Annas, Caiaphas, Judas and that rabble which conspired the death of the Lord of life? In like manner did those Jews abhor the memory of Korah, Dathan, Abiram and the rest of those that rebelled against Moses. Do our spirits rise in indignation against them that stoned Stephen, persecuted the Apostles, forbidding them to Preach to the Gentiles that they might be saved, 1 Thes. 2.16. With no less displeasure were they moved against the memory of Ahab and Jezebel, and those, though their own Princes, who slew the Lord's Prophets, Matt. 23.30. If we had been in the days of our Fathers, etc. The name of Abraham they had in high esteem, he being the prime person of their Progenitors, with whom God Almighty made that glorious Covenant, wherein they had the privileges of the Firstborn. The memory of Moses was amongst them very precious, with whom God was pleased to talk face to face, who received the lively Oracles to give unto them, Acts 7.38. To have upbraided the softest spirit in that Rebellious people with treachery or disloyalty against the Messiah, when he should be revealed, would as much have moved his choler, as to tell some forward professor amongst us, he would betray his Lord, were he now on the earth, for half the money that Judas did: yet these men broke first in their love to Abraham, so our Saviour telleth them, John 8.39. then in their fidelity to Moses, John 5.45, 46. and the Prophets, Matt. 23.35. No marvel then if they took offence at our Saviour's life, his carriage and conversation amongst them, and afforded him such entertainment as they did. Let not then Hypocrisy deceive us, by suggesting these or the like suppositions (they are the words of Dr. Jackson) if we should be urged by the Turk or Jew to deny him, we would sooner die the death he did, then do it, or were he present in person to exhort us to such duties as his Messengers enjoin us, we should sure be as forward as any man living to do them; these or the like imaginations do but foretoken our need of that apology, and argue our inclination to use it, though alas, it cannot stead any in that day of trial, Lord when saw we thee naked, or an hungered? When in the Pulpit or preaching in our streets, deterring us from evil and exhorting us unto good?  
Much more to this purpose, see in Dr. Jackson of Justifying Faith.  
That we may not therefore deceive ourselves with vain pretences of love, let us try the sincerity of it, and weigh it in the balance of the Sanctuary.  
Notes of sincere love to Christ.  
1. The first shall be that which you have in, Psal. 97.10. Ye that love the Lord, hate evil. Lovers have enemies and friends in common, Gen. 12.3. I will bless them that bless thee, and curse him that curseth thee. God will be a Friend to Abraham's friends, an Enemy to his enemies. Who love Christ unfeignedly hate sin which he hateth, Rev. 2.6. Sin is evil, the greatest of evils, The work of the Devil, which Christ came into the world purposely to destroy, 1 John, 3.8. If thou art a friend to sin, any way of wickedness; If thou love Ignorance, superstition; If thou love a false oath, Zech. 8.17. If thou love flagons of wine, Hos. 3.1. If thou delightest in scorning, Prov. 1.22. if thou make a mock at sin, Prov. 14.9. If thou hate knowledge, despise duty, scoff and scorn at Holiness, which Christ commandeth, thou lovest him not. If thou regard iniquity in thy own heart, if thou allow of it in thy children, thy friends, if thou plead for sin, undertake the patronage and defence of it, thou proclamest thy enmity and hostility to Jesus Christ: But if thou hate and abhor the way of lying, Psal. 119.163. If thou hate every evil way (Psal. 119.128.) in thyself first, then in others; as he that hates a Toad, hates it most in his own bosom, as saith D. Sibbs: if thy hatred of it be universal against the whole kind; if thy hatred be rooted irreconcilable, so as there is no appeasing of it, but by the crucifying and abolishing of thy hated corruptions; this is right hatred of sin, which argueth thy conversion to be sound, and thyself an unfeigned lover of Jesus Christ.  
Note 2. Who love Christ in sincerity, love what ever hath relation to him. As,  
1. His House, and Worship there performed. Saints love Communion with Christ, love to be where he is, The Lord loveth the gates of Zion, his People love the threshold of the Sanctuary, Psal. 120.14. Thy servants take pleasure in her stones, they favour the dust thereof, Psal. 26.8. Lord I have loved the habitation of thy House, and the place where thy Honour dwelleth. Psal. 122.1. I was glad when they said, Let us go up to the House of the Lord. Our feet shall stand in thy gates, O Jerusalem.  
2. Saints dearly love the Truth and Word of the Lord. As their voice is sweet to him in prayer, Cant. 2.14. So his voice in his Word is sweet to them, Psal. 119.103. How sweet are thy words unto my taste? Yea sweeter than honey to my mouth, vers. 72. The Law of thy mouth is dearer to me then thousands of Gold and Silver. The very reproofs of Christ are precious to them, Psal. 141.5. Our love to Christ is not right if we be impatient of admonition, if we cannot endure reproof for sin, but swell against it, it is a sign we love sin, which cannot consist with unfeigned love to Christ.  
3. His Messengers are welcome, & their feet beautiful, Rom. 10.14. Because they are the servants of Christ, and show us the way of savation, therefore we have them in reputation, Phil. 2.29. Because they are over us in the Lord, and admonish us, therefore we esteem them highly in love for their works sake, 1 Thes. 5.13. But if we repine, stomach, or malign his Ambassadors taxing our crimes, though in sharpest terms; or, if we neglect to examine our hearts and consciences at their request or instance, it is a sure token our persuasions of Faith and love unto him are but fancies, that we are still in the gall of bitterness, enemies as cruel to him as these Jews were, etc. Dr. Jackson.  
4. His Day, the Lords Day. Rev. 1.10. is to all sincere lovers of Christ a joyful Day, a Day of delight, Isa. 58.13. On this Day Christ appeared to his Disciples after his Resurrection; upon this Day he still appeareth to his People, making near approaches to their souls, in his blessed Ordinances, teaching them, enlightening them, comforting their hearts, and persuading the things concerning the Kingdom of God, Luke 24.32. Did not our hearts burn within us, whilst he talked with us, and opened unto us the Scriptures?  
5. The Lord's Table, where he feasteth his Friends, as Cant. 5.1. and bids them welcome, saying, Eat, O Friends, Drink, yea drink abundantly, O Well-beloved▪ I appeal to the consciences of many sincere Christians, when they have taken most pains with their own hearts, to get them into frame against a Sacramental day, when they have been deeply humbled in self-abhorrency, broken in confessions, with sighs and groans that cannot be uttered; if God have not spoken peace to their souls, Son, daughter, be of good cheer, thy sins be forgiven: if their hearts have not danced for joy, as David did before the Ark?  
6. The Lord's People, his faithful Members, are they thy friends, thy companions, of thy intimate society? dost thou prefer them to others, Psal. 16.3. as the only excellent ones, 119.63. I am companion to all that fear thee; to all, even to poor Saints as well as rich, despised as well as honourable; dost thou relieve them in want, secure them in misery, visit them if in Prison, and therefore, because they belong to Christ, have much of Christ in them? This he taketh kindly, Mark 9.41. because they belong to Christ.  
7. Dost thou love the Day of Christ's appearing? which though it be black and gloomy, a terrible day to the proud, and all ungodly enemies of Christ, yet is it a day much to be desired by all that love the Lord, who may rejoice and lift up their heads in joyful hope of this Day's approach, their Redemption draweth nigh; now is their Salvation nearer than when first they believed; now shall the Elect receive the end of their Faith, and Hope, and Prayers, and Tears, and Sufferings. 2 Tim. 4.8. It is made a character of the righteous, that they love the appearing of Jesus Christ, Heb. 5. ult. Unto them that look for him: Tit. 2.13. Looking for, etc. Not only looking for, but hasting to the coming of the Day of God, 2 Pet. 3.12.  
3d. Note is in Christ's own words, John 14.15. If ye love me, keep my Commandments, all, one as well as another, hard as well as easy. John 15.14. Ye are my friends, if ye do whatsoever I command you. Abraham is called the Friend of God, and his friendship was tried and approved by his obedience to those hard Commandments of leaving his Country, and offering up his only son, his son Isaac whom he loved. The partial obedience of most people is no obedience at all, argueth no sincere love to Christ.  
4. To suffer for Christ, to part with our dearest interests for him, argueth sincere love to him. Jacob endured a hard service of seven years for Rachel, which though long, because hard, yet seemed to him but as a few days, for the love he had unto her. Jonathan endured his father's displeasure for David, whom he loved, and was well content to part with his hope in the Kingdom, because he loved him as his own soul. The Martyrs (Rev. 12.11.) loved not their lives unto the death. The Apostles went away rejoicing they were counted worthy to suffer shame for the Name of Christ. If we dare not adventure to suffer the spoiling of our Goods, dare not hazard the frown or displeasure of a Landlord, dare not suffer the loss of Name or Reputation for Christ and his Gospel; how dwelleth his Love in us?  
5. Who love the Lord in sincerity, will not easily part with Him, his Comforts, his Graces, his Presence and Power of his Ordinances. Exod. 21.5. The servant that loved his master, and the family, would not go out free; Love prevailed above Liberty, which is very desirable. To sincere Christians the absence of Christ is grievous, how they mourn to part with Ordinances, in which they have found sweet communion with Christ. David in the Wilderness how he longed after God Psal. 63.1. With sorrow and weeping tears the Disciples take their leave of St. Paul, Acts 20. ult. when they were to see his face no more. Those people that with those Jews, Acts 13.50. expel Ministers out of their coasts, or with them, Luke 4.29. thrust Christ out of their City, or with the more mannerly Gadarens, who besought him to departed from them; who can be content to suffer a famine of the Word, rather than be at the cost of maintaining a Preaching-Minister; they will not buy the Truth so dear; who are well enough pleased to see their Ministers removed, burning and shining Lights put under a bed or a bushel, Teachers driven into corners; do give a plain demonstration how little love they have to Jesus Christ; it is evident they prefer their Swine, their Gain, their Money, to Jesus Christ.  
Now I beseech you, Brethren, take a little pains to try the truth of your Love to Christ. It will be the greatest comfort to your souls of any thing in this world, if upon good ground it may appear you are of them that love the Lord in sincerity. What bonfires of joy may such Christians make in their hearts, in the saddest times, and darkest night of affliction? Psal. 112.4. To the upright ariseth light in darkness. If you love Christ, be sure ye are of him beloved. Prov. 8.17. I love them that love me. To you he will be a never-failing friend in trouble, in sickness, in all afflictions, in life and death; and at the day of Judgement, to them he will pronounce that heart-chearing sentence, Come ye blessed of my Father, inherit the Kingdom, etc.  
But if by the foregoing Evidences, taken out of the Scriptures of Truth, the contrary do appear, and we be not found amongst Christ's real Friends, but however we may flatter ourselves, among his enemies, and of them that hate Him, then shall we from his mouth hear that heart-breaking doom, Depart from me ye cursed, etc. I never knew you. And if any man love not the Lord Jesus Christ, let him be Anathema Maranatha.   

SERMON VI.  Ephes. 6.24. Grace be with all them that love our Lord Jesus Christ in sincerity. 
WE come now to speak to the second Doctrine, which is this:  
Doct. 2. The best thing in the world is Grace; not gifts, parts which are Gratiae, gratis datae, of an inferior nature, which the Apostle elsewhere wisheth for his Corinthians, 1 Cor. 14.5. But here, being to take his leave of his People, wisheth for them saving Grace; such as Faith, Remission of sins, Fellowship with all Saints in the general Resurrection. So Haimo, in locum.  
That Grace is so excellent a thing, appeareth in this, That the Apostle in all or most of his Epistles, both gins and ends with it. His first salutation in the entrance, is, Grace be unto you, and Peace, to which he sometimes addeth Mercy. Grace to renew our nature, Peace of conscience, Mercy for pardon of sin. If we find sin pardoned, our persons accepted, our natures altered, then may we comfort ourselves, etc. saith Dr. Sibbs.  
In like manner David took his leave of Ittai, 2 Sam. 15.20. Mercy and Truth be with thee. Such was Christ's valedictory Prayer for his Apostles, John 17. for Grace to be kept from the evil of sin, ver. 15. for Sanctification, ver. 17. for Unity, etc.  
Prov. 3.13, 15. and 4.7. Wisdom, i.e. Wisdom to Salvation. Grace is the principal thing.  
Reasons of the Point.  
1. Grace promoteth the highest end of man, which is, (1.) the Glory of God, to which end we were born, and for which cause we came into the world. 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the Glory of God. Grace helps to serve God acceptably, Heb. 12.28. Grace teacheth to deny ungodliness, and worldly lusts, and to live godly, etc. Tit. 2.11. (2.) Reason teacheth to live as men, Grace as Christians; it enableth to every good work, teacheth us to do our duty to God, our neighbour, to ourselves. It reacheth to pray acceptably, to hear as the Word of God; to keep Sabbath, to show mercy, to forgive injuries, to do all in obedience; which maketh much to God's Glory.  
2. Reason. Grace is the best thing; for it promoteth the Salvation of the soul, which is the best part. Sin is the plague, destruction of the soul, 1 Kings 8.38. Grace healeth, sanctifieth, saveth the soul. Sin infecteth every part, faculty: Grace sanctifieth all. Sin blindeth the eye, hardeneth the heart, poisoneth the affections, corrupteth the life, defileth, deformeth the whole soul. Grace enlightens the eyes, softens the heart, cleanseth, beautifieth, purifieth, maketh lovely what Sin had made odious. Eph. 2.5. By Grace ye are saved.  
3. Grace is the best thing; for it makes a man better, beneficial to others. Riches, honours, prosperity render few better, many worse. Grace maketh bad Parents good, and good ones better; better Children, better Husbands, Wives, better Ministers, People, Masters, Servants, better Neighbours, Friends, better in all Relations. Without Grace a man is unprofitable, hurtful; Lions, Bears are wicked men called in Scripture, yea Dogs, Swine for their brutish qualities. Grace rectifies the crookedness of nature, Emollit mores, etc. sweetens men's manners, suffers them not to remain wild. A heart taught by the Grace of God, is full of pity and compassion, showeth mercy; the hand helps, relieveth, the tongue speaks to comfort, edification; no corrupt communication is heard, but gracious words from gracious hearts, Col. 4.6. Paul wrought upon by Grace, preacheth the Faith he once destroyed, Gal. 1.23. Onesimus, before Grace received, was unprofitable, but now by Grace converted, is become profitable, as his name imports, Philem. 10.  
4. The Excellency of Grace appears hence; It renders a Christian acceptable to God, as well as useful to man. And that is the highest of a poor Christians ambition, that he may find favour in the sight of his God; that his services and sacrifices may come with acceptance before God, Mal. 3.4. Parts, gifts commend us to men only, Grace giveth us favour, approbation with God. And this is the other branch of the Schools distinction, Gratiae gratum facientes, which they prefer to Gratiae gratis d●lu●ta It is the prayer of the upright heart, not of the volu●ble tongue, that is God's delight, Prov. 15.8. The Lord is nigh to all that call upon him, that call upon him in truth, Psal. 145.18. But the sacrifice of the wicked is abomination to God, Prov. 15.8.  
5. Grace is the best thing, because it lasteth longest, it endures for ever, Riches are not for ever, nor doth the Crown endure to all generations, Prov. 27.24. Pleasures of sin are but for a season, Heb. 11.25. Carnal mirth is soon at an end, like the crackling of thorns, Eccl. 7.6. But Grace abideth. 1 Cor. 13.13. And now abideth Faith, Hope, Charity. 1 Joh. 2.17. The world passeth away and the lust thereof, but he that doth the will of God abideth for ever.  
6. Grace is the best thing, because it helpeth in time of most need, Heb. 4. ult.  
(1.) Grace helpeth in time of affliction, it comforteth, quieteth the heart. Psal. 27.13. I had fainted unless I had believed. Grace giveth interest in God, who is a present help in trouble. It interesteth in God's Power, Wisdom, Mercy, Goodness. Grace can look up to God, see him smile when men frown, see him at peace in man's hatred. Stephen looked up, saw Heaven open, Christ ready to receive him. Paul saw the Lord encouraging, Acts 23.11. Be of good cheer Paul.  
(2.) Grace helpeth in the hour of death. Prov. 14.32. The Righteous hath hope in his death. When there is no comfort in Riches, Offices, Friends; vain is the help of man. Grace disarmeth the King of Terrors: O Death, where is thy sting? Death is welcome to a gracious person, as a messenger sent to conduct him to his Father's house, to his own Country, to his best Friends, to Jesus Christ whom his soul loveth. Blessed are they that die in the Lord.  
(3.) At the day of Judgement, Grace will find favour, will make the Judge our Friend, our Advocate. Grace will  the soul with Jesus Christ, his Robes, his Righteousness. Blessed is he that watcheth, and keepeth his garments, Rev. 16.15.  
1. Use of Instruction.  
1. Take notice what a Blessing it is to enjoy the means of Grace, to live in a valley of Vision, to sit under a powerful Ministry, to have the benefit of good Education, religious Parents, their Instruction and holy Example, to have Bibles, Catechisms, sabbath-days, and Sacramental-dayes, the market-days for Grace by the blessing of God, upon which the soul may be converted, and ●e be made wise to Salvation. Happy is that people that are in such a case; yea, thrice happy are they who improve the means to the Ends aforesaid: happy we, if we know in this our day the things that belong to our peace.  
2. Then the best pains, labour, cost, that any of us can bestow, is to lay out ourselves in the getting of Grace; that time is best spent which is spent for Grace. With all thy getting, get Understanding, Prov. 4.7. saith Solomon. And a greater than Solomon hath told us, That Godliness is the best part, Luke 20. ult. Mary hath chosen the good part, etc. Whilst others are laying up riches that perish, treasures that vanish away, clothes that wax old, gold and silver that rust, Christians are storing their hearts with Grace: Whilst others are making their Lands and temporal Estates sure, Christians are making their Calling and Election sure: Whilst others are laying hold on advantages for this present life, Christians are laying hold on Eternal Life.  
3. The best portion Parents can lay up for their Children, is not riches, worldly greatness, but Grace, the favour of God, interest in Christ and the Covenant of Grace. The best Trade they can teach them, is the fear of the Lord, to keep holy the Lord's Day, to fly Vice, to follow after Virtue, to exercise them in Godliness.  
The second Use is of Reproof.  
To reprove the too slight esteem men have of the Grace of God, undervaluing a Pearl of such price, trampling under foot a Jewel more worth than the Gold of Ophir. How long, O ye simple worldlings, will ye love simplicity? How long will ye rise early, set up late, eat the bread of carefulness, and all to load yourselves with the thick clay of the world, the dust and dung of the Earth, and in the mean time neglect Saving-Grace? Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Isa. 55.2. It is chief for this, that the Wisdom of God chargeth worldlings with folly, who yet applaud themselves for the only wise men, Luke 12.20, 21. So is he, (i. e. a fool like the rich man in the Text) that layeth up treasure for himself, and is not rich to God.  
Harken I beseech you, ye despisers and abusers of the Grace of God, be convinced of the worth of that ye so neglect. 1. God himself is styled, The God of all Grace, 1 Pet. 5.10. The God of Hope, Rom. 15.13. The God of Patience, Rom. 15.5. He it is that sanctifieth, justifieth, pardoneth iniquity, transgression and sin.  
2. It is Grace which God reserveth as a portion for his Children, his peculiar People, his best Friends, 2 Cor. 12.9. My Grace is sufficient for thee. James 2.5. Hath not God chosen the poor of this world, rich in Faith? Abraham gave gifts to the Sons of the Concubines; but the Inheritance he reserved for Isaac. So God gives the Earth to the Children of men, earthly blessings, Psal. 115.16. but Grace and the good things of Heaven, are his children's portion. Esau had the fat of the Earth, but Jacob the Dew of Heaven.  
3. It is Grace which Saints desire, long for, labour for above all things, and are satisfied with. Psal. 4.6. Lord lift up the Light of thy Countenance upon us; this is better than abundance of Corn and Wine. Psal. 63.5. My soul shall be satisfied as with marrow and fatness.  
4. Grace is the end of every Ordinance. The Word is called, The Word of Faith, The Word of Grace, Rom. 10.8. Acts 20.32. The Ministry is, The Ministry of Reconciliation, 2 Cor. 5.18. The Gospel is, The Ministration of the Spirit, 2 Cor. 3.8. The Dispensation of the Grace of God, Ephes. 3.2.  
Prayer is a coming to the Throne of Grace, for this end, That we may find Grace, Heb. 4. ult. The Sacraments in their right use, do seal and confirm Grace, Rom. 4.11.  
5. It is Grace which Satan chief aimeth to rob Christians of; by tempting to sin he seeketh to withdraw us from Grace. He tempted Job to drive him from his integrity. He desired to sift Peter, that his Faith might fail him. Luke 22.31. He walketh about, seeking whom he may devour, by spoiling them of God's Grace.  
By all which appears the excellency of Grace; the greater is their sin who undervalue it.  
The third Use is of Comfort for the poor and needy Christians, who are troubled at their outward wants. Harken, O thou poor soul, art thou afflicted at thy poverty, nakedness, sickness, yet art rich in Grace; is not that better than gold, health, beauty, strength, friends, favour of Great Ones? O be thankful: say as Mat. 11.25. Father I thank thee, etc. the lot is fallen to thee in a goodly place, thou hast a pleasant heritage; I am sure thou wouldst not change conditions with the wealthiest, healthfullest, beautifullest graceless person in the world. Others have the nether springs of earthly riches; thou hast the upper Springs of heavenly Treasures. Others have the blessings of God's left hand, the fullness of this world; thou hast Benjamins' Portion, a double Blessing, even the Blessing of the Right hand, the Grace of God which bringeth Salvation. Say as Psal. 116.12.  
Last Use is of Exhortation.  
1. To graceless persons, That they would above all things labour after Grace. Joh. 6.27. Labour not for the meat which perisheth, i. e. not so much as for that which endureth.  
Motives.  
1. Grace is most excellent. There is an attractive virtue in things of worth. If carnal eyes were but opened to see the Excellency of Grace, Mirabiles sui excitaret amores, It would ravish the soul in desires after it. But Grace's Beauty is internal, so is not discerned but with spiritual eyes. The King's Daughter is all glorious within, Psal. 45.13. Our Life is hid with Christ in God, Col. 3.3.  
1. That which maketh the possessors of it excel, that is truly; excellent. The Righteous is more excellent than his neighbour: What makes him so but Grace? as much as the brightest day excels the darkest night; the star, a cloud; heaven, earth; so much a gracious Christian excels a graceless person.  
2. Grace prepares and fitteth for Glory; so do not riches, they often hinder. Coelum non capit magna onera Portantes; God many times strips his People of riches, lest the love of them should retard or hinder them in their heavenly Journey. Mark 10.23. How hardly shall they that have riches, enter into the Kingdom of God Which in the following verse our Saviour explains thus, How hard is it for them that trust in riches to enter into the Kingdom of God implying, It is hard to have riches, and not to trust in t●●m.  
3. A third excellency of Grace is, I● satisfies as well as sanctifies, the heart; It fills the soul with content, in the absence of created comforts. I have enough, saith Jacob, now Joseph is alive. I have enough, saith a gracious soul, now God is reconciled, now Christ is mine, Thy favour is better than life, Psal. 63.3.  
4. The benefit, comfort of Grace is eternal, the riches of Grace are durable, Prov. 8.18. Other riches perish, Eccles. 5.14. they accompany their owners but to the grave at furthest, there they leave them: whereas Grace accompanieth the soul in death, and after death to all eternity.  
2d Mot. From the necessity of Grace. Bread is necessary to this life, Grace is much more to life eternal. Without it the best sacrifices are not accepted, Prov. 21.27. Without it we cannot withstand our enemies. 1 Pet. 5.9. Whom resist steadfast in the Faith. Without it we shall not be able to bear the Cross, ye have need of patience. Heb. 10.36. By Faith the Saints endured affliction, were tortured, had trial of cruel mockings and scourge, yea, moreover, of bonds, and imprisonment, Heb. 11.25,— 35, 36. Without Grace we can neither suffer nor obey the will of God, not go on comfortably in a Christian course. Heb. 11.8. By Faith Abraham obeyed. In a word, without it we cannot be saved. John 13.8. Except I wash thee thou hast no part in me. Christ came by water and blood; by water to regenerate, by blood to justify. S● Dr. Sibbs.  
3. It is possible for them that have no Grace, with care and diligence to obtain it. It is the privilege of New-Testament-times to be seasons of more plentiful Grace than were the Old-Testament-times: for so is that place to be understood, John 7.38. The holy Ghost was not yet given, because Jesus was not yet glorified: Whether we take the holy Ghost there, for gifts and spiritual endowments, or the Efficacy of the Spirit accompanying those gifts, in neither sense was the holy Ghost given so plenteously before as after Christ's Ascension on the day of Pentecost, and afterwards; Eph. 4.8.  
When he ascended on high he gave gifts unto men. God the Father reserved the ●a●● donative of his Grace for honour of his Son's Ascension, unto the last times, as the Gospel-times are called, whereby so many millions of souls have been converted to Christ. So than it being our lot, with Capernaum, to be lifted up to Heaven, in regard of spiritual enjoyments, take heed with the same people, lest we be cast down to Hell, for want of good improvement of so high privileges.  
Take with us therefore these brief Directions, that we may not fail or come short of Grace.  
1. Be sure thou have an high esteem of Grace: for God will not cast his Pearls before Swine, carnal people that prise them not. We may easily over-value these sublunary things, bestow more serious thoughts, labour, sweat, time, money on them, than they are really worth. But we cannot possibly set too high a rate on Grace, which we are bidden to covet, follow or pursue, seek, ask, knock for, strive for, 1 Cor. 12. ult. Heb. 12.14.  
2. This estimate we shall not set upon Grace, except we be sensible of our want of it. We need not seek a thing we have in our hands. Most men perish through lack of Grace, which they seek not, labour not for, because they persuade themselves they have it already. Be thou poor in spirit, destitute, blind, naked; If any man lack wisdom, let him ask it of God, who giveth liberally, viz. to them that ask so, in sense of want. God is not like unto man in this respect: Men send gifts and presents where is least need; and so for them, they that are poor may be poor still: Semper eris pauper si, etc.  
God giveth Grace where most need is, He feedeth the hungry, he inviteth the poor, Isa. 55.1. Ho, every one that thirsteth.  
Survey the state of thy soul, when thou goest to Prayer, to the Word, Sacrament. As when you go or send to the Market you consider what is wanting, that supply may be made. When thou goest to God's Ordinances, thy Spiritual Market, inquire what is lacking, and there pour out thy heart to God, put up earnest cries for the work of Grace and Conversion, for a new heart. God hath promised no less than the holy Spirit to them that ask, Luke 11.13. (i. e.) that ask so, as in that parable our Saviour teacheth, with fervency and importunity.  
3. See thou hunger and thirst after Grace, keep a continued desire and longing after it, for so the Participle implieth. Matth. 5.6. Blessed are they that are hungering and thirsting. Psal. 143.6. My soul thirsteth after thee as the thirsty Land. How is that? When the Earth is chapped, and gapes through long drought, it never ceaseth gaping and craving till the Heavens hear the Earth, according to Hos. 2.21. So let the thirsty soul do. Psal. 123.2. As the eyes of a servant, etc. so our eyes wait on the Lord until he have mercy on us.  
4. Delay not the time, take the first opportunity, slip▪ not one Market-day to gain so excellent a Commodity; Seek the Lord while he may be found, call on him while he is nigh. When Shops are shut up, it is too late to make our Markets. Many are afraid of having Grace too soon, they are loath to be holy too soon, to be sanctified too soon, as if Grace were a burden. But why not rather fear we lest we should come too late, as did the foolish Virgins, who dearly rued it, as all shall who in this their day will not know the things of their peace.  
5. If thou wilt have Grace, be content to buy it, though without money, without price; in buying you part with one thing for another whereof you have more need, so must thou here; though heavenly commodities are not to be valued for Silver, you know what Simon Peter said to Simon Magus, Thy money perish with thee, etc. yet must thou part with that which (it may be) thou valuest above Silver, i. e. thy lusts, Isa. 2.20. Idols of Silver, costly sins must be parted with, of them thou hast no need; if thou part not with them, they will ruin thee; if thou cast not them away, they will cast thee away. Sin and Grace, reigning sin, a way of wickedness, is inconsistent with Grace; God and Belial, the Ark and Dagon will not agree under the same roof. The Spirit of God, is a holy, pure, delicate Spirit, will be grieved, and at last will be gone, if that unclean spirit the Devil be entertained by a voluntary resignation of thy heart, to the love of any course of sin or impiety. If the blessed Spirit of Grace will vouchsafe to be thy guest, O prepare him a lodging, as Paul writes to Philemon, ver. 22. of that Epistle, Purge thyself from all filthiness of flesh and spirit.  
6. Diligence in the use of means, constant attendance on the Ordinances of Grace, is necessary to the obtaining of Grace. Frequent daily the Throne of Grace by fervent prayer, wait duly at the posts of wisdom's house by attentive hearing the Word, make conscience of sanctifying the Lords day, be not thou absent from God's house when he deals his dole of Grace and Blessing to his People, use the society of Gracious persons, whose communication is savoury, and their words minister Grace to the hearers; and be constant in exercises of Godliness; follow Paul's counsel to Timothy, 1 Tim. 4.15. Meditate on these things, continue in them, give thyself much unto them, that thy profiting may appear. The diligent hand maketh rich, when drowsiness clotheth a man with rags, which is as true in spiritual as in temporal things.  
2d. Branch of Exhortation. If Grace be the best thing in the world, let Christians that have Grace already labour for further degrees of it; Grow in Grace, 2 Pet. 3.18. Grace and sanctification is not perfect at once, but hath its several ages and periods of growth. We read of the Embryo, or the forming the new man in the womb, Gal. 4.19. The newborn babe, 1 Pet 2.2. little children, 1 John 2.13. young men, ib. aged Christians, ib. and Psal. 92.14. shall bring forth more fruit in old age.  
To this purpose are the commands in Scripture, to abound more and more, 1 Thess. 4.1. that your love may abound, Phil. 1.9. always abounding in the work of the Lord, 1 Cor. 15. ult.  
They are likewise commended who are rich in Grace and fruits of holiness, Matt. 15.28. O woman great is thy Faith! Matt. 8.10. I have not sound so great Faith, no not in Israel. So on the contrary, dwarves in Christianity are blame-worthy, Matt. 6.30. O ye of little Faith. 1 Cor. 3.4. Are ye not yet carnal? that is, babes in Christ, as ver. 1. more flesh than spirit.  
Motives to grow in Grace.  
1. That we may answer, not frustrate God's expectation. Luke 12.48. Where much is given, there much is required; Isa. 5.3. I looked for grapes; and well he might expect store of fruit of a Vineyard so husbanded.  
2. Much Grace will produce much Obedience; greater Faith, greater Obedience, and that hereafter will conduce more to the glory of God, Rom. 4.20. Abraham being strong in Faith, gave glory to God: The more Grace the better lives will Christians lead, whereby God is more glorified, John 15.8. Hereby is my Father glorified, that ye bring forth much fruit.  
2. Much obedience will be more to our own comfort, for God will reward every one according to his works. 1 Cor. 15. ult. Knowing your labour not to be in vain in the Lord. If there be degrees of Glory, sure they are bestowed according to  of talents here: He that had gained ten pounds, had Authority over ten Cities; and he that had gained five pounds, was made Ruler over five Cities, Luke 19.17, 19 He that soweth sparingly shall reap sparingly, and he that soweth bountifully shall reap bountifully, 2 Cor. 9.6.  
2. Here in this life God usually meats to us as we measure to him, according to our obedience so is our comfort, Luke 6.38. Where no care of obedience, no comfort; little Faith, little comfort: hence Christians of little Faith, little obedience, are much disquieted about their comfort and assurance.  
3. We need much Grace to conquer many corruptions, great lusts, to resist strong temptations. Some sins like those Devils, are not easily cast out, Matt. 17.21. It is by Faith Christians overcome the world, 1 John 5.4. but a little Faith will hardly overcome the temptations on the right hand, from worldly prosperity, temptations on the left hand, persecutions of the world; it must be a strong Faith that must stop the mouths of Lions, subdue Kingdoms, quench the violence of fire, Heb 11.35. small strength of Grace will be more like to faint in the day of battle, than conquer strong opposition. Prov. 24.10. If thou faint in the day of adversity, thy strength is small.  
4. There be hard lessons to be learned, hard duties to be performed in Christianity, whereunto is requisite more store of Grace: Some stick at easy duties, how will they go thorough with harder? Who cannot hold out with soot-men, how will they run with horsemen? They who are tired with family duties, how will they perform those of self-denial, heart-examination, mortification? which are as the cutting off the right hand, or plucking out the right eye: How will they love their enemies, forgive injuries, fobear revenge? to the performance of which Christians need pray, as, Luke 17.4. Lord increase our Faith. If God bid us do some great thing, as to lay down our lives, we ought to refuse none of his commands, How much less ought we not to stick at duties of so easy a nature?  
5. Christian's may be brought into great straits, out of which to extricate themselves, they need store of Grace, much Faith, more wisdom, great courage. Let not your hearts be troubled, saith Christ to his Disciples sorrowing for his absence, John 14.1. How shall they remedy that? Ye believe in God, Believe also in me; Some Faith they had already, but they will need more to prevent trouble of heart. Hab. 1.2. The Prophet complains of bad times, violence and spoil all along that Chapter. How shall the iniquity of times be helped? See Chap. 2.4. The Just shall live by Faith, the best remedy for sad times; then they must have Faith, store of Faith, that intent to live upon it; when times are so bad, that Believers have nothing else left but Faith to live upon. In great storms we need great courage, ●est we sink. Psal. 112.7. He shall not be afraid, etc. his heart is fixed.  
6. The best evidence of truth of Grace, is growth. If plants grow, if young  thrive, be sure they live; when Christians thrive not, are as ignorant now as they were seven years ago, are as lukewarm, etc. they may suspect whether ever they were born again, or began to live the life of Grace.  
Helps to grow, besides those which belong to the former branch of Exhortation, which may be useful here.  
1. Beware thou judge not thyself strong when thou art weak, nay, when thou hast no Grace at all, as is too usual, Laodicea-like, Rev. 3.17. Thou sayest, I am rich, and increased with goods, etc. Prov. 13.7. There is that maketh himself rich, yet hath nothing: Thou mayest have long time enjoyed the means, yet not have made answerable progress in practical Godliness. Some children go to school seven years, yet arrive not at so good degrees of learning, as others do in half that time. Israel in their wilderness wander spent near forty years in going eleven day's journey, Deut. 1.2. Heb. 5.12. Some at sixty years' Profession are inferior to others of sixteen; who for the time they have had to learn, aught to be teachers of others, had need one teach them the principles of Religion, and have need of milk, etc.  
2. Beware thou never entertain a conceit of having Grace enough, nor ever stint thyself to a certain measure of Grace; of worldly riches a man may have enough and surfeit, but of Grace thou canst not surfeit, canst not be too greedy; thou mayst love the world too much, canst not love Christ too much, canst not have too much humility, too much meekness, zeal, so it be according to knowledge: here the proverb is most true, Store is no sore, much Grace will be no burden.  
3. Be sure thou live, be in Christ, for dead things grow not; in Christ is all fullness, of him must we receive, John 1.16. in him are all treasures of wisdom and knowledge; The branch cannot grow that is cut off from the stock, John 15.4. no more can ye except ye abide in me. Christ is Author and finisher of our Faith, and all Grace; to him must we be united, receive influence from him, have much recourse to him, communion with him.  
4. Be very humble, ascribe all thy sufficiency to God. He must be as the dew to Israel ere he can grow as the Lily, Hos. 14.5, 8. from me is thy fruit found. God hath great respect for humble Persons, because they will be most thankful, and ascribe all their fruitfulness unto God, which proud Persons arrogate to themselves: Therefore God will teach the meek, hath respect to the lowly, giveth more Grace to the humble, Jam. 4.6.  
5. Improve what thou hast, exercise Grace received, exercises in Learning, Scholastic disputatious, declamations, speaking Latin, increase learning. Acts intent habits. The more a child exerciseth his writing, reading, the better he will write and read; the more a Christian putteth forth acts of Piety, Charity, Mortification, Prayer, etc. the more Pious and Gracious he will prove himself. To him that hath shall be given, and he shall have more abundance, Matt. 13.12. It is not in spiritual as in corporal things, the more you use them, the more you wear and waste them; but as it is with a fountain, the more you draw, the more it springs, labitur et labetur.  
6. Beware of whatever may blast and hinder the growth of Grace; as, 1. Take heed of growing strange, neglect not communion with God; Gracious walking is walking with God; in-disinenter cum Deo ambulavit, is said of Enoch. 2. Beware of all sin, especially pride, that blasteth Grace, as humility preserveth it, God resisteth the proud, but giveth Grace to the humble. 3. Formality, barrenness in duty. 4. Worldliness, as shining of the Sun puts out fire, so hot pursuit of the world causeth cooling and decaying in Grace. 5. Ill company, society of graceless persons, is a great quench-coal to Grace; the body is not so apt to catch the plague from persons infected, as evil communications, and ill conversation of lewd companions, is prone to corrupt the mind and manners. Who walketh in the Sun, shall be tanned, though he walk not for that end; who is much in the Mill, may discern it in his clothes; who sits in the Apothecary's shop much, will smell of his Ointments: So he that converseth with the froward, graceless sinner, will learn of his ways and be like him: For the worst precepts, counsels, examples prevail most.   

SERMON VII.  1 Sam. 30.6. But David encouraged himself in the Lord his God. 
THe difference betwixt the friendship of God, and the friendship of men, appears best in a day of adversity; for then the latter proves fickle and deceitful, but the former durable and lasting. A notable instance whereof is represented in this portion of Scripture, wherein we have David's friends and followers turning his enemies, but God continuing his fast friend, in whom he may encourage himself.  
In the words we have these three Generals.  
1. The person concerned, and that is David, a Prophet of the Lord, and Ruler of his People, by the appointment of God. David encouraged himself.  
2. His behaviour, he encouraged himself in God; comforted and strengthened himself in Jehovah his God.  
3. The occasion of this behaviour, and that was the great distress he was in, which is hinted in the beginning of the verse; David was greatly distressed; for the people spoke of stoning him. He was an Exile already, driven from his Country, and from his habitation, by the rage and jealousy of Saul: His City, Ziglag, was sacked and burnt by the Amalakites; his Wives and Children carried captive; and, which was worst of all, his Friends and Followers spoke of stoning him, looking on him as the cause of all the misery that had befallen them: this was a sore distress, he had nothing left now wherein he might comfort himself, God only excepted. David was greatly distressed; but David encouraged himself in the Lord his God.  
Hence we may take notice by the way, That God many times suffers his own dear and precious Ones to be greatly distressed. David was a man after God's own heart, yet David was greatly distressed. This might be abundantly strengthened by the condition of the Church and People of God in all Ages. And this God doth for these ends amongst many other;  
1. To take his People off from an arm of flesh, from leaning upon humane props, that they should not trust in themselves, or any other, but in God alone. 2 Chr. 20.12. We know not what to do, but our eyes are upon thee. 2. Cor. 1.9. We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead.  
2. To prove their Graces, to try their Faith and Hope. God will see whether we can hold out in a storm, whether we can trust him without a pledge in our hands; he will see whether we can encourage ourselves in Him, when we have no outward mercies to lead us to him.  
3. To magnify his own Name by their deliverance. 'Tis the strongest argument we can urge to God in our troubles, What wilt thou do for thy great Name? The greatness of the distress greatneth the deliverance out of it, and this advanceth the glory of the Deliverer.  
But come we to the words which we have pitched upon, which hold forth the behaviour of David in his distress; he encouraged himself in the Lord his God. Whence we may gather these two Doctrines.  
1. That Believers have an interest in God; the Lord his God.  
2. There's enough in God to encourage a Believer when greatly distressed. David was in great distress, sorely beset with troubles; his enemies destroying on one hand, his followers gathering stones to stone him on the other hand; but for all this he encouraged himself in the Lord his God. I shall begin with the first of these.  
1. Believers have an interest in God. We have the Saints  using this phrase, which holds forth their propriety in God, Deut. 6.4. The Lord our God is One Lord. Josh. 14.8. I wholly followed the Lord my God. John 20.28. Thomas answered and said unto him, My Lord, and my God.  
This interest and propriety in God, holds forth these three things.  
1. A nearness to God. 'Tis the misery of graceless persons, that they are far off from God: But now Believers are nigh to God. The Psalmist calls this one of Israel's privileges, Psal. 148.14. He exalteth the horn of his People, the praise of all his Saints; even of the children of Israel, a People near unto him. O 'tis a privilege indeed to be a People near to God. Ephes. 2.13. But now in Christ Jesus, you who sometimes were far off, are made nigh by the blood of Christ Believers are brought night to God, they are even set under his wing of Providence and special Protection.  
2. A Relation to him. [Our God] implies some very near relation to God; he is the Believers Father by Grace: 'tis the misery of the Wicked that God is not their Father, but they are of their father the Devil, as our Saviour tells them, John 8.44. But every Believer is related to God, as a child to his father. 2 Cor. 6.18. I will be to you a Father, and ye shall be my sons and daughters, saith the Lord Almighty. We are not only made night to God, but nigh in relation: He that can say, My God, may say also, My Father. This relation is held out in this interest and propriety.  
3. A Right to God. Whole God is a Believers, God and all he hath, all he is, all he can do. This is a vast privilege; My God, there's my right and title to him; He is the Believers portion, his inheritance, his estate made sure to him: he may call God his, and the Power of God his, the Wisdom of God his, the Goodness and Mercy of God he may call it all his, he hath a right to it. Thus you see what is held forth in this Interest.  
Come we now to show how Believers do obtain this their Interest and Propriety in God.  
1. The foundation of this Interest is laid in the free Love of God to their souls; We can show no other ground of all those rich heavenly privileges Believers enjoy, but only this, because God loved them from eternity; this is the bottom of all; every one of our privileges is laid in God's love: Whom God loved from eternity, them he chose from eternity to be a People nigh unto him, that should have interest and propriety in him: Hence it is Believers are called Elect and Chosen ones, Eph. 1.4. According as he hath chosen us in him before the foundation of the world.  
2. 'Tis ratified and made sure by the Covenant of Grace. When God having brought the soul over to himself, and enriched it with Faith and other Graces, comes actually to strike covenant with him, than is this interest and propriety in God established, and made firm; this appears from the very tenor of the Covenant of Grace, Jer. 31.33. This shall be the Covenant that I will make with the house of Israel after those days saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my People; God hath given his People an interest in himself, and he hath confirmed this by Oath and Covenant, he hath sworn that he will be the Believers God.  
Come we to apply this Doctrine.  
1. Have Believers an interest in God? We may here stand and wonder at the honour that is bestowed upon Believers. Surely the outward glory of Solomon fell short of this; to be a People near to God is a high honour: to be related to him is a great dignity, but to have a right to God and all in God, is a privilege not to be fathomed by humane arms; and yet this honour have all the Saints, though in their outward condition never so poor and contemptible; 'tis the greatest honour in the world to be able to say, My God. If David was filled with admiration that he should be son in law to the King; How may the hearts of Believers run over, when they consider what honour they have, in being Sons of God  
2. Have Believers an interest in God? Then in vain do Satan and his Instruments labour to make them miserable: Can any man be miserable that hath an interest in God? Men would have judged David a miserable man, but he hath a friend to stand by him, in whom he encourageth himself. Will God forsake his People? will he suffer men to spoil his Jewels? No, they do but polish them: if Satan and his instruments could dissolve this interest, and pluck Believers out of God's arms, than were their misery at hand, but this they cannot do. God feels the blows which Believers receive. Saul, Saul, Why persecutest thou me? He is touched with all their injuries; and surely he is able to save them.  
3. Have Believers an interest in God? Then hath God also an interest in them, and this Believers must know and remember; this propriety is mutual betwixt God and his Saints; as he is theirs, so they are his, not their own: This must put us in mind of our duty, that we do not altogether dwell upon privileges, and forget duty: We must not boast of our propriety in God, and serve ourselves, and our own lusts. As God in his Covenant says, I will be their God, so he adds, and they shall be my People: and for this end he promiseth to put his Laws in our inward parts, and write them in our hearts, that so we may yield him Covenant-obedience. Remember Christian, thou art not thine own, but God's; 'tis not for thee to serve, love and please thyself, but God. As we have right to all God hath, and can do, so hath God right to all we have, and can do; our gifts, parts, strength, time, and estates must be laid out for God.  
4. Have Believers an interest in God? then let them pity such as have not, and strive to bring them under this happiness; let our souls bleed within us to consider how many thousands are strangers, yea, and enemies to God, and without God in the world. Canst thou call God thy God? there are many thousands in the world that cannot do this: Canst thou call God Father? O how many are there that cannot do this in Faith! Pity such and pray for them, yea labour by all means to bring them home to God: See whether there be no such in your families, or amongst your kindred and neighbours: Are not many of these in the gall of bitterness and in the bond of iniquity? if so, pity such souls, and labour to pray them in to God, that they also may have an interest in him.  
5. Have Believers an interest in God? This speaks exceeding great joy and comfort to Beleivers; such as can say with David, The Lord my God: If we knew God better, we should understand more of this great consolation: The serious thought of this interest in God, is able to make a Believers joy to exceed all bounds. The consolation will empty itself into these four channels;  
1. If God be thine, thou than art Gods, and he will own thee, he will preserve thee, he will provide for thee, thou needest not torment thyself with carefulness who hast such a God to care for thee. There is as much comfort in that last branch of the Covenant, they shall be my People, as their is in the former, I will be their God.  
2. If God be thine, then is his Christ thine, thou hast an interest in Christ and all his Sufferings, his Merits and Righteousness; He is made of God to us, Wisdom, Righteousness, Sanctification, and Redemption: whole Christ is thine, Christ and all that he hath done, Christ and all that he hath suffered, Christ in his Person and in his Portion, thou mayest say of him with the Spouse, My Beloved is mine, and I am his.  
3. If God be thine, then is his Spirit thine, to lead thee into all Truth, the Comforter to abide with thee, the Spirit of Grace to sanctify thee; the Witness to testify thy Sonship to God, and to seal thee unto the day of Redemption; this Spirit is thine if God be thine.  
4. If God be thine, then is his Kingdom thine, his Glory thine, 'tis your Father's good pleasure to give you the Kingdom, a Glorious Kingdom, whose builder and founder is God; an Inheritance incorruptible, undefiled, that fadeth not away, reserved in Heaven for you: such as can call God theirs, shall be sure one day to Reign with their God in the Kingdom of his Glory.  
Proceed we to the second Observation from the words, which was this.  
2. There is enough in God to encourage a Believer, when greatly distressed. 'Tis clear from this instance of David, he was greatly distressed, as you have heard, yet, he encouraged himself in his God. Fellow him from hence to the 23. Psal. the 4. ver. and there you may find him insulting over the greatest of troubles, through his strong confidence in God; Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me, thy rod and thy staff they comfort me.  
Unto this instance of David, we may add another like it, Hab. 3.17, 18. Although the Figtree shall not blossom, neither shall fruit be in the Vine, the labour of the Olive shall fail, and the Fields shall yield no meat, the Flock shall be cut off from the fold, and there shall be no Herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my Salvation. Though he should lose his pleasant and delightsome things; the Figtree shall not blossom, neither shall fruit be in the Vine, though he should lose his necessary things; the Fields shall yield no meat, and there be neither Flocks in the fold nor Herd in the stall, yet he knows where to find comfort, I will rejoice in the Lord, and joy in the God of my Salvation.  
In the pursuit of this Truth I shall touch at some things in God, wherein lies a Beleivers encouragement, and so close with a word or two of Application.  
Now there are these things in God for a fouls encouragement in the midst of troubles.  
1. His presence with them in their troubles and distresses. This was David's encouragement, Psal. 23.4. Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me: I have the presence of God, he is my companion in my distress. O 'tis an encouragement to a Christian, to have God present with him in his troubles; though friends leave him, and acquaintance forsake him, yet he is not alone, for God is with him, and he is the best companion in the world, Psal. 91.15. He shall call upon me, and I will answer him; I will be with him in trouble: O this is a precious promise, it takes away all the bitterness of troubles, to have God present with us in trouble, it sweeteneth the bitter Cup, and makes it go down easily. I am distressed, may the soul say; O but I have more of God's presence, more communion and fellowship with him now than ever; this is an encouragement, when the eye of Faith beholds God present in the time of trouble: God is every where present; we may say to our comfort, Whither shall we go from thy presence? yea, Who can drive us from thy presence? If we be cast upon a sickbed, thou art there, to make our bed in our sickness; if we be shut up in Prisons, and dark Dungeons, the darkness hides not from thee, but the Night shines as the Day; if we be banished into the uttermost parts of the Earth, even there shall thy Hand lead us, and thy Right Hand guide us.  
The comfort a Believer hath from this presence of God with him, brancheth forth itself into these two or three things.  
1. Here is counsel and direction at hand. 'Tis an encouragement to a man, to have a Wise Friend at hand, of whom he may ask counsel in matters difficult: How much more to have God at hand to consult, who is wonderful in counsel: The Believer that hath God present with him, may consult him in all his straits, and may have advice from him.  
2. By this presence of God, the burden is made lighter; God will lift at the heavy end, and this is a great encouragement; 'tis sad to be left to bear the burden of affliction alone, but when God puts to his shoulder, it becomes more tolerable, Psal. 55.22. Cast thy burden upon the Lord, and he shall sustain thee, he shall never suffer the Righteous to be moved. O what a comfort it is to have God present with us, upon whom we may roll our burden, when our shoulder is ready to faint under it!  
3. From this presence of God with a Believer there ariseth joy in trouble; a merry heart in the midst of distress. There's great joy in communion with God, be our outward condition what it will: God's presence makes Heaven wherever it comes, though the place be a Prison, yea though it were Hell itself. Psal. 16.11. In thy Presence is fullness of Joy.  
2. His Wisdom in bringing good out of all troubles and distresses. This is another thing in God wherein a Believer may encourage himself; God who is with him, is God only wise, a God of infinite Wisdom; he knows how to bring good out of evil, honey out of the eater. Rom. 8.28. We know that all things work together for good to them that love God; All things, even sufferings, troubles and distresses. But how comes this about? Not from themselves, and of their own nature, but by the Wisdom of God. The soul may say, Here's a bitter cup, full of much poison, given me to drink; but I know it will prove healthful unto me, because it comes from the hand of a skilful Physician, that kills the poison, and corrects the nature of the unwholesome Drugs. Believers may say of their troubles, and of the instruments of them, as Joseph to his brethren, You thought evil, but God meant it for good: So our enemies, they intent our hurt and our ruin, but the wise God means it for our good. A Believer may encourage himself in this wise God, who can bring good out of evil, and light out of darkness.  
There are two Branches of Comfort which grow upon this root, the Wisdom of God.  

1. He is transcendently wise above all his and our enemies; though Satan and his agents be very subtle and crafty, yet they are not infinitely wise, as God is. He is able to out-wit them all; he laughs at the plots and contrivances of the ungodly, and counts them foolishness; Job 5.13. He taketh the wise in their own craftiness; when they imagine themselves to be safe in the Castle of their own wisdom, God ensnares them by a greater Policy, as the Hunter ensnares the Wildbeast.  
2. This wise God is able to make a Believer wise, and He will do it. He is able to give the wisdom of the Serpent, to such as have the Doves Innocency. Jam. 1.5. If any of you lack Wisdom, let him ask it of God, who giveth to all men liberally, and upbraideth not, and it shall be given him. Our God is a treasury of Wisdom, out of which we may fetch supplies when we want. Thus Believers have encouragement from the Wisdom of God, in a time of distress and trouble.   
3. Another thing in God, whereby the soul is encouraged in distress, is his Power, his Omnipotency, and Strength; as he is wise, so he is strong, able to effect and bring to pass all the contrivances of his Wisdom; a Believer may betake himself to everlasting strength, and there find encouragement. Prov. 18.10. The Name of the Lord is a strong Tower, the Righteous runneth into it, and is safe. God is a Tower of strength; the Arms of Omnipotency are a good defence, the Righteous are safe there, nothing can hurt them there. Psal. 46.1, 2. God is our refuge and strength, a present help in time of trouble; therefore will we not fear though the Earth be removed, and the Mountains carried into the midst of the Sea. See how the Church encourageth herself in the Strength and Power of God, even beyond all fear; come what will, we have a refuge to betake us to. Isa. 26.4. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting Strength, such Strength as can never fail. Oh how may a Believer glory, when he is enclosed within such Walls; though he be compassed about with troubles, yet his comfort is, that everlasting Strength is engaged for him.  
There is a threefold Comfort in this general Encouragement.  
1. This Power is sufficient for our deliverance, be our distresses what they will: though Believers may have many enemies, yet God that is on their side, is able to save them; He is greater than all. In this the three un-martyred Martyrs encouraged themselves against the burning rage of an angry King, and his fiery Furnace: Dan. 3.17. Our God whom w●●serve, is able to deliver us from the burning fiery Furnace: The proud Heathen cries, Who is that God that shall deliver you out of my hands? Who, why the God that made Heaven and Earth, the living God, he can deliver us. The Believer knows that the powerful. God is able to save him: It was He that shut the hungry Lion's mouths, and saved Daniel in the Den: It was He that filled off Peter's Chains, and threw open the Iron-gate, that he might escape: He hath wrought Miracles for the deliverance of such as have trusted in him.  
2. All the power and strength the enemy hath, comes from God, and is limited by him; the Devils themselves are led up and down in Chains by the hand of providence: So that if the Believer be frighted by hearing the Lion roar, he is again encouraged by the gingling of the Chain; he cannot fix a scab upon our body, without a licence from God, as appears in Job's story. Our God hath his hook in the nose of the chief of our enemies; he cannot go whither he would, nor do what he pleaseth: and so wicked men, who are Satan's instruments, they have their power from God, John 19.10, 11. Pila●e boasteth of his power to release, or to crucify Christ; Jesus answers, Thou couldst have no power at all against me, except it were given thee from above. But,  
3. From this Power and Strength the Believer receives strength to undergo his burden: 'tis a strong God that makes patiented sufferers: a heavy burden upon weak shoulders, will make ill work; but when the shoulder is made strong by strength from above, than it can bear the burden better. Psal. 138.3. In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul. Believers count themselves to be strong in the Lord, and the power of his might, when in themselves they are low and weak through trouble and distress; 2 Cor. 12.10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong.  
4. The last thing I shall name (in God) whereby the Believer encourageth himself in his distress, is the Faithfulness of God; we have a God to go to in our troubles, that never was known to fail any that came to him after a due manner: He is a God of Truth, keeping Covenant and Mercy; whatsoever Promise he hath made to his People in troubles, he will be sure to make all good; Heaven and Earth shall pass away, but his Word shall not pass away. God in very faithfulness doth afflict, when he sees 'tis needful, and he is faithful in overruling all our afflictions; 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above what ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. We may encourage ourselves in the true and faithful God; He is faithful that hath promised, who also will do it: These things principally there are in God, wherein the Believer may encourage himself, when he is in trouble and distress. For Application.  
1. This gives a check to the immoderate fearfulness of Christians, who are ready to run out of God's Way to avoid troubles, and are ready to cry out, they are undone, they shall perish by the hands of these enemies; whereas they ought not to be dismayed with their own folly and weakness, but to encourage themselves in the Power and Wisdom of God: What ails thee, O Christian, that thou art more afraid of man, whose breath is in his nostrils, than of God that giveth life, and breath, and all things? Think not the Lord's hand is shortened, that it cannot help; or his arm weakened, that it cannot save.  
2. We see the vanity of the wicked man's confidence, he encourageth himself in that which cannot save him, but will vanish when he hath most need of it; he encourageth himself in his sinful ways, in his own wisdom, & leans to his own understanding; he encourageth himself in the arm of flesh, but he hath no God to encourage himself in; he is without God in the world, God is not in all his thoughts, there's nothing below God, and an interest in him, wherein the soul can find encouragement; therefore 'tis that the wicked are so often at their wit's end, when they are in distress; they have nothing to encourage themselves in, when once their refuge of lies is swept away, and their agreement with Hell is come to nothing.  
3. We are hence exhorted in all our troubles and distresses, still to encourage ourselves in the Lord our God, in his Presence, in his Wisdom, in his Power, and in his Faithfulness, let us stay ourselves upon these things; God is the same now as he was in former Ages; he will be the same to thee as he was to David, to Habakkuk, to the three Children, to Daniel, to Peter; therefore let the thoughts of God, and the Comforts that are in God, stay up, and delight your souls; every thing that is good is contained in that Name; let nothing amaze you, so long as you have such a God to fly unto; your condition may be low and sad, but is it worse than David's was at this time? therefore do as he did, and for your direction take with you these two things.  
1. Be sure that the Lord be your God, otherwise you cannot encourage yourselves in him: A man cannot rejoice in an Estate which is not his own, or in a great Man in whom he hath no interest; be sure then to get an interest in God; he gives no encouragement to strangers; he is a consuming Fire to his enemies; but to his Children and Servants, he is a sure Defence. Get near to God by the Blood of Christ, beg of Him to take you into his Family, amongst his adopted Sons and Daughters: when thou canst with David call God thy God, then mayest thou also encourage thyself in Him.  
2. Keep thy Evidences of an interest in God clear, the Testimony of the holy Ghost witnessing thy Saintship; keep close to God, forsake him not, lest he cast thee off for ever; fear to displease God, lest he hid his face from thee; keep up communion and acquaintance with him, and so in all thy troubles and distresses, thou mayst encourage thyself in the Lord thy God.   

SERMON VIII.  Phil. 1.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But I would ye should understand, Brethren, that the things which happened to me, have fallen out rather unto the furtherance of the Gospel. 
THis verse gins the body of the Epistle, and seems to contain the Cause or Reason why the Apostle wrote this Epistle, viz. to let them know his state, and the state of the Gospel at Rome; whereas the Philippians might be apt to think that the Gospel had lost ground, and sustained damage by the imprisonment of the Apostle; he writes purposely (as it seems) to certify them the contrary; I would ye should understand, Brethren, that the things which happened to me, have fallen out rather unto the furtherance of the Gospel.  
The terms of the Text require a word or two to be spoken to them by way of Explication.  
The things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were afflictions, troubles, which he underwent; particularly, Restraint, Imprisonment.  
Happened] This is added by the Translators, to perfect the sense, but perhaps not so properly as an other word might have been: yet it may pass well enough, if we take care to exclude chance or fortune. These things did not so happen to the. Apostle, as though God had not directed, ordered, sent them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae secundum me, or, circa me; the things that befell me.  
Fallen out] The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifies, Came: It seems to import that they came on purpose from the hand of God for this end, they were sent on this errand, directed to this issue.  
The Furtherance] is well translated; not furthering actively, but neuturally, processus progressus, the progress, advantage, improvement of the Gospel. These things could not so properly be said to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in an active sense, active furtherers or promoters, as neutrally, they were an occasion of its being furthered.  
Of the Gospel] I suppose is properly of the Doctrine of the Gospel, which was spread by this occasion; as the following words do expound.  
There are four Heads in the words;  

1. That Troubles, Afflictions happened to Paul.  
2. It is implied, that, These things were in themselves most likely to hinder the Gospel.  
3. That yet they fell out to the contrary, even to the furtherance of it.  
4. That the Apostle desires to let this Philippians to know thus much.   
1. That Troubles, Afflictions, particularly, Imprisonment, happened to the Apostle Paul.  
That Paul was now in bonds at Rome, that he lived two years a prisoner in his own hired house, is beyond dispute. But concerning the Causes of his being set at liberty, what he did when he was at liberty, whether he went into Spain after, or how long he lived after, or how he came to be imprisoned a second time, where, when, and how he died, I will not trouble you with the uncertain, and indeed contrary reports and conjectures of Historians: It is enough for my purpose that he was now in prison for the Gospel. This hath been the common entertainment, the ordinary usage of the Prophets and Messengers of God; As I might show you out of the History of the life of Michaiah, Hanani, Jeremiah, John Baptist, and the Apostles generally, according as was prophesied to them, Luk. 21.12. They shall lay their hands on you, and persecute you, delivering you up to the Synagogues, and into Prisons.  
2. It is implied here, that this imprisonment, this restraint of the Apostle, was in its own nature most likely to hinder the Gospel. So thought the Rulers of the Jews, Act. 4.17. That it spread no further, let us restrain them, tie their tongues, straightly threaten them, that they speak henceforth to no man in this Name. And indeed, if the Church's rest, and the liberty of her Ministers do conduce to its edification and multiplication, Acts 9.31. than her Persecutions, and the Restraint of her Ministers, must in its own nature tend to the straitning and hindering of the Gospel; this needs no proof: To oppress the Preachers of the Gospel, is to suppress the Gospel that they preach. This the Apostle plainly supposes here; this ●e knew, and therefore would have them to know, that through God's infinite goodness and wisdom, it had fallen out otherwise in his case. This was the reason that he so much desired to let them understand how things had fallen out.  
3. That those things fell out not only to the not hindering, but even to the furthering of the Gospel. Now that I may have the more liberty to prosecute the matter couched under this Observation, I shall put it into more general terms, and lay down this Point or Proposition, That  
The restraining of the Ministers of the Gospel, doth sometimes fall out to the furthering of the Gospel. I retain the word [fall out] to intimate, that it is besides the nature of Restraint to further the Gospel. And thus the three first Observations are contracted into one. This Proposition I shall come down to by three steps or degrees. I shall premise three things that have an affinity to the Proposition that I have laid down.  
1. That the oppressing and afflicting of the Church of God, doth frequently fall out to the increase, enlargement, and multiplication of it. True indeed, when the Church had rest, it multiplied, Acts 9.31. But even under the greatest distress and trouble, it multiplies too. The babes of Israel were not lessened, although they were killed, nor made the fewer, by the drowning of many. A miracle yet again made good in the spiritual Offspring of the Church, whose Children spring up even from the Ashes of the dead; According to that, Sanguis Martyrum Semen Ecclesiae, The Blood of the Martyrs is the Seed of the Church. The Church of God, so oft compared to a Woman, makes good the Observation of Physicians, she never brings forth, either more children, or with more ease, than when she undergoes the most hardship: The greater the labour, the easier the travel. The Church of the Jews multiplied more in Pharoah's Brick-kills, than they would have done in his Court: they were fatter with gathering stubble, than the Egyptians were by reaping the Corn. The Church of Christians grew up to a miracle, under the ten Roman Persecutions. And even in our own Church of England, in the days of Queen mary's Reign, it is observed, that there grew up more good Members, than afterwards when it had a better Head: As if the Church, like the Poet's Hydra, had been strengthened by her falls. This is the singular goodness of God to his People, in blessing them where no hope is; and his remarkable Judgement upon the Wicked, their Oppressors, in making void their great hopes, and frustrating their wicked works, by making his Church the true Palmtree; Quae sub pondere crescit, The more load you lay on, the less they feel it: Nay, instead of groaning under it, they grow under it. So that it seems, that Promise made to the Church, Mat. 16.18. The gates of Hell shall not prevail, is a meiosis: They shall not only not prevail against it, but it shall even prevail against them. That Promise in Mark 10.30. is not made good only to the Children of God in their comforts, but even to the Church of God in its Children, an hundred fold with persecution. I know not what power there is in sufferings, over the spirits of men, but I believe it may be said of some Martyrs, (as of Samson, that he killed, so) that they have converted more at their death, than in their lives. The Book of Martyrs is not wanting in examples of that kind. And as their sufferings work by way of affecting, so their courage and constancy in suffering, work by way of convincing, convinces the very Adversary of the goodness and righteousness of their cause. All men will wonder, and judge it a strong delusion indeed, if men should adventure to die for Humour or Fancy. However, though the way how it comes to pass is not so clear, yet the thing is undeniable; And when we have done our best to find out the reasons of it, yet the Hand, the extraordinary Hand of God must be owned, and confessed to be in it.  
2. That the afflictions that are upon a Believer, do always fall out to his advantage.  
1. To the advantage of his comforts. Tribulation doth at some distance work Hope, Rom. 5.3, 4. Now Hope is accompanied with great Consolation. Believers are bidden to rejoice, when they are made partakers of Christ's sufferings, 1 Pet. 4.13. And to count it all joy, when they fall into divers temptations, Jam. 1.2. And sure I am, the Children of God have found by experience, that as God hath increased their Afflictions, so he hath sensibly multiplied their Comforts; which (says Dr. Preston somewhere) is the meaning of that Promise, Mark 10.30. they shall receive an hundred fold with Persecutions: i e. the more their Trials abound, the more their Comforts shall abound. It is ordinary with our gracious God, to make up outward and temporal losses, with inward and spiritual supplies; and to recompense outward trouble and affliction with inward refresh and consolations. He usually appeareth most to his People, when the world, and the good things thereof are least in sight. Though he may seem to speak roughly to them many times by his providences (as Joseph to his brethren) yet at the same time he puts corn into their sacks, comfort into their souls; yea, and that so much the more comfort too, 2 Cor. 1.5.— as the sufferings of Chr●st abound in us, so our consolation also aboundeth by Christ.  
2. To the advantage of their Graces. These God exerciseth, confirmeth, and enlargeth by afflictions. Tribulation worketh Patience, Patience Experience, Experience Hope, Rom. 5.3. by this, lust comes to be purged out, (Psa. 116.67.) Temptations resisted, Sin prevented, Duty performed, Earth despised, Heaven desired, Self denied, and Christ Exalted. The enemies of God's People hack and hue them by oppression, reproaches, persecutions: Why this doth but furbish their Graces, square and fit them to be a spiritual building unto God. The Devil tempts them, to destroy and damn them: And hereby they are brought nearer to God, set upon the greater watchfulness, gain the better experience, and are brought into an higher esteem of the blood of Christ. Afflictions do one way or other, fall out to the advantage of a Believers Graces.  
3. To the advantage of their Glory. Though God do not properly reward men for their suffering; yet happily it may be said, he will reward according to their sufferings. If we suffer with Christ, we shall reign with him, saith the Scripture: and it seems that according to degrees of sufferings, God will give degrees of Glory. What shall we have, says Peter (that have suffered such things) that have forsaken all and followed thee? verily, says our Saviour, every one that hath forsaken houses, etc. shall receive an hundred-fold, and shall inherit everlasting life: but ye shall sit upon twelve thrones judging the twelve Tribes of Israel, Matt. 19.27, 28, 29. It will not repent thee, Christian, of thy low, mean, despised, afflicted condition in the world, when every affliction thou hast suffered for Christ, shall be as a Sparkling-Jewel to give a lustre to thy Crown of Glory. Doubtless, if there be degrees of Glory, (as we have reason to conclude there are) God's suffering Servants, and amongst them especially his Martyrs, shall sit down in the chiefest Mansions, and the highest Rooms in the Kingdom.  
3. That the sufferings of God's Ministers (in the general) do many times fall out to the furtherane of the Gospel. Here are two things that I might speak to.  
1. Afflictions make them the better Christians. It may be that through great intentness upon public administrations, and constant cares and pains in feeding the Flock, the Shepherds may sometimes have neglected themselves, and the state of their own souls; It may be they may not have studied their own hearts, nor attended the particular concernments of their own souls so as they might have done: as though one should say in Solomon's words (whether it be the direct meaning of them, I do not say) Cant. 1.6. They have made me keeper of the Vineyard, but mine own Vineyard have I not kept. And it may seem good to God, by afflictions to bring them home, to set them a task to do in their own hearts, to quicken them to the study of their own souls.  
2. Affliction makes them the better Ministers: And that will be for the advantage of the Gospel. No such Ministers as they that are trained up in the school of affliction. It was meet, says the Apostle, that the Captain of our salvation should be made perfect through sufferings, Heb. 2.10. And indeed, (to allude to that) even these Captains in the Church-militant, even our Ministers, are much perfected and qualified for their work by sufferings. How shall he be touched with a feeling of the infirmities of others, who is not tempted as they are? to allude to the Apostle, Heb. 4.15. Spiritual afflictions, conflicts, temptation do excellently qualify a Minister of the Gospel, and enable him to comfort the afflicted, secure the tempted, strengthen the weak, answer objections, resolve doubts, and to rescue from Satan those that are taken captive by him. And troubles from without, these do also through the blessing of God, and the Spirit of God sanctifying them, make the better Ministers too. Who can instruct unto Faith, and Patience, and Hope, better than they, whose condition in the world hath long called them to the exercise of them? Who can speak with more weight and power concerning the things of Heaven, and the World to come, than they that by long sufferings are become crucified to this present world? Who shall better, or more effectually persuade to the hatred of sin, than they that have felt the smart of it; or to prise the blood of Christ and the promises of God, than they who have largely tasted the sweetness of them? How excellently will all that laziness, coldness, worldliness that is apt to overgrow us in a time of prosperity, be scoured off by afflictions, if God sanctify them! And then behold what zealous, industrious, heavenly, serious Ministers shall be seen coming out of the Furnace!  
Here I might descend to particulars, and show you how (by the goodness of God, and his wise ordering) the particular afflictions that happen to the faithful Ministers of the Gospel, do fall out many times to the furtherance of the Gospel. Darius' used to say, his poor Soldiers were his best Soldiers. Whether Christ Jesus will say so or no, I know not; but sure I am, he hath said, that his Soldiers should not entangle themselves with the affairs of this life, 2 Tim. 2.4. And experience teacheth us, that it is a hard thing to have high and rich concernments in the world, and not to be entangled by them.  
As for Reproaches, they have ordinarily this effect upon a good heart, to make more hardy, valiant, watchful: For though our enemies do not always tell us truly, what we are, or what we have done, (when they reproach us) yet they tell us, what we may be, or may do, if we take not heed.  
Banishment is either from a particular Congregation, or from a more general place, as suppose a Kingdom or Nation. These both sometimes fall out to the furtherance of the Gospel. There are some that will bear witness with all thankfulness, that God hath blessed the Banishment or forceable removal of some Ministers from their own Congregations (and that not long since) to be a means of carrying the Gospel to dark corners of the Kingdom, to Congregations whom no one cared for, to Sheep that had no Shepherd. Many a poor soul (I doubt not) hath cause to bless God, for the spoils of other Churches. Concerning the latter kind of Banishment I need not tell you, how it hath become a means to transport the treasure of the Gospel into other Lands; the Persecution and Dispersion of the Apostles and Evangelists from Jerusalem, doth so abundantly testify it. It was well for the world that our Saviour gave that Commission to his Apostles, Matt. 10.23. That when they were Persecuted in one City they might flee to another: for so it hath come to pass that (as the Sun, so) the Light of the Gospel, setting in one part of the world, hath risen to give light to others.  
And this brings me down to the Proposition itself directly contained in the Text, that, The restraint of the Ministers of the Gospel, doth sometimes fall out to the furtherance of the Gospel. Now the restraint of the Ministers of the Gospel, is twofold, either Personal, (that we call Confinement or Imprisonment) or Ministerial, that is Suspension or Silencing. The furtherance of the Gospel is twofold also, either the furtherance of the Doctrine of the Gospel, or the Interest of the Gospel. Now both these kinds of restraints, God can make to fall out to both these kinds of furthering of the Gospel.  
1. The Confinement of the Ministers of the Gospel, doth sometimes fall out to the furtherance of the Gospel: And that; 1. Of the Doctrine of the Gospel; and that by these ways;  
1. It stirs up the world to make enquiry into the cause why Ministers lie in Bonds: And so the knowledge of that way is increased, and the Doctrine of the Gospel spread. Men, as men, are led by common compassion, to desire to understand the grounds of men's sufferings: And besides that, if there were no ingredient at all of compassion, yet the nature of man is curious and inquisitive. And indeed the nature of Justice, and Government is such, that it cannot long suffer the Crime of a person under bonds to be concealed. By this means the sufferings, especially the Imprisonment of the Apostles, carried the Doctrine of the Gospel to many places where the Apostles themselves never came, nor perhaps could come; for although they were commanded to go from City to City, yet fame would go faster and further too, than they could go. It is a very effectual way to propagate the knowledge of any way, even that the most eminent propugnators of it, should lie in bonds for the defence of it. It fell out thus in the Apostle Paul's case here, as he himself explains himself in the verse next following my Text, So that my Bonds in Christ are manifest in all the Palace, and in all other places. My Bonds in Christ are manifest] that is, the cause of my Bonds, the reason of my Imprisonment is come abroad, and so the Gospel is spread. It were no hard thing to give instances amongst ourselves, (and that not long since) how the person and way, or cause of Ministers have become famous and notorious by this means, which otherwise would have been more obscure. But,  
2. This Restraint falls out to the furtherance of the Doctrine of the Gospel, in that it stirs up others, seeing the necessity's of the Church, and having compassion on it, to put their Sickle into the Lord's Harvest, and to draw forth their breasts to the fainting Flocks of God: And so perhaps the Church gets two for one, or an eminent guide in the room of a meaner. It is expressly said, once and again, that after that John was put in prison, Jesus came into Galilee preaching the Gospel of the Kingdom of God, Mat. 4.12. Mar. 1.14. Our blessed Saviour took that occasion to enter solemnly upon his Ministry. And it seems, by the Apostle Paul's Imprisonment, Preachers were multiplied: Though some indeed preached Christ out of envy and strife, yet others out of good will, ver. 15.  
3. It quickens others who are employed in the same work, to discharge it with more diligence and boldness. This is strange indeed to the eye of reason, that the sufferings of some should make others not fear to suffer: yet so God hath brought it to pass. So it fell out in the Apostles case here, ver. 14. Many of the Brethren in the Lord, waxing confident by my bonds, are much more bold to speak the Word without fear. Waxing confident by my bonds; that is, by the courage, constancy and patience which I show in my Bonds. The Apostles Bonds were an occasion of manifesting his Courage, and his Courage encouraged many;— many of the Brethren are much more confident to speak. And indeed, one would almost envy the incomes of God and his Spirit, upon the Prisoners of the Gospel, and purchase those spiritual Enlargements with corporal Restraints.  
4. When God shall have enlarged them, the consideration of their Restraint will quicken them to greater pains, care and faithfulness: Oh how will they then labour to fulfil their Ministry, which formerly perhaps they had been more remiss in! this evil befalling them, will make them the more industrious to do the more good. God can also enlarge the hearts of their People to receive them the more gladly, and their Doctrine the more readily. How welcome do ye think a Minister rising from the dead, would be to a people, formerly it may be ungrateful to him? Why some degree at least of such welcome, may a Minister returning out of Prison find. Absence doth usually endear things unto us. And why may not God make their Imprisonment to endear them and their Ministry too, to their People? This some of the Prisoners of the Gospel have found.  
2. The Confinement of the Ministers of the Gospel, doth sometimes fall out to the furtherance of the interest of the Gospel; I mean, the cause of Religion, the Work of Grace, the power of Godliness. And that by these ways amongst others;  
1. It is an occasion of exercising the Charity of God's People. We need not go far to prove, that in times of prosperity, and universal rest, even Professors themselves, are apt to settle themselves upon their worldly concernments, to grow earthly minded, and to fully themselves too much with the dirty commodities of the world. And the Ministers of Christ do find the Prophecy of their Lord made good by their own experience, that the love of many shall waxcold. And indeed in times of prosperity and liberty, there seems not to be such need of the Manifestations of Charity, and the Expressions of Affections, as in times of Confinement. By this therefore doth God try the dispositions of Professors towards their Ministers, that have spent, and been spent amongst them, and draw forth the bowels of compassion towards them. Our Apostle's present condition at Rome, was an occasion of exercising the Philippians Charity towards him; even than their care of him flourished, Phil. 4.10. This the Apostle rejoices in, not so much, because it was a supply of his wants, as because it was an exercise of their Grace, and would abound to their account, knowing that God would supply their needs, in as much as they had supplied his, ver. 17.18, 19  
2. It is a singular occasion of quickening the People of God to prayer: And in prayer, the exercisings of Repentance, Faith, Hope, and Heavenly-mindedness, are emeninently seen. It was sometimes prophesied concerning Christ the great Shepherd, I will smite the Shepherd, and the Sheep shall be scattered, Zech. 13.7. And so it was indeed: but it many times falls out otherwise in the smiting of the Ministers of the Gospel those inferior Shepherds, for thereby the Sheep are gathered, I mean gathered to Prayer, gathered to seek God. Thus you know they were gathered together, for Peter, when he was in prison, Acts 12.5. and ver. 12. Many were gathered together at the house of Mary, praying. This the Apostle Paul calls for from his Philippians, ver. 19 of this chapter: and from the Jews, Heb. 13.19. Pray for us the rather, that I may be restored unto you the sooner: for the Apostle was even then a Prisoner at Rome, as the most judicious Commentators do conceive. It may be the prayers which were wanting for the preservation, will be abundantly poured out for the restauration of the Ministers of the Gospel; and this I do account is highly for the advantage of the interest of the Gospel: There is certainly no great evil towards us, so long as the prayers of God's People are well maintained: and indeed, I see not how any good thing can be long kept out, where Prayer, fervent faithful Prayer, is kept up.  
3. It confirms the courage of the People of God (that are so indeed) when they see their Ministers lie for the defence of the Gospel: it conduces much to their settlement in the Truth, and encouragement in their Profession.  
4. It serves to the uniting of the People of God, and the keeping up of union and communion amongst them. Now, if ever, will they that fear the Lord speak often one to another, even when he is removed, that should speak to them all: See how close the Disciples kept together, when their great Shepherd was removed, Acts 1.14. and 2.1. The like in some measure may follow amongst the People of God, upon the removal of their Teachers into corners; and this will undoubtedly be to the furtherance of the interest of the Gospel— vi●● unita fortior, their combined powers will be impregnable.  
So much for the personal Restraint, or Confinement of the Ministers of the Gospel, and its falling out to the furtherance both of the Doctrine, and Interest of the Gospel.  
2. Ministerial Restraint; that is, Suspension, or Silencing the Ministers of the Gospel. This doth also sometimes fall out, and God can make it fall out to the furtherance of the Gospel. And that,  
1. Of the Doctrine of the Gospel. And that,  
1. By putting Christians upon a more strict enquiry into those Points, Doctrines, or matters of Religion, that the Ministers of the Gospel are restrained for; and so knowledge comes to be increased, and the truth to be found out. Some have observed God's good ends in suffering errors to be broached in the Church; by that means the Truth hath been more narrowly look into, and more abundantly cleared. The erroneous Tenants, and corrupt usages of the Corinthians about the Lord's Supper, fell out exceedingly to the furtherance of the Truth in that matter; the Apostle Paul taking occasion from thence to write that eleventh Chapter of his first Epistle, by which we are more instructed in the Doctrine of that Sacrament, than in all the Scriptures besides. Something like may be observed to have fallen out in this case that I am speaking of. It is something that they are suspended for: And what is it? is it a sufficient ground of suspension, are the next inquiries? Instances for the confirmation of this, are not wanting in our own and other Churches. For you must not expect under this head of Suspension, that I should bring any Scripture-instances, of its falling out to the furtherance of the Gospel. For I do not read of any such restraint laid upon the Ministers of the Gospel in the Scripture. It might have been expected, that Moses should have restrained those that prophesied in the Camp, I mean Eldad and Medad. Joshua indeed said, My Lord Moses forbidden them. But Moses thought there could not be too many Prophets in Israel, so that the Lord would but put his Spirit upon them. And as for Joshua, it was nothing but zeal for his Master's credit, that put him upon it, as appears, Numb. 11.29. Moses said unto him, Enviest thou for my sake? Would God that all the Lord's People were Prophets, etc. It might have been expected, that Paul here at Rome, should have showed his Apostolical Authority at least, and have forbidden them that preached Christ of envy and contention; but he was glad however, that Christ was preached, Phil. 1.18. But above all, it might have been expected, that our Saviour Christ should have forbidden him that cast out Devils, in his Name indeed, but w●s not of his company; he did a good thing indeed, but he did it disorderly, he followed not him. The Apostles indeed would have had it so, But Jesus said, forbidden him not, Mark 9.38, 39 But if any man will show me any Scripture-instance of restraining the Ministers of the Gospel, I doubt not but to show him in it, an instance of such restraint falling out to the furtherance of the Gospel.  
2. Such ministerial Restraint doth fall out to the furtherance of the Doctrine of the Gospel, in that it gives the more occasion to, and lays the greater necessity on Christians to read the Scriptures and other good Books. That's evident. Now by this means Professors come to have good Judgement as well as good Affections, and knowledge to their former zeal. I am loath to speak here, lest I should be thought to offend against any of the generation of the Just: But I pray God to sanctify the reading of the Scriptures and other good Books, to this end, That as Preaching hath made forward Professors, and drawn forth affections, so reading may make them solid Christians, and settle their Judgements in the Truth.  
3. It ought to open the mouths of private Christians, to discourse the things of the Gospel, to declare to their neighbours the things of God, and instruct and edify one another in Soul-concernments. And if they by this means shall be brought to preach to their neighbours; I mean not that they should usurp the Ministerial Function, not called thereunto; but by Godly Conversation and Communication. As David preached in the 66. Psal. ver. 16. Come and hear, and I will declare what God hath done for my soul. If it shall be thus, and that instead of one Ministerial Preacher, there shall be many Charitative Preachers in a town, than I doubt not but it may fall out to the furtherance of the Gospel. And thus I beseech you, Christian Friends, let it be. Declare the great things of the Gospel in the way in which you may: do it now if ever. But lest I should be thought to preach faction, it's good I think, to show my Authority: It is that of the Apostle, Heb. 10.25. Not forsaking the Assembling of yourselves together, as the manner of some is, but exhorting one another, and so much the more as you see the day approaching.  
4. This Ministerial Restraint may fall out to the furtherance of the Gospel, in giving occasion and opportunity to the persons so restrained, to furnish themselves better for the work of the Ministry. Who knows, but that God may take some off, from laying out, that they may the better lay in, lay in stock, lay up store, make provision; and then call them forth again to the Churches greater advantage, when they shall return far more richly leaden than before. Nay, who knows, but that some constitutions almost wasted, some spirits almost spent, do require some cessation? and God is pleased to give a night's rest to his labourers, that they may hold out the longer, and the better in his Service: As the husbandman givs a fallow year to his Land, not because he would not have Corn, but that he may have so much the more: So here, that it may be to the furtherance of the Gospel. They depart for a season, that their People may receive them, and enjoy them the longer.  
2. Ministerial Restraint, or the suspension of the Ministers of the Gospel from their Ministry, doth sometimes fall out; and God can make it fall out to the furtherance of the interest of the Gospel, and that by such ways as these.  
1. In making the Gospel to be valued, and more dearly esteemed by Professors, who perhaps began to look upon it with too common an eye, and to grow secure, cold, and wanton under it. When the meat shall be taken away, and the surfeit cured, and the stomach restored, then, Oh then, welcome any wholesome meat! The Word of the Lord will be precious in those days. And not only in making the Gospel to be more valued by Professors, but also desired by others, that till then never knew the worth of it. If God send a famine of hearing the Word, it will make men run to and fro to seek it, Amos 8.11, 12. nay, perhaps make them run, that never found their legs before. The very want of the means and ordinances of conversion, may be a means ordained of God, for the converting of some, or at least for the preparing of them for Conversion. I may add under this head too, that it may fall out to the furtherance of the Gospel, by making the Ministers of the Gospel more prized. Their Restraint may well conduce to this end, Virtutem incolumen odimus, sublatam ex oculis quaerimus invidi, good men grow precious cous by their absence. It may be proper for a Minister of the Gospel, bidding farewell to an unthankful and unkind People, to speak in his Saviour's words to Jerusalem, Mat. 23.39.— Ye shall not see me hence forth, till ye shall say, Blessed is he that cometh in the Name of the Lord. And if restraint of Ministers shall bring forth this fruit, then certainly it will fall out to the furtherance of the Gospel; for if the Messenger be prized, the Message will be more likely to be received.  
2. This Restraint may be to the furtherance of the interest of the Gospel, In making former Truths to be remembered, repeated, digested. Alstedius used to say, That all Learning consisted in that one word, Repete, Repeat: And truly, I had almost said, all Religion too. Certainly it is wonderfully to the advantage of Religion, when Doctrines formerly delivered and received, are frequently brought back to mind and memory. The business of Professors in England hath been, to hear new Truths, and fresh Doctrines still, but not to make good as far as they have gone. This fault, it may be, God will mend by this means: As the beast taken off his meat, falls to chewing what he had eaten before. Some have rightly observed, that they that want their sight, have commonly the strongest memories: who knows but that God may bring it to pass, that your eyes should not see your Teachers, on purpose to help your memories in recording old Truths.  
3. It may fall out to the furtherance of the interest of the Gospel, by quickening and stirring up Christians so much the more to private duties. The Restraint of Ministers may make many Priests, I mean Priests in their own families. Methinks it should do thus: Christians should labour to make up in their Families, what is wanting in Congregations. And if it do thus, it will be to the furtherance of the Gospel; if the loss of one Priest in a Town shall bring forth in every Family one.  
Thus have I proved, that God hath made and can make the Restraint of the Ministers of the Gospel, fall out to the furtherance of the Gospel itself.  
Before I fasten upon any Application, I should interweave three or four necessary Cautions.  
1. The Restraint of Ministers doth sometimes fall out to the furtherance of the Gospel, Yet this doth not at all extenuate or lessen the sin of them that restrain them. If I be lifted up, says our Saviour, (meaning, upon the Cross) I will draw all men unto me, Joh. 12.32. A case somewhat like this that I have been-speaking to: yet this did not at all lessen the sin of the Jews in lifting him up; they did it wickedly, Acts 2.23. although God determined and ordered it mercifully. God makes wicked men many times to usher in good things and happy events to his People, though they do wickedly in so doing. And indeed they do evil in bringing good things to pass. To be the Mother of a good event or success is something indeed, but to be Midwife to it, is no more than the wickedest wretch in the world may be. The Devil himself doubtless hath been a means to speed many a soul to Heaven, and yet he is in Hell himself.  
2. This doth not excuse a People from Repentance, who have sinned away their Teachers. The Restraint of the Ministers of the Gospel is in itself a Judgement, and inflicted by reason of the unthankfulness and unprofitableness of a People; And whatever work God can make of our sins, that matters not, it is our work to repent of them.  
3. This doth not excuse the prayers of God's People for the enlargement and restitution of their Ministers. God will do this happily, he will make it to fall out to the furtherance of the Gospel; yet this doth not shut out Prayer. The Gospel, you see, was accidentally furthered by Paul's imprisonment, yet he calls to the Faithful to pray for him, and so pray for him that he might be restored, Heb. 13.19. Nay, though you were sure you should see them restored, yet the liberty of Christ's Messengers in the Gospel is of so precious concernment, that you ought to pray, that they might be restored the sooner. So the Apostle speaks there.  
4. Although God can, and although he should make the Restraint of his Ministers to fall out to the furtherance of the Gospel, yet they ought to be sensible of it, and humbled under it, as a great affliction, not upon their Congregations only, but upon themselves too. My dear Brethren in the Ministry, let us lay to heart our own unfaithfulness, negligence, insufficiency, our own sin, who had such a prize so long in our hands, and it hath been like a prize put into the hands of fools, that knew not how to improve it, or at least did not improve it. Oh how good were it to be here, in Pulpits, in Congregations, if it pleased God But we must arise, this is not our rest: And God knows whether our Places must again know us any more. God is our Witness, before whom we stand, we should gladly redeem our Liberties in the Gospel with any thing on this side sin; But it's held at too dear a rate; We must part with it; And what have we more? Only let God pardon our sins, which have rob us of so precious a Jewel, and make it to fall out to the furtherance of the Gospel. If the Prophet Joel call, Gird yourselves, and lament, ye Priests, howl ye Ministers of the Altar; Come, lie all night in sackcloth, ye Ministers of my God: for the meat-offering and the drink-offering is withholden from the house of our God, Joel 1.13. How may I call upon myself, and the rest of the Ministers of my God, to lament, when the food of our souls, the Bread of Life is withholden from the Congregations of God O Lord, seeing thou hast afflicted us, affect us also with our affliction, that we may know this Rod, and thee that hast appointed it, and accept of the punishment of our sin!  
Application.  
Doth God sometimes make the Restraint of his Ministers to fall out to the furtherance of the Gospel? Learn we then to admire the infinite Wisdom, Power and Mercy of God, who over-ruleth and disposeth of things to the good of his People, even contrary to their own natural tendency, brings such eminent good out of such apparent evil, enlargement out of imprisonment, light out of darkness, daybreak out of dungeons, the Gospel out of the Goal? Who can do thus, but the God whom we serve? What, shall we need to doubt the Arm of God in, who can do this?  
2. See then how vain and bootless the design of men and Devils are against the interest of the Gospel, and how little to be feared. If God can make such things as these fall out to the Gospel's furtherance, then what can be an hindrance? Oh admirable security, to be interested in the Power and Wisdom of God what shall hurt him whom God harbours? what shall scorch him whom God shadows? What need they fear from worldly policy, who belong to that God, who crosseth the nature of things, and makes them bring to pass, not what they would, but what he list?  
3. This may administer matter of support to the Ministers and People of God, who do this day in England let lose their souls to sorrow, and sink under their own haviness There is indeed matter of mourning; but my Doctrine stands by you here, and bids not mourn as men without hope neither. Is not this (my Friends) the common ground both of your and my sadness this day, is not this it that troubles us, even to think of the ways of Zion, lest they should mourn, the precious and eternal Gospel, lest it should be hindered? If that be it, so here, God can make these things to fall out to the furtherance of it. And O that he would do so. O that God would so bless the Church we live in, with Peace, and Truth, and Piety, that we may never be missed, nor our names never be remembered more; that you may never have cause to complain for want of us, nor we once to open our mouths against them that shut them!  
Now that this sad dispensation may indeed fall out to the furtherance of the Gospel, let me in the last place exhort myself and you, to do our parts towards it. Here now I should run over the ways, whereby I told you these things might fall out to the furtherance of the Gospel: some of which cocern Ministers, others the People.  
1. Let Ministers improve this respite, lay in stock, furnish themselves better, that when God shall again (if yet again) set them over his Household, they may be Scribes instructed to the Kingdom of God, and as Stewards bring forth things new and old, for the maintenanc of the family. Let us give attendance to reading, and exhortation, not neglect the gift that is in us, meditate upon the Scriptures, give ourselves wholly to them, that our profiting (by affliction) may appear to all men, when we ourselves shall appear.  
2. Let us labour to be patterns of courage, and constancy to others; and not only so, but indeed examples of the Beleivers, in word, in conversation, in charity, in spirit, in faith, in purity.  
3. Let us study our own hearts, dress our own Vineyard better than we have done, that we may be other kind of men and Ministers hereafter, than formerly we have been. By these means amongst others I told you, the restraint of the Ministers of the Gospel might fall out to the furtherance of the Gospel: O be not wanting in the improvement of so good means, for so good and blessed an end.  
The rest concern private Christians chiefly.  
1. Be hard at prayer with God, and cease not, till you have prayed us into our liberties in the Gospel again.  
For this, as for all other mercies, God will be sought unto; nay it may be for this in a more especial manner. For it seems that God hath appointed prayer as a special means for the restoring of his restrained Ministers, Heb. 13.19. I beseech you the rather to do this, (to pray hard) that I may be restored to you the sooner. Prayer is that form of speech, which Christians ought to use, that God would bring back his banished. This restraint, for aught I know, may have come upon the Ministers of the Gospel, because of them that have restrained paryer before God, as the phrase is, Job 15.4. However assure yourselves that God will not open our mouths again to preach till you have well opened, wide opened, your mouths to him in prayer.  
2. Be united amongst yourselves. To have had Ministers of different persuasions, hath doubtless maintained and kept alive differences amongst Professors, which otherwise, either had not been, or at least had not been so long liveed: And I earnestly pray God that upon the unhappy laying aside of Ministers of one persuasion and another, may follow a happy laying aside of differences amongst their followers: that upon the ceasing of Paul and of Apollo's, that unsavoury speech, I am of Paul, and I am of Apollo's, may cease also. Do not only pray, but join in prayer, each with, and each for other. And however you may have too much pleased yourselves to be known and distinguished by other names and titles, yet now, if you agree in the common appellation of men fearing God, I charge you in the Lord, that ye speak often one to another, converse familiarly and freely each with other; watch no longer for each others halting, but watch over each other to prevent and heal all haltings. Let this separation of Ministers from People, be for the kniting and curing of that separation that is between People and People.  
3. Be much in the Scriptures, and in other good Books. How this may be for the informing and settling of the judgements of affectionate Professors, I have already hinted, and but hinted. I am now only to exhort you to it, to press you to take that course whereby the Gospel of Christ may be furthered. Even Reading is an Ordinance of God, and therefore you may pray for God's blessing upon it; nay, therefore ye ought. I speak not of transient, cursory viewing of Books, but of a serious, solemn, reverend, deliberate, religious exercise of Reading. Be often smelling to that sacred and fragrant bundle of Myrrh, the Bible of God; by somewhat in which each spiritual sense shall be refreshed. Ply your Book, this Book, the harder, now that they are taken off that taught you; read your Bibles, and bless God that you have Bibles to read, skill to read them, and liberty to use your skill, that you have your Father's Will in your Mother-tongue, which all Christians have not, which God grant we may always have. And now let good, savoury, practical Divinity find some room, more room than sometimes in your houses, hands, heads, hearts you have professed a great while; it's time to begin to know somewhat now: And this is a way of getting knowledge, which will maintain zeal and affection. If it be not the only way, I am sure it is one of the best means that we have left us, to preserve ourselves from the corrupt Doctrines, and false Opinions, by which we shall be strongly assaulted, and the minds of many sorely shaken. A well-read Scholar is but a jejune commendation indeed; but a well-read Christian is a noble character; Acts 17.11.— These were more noble, etc.  
4. Preach you now in your places, by your communication and conversation. Out of your calling go not, out of Gospel-Order go not, show forth a sober-spirit in all things; confound not the difference, which God himself hath made, between Ministers and People. But exhort one another; consider one another, to provoke (not to anger and jealousy, as heretofore, but) to love and good works, Heb. 10.24. Somewhat more you ought to do, now that we must no more do what we were wont. Watch over each other lovingly, tenderly, faithfully, in this absence of your Watchmen. Study to promote the cause of Religion, and to carry on the Kingdom and Interest of Jesus Christ, as God hath given you talents, and shall give you occasion to lay them forth. If it must be so indeed that God will take off the Keepers of his Vineyard for a time, let each man of you become his Brother's Keeper.  
5. Reflect upon your former slight and common thoughts of the Gospel, and Gospel-Ordinances, and be humble for that careless and drowsy temper; and labour to beget and increase in your souls more earnest long after, and more suitable valuations of the Ministry and dispensation thereof. To have good stomaches, sharp appetites towards spispiritual food, will both get meat, and give a relish to it, whereas the hunger of the body can only do the latter. Doubtless God's will concerning you in withdrawing the Table, is to reprove your wantonness and surfeting, and to make his Word precious in these days, and to the men of this generation. If you would yet again have bread, ask, long, and cry for bread. They that would have bread of Joseph must buy it, give money, cattle lands, and all for it, Gen. 47. But they that would have bread of God, must be hungry for it. As Christians get rest, by being weary, Mat. 11.28. so they get food, by being hungry, Mat. 5.6.  
6. Be more frequent, more fervent in private Duties, in Family Duties, in what's most secret. Usurp not the Office, and be as much of a Minister to your Families as you can: I do not say that you now may do somewhat which formerly you might not, but that you must do somewhat more than formerly you did. Pray oftener, Catechise more, read more, press the Word read more upon your Families, and labour to bring them acquainted with it. If you will but be convinced of a necessity of mending your pace, and doubling your diligence, and will but up and be doing, you may make the Gospel a gainer. Alas that I should be forced to speak a word which will be so little for the honour of the Gospel! The Professors thereof in England are become flow to Duty, and of a drowsy temper: As to public; specious, but little serious: as to private, perhaps constant, but very cold; as to secret, I doubt very careless. A Professor of late hath been little or nothing more than another man, save only that he hath heard one Sermon in a week more. Alas, the very best are remiss, and seem to be of the declining hand. If a serious zealous Christian of another Church, should demand of our Ministers concerning their people, as the followers of John asked our Saviour concerning his Disciples (Mat. 9.14.) Why do we and the Professors of other Churches fast oft, etc. but your people fast not, pray not, sanctify not the Sabbath to any purpose? Is it not because the Bridegrooms are with them? is it so indeed? The day is just upon you, that the Bridegrooms are taken away; God grant that our curb may prove your spurt: The less we must do for you, the more do you for yourselves and your Children.  
7. Call to remembrance old Truths, repeat in your hearts, and in your houses too, what ye have formerly received, chew upon the Word that you have formerly eaten. Who knows but that God may have taken you off your meat, your green and flourishing Pastures, on purpose to make you find your cud. On the precious Truths that at this day lie by the Professors of England, as stolen commodities, or meats out of season! verily, one Sermon-less-year will make you make a meal of the most despiseable and homely dish that was ever set before you. If you can but suck at old Truths with new appetites, you will find fresh virtue coming from them: and that Doctrine that was laid aside, as having served one turn, may be effectually taken up for many other good purposes in the soul. It is said of our Saviour's Disciples once and again in the Gospel, after he himself was removed from them, Than they remembered the words of Jesus; his Disciples remembered that he had said this unto them, Joh. 2.22. and again Joh. 12.16. These things understood not his Disciples at the first, but when Jesus was glorified, then remembered they, etc. The former part of this verse (Ah!) how true is it of this People of England? Oh that the latter part may be found so to! that this affliction may prove a rod to bring to remembrance, both sins committed, and Truths neglected; that so the People of God may be truly humbled, and the Gospel of God greatly furthered.  
In a word, What ever God shall reveal unto you as a pertinent Duty, as a Duty of the season, as a means to further the eternal Gospel of Christ, that do: In the mean time praying and purposing (as Elihu says is meet, Job 34.32.) That which I see not, teach thou me: if I have done iniquity, I will do no more.   

SERMON IX.  Ephes. 6.18. With all Prayer,— 
DYing Israel gave his Children portions, and to Joseph one above his Brethren, Gen. 48.22. I would commend one or two parts above what some of your brethren are content to sit down with; All Prayer. Three are All, as we speak of principles.  
I. Public Prayer. Psal. 27.4. One thing have I desired of the Lord, that I will seek after, That I may dwell in the House of the Lord, all the days of my Life, to behold the Beauty of the Lord, and to inquire in his Temple. He subjected himself to the appointed public means, and resolved his pursuance of them, in case of hidings.  
This Ordinance of Solemn Meetings, appointed,  
1. That God's Name may be hallowed. Psal. 29.1, 2. Give unto the Lord Glory, worship Him in the Beauty of Holiness. Glory must be given unto the Lord; and we must always look what way the Lord hath prescribed for it; and that is in his own Ordinances. Singularly is the glory of God's Power, Wisdom, Goodness, etc. born upon the shoulders of many: this way God rides in triumph. The King's honour is in multitude of Subjects. Blessed Parents have a full quiver. Great Men have many poor at their gates. At an Assize and Sessions, Great Men have more cognisances, than at private meetings, and this for their honours. When Men, Women, and Children, lay siege to Heaven, Haec vis grata Deo. Tertul. It's the Glory of God to be overcome by a multitude.  
2. Herein his People are regarded.  
1. Hopes given them of Audience, Mat. 18.20. There's a threefold cord in this one kind of Prayer, strong to remove Evils, and a powerful twist to pull down Blessings. The Ways sure will be mended, when not only rich men with their teems, but cottages with their scuttles come to the common work.  
2. The Godly quickened in the Duty. Growing and thriving People have that language, Zech. 8.21. Come let us go and Pray, I'll make one in Prayer; O come let us worship.  
3. Others stirred up. When they see a King, a Landlord, a Master, casting a copy for them, 2 Chron. 6.12. Thus they are ready to reason; See, my concernments are like theirs, but not my heart, zeal, love to God, watchfulness, preparation, etc. What a fool am I in the midst of the Congregation! etc.  
II. Private Prayer. Josh. 24.25. I and my House will serve the Lord. There should be right houshold-Order and Government, according to the Rule, amongst Christians. Col. 4.1. Paul speaks to Masters of Families, to carry like good Kings, in the first verse, and in the second, minds them of their Priestly Office; Continue in Prayer.  
This Kind instituted;  
First, That his Name may be hallowed. The wise and merciful God hath a quick Eye, and a strong Shoulder; as he knoweth, so he proffers to bear burdens, wherewhith Families are loaden: Cast your care on me, for I care for you. When we lock up ourselves at night, and have Prayer, the Key, at our girdles, letting out ourselves in the morning under his Providence, we have him for our God, and acknowledge him what he is.  
Secondly, Families regarded.  
1. A bar to domestic Discords. There must necessarily be a studied, intended, right carriage in the family where Prayers are on foot.  
2. Servants and Children, acquainted with their Duties, framed to that Worship of God, fitted for public Prayer, etc.  
3. Superiors in Families hereby are under rich Promises, Gen. 18.17.  
4. Affairs of the whole sanctified, 1 Tim. 4.5.  
I I. Secret Prayer, Mat. 6.6.  
This kind instituted,  
First, That God's Name may be hallowed. For the more self is set aside, more way is made for God's Glory, the Glory of his Omnisciency, etc.  
Secondly, Particular regard of man,  
1. As to the matter of Prayer. What an Hell the House would be but for the Closet. If the wife heard the confessed, vile miscarriages of the husband, and ●he husband did but peep into the heart of the wife through an open window, and so in other relations,— Sat●n, and corrupt nature, would soon cut the cords of amity, dissolve bands, knit angry looks, wove vexations gestures, contrive evil surmises, hinder domestic Prayer, etc.  
2. Manner. Secret Prayer is elbow-room-Duty. The kno●s, in the Actus exerciti quoad indivuum, cut. No Act of Uniformity takes place here. In a word, Thou mayst be what thou wilt be, if ipse locus sis, as Bernard. I leave thee with thy Bridegroom in secret.  
U S E.  
Let me hear my Will read (give leave to the impropriety of speech) what I have bequeathed to you: Your deeds are good, if you have every parcel. You count right (as we say in Arithmetic) if you answer the total, or All.  
1. My eldest Son in the Closet. Read 1 Cor. 11.22. (though in another case) What have you not houses to Pray in, or despise you the Church? I mean, forsake you the assembling of yourselves together? for one duty to swallow up another, it spoils All. The whole City to be in the Gates, is not good.  
2. My second Son in the Family. You have your House well adorned, but there's something wanting. A man is a man, though he want an arm or a leg, but is not integral. Your Prayers are not Mathematically total; but when they are, then are you.  
3. My third. Public Prayer is good when there is a concurrence of Family and secret. You do well when you believe the History: but to rest in Historical faith, is not that I commend. I give to every one of you an allowance, and yet you are found too light. Mentivole, mean tekel.  
But first, What light pieces without allowance.  
Secondly, With allowance.  
First, We consider secret Prayer.  
1. It may be thou makest thy closet but a creephole, hiding thyself from reproof, pleading that thy heart is as good as those that make the greatest show. Though I make not that appearance in the Church, nor that noise in my house, yet I pray in secret. Pardon my mistrust, I fear thy prayers are not constant. Again, thou wilt say, I pray always. I answer, As it is in point of Sabbath, when men plead, every day ought to be kept a Sabbath, and then no Sabbath is kept. So thy praying always, is not to pray at all.  
2. Admit thou prayest in secret; Dost thou perform Duty out of Conscience to the Command? If not, thy sacrifice is not accepted. 1 Sam. 15.22. Hath the Lord as great delight in  offerings and Sacrifices, as in obeying the Voice of the Lord? Behold, to Obey is better than Sacrifice, and to Harken, than the fat of Rams: For rebellion is as the sin of witchcraft, etc. If thou say out of Conscience of Command; then what answerest thou to God, who commands all Prayer? James 2.11. For he that said, pray in secret, said also, pray in family; now if thou prayest in secret, and not in family, thou art become a transgressor of the Law.  
3. Thou being a Master of a family, contentest thyself with secret prayer.  
1. My Family will not be subject to House-duty. Art thou a King in thy House, as Jezebel (in a far different case) said, Dost thou now govern the Kingdom? Dost thou give up thy Lordship? Lose not thy Authority, O King, say, I and my House will serve the Lord.  
2. Wilt thou say, I am ashamed to appear in public? If Prayer be a black deed, than let red cover thy face. Art thou afraid of children or fools (even such are scoffings michal's) think it not much to be vile in their sight, and thine own sight too. Be not ashamed of Christ, who is not ashamed of thee his Brother, but fear lest be be ashamed of thee when he cometh in the Glory of his Father, with the holy Angels, Mark. 8.38.  
3. My thronging family business will not permit.  
Answ. As we are to pray with all Prayer, so to watch with all Watchfulness; not only to watch in prayer, and after to hear God's answer, but unto Prayer. He is a strange God who gives thee Lands, Labourers, etc. and gives thee no time. Why, hath God given thee two Oxen together, two Horses, two Servants together, but thy hours not two together, but minutatem? this certainly to index to thee, and to give thee warning, that time is to be improved, and weighed very strictly, and more regarded than thy Horses, etc. Let me persuade thee to look after Blessings in God's Way. Daily bread is sweetest that is got by Prayer and Labour.  
Secondly, Light with allowance.  
Though I give thee the allowance of that weighty duty of Family-Prayer, yea, if thou couldst truly say (with the young man) Thus have I prayed from my youth up, what lack I yet? I must answer thee, One Prayer more is wanting, i. e. Public Prayer. As it is in Petitions, to ask daily bread, and not hallowed be thy Name, is but a lame prayer: and to pray for Justification, in that Petition, Forgive us our trespasses, but not for Sanctification in that following, and lead us not into temptation, it measures not out the blood of Christ rightly, which reacheth to the purifying of his People as well as pardoning: because of something wanting, the foresaid Prayer is but a mutile, halting prayer. So when one limb is cut off, all Prayer is maimed: thy Deed is imperfect. Thou hast both House and Land, but not the Commons thereunto belonging.  
II. Family Prayer.  
First, If there be nothing but this Family-Prayer, it is not one half of All.  
1. I mistrust that something besides the glory of God, moves thee to it; may be thou wast brought up in a praying Family, and custom puts thee upon duty: or else the sought applause of thy Family, or Neighbours, thou art desirous to seem ●o be a good Christian rather than to be so, and seekest after the gift of Prayer rather than the grace of Prayer.  
2. I mistrust thou art not constant in duty; may be upon the Sabbath, but not in thy six days; may be at night when thou hast time, but not in the morning: may be when business is not throng, but seedtime and harvest, or strangers will easily put thee by.  
3. Admit a constancy; it's not obedience to the Lawgiver; for he that hath commanded thee to attend him in thy Parlour, hath said the like of the Closet. Obedience must be copulative and connexive. The Sovereignty of God is alike in all kinds of Prayer. The disregarding of secret Prayer, is the disregarding the Sovereignty of him, who is Unicus Praeceptor, Mat. 6.6.  
Secondly, But though I give thee an allowance of one weighty kind, viz. secret Prayer; Yet for all this, thou art not currant. For as it is in the Commandments, to respect one and not another, shows a want of sincerity, and thou mayest be ashamed when the wicked call thee an Hypocrite, Psal. 119.6. So as it is in the parts of a Commandment, the negative part of the fourth Commandment, it is good not to labour: but when thou hast no respect to the positive, the sanctification of that rest, thou keepeth the Sabbath of the Ox. As in this, so in Prayer, though thou mayst be under a kind of promise, to one kind of Prayer, yet all promises are made to all Prayer.  
Obj. If thou repliest, My Prayers should be perfect, if I did like those public Prayers.—  
Answ. Observe this in public Prayers, let this parallel guide thee; I have known Pillars in the Church, who though they could preach ably and powerfully at home, had the choice labours of the Learned by them; yet durst not absent themselves from public Preaching, though the Minister accounted none of the wisest, nor his Sermons free from light mixtures. The sincere milk of the Word, was that they desired, and the public instituted Ordinance regarded by them, did silence them at their own houses; they would walk with the Assembly upon the roof, so long as the unmoved Foundations would bear them. Prayer is tolerable for the manner, when I go to the Father through Jesus Christ, assisted by the Spirit.  
Obj. I like not Prayers with such a mixed company.  
Ans. We may read in David's Psalms of the constitution of the Church-visible in Saul's time. Unsound, hypocritical, wicked Professors, amongst David and others who were sincere. In those times David wisheth to have occasion of public worshipping again, and accounts highly of what he did formerly enjoy, having gone with the multitude to serve God in public.  
III. Public Prayer.  
First, If thy All be only in public.  
1. I must crave leave modestly to mind thee of my mistrust, that thou hast thoughts that the place itself makes prayers efficacious, and thou groundest the special promise of Audience on it, and not upon Communion of Saints.  
2. I fear there is much of self in thee. Thou mayest go for a good Churchman in the account of thy neighbours, and mayest have that reward for thy service; when in the account of God thou art an ill Christian. Mat. 6.5. And when thou prayest, thou shalt not be as the Hypocrites are; for they love to pray, standing in the Synagogues, and in the corners of the streets, that they may be seen of men: Verily I say unto you, they have their reward.  
3. Admit the best, as Isaac to his father, Behold the fire and the wood, but where is the Lamb? Here is indeed Sacrifice and fat of Rams, but where is Obedience and harkening to all that the Lord hath given in charge?  
Secondly. But giving thee the allowance of that weighty duty of Family-Prayer, and yet thou wantest weight. Though thy house be a Church, resembling it in this duty of Prayer; Domum vestram non parvam Christi Ecclesiam deputamus, as of Juliana, to whom Augustine writ: For thou wouldst take it ill to be told, that thou prayest at the Church, and swearest at home: as Bernard reproves Eugerius, that the Laws of Justinian made a greater noise in his Palace than the Laws of God. Admit, I say this, yet thou art not altogether such an one as I would have thee: For as in Faith, when Charity is wanting, we may call it right Faith, but it is not right saving Faith; So of thy Prayers, It's well thou prayest, but thou prayest not well. If thou shouldest withdraw thy belief from a Truth revealed in the Scripture, thy Faith is partial: So is thy Obedience when a duty is declared in the same, and is neglected; when all comes to all, thou fallest short of that singular and necessary duty of secret Prayer.  
1. What if I be bold to say, thou art nothing but what thou art in secret. The Kingdom of God appeareth what it is, when it cometh not with observation, Luke 17.20, 21. It's not Spectability, but Glory within which makes the King's daughter like herself. Hidden ones, under the Figtree, are his indeed, whom he especially eyeth.  
2. Let the truly practical judge, whether I be too bold, in saying, that those that resolutely turn aside to crooked ways, of judgement, of manners, are such, as enter not constantly into their Closets, daily exercising themselves in this, difficult, differencing duty of Secret Prayer.   

SERMON X.  Luke 24.50, 51. And He led them out as far as to Bethany, and he lift up his hands and blessed them. And it came to pass while He blessed them, He was parted from them, and carried up into Heaven. 
IN the preceding Chapters, the holy Evangelist Luke, had by the guidance of the holy Ghost, given account of the state of humiliation, and in this Chap. holdeth out the Exaltation of Jesus Christ: This he doth in declaring two great Articles of the Christian Faith.  
The first is, the first step and degree of Christ's Exaltation, namely his Resurrection, which is confirmed by Scripture, by Witnesses who saw him, handled him, and saw him eat, which the same Luke, Acts 1.3. calleth infallible Proofs, from ver. 1. to the 50th.  
The second is this in my Text; He ascended into Heaven. Wherein you have four parts.  
1. Christ leading out as a Captain, or Shepherd, his Diciples from Jerusalem to Bethany.  
2. You find him parted from them, in respect of bodily presence.  
3. You have his Ascension, He was carried up into Heaven.  
4. Here is his Valediction or Farewell to his Disciples. And surely he who all the time of his abode with them spoke kindly, called them friends, excused their failings, and would not over-drive them, nor put them on too harsh services, lest the bottles should break, and the garments rend, He cannot be unkind at last. He who began his first Sermon with nine Blessings, Mat. 5. cannot conclude as the old Testament concludeth, with a Curse; He who was always in the days of his flesh on Mount- Gerizzim, to Bless and Pray for his Disciples, cannot be so changed as to ascend Mount- Ebal, to Curse at last. No, but having loved his own, he loved them to the end; here is a parting, but neither height nor depth could separate them from his love. When the time of his departing drew near, he let out his love more abundantly, and gave most signal expressions of entire affection: that love that brought him from his Father's bosom was not quenched nor abated by many waters. He had paid dear, and suffered deeply for his People, he had given his life, and shed his precious blood for them, yet he is at further cost. He lift up his hands and Blessed them.  
In this last part, Christ's Valediction, you have, 1. An Agent— and that is Jesus Christ, who is blessed for ever, to whom all power in Heaven and Earth was given, who undertook no Office without Call, nor exercised any without Authority; he Blessed them, and that not without Commission, for God sent him to Bless.  
2. The persons blessed; and they were a select number, chosen out of the world, given into his hand, called to be Witnesses of Christ's Sufferings, Resurrection and Ascension, and to Preach the Gospel. Observe here, Judas who betrayed Christ was not amongst them, but lost the Blessing, and came under the Curse, prophesied of long before, Psal. 109.8. Though he had the honour to be one of Christ's Disciples, dignified with gifts ordinary, and extraordinary, yet his Apostasy procured him that dreadful Curse, Woe be to that man, it had been good for that man he had never been born. They that were the constant followers of. Christ, whom he led out, they are his blessed ones.  
3. Here is the action, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he blessed them, and in blessing, or while he blessed, twice mentioned, that we should well consider it.  
4. The circumstances of this Farewell, and they are three, the Place, the Time, the Gesture.  
1. The Place, Bethany, it was a Village about fifteen furlongs from Jerusalem, the Town of Mary and Martha and Lazarus, where Christ raised Lazarus, John 11.1, 8, 18. Bethany at the mount of Olives, so it is called, Mark 11.1. Reverend Beza, upon Act. 1. 12. where the Ascension of Christ seemeth to be from Mount Olivet, understandeth by Bethany, not strictly the Village, but the whole tract, containing the Mount of Olives, and that from the Mount near Bethany Christ ascended. You see Christ could make a house of affliction or poverty (as Bethany signifieth) a place of blessing; he is not tied to places, but where two or three are gathered in his Name, there is he amongst them; where true Worshippers are worshipping him in Spirit and Truth, there will he come unto them and bless them: He preached and pronounced blessing in the Monnt. The Disciples, John 20.19. were met in a house, and had the doors shut for fear of the Jews, and Christ came and said, Peace be unto you. He might at his Ascension have Blessed his Disciples in the Temple, or holy City, but he led them out to mount Olivet where, or nigh to which Bethany stood. And why? Some say, lest being seen, new troubles should arise; but the main reason is, because he would have a select number to be eye witnesses, to testify to the world that he ascended, according to Acts 10.40, 41. Him God raised up the third day, and shown him openly, not to all the People, but unto Witnesses chosen before of God, even unto us— so Beza, on Acts 1.12. Historia ipsa— The History itself showeth, that Christ would not ascend into Heaven from some place where there were many Inhabitants, or other Witnesses of his Ascension, but took only his Disciples into some part of the Mount Olivet, to be Witnesses of his departure from us, in respect of the humane nature, till the last day.  
2. The Time when he blessed them. Just at his Ascension: he had blessed them before, and doth it now solemnly, with hands lifted up; it was the last thing he did on Earth. He was seen of his Apostles forty days after his Resurrection, and now that they must see him no longer on earth, he would show them not only his hands and his feet (as sometimes he did for the strengthening of their Faith) but his heart enlarged in love and compassion, his bowels yearning towards them, he here kisseth them with the kisses of his mouth, and his lips drop sweet smelling Myrrh on them, he speaks kindly to them, Blesseth them, and while he Blessed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he departed.  
3. The Gesture used in Blessing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He lift up his hands. Where observe, it is arrogance and great presumption in the Papists to say, for the upholding of their Crucifixes and Cross, that its very like that Christ Blessed them with his arms cross, as Jacob Blessed Joseph's Sons, Gen. 48.17. See Rhem. Testam. Where Jacob (as is evident from the text) laid his right hand on the head of the younger, by a Spirit of prophecy, foretelling that he should be the greater, and at not all in favour of any their superstitious use of the sign of the Cross, whereof Valentinus the Heretic was the first that made any great account; as Dr. Fulke relateth out of Irenaeus. We have Christ's Blessing in the Text twice mentioned, and the gesture not omitted of lifting up his hands, but a total silence of the sign of the Cross. We may then conclude it is a cursed addition of the Rhemists, who presume to father that upon Jacob, nay, on the Lord Christ, which is indeed but a Novel fancy, not in any estimation with the Apostles, nor the Godly in their time. How can they read and not tremble, Rev. 22.18. If any man add, God shall add to him the plagues?—  
Nor can Christ's using of this gesture, warrant humane Inventions in the Worship of God, nor the rigorous enforcing of a heap of Gestures, Vestments, and other unnecessary and ungrounded Ceremonies, so as men must not worship at all, nor enjoy their properties without them; since lifting up of the hands is but a natural gesture of Reverence and Authority; neither is there any consequence in arguing from things written to things Apocryphal. But as bodily exercise profiteth little, so large discourses about it are but little to edification of common hearers. Only let me mind you, that Jesus Christ was faithful as Moses, and his Apostles kept back nothing that was profitable for us. Scripture must not, cannot be taxed with deficiency. And, little children, keep yourselves from Idols; O be not tainted with Romish Superstitions, when her plagues are so nigh at hand.  
But the Doctrine which I would this day commend to you from these words, is this.  
Doct. The Lord Jesus Christ went to Heaven, solemnly blessing his Disciples.  
In this Doctrine you have two branches; 1. Christ ascended into Heaven: 2. Christ blessed his Disciples at his Ascension.  
1. Jesus Christ went into Heaven, 1 Pet. 3.22.  
There are three Reasons why Christ ascended: The first is, that he might fulfil the Scriptures; In his Ascension he fulfilled Scripture-Types and Scripture-Prophesies; Christ was typified in the High-Priest's going into the second Tabernacle alone once every year, not without blood, Heb. 9.7, 24. Christ is entered not into those Holy places made with hands, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the figure of the true, but into Heaven itself, now to appear in the presence of God for us. It was prophesied of Christ, Psal. 68.18. Thou hast ascended on high, thou hast led captivity captive. The Apostle, Eph. 4.8, 9 expoundeth this Text, accomplished in Christ's Ascension.  
2. Christ ascended that he might be glorified: He had glorified his Father on Earth, and finished the work which the Father gave him to do, and then went to be glorified with his Father, John 17.4, 5. He had been manifest in the flesh, and then is received up into Glory: He descended, dwelled among men, was a man of sorrows, and again ascended and sat down at the Right-hand of the Majesty on high, when he had purged our sins by himself, Heb. 1.3. As it was impossible he should be held of Death, so it was impossible he should be held in a state of Humiliation: Ought not Christ to suffer, and enter into his Glory? Luke 24.26. The Vision of Christ's glorified Body is reserved for Heaven in mercy, one glimpse thereof in the Transfiguration put Peter in a trance. Christ ascended to be glorified.  
3. It was expedient for us that Christ should ascend.  
Obj. O but how can these things be? how much better had it been for us to have had Christ's bodily presence still on Earth! What a deal of good did he by his Life, Doctrine, Miracles, Compassion on the Poor, Blind, Diseased, that cried for help for themselves, children, and servants? Lord, hadst thou been here, my brother had not died, said Martha: So may poor desolate souls say, Lord, hadst thou been on Earth still, this evil, and that storm had not come upon the Church, or particular members of it. Expedient Christ go? O leave us not!  
Answ. In general: Saddest providences and most terrible things, whereby God answereth his People, often carry a great deal of sweetness and comfort in them, which we through ignorance and unbelief hardly discern. Christians often lose much by poring on present or imminent evils, and not looking to the sweet Result and glorious issue thereof. We walk too much by sense, and too little eye, by Faith, the things that are not seen. Thus the Disciples were loath to hear that Christ must be put to death: When he was buried, We trusted (say two of them, Luke 24.21.) it had been he that should have redeemed Israel. Their Faith was low, not considering that he came to give his Life a Ransom for many. Such fools, so slow of heart are we to believe. Thus when Christ told the Disciples, I go my way to him that sent me. They asked him not, whither goest thou? and therefore sorrow filled their hearts, John 16.5, 6, 7. they did not look to the sweet Fruit which they should reap of his Departure; they would have found cause of joy, had they seriously considered that Christ went to his Father, and their Father, to his God, and their God.  
But particularly, You have Christ's Word for it, which should silence all objections, and questioning thoughts. John. 16.7. Nevertheless, I tell you the truth, it is expedient for you that I go away.  
There were four Expediencies of Christ's Ascension in respect of us.  
1. It was expedient for us that Christ should ascend, that he might in our nature, as our Head and Surety, take possession of Heaven for us. Heb. 6.20. Wither the forerunner is for us entered, even Jesus. He had purchased the Inheritance, and paid the price, and he went to have seizen and possession for us. John 14.2. I go to prepare a place for you.  
2. Christ's Ascension was expedient for us, that he might intercede for us in Heaven, and now appear in the Presence of God for us, Heb. 9.24. and that we might have that consolation, 1 Joh. 2.2. If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous. And Heb. 7.25. He ever liveth to make intercession. We have a constant, and skilful, faithful Solicitor in the Court of Heaven, pleading our cause. Is the Church militant oppressed? Jesus the Angel of the Covenant pleadeth, How long, Lord, wilt thou be angry? Zech. 1.12. and he is answered with good and comfortable words, I am returned with Mercies to Jerusalem, as it follows, ver. 16.  
The Lord Christ standeth as with a golden Censer, having much Incense, which he offereth with the Prayers of Saints on the Golden Altar before the Throne; the Smoke of which Incense, with the Prayers of the Saints, ascendeth before God out of the Angel's Hand. When his People pray on Earth, He, as their Solicitor, procureth a Grant in Heaven, which he sometimes sendeth down by a swift Messenger: So he did to Daniel and Cornelius.  
So that now being ascended, Believers may triumph. Who shall condemn? It is Christ that died, is risen again, is at the Right Hand of God, who also maketh intercession for us.  
3. It was expedient for us that Christ should ascend, that he might send the Spirit, the Comforter. Joh. 16.7. If I go away, the Comforter will not come unto you; but if I depart, I will send him to you. The sending of the Spiri●, to lead Believers into Truth, to convince the World, to help Believers Infirmities, to quicken, to comfort, to establish them, and to abide with them to the end of the World, is the fruit of Christ's Ascension.  
4. Christ's Ascension was expedient, to assure us, that he hath fully satisfied Justice for the sins of his Elect, and left nothing undone of the great Work which he undertook. Heb. 9.12. By his own Blood he entered once into the holy Place, having obtained Eternal Redemption for us. His sitting at the Right Hand of God is an evidence that he hath obtained for us Eternal Redemption. In his Ascension he triumphed over all Enemies; He had spoiled Principalities, spoiled them of their Prey, having rescued his Elect; spoiled them of their Dominion and Power over his Sheep; He had cast out the Prince of this World, the Accuser of the Brethren; and He made show of them openly, Col. 2.15. Christ having overcome Death and Hell, declareth his Conquest, in ascending as a Conqueror into Heaven.  
Take the Application in four Particulars, briefly.  
1. Christ is gone to Heaven. Be not deceived by false christs; Such shall come, Mat. 24.24. O remember he is not here, but ascended, as he told his Disciples: Seek not then a bodily presence in the Sacrament; The Heavens must contain him, Acts 3.21.  
The Martyrs, who burned at the Stake (not for ceremonies, etc. as some would have it, but) for denying Transubstantiation, or the bodily Presence of Christ in the Lord's Supper (however nowadays, some bespatter them) had a sure Foundation to build on. The Scripture makes it plain, that Christ's Body is in Heaven.  
2. Christ is gone into Heaven; Christians, let your hearts be there; Seek those things that are above, where Christ sitteth at the right hand of God, Col. 3.1. Why do ye grovel on Earth, when Christ your best Friend is in Heaven? What on Earth can satisfy? or what is to be desired when Christ is gone? Well may Believers desire, with the Apostle, Phil. 1●. 23. to be dissolved, and be with Christ, which is far better.  
3. Let us prepare for Christ's Coming from Heaven. Phil. 3.20. Behold He cometh quickly, in like manner as he ascended; but more gloriously attended, more manifest, every eye shall see him. Blessed is that Servant, whom his Lord when he cometh shall find watching, Luke 12.37. We are left to trade with talents, our Lord will come and reckon with us, Mat. 25.19. Be ready, for the Son of Man cometh in an hour when ye think not, Luke 12.40. O let us watch.  
4. Lastly. Be comforted, Christ our Forerunner is in Heaven; He is gone, but he went about our business. This providence of Christ's departing, looketh with a bitter aspect; it is doleful to consider, Christ is Gone. But as Jacob's Spirit revived when he knew Joseph was alive, so it is exceeding comfortable for drooping distressed souls to consider Christ hath taken possession of a glorious House, incorruptible Inheritance, and a biding Kingdom for us. We have an Advocate with the Father; our Redeemer liveth, and we shall see him: All his Enemies shall be made his footstool. Christ is glorified; his Members however vilified on earth, shall be like Him, and abide with Him, and He will be admired in his Saints. He is gone to prepare a place for us, and will come again and receive us, John 14.3.  
And thus much briefly for this first branch; Christ Ascended.  
The second is, Christ blessed his Disciples at his Ascension.  
But (may some one say) How did Christ bless them?  
I answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To bless, is, to speak well. So Christ always spoke well, Never man spoke like Him. Grace was poured in his lips, and gracious Words proceeded out of his mouth. But it hath a more special Importance.  
1. To bless, is to acknowledge the Blessedness and Perfection of another. So the greater is blessed of the less. So with the tongue we bless God, even the Father, and our Souls bless the Lord.  
2. To bless, is sometimes to pray for a Blessing. So Isaac blessed Jacob, when he prayed, God give thee of the Dew of Heaven, Gen. 27.27. And God Almighty bless thee, Gen. 28. The 1st and 3d. Thus Jacob blessed joseph's Sons, when he prayed, The Angel that redeemed me from all evil, bless the lads, Gen. 48.9, & 16.  
3. To bless, is to pronounce a blessing, and that either in the way of an ordinary Ministry. Thus Aaron and his Sons were to bless the People, saying, The Lord bless thee, and keep thee, etc. Numb. 6.23. So Simeon, Levi and Judah, Issachar, Joseph and Benjamin, were appointed to stand upon Gerizzim, to bless the People, Deut. 27.12. Or else by an extraordinary Spirit of prophecy. So Jacob blessed his Sons, when he told them what should befall them in the last days, Gen. 49. And Balaam prophesying the prosperity of Israel, is said to have blessed them altogether, Numb. 24.10.  
4. To Bless, is to make blessed, to give as well as speak a blessing. So Israel was blessed effectually. Numb. 22.12. Curse them not, for they are blessed. Thus there are Blessings spiritual, and Blessings temporal; Blessings of basket and store, etc.  
5. To bless, is to set apart from a common, to a holy and spiritual use. So Christ blessed the Bread, when he set it apart to signify his Body, Mat. 26.26.  
Now when Christ blessed his Disciples, the four last of these acceptions of Blessing may very well be comprised and intended. The gesture used in blessing them, lifting up his hands, may well suit with pronouncing of a Blessing in way of prayer. The Gifts and Graces poured on them soon after his Ascension, speak the efficacy of his Blessing, and that it was not empty words, but Spirit and Life. And it is evident, that at his Ascension, he set them apart, and gave them a Commission to go and preach the Gospel.  
Other Texts might be cited, proving that Christ's Ascending, did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speak well to his Disciples, as Mark 16.17, 18, 19 and Acts 1.8, 9 But the Text so fully assureth us, that Christ lifted up his hands, and blessed, just at his Parting and Ascension, that we need no other Confirmation.  
To come then to the Reasons why Christ Ascended, blessing.  
The two main springs whence his Blessing slowed, are his Love and his Faithfulness; which two were the reasons of his Humiliation and Transactions. He loved his Elect; and He was faithful to him that appointed him, Heb. 3.2. Out of Freegrace and Faithfulness He laid down his Life a Ransom for many; He loved us, and washed us from our sins in his own Blood, Rev. 1.5. His Father had appointed Him, and promised Him to bless, and he faithfully performed it. He came to bless, and went to Heaven blessing.  
There are eight special Reasons or Ends which Christ had in his eye, in blessing his Disciples so solemnly, when he was leaving Earth to go to his Father.  
1. He would assure his Disciples, that his affection to them, was the same now at parting, as they had found it from his first choosing them: they might have thought it strangeness, had he gone, and not left a Blessing behind him, after all his kindness and compassion. And this is one end, to which are directed all those gracious and comfortable Expressions, recorded in the, 12, 13, 14, 15, & 16th Chapters of John, with that pathetical Prayer, John 17. showing him as tenderhearted towards them at last, as ever. He displayeth his Banner of Love over them in this gracious Valediction, going to Heaven Blessing.  
2. Jesus Christ would have his Disciples, and all that should believe in his Name, to know that he carried the same Heart to Heaven with him, that he had on Earth; so that though his bodily presence was removed, yet his Love continued, and he would be as mindful of them in his Kingdom, as ever he had been on Earth. And this is another End of his gracious Expressions at, and a little before his Ascension: He knew how ready they might be, through weakness and temptation, to question his care, and doubt of his Love; (as the Israelites about Moses, Exod. 32. As for this Moses, we wots not what is become of him) He would not have them think, Now Jesus Christ is gone, and his Mercy is at an end, he hath forgotten to be gracious,— and so sink in despairing thoughts. No, He assureth them, John 16.26. I say unto you, I will pray the Father for you; rest satisfied, question not but I will remember you, and set you as a seal upon my Heart, as a seal upon mine Arm; I will carry your names engraven on my Breastplate, and make intercession for you; and here he would assure them of lasting Love, in parting from them with the most notable expression of it. He solemnly blessed them.  
3. Jesus Christ would have his People assured, that he is the Messiah, the promised Seed, in whom all Nations shall be blessed, Gen. 18.18. The Apostle mentioneth this Covenant with Abraham, Acts 3.25, 26. and showeth that Christ came to bless, in pursuit of that Covenant, and to fulfil Scripture. It was prophesied of Christ, Psal. 72.17. Men shall be blessed in Him: And Blessing was his beginning and conclusion in his Ministry upon Earth; the beginning of his first Sermon, and the close of his Last.  
4. He blessed them, that he might not leave them overwhelmed with grief, nor swallowed up of sorrow at his departure. John 14.1, 18, 27. I will not leave you comfortless; let not your heart be troubled, neither let it be afraid:— He knew the loss of his Presence might strike cold to their hearts.  
The Children of the Bride-chamber might mourn; alas, the Bridegroom is taken away; they might cry after so good a Teacher and Master; My Father, my Father, the Horsemen of Israel, and Chariots thereof:— and sorrow most of all, that they must see his face on Earth no more. Well, The Lord God had given Him the Tongue of the Learned, to speak a word in due season, to him that is weary, anointed Him to comfort them that mourn; and he giveth his Disciples a Cordial, to keep them from swooning and fainting, something to allay their grief, and bear up their hearts; they could ill let him go, except he bless them; and He giveth them a rich Legacy, My Peace I give unto you, John 14.27. and here a Blessing which proved very effactual to turn their grief into Joy: For it followeth in the next verse after my Text, They returned to Jerusalem with great Joy.  
5. Jesus Christ would have all his People know, That He will pour down Showers of Blessing on his Church and People to the End of the World. This Blessing at his parting, shall prevail on all Ages, to the strong Consolation of Believers: The Efficacy of it abideth, and shall be on the head of Joseph, on the top of the heads of such as are chosen out of the world. Christ's good Will was not only to his Disciples, but also to all that shall believe through their word, John 17.20.  
6. Jesus Christ ascended, Blessing, that he might arm his Disciples against Persecutions and Difficulties, which they must afterwards encounter: He knew they must meet with much Contradiction in preaching of the Gospel, that they must seal his Truths with their Blood, and drink of the Cup which he drank. And to animate them, he will have them eye-witnesses of his Ascension; and (as Elijah let his Mantle fall on Elisha) he lets a Blessing alight upon them.  
7. The Lord Jesus would declare, That he hath taken away the Curse from his People, and hath Authority to bless. Gal. 3.13, 14. Christ hath redeemed us from the Curse of the Law, being made a Curse for us, that the Blessing of Abraham might come on the Gentiles. Christ by his Death and Sufferings, hath turned the Curse into a Blessing, blotting out the hand-writing against us; and (as Conquerors use to give gifts, so) He in his Ascension gave and pronounced Blessings among his People: It was his Coronation Day, the Day of the gladness of his heart, he was entering into his Ivory-Palace with gladness, where all the Host of Heaven must ascribe Glory to Him; And He will have some of his Oil of Gladness run down upon his Members here on Earth.  
8. Lastly. Jesus Christ would well fill up all Relations in which he stood to his Disciples, and be as good and better in point of Love and Faithfulness, in such Offices and Relations, than ever any was.  
Four sorts of Offices and Relations used to bless, especially at parting.  
1. Parents did bless their Children; so did the godly Patriarches, and Job, and David, etc.  
2. Masters their Households and Servants. Abraham blessed his Servant, Gen. 24.7.  
3. Kings and Rulers blessed their People; Moses, Solomon, Hezekiah and Esther, prayed for their People. Melchisedec King of Salem, blessed Abraham, Gen. 14.18. Blessed be Abraham of the Most High God.  
4. Ecclesiastical Officers, Priests and Levites, and Prophets under the Law. Melchisedec, Priest of the Most High God, blessed Abraham:— And Ministers extraordinary and ordinary, under the Gospel, bless People.  
Now Jesus Christ stood in such Relations to his People; He is their Father, Isa. 9.6. & Heb, 2.13, 14. and puts the Blessing of a Father on them; their Master, and blesseth the Household of Faith; Their King, and fulfilled that Type of Melchisedec's Blessing, Heb. 7.1, 6. As Prophet and Priest, yea, Apostle and High Priest of our Profession, at his entering into Heaven, he with hands lift up, imparteth a Blessing on his People.  
I come now to make some use of this point.  
And first, Seeing the Lord Jesus went to Heaven blessing his Disciples, let us all learn of him to bless, and not curse; yea, to bless them that persecute us, Rom. 12.14. Here you have an exact pattern, the best Teacher, follow his steps: Render not railing for railing, but contrariwise, Blessing; for ye are thereunto called, that ye should inherit a Blessing, 1 Pet. 3.9. Here is a fair Copy to write after, a good Lesson, well becoming true Christians: When Christ was reviled, he reviled not again; when he suffered, he threatened not, 1 Pet. 2.23. His last farewell was Blessing. Alas, Christians, we know not what spirit we are of, for trivial injuries, ready to be calling for fire from Heaven, and to have our tongues full of deadly poison, and set on fire of Hell: Therewith bless we God even the Father; and therewith curse we man, made after the similitude of God: Out of the same mouth proceed blessing and cursing. My Brethren, these things ought not so to be, Jam. 3.8, 9.10. O consider for the moderating of our spirits and tongues, Jesus Christ suffered Contradiction of sinners, was spit upon, and had the highest injuries and greatest affronts offered him; and though he could have commanded twelve Legions of Angels to have aided him, yet he came as a Lamb to the slaughter, and opened not his mouth; nay he prayed, Father forgive them, Luke 23.34. His own Disciples shown a great deal of unbelief and disobedience, forsook him in the hour of darkness, and had many ambitious thoughts, and much selfiish discourse, yet his Love covered a multitude of faults, so as he blessed them at parting: O let the same mind be in you that was in Christ, be meek and lowly, be courteous and pitiful, forbearing one another, and forgiving one another, as God, for Christ's sake, hath forgiven you; Let the Fruits of the Spirit, Love, and Peace, and Meekness, be found in you, and abound.  
2. Use. Christ going to Heaven, solemnly blessing, should teach us, to expect all Blessings from Heaven only through Christ; and that all the Blessings of the New-Covenant are dispensed by the hand of the Mediator; only in him shall men be blessed. men's blessings are but blanks, cyphers, vain and of no value, except Christ bless; There is that blesseth himself in his wickedness, saying, I shall have peace, Deut. 29.19. but in vain; God's anger will smoke against that man, There is no peace to the wicked. The wicked flattereth himself, Psal. 26.2. but his iniquity will be found to be hateful.  
There are that bless the covetous, but the Lord abhoreth them, Psal. 10.3. A sorry bargain, to have m●n acquit, and the Lord held guilty; man's blessing will stand in little stead when the Lord shall say, Depart ye cursed; It is not in all the creatures to render him a blessed man whom Christ doth not bless.  
To proceed; There is no blessing to be had from God but only through Christ. Christ is the Emmanuel through whom there is peace on Earth, and goodwill towards men: he is the true Mercy-Seat with the wings of the Cherubims spread over it, whence the Lord will commune with his People; He is the true jacob's Ladder reaching from Earth to Heaven, from the top whereof the Lord declareth he is his People's God, and will be with them in all places whithersoever they go, Gen. 28.12.13.— We read, Ruth 4.5. At what time the Kinsman must have the inheritance, he must have it at the hand of Ruth (to allude hereto) You can never inherit the Blessing unless you be espoused to Christ. Ye shall not see my face (said Joseph) except your brother be with you. So here, no seeing the face of God with comfort, nor prayer heard, nor person accepted, nor sin pardoned, no souls reconciled, no Blessing obtained but through Christ; Prayers are but as howl, if they be not put up in the Name of Christ the only Mediator. Read Heb. 12.18. etc. you shall find the misery of souls without Christ, but their happiness being come to the Mediator of the New-Testament: Out of Christ we have to do with God from Mount Sinai in thunderings and lightnings, in tempest and terrible voices; but through Christ from Mount Zion, whence better things are spoken than Abel's blood spoke. So, Ephes. 2.12. etc. Without Christ, and afar off, without God, having no hope, strangers to the promise; But through Christ made nigh, reconciled, fellow-citizens with the Saints, of the household of God, the partition-wall broken down, he is our peace. God is a terrible Judge, a consuming Fire to men out of Christ, but in him a Gracious Father, reconciling this world to himself, not imputing iniquities: Ephes. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual Blessings— But how? or for whose sake? Why, in Christ, only on his account, In him we have redemption, the remssion of sin, ver. 7. God for Christ's sake hath forgiven you, Ephes. 4.32. Jesus Christ is the Light of the world, without which darkness, horror and perpetual confusion had been upon all mankind; the only Foundation to stand against Hell gates; no other Name given whereby we can be saved. The way by which we draw near to God with hope to speed, is consecrated through his blood; the grand encouragements we have in our addresses to God, are Christ's Merit and Mediation. Jesus Christ is the only door at which God giveth his dole of Blessings, and by which we can enter into the Father's presence and favour; He is the gate of Heaven, He is all in all.  
My dear People, The time of my departure from you, not voluntary, but constrained, seemeth now at hand; possibly I am speaking the words of a dying man, and may see your faces no more in this place; 'tis my comfort I have not kept back any thing that is profitable for you, nor shunned to declare to you all the Counsel of God; But have (to my ability) taught you to observe all things whatsoever Christ hath commanded; for so runs my Commission, Mat. 28.20. And let me tell you, I dare not exceed, knowing that terrible Commination, Deut. 18.20. The Prophet that shall presume to speak a word in my Name, which I have not commanded him to speak, even that Prophet shall die. And Mat. 5.19. Whosoever shall break one of these least Commandments, and teach men so, he shall be called the Least in the Kingdom of Heaven. The Scripture tells me what things I must teach and exhort; And if any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and the Doctrine according to Godliness; he is proud, knowing nothing, but doting, etc. 1 Tim. 6.1, 2. Can I find the things which (it is probable) are shutting the mouths of many hundreds of learned, conscientious Ministers, expressed in, or by good consequence to be drawn from the Scriptures (which I am sure are sufficient to furnish the Man of God throughly to every good work, 2 Tim. 3.17.) I would not for a World divest myself of the Liberty of my Ministry, nor bereave myself, my wife and little ones of our Livelihood; nay, I would willingly practise them, and teach you so to to; I this day appeal to the most High (with the Prophet, Jer. 17.16.) As for me I have not hastened from being a Pastor to follow thee, O Lord thou knowest; Most gladly would I have continued preaching Christ Jesus the Lord, furthering your Faith and Joy, and driving on the great Marriage between Christ and your Souls: but sure I am, my Lord needeth not my sinning to carry on his Work amongst you, neither will I charge him with unfaithfulness, nor his Word with deficiency in pretending to mine own faithfulness in the Ministerial Function; but I'll patiently commit myself to Him that judgeth righteously, endeavouring to follow his steps, who became poor, that we might be made rich, and suffered greater things for me than I can do for him; On Him I desire to be found, waiting and keeping his Way, who hath the giving of the Opening of the Mouth, and is thereby known to be the Lord, Ezek. 29.21. He that openeth, and no man shutteth; and shutteth, and no man openeth, can, if he please, restore our Liberties and pleasant things; if not, here am I, let him do what is good in his fight, The Will of the Lord be done.  
Why should I part with you, repining or murmuring at a churlish unkind World, whilst it is evident the World hated him before it hated us, and my Text tells us that Christ blessed his Disciples at his parting and Ascension?  
Now the Lord Christ who went to Heaven, blessing, bless you this day with the best of Blessings, the sure Mercies of David, and lasting Benefits of the everlasting Covenant! The Lord Jesus, the good Shepherd, who gave his Life for the Sheep, be your Shepherd, and cause showers of Blessings from Heaven on your Souls, Bodies, Children, Families and Estates; And God, even the Father, for Christ's sake, grant, that you and I, who are this day parting with grieved hearts, may at last meet with joy, having all tears wiped from our eyes, and every sad thought taken from our hearts; to be ever with the Lord, at whose right-hand are pleasures for evermore. And God the holy Ghost abide with you and me, to guide us into Truth, to establish us in the Truth, and comfort our hearts unto the end of the world! The Lord be with you all.  
And are we parting? Suffer I beseech you this word of Exhortation. In the last day, that great day of the Feast, Jesus stood and cried, If any man thirst, let him come to me and drink, John 7.37. The Apostle at Troas ready to departed the morrow, preached long at his parting with the Elders of the Church of Ephesus, who must see his face no more; how fervently did he preach and pray? Acts 20. Two of Luther's wishes were, That he might have seen Christ in the flesh, and have heard Paul preach. But my Brethren, what tongue can express the worth of their Farewel-Sermons!  
Though I be a weak earthen vessel, a reed shaken with the wind, yet, shall not my mouth be open, and my heart enlarged when I must preach to you no more? And am I leaving you? My Beloved and longed-for, how gladly would I leave you all in the Arms of Jesus Christ? Shall I leave any of you wedded to your sins and lusts? Shall I leave any of you glued to the world, and not espoused to one Husband, even Jesus Christ? Shall my liberty to preach Christ to you, cease, before you can all say of him, My Beloved is mine, and I am his? O that (if it were the will of God) it might not be so! Brethren, my hearts desire and prayer for you is, that you may be saved: My earnest request and suit to you this day is, that you will come to Jesus Christ, and be married to him for ever: Have pity upon me, (cryeth sorrowful Job in another case) Have pity upon me, O ye my friends, the Hand of the Lord hath touched me: Have pity upon me, O my People, have pity upon your afflicted, grieved, dying Pastor. And this is the pity I crave at your hands, that you would none of you rest in a Christless condition, but expect Blessings and Blessedness only through Christ, that whether I come again to you, or be absent, I may hear of your affairs, that ye prise and love Christ fervently, that ye obey him sincerely, constantly, and universally, having respect to all his Commandments; that ye set a high estimation, and stick close to his Truths; that ye abhor Evil, and account Gospel-administrations glorious; that ye stand fast in the Faith, and abound in every Grace.  
Unum erat, etc. said Monica to her son Augustine, It was one thing for which I desired to live a little longer, that I might see thee a Christian ere I die: So say I to you this day (whose cheeks I see bedewed with tears) If my heart deceive me not, I desire my Natural and Civil life a little longer, that I might see you Israelites indeed, and grown in Grace. I seek not yours, but you, O my Flock; I labour not to draw you after me, but after Christ. So far am I from murmuring at this sad providence, exercising me this day, that I bless God (who bringeth good out of evil) that hath given so many of his Minister's opportunity and hearts to confute those Scandals, cast on them by unstable souls, of being Hirelings, Baal's Priests, greedy Dogs; Balaams, loving the wages of unrighteousness; Diotrephes, and loving pre-eminence; preaching for filthy lucre; supposing Gain to be Godliness, etc. from whom men ought to withdraw themselves.— Let such as are guilty answer as they can; Let Baal plead for himself. We are sure that the Judgement of God is according to Truth against them that commit such things: That God, who hath so far rolled away our Reproach, can in his due time make our Righteousness shine forth as the noon day. Only my Beloved, let me not have cause to take up such sad complaints of you, that I have bestowed on you labour in vain; that I have piped, and ye have not danced; that I have mourned, and ye have not lamented; that ye have not believed my report; that ye will not come to Christ, that ye might have life; that I come in my Father's Name, an Ambassador in Christ's stead, and ye receive not my Message; but if another come in his own name, him ye will receive: that ye are easily perverted, marvellous soon shaken (See Gal. 1.6, 7, 8, 9) and your minds corrupted from the simplicity that is in Christ, to fall in love with will-worship and empty things of man's devising; but will not be converted, nor fall in love with Christ, nor take his yoke upon you: Good People, add not thus to my affliction, but let me have joy of you, that I may say, Ye are my Crown and Rejoicing; Now I live, seeing my People's souls are alive and prosper, and have their hearts established with Grace, so as they cleave with purpose of heart unto God, escaping the temptations and pollutions of the world, and running, like the River Arethusa, through the salt Sea, yet keep their sweetness, and the Word of God abideth richly in them.  
Monica Leapid for joy at Augustine's conversion, Cumulatius, etc. My God hath done abundantly for me, that I see thee his Servant. So let me have cause to rejoice, and say, My God hath granted my desire, letting me see you that were serving divers lusts, serving the Lord Christ; and you that were dead in sin, spiritually alive; and you that were Swearers, fearing an Oath; and you that were lost, found; And you that were haters of Holiness, following Holiness, without which no man shall see the Lord.  
Sirs, think not that Angels, or some from the dead should ever come to invite you to Christ, and testify these things, neither may you expect Christ himself in bodily presence to preach to you; when he was on earth, He went about doing good, calling sinners, Come unto me, Fellow me; If any man will be my Disciple, let him follow me: but now his work is in Heaven, where he is about his People's Business, pleading their Cause.  
Nay, you may not expect me to be preaching to you any longer, but once more I am here tendering to you Jesus Christ; I come a wooing in behalf of my Lord and Master, who was dead and is alive, and behold he liveth for evermore: In his Name who was preaching of old by his Spirit in Noah's time, to souls that by their obstinacy and disobedience are in prison, in Hell, 1 Pet. 3.19. I come to tell you, that Except you Repent, ye shall all likewise perish; and except you believe, ye shall be damned, Mark 16.16. that unless you obey Christ, ye will fall short of eternal Salvation; and if ye have not the Son, ye have not Life. I come to tell you, of your poverty and blindness, of your nakedness misery without Christ, that all your hope will perish, unless it be built on Christ the Cornerstone, and that you can obtain no Blessing but through Christ.  
'Tis recorded, that the dead that Samson slew at his death, were more than they whom he slew in his life. To allude to it, O that this my dying Sermon, might shake the rotten pillars on which souls have built their hopes of Heaven short of Christ; that more sins might be mortified, and more souls quickened and converted than ever by any Sermon in the course of my Ministry; that now at the end of the liberty of my public Ministry, you might all be the seals thereof, being pricked to the heart, and feeling the weapons of our warfare mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.  
Joseph's Brethren thought evil against him, but God meant it for good, to save much People alive. And O that this sad breach betwixt us this day, might occasion some poor souls to say, Periissem nisi periissem, I had been undone if I had not been undone. The smiting of the Shepherd, and scattering of the Sheep, was the occasion of a Sermon that enlightened me, quickened me: This breach brought me to Christ, acquainted me with my necessity of interest in Christ. I am not of the temper of that Emperor, who said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when I die, let the Earth be burned; But O that my Civil Death might minister occasion of your Spiritual and Eternal Life! O that this divorcing day betwixt you and me, might be the day of your Espousals to Christ!  
Dying David bespeaketh Solomon; I go the way of all the Earth:— Keep the charge of the Lord thy God, that thou mayest prosper, 1 Kings 2.1, 2, 3, 4.  
My loving People, I am this day going the way of all that will live godly in Christ Jesus, the way of tribulation. I charge you keep the Lord's way; as you expect any blessing and prosperity, look for them only through Christ the Way, the Truth and the Life. I charge you before God, and the Lord Jesus Christ, who shall judge both quick and dead (as the Apostle, when his time of departure was at hand, charged Timothy) that ye rest not without Interest in Christ; and I leave this Sermon (as Joshua did the Pillar) as a Memorial, that I admonished and besought you to come to Christ, and become his Servants. O let not the Word I have spoken, to keep myself pure from your blood, condemn you in the day of Christ. You cannot plead, We were not bidden to the Wedding-Feast, we were not called to Christ; No, if you be found out of Christ at that great day, how will it torture you to consider, How have we hated Instruction, and have not obeyed the voice of our Teachers? In vain may you wish, O that we had the day of Grace once again!  
Domine cur non modo, etc. said Augustine at his conversion, Lord, why not now an end of my filthiness? So say I to you, Why not now a parting with sin, and closing with Christ?  
Take these Considerations or Motives.  
1. The Lord Christ calleth you, whilst we are testifying these things to you; Whilst Noah was preparing the Ark, Christ was preaching; See that ye refuse not Him that speaketh from Heaven.  
2. Others who have had as great hindrances as you have, followed Christ at his Call. James and John, Mat. 4 22. left the ship and their father immediately, and followed Christ; neither enjoyments, not employments nor relations could hinder them. Zacheus, a rich man, of low stature, in a great press, yea, of a wicked Sect, a Publican, great obstacles; yet he breaketh through all, he runs and climbeth to see Jesus. If you come not to Christ, you will be inexcusable.  
3. Let the Loveliness of Christ draw you; he is the Rose of Sharon, the Lily of the Valley, the bright and morning Star, the Sun of Righteousness, chiefest among ten thousands, and altogether lovely: O let his Fullness and Perfections win your hearts, and attract your affections.  
4. Let the Love of Christ constrain you; his condescending and dying for you, to save you from everlasting death: Will not such bonds of Love hold you?  
5. The Lord taketh exact notice how long your Teachers are labouring with you; what means you have, and what fruit appeareth. These three years have I come, seeking fruit, Luke 13.7.  
6. You must shortly appear before the Judge, to give account how you have profited by all the Sermons and Lectures you have heard, etc.  
7. Now is the Axe laid at your roots, Judgement beginning at the house of God; your Teachers ready to be removed into corners; possibly you may go from Sea to Sea, and not find that refreshing food for your souls, nor those advantages which you have had: Now therefore, what mean you, O sleepers? are you set on fire round about, and not lay it to heart! Let the time passed of your life suffice you to have been servants of sin; It is high time for you to awake out of sleep and to follow Christ.  
8. If you will not come this day, what if the Lord should write you Christless, and swear in his wrath, You shall never enter into his Rest, nor taste of his Supper, saying, I would have purged you, and ye were not purged; never be purged, die in your sins; he that is filthy, let him be filthy still?  
9 Christ is willing to be yours, if you will be his; he will not reject you if you come; you have as fair Encouragement to come as ever any had.  
10. They are very fair terms propounded: Is it not fit you serve him, if you expect him to save you; that you obey him, if you hope for his Salvation? Had he bidden you do some great thing, should you not have done it? how much more when he requireth nothing but what is your reasonable service, befitting you as his Creatures? They are fair terms, Repent and be converted, that your sins may be blotted out; Come to me and find rest: Believe in the Lord Jesus, and thou shalt be saved: Be faithful unto death, and obtain the Crown of Life.  
11. And lastly, Let your necessity drive you to Christ. Is there but one Ark in the world to save you from drowning? but one City of refuge to keep off Vengeance from you? O high thither apace. Is there but one daystar to shine into your hearts? but one Son of Righteousness, with Healing under his wings? but one Sacrifice for sin accepted? But one Mediator betwixt God and Man, the Man Christ Jesus? O get interest in Him: Oh! why do any of you linger, and not hasten to this Zoar, when Fire and Brimstone are so nigh, so certain to all that reject Christ? Oh! why do you draw back, when drawing back is unto Perdition? Know my Brethren, these things as much concern you as ever any souls in the world; what need have you of Christ, to be your Wisdom, Righteousness, Sanctification and Redemption? without Him you are cursed, captivated and condemned, John 3.18.36. without Christ ye are deaf and dead, poor and polluted, and have no title to Heaven, to the Promises, nor any thing, but sin and its wages, Death: Nay, if you obey not whilst Christ calleth, Come unto me, you must with honour hear that other voice, Depart ye cursed:— Those mine enemies that would not that I should rule over them, bring forth and slay them before me.  
Let me hint to you on what terms you must be, in your coming to Christ.  
1. You must be divorced from your sins; make sure you take off the heads of your dearest lusts.  
2. Disclaim all other Saviour's besides Christ; renounce confidence in the flesh, Phil. 3.3. rest not in your outward privileges nor performances; but when you have done all you can, say, We are unprofitable servants.  
3. Rest not in a bare notion of Christ; take heed lest you sit down with Fancy instead of Faith.  
4. Take a whole Christ, Christ to rule you, to teach, to sanctify you as well as save you.  
5. Give yourselves wholly to Christ, without reserve; give him your ear open to his Calls; his Sheep hear his Voice, and know not the voice of strangers; give him your eye; look unto him and be saved: give him your hand and feet, to do what he commandeth; and come when he calleth: give him your knee to bow to him (not merely in a compliment) but to submit to his Laws, and obey him as King and Lord: especially give him your hearts, let him be enthroned there; Lift the everlasting Doors, that the King of Glory may enter. With the tongue you must confess, and with the heart believe, that you may be saved. And take him for yours for ever; abide for him for many days. Beware of Apostasy, by which Judas lost the Blessing, and went to his own place.  
You see Brethren all blessings are to be expected only through Christ. I beseech you go home and work these things on your hearts by meditation: wrestle for a Blessing; say Lord Jesus, who blessedst thy Disciples, bless me, even me also; I will not let thee go unless thou bless me; cry to him (as the blind, lame, and diseased cried when he was on earth) Jesus have Mercy on us; and believe that he is able, willing and ready to bless you. As for me, God forbidden I should cease to pray for you, that the Lord would put his Blessing on you.  
One thing further let me mind you of, That you be much in blessing God for his Love and Faithfulness, in giving his Son, and ascribing Blessing and Praise to the Lord Jesus; for all spiritual Blessings, and for going to Heaven blessing his People: Especially I charge you, be careful to spend the Lords Day, which is precious time, which he hath sequestered; and set apart for himself, in a thankful Commemoration of Jesus Christ, his Grace and Compassion to poor sinners, and not in sports and pastimes: study what you shall render to him in lieu of such superlative and incomparable Love; and in a due Sanctification of the Lord's Day, endeavour that the Name of Christ may be remembered through out all Ages.  
The third and last Use, is, Consolation; for I would not leave you comfortless.  
1. Here is abundant Encouragement to poor sinners to come to Christ: you that have trembling hearts, and dare scarce look up to Christ, by reason of your sins, lest he call you Dogs, and cast you out; who are ready to say, There is indeed Consolation in Christ, and he hath Blessings enough to bestow, but they are not for me; let me tell you, it is good to be humble and sensible of your own vileness, but not to be faithless and unbelieving; for unbelief is highly derogatory, dishonourable to Jesus Christ, and wrong to your own souls, a rejecting of your own mercy: I could also tell you, it is the most unreasonable thing for you, to question Christ's pity and tenderness towards poor, heavy laden sinners, after that he hath from Eternity, had his delights with the sons of men, Prov. 8.31. And in Noah's time he was preaching to save souls, would they have believed and obeyed. He sent all his Prophets of old, to testify remission of sins to all that believe in Him, Acts 10.43. The Prophets testify his tenderness. Consult, Isa. 55. the seven first verses, Ho, every one that thirsteth— He will abundantly pardon. Isa. 40.11. He shall gather the Lambs, and carry them in his bosom. Isa. 42.3. A bruised Reed shall he not break. Isa. 61.1, 2, 3. He hath sent me to bind up the . Ezek. 18.23. Have I any pleasure that the wicked should die? Psal. 72.12, 13, 14. He shall save the souls of the needy. You have his own Testimony, John 6.37. Them that come to me, I will in no wise cast out. You have the Experiences of the Saints recorded for your encouragement: The Apostle Paul, who was a Persecutor, and confesseth himself the chief of sinners, yet he obtained Mercy. The thief upon the Cross (though before he reviled Christ) yet praying, obtained a very gracious Answer. Nay, consider, what Christ hath done to show himself, in good earnest, to save souls: He knew what a bitter Cup he must drink, yet, Lo I come; he became our Surety, and longed to have our debt paid, and his People redeemed, Luke 12.50. He was wondrously straitened, till his Baptism of Blood was accomplished: He hath sent his Apostles after such signal Manifestations of Grace to testify it.  
And in his Name, my Beloved, I am this day declaring to you, That he is very willing and ready to receive any that will come to him, and would gather you as a Hen doth her Chickens under her wings; never did any find him backward; nay, He is more willing to bless you, than you are to receive his Blessings. It's some satisfaction when men will come, that he may see the travel of his soul, Isa. 53.11. He taketh it ill, that we are so backward in coming. He loved the youngman that came running, kneeling, enquiring, Good Master, what shall I do? etc. and had the youngman liked the terms, the match had been made, the breach was not on Christ's part. Nay, Luke 15. he showeth, there is joy in Heaven over one repenting sinner, in three Parables. Draw near then thou drooping dejected soul, come and see, not only the Hands and Feet of thy Saviour; put not only thy hands into his pierced Side, But behold the heart of thy Redeemer! behold thy Lord lifting up his Hands and Blessing; and see if there be not ground to cry out, My Lord, and my God: Had you seen Him after sweeting drops of Blood for you, ascending with such Expressions of hearty Love, could you have doubted? Had you seen his Hands lifted up in blessing his People on Earth, at his last farewell, could you doubt of his willingness to bless you?  
2. Here is Comfort for the People of God, amidst all the Curses and Persecutions of the world; Be not afraid; no matter who curse so Christ bless, Psal. 109. Let them curse, but bless thou. Christ's Blessing is your Pavilion from the strife of tongues. For first, Christ blesseth effectually, Psal. 37.22. when Christ will bless, men cannot let. Secondly, Irrevocably. When Christ blesseth men cannot reverse it. Balaam could not curse Israel, when God had blessed. The Blessings of Christ are without Repentance. Men now cry Hosanna, anon crucify; but they whom Christ blesseth, shall be blessed everlastingly. Thirdly, he blesseth such as bless his Servants, and curseth them that curse them, Gen. 12.3. Fourthly, He blesseth his People for men's cursing, 2 Sam. 16.12. Fifthly, He turneth the Curse into a Blessing, Deut. 23.5. Sixthly, He hath variety of Blessings, Blessings of the Dew of Heaven, and of the Deep. Esau cried, Hast thou but one Blessing; bless me also, O my Father. But Christ's Blessings are an Ocean, never exhausted: He is a Sun, full of Light, after so many thousand years' emanation of Blessings, and irradiation of the World therewith, he is as full as ever; He is a Fountain always flowing, and ever full. He hath national Blessings, pardon of sin, and peace, and plenty, Zech. 3.8, 9, 10. The whole 72 Psalm sets out Christ's Blessings.  
Would you have a Land rid of Idolatry and Heresy? Zech. 13.2. After the Promise of Christ, as a Fountain open, the Lord engageth, the names of Idols shall be forgotten, and the false Prophet, shall pass out of the Land. Would you have blessings on a Congregatition? Good Teachers and all their abilities and success are from Christ, Eccles. 12.11. Ephes. 4.11.12. He hath a Blessing for the habitation of the Just. Prov. 3.33. Riches and Honour are his. Prov. 8.18. All fresh Springs are in him: He hath plenty of spiritual Blessings, being the store-house of his Church, where it pleased the Father that all fullness should dwell. From him flow Acceptance, Ephes. 1.6. Justification and Pardon, Mat. 9.6. 1 Cor. 6.11. Sanctification, Acts 3.26. Illumination, Col. 2.2. All the Treasures of Knowledge are hid in Him, and He openeth the eyes of the Blind: He is the Author and Finisher of Faith, full of Grace; by Him we have Adoption of Children, Ephes. 1.5. These are rich Blessings. Moreover, through Christ we have interest in the Promises, 2 Cor. 1.20. and right to all our Comforts and Privileges, 1 Cor. 3.22, 23. All are yours, and ye are Christ's. Briefly, Through Christ you have Everlasting Blessedness, Heb. 5.9. Rejoice then in Christ Jesus, O ye Upright, ye are the blessed of the Lord, who went to Heaven blessing. Read over your Charter & Privileges through Christ; what is there wanting that heart could wish, for yourselves, your Children, this life, or a better?  
Yet consider further with me, Christ went to Heaven blessing; and Acts 1.11. In like manner will he come again. How will Christ, do you think, bless his People at his second Coming? What a joyful meeting will there be of the Lamb and his Spouse, decked and adorned with Graces? how will he welcome his Bride when he cometh again, to receive her to abide with him, who left her whilst full of spots and wrinkles, so kindly? he then took a few apart, and blessed them; but then at his second Coming, Gather my Saints together, Earth and Sea must give up their dead, and never a Saint be lost, but raised at the last day. Christ blesseth Believers at death, receiving their souls, making their body's rest in hope; but at His appearing he will bless them, with a glorious Resurrection, making their vile bodies like his glorious Body, Phil. 3.20. Saint's bodies shall then be glorious, spiritual, strong and incorruptible, 1 Cor. 15.42, 43, 44. No more hunger and thirst, nor cold and weariness; no more crying nor saying, I am sick, nor pain, nor death, Christ will set them at his Right hand, and bless them with a sentence of Absolution, Come ye blessed of my Father.  
Well may the afflicted Church on earth, tossed with tempests, cry, Come Lord Jesus, come quickly; Oh! what a time of refreshing shall that be? Act. 3.19. how shall the Saints than sing hallelujah: Blessing, Honour and Praise be given to the Lamb, and to Him that sitteth on the Throne?  
O joyful Day, when our Lord Jesus, who went to Heaven With his Hands lifted up in Blessing, shall come to carry his People blessed, triumphantly in Heaven!  
Into the hands of this Lord Jesus, I commit you my Dear People.   

SERMON XI.  Psal. 69.6. Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake; let not those that seek thee, be confounded for my sake, O God of Israel. 
The Psalm, for the main substance of it, is David's prayer for deliverance from the grievous oppression of his cruel enemies; yet it so relates to David, that many passages do also respect Christ (of whom David was an eminent Type) so the 9th verse is applied, part of it, John 2.17. and the rest of it, Rom. 15.3. and so may more passages in it be applied.  
This Petition for deliverance (whether you refer it to David or Christ) is,  
1. Propounded in the beginning of the first verse, Save me—.  
2. Prosecuted and urged with divers Arguments, whereof the first is drawn from the greatness of the calamity under which he lay, ver. 1, 2. Secondly, From his long waiting and earnest crying, his throat dried, his eyes fail, ver. 3. ● Thirdly, From the number and nature of his enemies, more than the hairs of his head, and they very malicious and injurious, hating him causelessly, forcing him to unjust restitution. Under which also is couched a 4th Argument, viz. his own innocency as to the matter whereof he was accused, and for which he was hated and persecuted, ver. 4.  
Notwithstanding which innocency of his as to the particulars wherewith he was charged by men; ●e yet justifies God in permitting these evils to befall him; for this I take to be part of the sense of the 5th verse. O God, thou knowest my foolishness— and therefore I cannot justify myself before thee, nor accuse thee of injustice for permitting it to be thus with me. Though the words may seem also to look another way, viz. to be David's appeal to God concerning his innocency in those particulars, q. d. Thou Lord who knowest my foolishness, from whom my sins are not hid, knowest my innocency in the things whereof I am accused. By the way take this Note.  
Obs. When men oppress and pesecute most unjustly, yet there is cause to justify God in suffering it to be so. God's Justice is executed upon us by their injustice; if men falsely accuse us, yet God can truly charge us. When Job had to deal with men, he will maintain his integrity against their accusations, chap. 27.4, 5, 6. but when he hath to deal with God, he acknowledgeth his sin, will not stand upon his own justification; he will not plead, but supplicate, chap. 9 throughout. The Prophet Jeremiah grants the conclusion, chap. 12.1. though he defiers to debate with God about the prosperity of the wicked, and about God's permitting them to oppress and trample upon his People. If any of God's People think they have hard measure from men, that they are wrongfully and injuriously handled as to some particular, yet let them eye God, and consider their carriage towards him, and they shall find cause enough to say, as Ezra 9.13. Thou hast punished us less than our iniquities deserve. It may seem hard that the poor Messengers of Christ, who desired nothing more but libery to speak to fouls that they might be saved, and have daily bread; should be deprived of this liberty & livelihood, upon such ground; as were not necessary to be imposed by others, of which themselves cannot submit to, without losing the peace of their conscience, and credit of their Ministry; yet who so innocent that he cannot see reason enough to justify God? alas, there is so much unfaithfulness, lukewarmness, negligence, laziness, and a thousand other miscarriages to be found in us, as may abundantly justify God in this dispensation, though he seem to spit in our faces, and to lay us aside as a vessel wherein there is no pleasure.  
But to come to the Text. It may be considered either with relation to what goes before, and to the scope of the Psalm, and so it is an argument enforcing the Petition for deliverance, drawn from the ill consequence which would follow, if God should permit his enemies thus to insult, viz. that hereby the Godly would be ashamed and confounded, they would stumble and take offence at his sufferings. Or it may be considered absolutely, and so the Text is a Petition, That God would prevent that sad consequence of his sufferings, by his seasonable deliverance, or some other way.  
In the words thus considered, observe, first, to whom the petition is directed, viz. to God, described by a double Title, the one of Majesty, Lord God of Hosts; the other of Mercy, God of Israel.  
2. For whom it is made, and that is the Godly, described by a doudle practice of theirs, viz. those that wait on God; and those that seek him.  
3. The matter of the Petition, and that is, That such might not be ashamed and confounded.  
4. The motive that induced him to make this Petition, or that which gave occasion of it, and that is included in those words [for my sake] or (as the Original) in me: that is, because of my grivous sufferings and calamities. The words are plain, and need no further opening.  
Divers observations would arise from each branch, but I shall only name three.  
Observe, 1. God's People are waiters on, and seekers of God. This I pass by.  
2. The long and grievous afflictions of God's eminent Servants are apt to stumble and confound others, even the truly Godly.  
3. A Gracious soul fears, and prays against the evil influence that his sufferings might have upon others.  
The second of these I chief aim at, in prosecution whereof I shall, 1. Show that it is so. 2. What it is that men stumble at in the Saints sufferings. 3. Whence it comes to pass.  
1. That it is so, Scripture abundantly bears witness, and experience confirms it.  
Did not Job's Friends sadly stumble at his sufferings? (though not in being a shamed and confounded, yet) in censuring and condemning him for an hypocrite, as appears in their debates with him? As David was well nigh gone, and had almost slipped at the consideration of his own sufferings, and the wicked's prosperity, Psal. 73.2, 13, 14. so he declares that others were stumbled upon the same account, even his People i. e. the People of God, ver. 10. But what need we multiply instances when we have one in stead of all, viz. the sufferings of Christ himself; at which not only others, but even his Disciples and Apostles themselves did sadly stumble? Peter denies, and forswears him, others of them stagger and question whether he was (what he had declared himself) the Redeemer of Israel, Luke 24.21. all forsake him. The Sword awakes against the Shepherd, and the Seep are scattered, Zech. 13.7. Thus it hath been in all ages of the Church; though I deny not, that the blood of the Martyrs hath been the Seed of the Church, yet that Seed hath not sprung up ordinarily till following ages, as for that present age wherein they suffered, their falling into troubles did cause others to fall off, and departed from them. The Cross hath been, and will be a Stone of stumbling and a Rock of offence to many: men will shun that way wherein they see others plunged, and sticking in the mire. Therefore hath the holy Ghost laid in much for the prevention of this mischief. This seems to be the scope of Psalm 37. & 73. To this purpose are recorded both dreadful threatening against those that should be ashamed of Christ or his Members in their sufferings, such as Mark 8.38. and also precious promises to those that should boldly own, and openly profess him, Mat. 10.32. Luke 12.8. all which intimate that there is a propensity in the best to fall into that sin. Hence it is that the Apostle cautions his Thessalonians that none of them should be moved by his afflictions 1 Thess. 3.3.  
Let me only subjoin this here (which I desire you to carry along with you through my whole discourse) That all do not stumble in the same kind, some are weakened and discouraged, and so either fall off, or play Nicodemus his patt; others having promised themselves a fair gale of prosperity which should waft them over safe, & speedily to the heavenly shoat, when they see others tossed with an Euroclydon, conflicting with the winds and waves, ready to be swallowed up, or dashed in pieces upon the rocks of affliction, make a retreat, resolving to venture no further upon that tempestuous sea; so Demas and others in Paul's time. Some again stumble by passing hard censures upon those whom they see too meet with hard measures in the world— These and divers other ways, which we shall occasionally touch upon (though the Text points chiefly at one way) do men stumble at the sufferings of the Godly.  
2. Let us inquire what it is that men stumble at in reference to the Godlies' sufferings, and we shall find chief three things, all which may be fairly employed in the Text.  
1. Sometimes men (even the Godly) stumble at the persons so afflicted, are ready to think hardly of them (as Jobs Friends of him) because God deals hardly with them. How ordinary is it for men to pass harsh censures upon those that fall under heavy afflictions? and there's good reason, for there being upon every man's heart an indelible impress of God's vindictive Justice they know the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Rom. 1.32. the Judgement of God, and that he is the Judge of the world, to inflict punishments on offenders; knowing also that this Righteous Judge cannot, will not pervert Judgement; hence they conclude, that those so severely and signally punished, must needs be guilty of some grievous enormities, or monstrous impiety; a clear instance we have in the censure those Barbarians passed upon Paul, when they saw the Viper leap and fasten upon his hand, Acts 28.3, 4. Now this impression of the Divine Justice, remaining upon the Godly (as being indeed a part of their sanctification) they sometimes forgetting that afflictions are the portion of God's People, and that they are part of the child's portion, are ready to judge those to be none of God's Children who are thus afflicted. Nor do men this way only stumble at the persons of the Godly in afflictions, but (which is more ordinary) they are  of owning them, stand at a distance from them, forsake them. See Psal. 69.8. 2 Tim. 4.16. This was our Saviour's own case, Isa. 52.14. & 53.23. All in Asia, even Phygellus and Hermogenes turned away from Paul, 2 Tim. 1.15. Onesiphorus is almost the only man who was nor ashamed of his Chain, verse, 16.— It is so in any kind of affliction.  
Tempora si fuerint, nubila solus eris.  
But one of the saddest kinds of stumbling in this respect, is, when those that should be Comforters turn Censurers; when the Godly join with the Wicked in censuring their afflicted Brethren, as suffering out of obstinacy and perverseness, because their consciences are not of the same latitude with their own: yet how ordinary is it? If the conscience of a poor Christian have a more quick and lively sense of humane impositions, be more tender of violating Oaths, of corrupting God's Worship by men's Traditions; of doing things which are doubtful, or carry in them an appearance of evil; though he never so patiently sit down under his sufferings, yet he shall be whispered about as either an ignorant, scrupulous, or obstinate fool, even by those who profess to own the power of Godliness, though in these respects taking to themselves a greater latitude, both for their principles and practice. This, O this (next the sense of God's wrath) is one of the bitterest ingredients in the cup of the Godlies' afflictions; yet they often meet with it: And against this we may reasonably think that David prays in the Text, viz. that the Godly might neither censure, nor be ashamed of him, because of his sufferings.  
2. Sometimes men stumble at the way and profession of the Godly; (which follows upon the former) they take up hard thoughts even of Godliness itself, when it goes hardly with the Godly: thus David because of his own sufferings begun to think his piety vain, Psal. 73.13. Though the Word hath expressly told us, that we must through many tribulations enter into the Kingdom of God; and men (in Thesi) in the general believe it, yet when sufferings befall themselves, or others, for Holiness-sake, they forget that Word which speaks to them as to Children, Heb. 12.6. they conclude that is not the right way which is strewed with so many crosses, and therefore turn out of it. Hence David saith, Psal. 125.4. The rod of the Wicked— lest the Righteous put forth their hands unto iniquity, q.d. Even the Righteous are apt, by long and grievous afflictions, to be turned out of the way of Righteousness, and to turn aside into crooked ways (as ver. 5.) therefore God will take care to prevent it, by a seasonable deliverance of his People. How many have turned their backs on Christ, when they have seen others carrying his Cross upon their shoulders? The story of that King of Morocco is sufficiently known, who would not be baptised into the Christian Faith, because he saw many poor and ragged creatures who, he was told, were the servants of Christ. Men will shun that Road upon the Sea, where they meet with many pieces of Ships split upon the Rocks; nor will they take up a Calling, the Professors whereof are generally poor & beggarly. Doubtless the sufferings of the Godly occasion in many a prejudice against Godliness, in some a turning from it. Against this therefore we may rationally conclude David to pray in the Text, viz. that as none might mis-judge his person, so neither his profession, because of his afflictions.  
3. Sometimes men stumble at the weaknesses of the Godly in their afflictions: if they see them never so little despond, or faint, or any way waver, not considering the greatness of their troubles, nor allowing those grains they ought to humane infirmity: one dead Fly, a cowardly carriage, or act of slavish fear or sinful compliance in a Godly man, shakes and stumbles others: there is indeed a scandal given in such miscarriages which is the great sin of those that give it, yet others should be careful not to take it: offences of this nature will come, while men are men, encompassed with humane infirmities; but blessed are they that are not offended at such things. Some such thing is intimated in that of Solomon, Prov. 25.26. A righteous man falling down before the wicked, is as a troubled fountain, or a corrupt spring. A learned Commentator gives this sense: 
Cartwright.  A righteous man falling down— that is, improborum, sive illecebris, sive comminationibus, fraud aut vi ab officio depulsus: one that's drawn or driven from his duty by the flatteries or threats of the wicked; such a one is like a troubled Fountain, or corrupt Spring, that is hurtful to others: As a poisoned fountain is a public mischief, poisons all the streams that issue from it, and all those that drink of it; so the miscarriages of such stumble and offend many, grieve some, and pervert others. When a Pillar of the Church is shaken, it must needs unsettle those that lean upon it: Such a one was Peter, Gal. 2.9. and you know that not only the Jews, but even Barnabas himself was drawn away with his dissimulation, ver. 12, 23. This than may be the sense of David's Petition in the Text. Lord let me not by any weaknesses, or despondent carriages, cast a stumbling-block before them that fear thee. The sense of the Petition is well expressed in the singing Psalm.  
Let no man doubt, or shrink away, for aught that chanceth me.  
Thus you see at what men are apt to stumble, in reference to the Sufferings of the Godly.  
3. Let us inquire whence it is that men are thus apt to stumble, what may be the reason of it. Take three.  
1. Reas. From that carnal tenderness, and sinful self-love, which is deeply rooted in every man's nature. Men are loath to undergo hardships themselves, and therefore take up hard thoughts and sinister opinions of those that do: the flesh shrinks at Sufferings, and therefore they shrink from those that suffer, lest they should be necessitated to suffer with them. From this principle it was that Peter dissuaded our Saviour from suffering, Mat. 16.22. as appears by our Saviour's reply, ver. 24, 25. If any man will come after me, let him deny himself, and take up his Cross and follow me. q. d. I perceive Peter what thou drivest at, 'tis care of thyself more than me that suggests this counsel, thou wouldst not have me lead in Sufferings, lest thou, shouldst be compelled to follow, but I tell thee, it must be so; both thou and all others that will follow me, must take up their Cross, etc. It is hard to drag the Carcase to the Prison, to the Rack, to the Flames; therefore men (though otherwise good) are willing to think those in an error, or else too heady and rash in owning the Truth, that expose themselves to sufferings, especially upon the account of some smaller Truth: if they should conclude such to be in the right, they must needs ship in the same bottom, and run the same hazard; hereupon the flesh for its own security, finds some fault in those forward Sufferers wherewith to cloak its own backwardness.  
Apparent rari nantes in gurgite vasto.—  
2. This stumbling at the Godlies' sufferings, proceeds f●● want of due consideration of what the Word of God speaks, as to the state of the Godly: the Word is very plain and positive; Christ hath not dealt as an Impostor, but hath told us the worst, as well as the best of Christianity, Mat. 16.25. he hath told us of forsaking houses, lands, etc. Mat. 10.17.— of being delivered up to Councils, scourged, cast out of the Synagogues, brought before Governors, etc. So Acts 14.22. 2 Tim. 3.12. Yet when it comes to it indeed, we do not so seriously consider these things, nor remember them, either as to our own or others sufferings, as we ought. This was the case of the Apostles when our Saviour suffered: he had expressly foretold them of his sufferings, Mat. 16.21. yet they were slow of heart to believe; which he upbraids them with, Luke 24.20, 25, 26. Compare that Text, Mat. 17.22, 23. where he tells them, The Son of Man shall be betrayed; and they were exceeding sorry, with Luke 9.44, 45. where he tells them the same things, and (saith the Text) They understood them not, it was hid from them, and they perceived it not. So Mark 9.32. How shall we reconcile these Texts? the one tells you, They were exceeding sorry; the other, That they understood it not: I deny not but they may relate to several times, for our Saviour did often inculcate this upon them; yet methinks this may be the sense: they did understand his words, and the meaning of them, and were thereupon affected with some present flitting sorrow; but those things did not, (as our Saviour bids they should, Luke 9.44.) sink down into their ears; they did not, as Marry, lay them up, and ponder them in their hearts: the effect these things had upon them, were but like the effects of some Romantic Tragedy, that excites some present affections, but leaves no lasting Impressions; so that when Christ came to suffer, these things were as much out of their thoughts, as if they had never been spoken; they had such deep and radicated apprehensions of Christ's earthly Kingdom, that they forgot all he spoke of his Death and Sufferings. Thus it is two often; a notion indeed we have of sufferings, being the lot of God's Children, but we are woefully wanting when it comes to the Application, either in reference to our own or others condition; and often we are so taken up with poring on some temporal conditional promise of comfort, or deliverance (which we mistake for absolute) that we are ready to conclude ourselves, or others, to be none of God's Children, because such a promise is not fulfilled to us, or not in our time: this may be a second cause of men's stumbling at the Godlies' Afflictions.  
3. It may also proceed from hence, That good men do with an eye of sense, poor upon the Sufferings of the Godly, but do not, with an eye of Faith, look either at the gracious Promises annexed to them, or the blessed Issue wherewith they are attended. Observable is that expression of the Apostle, 2 Cor. 4.17, 18. For our light affliction, which is but for a moment,— While we look not at the things which are seen, but at the things which are not seen. That is it indeed which makes the Godly account their own or their brethren's Sufferings, light, momentary and inconsiderable, while they look, etc.— But while men poor altogether on their sufferings, no wonder if they are stumbled, and take offence: Now this is too ordinary, the best are immerced in sense, and are incomparably more affected with things objected to sense, than those which are the objects of their Faith: they look at what the Godly suffer, this their senses inform them, but they consider not what they do now, or hereafter shall enjoy, that's the proper act of Faith. This occasions stumbling both ways: For as to the wickeds prosperity, men look at what they have in the world, and thereupon pronounce them happy; but they consider not that their dishes are sauced, and their drink spiced with the wrath of God; that they have their portion in this life, Psa 17.14. which is nothing but a bellyful of Gods hid treasure; that they have here their good things, and must hereafter be tormented, Luke 16. that they stand in slippery places, Psal. 73.17. and shall be suddenly tumbled into destruction. And then as to the Afflictions of the Godly, men look on what they suffer, and accordingly judge them miserable, but they consider not how often they are pronounced blessed who suffer for Righteousness sake; or what precious Promises are made to them; what reviving Cordials are laid in; or what a Crown of Glory is laid up for them: this is that which makes many mistake and mis-judge. We consider Job's afflictions, but not the End of the Lord: We are apt to look on the dark side of a Christian, and to take notice how he is scorched with the Sun of afflictions, but do not observe his inward Comeliness: his Sufferings are in the eye of our sense, but the present Promises made to him, or the future Recompenses laid up for him, are not in the eye of our faith; and this causes sad stumbling.  
These may suffice as Reasons of the Truth. I now proceed to Application, which (omitting many other inferences) shall be only this; to caution you against this miscarriage.  
USE.  
That which is David's Petition to God here, I shall make mine to you; and what he desires of God, for the Godly, in reference to his Sufferings, I shall desire of you all in reference to my own and my brethren's Sufferings at this day: The sum of my Caution, Counsel or Request, is, That all of you, whethers friends or enemies to us, will take heed you be not offended in us, or any way stumble at our Sufferings. I am bold to go a little beyond the limits of the Text; for whereas it only speaks of their stumbling that are truly Godly, and that only by being ashamed and confounded; I extend my Caution to all, both godly and wicked (for if the Godly, much more the wicked are apt to stumble, and therefore need cautioning) and to all ways of stumbling, and taking offence, so as thereby to offend God: Let none therefore upon the account of our Sufferings, stumble either at our persons, by disowning or misjudging us; or at our way, by thinking worse of it; or turning from it, or at any weaknesses you may possibly discover in us, so as thereby to be discouraged, and fall from your own steadfastness: These things I might resume and prosecute, but I shall rather choose to direct my Caution to such as are Enemies, and then to Friends; to the Wicked, and then to the Godly, that I may (if the Lord please) remove those stumbling blocks, at which both the one and the other are apt to fall and miscarry, when I have first given you an account of the Reasons which induce me at this time to give in this Caution or Counsel.  
1. I am afraid, lest by stumbling at our Sufferings, you should lose the benefit of the Doctrine we have delivered. It was Paul's fear, lest he should run, or had run and laboured in vain. Blame us not if we fear the like: 'Tis true indeed, if we have been sincere, our labour cannot be lost as to ourselves, we have delivered our own souls, our work is with the Lord, and our Reward with our God; we are to receive our Reward not according to our success, but Sincerity: but our fear (Beloved) is as to you, lest you should have received the Grace of God in vain: Should you now stumble, and take offence at our Sufferings, it might undo what hath been done in and upon you by our Labours; Were there no more in i●, but our suffering in our names or estimation with you, I think I should have either wholly forborn, or but lightly touched upon this matter; but the danger is yours, you may lose as to your souls; prejudice against ●our persons, upon the account of our sufferings, may be prejudicial to the effect, that the Doctrine we have delivered might have upon your hearts.  
2. I am afraid, lest Religion and the Cause of God suffer. As to our persons, 'tis a small matter what you or others say of us; 'tis a small thing to be jugded of you or of man's judgement: count us what you please, let us be as Reprobates: only we would not that the Cause of God should suffer, that Religion should be wounded; this we fear lest you should stumble in, or turn from the Way which we have endeavoured to lead you in: May you but stand fast in the Faith, and presevere in practical piety, then though we be offered up upon the Sacrifice and Service of your Faith, we shall joy and rejoice with you all: but if you stumble at our Sufferings, as to dislike Holiness, to  the sweet and good Ways of God, it will be a bitter ingredient in our Cup.  
3. I am afraid lest you should lose the benefit of ou● sufferings; Beloved, 'tis not for our own sakes only that we suffer, 'tis for your benefit, that you may be comforted & confirmed. Read 2 Cor. 1.6. Whether we he afflicted, it is for your Consolation & Salvation, which is effectual in the enduring of the same Sufferings which we also suffer.— Should you take offence and be discouraged, or otherwise stumbled at our Afflictions, you would lose that advantage you might otherwise get by them; yea, that which might be to your benefit, would then become your bane and ruin. Upon these and the like enducements, let me resume to press the Caution upon you all. I shall rank you under two Heads.  
1. On one hand, Such as are already prejudiced against our Persons and Ministry, that have stood at a distance, and would not come in, nor comply with our Endeavours for your good; I beseech you, let not our Sufferings heighten your prejudice, or give you occasion to charge, censure, or condemn us: I see divers things at which you will be like to stumble in this kind; give me leave to remove some of them.  
First, You will be ready to say (nay, it is already said by some) That we are justly buffeted for our faults, that it is nothing but what we deserve, as having been busy, censorious, and pragmatical Fellows; making divisions and separations amongst our People; taking upon us power to suspend you from the Lord's Table, admitting and excluding whom we pleased; exercising a power more arbitary than ever the Bishops did: this is a Prejudice deeply rooted in the hearts of many. To which I say;  
1. We will in part own the Charge, we will not justify ourselves before the Lord, but will say as Nehemiah, Nehem. 9.33. Thou, O Lord, art Righteous.— There is sin enough in us to provoke the Lord thus to deal with us.  
2. Yet we have cause to bless the Lord, that you have no worse things to lay to our charge, that you cannot write drunkards, lose, debauched, unclean profligate Persons, upon our doors, when we are gone. I hope we shall not in the thoughts of those that are most prejudiced against us, suffer as Thiefs, Murderers, Evil-doers, nor justly be charged, as busy bodies in other men's matters, 1 Pet. 4.15. It will not I hope be looked upon as presumption, if we take up samuel's Apology, 1 Sam. 12.3. Whose Ox have I taken?— Or Paul's, Acts 20.33. 2 Cor. 7.2. that we have not been rigid exactors of that which was our own, muchless required that which was not our own, both our, and I hope your Consciences will bear us witness.  
3. As to that which the generality of our People have taken most offence at, viz. Our Strickness about the Sacrament; First, Have we done more than our Commission warrants us? Have we not often told you the danger, That to eat and drink unworthily, is to eat and drink your own Damnation? Can you blame us if we have at once consulted your and our own safety? Will you quarrel or censure us, because we would not give you that which, in the state you were, would be to you a Cup of Poison, and would certainly aggravate your Damnation? Forgive us this wrong. But, Secondly, Who hindered or deprived you of that Ordinance? was it not your own fault? Have you not been exhorted and entreated to come to us, that you might be instructed, and fitted for that Ordinance? yea, if you thought it too much to come to us, have we not offered upon the least invitation to come to you for that purpose? know you not that the Priests lips should preserve Knowledge, Mal. 2.7: and that you should seek the Law at his mouth? yet we have sought to you, and entreated that you would not refuse instruction, but with many of you have prevailed nothing: nay, have we not often urged you with this consideration, That your absenting yourselves upon the account of your ignorance, would be no excuse? that as it is a great sin to come without preparation, so to refuse those helps whereby you might be prepared to come. You have been told, That it was the duty of every one professing Christianity, to commemorate the Death of Christ in that Ordinance; and that it was an undervaluing, and a high Contempt of Christ and his Benefits, wilfully to withdraw. That in the sight of God, your willingness to come in your ignorance and profaneness, and your refusing to come because you might not come in that state, was as if you had so come; and that God looked upon you as profaners of his Ordinance, because you would have done it if you might: so that I hope you will have no just cause to blame us in this particular. What other motive I pray you can be rationally imagined, should induce us to this severity, but fear of sinning against God, and of wronging your and our own souls? had we not been convinced of our Duty, and the Danger of neglecting it, we could have been content to have purchased your favour by a general Admission. As for other Crimes charged upon us; as preaching Sedition, intermeddling with State-affairs, etc. I shall only entreat that you would review our Sermons, consider our Course of Preaching (which for the most part, hath been upon Catechetical Points) and see if there be any just cause to fasten such a Charge upon us.  
2. But it will be said, If we suffer not for our former faults, yet it is for our present fault that we suffer: we may if we please submit and continue in our Places, it is our wilfulness and obstinacy, fear of losing credit, adherence to a party, etc. that exposes us to suffering. To this I must not make a full answer, nor shall I reflect upon what is done by Authority; I acknowledge it my duty to obey passively, and suffer patiently, where I cannot with a good Conscience yield active Obedience. Yet to hint something.  
1. I beseech you seriously to consider, whether it be probable that a man out of mere obstinacy, or the like principle, should expose himself to such hardships as we are like to undergo? which of you would do it? make it but your own case, and you will soon discern the unreasonableness of this charge. Consider but what Obligations are upon us to continue in our Places and Ministry, and then see how probable this harsh censure is.  
Twofold Obligation.  
First, Sacred.  
1. Conscience of Duty to God, and to the Souls, of our People; that is a religious tye upon us, which nothing in the world, but the avoiding of sin can free us from: Beloved, think not that I or my Brethren make it a light matter to lay down the Exercise of our Ministry (I say the Exercise; for as to the Office itself, none on Earth can deprive us of it.) I know that of the Apostle, 1 Cor. 9.16. A necessity is upon me— I remember that of our Saviour, Luke 9.62. No man having put his hand to the plough— It is not the heaviest burden (were it a burden only, not a sin) nor the greatest mere inconveniencies that should drive me from my Station. I well remember when I entered into this sacred Function, I promised not to lay it down, till I should lay down the Tabernacle of this Body: and I desire to look upon it as a high dignity which the Lord hath conferred upon me, had I been but a Doorkeeper in the House of God, etc. Psal. 84.10. But as to my Obligation, you see how sacred and inviolable it is. Now my Brethren, you must needs conclude him to have little conscience, or sense of duty left upon his spirit, who can out of mere humour and wilfulness, shake off such an Obligation: And this, Beloved, is my hope and confidence, as to myself, and many of my Brethren, that, should we out of a surly humour (or the like principle) outrun our Embassy, our own Consciences would raise a storm as effectual to reduce us, as that which brought back Jonah to Nineveh, when he fled to Tarshish: Conscience of Duty would, I hope, soon work out obstinacy and frowardness.  
Secondly, Civil.  
1. But suppose this Obligation could be shaken off, there is yet a Civil Tie, which one would think might be sufficient to hold us, and that is, Provision for ourselves and Families; Can it be imagined, that a man would out of mere wilfulness, expose himself and family to Poverty and Beggary; it may be to Imprisonment or Exile? if one or two should be so desperately obstinate, yet that so many hundreds (yea, if reports be true, some thousands) should do it, is a thing attended with the highest improbability, and those, such (at least some of them) as for Parts, Piety, Prudence, and other moral and religious accomplishments, are not inferior to any in the Nation: surely such a censure must needs argue superlative uncharitableness in those that pass it. You cannot judge us to do what we do, on mere humour & wilfulness, but you must conclude us to have put off all sense of Duty to God, and your Souls, all Humanity and Care of ourselves and Families, and in that respect to be worse than Infidels; in a word, to be Sons of Belial, Men of most wretched and profligate Principles and Practices: which if you do, remember that, With what Judgement you judge others, yourselves must be judged of God.  
2. But give me leave to put you in mind, That the things for which we suffer, are of that nature, that ordinary Christians are little able to judge of, and therefore should not rashly judge us for them. Some of them are such as I must not mention; nor shall I trouble you with many things. To instance in the business of Re-ordination, or taking a new Ordination at the hands of a Bishop; How can I, who have exercised as a Minister for these Fourteen years or upwards, now take a new Ordination, in a way (to say no more of it) that supposes me no Minister till then without notorious Dissembling both with God and Man? Should one of your selus among whom I have exercised, urge on me this Dilemma, If you were no Minister before, why did you Exercise in that Function, why did you Preach, Pray, and administer Sacraments as a public Officer in the Church? how will you justify the Baptising of our Children, and administering to us the Lord's Supper? If you were, why do you now seek a New Commission? is your old Commission expired? etc. I seriously profess, Beloved, should I submit in this particular, my mouth would be stopped, I should have nothing to say against such an argument. Will you say there is no hurt in it? Yes, in my apprehension, it is a taking the Name of God in vain, a perverting of an Ordinance from its right End, and so in effect, making it no Ordinance; besides that, it is a tacit condemning of the Ministers of the Reformed Churches, as no Ministers, because they want Episcopal Ordination; and (which is not the least mischief) it doth, or may give, just Occasion to our People, to question the Validity of all our Ministerial Actings; and will you say this is no hurt?  
To instance again in the business of the Ceremonies, we are not the first that have scrupled them: they have been a bone of Contention ever since the beginning of the Reformation; & I fear are like to be while they are thus pressed. The Question is not, whether men may impose the wearing of a White Garment, the making a Cross upon a Child's Forehead, etc. but whether men may introduce into God's Worship, and impose upon others, such things as are confessedly of humane invention, annexing them to, or mixing them with God's Worship, as being significant of inward Graces, as tending to Edification, and to excite the dull mind of man, or engage him to his duty? Under this Consideration and for these Ends they are imposed; as the Preface to the Common-Prayer-Book tells you: Mean while it is acknowledged, That neither Christ, nor his Apostles, used or urged these things; yet we must be imposed upon, and sworn to use and approve them. I appeal to any rational unprejudiced Christian, whether there be not enough in this case to beget a conscientious doubting or refusal. Will you say they are not forbidden? no more are thousands of Popish Superstitions, which yet I hope, our imposers will not approve of: But I must tell you, that to mine and my brethren's apprehensions, they are forbidden in those general Prohibitions, Deut. 12.32. Prov. 30.6. Col. 2.15. (surely he that adds to the Worship, adds by consequence to the Word of God) If you say, What hurt is in them? I ask, Have they not a tendency to draw men off the spiritual Part of God's Worship, to rest in Formalities? do they not bring us into more bondage than the Jewish Church, since they had a stated number of Ceremonies, and those of God's own Appointment; but we, as to the nature and number of ours, are at men's arbitrement, and must not cease obeying, till they cease imposing? Do they not prove a sad stumbling-block to the more tenderly, conscientious Christians? and (to add no more) they must needs do hurt in that they do no good: I fear not to say, that whatsoever doth no good (I speak of men's inventions) must needs be prejudicial and corrupting to God's Worship. I hope than you will forbear to throw after us those rash and harsh Censures, as if we wilfully ran ourselves into sufferings: I think it a Truth worth our bearing witness to by the greatest sufferings, That men ought not to impose, nor we submit to humane Inventions in God's Worship, when introduced upon pretence of Edification, or engaging men to their duty. Since such things would reflect upon the Wisdom of God, as if he had not known how to make his own Ordinances effectual. But I forbear: other Instances I might give, and hasten to what remains.  
Thirdly, There is yet a third thing which may be an occasion of stumbling and sinning to the profane, and that is, They will rejoice at our sufferings, because we have sometimes been Troublers of their Consciences: They look upon us as pestilent Fellows, movers of Soul-Sedition, they could not swear, or drink, nor oppress, etc. but the Pulpit must ring of it; they hate us, because we never prophesied good concerning them; and now they are glad not only to be rid of us, but to see us suffer, etc.  
1. But let me tell you, It's no good argument of Christianity, to rejoice in the sufferings of any, though your worst enemies. The Command is, Rejoice with them that rejoice, and weep with them that weep, Rom. 12.15. remember them that are in bonds as if bound with them, Heb. 13.3. How contrary is your spirit and practice to these and the like Precepts: as for our troubling you, we did it in faithfulness to your souls. And for our present troubles, suppose it were upon the account of an erroneous Conscience (which is the worst that can rationally be supposed of us) yet so long as it is upon the account of Conscience, methinks it calls for your Pity and Compassion. But,  
2. Let me tell you, There's no such cause of rejoicing, as you imagine; if you sin more quietly when we are silenced, Conscience will speak at last, the flames of Hell (at furtherst) will awaken it, and then you will wish that you had both enjoyed and improved your faithful Monitors, who out of Love to your souls, durst not but speak against your sins. Besides our sufferings presage you no good: 1 Pet. 4.17. If Judgement begin at the house of God— the Cup may pass from us to you. When God gives order to begin at his Sanctuary, he intends utter desolation. In Ezek. 12.3, 4. the Prophet is commanded to remove his stuff, as one going into captivity for a type to the People. You will see us ere long removing our stuff, what if this be a type to you? sure I am it is a warning. Let our sufferings be supposed never so just and righteous, yet are there not among you, even among you, sins as heinous and provoking? Luke 23.40. Do you not fear God, since you are in the same condemnation? Alas poor souls! were you sensible, it would be small joy to you to have your Ministers driven into Corners. But so much to the first sort.  
2. I am now to turn my speech to you, whom the Text directly concerns, who look upon our removal as a Judgement; who are burdened for the reproach of solemn Assemblies: there is danger of your stumbling (as the Text intimates) and therefore let me caution you also, Take heed you be not offended by, or stumble at our sufferings; many ways you may miscarry; it may possibly be a purling case with you, how to reconcile our suffering in this case with God's Justice; but remember with the Prophet Jeremiah, Jer. 12.1. to hold the conclusion however things go. You may also meet with temptations to call in question the Truth of that Doctrine we have delivered to you, or to doubt whether we have taught you the good and the right Way; but that which is most ordinary, and against which you need to be most cautioned, is, Lest your hands be weakened, and your hearts discouraged in the Profession of the Truth; lest the Shepherds being smit●en, the Sheep be scattered; lest by our Sufferings, you be moved from the Hope of the Gospel. To prevent which or the like miscarriages, consider;  
1. Our Sufferings are not to weaken or discourage, to confirm and encourage you: you quite pervert the End of our Afflictions, if you draw arguments of discouragement from them. 2 Cor. 1.6. Whether we be afflicted, it is for your Consolation— We are put to lead, that you may the more cheerfully follow, if called to it. Phil. 1.14. Many of the Brethren in the Lord waxed confident by my bonds: That was indeed a right Improvement of Paul's Sufferings; I mean, not that you should run yourselves upon sufferings, or do any thing unlawful or unwarrantable to pull Afflictions upon your own heads. The Serpent's wisdom is commendable when in conjunction with the Doves simplicity and innocency; but if the Cup (which ordinarily goes round) be put into your hands, our Example should be your Encouragement to drink it more cheerfully. As for doing any thing (or so much as speaking) against Authority upon our account, far be it from us to urge you to it: nay, we charge you to keep the way of Duty and Loyalty, to Sovereign Authority; The wrath of man works not the Righteousness of God: but if you be called out to bear witness (as we conceive we now are) to the Truth of God, or the Purity of his Worship and Ordinances, than we say to you, look on us and do likewise: than choose rather to suffer than sin. We have preached the Truth, and we now are called to seal it with the loss of our Livelihood and Liberty in some measure. Let not our Sufferings weaken or dis-settle, but rather strengthen your Faith, and heighten your resolution: our Afflictions should be your Encouragements.  
2. Nor should the bitter Scoffs and Reproaches which you may undergo for our sakes, at all move you: I doubt not you will have the scorn as well as the loss. It will be said to you in way of derision, as the Sons of the Prophet said to Elisha, 2 Kings 2.3. Knowest thou not that the Lord will take thy Master from thy head to day? So, know you not that your beloved Minister is a going? As they said to David, Psal. 42.10. Where is now thy God? So to you, Where is now your Minister, whom you almost made a God of? This will be a sword in your bones; such Reproaches added to your loss, will be ready to break the heart of those who prise their faithful Ministers, as they ought to do; to whom they are as chrysostom to his People, equally necessary as the Sun in the Firmament: But it is your part to arm yourselves with Courage and Patience, and to observe that double Rule of Solomon, Prov. 26.4, 5. Answer not a Fool— that is, do not render Reproach for Reproach, or Railing for Railing, nor yet be put besides your Patience or Constancy, which is his design: Yet answer him according to his folly— that is, chide and rebuke him, let him know, that there is no such cause of rejoicing in the loss of a faithful Ministry, that he shall one day know the worth of that Mercy which now he disesteems and undervalues.  
3. Though it must be acknowledged one of God's saddest Dispensations, to take away a faithful Ministry, to send a Famine of the Word; yet this must not discourage us, so as to make us desist from Holiness: bless God that you ever had such a Mercy, and got good by it; bewail sin that hath deprived you of it; but take heed you do not upon this account turn aside, as Joash when good Jehojadah was dead; and as the Israelites when Moses was gone: rather call to mind what we have spoken for your Confirmation, give diligence when we are gone, to have the things in remembrance which you have heard from us: and as an encouraging Word (with which I shall conclude) assure yourselves, that even this sad Providence, is within the compass of those things in the Promise, which shall work for good to them that love God, Rom. 8.28. The loss of a Faithful Minister may be sanctified, to effect that good in and for you, which the Enjoyment hath not. You mistake if you think we have done Preaching; no, we are only called to preach to you out of the Pulpit of the Cross; and I hope it may be said of us, as of Abel, Heb. 11.4. though we are dead, we yet speak: And why may it not be hoped, that our Preaching out of that Pulpit, may be more effectal than out of this? That's a comfortable Word to those that can apply it, 1 Cor. 3.22. Whether Paul— all are yours; i.e. they are ordained for your benefit, all God's disposals of us (whatever you may think) are for your advantage: and through Grace, I shall, in confidence thereof, say with the Apostle, Phil. 2.17. If I be offered upon the sacrifice and service of your Faith, I joy and rejoice with you all. May but my Sufferings attain their end, which is your Consolation and Salvation, I shall through Grace bless God, in making use of me to that purpose: In the mean while, that is a staying Word to my soul, Luke 13.33. It cannot be that a Prophet perish out of Jerusalem; that is, be taken away before he hath done his work. I know God is not tied to one way, he can make our silence speak louder and more effectually, than all our Sermons have done.  
To conclude then, let me resume my request to you all; Let none of you stumble or take offence at our Sufferings. Let me humbly use the Words of our blessed Saviour, Mat. 11.16. Blessed is he that is not offended in us. Let not our Enemies rejoice or censure us; let not our Friend's sorrow as without hope, but let all wait and observe the issue, and I doubt not but God in his own time, will manifest to the world, that his intentions (even in this thing) were good towards his faithful Ministers, and waiting People: that this shall be as a Refiners Fire, and Fuller's Soap, to purify the Sons of Levi: that this shall be the fruit, even the taking away of jacob's sin, Isa. 27.9. and that the Lord will not forsake his People, nor cast away his Inheritance; but Judgement shall return unto Righteousness, and all the Upright in heart shall follow after it, Psal. 94.14, 15.  
As for the third Doctrine, That a gracious soul fears and prays against the evil Influence that his Sufferings might have upon others; I shall, as God enables, put it in practice on your behalf, and shall take up the Psalmists Words, Let not them that wait on thee be ashamed for my sake, O Lord God of Hosts: Let not those that seek thee, be confounded, for my sake, O God of Israel.   

SERMON XII.  John 16.33. These things I have spoken unto you, that in me ye might have peace: in the world ye shall have tribulation; but be of good cheer, I have overcome the world. 
IN the beginning of this chapter the Lord Christ telleth his Disciples what they shall suffer in the world, that when sufferings came according to his prediction, they mi●ht not be offended at, but rather confirmed in the Faith of the Gospel: and telleth them the reason why they shall undergo these sufferings from the world, from verse 1. to verse 5.  
2. He acquainteth them with his departure out of the world, and that they should want his company and counsel, verse 5.6.  
3. Yet Christ telleth them it is for their advantage that he goeth away; implying he should do them more good in Heaven than on Earth; especially in sending the Comforter verse, 7. And here he showeth the Spirits Office, as to the world, from verse 7. to verse 12. Secondly, to them, from verse 12. to vers. 16. and and in the 16th verse he bringeth his discourse to a conclusion.  
4. We have the Disciples enquiring after the meaning of this discourse of Christ's, from verse 17. to verse 20. To which he answereth, in declaring the sorrow they shall have after his departure, and that it shall end in joy, yea, such joy as they shall not be deprived of, verse 20. to verse 23. I will see you again, and your hearts shall rejoice. This coming again was by the Comforter, and when he came they should have joy, because a full return of Prayer, ver. 23. to verse 28.  
5. Upon this discourse the Disciples profess their understanding of Christ's meaning, verse 29, 30.  
6. You have Christ's discourse upon this, foretelling their leaving of him at his passion, and their sufferings in the world, and the peace they should have in him, from ver. 31. to the end.  
In the Text observe, 1. Christ's Assertion, That in the world they should have tribulation. 2. His Exhortation, To be of good cheer. 3. The Motive to this, Christ telleth them, he hath overcome the world.  
Doct. 1. That Christ told his Disciples, in the world they should have Tribulation.  
Explicat. 1. What is meant by Tribulation. 2. What is meant by shall have. 3. Who are meant by You, ye shall have. 4. What is meant by, In the world.  
1. What is meant by Tribulation? The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifieth Tribulation, Affliction, trouble, distress, whether by loss of estate, liberty, etc. It signifieth any sort of tribulation or affliction that is for one's casting down, Mat. 24.21. 1 Cor. 7.28. Acts 14.22. 2ly. The Syriack word, is, Aulzono, it cometh of the root Alaz, which signifieth he hath forced, constrained, as in Gal. 6.12. And so this word is used for Oppression, Persecution. And the same word is used, 2 Thess. 1.6. And so here, as appears from the scope of Christ's discourse.  
2. What is meant by, Shall have? The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the theme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Shall have, being the future tense, implieth that the suffering was to come. It is not you have had, but shall have tribulation. This you are sure and certain of. And so the Syriack [how e l koun] there, shall be to you, it shall come.  
3. Who are meant by You? doth it imply that the Apostles, and they only, should have tribulation in the world? or, are we to understand it of Christians, or Christ's Disciples in general? I answer. This discourse is principally to the Disciples; yet with relation to all Christians that will be steadfast or constant in the Christian Faith. Matth. 28.19, 20.— And lo I am with you always, etc. i. e. with you whilst you live, and with the Ministers that shall succeed you in this work to the end of the world. And so in this chapter, from ver. 22. to 28. is hinted, that Christ will by his Spirit give comfort, and a spirit of prayer, and gracious answers; and though the extraordinary gifts of the Spirit were proper to the Apostles, yet these belong to the Church in common, and to Christians in all ages. 2. Christ assureth his Disciples, yea, all that should be his Disciples hereafter, as Mat. 16.24. that they should meet with the cross; and so adviseth all that resolve to be his Disciples beforehand to prepare for sufferings. As in Luke 14.25. to the end. And so the Apostles, Acts 14.22. 2 Tim. 2.12. So that all that will be sincerely godly, however they may now be free from, yet they shall have tribulation.  
4. What is meant by, In the world? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for this world, in opposition to the world or life to come, as John 12.25. and 2 Cor. 1.12.  
In the world, is a limitation; it is to last only whilst Christians are upon Earth: it ceaseth when they leave the world, 1 Pet. 1.6. Now for a season ye are in heaviness. [Now.] And it is said of the Saints, 2 Cor. 5.1. We know that if our earthly house of this tabernacle were dissolved, we have a building of God, etc. And so the Apostle, Phil. 1.23. and Rev. 21.4. God shall wipe away all tears from their eyes, and there shall be no more death, nor sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. After a Christian hath passed over this life, all his Afflictions and Tribulations are over. It is but in the world, that is the time and date of them.  
Again, In the world you shall have] It is not all the time you are in the world: though sometimes the tribulations of the Faithful begin at their conversion, and continue till their death; yet more ordinarily they are but as storms, Revel. 2.10. Yet this is certain, in the world Christians shall have tribulation, though when, and how long it is not for us to know aforehand, as Christ told his Disciples, Acts 1.7. The times and seasons are in God's power.  
Secondly, The Reasons why.  
1. Because there is an enmity in the world against Piety and Holiness, ever hath been, and will be; and that is the ground of Persecution, and of Christians Tribulation, Gal. 4.29. As the world hated Christ, John 15.18, 19 The world, as it is taken for the irregenerate, 1 John 5.19. So every irregenerate man, Rom. 8.7. And this is the ground of their tribulation in the world.  
2. In the world they have Tribulation for the trial of their Graces. As all Jobs were for his trial. And indeed Hypocrites and sincere Christians cannot be discovered asunder but by persecutions and tribulations, as in Rev. 2.10. and that is the reason that the Devil and wicked men may prove Liars: for though God hath sufficiently confuted them, yet are they ready to say, as Job 1.9, 10, 11. Doth Job fear God for nought? etc. and Job 2.4, 5.  
3dly. They are in Tribulation, because they stand in need of it, 1 Pet. 1.6. especially when they grow proud, sensual, and their hearts are lifted up; as Psal. 30.6, 7. So when David had committed murder, etc. 2 Sam. 12.10, 11. God keeps (as it were) a stricter hand over him than before, 2 Sam. 24. As we say of children, that correction is sometimes as necessary as food: so is Tribulation for God's Children.  
Fourthly, because it is for their good. As Frost and Snow is seasonable in winter, profitable for the Corn, killing the Weeds; so is Tribulation, Jer. 24.5. Like these good Figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the Land of the Chaldeans for their good. As all things shall, so afflictions do work together for good, Rom. 8.28. Psal. 119.67. And the Faithful should never be in Tribulation, but that God aims at their good.  
1. To work them to humiliation and repentance, as in 2 Chron. 7.13, 14. Deut. 8.2, 3, 16. so this is God's end, to break our proud spirits, to work us to humiliation for sin, and to a hatred & forsaking of it, as a main cause of all our troubtes. And is not this more for our good, than if we should be let alone in our sins?  
2. Again, for the increase of patience, experience, hope, as Rom. 5.3, 4, 5. And to keep us in obedience, to keep us up in duty; afflictions make Christians more watchful, Psal. 119.71. And indeed, for practical Godliness the Church flourished most under the ten Persecutions; and what tendeth to this, is clearly for a Christians good.  
3. Again, it is for their good, to wean them from the world, to draw out their desires after Heaven. Nature doth incline us to love and like the world, and constant prosperity doth increase our love of it, as seems to be employed, in Psal. 62.10. If Riches increase, set not your hearts upon them. But now tribulation weaneth our affections from the world, helpeth to raise them unto things above, according to our duty, Col. 3.2. maketh us with the Apostle, Phil. 1.23. desire to departed, and to be with Christ.  
4. Again, it for their good, as it doth further their assurance and hope of Glory: For a Christian may doubt of his sincerity, and that he shall not hold out in sufferings, but when he findeth that through Grace he is enabled to suffer, it doth mightily strengthen his hope, Phil. 1.29. it is promised as a favour, to be able to suffer; and doubtless it is, because it strengthens assurance; one that writes of the ten Persecutions, saith, Christians did then seek more for Martyrdom than now men do for Bishoprics.  
5. Again, because that the Faith and Graces which they exercise in tribulation shall be for their honour and commendation at the great day of Christ's appearing, as 1 Pet 1.7. Rev. 7.14.15. These are they which came out of great tribulation, etc.  
6. Again, because this very suffering of the Saints worketh for their eternal advantage. It shall be fully recompensed sometime in this life, Matth. 19.26. but especially in the life to come, as 2 Cor 4.17. It worketh for us, not in a way of merit, yet in a way of promise, God having promised a compensation in a high measure to them.  
Restrict. 1. That though in the world Christians, we shall have Tribulation, yet it is not said when. It is not when the Devil will, or when wicked men will; for they would always have the Saints in tribulation. And if it had been so, it would not have been said, shall have, but ye have Tribulation. For when they have it not, it is because the Devil and wicked men are staved off by God, as Job 1.10. But when God will, they shall have Tribulation, that is, when there is need for it, 1 Pet. 1.6.  
Restr. 2. It is said Tribulation, not how great. It is not so great as the Devil and wicked men would have: for they are for the utter ruin and destruction of such; as Job 2.3. he would have had Job's life. And so Esth. 3.8, 9 Haman would have the Jews destroyed. And Psal. 137.7. The children of Edom say of Jerusalem, Raze it, raze it, even to the foundation thereof. But God hath the bounding of their tribulation, as Rev. 2.10. it is but,— shall cast some into Prison, etc.  
Restr. 3. For the time of Tribulation it is not here mentioned; it is only said, in the world, but not how long. It is not so long as the Devil, etc. would: For as God is said to bond the measure and degrees, so the time, Psal. 76.10. It shall not be always, Psal. 125.3. The Devil's time is limited, Rev. 2.10. Yet, as it is certain that in the world we shall have tribulation; so when, and so much, and of as long continuance as God sees good.  
Use 1. If this be so, than Christians are not to think it strange when tribulations come, 1 Pet. 4.12. It would be strange for a Christian to be free from tribulation, when Christ hath told him in the world he shall have it; and to have it is more a mark of God's Child than to be without it, Heb. 12.7, 8. Therefore to be without it, is rather a wonder, than to have it.  
Use 2. Expect it, if the words of Christ be true in the Text, and the Apostles, 2 Tim. 3.12. then expect it. Christ did engage his Disciples to sit down and make account of it beforehand; as in Luke 14.25. etc. If thou canst not bear tribulation, never take upon thee to be Christ's Disciple.  
Use 3. Prepare for it. He is an unwise man that expecteth it, and doth not prepare for it. Christ hath given this warning that we might prepare.  
1. Those that have not prepared, have basely fallen off, and taken offence at the Gospel, Luke 8.13.  
2. Those that have been prepared, have been confident; nothing could make them fall off, no tribulation, Rom. 8.35. etc.  
Directions.  
1. Be sure thou be clear as to thy Principles, be rooted and grounded in them: and though thou see no sufferings before thee, yet make account of them, as Mat. 7.24. to ver. 28.  
2. Endeavour firmly to believe the Promises concerning the life and world to come. As Moses suffered with the People of God, having respect to the recompense of reward, Heb. 11.26. And Christ, for the joy set before him, endured the cross, despised the shame, etc. Heb. 12.2. This encouraged the Apostles, 2 Cor. 4.17.  
3. Be not confident of thyself, but pray unto God to uphold thee in the hour of temptation. Peter's confidence and fall should be our warning. And we should remember that, Rom. 11.20. Be not highminded, but fear.  
Use 4. Then do not condemn a Cause, neither be offended with Principles, merely because the parties that own them may suffer. As the Apostle, 1 Thess. 3.3. That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. It is true, suffering is not an infallible mark, but where Scripture-evidence confirmeth Principles for which men suffer.  
Doct. 2. Christ hath overcome the world. Explication.  
Expli. 1. What is meant by overcome? The word in the Original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Theme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of not yielding, or giving way, or place; and so here it is used. I have conquered or overcome by not yielding to the Devils Temptations, or the world's Allurements or Threats. So that Overcoming is taken for a constant adhering to a Cause or Principle, notwithstanding all Oppositions, by Arguments or Force, receiving the Assaults, keeping Ground, and not giving back. So it is used, 2 Pet. 2.19, 20. A man is overcome wher● he yields; but so long as he keeps the field, he is not overcome: He that keepeth the field, if the other retreats, is Conqueror. So Rev. 2.7, 17. and chap. 3.12, 21. verses, parallel to Mat. 24.13. Secondly, It is taken for subduing the Enemy, destroying his Force and Power, seizing of his spoil and prey, making him yield, and so vanquishing him that he hath no further power to resist. So the Syriack word, Zkiteh, Luke. 11.22. So a man is overcome when he is spoiled of his Arms and Artillery, and what he hath.  
2. What is meant by the World? By this is meant all earthly things, so far as they are temptations to sin, and means to draw us off from the Way of Salvation, Gal. 6.14. 1 John 5.4. Whatsoever is born of God, overcometh the World; i.e. the Allurements of the World, as they would draw; and the Persecutions of the World, that would drive us out of the Way of Salvation; the World's Temptations that would hinder Christ's effecting our Salvation.  
Secondly, How did Christ overcome the World?  
1. By bearing Temptations that did arise from the want of such things, as are necessary for the sustaining natural life, and not being prevailed on thereby to sin against God, Mat. 4.1, 2, 3. there the Devil subtly maketh use of his want for the engaging him to sin; but though this was a sharp Temptation, yet Christ fully overcame it, ver. 4.  
2. By rejecting the pomp, glory & honour of the World, as they were laid before him, Mat. 4.8, 9 he overcame this Temptation by the Word of God. So Joh. 6.15. there was a Temptation to enjoy worldly Greatness, yet he overcame it by withdrawing himself. Thus Christ overcame the World in the height of its pomp and glory.  
3. Temptations from friends to sin, to avoid evil fore-seen; these are great Temptations, yet these Christ overcame, Mat. 16.21, 22. Christ knowing and foreseeing his great Sufferings, acquainteth his Disciples with them; Peter adviseth him to look to himself (as this way the Christians were assaulted in the Primitive times) yet Christ overcame and repelled that carnal suggestion, ver. 23.  
4. Christ also overcame the Sufferings of the World, and all the Persecutions that were raised against him: Persecutions of the tongue, John 9.24. So Mat. 10.25. And after his Agony in the Garden, his buffetting, spitting on, crowning with thorns, and the ignominious and shameful Death of the Cross: These were Temptations to sin; but in all these conflicts, Christ overcame, and preserved himself free from sin.  
5. He did not only overcome all Temptations from the World, but the Captain or General on the World's side, who hath the Management of these Temptations, Ephes. 2.2. Mat. 4.3, to 10. Thus he fully overcame the World, Col. 2.15.  
Thirdly, In which of the foregoing senses did Christ overcome the World?  
I answer, 1. In both: he overcame by resisting all Temptations he met with from the World; and enduring all sufferings that were laid on him in the world patiently and meekly without sin, 1 Pet. 2.21, 22, 23. Isa. 53.8, 9 If he had been drawn to sin by the World, than the World had overcome him; but being free, he overcame.  
2. Christ having thus overcome the World, he did manage his Victory after his Resurrection, Mat. 28.18, 19, 20. and after his Ascension, Ephes. 4.10, 11. Thus he did by the preaching of the Gospel, increase his Dominions, calling in the Gentiles; Thus he did excellently pursue his Victory, to the weakening of Satan's Kingdom, and the enlargement of his own.  
Fourthly, Why is it said, [I have overcome] when the Victory was not yet perfect?  
I answer, 1. Because Christ had then in his own person conquered the World so far as he had been assaulted by it, or had conflicted with it. And though his perfect Victory over the World in his own person, was to be accomplished on his Cross; yet it is said to be already, because he was ●●rtain that he should overcome in his last and great Conflict on the Cross.  
2. Though this Victory be not accomplished fully as to Christ's Members, yet Christ hath so overcome the World, as that it is certain at the Day of Judgement, they shall have no power to make any further resistance, when the wicked shall be turned into Hell, and all the Nations that forget God, Psal. 9.17. When those his Enemies, which would not that he should reign over them, shall be brought and slain before him, Luke 19.27. When the World shall pass away, and the Lust thereof, 1 John 2.17.  
Fifthly, That it is so.  
1. Because Christ as he came into the World pure, without sin; so, though the Devil and World, did to their utmost assault him, yet he was till death, pure, and free from sin. Our first Parents were overcome when they yielded to sin: but Christ overcame because he is pure, and free from sin, and ever was so, 1 Pet. 2.22. Heb. 4.15. and this is as it were a plain proof of his Victory; he was tempted, yet without sin; as the contrary is of the Devil and World's conquest, 2 Pet. 2.19, 20.  
2. Because he enjoyed the Crown, the Reward due to the Conqueror, Rev. 3.21.— As I overcame, and am set down with my Father in his Throne; q. d. I therefore have this Glory & Honour conferred on me, because I have conquered: If I had been overcome by the World, than I had miss of it. So that Christ sitting at his Father's right hand, is an evident Testimony of his Victory; for he had not had that Glory if he had not conquered.  
Sixthly, Reasons why.  
Reas. 1. That he might glorify his Divine Power. After that the Devil and World had overcome Adam and his Posterity, and Man by the own strength and power could not overcome or get out of his snare, or from under the power of Satan and the World, Heb. 10.4, to 10. Lo I come; q. d. I come, who am God as well as man, able to give satisfaction and to conquer the World; and having undertaken this conflict, and entered the Lists, he overcame for the Glory of his Divinity.  
Reas. 2. That he might accomplish our Salvation. For had he whilst he was upon earth, been overcome by the World, and so tainted with sin, the work of our Redemption and Salvation had miscarried, 1 Pet. 1.18, 19 In Exod. 12.5. The Lamb that was to typify Christ, must be without blemish: Now had Christ been overcome, so as to be stained with sin, our Salvation had miscarried; but he overcame the world for our sakes.  
Reas. 3. He did this for the Joy that was set before him (Heb. 12.2.) If he did win the victory, and gain the conquest, the advancing of his humane nature to God's right hand, was promised him, if he overcame, and this encouraged him in his conflict; as appeareth, Who for the Joy, etc. This he did expect at God's hand, John 17.4, 5. I have glorified thee on earth;— and now, O Father, glorify thou me with thine own self, with the Glory which I had with thee before the world was. He was just now at his last and great conflict, is confident he shall overcome, and mindeth God of his Reward.  
Reas. 4. That he might teach and instruct us how to conquer the World: Christ conquering by suffering, was for our example; 1 Pet. 2.21.— Christ also suffered for us, leaving us an example, that we should follow his steps. And so we are in our conflicts frequently put in mind of C●rist's, Heb. 12.2, 3, 4. and so doubtless Christ did conquer and overcome the World, for to give us an Example: He could have done it as God; but he did it in our natures for this end.  
Use 1. If this be so then, it is for a Christians comfort and encouragement, that the Captain of our Salvation, hath overcome our Enemy, the World, Heb. 2.10. He got a perfect Victory by Suffering. It is the joy of Soldiers that their Captain hath got the field. So it should be of us Christians; for the Soldiers are not more sure to reap benefit by the Captain's victory, than we by Christ's.  
1. Christ hath overcome the World in the utmost of its strength and vigour: It tried its full strength with the want of necessary sustenance when hungry, with the height of Glory and abundance, Mat. 4.2, 3, 8. with the persuasion of friends, and extremity of sufferings; yet Christ overcame the World in that nature; and so assureth us that its possible for man to overcome this Enemy in its full force.  
2. Because that this Victory of Christ's is the ground of our Assurance of Salvation. For after the Devil had conquered the first Adam, if he and the World had conquered the Second, our Salvation had miscarried, Heb. 2.14, 15. If he had been basted, we had been lost; but if he had failed in this enterprise, there had been no hope of our Conquest; therefore we have ground to rejoice that Christ hath overcome the World.  
3. There is ground of Comfort that Christ hath overcome the World, in that he hath left us a baffled and beaten enemy to conflict with; What an Encouragement is this? Christ hath broken the Serpent's head: and though this Enemy did rally and charge again and again, yet at last Christ did fully overcome. So that this may encourage us to enter the Lists with this Adversary, and may give us great hopes of Victory.  
4. He hath left us the way and method how he overcame the World, viz. by constant resisting and opposing by the Word of God, and patiented enduring of all assaults, Mat. 4.2, to 10. and if we will but study this Rule, and follow it, we shall overcome. He tried his full strength on Christ, and was thus conquered: We have the same Enemy, but weaker, because overcome; and may rejoice that we know how to conquer him.  
Use 2. If this be so, than it is great sin and shame for Christians to be overcome of the World in any of its assaults, for to be overcome by a baffled beaten enemy that Christ did overcome. With what face can such as Demas, or those in Luke 8.13. look Christ in the face, the Captain of Salvation, who being Conqueror, hateth conwardly yielding; especially, he having acquainted us with the Assaults of this Adversary, and how to overcome them?  
Use 3. Let us study his way of conquering, and follow it exactly, and we shall do so too. This the Apostle did, 2 Cor. 6.4, to 11. they did exactly follow their Captain. So did the Primitive Martyrs, who had all the same Assaults from the World as Christ had, but by resisting by the Word, and enduring, they overcame. And so shall Christians that will closely follow this Discipline in this War.  
Use. 4. If this be so, then in the sharpest Conflicts thou shall meet with, call to thy conquering Captain for help. He hath won the day, and can assist thee. Heb. 2.18. For in that he himself hath suffered, being tempted, he is able to secure, etc. What ever the Assaults is, he is able to give thee sufficient help. As in that 2 Cor. 12.9. Let us take this course, for it will be a great shame to us to be overcome.  
Doct. 3. That though Christians have Tribulation in the world, yet they are to be of good Comfort, because Christ hath overcome the World.  
Explication.  
1. What is meant, by be of good cheer? The Word in the Original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; It signifies, I confide, or trust, Mat. 9.2.— Be of good cheer, etc. i. e. trust, confide, be of good heart as to the issue; and Mark 6.50. And so the Syriack word, [Etlabbw] it is used for to be of good heart, cheer up, let not your spirits faint, fail, or be dejected. And so it is used in Acts 27.25. And so in 1 Thes. 5.14.— Comfort the feeble-minded, etc. put courage into drooping spirits that are apt to be dismayed. So here, In the World you shall have Tribulation; but be of good heart.  
2. But be of good cheer, you are likely to have Tribulation in the World; and that I know is likely to be daunting and dismaying news to you: For in that Heb. 12.11. No chastening for the present seems to be joyous, but grievous. But this is an adversative particle; though it be so that nature doth incline men to be dismayed and cast down; but be not you so; but act contrarily; be of good cheer; pluck up your hearts and spirits like men; be not dismayed.  
3. For] This is a causal particle, and doth intimate the reason why Christians should be of good cheer. I have had the same conflict with the World you shall have, and I have got the Victory; this is spoken by Christ in relation to his full overcoming of the World, and sitting at the Right hand of God: Therefore be of good comfort, I have beaten this enemy, and have got a glorious triumph: you have this beaten enemy to fight, and may expect the like issue, Rev. 3.21.  
Secondly, The Reasons. Why, have Christians ground of comfort in Tribulation?  
1. Because they suffer Tribulation for Righteousness sake, and so are blessed, as in Mat. 5.11. And so 1 Pet. 4.14. & 3.14. If ye suffer for Righteousness sake, happy are ye. Now when there is evidence from the Word of God, and Conscience, that the cause of our suffering is our being Righteous, the Scripture accounts us blessed.  
2. Because it is an evident token to such persons of their Sincerity, and having Truth of Grace, 1 Pet. 4.14. And this is a sign of a through-work when men endure, Luke 8.13. As it is a high Gift (Phil. 1.29.) so a sign of a great measure of Grace, to be able to believe and suffer.  
3. Because that by suffering Tribulation, God is glorified, 1 Pet. 4.14.  
When a Soldier can ●●y, I suffer these losses for it; I judged it a cause worth suffering for: as Mat. 19.27. Now this is for the credit of Christ Cause. As in the Primitive times against Pagans: In the time of the Vandal Arrians against false doctrine: And in the time of Popery, against false doctrine and worship, God was glorified.  
4. Because such as do thus suffer, theirs is the Kingdom of Heaven, Mat. 5.10. And so the reason is given because that the Prophets that are now in Heaven, underwent the like Persecutions, Mat. 5.12. and therefore ground of Comfort. This the Apostle gives, Rom, 8.17, 18. 2 Cor. 4.17. And the examples that are gone before. And,  
5. Because that though Christians have Tribulation in the world, yet in Christ they have peace. What need a Christian matter, though the Devil and wicked men be at war with him, when he hath peace with God, Christ and his Conscience? as the Text; so Rom. 5.1. Joh. 14.27. And by suffering Tribulation, this is preserved, therefore rejoice and be of good cheer; this is the best peace.  
6. Because of the Profit and Commodity that Christians shall reap by Tribulation in this Life: As Heb. 12.11. and upon this account the Apostle speaks, Rom. 5.3, 4, 5. And so though the outward man decay, that is, though estate, health, liberty, and whatever appertains to the outward man decay; yet, as 2 Cor. 4.16. we are of good cheer, sensibly perceiving spiritual profit by our great Affliction, and Tribulation.  
7. Because by suffering Tribulation, we are made conformable to the Image of Jesus Christ, Rom. 8.29. And though the holy Ghost speaks this of the Resurrection, 1 Cor. 15.4. Phil. 3.21. yet the Apostle, Phil. 3.10. and so 2 Tim. 2.12. it is with Christ; and a fellowship and conformity to his Image: Therefore great ground for us to be of good cheer.  
8. A Christian is to be of good cheer, because Christ our Captain, bids us be so▪ and if he did not see ground and cause thus to encourage us, he would never have done it. He bade the Disciples, in Mark 6.50. Be of good cheer. It is God and Christ that have the overruling hand in these Tribulations, as 1 Cor. 10.13. therefore ground of being of good cheer; Christ hath bidden us so to be.  
2. Why, because Christ hath overcome the World? Did not Job overcome the World by Patience? Job 1.22. And so Moses, who did choose Afflictions? And so Jam. 5.10, 11. So Mat. 5.11. To this I answer.  
1. That indeed they are Examples of Courage and Patience; but they suffered as private persons, or more on a private account: Therefore so eminently we are not bid, be of good comfort, though something is hinted in Mat. 5.11.  
2. Jesus Christ overcoming the World, is of public concernment; he did it in our stead and behalf. The Devil and World did design to hinder our Salvation by tempting Christ to sin; if they had prevailed, our Salvation had been hindered: but his overcoming the world, removed all obstructions as to the meritorious cause of our Salvation. Hence is that, Rom. 4.25. Who was delivered for our offences, and was raised again for our Justification.  
3. Christ's overcoming the World is of greater concernment to us for our Comfort in Afflictions, than Saints overcoming the world; for theirs was for their own Salvation; the Scriptures making Promises to him that overcometh, Mat. 24.13. & Gal. 6.9. But now Christ did it on our account; the Glory personally was his, John 17.5. before the World was, and that was large; as in Phil. 2.6, to 9  
4. Christ's bidding us be of good Comfort on this account, because his Victory hath broken the Serpent's head; he hath left us but the distressed body to conflict with. And though when we read of the Martyr's Sufferings, we may think them almost comparable to Christ's; yet never any did nor shall for Righteousness sake, suffer the like, as it appeareth, John 14.27. These expressed in their death nothing like his Agony; especially, Mat. 27.46.  
5. There is strength also given by virtue of Christ's Victory to overcome the World, and so ground of comfort; as the Apostle concludeth, Phil. 4.11, 12, 13. this is spoken in respect of suffering Tribulation. And so Phil. 1.29. To you it is given in the behalf of Christ, etc. and that by Christ's Victory. And so in Heb. 2.18. And thus there is cause to be of good cheer: As it was said of Constantine, Sub Cruse Vinces; So Christians.  
6. And lastly. His Conquest was of more public Example: It's true, others are Examples, but Christ mainly, 1 Pet. 2.21. And so Heb. 2.10, 11. He by his Sufferings was perfected: and so left us some in the way to Heaven, Col. 1.24. And that is only so much as is necessary for our trial, and further fitting for Heaven.  
Use 1. If this be so, than it is the duty of Christians, in all Tribulations they meet with in the world, to be cheerful. Christ commandeth his Disciples to be so, in the Text. And the Apostle pressed this Doctrine, 1 Thess. 5.16. Phil. 4.4. This always and evermore must take in the time of Tribulation; seeing Christ did tells us, and we find by experience, we must have it in the world; and then when we have it, we should be of good cheer.  
1. We have examples of such as have practised this. The Apostle saith, Rom. 5.3. We glory in Tribulation. And so in 1 Pet. 1.6. wherein ye greatly rejoice, etc. speaking of the spirits of Saints at that time. So in that commendation, Heb. 10.34. And so Paul and Silas sung in Prison. Also the comforts that primitive and latter Martyrs have expressed, confirm this. No other sort of men have been like them for this.  
2. It is a duty that we sin much against God if we do not practise: because we have encouragement from our Captain, that undertook and got this Victory for our sakes, and hath left but some straggling afflictions behind, Col. 1.24. We should be very cowardly, if we do not with good courage follow him, when it is but, Resist, and he will flee, Jam. 4.7. and but believe, as 1 John 5.4.  
Obj. But some may object, If it was in some tribulation, I could be more cheerful, if from enemies; as Psal. 55.12, 13, 14.  
Ans. 1. To this I answer, That Christ hath told us, that in tribulation which we meet with in the world, of what nature & sort soever, we are to be of good cheer; not in this or that particular tribulation only.  
2. Christ hath overcome the world in this point; when his Disciple● fled, and Peter denied him. And so Paul, 2 Tim. 4.16, 17. No man stood with me, but all forsook me. Yet he had God to stand with him.  
Use 2. If this be so, Then a Christian, though he suffer, yet Christ hath, as it were, sweetened it, in bidding us rejoice: He hath sweetly mixed this bitter cup; though it cannot pass from us, but we must drink of it. What a voice is this in affliction? it is suitable and comfortable, as Mark 6.50.  
3dly. It is a great sin, not to be of good cheer in Tribulation. He knoweth what the sharpest of afflictions mean, and underwent them; and so knoweth there is ground for what he hath engaged us to: and if we be not of good cheer, but cowardly yield, as 2 Tim. 2.12. Him that is ashamed, and cannot patiently and cheerfully bear tribulation, Christ will not own.  
4thly. Let us think of such things in Tribulation, as may make us cheerful. For in Tribulation itself not man can rejoice; it must be some adjunct that must make us cheerful in it; As,  
1. Sincerity, 2 Cor. 1.12. and so Hezekiah did, Isa. 38.3.  
2. Interest in God, as our God; as in Phil. 4.4. So Lam. 3.24. The Lord is my portion, therefore will I hope in him. This is the highest ground of comfort.  
3. The glorious Issue; as Moses did, Heb. 11.25, 26. and Christ, Heb. 12.2. and the Apostle, 2 Cor. 4.17.  
4. Look on it as an Honour, 2 Thess. 1.4, 5. and so in Acts 5.4. the Apostles looked upon it as a badge of Honour. So Gal. 6.17.  
5. It is an excellent means to yield comfort in tribulation, to consider the End God made with suffering Saints, as to this life; Jam. 5.11. Ye have heard of the patience of Job, and have seen the End of the Lord, etc. So Joseph, and David.  
6. And lastly, Christ's Victory over the world, His Issue and Support we are like to have, Hob. 2.18. This Christ layeth down as ground of comfort; and this we may take comfort mainly from.   

SERMON XIII.  Acts 20.32. And now, Brethren, I commend you to God, and the word of his Grace, that is able to build you up, and give you an inheritance among all them that are sanctified. 
EVery Society shall have a Separation, and every Communion shall receive a dissolution; the dearest Friends and sweetest Relations, as of Husband and Wife, of Parents and Children, of Ministers and People, whom Nature, Providence, and Election, like a threefold-cord hath joined together, and this strengthened with the strongest cement of true intensive love and affection, shall sooner or later, either by Satan's rage, the malice of wicked men, or the stroke of death, be parted asunder. Here is no certainty of long continuance in this world, or of long enjoyment of any society or relation. The Tabernacle made by Moses, had no continued abiding, but was carried up and down from place to place, till it was placed in Solomon's temple in the Land of Canaan. God's People in Scripture are called Pilgrims and Strangers. Whilst they are in this world they are in a strange Country: like Abraham in Canaan, and Israel in Egypt; they have no continued abiding until they come to Heaven, the Celestial Canaan, that place of durable and uninterrupted Rest. And amongst these God's Ministers have no assurance of their unchangeable residence among, and ministration to, their loving and beloved People. A plain demonstration whereof we have in the example of Paul; concerning whose many journeys from one Nation and Church to another, we have abundant mention made in this History of the Acts of the Apostles. And in this chapter we have mention made of four; the first into Macedonia, where the Jews laid wait for Paul, ver. 1, 2, 3. The second to Troas, where Paul preached in the night, administered the Lord's Supper, and Eutichus sleeping, falleth down from an high window, ver. 6, to 13. The third to many places, to Assos', Mitylene, Chios, Samos, and Trogyllium, vers. 13, 14. The fourth and last, more famous than the rest, was to Miletum, ver. 15. from whence he sends to Ephesus, and calls together the Ministers of the Churuhes there, ver. 17. and when they were come together, he takes his Farewell of them; in which speech, he first declares his former manner of life amongst them, how he had discharged the duties of his Ministry with meekness and compassion, with diligence and innocency, with courage and resolution, despising all dangers for the Gospel-sake, etc. In which example of his he insinuates, not only to the Presbyters of Ephesus, but unto all Ministers unto the end of the world, how diligently they ought to watch over the Flock, serving the Lord in all humility, that is, not to pride in their gifts & abilities; not to despise the wants and weaknesses of others; to sympathise with the poor and afflicted; to be valiant and heroically constant in preaching & defending the Truth, notwithstanding the many temptations and oppositions they were to meet with, ver. 19, 20, 21. Secondly, he shows the condition of his life at present▪ that he had a mighty impulse and persuasion of the Spirit upon him, that bonds abide him in every City, ver. 22, 23. and his Christian magnanimity, he was not moved with any of these things, nor counted his life dear unto him, that he might finish his course with joy, and the Ministry he had received of the Lord, to testify the Gospel of the Grace of God, ver. 24. In the third place, he prophesieth concerning the future. And first, what should befall himself; this was the last time they should enjoy him; And behold, all ye among whom I have gone preaching the Kingdom of God, shall see my face no more, ver. 25. And secondly, what should befall them after his departure: As the absence of the Shepherd invites the wild beasts to fall upon, devour and scatter the Flock; and as the death of the Husband invites the wicked to oppress, wrong, and defraud his Widow and Fatherless: So the departure of Paul, a vigilant and painful Shepherd, a loving and tender Father, opens a way, and ushers in an opportunity for wicked men to enter in, and play the part of Wolves and Oppressors against the Church of God. For I know, that after my departure shall grievous Wolves enter in among you, not sparing the Flock, etc. ver. 29, 30. and hence exhorts them unto all diligence and care, for the due performance of their Ministerial Calling; Take heed therefore to yourselves, and to all the Flock of God, ver. 28. as if he should say, You must not only take heed to others, but to yourselves also. To others you must take heed that they be not seduced with Errors and Heresies: and to yourselves you are to take heed that you incur not God's Displeasure and Rod, for a neglect, or ill performance of your duty. And this he presseth with divers Arguments; first, from their Name and Office, they were Bishops and Overseers over the Flock. Secondly, from the great Appointer and Designer of them unto this Office, the Holy Ghost. Thirdly, from the end of their appointment and call to this Office, to feed the Flock. Fourthly, from the Owner of the Flock, God himself. Fifthly, from the great Price paid to redeem and purchase this Flock, which was neither Silver nor Gold; these were poor and mean things; but Blood: not the blood of a mean-man, nor of a nobleman, nor yet of a King; but the Blood of God Take heed therefore to yourselves, and all the Flock over which the holy Ghost hath made you Overseers, to feed the Church of God, which he hath redeemed and purchased with his own Blood. Sixthly, from the consideration of the Church's enemies that should arise after his departure; which were either foreign, or domestic. Foreign, were the Jews, or Gentiles not yet converted to the Christian Religion. Such as these he means in ver. 29. Their domestic enemies were such as were brought up by the Ministers of the Gospel, but by ambition, covetousness and ignorance should apostatise, and fall into erroneous and heretical doctrines, superstitious opinions, calling themselves Apostles, but are not, mixing Christ and Moses together, asserting the doctrine of the Nicholaitans: Such as these he means in ver. 30. Men of your own selves shall arise, speaking perverse things, and shall draw away Disciples after them: And these Enemies, in respect of their nature, are called Wolves, and that in respect of certain resemblances: what Wolves are unto the Flock, the same are Persecutors and Seducers to the Church of God. These by Persecution would be grievous and intolerable: these by the Errors and Heresies would be contagious and infecting. And after these motives, renews his former Exhortation, that they would remember and watch, ver. 31. As if he should say, Seeing Christ hath redeemed his Church by his Blood, and I by my great labours have builded up a Church among you; and seeing you are appointed by the holy Ghost to be Overseers to the Flock, to feed it; and seeing after my departure grievous Wolves shall arise to destroy the Flock, some by open hostility and persecution, some by errors and infection; be so much the more vigilant and industrious to save and preserve them and yourselves: Let not Christ's Blood be shed in vain, nor my labour lost, nor the enemies of the Church advantaged, by your careless neglect of your duty, or by being infected with the leaven of false doctrines; but be laborious and immovable and courageous, that your People may be preserved, and yourselves freed from the blood of all men. And then for their better comfort and security against Persecution by open and professed Enemies on the one hand, and against erroneous, heretical and superstitious doctrines on the other hand, he committeth them to God and the Word of his Grace.  
The words of the Text are part of Paul's Farewell to the beloved Ephesians, and must now be the subject of my Valediction to you. And if you will have a name for my Text, it is, The Pastors Farewell to his People; or rather, A departing Pastors Security for his left People. Paul spoke to them as a departing man, but a living Minister and Apostle. I speak them as a living man, but a dying Minister. He told them after his departure they should see his face no more; but in my dying expiring Office I have living hopes, that when the days, for the slaying of the Witnesses (if now be the time) are accomplished, I shall be restored to you again, Rev. 11.7, 8, 9, 11, 13.  
In the words you have a twofold Remedy, in opposition to a twofold Malady. The first Malady is the Church's affliction and pesecution, mentioned verse 29. for which the Apostle prescribeth God, as the Sovereign cure and remedy: I now commend you to God. The second malady is Error and Heresy, by which many should be deceived, mentioned verse 30. for which the Apostle prescribeth God's Word as the proper remedy; and now I commend you to God and his Word; which is further amplified, first, by the adjunct title, Grace, and the Word of his Grace; secondly, by the effects of this Word, first, Edification; secondly, Life eternal, which is able to build you up, and give you an inheritance amongst them that are sanctified. And then the title given to these Ministers of Ephesus, Brethren; And now Brethren, I commend you to God, and the Word of his Grace, which is able to build you up, and give you an inheritance amongst them that are sanctified. Before I come to the Doctrine I chief intent, give me leave briefly to touch, tanquam Canis ad Nilum, upon one observation from the Apostles relative name to the Ministers of Ephesus; he calls them Brethren. Whence note,  
Doct. That true and real Chr stians are Brethren. What the Apostle Paul calls here the Ministers of Ephesus, is true concerning all Ministers, and all converted Christians. We read of several sorts and kinds of Brethren in Scripture: Brethren by Nature, Brethren by Nation, Brethren by Relation, Brethren by Affection, Brethren by Profession, manner of Employment, and same Calling in the world: but the Fraternity of Christians, is from the Noblest and firmest and happiest foundation, Eodem sanguine Christi glutinati, cemented with the same blood of Christ. This Brotherhood ●f Christians is supernatural, founded on the New●●rth, and work of Grace in the soul; this term and ●●lative name is so usual in Scripture in this sense, that ●●●s needless to mention any. But for further de●●●strations of it, they are Brethren.  
1. They have all one Father, even God himself. To them that do receive him he gave power to become the Sons of God, which are not born of flesh, nor of blood, nor of the will of man, but by the will of God, John 10.11, 12.  
2. They have all one Mother, the Church of God. But Jerusalem which is from above, is free, which is the Mother of us all, Gal. 4.26.  
3. They have all one elder Brother, Jesus Christ, The first born amongst many Brethren, Rom. 8.29.  
4. They have all the same privileges, 1 Cor. 3.23. Ephes. 4.4, 5, 6.  
5. They are clothed with the same spiritual garment, the Righteousness of Jesus Christ, Jer. 23.6.  
6. They have the same Divine Nature, Grace and Holiness; whereby they resemble their elder Brother, and bear the impress and image of their heavenly Father, 2 Pet. 1.4.  
7. They are admitted to the same Table, fed with the same food of God's holy Word; and feasted with the Flesh and Blood of the Son of God unto Life Eternal.  
8. They all have one and the same Inheritance. An inheritance incorruptable, and undefiled, that fadeth not away, reserved in the Heavens for them, 1 Pet. 1.4. I cannot stand to enlarge upon these, I leave them to your meditations and enlargments. From hence you learn these Lessons.  
1. That God is no respecter of persons, he regards no man the more for his dignities, riches, nobleness of birth and pedigree: And esteems no man the less for his poverty, meaness, and contemtibleness in the world, But every one that doth righteousness of what Nation soever, shall be accepted of him; all men's blood is alike, the noble man and the mean man, the Englishman and the Aethiopian have all red blood in their veins, it is sickness and health that makes the difference; So all men by nature are alike, it is sin and Grace that makes the difference: Yea, God crosseth the great things of the world, to teach us, what is of high esteem amongst men, is of small account with God. Brethren, says the Apostle, you see your calling, how that not many wise men, not many great men, not many noble men after the flesh are called; but God hath chosen the foolish and weak things of the world to condemn the wise and strong, 1 Cor. 1.26. He hath chosen the poor of the world, rich in Faith, and Heirs of a Kingdom, James 2.5.  
2. We learn again, True Piety is great preferment. Grace and Holiness lifts a man up to the noblest relations. Great was the perferment that Joseph was lifted up unto, when of a prisoner he became the second of Egypt. Great was the perferment of Daniel, when of a captive he was made chief of the Precedents of Babylon. But greater was the advancement of Esther, when of a captive maid, fatherless and motherless, she became Queen to the great Ashasuerus. joseph's and daniel's wisdom, and esther's beauty, were the instruments and means of their great and honourable advancements: But greater than these is the honour and advancement of such as are truly Pious, they are Children of God, John 1.11, 12. Heirs of God, Coheirs with Christ, Rom. 8.17. espoused to the King of Kings and Lord of Lords; there is none beyond this, none to be compared to it; Grace and Holiness is the way and means to be thus advanced. Grace ennobles the mean, and makes the Noble more honourable; as it was said of St. Jerome, so it may be said of every Noble Pious man; Genere nobilis, Sanctitate nobilior; Noble by birth, but more Noble by Grace: meaness with Grace is Nobleness; and Nobleness without Grace is but meaness: Grace brings a poor contemned botchy Lazarus into relation of the Noblest Worthies of the world, to Abraham, Isaac, Jacob, to all the Patriarches, Prophets and Apostles, to such as are the most Excellent of the Earth, the World's wonder, Angel's delight, the Chariots and Horsemen of the Nations, the brazen walls and gates of the Kingdoms they live in: Grace investeth us with the same privileges as the richest Saints of the world ever have enjoyed, the same Justification, the same Reconciliation, the same Adoption, the same Life eternal and Glorification.  
Secondly, If true Christians be Brethren, than this may exhort us to several duties.  
1. To live in love amongst ourselves; the very term bespeaketh affection, and the affection should never cease, so long as the relation endures. Who should love more than those who are united in the same Head and Hope, and cemented with the same blood of Christ? It was an honour to Religion once, and therefore the Heathens said, Aspice ut se mutuo diligunt Christiani! See how these Christians love one another! But alas, may we not say, See how they hate one another! O take heed of discreditting your Profession, of opening the mouths, and hardening the hearts of the wicked, by envy, hatred, or want of love one to another. It was the Exhortation of John to his People, when he could preach no more in the Pulpit, that they love one another; and it shall be mine in these my dying words, that you love as Brethren: And as the foundation of this relation is more excellent than others, so let our love be more fervent and intensive.  
2. Labour to maintain peace and unity. This is good and pleasant to behold, Psal. 135.1. Let it not be said that a legion of Devils can live in one man in peace and unity, and yet Christians cannot: Let not inferiors go beyond the bounds of their duty and place, neither let Superiors stand too much upon their Prerogatives, but rather for peace sake to abate of what they might justly challenge upon their superiority; the richer, the elder, the nobler you are, the more endeavour to be good examples to others, condescending to the infirmities of the weak, that the golden bond of peace be not broken; we see this in Abraham, who though he was elder, yet for peace sake gave liberty to Lot his younger to choose which way he would go to feed his , And Abraham said to Lot, Let there be no strife between me and thee, between my herdsmen and thy herdsmen, for we are Brethren, Gen. 13.4. Labour to be of the same judgement in matters of Religion; it is pleasant to see Brethren of the same mind in matters of Religion. Consonant sounds upon Musical Instruments sweeten the melody: there was no hammer nor axe, nor any tool of Iron heard in Solomon's Temple while it was in building; neither should there be heard or seen discords in the House of God. Divisions of judgements blunt the edge of Christians love, abate the fervency of affection, create distance and shiness of society amongst familiars, gratifies Satan, grieves the Spirit of God, weakens Christ's Kingdom, and exposeth a People to ruin: A Kingdom divided against itself cannot stand; and if one member of the body should fight with another, and each member of the body scratch, tear and rend one another, how deformed, weak and near to ruin would that be? Unapt sounds upon Musical Instruments spoil the melody; the divisions of the Church of Corinth sounded harshly in the Apostles ears; some said they were of Paul, others of Apollo's, others of Cephas: If you would be comforts and helps one to another, if you would be a credit to your Profession, and comfort and rejoicing to your Minister, live in unity of judgement in matters of Religion; contend not for the shadow, and lose the substance. Be not substantial about circumstances, and circumstantial about Substances. In the language of the Apostle, I beseech you Brethren, that there be no divisions among you, but that you be perfectly joined together in the same judgement, 1 Cor. 1.10.  
4. Be ready to help and secure one another: Nature hath created a Sympathy and Compassion in every relation. The mother pities and abundantly tenders her sick child, doth all she can to do it good, to ease it under pain, to recover it from pain and sickness. One brother is ready to condole with the sufferings of another; to supply his wants; to defend him in danger: As Moses the Israelite, whom the Egyptian wronged, Exod. 2.11, 12. and how much more should Brethren in Grace? the dearer the Relation, the more tender Affection. As Brethren, sympathise ye one with another; Secure such as are tempted; reduce such as wander; satisfy the scrupulous; confirm such as are staggering; and raise such as are fallen, by Prayers for them, by Counsels, by Exhortations. Improve your Gifts and Abilities, your Graces and Experiences, to relieve and secure them in spirituals, as you would be ready to assist them in temporals with your estates.  
5. Ministers should not lord it over God's Heritage, 1 Pet. 5.3. they should not imperiously lord it over them; nor lay greater burdens upon their Consciences, than Jesus Christ hath imposed: We must do all things for their edification, not any thing for their destruction: We must further, not hinder them in their progress to Heaven; take away occasions, not lay stones of stumbling before them: How disgraceful and intolerable would it be, to see one Brother to grow proud, lordly, and domineering over the other? would not every one cry shame upon it? And shall those whom Grace hath made equal, usurp Authority, and rule one over another, when Christ hath not given such authority and jurisdiction? And as Ministers must not lord it over the Consciences of their Flock, so one Minister must not act Authority over another. The Apostle Paul was a man extraordinarily called and qualified, and so had an Authority over other Ministers; but when this extraordinary Mission ceased, the Superiority of Jurisdiction ceased also: And though he was an Apostle, yet he acted not imperiously over the Presbyters, but called them Brethren: neither had he jacob's voice, and Esau's hand; he spoke not as a Lamb, and acted like a Lion; but his carriage and deportment, was a comment upon the name. Where Christ hath given no superiority of power and jurisdiction, let no man claim it, lest he be found an Usurper; whom the Apostle calls in one place, Bishops; in another place, he calleth Presbyters: as in this place, he calleth the Ministers of the Church of Ephesus, Presbyters, ver. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He called together the Presbyters of the Church. And in ver. 28. he calls them Bishops; Take heed therefore to yourselves, and to all the flock over whom the holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath made, or placed, you Bishops or Overseers. And the same Apostle in his Epistle to Titus, calls Ministers, Presbyters, Chap 1.5. and the same he calls, Bishops, ver. 7. Now if Presbyters & Bishops had not been one and the same, but names of dinstict Office, Jurisdiction and Power, the Apostle's reasons in vers. 7. of his directions in the 5th and 6th verses, would have been inconsequential. And we find the Edification of the Church by Word and Sacraments, is a duty imposed upon Presbyters, 1 Pet. 5.2. Feed the Flock of God among you. And Paul in his Valediction, enjoins the same Work, Care, and Diligence to the Presbyters of Ephesus, ver. 28. And we read that the Power of Ordination did belong to them, and was conferred by the Imposition of their hands, and not by the hands of a Bishop only; Neglect not the Gift that is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbytery, 1 Tim. 4.14. And we read also in the Scriptures, that they are called, Rulers; And we beseech you Brethren to know them that labour among you, and are over you in the Lord, and admonish you, 1 Thes. 5.12. And again, Obey them that have the rule over you; for they watch for your souls, as they that must give an account, Heb. 13.17. and therefore seeing they have the same names, ordained to the same work, to feed God's Flock, to ordain Pastors and Elders, to rule and govern the Church of God, there cannot be a Superiority of Power and Jurisdiction in one Minister above another: but I pass by these things, and leave them to your reading of the Scriptures, and observations of them; I now come to the Doctrine intended, the Guardian and Protection Paul committed his Ephesians unto, God and the Word of his Grace, etc. Whence note.  
Doct. That God and the Word of his Grace, are the best Security and Comfort, a departing Minister can commit his People unto.  
When the Father of a Family dies, he commits his Wife and Children to his most faithful, trusty, and assured Friends: And when a Minister departeth from and leaveth his People, it lieth him upon, in respect of his Office, Prudence, Desire, and Affection of their Eternal Welfare, to commit them to the best Protection and Provision he can: and which is the best, we see in the instance and case of Paul, who, if there had been a better, would have made use of it. Such were the Dangers by persecution and infection they were to meet with; such was the love he bore to them, that he thought the best Security and Comfort could not be too good for them; he commended them to God, and the Word of his Grace; than which, there could not be a better found. The Doctrine contains two parts; 1. A Dereliction; 2. A Protection: that a loss; this a Provision to make up that loss: that, a ground and occasion of Sorrow; this, a ground and occasion of Comfort: that exposeth to Danger; this defends from Danger, secures in Danger, and delivers out of Danger. I shall a little open the Sore (much I need not, time and experience will declare it) and then I will show you the Plaster, and apply it. The Sore we see in▪ Paul's departure, and experience it in ourselves: He takes his leave of the Ministers of Ephesus; and I of you. I shall take the Doctrine in two parts. First observe.  
Obs. That Ministers must not expect a quiet and settled condition in this world: their residence amongst their People is not , and inalterable, but they and their People must part asunder: as providence brought them together at the first, and continues them for a while together; so sometimes it suffers them to be parted asunder. The Seedsman you know stands not still in one place, but goes from one part of the field unto another, according to the will and appointment of his Master. Ministers are God's Seeds-men, and the World is his field, wherein the Seed of his Word is sown; and he calls them from one place and country to another, and they must obey: they are his spiritual Clouds, to carry the Rain and Dew of their Ministry, to water the Seed sown: and as natural clouds are broken by the stormy winds, and carried hither and thither, to water, refresh and enrich the Earth; so these spiritual Clouds, God's Garden-pots, are squandered, and carried up and down by the storms of Persecution, to water, refresh, and make fruitful the Garden, the Church of God. Upon the Persecution that was at Jerusalem, the Disciples were scattered up and down, Preaching the Gospel and the Kingdom of God, Acts 8. When they persecute you, saith our Saviour, in one city, flee ye to another. I need no demonstrations, and instances, to evidence the Truth of the Doctrine; the Experience of the Priests & Prophets under the Law; of the Apostles after the times of our Saviour, and the Ministers of the Primitive times of the Gospel, are abundant Manifestations of the truth of this Doctrine; and our own experience this day can set the seal to it, not only I, but hundreds, yea, it may be thousands more are this day singing their funeral Dirges, and with Paul, taking their leave of their beloved People. What a strange Mortality is now in England! did ever England, nay, did ever the Christian World, hear of such a Mortality, at the same instance of time? how dismal is the day of St. Bartholomew! On this day was Jerusalem, once the Glory and Beauty of the world, sacked by Titus and Vespasian. On the Eve of this day, began that bloody Massacre in Paris. On this day is a great part of England's Ministry slain; slain not in their persons, but in their Offices. The dismal transactions that have befallen the Church of God this day, deserve to be engraved in deep and in indelible Characters, on Pillars of the blackest Marble, that the Ages and Generations to come, may read, and weep showers of tears, to quench Jerusalem's Flames, to wash and bathe the Wounds, of the poor massacred Christians, and bewail England's loss. But I forbear any more enlargements, I come to the grounds▪ and reasons of it.  
1. The first reason, Is barrenness under the means of Grace. When God bestows upon a People and Nation means of Grace, he expects they should thrive up and grow in Grace, and bring forth Fruits to his Glory; but if they remain barren, he removes the means from them. When a man hath taken in a piece of ground, to make a Garden or Vineyard of, and hath taken pains, and laid out cost upon it, to fence it, to manure it, to plant it with the choicest Fruit, and finest Flowers, he expects a proportionable fruitfulness for the satisfaction, and recompense for his cost and pains; and if after all is done, and many years' expectations and waitings, it remains unfruitful, and disappoints his expectations, he withholds his cost, care and pains, he will fence it no more, dig it no more, he will not do any thing more unto it: Even thus the unfruitfulness of a People under means provoketh God to remove means: God chose the People of the Jews before all other Nations of the world, to be his pleasant Vineyard, Isa. 5.11. he did every thing requisite for ornament and security, for fruitfulness and prosperity; he fenced it; he picked out the stones from it; he built a tower and a winepress, and planted it with the choicest Vine; and what could have been done more, that hath not been done to it, vers. 23. but when he looked for Grapes, behold wild grapes! he looked for Judgement, but behold Oppression! for Righteousness, but behold a cry! ver. 7. and what will God do to his Vineyard? will he fence it, prune it, water it any more? No, no, but he will lay it open to the incursion of enemies, and they shall make it a desolation; I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down, ver. 5. Yea, God would remove the Ordinances of his Word, the Means of Grace and Glory from it; And I will command the Clouds they rain no rain upon it! that is, my Prophets shall no more instruct them, no more admonish and exhort them, the rain of their Ministry shall no more fall upon them, ver. 6. And this same Judgement our Saviour threatens against the Jews in his days, because of their barrenness. And therefore I say unto you, that the Kingdom of God shall be taken from you, and given to a Nation that will bring forth the fruits thereof, Mat. 21.43. And when God had waited eight hundred years upon the Jewish Polity, and after all means, they remained barren, yea, brought forth wild grapes, under the pains of his Prophets, of his Son, of his Apostles, they would not believe and receive him and his Gospel, God flings them aside, and takes no more pains with them; and therefore we find the Apostle, when they would not embrace the Gospel, leaving them, saying, Be it known therefore unto you, that the Salvation of God is sent unto the Gentiles, and they will hear it, Acts 28.28. When the old World degenerated into profaneness, wantonness, superstition and idolatry, and was drowned in voluptuousness, and all the means God had used, and all the pains he had taken with them by his Spirit in his Prophets were in vain; Threaten would not affright and drive them from sin, nor Promises draw them to piety and purity of Religion; God determines to let them alone, and take no more pains with them. My Spirit shall not always strive with Man, Gen. 6.3.  
When the Jews in captivity were rebellious, and would not be wrought upon by the preaching of Ezekiel, God tells him, that he should not be a Reprover to them, but that his tongue should cleave to the roof of his mouth, Ezek. 3.26.  
What is become of those seven famous Churches of Asia, of which this of Ephesus was one, to whom John wrote? are they not become the seat of Gog and Magog, under the Turkish blindness and superstition! And why? because they degenerated from their primitive purity, vigour and fruitfulness, into corruptions in Doctrine and Worship, into Spiritual lethargy and barrenness: They were planted a noble Vine, wholly a right Seed; but they turned into the degenerate Plant of a strange Vine. And therefore if you ask me the reason, why God hath suffered so many Ministers to be removed from his People, and so many Lights in the Nation, to be put under a bushel and obscured? I must needs answer, Barrenness! barrenness! England's barrenness is one great cause why so many of her Ministers mouths over stopped. England for many generations, especially of latter years, hath enjoyed great plenty of Gospel-enjoyments: God hath seemed to be at extraordinary cost and pains with her, in sending into his Vineyard pious and painful Ministers, who have been willing and diligent to employ their talon and talents for the conversion of souls, and building them up in Grace. But what is the fruit it yields under such multiplied cost and pains? doth it bring forth suitable and seasonable fruit? No! no! May not God say of England, as once of Israel, England is an empty Vine, bringing forth fruit unto itself? Hos. 10.1. He may say to England, These three years, these ten, these twenty years, these forty, these hundred years and more have I come seeking fruit, but find none! Alas, how many thousands amongst us have leaves, but no fruit! how many have God and Christ in their mouths, but Sin and Satan in their hearts and lives! how many have a name to live, and yet are dead! how many are gilded, but not golden Christians; making beautiful and glorious the outside, when within they are full of deadness and rottenness! Yea, it were well if there were no worse (though these are too bad) amongst us; if they were leaf-bearing trees only. But alas, we find an Egypt in Goshen! a Sodom in Israel! abundance of the Vines of Sodom, and pregnant Grapes of Gomorrah in the Vineyard of God He looked for Grapes, but behold wild Grapes! for Judgement, but behold Oppression! for Righteousness, but behold a Cry! He looked for Knowledge, Repentance, Reformation, but behold gross darkness of Ignorance, Impenitency, Presumption, persevering in sin! He looked that England should have been his pleasant Vineyard; but, alas, it is a Desert Land, a barren Wilderness, a Land abounding with thorns, briars and brambles. How doth Ungodliness, like an overflowing inundation, spread itself through the whole Nation! in all places, in all societies of men, in Cities, in Countries, Towns and Families! What abundance of Pride, Profaneness, Whoredom and Debauchedness! what abundance of Drunkenness, Swearing, and Profanation of the Lord's Day is now amongst us! In a word, what sins were there abounding in Sodom, that are not committed amongst us! and all this, after the enjoyment of God's Word for the space of many generations. How many amongst us began to loathe the Manna of God's Word, and to turn aside after false Lights, taking fantastical and deluding apprehensions for Divine Illuminations, crying down the morality of the Sabbath, and public Assemblies, and voting the Ministry of England Antichristian! And have not these things caused many Congregations to want Manna & Ministers both? is it not just with the Lord, when the pains and cost he hath been at for us these hundreds of years and more, are no better requited, to withhold cost and pains for the future? Which of you having entrusted a son or servant with a stock of money to trade with in the world, and gain advantages by it, when you see them not only negligent and idle, but prodigal and lavishing in exorbitant courses, would still entrust them with more? would you not rather take from them what they yet had? And do you not think God is as careful of his Sabbaths, Word and Ordinances, and seasons of Grace, as you are of your Coin? And if you will not add fresh supplies to a state-wasting and consuming son, surely God will not always continue Ministers and means of Grace unto a barren and unfruitful people. How great and vast is the stock of Gospel-enjoyments, seasons and opportunities of Grace, that God hath entrusted England with, and yet very barren? how many Sabbaths, and yet in vain! how many Sermons, and yet in vain? how many Threaten, Promises, Entreaties, and yet in vain! how many strive of the Spirit, and yet in vain! How hath God fed this Nation with the finest of the Flower, and best of the Wheat, and made the Rock to drop with Honey, and yet how lean, wonderfully lean are the souls of these Nations, like Pharoah's lean Kine, in the enjoyment of thrice seven years of plenty of the Gospel! how hath he made his Clouds to rain upon you, even to the emptying and wasting of themselves, and yet in vain! Are you not Rocks and Mountains, hard and barren now even as before! how little Reformation in your Parish, in your Families! how little are Husbands and Wives, how little are Parents and Children, Masters and Servants reform! how little is Religion and God's Worship set up in your Families! how little do you endeavour to bring your Wives, your Husbands, your Children and Servants to a saving knowledge of God how little do you catechise and instruct them! and how little do you labour to see Christ form in the hearts of your domestic relations! How few old sins do you leave! how few new duties do you take up and practise! How little do you endeavour to perform duties in a more holy, humble, and servant manner than before! May not his Ministers cry out in the language of the Prophet, they have laboured in vain, they have spent their strength in vain? And judge I pray you, Sirs, is it not just with the Lord, when our Nation, our Parishes, your Families remain unfruitful after such multiplied cost and pains, and this for so many years; is it not just with the Lord now to say, England, such Towns and Parishes, such Families, such Persons are given to barrenness, let them alone, I will command the Clouds they rain no Rain upon them?  
2. The Second ground and reason of a Ministers removal from a People, is those persecutions and afflictions that befall them. Sometimes the Persecution falls upon the Church in general, upon People and Pastors, and then Ministers cannot with that clearness and justifiableness leave their Flocks; as when some Ministers only are aimed at. God's Church is compared to a Lily among Thorns, to a flock of Sheep amongst Wolves; and Noah's Ark upon the deluge, tossed to and fro with storms and tempests upon the Sea of this troublesome world. There is an irreconcilable enmity betwixt the interest of Christ, and the interest of Satan; and therefore no wonder if the gates of Hell, the policy and power of infernal darkness are united and combined against the Church of Christ. The Devil is called a Red Dragon, Rev. 12. A Dragon, denoting his hurtful, poisonous and destructive nature; and a red Dragon, denoting his cruelty, that he is delighted in, and becoloured with the blood of God's People; and all the storms and persecutions that have befallen the Church, he hath raised them; He labours with might and main, with rage and fury, by imprisonments, by banishments, by fire and faggot, to eradicate, and totally to destroy Christ's Kingdom and Interest out of the world; either by falling upon the Church in general, or upon her Lights, Guides, and Watchmen in particular. Remove the Watchmen, and the Garrison is easily surprised and taken: put out the Lights, and you are surrounded with darkness: take away the Guide, and the Traveler is eaeasily seduced; and therefore Satan sometimes in his persecutions, aims chief at pious, learned, painful, and zealous Ministers; because they most of all, like burning and shining Lights, squander and dispel the darkness of his kingdom, discover and manifest his hellish and subtle stratagems and methods of deceiving poor souls, and lead them from them, into the ways of Piety and Salvation; because they are as God's Boanarges', and Barnabasses, battering down the walls of his kingdom, presumption, security and despair, by awakening men and women out of their spiritual lethargy, and letting them see their danger and misery, that they may escape it: and on the other hand, by comforting, raising up such as are dejected, and under temptations to despair; and on both hands, lessen and weaken his interest in the world: and therefore the Devil to secure his own interest, and to oppose, to hinder, and to destroy the Interest of Christ, will have them burnt or banished, silenced, their mouths stopped, that no more lightning and thunder, no more Cordials and Comforts come from them, or by violent, onset of hot Persecution, make them run and fly for it: When they persecute you in one City, flee ye into another.  
And as the interest of Satan is one ground of Persecution, so the irreconcilable enmity betwixt the Interest of Christ, and the sinful corrupt interests of ungodly men, is another ground of Persecution upon the Church, of banishing, imprisoning, and silencing Ministers; to be a friend to the one, is to be an enemy to the other: The friendship of the world, saith James, is enmity with God: and whosoever will be a friend of the world, is a enemy of God, Jam. 5.4. If Ministers dare, and will comply with the sinful interests of great men, and become Court-flatterers, and Parasites to Kings, either to preach up, or not to preach down their State-Corruptions and Wickedness, they shall have peace and protection. If you were of the world, saith our Saviour to his Disciples; that is, of the principles, customs, fashions of the world, the world would love you; for she loves her own, Joh. 15.19. And this was the reason why Antichristian false doctrines were so much embraced in the days of John, because they were doctrines of the world, doctrines pleasing flesh and blood, and suitable to the principles, customs and interests of sinful men: They are of the world, therefore they speak of the world, and the world heareth them, 1 John 4.5. Never was there any Interest of Great men, so sinful and corrupt, nor any Religion owned, countenanced, and established by Authority, so superstitious, idolatrous and abominable, as to want Defenders and Promoters; some for favour, some for fear; some for secular advantages, to preserve and keep what they have, or to gain honours, preferments and riches by it; others from their choice and election, loving and delighting in that way. The way and means that Jeroboam and his Council contrived, to withdraw and keep the People from going to Jerusalem to sacrifice, and to secure the ten revolted Tribes to him & his posterity, was abominable idolatry; against which they had many caviates and cautions from God; for which their forefathers had been severely punished, Exod. 32. Judg. 2.10, 11, 12, 13. & 3.5, 6, 7, 8. yea, for this their famous King Solomon, lately deceased, was threatened with the renting of part of his Kingdom from his Posterity, and verified in this revolt, 1 Kings. 11. Yet notwithstanding all this, the sinful contrivance of Jeroboam wanted not owners and promoters; for besides the Courtiers and the common People, the lowest of whom he consecreated Priests to the Golden Calves; many of the Priests of the Lord, who feared suffering more than sinning, complied with, 1 King. 12.27, 28, 31. & 13.33. 2 Chron. 11. And how abundantly were the owners and promoters of Ahabs' Idolatry, and Baal's worship multiplied; when the Prophets of Baal were four hundred and fifty; and the Prophets of the Groves four hundred? Judge of the harvest by the tithes, 1 King. 18.19. and the ten Tribes so exceedingly infected with his leaven, that of those many thousands there, there remained but seven thousand only that had not bowed the knee to Baal, 1 King. 19.10. all which had the security and protection of their Kings and Councils, when the other were oppressed. Such then that turn with every tide, sail with every wind, and like water, be of the same colour as the ground it runs over, that can favour and approve Jeroboams contrivance, to secure his revolted interest; such as can swallow down Ahabs' Idolatry, and approve Jezebels contrived mock-fast, and her charging Naboth with Treason and Blasphemy, as commendable State-pollicy to get his Vineyard: Such as can pull down Ahabs' Abomination, throw down Baal's Temple, and bring fire and faggots to burn his consecreated vessels, and a bloody sword to slaughter his Priests; and when all is done, adhere close to the sins of Jeroboam, that he may become a friend and favourite to the aspiring and prospering Jehu: Such ministers as have lunacem fidem, as St. Austin said of the Pelagians, that are immutable only in the mutableness of their judgements and opinions, that can enlarge, lessen, & change their consciences, principles & practices according to all changes, rising and prevailing parties and interests; such as these shall never suffer Persecution, nor be divorced from their People: The bowing rushes, and yielding reeds, stand safe, when the sturdy Oaks are rend by the stormy winds: but such Ministers as are pious and faithful to discharge their Duty and Conscience; and lift up their voice like a trumpet, to tell Israel of HER Sin, and the House of Jacob of THEIR Transgressions; that can neither preach up, nor connive at, but preach down the Sins of the Times and Places they live in, shall undoubtedly be hated and persecuted. What was the reason our Saviour was so much hated and persecuted by the several interests and parties among the Jews, when they sought to entrapped him to stone him, to throw him down the hill and break his neck? was it not because he testified against them, that their works were evil? John 7.7. And if they have done thus to the Master, what will they do to the Servants? if they have persecuted him, they will persecute these also; and therefore our Saviour fore-arms his Disciples and Ministers, in foretelling them, that the world would hate and persecute them, because ye are not of the world; that is, because your Doctrines are not of the principles, fashions, customs of the world, but contrary to them, therefore the world will hate you, John 15.19. your Doctrine is an holy, heavenly Doctrine, crossing and beating down, and condemning the sins and corrupt interests of men, therefore you shall be hated: if your Doctrine gave liberty to lust, and would let men alone in their sins, they would let you alone. John Baptists for plain dealing with Herod concerning his Herodias, had his Head smote off. When the Doctrine of Ministers opposeth corrupt gain, and beateth down the sinful advantages and profits of ungodly men, they will rather part with the Truth of the Gospel, drive it and Ministers away, rather than lose their sinful and corrupt advantages. When Paul had preached down the Idolatry of Ephesus, and had turned much people away from it, Demetrius a Silver-smith, a maker of Shrines for Diana, fearing hereby he should lose his idolatrous profit, raiseth an uproar, and fills the City with confusion, Acts 19 It is an usual thing for idolatrous Priests, and Parasites of Kings, falsely to accuse God's Ministers of Treason, Sedition and Conspiracy against Kings; not so much out of love to Kings as to themselves. Thus Amaziah, an idolatrous Priest, accuseth Amos to Jeroboam, of Treason, and his Sermons were so seditious, etc. that the Land was not able to bear him; and that his Conspiracies were not acted in corners, or in another Kingdom, but openly in his Kingdom, in the midst of thy People Israel; where was the Court, and greatest confluence of subjects, Amos 7.10, 11. but self was at the bottom of all this; Amaziah had much dignity and profit by the place, and therefore hated Amos hearty, because he forbade the people to come any more to Bethel, but to shun it as a place infected with Superstition and Idolatry, Amos 5.5. How frequent is it to undermine by forged cavillations, such, whose Piety and Zeal for God and his Honour, preach down those sinful ways, by which many gain their advancements and advantages? Sometimes they are accused as dangerous and destructive to the Peace & Safety of the Nation where they live, and that nothing but Banishment or Death will serve the turn. Haman accused the Jews, and told Ahasuerus, It was not for the King's profit to suffer them, Esth. 3.8. The God of Heaven deliver us from such Priests and haman's! and clear up our Innocency as the noon Sun; and turn their wicked designs upon their own heads; and hang all false accusing haman's on the same Gallows they rear for Mordecai! All those Priests in Israel that feared the Lord, and durst not comply with Jeroboams idolatrous way to secure the ten Tribes, were thrust out of their Possessions, and from executing the Priest's Office to the Lord, lest they should antidote the People, and keep them from closing with it, 2 Chron. 11.13, 14. The Prophets that would not connive at the Idolatries and Whoredoms of Jezebel, but preached them down, and endeavoured to arm, fence & antidote the People against that poisonous leaven, and to draw them to the Purity of God's Worship, were all of them persecuted, some slain, some hid by Obadiah by fifties in Caves, and fed with bread and water, 1 King. 18.4. When Elijah had by a wonder convinced the People, That God was the Lord; and the People, according to his command, had slain Baal's Priests, Jezebel threatneth him, and Elijah flieth for it, 1 Kings 18.38, 4.— 19.1, 2, 3, 4.  
It would be tedious to recount the several instances of Good men, who upon the prevailing of corrupt interests and sinful men, have been forced to fly, and leave their charge. Paul was let down by a wall in a basket, through a window, to escape the hands of the Governor of Damascus, Acts 9.25. Moses, who was faithful in the House of God, understanding that Pharaoh intended to destroy him, fled into the Land of Mediah, Exod. 2.14, 15. We read of our Saviour, that upon several occasions he did withdraw, hid, and secure himself from the rage of the people. When Herod designed to destroy the Babes of Bethlehem, Christ was with his father and mother sent into Egypt, Mat. 2.14. He withdrew when the Pharisees held a Council to destroy him, Mat. 12.13, 14. He fled from the Tyranny of Herod, when he had cut off John Baptists head, Mat. 14.12, 13. He hide himself when the Jews would have stoned him, John 8.59. and conveyed himself out of the multitude, when they would have cast him down an hill and broke his neck. What shall I say concerning Chrysostom, Cyprian, Athanasius, and other learned and renowned Fathers of the Church, who were often banished, and removed from their People? Again, we read in Rev. 11.7, 8. that before Antichrist shall fall, he shall make war against the two Witnesses. By Witnesses some understand Magistrates and Ministers. Magistrates are God's Representatives amongst men, Psal. 82.6. Witnesses and Demonstrations of God's Sovereignty, in ruling, in punishing the wicked, in defending and rewarding the Good and Virtuous. Ministers are God's Witness, to declare, assert, plead and maintain God's Cause and Interest, his stupendious Work and glorious Attributes in Man's Redemption.  
Some by Witnesses understand Ministers only, and against these the Beast shall make war, and by a powerful prevailing of his interest, and of a profane and corrupt party shall slay them; slay them not in their Persons, but in their Offices; it is not a natural but a civil death, a routing them from their Offices, and suspending them from the execution of their duties, whether Magistrates, Ministers, or both. The ground and reasons why I take the kill of the Witnesses to be a civil, not a natural death, is in the word of verse 9 And they of all People, Kindred's and Tongues and Nations shall see their dead bodies three days and an half; and shall not suffer their dead bodies to be put in graves. Now it is barbarous inhumanity and cruelty to bury men alive, to put them quick into the grave; and if they were naturally dead it would be undecent, loathsome, and unnatural to keep them above ground, exposing them to every visitant and spectator, and to the tearing and devouring ravenousness of birds and beasts of prey. Not to suffer them to be put in graves, if naturally dead, is contrary to the instinct of nature: for of those numberless number of birds in the air, we may suppose all that are dead are not killed, but many thousands die naturally by reason of age. And yet of those many thousands we find very few or none at all; because nature hath taught them when the time of death draws night to provide themselves graves by creeping into hollow trees, or holes of the ground, or some courteous bird covers them with leaves.  
Further, these Nations, and Kindred's, and People, and Tongues that saw their dead bodies, were friends, Pious and Religions persons, that cordialy owned loved and affected them; and the more love and affection, the greater care of a decent and commendable interment. But if you say, they might be enemies that out of malice to expose them unto greater shame and contempt, would not suffer them to be buried, it cannot be; because it is contrary to the rules of Policy: for their dead bodies lying three days and an half, understand three Prophetical days and an half, that is, three years and an half unburied, would infect the air, and so produce hurtful and destructive diseases; so that self-preservation would engage them to inter them, if they were naturally dead. And in the 11. verse, after the days of their death were accomplished, They heard a great voice from Heaven saying, Come up hither; so that if they were naturally dead, this must be a corporal resurrection, a resurrection of the bodies slain; and before the great and general Resurrection at the last Day, which is contrary to the Scriptures, which mention but one general Resurrection of the body, and impertinent to this place, where there is no mention made of the Day of Judgement, nor of any of the transactions of that Day. And by a voice from Heaven in that place, verse 11. I understand, with submission to more deep, learned, and grave judgements, the Supreme Authority of a Nation, that by enacted Laws shall give liberty and Authority to the slain Witnesses, to reassume the public exercise of their Ministry and Magistracy of which they were before deprived; so than I conclude from the rules of decency, from the instinct of nature, the respective and tender care of love and affection, from the Rules and Reasons of Policy, from the harmony of Scriptures, from the barbarousness of burying persons alive, that it is not a natural but a civil death, slain in their Offices, not in their Persons. Now the place where their dead bodies shall be slain, and lie unburied, is said, In the streets of the great City, called Sodom and Egypt: by the City is meant Rome, compared to Sodom for Uncleaness and Whoredom, to Egypt for Idolatry and Cruelty against God's People. By the Streets of the great City, you are not to understand it litteraly and locally of the streets of Rome, but of several Nations and Kingdom that did belong to Antichrist, that were under the Papal Power and parts of his Dominion, as streets are parts and appurtenances of a City. For the words in verse 9 They of the People and Kindred's and Tongue's and Nations should see their dead bodies, seem to me to imply and intimate the several Nations and Kingdoms where they should be slain; which Kingdoms having shaked off the Romish Antichristian Iron yoke and bondage, should enjoy the pure and powerful preaching of the Word, and administration of Sacraments in some comfortable manner and measure, by a constant succession of pious, painful and learned Ministers, whereby those Nations and Kingdoms should be much enlightened; but before the number of Antichrist be run up, and his period accomplished, Rev. 13.18. these Nations called the streets of the great City, shall suffer an Eclipse in their Ministers, they should be laid aside as dead men, and become useless in their public exercises of their Ministry. And during the space of their civil death, they shall have the warm hearts and affections of the People, they will not suffer them to be put into graves alive, and buried quick, but still own them as Ministers desire, long, pray for their restoration and instalment into their Offices and Places again.  
Thus amongst many Reasons I have given you two, why Ministers may not always expect a continued residence amongst, and ministration to, their People; First, because of barrenness under means. Secondly because of these afflictions that light upon the Church and her Lights, Guides and Watchmen.  
Now for Application. First, to Ministers. Secondly, to People. A Word to both.  
1. Ministers should labour to do all the good they can to, and among the People to whom they are Ministers. From us, from us our People expect relief: and how should we endeavour to administer all the helps & advantages we can for their Salvation; in removing of Scandals, in healing Divisions, in confuting Heresies, to beat down wickedness, and demolish the strong-holds of Satan! The conscientious Physician, when he seethe th● health and life of the Patient committed to him, how diligent is he in watching with, and attending his Patient? how curious & exact in observing the pulse, the symptoms, workings, nature and strength of the disease? how careful and diligent to apply proper Remedies and Physic; sometimes Corrosives, sometimes Cordials, and all to restore health, and prolong life to his Patient? How much more diligent should Ministers, Physicians of souls be, in observing the several Maladies, and Soul-diseases of their People, and to apply proper Remedies? so many persons, so many patients! so many sins, so many diseases! some are brutish and unteachable; some are weak, others dull; some perverse, and many ungrateful. How should they endeavour to make the brutish to understand; to confirm the weak, and make them strong; to quicken the dull, and make them zealous and fervent; to allure the perverse, and and make them tractable; to win the ungrateful, and make them kind? what is the body to the soul? or life temporal in a troublesome world, to Life Eternal in unspeakable Happiness? the Excellency of the object should heighten our esteem, and double our diligence. Precious, precious Souls, lie at the Stake. One Soul is of more value than ten thousand worlds. Jesus Christ shed his precious Blood for the Redemption of souls, but not for the honours, dignities & riches of the world. Now either Heaven or Hell: And how should the joys of the one, and the torments of the other, and the eternity of both, add indefatigableness to our labours, unwearied vigilancy to our perspective care, invincibleness to our courage, irrefragableness to our arguments, ●●d steep our persuasions in tears, and all to keep you from lodging yourselves in everlasting burn, and bring you to an Enjoyment of the beatifical Vision of the blessed God In this decriped age of the world, the Devils seem to be possessed with some spirits worse than themselves; they turn every stone, they improve the dregs of their malice, the height of their power, if by any means, by secret persuasions, by hostile invasions, by strange delusions; turning themselves into Angels of Light, that they may drag one soul to Hell: and shall not Ministers take much more pains to bring them to Heaven? Paul was unwearied in his doing, invincible in his suffering: How many Cities and Countries did he enlighten with the Gospel? Jerusalem, Illyricum, Damascus, Arabia, Antioch, Arhaja, Cilicia, Cyprus, Epirus, Galatia, Mysia, Lycaonia, Pamphilia, Physidia, Phrygia, Selutia Syria, Troas. Ministers should make the Salvation of Souls their study, their care, their employment, their practice, their whole business. We must wait on our Ministry, Rom. 12.7. give our selus continually to it, Acts 6.4. We must fulfil our Ministry, Col. 4.7. The soundness, fatness, fruitfulness of the Flock, is an honour to the Shepherd. The recovered health, strength, life, of a sick, weak, dying patiented, is an honour to the Physician. It is the glory of Kings, according to the rules of the great Statesman, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to ease and heal their Cities and Kingdoms of those miseries and calamities they groan and languish under, to secure their present peace and prosperity, to enlarge their bounds, and of small to make them great. If the Roman Emperor gloried when he said of Rome, Lateritiam inveni, marmoream reliqui; I found it built with Brick, but left it built with Marble. So it is a great honour for Ministers to do much good to their People; to strengthen the diseased, to heal the sick, to bind up the broken, to bring back that which was driven away, and seek that which was lost, Ezek. 34.16. When of Lead, Brass, Iron and Tin, they make them Gold and Jewels for God: when of Lions they make them Lambs; of Rebels, they make them loyal Subjects, beating their spears into pruning hooks, and swords into plowshares: when of a barren Wilderness, they make them a fruitful Vineyard. How exceeding great will that Glory be, which God will give at the last day, unto his faithful Ministers, when they shall stand forth before God, his Angels, and all men? Andrew bringing with him his Achaians, whom by his Ministry he hath gained unto Christ: John with his Asians; Thomas with his Indians; Peter with his Jews, and Paul with his Gentiles; and all the pious and faithful Ministers of Christ, with all the Children God hath given them in their respective Ages and Generations; and these shall be to them a Crown of Glorifying in the presence of Jesus Christ at his coming, 1 Thes. 2.19. and the time for the accomplishing of all this, at the longest, is very short. Death, if no other providence may sooner than they are ware of, throw them into an incapacity of doing any more good unto their People, how should they labour to do much in a little while? the grand importance of the work, the numerous and potent enemies, that oppose and hinder it, the uncertainty and shortness of time to do it in, should make us wonderfully diligent: say and do with Paul, We seek not yours, but you; accounting the winning of souls to Christ our greatest gain and glory, Sed, heu, Quantum distamus ab illo! how many say in their practice, We seek not you, but yours; seek the fleece, and neglect the flock? How do Ministers run and ride, cap and cringe, to get Ecclesiastical Dignities and Preferments, & to multiply to themselves Church-revenues, heaping Steeple upon Steeple, as the Giants of old, Pelion upon Ossa, and upon both these Olympus, to fill their Coffers, to maintain their Pomp, their full Tables, to provide portions for their Children, or (which is worse) to administer more abilities of greater sinning against God; and this great and necessary work undone, the diseased not strengthened, the sick not healed, the broken not bound up, that which was driven away, not brought back, that not sought which was lost: W● to such Shepherds of Israel, of England, and of all Christian Kingdoms in the world, that feed themselves, that eat the fat, and  themselves with the wool, but feed not the Flock; but with force and cruelty rule over them, Ezek. 34.2, 3, 4. How desperate and dreadful is that Charge God layeth upon the Priests of Judah; his Watchmen are blind, they are all ignorant, they are all dumb Dogs, they cannot bark sleeping, lying down, and loving to slumber; yea, they are greedy Dogs, that can never have enough; they are Shepherds that cannot understand; they all look to their own way, every one for gain from his own quarter: Come say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant, Isa. 56.10, 11, 12.  
Time will not suffer me to open and enlarge upon these words; I leave them to your meditations and observations: pardon my trespassing upon your patience; the pains is mine, the profit is yours.  
2. If Ministers are not certain of a continued Refidence amongst their People, be you then exhorted to make good use and improvement of present Gospel-Enjoyments: you are not sure of a constant enjoyment of pious, able, and painful Ministers; and the uncertainty of the future, should make us lay in store of provision at the present, lest by neglecting present opportunities, we run ourselves upon the damage of a future necessity. The Jews were together twice so much Manna on the sixth day, as on other days, because on the Seventh there was none to be found. The Mariner hoiseth Sails to the present seasonable and right Gales of Wind. The Husbandman layeth hold on the present seasonable weather, for the reaping and gathering in of the Fruits of the Earth. And all of you in Summer lay in Provision for Winter. Present Opportunities neglected, may not in the future be enjoyed. No Manna could be found on the Seventh-day: the Wind turns and stands contrary: the Summer is ended, no harvest, no reaping in Winter. A People that enjoy a faithful and painful Ministry, have the Manna of God's Word falling round about them; they have the pleasant Gales of God's Spirit to waft them nearer to Heaven; they have an harvest day of, and pleasant seasons to make provision for Glory: but if you neglect present Seasons, you run desperate hazards, and adventure your precious souls upon great uncertainties. He that sends his Ambassadors to day, may call them back to morrow. God hath threatened, his Spirit shall not always strive with men. The tongue that is speaking to you this day, will be tied up and silenced before the next Sabbath. How miserable would it have been with Egypt in the seven years of Famine, if there had not been vast provisions and innumerable store laid up in the seven years of plenty! How miserable would they be pintched with hunger and cold in winter, who have not laid in full and suitable provisions in Summer! How miserable will they be in a famine of God's Word, who have made no provision in times of plenty! To be without Ministry and Ministers, without World and Ordinances, is the most miserable and destructive want in the world. Where there is no Vision the People perish. A People without a Pastor, are without a Watchman to warn and awaken them; without Lights to enlighten them; without Guides to direct and lead them; without Salt to season them; without Physicians to heal them; without Shepherds to watch over them, to feed and defend them: and the condition of such must needs be a miserable condition. And to have such are as spoken of in Isa. 56.10, 11, 12. blind and dumb, covetous and greedy, and drunkards: or such as are mentioned in Ezek. 34. that are dispersers of the Flock, not dispensers of the Word and Ordinances: with force and cruelty to rule over you, will be your cross, not your comfort. The actions of public persons are very influential: as is the Praetor, such are the Citizens: as is the Pedagogue, such are the Children: as is the Pastor, such are the People; like People and like Priest; and how can there choose but be Whoredom in Ephraim, and Defilement in Israel, when the Priests commit lewdness? Am. 6.9, 10. No wonder if that people be made a prey, and brought to nought, whose Watchmen are blind, whose Preachers are dumb, whose Champions are lame, whose Physicians are sick, whose Salt is unsavoury, whose Teachers are untaught, whose Guides are ignorant of the Way, whose Pastors are Impostors, whose Pillars are Pollars, fleecing, but not feeding the Flock: Doth not hence spring the ruin of the Church, the contempt of the Ministry, and all Church Orders and Ordinances, the corruption of manners, a sink of sin, and deluge of profaneness; the starving of Charity; the debasement of Religion; the hazarding of your Graces; the endangering of your souls for ever? And for a Christian now to order his conversation aright, it requires that God's Word should dwell richly in him in all Wisdom; and to be preserved safe and found in infecting times, it is expedient and necessary that he be fraught with the impregnable Cordials, and Plague-expelling Antidotes of God's most holy Word. This was the Preservative and Security of that good King, Psal. 119.11. I have hid thy Word in my heart, that I might not sin against thee. Therefore, my Brethren, for the glory of God, for the honour of Christ, the credit and ornament of your Profession, the rejoicing of your dying Minister, and your own Salvation, See that you walk in the strength of that Doctrine and Word, I have almost for the space of these four years delivered unto you, as the Prophet Elijah in the strength of the Cake, until you come unto the Mount of God, 1 Kings 19.8. That whether I come again unto you, or be absent, yet I may hear of your affairs, that your conversation be as becomes the Gospel; that ye stand fast in one Spirit, with one mind, striving together for the Faith of the Gospel.  
Now I have done with the Sore, [A Ministers Departure from his Poople] I should now show you the Plaster, and apply it. But of this by and by.   

SERMON XIV.  Acts 20.32. And now, Brethren, I commend you to God, and the Word of his Grace, which is able to build you up, and give you an inheritance amongst them that are sanctified. 
These words I have told you are part of Paul's Valediction to his Beloved Ephesians; the Parts and Arguments whereof I have briefly shown you. In the words you have a twofold Remedy in opposition to a twofold Malady: The first Malady was Affliction and Persecution, mentioned in ver. 29. for which the Apostle prescribeth God as the Sovereign Cure and Remedy; And now I commend you to God. The second Malady is Infection and Heresy, mentioned ver. 30. for which the Apostle prescribeth God's Word as the best Preservative and Remedy, And now I commend you to God, and the Word; which Remedy is further implified by the title given to it, Grace, the Word of his Grace. 2dly, From the precious effects and benefits of the Word, first Edification, secondly Life Eternal, in these words, which is able to build you up, and give you an inheritance amongst them that are sanctified. Then the relative name Paul gives to the Ministers of Ephesus, Brethren, from which word you may remember I gave you this Observation.  
Doct. That true and real Christians are Brethren. It is not only true in respect of Ministers, but of all Christians, Pastors and People; I have demonstrated it briefly, and briefly improved it by way of Application— But than secondly, from the Provision of Security and Comfort that Paul commendeth his Ephesians to at his departure, you had this Doctrine.  
Doct. That God, and the Word of his Grace, is the best Security and Comfort a departing Minister can commit his People unto.  
You may remember I took this Doctrine in two, and gave you this Note or Doctrine.  
Doct. That Ministers cannot always expect a continued and uninterrupted Residence amongst their People.  
This I shown you before and applied it. Now in the last place, and my last opportunity I come to the Grand Cure, and Sovereign Remedy for the above named Maladies, [God, and the Word of his Grace.] The Doctrine is this,  
That God, and the Word of his Grace, are the best Security and Comfort a departing Minister can commend his People unto. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath divers significations in the New Testament, but in this place and some others, it properly signifies, Fidei alicutus depositum servandam trado committo, we commit something to the care and fidelity of another for security and preservation. Thus our blessed Saviour when he died on the Cross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Father, into thy hands I commend my Spirit, Luke 23.46. And the Apostle Peter exhorting the Christians, not to be dispondee and dejected under the Sufferings they met with for Christ's sake, but in the midst of their sufferings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let them that suffer according to the will of God, commit the keeping of their souls unto him, as to a Faithful Creator, 1 Pet. 4.19. Thus the Apostle commits these Ephesian Ministers, and all the Christians in Ephesus, their souls, their bodies, and all the affairs and concernments of that Church, both under Persecution, and in the midst of contagious Heresies and Doctrines, to the defence and protection of God, and to the direction, light, and preservation of his holy Word: So that if you please to give a name to my Text, let it be this, The departing Pastor's Security and Comfort for his left People, etc.— When the Father of a family lies upon his deathbed, and ready to take his ultimum vale of the world, commends his Wife and Children, to the care, counsel and direction, to the defence and protection of his most trusly, faithful, and assured Friends, saying, I am now going the way of all flesh, and my dear Wife will become a discousolate Widow, and my tender Children will be fatherless! and I shall no more return to perform the duties of an Husband, and Father to them! no more to counsel and direct them! no more to manage and order their affairs for them! No more to provide for, and maintain them! no more to secure and comfort them! No more to defend them from injuries, and oppressions! No more to right them in their wrongs! And therefore I leave and commend them to you, to be as a Husband to my Widow, and a Father to my Fatherless. I leave them to your love to pity them! I commend them to your wisdom and prudence to counsel and direct them; To your care and faithfulness to manage their affairs for them! I commend them to your justice, to right them in wrongs, and defend them from injuries. Even thus this blessed Apostle going to Jerusalem, these Ephesians should see his face no more. No more he should fight with beasts, after the manner of men, at Ephesus. He should confute the Erroneous and Heretics no more. No more should he be with them to appease their dissensions, reconcile their divisions, he should maintain the Doctrine of Freegrace, the purity and simplicity of Gospel-Worship no more. No more to vindicate the Resurrection of the dead; No more to perform amongst them the duties of a vigilant Watchman, and faithful Minister; to rebuke the Obstinate, and such as walk disorderly; to comfort the Mourners, to strengthen the Weak, to reduce the Wanderer, to raise and recover them that are fallen. And therefore, seeing I shall be no more with you, to do any of these things for you, I leave, and commend you to God, and the Word of his Grace; the best security from, and comfort under, both Persecution, and infectious and seducing Doctrine. He is a Watchman and Shepherd instead of all Shepherds and Watchmen: He is a Teacher instead of all Teachers. And for a people to be left with such Guardians, when their Minister must departed from them, is good security and comfort for them. And this I shall show, first, in respect of God; 2dly, in regard of his Word.  
First, To commit you to God, is to commit you to him who is furnished with every thing necessary for Security and Comfort.  
1. It is to commit you to the greatest Love. And Love is a strong Security. To be committed to the defence of an enemy, that hates us with deadly hatred, there can be no comfort, no security, but a fearful and trembling expectation, that our defence should prove our destruction. But Love addeth strength and security to mud-walls, when hatred makes stonewalls full of danger. Hatred seeks the destruction of the object hated, when Love seeks the welfare and protection of the object beloved. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Birds build their nests on high, in close obscure places, and spare their own cr●ws, to secure and fill their young ones. The most timorous creatures grow most resolute, and expose themselves to danger and death, in combating to preserve their young ones, and all from that storgie and affection Nature hath implanted in them. What will not Parents do and venture to preserve their tender babes in danger? they'll venture upon pikes and swords, upon wild beasts, they'll venture through fire and water to save them. And if there be such love in the creature, surely there is much more in the Creator: their greatest plenitude is but a drop to his immeasurable Ocean. Love in the creature is a concrete, finite and imperfect, but in God it is an abstract, infinite, and Perfection itself. God, saith John, is Love, 1 Joh. 4.8. and this Love of God to his People, is an all-conquering Love: this stirs up God to stand as a screen between his People and danger, and primum mobile of their protection. What is the reason that all the policies and power of infernal spirits, all the stratagems of the Devil's Agents, all the black curse and bloody execrations of ungodly men; all the Popish Fulminations and thunderings of anathemas against God's People take no more effect? what is the reason that there is no Enchantment against Jacob, nor Divination against Israel? It is God's Love that shields off all. Balaam, you know, following the wages of unrighteousness, attempted to have cursed Israel; but this Love of God opposed it, and turned the Curse into a Blessing, Deut. 23.5. The Lord thy God would not hearken unto Balaam; but the Lord thy God turned the Curse into a Blessing, because he loved thee. Hence it is God opposeth the opposers of his People, and destroyeth their destroyers, saying, Touch not mine Anointed, and do my Prophets no harm. The most glorious Potentates & prosperous Kingdoms, have become contemptible and heaps of ruin, for their opposing, oppressing and persecuting God's Church. God's Love puts an higher estimate upon the poorest Saint, than upon all the Sinful, though sceptred, crowned, adorned and adored, Monarches of the world. Why did he smite the firstborn in Egypt both of man and beast? why did he send his Tokens into the midst of Egypt upon Pharaoh and upon all his Servants? Why did he smite great Nations, and slay mighty Kings? Zion King of the Amorites, and Og King of Bashan, and all the Kings of Canaan? Psal. 135.8, 9, 10, 11. Was it not because he had chosen Jacob unto himself, and Israel for his peculiar treasure? ver. 4. And again, I gave Egypt for thy ransom, Ethiopia and Sheba for thee. Since thou hast been precious in my sight, thou hast been honourable, and I have loved thee; therefore I will give men for thee, and people for thy life, Isa. 43.3, 4. God in his Love thinks nothing too good, nothing too great to be done for his Church and People. He not only gives famous Kings and potent Nations up to ruin for his People's temporal deliverance; but in the stupendiousness of his Love, hath given his Son for their eternal Salvation; John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life; and in and by him hath made a full, complete, and abundant provision, all things needful for your Salvation: He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things? Rom. 8.32. The faithful apprehension and application of this Love, will steel you against all sufferings, and make you Reproach-proof, and Persecution-proof; that you shall not be ashamed of a despised Gospel, a reproached Religion, and a persecuted Christ: and, Hope maketh not ashamed, because the Love of God is shed abroad in our hearts, Rom. 5.5. This Love will comfort you against all temptations concerning sin, in doubtings concerning God's presence, perseverance in Faith, and assurance of Salvation. I am persuaded, saith the Apostle, that neither Death nor Life, nor Angels, nor Principalities nor Powers, nor things present, nor things to come, nor height nor depth, nor any other creature, shall be able to separate us from the Love of God, which is in Christ J●sus our Lord, Rom. 8.38, 39 To these add the dearness, strength, constancy, and inviolableness of God's Lewe unto his Children; dearer than a mothers to her sw●●etest babe, Isa. 49.15. stronger than the mountains, Isa. 54.19. more constant than the courses of Heaven, J●r. 31.35, 36. & 33.20, 21. it is as sure as God himself is sure, Psal. 89.34, 35. And for a People to be committed to such a Love, is ground of security and comfort. When Ministers are taken from you, this will abide with you.  
2. To commit you to God, is to commit you to the tenderest mercy. Mercy is the best refuge to the miserable. Whither shall the malefactor flee for pardon, but to the mercy of his Prince? whither shall the captive go for safety, but to the mercy of his Conqueror? The pity of an armed Conqueror is better safety than the flinty-heartednes of a naked captive. Compassion unarms the Armed, blunts sharpened swords, enfeebles the strong and sinewy arms, when an astorgy arms the unarmed, sharpens the sword, adds strength to weak arms, and blocks up all ways and means of security and comfort. A man's pity subdues him, when the valour, policy, strength and weapons of his enemies cannot conquer him, and makes him a security to his adversary. This encouraged Benhadad to humble himself to Ahab, whom, and his Kingdom, he had twice before attempted to destroy by two formidable Armies: Behold, we have heard that the Kings of Israel are merciful Kings; let us, we pray thee, put sackcloth on our loins, and ropes on our heads, and go out to the King of Israel; peradventure he will save thy life: and it was so, 1 Kings 20.31, etc. And shall the Kings of Israel have mercy to save their enemies, and shall not the KING of the Kings of Israel have mercy on his Children? Mercy makes the tender heart partaker of the misery of him that is distressed. Misericordia quasi miseria cordi, it translates the misery of another into the heart of the merciful, and inclines them to relieve and secure them. It is pity that makes you to bind up the wounds of the wounded, to wash Lazarus his sores, to  the naked, to feed the hungry, to refresh the thirsty. Now the God to whom I leave you, is the God of pity and Father of mercies, 2 Cor. 1.3. all the pity and compassion in the creatures, is derived from him; and were it all contracted into one, yet it were but a drop to his Ocean: and as the mercifulness of tender Parents, causeth them to pity their sick Children; so God, like a tender Father, pities them that fear him, Psal. 103.10. yea, he sympathizeth with them in all their sufferings, accounting their sufferings his: Are they reproached? so is he; are they persecuted? so is he; are they imprisoned, banished, tormented, put to cruel deaths? he accounts it as done to himself; and whatsoever Satan doth to you, in tempting you to sin, to despair, in buffeting you, filling your hearts with heaviness, your mouths with sighs and complaints, your eyes with showers of tears, he takes it as done to himself: In all their afflictions he was afflicted, Isa. 63.9. And as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we from our own suffering, learn more to pity others in the like distress; so Christ's experiences of the world's hatred and persecution, of Satan's rage and temptation, doth cause Christ to pity his suffering Members more: We have not an high Priest that cannot be touched with the feeling of our infirmities, but was in all things tempted as we are, yet without sin; and in that himself suffered, being tempted, he is able to secure them that are tempted, Heb. 4.15. chap. 2.18. Here is a rise of Compassion according to the degree of suffering. How do the screechings of a sick Child, the deep sighs and groans of a sick tormented Child, make the bowels of the Parents roll within them, and melt their affections into tears. The Harlot, whose the living Child was, could not endure to suffer and see her Babe to be cut asunder, but denied and acquitted her interest in him, because her bowels yearned towards him, 1 Kings 3.26. God's Pity to his People, is the most intensive, when their Afflictions are the most increased: His soul was grieved for the Misery of his People Israel, Judg. 10.16. It grieves God to see his lie laden with Iron-fetters, to lie in long, and loathsome Imprisonments, under cruel Tortures and Tormenting Deaths. When you are buffeted with Satan, bewailing your sins and miseries, God's Bowels of Compassion are moved towards you, Jer. 31.18, 19, 20. Surely I have heard Ephraim bemoaning himself, thus, Thou hast chastised me, and I was chastised, etc. After I was instructed, I smote upon my thigh; I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Thus Ephraim bemoaned himself, and God heard him, and marked his expressions, weighed the sorrow and burden of his spirit, and pitieth him; Is Ephraim my dear Son? Is he a pleasant Child? Since I spoke against him, I do earnestly remember him still; therefore my Bowels are troubled for him, and I will surely have mercy on him, saith the Lord. And this tender compassion is not a bare pity, but an helping, relieving, succouring Pity. Many have compassion, but want ability to help and secure; others have ability to help, but want compassion: but God hath both Mercy to pity, and Ability to help and save his People; and therefore we have frequently an Act of Deliverance joined with an Act of Mercy. When Hazael, King of Syria, oppressed Israel all the days of Jehoahaz, the Lord was gracious unto them, and had compassion on them, and would not destroy them, 2 Kings 13.22, 23. And the reason why God did not destroy the Jews in the Wilderness, was because of his Mercy; But he being full of Compassion, for gave their Iniquity, destroyed them not, Psal. 78.38. Mercy steps in and pleads, prevailingly against Justice, for the preservation of a People: And this Compassion of God, God's People have pleaded with him for deliverance; Look down from Heaven and behold, from the Habitation of thy Holiness, and of thy Glory. Where is thy Zeal and thy Strength, the sounding of thy Bowels and Mercies towards me? are they restrained? O Lord, thou art our Father, and our Redeemer, Isa. 63.15, 16. This Mercy is a sin-pardoning-Mercy.  
And this will be a refuge to fly unto, when ye are pursued by an accusing, condemning Conscience for sin committed: this is a Cordial of greater comfort, than sin a cause of sorrow; a Plaster of a larger proportion, than the wounds of sin upon your Conscience; it as far excels thy Scarlet-dyed sins, as the distance is betwixt East and West: As far as the East is from the West, so far hath he removed our transgressions from us, Psal. 103.12. compared to the height of heaven above the earth; As the Heaven is high above the Earth, so great is Mercy to them that fear Him, Psal. 103.11. And again, My thoughts are not your thoughts, nor my ways as your ways; for as the Heaven is higher than the Earth, so are my Ways higher than your ways, and my Thoughts than your thoughts; and therefore he will abundantly pardon, Isa. 55.7, 8, 9 Compared to a Sea that can swallow and cover Mountains as well as molehills, Mic. 7.19. This Sea of Mercy covered Noah's Drunkenness, Lot's Incest, David's Adultery and Murder, Marry magdalen's Whoredom, Peter's Denial of Christ, and Paul's Persecution! and covers the mountains and multitudes of sins of all God's People, in all ages of the world; and will be a Refuge for your security against the guilt of sin, if you flee unto it: this is a Refuge to secure you against the violence of the proud, Psal. 86.14, 15, 16. This is a Mercy so lasting, that is everlasting: In a little wrath I hide my face from thee for a moment, but with everlasting Kindness will I have Mercy on thee, saith the Lord, Isa. 54.7, 8, 9, 10. Christ is so merciful a Shepherd, as in the days of his flesh he had compassion on the multitude, because they were sheep without a Shepherd; and now he sits upon the Throne of Glory: he hath not laid this tenderness to his Church aside, but will either provide fresh supplies, or support and preserve his People under want of ordinary means, by an extraordinary manner. And to this Mercy I commend you, that, as a shield, will defend you from the Curses, Divinations, Enchantments, anathemas of your enemies; that will destroy your Persecutors; pity you under all your pressures, redeem you from your miseries, ●ecure you against the guilt of sin committed, and provide for your want, and relieve you by some ordinary or extraordinary way.  
3. This is to commit you to the greatest fidelity. They that will defend and secure others, must be faithful as well as merciful: Faithless defenders, are worse than open pursuers; they rob us of the safety we expected, and expose us to the danger we least feared. Jaels' peace was Sisera's death. And how often did faithless Dalilah attempt to betray Samson to the Philistines, Judg. 16. And David must not lodge in Keilah, because the Inhabitants would deliver him up, 1. Sam. 23.11, 12. Ahabs' Children lost their heads by the unfaithfulness of their Guardians, 2 King. 10. How many famous and strong Castles, well-fenced Towns, and formidable Armies, have been destroyed by the treachery of faithless Guards & Commanders? Open fields have more security with Faithfulness, than the strongest walls with Treachery. Nothing safe committed to the custody of faithless persons; Orphans wronged and defrauded, your Estates imbezeled, your Persons betrayed, your Lives exceedingly endangered; and what comfort or security can there be in such Guardians or Protectors? But to be committed to such Keepers, whom Favour cannot win, nor Preferments corrupt, nor Rewards bribe, nor Fear, nor Threatening; nor Dangers discourage, but remain resolute and faithful against all, is great Security and Comfort. And such an one is God: He is the faithful God; faithful to make good his Promises; faithful to preserve whatsoever is committed to him. The Apostle would not have committed the Ministers, the Affairs and Concernment of the Church of Ephesus, to God, if he had not been a faithful God. Christ when he died, said, Father, into thy hands I commend my Spirit. And Peter exhorts the afflicted Christians in his days, to commit their souls unto God, as unto a faithful Creator, 1 Pet. 4.19. And how many Martyrs, when they have become whole offerings to God, have given their souls in charge to God, Father into thy Hands I commit my spirit: whatsoever is laid up in the hands of God, is safe and secure; He cannot be bribed by Promises, Rewards, or any other way, to surrender any thing that is committed to his custody: He is faithful to the least Beast of our Herds, to the least hair on your heads, Luke 21.18. And if he be faithful in the least, he will not be unfaithful in the greatest: He is faithful to keep your persons in dangers, not to give you up to the rage and ruin of your enemies; The Lord will preserve him, and keep him alive, and he shall be blessed upon the Earth; and thou wilt not deliver him unto the will of his Enemies, Psal. 41.2. And David prays, that God would secure him against false Accusers; Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, Psal. 27.12. He is faithful to preserve you from Temptation; He binds up Satan that he cannot tempt you when he would; and when he gives Satan leave to tempt, yet God will be your refuge in the temptation: God is faithful, who will not suffer you to be tempted above what you are able to bear, but with the temptation, will find out a way for your deliverance, 1 Cor. 10.13. Thus he prayed that Peter's faith failed not, Luke 22.31. his Grace was sufficient for Paul, 2 Cor. 12.7. he is faithful to preserve your Graces, your Knowledge, Faith, Love, Hope, Patience, Humility, etc. if God did not keep them they would soon whither, decay, and come to nothing; Satan would soon rob you of them, sin would soon waste and destroy them; but he will not lose the least dust of this Gold; He is faithful to preserve your Joy, and Peace of conscience. Our Comforts have need of his protection as well as our Graces. How soon would temptations, sin, and persecution blow our Comforts away, if not preserved by him. In the world ye shall have tribulation, but in me ye shall have peace, John 16.33. Your heart shall rejoice, and your joy shall no man take from you, ver. 22. Neither reproaches, nor imprisonments, nor persecutions shall quench your joy, for he can make you sing in prisons, and rejoice in tribulation for his Name, Acts 16. Rom 5. And though your Graces be weakened, and your Comforts eclipsed, yet he will revive and strong than your Graces, he will restore your Comforts: Though he cast down, yet he is faithful, he will not cast off: though he may suffer your bodies to be imprisoned, banished, tortured, burned, yet he is faithful to keep them safe until the Resurrection, the great and general Spring, when they shall be raised, and reunited to your souls, and reflourish in a glorified manner to eternity: And here is great security concerning temporal danger, temptation, Graces, Comforts, and all. To which I commend you, and your All for Protection and Comfort.  
4. This is to commit you to the greatest care and diligence. Diligence is as necessary in those that will secure and protect others, as well as Mercy and Faithfulness. Sleepy Guards and Watchmen, betray strong Castles and fortified Garrisons, as well as unfaithful Guards. The men of Laish were a secure and negligent People, and the men of Dan took their City, and destroyed them with the edge of the Sword, Judg. 18. Whilst Abner and the Army slept, Abisha would have slain Saul their King, if David would have permitted him, 1 Sam. 26.11, 12. How many famous and formidable Armies have been utterly routed, and thousands of men slain by an handful of people through carelessness and negligence? better is a weak defence with care and diligence, than a strong fortified place with negligence. But Jesus Christ is very diligent and watchful for the preservation of his Church and People; even as the diligent Keeper of a Vineyard always watcheth, that none spoil his Vineyard, that wild beasts break not in and spoil it, so God watcheth and defendeth his Church, I the Lord do keep it, I will water it every moment, lest any hurt it; I will keep it night and day, Isa. 27.3. He knows all the plots and contrivances of ungodly men, against his Church; Why do the Heathen rage, and the People imagine a vain thing; and the Kings of the Earth take counsel together against the Lord and his Anointed? Psal. 2.1, 2. He knew all the devices of Senacherib against Jerusalem; I know (saith God) thy abode, thy coming in, thy going out, and thy rage against me, Isa. 37.28. Many are the devices of wicked men against God's Children, and they know them not; but God knows them, when they are in their deep consultations, God's eye is upon them, he stands by and hears them: God knows the confederacy of Syria and Ephraim against Judah and Jerusalem, to take it, and set up a King for themselves, Isa. 7.5, 6. He knew the bloody design of Herod against Christ, notwithstanding his pretence of worshipping him. He saw the desperate Popish Gunpowder Plot here in England; God is very diligent to know all the designs of his Church's enemies; He that keepeth Israel shall neither slumber nor sleep, Psa. 121.3, 4. Though the enemies of the Church are vigilant, politic, and strong, yet the Defender of the Church is more vigilant, more politic, more strong, he opposeth his Wisdom to their wisdom, his Counsels to their counsels, his Power to their power, he out-wits them, and out-powers them: He bringeth the counsel of the Heathen to nought, and makes the devices of the People of none effect, Psal. 33.10. He taketh the wise in their craftiness, he maketh them to fall into the same Snare they have laid, and into the same Pit they have digged for others, Psal. 7.15, 16. He hangs Haman on the same Gallows he had raised for Mordecai. And as he is diligent to discover the plots of his People's enemies, so he is diligent to defend his People, even as the Governor of a besieged Garrison, is diligent to look to every place, and bring fresh aid, and new supply where there is most need; he encourages them that are fainting, saves them that are in danger, his care and diligence is a great security and comfort: So God is every where with his People, diligent to save them, to refresh, to strengthen them. He is with his joseph's in Prison, with his Jobs on the Dunghill, with his daniel's in the Lions-Den, with the three Children in the fiery Furnace: Are they imprisoned, banished, sick, pesecured, in great dangers? God is careful to save them: The eyes of the Lord run to and fro upon the whole Earth, to show himself Mighty on the behalf of them that fear his Name, 2 Chron. 16.9. He is diligent to preserve the souls, as well as the bodies of his People, from Satan's temptations, the allurements of the world, and inward corruptions; and though he suffers them to be tempted, yet he is with them, and will not suffer them to be tempted above what they are able to bear: He is diligent to preserve the Graces of his People, even as the Goldsmith is careful and diligent to keep and save all the filings and dust of his Gold, because the least grain of it, according to its proportion is precious; so the least of your Graces, though weak and small in your account, is precious, and of great worth in the account of God, and he will not suffer the least to decay; He will not break a bruised reed, nor quench smoking flax. God's People are very precious in his esteem, they are his Jewels, Mal. 3. as dear to him as the apple of his eye, Zeph. 2. As a man when his house is on fire, is wonderful diligent to keep and save from the flame, whatsoever is dear and precious to him, his Wife and Children, his Silver and Gold, and his Jewels: So when the World, or a Nation is on a flame, God is wonderfully careful to preserve his People, that are his Jewels, his Spouse, his Children, they are dear to him. Are you afraid that the Furnace will be heated too hot, that the Temptation will be too strong, or the burden of Afflictions too great to bear? Let this be your comfort, he is your Security; and will proportion afflictions to your strength, or give strength proportionable to the burden: And if he give strength to bear a burden, it is as if he laid no burden at all upon you: he will be careful that the Furnace be not too hot, nor the Temptation too strong, nor the Burden too weighty; the good Shepherd is wonderfully careful of every Sheep in his stock, and when the Lambs cannot go he will carry them, he will not over-pace the Ewes with young, but in his diligence and care will accommodate his journeys, his drivings, to the weakest and tenderest in the flock. So Jesus Christ the great Shepherd of his Church, will not only seed his Flock, but be careful, that neither Devils nor wicked Men drive on Temptation, nor the storm of Persecution too furiously, but according to the strength of the weakest: He shall feed his Flock like a Shepherd. He shall gather the Lambs with his Arm, and carry them in his Bosom, and gently lead those that are with young, Isa. 40.11. Jesus Christ is that Eliakim, Isa. 22.21, 22, etc. upon whom all the affairs and concernments of the Church in general, and all the concernments of every Soul in particular do depend, whether they be concerning the soul or body, temporal, or eternal, or all. And as he is faithful, so he is diligent to perform and keep all things committed to his charge; such is his faithfulness and diligence that nothing shall miscarry that is committed to him. And therefore, Be not distractively careful what shall become of you, who shall teach you, and how you shall be taught, but by Prayer and Supplication, Cast your care upon him, for He careth for you, Phil. 4.6.  
5thly. To commit you to God, is to commit you to Infinite Power to protect you, to support you, and deliver you, What is Power without Love and Compassion? and, What is Love and Tenderness without Faithfulness? What is Faithfulness without Diligence? and what is Diligence and Care without Power? Willingness to help without Ability? and, What is Ability without Love, Compassion and Willingness? these are unsafe security; but when all these are united together, they must needs make strong Security and Defence, and solid grounds of Comfort— Here then is an infinite Power.  
1. To defend the Church, and every Child of God in the greatest dangers. God's Church is that Aijeleh Sahar, the morning Stag, mentioned in the title and inscription of Psal. 22. As the Hunter's early in the morning single out one Stag, or Deer, from the whole herd to chase and pursue all the day, so all the Devils in Hell, and all the wicked men of the world, single out the People of God to chase and persecute with fury and rage, so long as they are in the world: She is surrounded with great dangers; and She is secured with strong Power. A man when he is besieged by a potent, politic and cruel enemy, in a Castle whose foundations cannot be undermined, whose walls cannot be battered down, nor scaled, whose gates cannot be broken, nor burnt, whose provision inexhaustible, and all within faithful and trusty; he needs not fear the thunderings of the Cannons, the roar of great Granados, the glittering Swords, nor bloody Flags of his Enemy: So though the gates of Hell, all the policy and power of infernal furies are united against God's People, yet they shall not prevail, there is more with than against them; our God, even this God to whom I commend you, is security enough to defend them. He is compared to a Rock, which all the Devils in Hell cannot undermine, 2 Sam. 22.2, 3, 4. Mat. 16.18. Compared to a Tower, whose walls can never be beaten down, Prov. 18.10. The Name of the Lord is a strong Tower, and the Righteous fly thereunto and are safe. Compared to a Shield that cannot be pierced, Psal. 28.7. and 33.20. To great Waters, that no Ship nor Boat with oars can pass, Isa. 33.21. Compared to a Wall, not of stone, which may be battered down, or time waste and consume, but to a Wall of Brass, Jer. 15.20. yea, a Wall of fire, Zech. 2.5. Other walls may be approached unto, scaled, but a Wall of fire cannot be scaled, nor touched, it terrifies the enemies at a distance. All these show God's infinite Power to defend his People. He is a Munition of Rocks to defend his People, that can neither be undermined, nor battered; so high, that they cannot be scaled; he is such supplies of provision, that they cannot be famished forth. Isa. 33.16. He shall dwell on high, and his place of defence shall be the Munition of Rocks; his bread shall be given him, and his water shall be sure. Well then, let this comfort you, that you are encircled with so great a Power for protection.  
2. Here is infinite Power to support your spirits under the greatest trials, that they faint not. It is a wonder to consider the multitudes and mountains of afflictions heaped on the People of God, and they not discouraged; when liberty, riches, relations, and life lie at the stake, yet they faint not; surely this must needs come from a Divine Power, which is glorified in man's weakness, 2 Cor. 12.9. Would you not wonder to see a Torch, a Candle to burn in a mighty storm and tempestuous wind? Would you not wonder to see a spark of Fire to burn, and keep alive in the midst of a Sea? So it is a wonder that these mighty storms of Persecution, and floods of Affliction that fall upon the Godly, should not daunt and dis-spirit them. God proportions his Joy to the Sufferings of his People, He can make them to account Prisons to be as Palaces, and Dungeons as places of delight; Ropes and Ironchains, to be more to them than Golden Ornaments. He will so support your spirit under sufferings, that you shall glory in Tribulation for him; Rom. 5.5. As the Sufferings of Christ abound in you, so the Consolations of Christ shall abound to you, 2 Cor. 1.4, 5.  
3. Here is infinite Power to deliver you from your greatest fears and sufferings; He hath done great things of old for his Church, and he is the same God still, and will do great things for his People's deliverance. But of this by and by.  
6thly. To commit you to God, is to commit you to a Fountain of All Grace, for supply and preservation of Grace.  
1. Here is a fullness of the Grace of Gifes: All the eminent Gifts of God's People have come from this Fountain, the gifts of Wisdom and of Knowledge, the gift of Miracles, the gift of Prophecy, of discerning of Spirits, 1 Cor. 12.8, 9, 10, 11. When you are called before Courts, the learned Fathers, and the Sons of the Church, to plead for, maintain and defend your Religion, he will give you Wisdom, that your adversaries shall not be able to resist. He that ordaineth his praise from the mouths of Babes, and opened the mouth of Balaams' Ass, will teach you what to say, with such Wisdom that your enemies cannot gainsay. Luke 21.15. The learned Rabbis among the Jews were not able to resist the Wisdom and the Spirit that was in Stephen, Acts 6.10. Apollo's was a man mighty in the Scriptures, and he mightily convinced the Jews, Acts 18.24, 28. Do not therefore fear the weakness of your parts or learning, This God to whom I commit, both can and will make you baffle your learned adversaries, as of old, if he see it good. But if he deny you ability to speak for it, he will give you an heart, will, courage and strength to suffer for the Truth.  
2. Here is a fullness of the Gifts of Grace. Gifts without Grace may adorn us, but never sanctify and save us. Grace is of indispensable necessity: no Grace here, no Glory hereafter. Holiness is the Suburbs, Heaven is the City: and as we pass through the Suburbs into the City, so through Grace we must pass into Glory. Except a man be born again, he cannot see the Kingdom of God. And without Holiness no man can see the Lord. Now here is a full and free Fountain, to furnish you that want. All the glorified Saints in Heaven were once by nature as empty of Grace and Holiness, as any of you now are; and from this Fountain they have been supplied: and God is the same still in the freeness, fullness and willingness to communicate his Grace to every hungering and thirsting soul. There is nothing wanting but a spiritual sense of your want of it, your misery without it, and an earnest desire and endeavour after it. Such are invited, Rev. 22.17. The Spirit and the Bride say, Come. And let him that heareth, say, Come. And let him that is athirst, come. And whosoever will, let him come, and take of the Water of Life. God doth not only invite you, but earnestly desire that you would come. The full breasts of the mother are in pain until they be drawn by her babe. And these full breasts seem to be in pain until you come; and therefore makes an open and general Proclamation, that every one that comes should have a full and free supply. Here is a fullness of variety without price, Isa. 55.1. Ho, every one that is athirst, come; come ye to the Waters, and he that hath no money: come ye, buy and eat; yea, come, buy Wine and Milk without money and without price. Here is a Fountain full, open and free to every thirsting soul: for the Poor as well as for the Rich; for the Mean as well as for the Noble; for the Simple as well as for the Wise. It is open and free to Parents and Children, to Masters and Servants. Here is a fullness of variety and all kinds of Grace. He is the God of all Grace, 1 Pet. 5.10. Here is Grace to enlighten your understandings; Grace, to bow and make obedient your stubborn wills; Grace, to soften your hard hearts, and make your benumbed consciences tender; Grace, to untie your tongues, and make the dumb to speak for God, and to God, in prayers and praises to him. Here is Grace for every condition; for Liberty and Imprisonments; for Peace and Persecution; for Sickness and Health: The fullness, suitableness, and freeness of this Fountain, is not only security and comfort against your wants, but your weakness and decays of Grace also. It may be many of you have, upon your serious retirements and contemplations of your spiritual estate, such perplexing and disponding thoughts as these; complaining, How shall my weak Graces be preserved from perishing in the midst of so many and strong corruptions within me! how can my weak Graces endure the terrible assaults and furious onsets of Satan! how can they hold out in these long temptations! how can I, a poor weak and bruised Reed, stand in tempestuous winds, when the tallest Cedars in God's Labanon have been sadly rend and broken! how can this smoking flax but be wholly extinguished, when so many bright flames have been quenched by the floods of affection's! It is impossible that a spark of fire should be kept alive in the midst of a Sea. And how much more will it be thus with me, when for aught I know, I may want the public Ordinances of God? from whence, as from an Armoury, I was supplied with Furniture and Armour against Temptations; from whence, as from a rich furnished Shop, I was supplied with Sovereign Cordials, to relieve and secure my weak and fainting Graces! Can the babe live when the food is withheld, or such given as is unsuitable, not nutritive! How shall I, a weak Babe in Christ, live, when I want the sincere Milk of God's Word, or husks given me instead of the bread of my Father's house! True it is, Sirs, that Grace in the midst of many and strong Corruptions within, and Temptations without, is like a spark of fire in the midst of the Sea. And when the means of spiritual life and growth are removed, life and growth must decay: but what is impossible with men, is possible with God. He is a Fountain of Grace to support and strengthen your weakness, as well as to supply your wants. He that suffered the towering Cedars of his Labanon to be broken with mighty winds, can keep thy bruised Reed from being broken: He that suffered the bright flames of Love, and fervent Affection in others, in part and for a time to be cooled, can keep thy smoking flax from being quenched: He that creates something of nothing, that brings good out of evil, can and will preserve thy weakest Graces in a Sea of corruptions he that preserves the weakest Babes in Nature, will preserve his smallest Babes in Grace: Yea, here is that God that will glorify his Power in your weakness, and after ye have suffered a while, make you perfect, strengthen, establish, and settle you, 1 Pet. 5.10. You nor your Graces are not in your own keeping: they and you are kept by the mighty Power of God to Salvation, 1 Pet. 1.8. God is stronger than all, and no man, nor any thing, shall pull you, nor your Graces, out of his hand, John 10.29, 30. This Grace will sustain you in all your distresses, and make the Twelling Jordan and Red Sea of Affliction foordable, and carry you through. He will send supplies in every siege; and make his Grace sufficient for us in all our buffet: He will proportion his deal to your strength, or strengthen your shoulders according to your burdens. Here is Grace to make the weak strong, for strong corruptions, strong temptations, strong difficulties; not only to encounter with them, but to conquer and subdue them. This Grace is Armour of proof, Reproach-proof, Prison-proof, Tribulation-proof, Death-proof; this will make you to rejoice in Tribulation, that you are accounted worthy to suffer for the Name of JESUS▪ In a word, it is a Fountain of Grace, both for supply and strength, to bear your charges till you come to Glory.  
7thly. To commit you to God for Comfort and Security, is to commit you to him, who stands in the fullness and sweetness of all Relations to his Church and People. Relations are of the smallest Entity, but of the greatest Efficacy. The bowels of love, tenderness and affection of an Husband, a Wife, of Parents and Children, are of a great energy.  
1. This is to commit you to the Captain of the Church. The Church is compared to an Army with Banners, and Christ is the Captain General of that Army, John 5.13, 14, this Captain is wise and politic, to find out and disappoint the cruel Stratagems and bloody Designs of his Church's Enemies, Psal. 33. He bringeth the Counsel of the Heathens to naught, and maketh the Devices of the People of none effect. He is prudent in managing all the Affairs and Concernments of the Church, and orders them for his People's advantage; because He is Wonderful in Counsel, and Excellent in working, Isa. 28.29. As the Captain of his Church, He goes before them in all their dangers; He a bats the Fury of the Adversary, he blunts the Sword; he will make way for his People to follow him through the greatest difficulties: He stops the mouths of hungry Lions; cooleth a Fiery-furnace; makes a Jordan and a red Sea, passable: He hath tasted of every cup; hath taken away the Poison of it, and makes it medicinal and sweet in the issue: hence called, The Leader and Commander of his People, Isa. 55.4. As your Captain, he will secure you with new supplies of Strength and Courage in all your combatings with Corruptions, Temptations, and Satan, and restore you when you are near vanquished: his Grace is sufficient for you, 2 Cor. 12. As your Captain, he encourageth you by his Word, Isa. 41.13, 14, 15. Mat. 10.28. Luke 12.32. John 14.27. Rev. 2.10. by his Example, Heb. 12.1, 2, 3. by promise of Reward; that the Dunghill of your sufferings through perseverance and uprightness, shall be turned into a Throne of Glory: Be thou faithful unto the death, and I will give thee a Crown of Life, Rev. 3.10. To him that overcometh, will I grant to sit with me on my Throne, even as I overcame, and am sat down with my Father on his Throne, Rev. 3.21. As our Captain, he conquers all our Eenemies, Sin, Satan, the World, and crowns us with Victory, Rom. 8.37. We are more than Conquerors through Christ that loved us. And hence the Apostle triumphs; O Death, were is thy Sting! O Grave, where is thy Victory! The sting of Death is Sin, and the strength of Sin is the Law: but thanks be to God that giveth us the Victory through Jesus Christ our Lord, 1 Cor. 15.55, 56, 57  
2. He is the King of his Church, Psal. 2.6. called the King of Saints, Rev. 15.3. stilled the King of Kings, and Lord of Lords, Rev. 19.16. As King, he will effectually call you, and all others that belong to the Election of Grace, into a state of Salvation: Thy People shall be a willing People in the day of thy Power, Psal. 110.3. He will redeem you from the Thraldom of Sin, and Satan's Vassalage, turning Darkness to Light, from the Power of Satan, to the Power of God, Acts 26.18. King's are the Refuge of their distressed Subjects; like the Tree in Nebuchadnezars Vision, in whose branches the Birds builded their nests, and under whose shadows the Beasts rested and secured themselves, Dan. 4.12. So God is the great Refuge of his Church, of his People; Thy Name is a strong Tower, and the Righteous fly thereunto, and are safe, Prov. 18.10. If you will be true Christians, you must expect to meet with stormy and windy days within you, and by corruption, without you; by wicked men, and infernal Spi●its expect to be persecuted, pursued with temptations, stung with sin, and buffeted by Satan; but here is your Refuge, Isa. 32.2. A man shall be an hiding place from the wind, and a covert from the storm, and the shadow of a great Rock in a weary Land. This King of the the Church, is glorious in Power, fearful in Praises, doing Wonders. He is the Sole Sovereign of the three Kingdoms, Heaven, Earth and Hell, and governs all the Creatures therein, and disposeth their actions according to his will. He stills the raging Sea, turning the storm into a calm, and limits the foaming and furious waves; so far shalt thou go, and no further. He binds up the four Angels at the River Euphrates, and looseth them at his pleasure, and limits their rage; i. e. He binds up and looseth and limits the Turkish Fury, for an hour, for a day, for a month, for a year, which like mighty Seas break out, and bear down before it mighty Nations and Kingdoms, drowning them in the Floods of hostile Invasions and Miseries, Rev. 9.14, 15. This King binds up the Devil in the Chains of his Power and Providence, that he cannot tempt you, touch an hair of your head, nor a Swine of your herd, unless God give him leave; and if he give him leave, yet he limits for duration of time and measure, so that your enemies shall neither sooner, nor longer, nor more afflict you, than God gives them leave. This King will subdue and conquer his Church's Enemies; He will break them with a Rod of Iron, and dash them in pieces like a Potter's vessel, Psal. 2.9. He will strike through Kings in the day of his wrath, Psal. 110. they shall be before him as Dust before the Wind, as Briars, Thorns, Stubble before the Fire, Isa. 27.4. This King is wonderfully rich, and multiplies great Gifts and Privileges upon his Church and People. He is a Sun and Shield; he will give Grace and Glory; and no good thing will he withhold from you if ye live uprightly, Psal. 84.11, 12. He will abundantly recompense all you works, losses, sufferings for him, with an incorruptible Crown of Glory, 1 Pet. 1.4. In a word, in the day of his glorious Royalty, when he comes to judge the World, he will wipe off all the soot and blackness of Reproach and Sufferings, and invest with an admirable Glory, shining like the Sun in the Firmament.  
3. Jesus Christ is his Church's Shepherd, Isa. 40.11. He shall feed his Flock like a Shepherd. And God promiseth that he will set one Shepherd over them, and he shall feed them, even his servant David; i. e. Christ of the Seed of David, Ezek. 34.23. And Christ assureth us, that he is the good Shepherd, John 10.11, 14, 16. What a Shepherd is to his Sheep, the same is Christ to his Church; he will provide Pasture for his People. He maketh me, saith David, to lie down in green Pastures, and leads me beside the still Waters, Psal. 23. These green Pastures and still waters, are Gospel Ordinances, where his People feed and drink: The variety of Ordinances, show the variety of feeding: the richness and fullness of the Ordinances, show the plentifulness of feeding. Here is Milk for Babes, Wine for the Faint, Water for the Scorched, strong Meat for strong Christians, Isa. 55.1, 2. He hath provided his Body and Blood to feast and feed you to Life Eternal: He knows the number of his Sheep, and their particular persons from other men, John 10.14. I am the good Shepherd, and know my Sheep. The Foundation of the Lord standeth sure, having this seal, The Lord knoweth them that are his, 2 Tim. 2.19. Though you be in Prisons, in Dungeons, in Banishments, though the wool be scratched off, and the skin tore by Persecutions, yet he knows you, even you who are given him of the Father in his eternal Election, John 17.6. Thine they were, and thou gavest them me. Such of you as have his Image upon your souls, and his Father's Name wrote upon your foreheads, Rev. 14.1. such of you as have the sprinkling of his Blood, and are washed white in the Lamb's Blood, Rev. 7.14. Shepherd's use to preserve their Flock. David hazarded his Life to preserve the Flock from the roaring Lion and revenous Bear, 1 Sam. 17.34. Shepherd's watch night & day to preserve their Flocks; as Jacob, Gen. 31.40. and the Shepherds to whom Christ's Birth was preached, Luke 2.8. Jesus Christ is that careful Shepherd, who defends his from them that would destroy them: the Devil was never yet able to get the least Lamb of his Flock; Those that thou hast given me, I have kept, and none is lost but the Son of Perdition, John 17.12. and never shall the Devil be able to get any of Christ's Sheep, John 10.29. my Father is greater than all, and none shall be able to pluck them out of my Father's hand. This Shepherd will heal you of all your spiritual Maladies and Diseases: He is the great Physician of Souls; in the days of his flesh he healed all that came, or were brought to him: He made the Blind to see, the Deaf to hear, the Lame to walk, the Dumb to speak; He cleansed Lepers, raised the Dead, and cast out the Devils, Mat. 11.4, 5. And He is the same for the soul; no disease to great for him to cure: He heals us of the Gild of Sin, by Pardon and Justification. Thus He healed Noah of his Drunkenness, Lot of his Incest, David of his Adultery and Murder, Solomon of his Idolatry, Peter of his Denial, Marry Magdalen of her Whoredoms, Paul of his Persecution: He heals us of the filth and dominion of Sin, by Sanctification. The God of Peace sanctify you throughout in spirit, body and soul. He enlivens and raiseth them that are dead, enlightens them that are blind, softens them that are heard, cleanseth the unclean, making a dunghill of sin, 〈◊〉 Temple of his Spirit; and the souls that are 〈◊〉 stitu●ed Adulteresses to Sin and Satan, a Spouse to himself: He is anointed to bind up the broken in heart, to proclaim Liberty to the captives, to open the Prison-doors to them that are bound. He gives Beauty for Ashes, and the Garment of Praise for the Spirit of Heaviness, Isa. 61.1, 2. This Shepherd will gather his Sheep together; his Gentile Sheep scattered, and Jewish Sheep dispersed, both these he will gather: The Gentiles, John 10.16. the Jews also. One end of the Ministry is to gather in all the Elect into a state of Grace out of the state of Nature: and one end of the Ministry and Discipline is to gather in all that have strayed, or been scattered since their conversion: He will gather all that have been scattered by Storms and Dogs, all that have been devoured, all that have died in Prisons, Dungeons, Banishments, in loathsome and unknown places; the Sea shall give up her dead, and the Grave give up her dead, and shall separate them from the Goats, and lead and conduct them safely into the Folds of Heaven and Glory.  
4. This is to commit you to the Father of the Church, who hath begotten his People unto himself by the Immortal Seed of his Word, Joh. 1.11, 12, Jam. 1.18. who loves, delights in, pities, provides for and defends his People, even as a Father loves, delights in, pities, and provides for, and defends his Children.  
5. This is to commit you to God, the Husband of his Church and People; who hath chosen them out of the mass of mankind, and espoused them unto himself, Hos. 2.19, 20. and made one with them according to the ancient Law of Marriage, And they two shall be one ●●esh, Ephes. 5.30, 31. and dwells with his People in every place and condition; Heb. 13. I will never leave thee nor forsake thee: He partakes of our humane nature, and makes his People partakers of the Divine Nature, 2 Pet. 1.4. As your Husband, he sympathiseth with you in all your sufferings, accounting your afflictions his, Isa. 63.9. As your Husband, he derives upon him all your sins, Isa. 53.5. 2 Cor. 5. ult. The wife is not suiable at Law, but the husband. Jesus Christ is the Husband of you that are Believers, he answers and non-suits all Bills of Indictments put up against you: There is no Condemnation to them that are in Christ Jesus, Rom. 8.1. And as he takes your sins upon himself, so he communicates to you the Riches and Privileges, Purchases of his Grace and Sufferings here; The Glory that thou hast given me, I have given them, Joh. 17.22. The King's Dunghter is all glorious within, Psal. 45. And he will communicate to you the Greatness of his Glory and Blessedness hereafter, Joh. 17.22. Father, I will that they whom thou hast given me, be where I am, that they may behold the Glory thou hast given me. Here Christ doth win and contract his People, by his Ambassadors; but at the great Day of his glorious Royalty, when he shall be attended upon with a glorious Retinue of blessed Angels, he will publicly solemnize the Marriage betwixt himself and his People: Here they are in a Pilgrimage, than they shall be brought into the Bride's Chamber: here you have a Crown of Grace, than he will put upon you a Crown of Glory. Now if you faithfully consider, that God to whom I commit you, is the Fullness, Sweetness of all these Relations to you that are his People, the most potent, politic, victorious Captain; the most powerful, wife and rich King; the most diligent and skilful Shepherd; the tenderest Father, and most loving Husband to his Church and People; it must needs be ground of Security and Comfort, in this your left and desolate condition.  
Eighthly, This is to commit you to that God who works wondrous things for the deliverance of his Church and People, Exod. 15.11. Who is like unto thee, O Lord, amongst the gods? Who is like unto thee, glorious in Holiness, fearful in Praises, doing Wonders!  
1. He is wonderful in disappointing the great plots and desperate counsels of his Church's enemies. He bringeth the counsel of the Heathen to nought, he maketh the devices of the People of none effect, Psal. 33.10. Syria and Ephraim had combined and plotted together, to take Jerusalem, and set up a King for themselves, but God said, It shall not stand, neither shall it come to pass, Isa. 7.4, 5, 6, 7. How wonderful was he in disappointing haman's bloody design, when the Order for the destruction of the Jews was procured, signed and sent by Posts in the Provinces of the King, and the day appointed for slaughter drew nigh, and the Jews a weak unarmed captivated People, had no Power to save themselves, and few Friends in the Court; then the High-Court of Heaven appears their Friend, and the Lord of Hosts their refuge, and saves them: But how? Not by an Army, nor by an Angel, but by breaking the King's sleep: and that the time might not be tedious, the Books of their Chronicles must be read; and God so ordered, that they read how Mordicai the Jew had saved the King from the Treason of Bigthana and Teresh, two Chamberlains, which was the beginning of their delivery, Esth. 6. How wonderful was the discovery of, and delivery from the Powder-plot? how near was it to have effected the great design? how unlikely to have been discovered and prevented, if God had not disappointed it? He is wonderful in changing the very order and nature of the Creatures, that Fire shall not burn you, nor hungry Lions devour, nor Waters drown you.  
2. He is wonderful in working deliverance by small means, and the greater the things done by small means, the greater is the Wonder. How did he overthrow Zerah the Ethiopian, leading an Army of a thousand thousand, by an handful of men? 2 Chr. 14.11. The formidable Army of the Amalakites, by gideon's three hundred, Judg. 7. By Deborah and Barak, and Cyrus, weak instruments, he delivered his People from great thraldom. He can arm the smallest creatures, Frogs, Lice, the dust of the Earth, the ashes of a Furnace, with strength, to plague his Church's enemies. He can make Israel a worm, and poor, weak, contemptible People, to beat Mountains into dust, that is, destroy Nations and Kingdoms, and Oppressors, that seem great, immovable and impregnable Mountains, Isa. 41. Infinite Wisdom and Power knows no difference betwixt the smallest and strongest instruments.  
3. Wonderful in delivering his People without means: What he doth by means, he can do without means, he can create means, when there is none. When Hezekiah complained, The Children are come to the birth, but there is no power to bring forth. God sent an Angel, and in one night slew an hundred fourscore and four thousand of the Syrian Army, 2 Kings 19.35. He smote Herod that he was devoured with worms, Acts 12.23. and Julian the Apostate with an Arrow from Heaven. He can smite his Church's enemies with divisions, and make them destroy each other, as the Ammonites, Moabites and inhabitants of Mount-Seir, when they came against Jerusalem, in the days of Jehosaphet, 2 Chron. 20.22, 23. And how wonderful will God be, when he shall raise up his slain Witnesses, as men out of the grave: And make new Heavens, and a new Earth, giving his Persecuted Church, great Peace and Tranquillity!  
4. He is wonderful in turning the devices of the Church's enemies upon themselves, that catcheth them in the same Snare they have laid, and maketh them fall into the Ditch they digged for others; He returns their mischief upon their own heads, and their violent deal upon their own pates, Psal. 7.15, 16. He hanged Haman on the same Gallows he reared for Mordecai. And cast daniel's accusers into the Lion's Den, all whose bones were broken in pieces before they came to the bottom of the Den: when he brought Daniel forth having no hurt upon him, Dan. 6.  
I have done with the Doctrinal part of the first Branch for your Security and Comfort, to wit, God.  
A word or two for Application, and then to the second Branch.  
If God be the best Security and Comfort a departing Minister can commit his People unto; Be persuaded.  
1. To get an interest in this God. It is of small or no advantage to hear that God is such Security and Comfort to his People in their lowest conditions, and sharpest afflictions, unless you have interest in him, in his Love to delight in you, in his Mercy to pity you in all your miseries; in his Diligence and Faithfulness to keep you; in his Power to save and defend you in dangers; in the fullness of his Grace to supply your wants in him, as the fullness and sweetness of all relations to you; your Captain, your King, your Shepherd, your Father, your Husband. It is no relief nor comfort to a naked, hungry and thirsty man, to hear there are fine , dainty Food, sweet and rich Wine in such and such places; if he hath no propriety in them, he may perish in his want for all these. So though God is such Sovereign Security and Comfort to his People, yet you may perish that have no interest in him. Propriety in God is ground of your comfort and security: If you would have him to be your Captain, you must be his Soldiers, to fight his Battles against Sin and Satan. If you would have him to be your King, you must become his loyal Subjects to obey his Laws. If you would have him to be your Shepherd, your Father, your Husband, you must be his Sheep, not Goats; his Children, not Bastards; his Spouse, not Adulteress: God must have a propriety by Grace in you, before you can have a propriety of Security and Comfort in him.  
2. Labour to improve your interest in God. An interest in God, known and improved, is the best way and means to support and comfort the soul under sufferings, Lam. 3.24. The Lord is my portion, saith my soul, therefore will I hope in him. There is light in the Sun to direct us, virtue in Meat and Drink to nourish us, in  to warm us, in Physic to heal us, in Cordials to strengthen us: but if we shut our eyes against the Sun, it is to us as if there were no Sun at all; Meat and Drink nourish not unless we feed on them;  do not warm us unless we put them on: Physic doth not cure us, unless we drink it. So though there is enough in God for your security and comfort, yet unless you improve your interest in God, you will have small comfort from him. Therefore exercise your Faith much upon his Promises, his Attributes, upon his Deal with his Church of old, upon your own Experiences; and draw strength and supplies of Grace from them. Be frequent in fervent Prayer to God, for yourselves, for the slain Ministry, your Minister in particular, and for these Nations; Pray for the peace of Jerusalem, they shall prosper that love her. See a suitableness and alsufficency in God for every condition you are in, and improve it, and you cannot want comfort in that condition. Time will not permit me to enlarge upon these, I hope the indispensable necssiety of the former duty, and the incomparable benefit and advantage of this latter duty are sufficient motives to stir you up to perform them.—  
Now my Brethren, we usually see when the Father of a Family dies, he leaves and commits the protection of his Widow and Fatherless, the management of their affairs and concernments, to the prudence, and justice, to the love of his most faithful and trusty friends. And we see when Paul was no more to be at Ephesus, he commends them to God; and we read that Jesus Christ a little before his death, made his last Will and Testament, and amongst other things, he solemnly commended the tuition of his Seep to his Father's care, entreating him by all the dearness betwixt them, that he would preserve them from the Devil and all his evil designs against them, John 17.11, 15. he had received them from the Father upon his commendation, ver. 6. Thine they were, and thou gavest them me, and he had kept them safe while he was with them; Those that thou gavest me I have kept, and none of them lost, but the Son of Perdition, ver. 12. And being now to go out of the world, entreats the Father that as he had kept them upon his commendation, so he would upon his recommendation undertake the protection, and tuition of them: I Pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil, ver. 15. and again, Holy Father, keep through thine own Name, those thou hast given me, that they may be one as we are one, ver. 11. And now at my departure, according to these great Patterns worthy of imitation, I commend you to God.  
When without my seeking for, I had the unanimous Invitation and general cheerful Reception of the whole Parish, I looked upon it as a demonstration that God intended to intrust me with your souls. And according to that small Talon the Lord hath lent me, I have been willing and ready to spend and be spent in the service of your souls, and by soundness of Doctrine, unblamableness of Conversation to win you to Christ: and though I had no wheaten bread, yet rather than your souls should starve; according to the pattern of my great Lord and Master, I gave you barley bread, the nourishment and strength of which I leave to your experiences. I did what I could while I was with you, to keep you, to fore-warn and fore-arm you; and now having no more time to be with you, I commend you and yours to the protection of the God of Grace and Peace. Whatsoever there is in an infinite God, that may make for your security and comfort, I commend you unto it; to his Mercy, to pity and pardon all your sins; to his Righteousness, to plead for you; to his Power, to defend you; to his all-sufficiency, to supply you: to all the virtue of his Arm; to all the affection of his Bowels; to all the depths of his Wisdom, and to whatever else in an infinite God that can make for your defence, I commit you to it. From Him I received you; with him, with his Love, his Mercy, his Faithfulness, etc. I leave you— To Him,  
1. Because he is able to comfort you in all your sorrows; who can and will shine upon you in the darkest nights, and turn them into a bright day. He is the Father of Mercies, and God of all Comfort; And as the Sufferings of Christ abound in you, so your Consolation shall abound by Christ, 2 Cor. 1.3, 5. he will give you an assured and impregnable Peace within, when you have Troubles and War without. This was Christ's Legacy for his People; Peace I leave with you, my Peace I give unto you: not as the world gives, give I unto you. Let not your heart be troubled, let it not be afraid, John 14.27. Your heart shall rejoice, and your joy no man taketh from you, John 16.22. This peace shall so keep and defend your hearts, that all the beleaguering sufferings and afflictions shall not take nor vanquish them. Phil. 4.7. And the Peace of God which passeth all understanding shall keep your hearts; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall keep your hearts as in a strong, well-fortified, impregnable Garrison.  
2. To Him I commend you, who is able to support under your greatest burdens. Satan that great Leviathan would always have more liberty to lay load upon load upon your backs, he would load you with temptations and persecutions without, he would have loads of corruptions and dissertions within, to be heaped upon you; he desires to winnow you, and try your strength: he would break you backs, dash your hopes, your comforts, your joy and peace, by accumulated miseries. But this God can and will make his Grace sufficient for you, and glorify his Power in your weakness, 2 Cor. 12. When you are weakest in yourselves, the Lord will show himself strongest to you and for you, and make those burdens easy, which before appeared formidable and insupportable to you. Rom. 8.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God will take up one end of the staff, and the heaviest part of the burden upon himself.  
3. To him I commend you, who is able to establish you in the most shaking times. Christian's must not be as reeds, bow with every wind of Doctrine, nor moved away with every storm of Persecution, but they must be like those two brazen Pillars in Solomon's Temple, called Jachin and Boas, Stability and Strength. You must be strong & steadfast in the purity of the Doctrine, in the simplicity of the Worship of the Gospel of Christ. Now you are not able to stand by your own strength against storms and winds, but God will establish and strengthen you, and make you like an house built upon the Rock, that all the waves and floods of Persecution shall not be able to move you. The God of all Grace after that you have suffered a while, will make you perfect, and strengthen and settle you, 1 Pet. 5.10. You that are Christians indeed are built upon such a foundation, Jesus Christ, as conveys life, strength, and stability to the superstructure. As broken bones, once knit, are the stronger; as trees shaken by the winds take deeper root: So God by all shake and stormy winds will make you more stable and settled. It is your Security and my Comfort, and stand not by your own strength, but by the Power of God.  
4. To Him I commend you, because he is able to provide strong and suitable supplies for you. Should I commit you to men, they would seek their own profits, but never bestow their pains; they would feed upon you, but not feed you; reap the fruit, but never watch, nor water, nor manure the Vineyard. But this God is the great, the good and faithfyl Shepherd, who when he removes one Instrument can raise another. When he takes away one Minister, he can provide you another; that can send you an Elisha after Elijah; one to whom he hath given a double portion of his Spirit, 2 Kings 2.9. a man of greater parts, learning and abilities, of greater experiences and skill in the great things of Christ, in the great concernments of your souls; both a Boanarges and a Barnabas.  
5. To Him I commend you, who is able to bless the smallest means, and make them equally profitable and beneficial as the best. Though in regard of men you may doubt of the former, yet in God you may be confident of the latter. All means are in God's hand. Paul may plant, and Apollo's water, but it is God that gives the increase. His blessing upon the smallest means makes them very beneficial to you; when the want of this blessing makes the greatest and most likely means insuccesful: his blessing upon the Pulse made Daniel and his Companions look fresher and fairer than those that were fed at the King's Table, Dan. 12.3, 5. Barley loaves in Christ's hand, and with his blessing, is more beneficial than Wheaten Bread in the hands of man only, John 6.9. This God by his blessing can make up the want of outward means. That is the best Faith that is got by the weakest means. You see poor children that are brought up with hard food, brown bread and water, to look fatter, ruddier, to be stronger than those who are fed with dainties and varieties. God's blessing upon the weakest means makes fat and flourishing Christians, when the want of his blessing upon the strongest means makes many lean Christians. He fed Elijah by the black Ravens, 1 Kings 17.6.  
6. I commend you to this God, that can preserve your Graces when outward means fail. I told you he is a God of Wonders; what he doth by means, he can do without means: what he doth mediately by Instruments, he can do it immediately by Himself. Did not he sustain Moses without meat and drink forty days in the Mount? Did not he sustain our blessed Saviour forty days without food in the Wilderness? Did not he provide for, and maintain the Israelites in the Wilderness for the space of forty years, without ploughing and sowing, by an extraordinary providence, so that they wanted not until they are of the old Corn of the Land of Canaan? Did not he preserve the Widow's Meal in the Barrel, and her Cruse of Oil, that they wasted and failed not, until God sent rain upon the earth, 1 King. 17.14, 15, 16. So if God bring upon you a Famine of the Preaching of the Word, yet God can, and will preserve your Graces, they shall not waste till God send supplies: Doth God bring you into a wilderness, where you have no Ordinances of God, God can and will provide supplies till your Grace shall be turned into Glory. He enabled the Prophet to travel in the strength of the Cake, forty nights and days, until he came to the Mount of God, 1 King. 19 And is the hand of the Lord shortened that he cannot help? or are the bowels of his mercy shut up, that he will not? or is he more careful of the life of Nature, than of the Life of Grace? No! no! he is the same God still, and he will enable you in the present strength of Grace if you want Means, to travel on till you come to the blessed Mount of God.  
7. To him I commend you, that can and will turn all to your good. He can overshoot Men and Devils in their own bows; what they design for your hurt and destruction, he can turn it to your great benefit; Even as the Apothecary kills the destructive nature of poisonous Ingredients, and makes them medicinal; so God pulls out the Sting and Poison of every suffering and affliction, and makes them good. Rom. 8. All things shall work together for good to them that are called according to his purpose. Doth he suffer you to be under many and divers Afflictions? he exerciseth you with divers Rods and Trials, with Reproach, Blasphemy, Sickness, Imprisonments, Poverty, Buffet with Satan. God will bring good out of all these. Several Diseases must have several Cures. And several Ingredients make up one Remedy to cure a Malady. It may be you have many Corruptions, and strong Corruptions, therefore you must have strong and divers kinds of Cure; and by all this variety, God aims at your good, to wean and win you, to purge and kill sin in you, to prevent sin in the future. Every twig of the Rod, though bitter at the present, will at last drop Hony into your Souls; He will turn your water into Wine; your wander in the wilderness, shall end in Canaan; all his Dispensations to his People come in Love and Mercy; though Sickness, yet in Love and Mercy; though Poverty, yet in Love; though Affliction, yet in Love. A Cross in Love, is better than a Comfort in Wrath. Wicked men have a Curse in their best things, a Curse in their Honours, a Curse in their Riches, a Curse in their Health. God's People have a Blessing in their worse things; a Blessing in Poverty, a Blessing in Sufferings, a Blessing in Affliction: and God's Love sweetens our sourest Draughts, when his Curse imbittereth and poisoneth the sweetest Enjoyments. This God will sanctify all Providences to you: and sanctified Sickness is better than unsanctified health. Sanctified Poverty is better than unsanctified riches. Sanctified Afflictions are Blessings and Mercies, and better than unsanctified prosperity.  
I have done with the first part of the Remedy, your Security and Comfort in your desolate condition. I now come to the second part of the Remedy; that is, The Word of his Grace. Before I come to prove it, give me leave to show you, why it is called Grace, or give you the Reasons of the title Grace, given to the Word; The Word of his Grace: and it is so called;  
1. Because it is a Gift of Grace. It was Gods free good Will, why it was bestowed at all; and why one Age or Place of the World should receive it rather than another; and why God should discover the Mystery that was kept secret since the world began, to those who were sinners of the Gentiles, serving dumb Idols, it is of Freegrace. We may say of all these, Even so Father, because it seemed good in thy sight.  
2. Because the subject matter of the Gospel is Grace; all benefits contained in it, flow from Grace, whether they be blessings without us, or blessings within us. Election is of Grace, and according to the good Pleasure of his Will, Ephes. 1.5. Our effectual Calling is according to Grace, 2 Tim. 1.9. and our spiritual Birth, our Regeneration, is of God's , Jam. 1.18. Faith is the Gift of God, Ephes. 2.8. Forgiveness of all our sins, is according to the Riches of his Grace, Eph. 1.7. Justification is freely by his Grace, Rom. 3.24. And Life Eternal, is the Gift of God, Rom. 6.23.  
3. It is called The Word of Grace, because it is an instrument, to impart and bestow these Blessings upon us; it is an Instrument, through God's Blessing, to work in us the Life of Grace: Of his own Will he begat us by the Word of Truth, Jam. 1.17. This enlightens our understandings, and turns us from darkness to light, Acts 26.17, 18. This sanctifies us; Sanctify them through thy Truth; thy Word is Truth, John 17.17. All the Gifts and Benefits of Freegrace, are imparted to us by it: hence it is called, The Grace of God that brings Salvation, Tit. 2.12. It doth not only bring it to look upon, but by the power of its Ordainer accompanying it, doth make us partakers of it.— Now this Word of God's Grace, is great Comfort and Security for a departing Minister to commend his People unto. This is the second part of the Remedy, I shall be brief herein— Now I commend you to this Word.  
1. Because it is of indispensible Necessity. Happiness is the great principle Nature hath implanted in every creature; all its motions are in tendency to its rest and tranquillity. Now the happiness and chiefest good of the rational Creatures, is God, who is the Fountain and supreme End of all good: to enjoy him, is an Heaven to his People here on Earth; and the Heaven of heavens to Saints and Angels, to behold and enjoy his beatificial Vision: And though the light of Nature, works of Creation and Providence, do manifest that there is a God, his Goodness, Lordship and Sovereignty over all, as to leave men inexcusable, Rom. 1.19. yet are they not sufficient to give that Knowledge of God and his Will, which is necessary to Salvation, 1 Cor. 1.21. & 2.13, 14. How little doth the Book of Nature teach us what an one God is, that there is a Trinity in Unity, and Unity in Trinity, three Persons, and but one God, every of the three Persons, God; the Father God, the Son God, the holy Ghost God, yet not three Gods, but one God How little doth it teach us how this God will be worshipped! how little doth it acquaint us with the excellent state of our Creation, our miserable Apostasy! how God came to be displeased with man, and how he must be reconciled, it tells us nothing; of our Redemption from Sin, Satan, the Wrath of God, by the Incarnation, Death and Suffering of the Son of God, it saith nothing; of the Day of Judgement and Resurrection of our Bodies, it tells us nothing; and though it may possibly acquaint us with an immortal State, yet what that Happiness is, and what that Misery is, how we came to be deprived naturally of that Happiness, and how it must be recovered, and who they be that shall enjoy it, it saith nothing; all which must be known before they can be believed, Rom. 10. and they must be believed before we can be saved, John 3.16. And therefore it pleased the Lord, at sundry times, and by divers manners, to reveal himself, and declare his Will to his Church, Heb. 1.1. and afterward for the better preserving and propagating the Truth, and for more sure establishment & comfort of the Church, against the corruptions of the flesh, the malice of Satan and the World, that she be not drowned in profaneness, dejected by persecution, blinded by ignorance, misled by errors, poisoned by heresies, superstition and idolatry, it pleased God to commit the same to writing, which makes the sacred Scriptures most necessary, those former ways of God's revealing his will to his People being now ceased. The Sun is not more necessary to enlighten, warm, and make fruitful this inferior▪ the World, than the Word of God is for the World; better to want the Sun in the Heavens, than the Word of God in the World.  
2. I commend you to this Word, because it is a complete Word, it is perfect as well as necessary: such is the perfection of this Word, that nothing is to be added to it, nor diminished from it, Deut. 4.2. Ye shall not add unto the Word I command you, nor diminish from it: Yea, if an Angel from Heaven should preach and reveal another word than this, he is accursed, Gal. 1.8, 9 God threatens, that if any man shall add to the things wrote in his Word, to add to him all the Plagues wrote in the Book: And if any man shall take away from the Words of the Prophecy, God will take away his part out of the Book of Life, Rev. 22.18, 19 all which Commands and Threaten had not been given, if God's Word had not been perfect: it is completely perfect for the information of our understanding and will, in things to be believed, and for our direction in things to be avoided: and practised, 2 Tim. 3.17, 18. All Scripture is of Divine Inspiration, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, that the man of God may be perfect, and thoroughly furnished unto every good Work. This teacheth you all things necessary to be known and believed in order to Salvation; that there is a God, and what an one this God is, it teacheth you; that there is a Trinity in Unity, and Unity in Trinity; that there is three Persons, and but one God, every one of the Persons God, the Father God, the Son God, the Holy Ghost-God, yet not three God's, but one God. It teacheth you what an one God is in his Attributes, in his Works of Nature, and of Grace. This tells you what was our Primitive Excellency and Happiness in Creation, our Deformity and Misery in our Fall. This perfectly declares our Redemption from Sin, Satan, God's Wrath, by the Incarnation, Death and Passion of Jesus Christ, the Son of God, that as Mediator and Redeemer, he is the Priest, Prophet and King of his Church; what he hath done, suffered and purchased for Us; Pardon and Justification, Peace with God and Reconciliation, Adoption, Grace and Glory. It assures us of a Day of Judgement, and Resurrection of all Persons from the Grave: Of the blessed Estate of the Godly; of the Misery of the Ungodly; and the Eternity of both. This directs you in things to be avoided; all Duties of your several Relations to be practised; Duties of your general and particular Calling: Duties of Piety in the first Table; Duties of Righteous, Charity and Temperance in the second Table; as Husbands and Wives, as Children and Parents, as Masters and Servants, according to your Relations of Consanguinity, Affinity, Friendship and Neighbourhood; and therefore we are commanded to lay the Word up in our hearts, richly in all Wisdom, Col. 2.16. and to speak of it to our Children, when we sit down in our houses; walk by the way, when we lie down, and when we rise up, Deut. 11.18, 19 Yea Kings, and supreme Authorities of a Nation, must read in this Book all their days, that they may fear God, and administer Justice and Judgement to the People; that they may relieve the Oppressed; to be Encouragements and Defenders of the Good, and Terrors to Evil-doers.  
3. I commend you to this Word, because of its daily Usefulness and Profitableness; every day and in every condition it is useful and profitable unto you, and very suitable.  
1. It is a Light to enlighten and guide you. How useful and comfortable is Light to man shut up in a dark Dungeon! How useful and beneficial is a Light to a Traveller when the night is very dark, the Moon and Stars covered with pitchy Clouds, the way very miry and dirty, dangerous by pits and precipices, and easy to be mistaken! By nature your souls are like a dark Dungeon, having no saving knowledge of God, of yourselves, your sin and misery, nor of Christ the Sovereign Remedy. But this Word is pure, enlighteneth the eyes, Psal. 19.8. This is the Chariot wherein the Sun of Righteousness rideth, and by which he will arise and shine in the Horizon of your Souls, and turn you from Darkness to Light. This Light will guide you in all your ways and actions; a Light unto your feet, and a Lantern unto your Paths, Psal. 119.105. This Light will discover Satan's Temptations, the World's Allurements, and direct you how to avoid the precipices of Profaneness, the sinks of Sin; and how to walk in the Way of Purity and Peace. This Light will direct and comfort you in the darkest Night of Affliction.  
2. It is a Touchstone to try Doctrines whether false or true. When you suspect a piece of money, you will bring it to the touchstone to try it, that you be not deceived, and take Brass for Gold, Guilt-Tin or Copper for pure Silver; so you are to bring all Doctrines to the trial and touchstone of the Word, Isa. 8.20. To the Law and to the Testimony; if they speak not according to this Word, it is because there is no Light in them. And John adviseth us not to believe every spirit, but to try the spirits, whether they be of God or no; because there are many false Prophets gone out into the world, 1 John. 4.1. Take heed of Doctrines that hold a strickness above what is written: as the Popish doctrines of Self-whipping, voluntary Poverty, Vows of Continency. The Apostle gives an Antidote against these, and many suchlike, Col. 2.18, to 23. Reject doctrines that set up our own righteousness, whether of Morality or Sanctification, in the room of Christ's Righteousness, that place good works in the Throne of Christ: doctrines contrary to Godliness, opening a door to Libertinism, Profaneness, crying down the Morality of the Sabbath, and Family-duties reject: for the Doctrine of the Gospel is a Doctrine according to Godliness, Tit. 1.1. a Mystery according to Godliness, 1 Tim. 3.16. Doctrines crying up the Traditions of men, placing Purity and Worshipping of God, and Religion in them, but neglecting the Commandments of God; for such worshipping of God, is a vain worship, Mark 7.1, 2, 3, 4, 5, 6, 7, 8, 9 Doctrines crying up Purity, to the ruin of Unity, reject: for the Gospel calleth for Unity, as well as for Purity, Ephes. 4.3, 4, 5, 6. And Christ prayed for the Unity as well as for the Purity of the Church, John 17.21, 22. Time will not permit me to give you any more instances, but I commit you to this true infallible Touchstone of God's Word; and see that you be like those noble Bereans, searching the Scriptures daily, whether these things you hear be so, Acts 17.11.  
3. This is a Weapon to defend you. When the Soldier is to fight with his enemies, he arms himself, and takes his weapon in his hand. You, Sirs, are the Lord's Soldiers, to fight his battles against Sin and Satan: you have innumerable Enemies to encounter with, and overcome, before you can wear or obtain a Crown of Glory. The Israelites must conquer and kill the Canaanites, before they could possess the Land of Canaan. Heaven's Way, and the Crown of Glory, is beset with many Enemies; enemies within you, enemies without you; so many sins, lusts, and corruptions, so many Enemies; so many Temptations, so many Enemies; so many Devils, so many Enemies; and all these must be conquered before we can be saved. Now the Weapon by which you must conquer them, is th● Word of God's Grace, the Sword of the Spirit, Ephes. 6.17. This is the Sword whereby the Captain of our Salvation conquered our Grand Enemy, the Devil, in all his attempts, Mat. 4. His Practice calls for our imitation; his Conquest is our Encouragement: Are we tempted to Pride, this tells us, God resisteth the Proud, and gives Grace to the humble, Jam. 4.6. Are we tempted to comtemn Reproof? this tells us, Such as harden themselves, being often reproved, shall suddenly be destroyed, and that without remedy, Prov. 29.1. Are we tempted to Drunkenness, to Whoredom and Uncleanness? this tells us, None such enter into the Kingdom of God, 1 Cor. 6.9, 10. In a word, face and affront all Temptations to Sin, with the Threaten of God, and with his Judgements upon wicked men. Doth the World and Devil promise thee great Preferments and Riches, if thou wilt follow them? tell them, God doth promise greater, better, and more durable Riches and Dignities. Doth he tempt thee to despair? tell him of the Fullness and Freeness of God's Grace, the Fullness and Freeness of God's Promises, the Greatness and Value of Christ Sufferings. And by a faithful and skilful managing of this Weapon, you shall overcome. Resist the Devil, and he will fly from you.  
4. This Word is a spiritual Rain, Deut. 32.2. My Doctrine shall drop as the Rain: my speech shall distil as the Dew, as the small rain upon the tender herb, and as the showers upon the tender grass. What rain is to the E●r●●, and fruires thereof, the same is this Word to the Godly Christian: when you are inflamed with Corruption, pursued with Satan, scorched with the Frowning of the Almighty, this as a pure Crystal Stream, will cool you, and refresh you: As the Hart, the chasted Hart, painteth after the Water-brooks, so doth my soul after God, after the Ordinances of God, Psal. 42.1. This will soften your hard hearts, Isa. 66.2. 2 Kings 22.11, 19 As rain, this will wash you clean, when you are defiled: Sanctify them through thy Truth, thy Word is Truth, John 17.17. This Word, as rain, will make you fruitful, and recover your decaying, withering Graces and Comforts, and make them fresh and flourishing, like Trees planted by the River's side, Psal. 1. Isa. 61.3.  
5. This Word is a Comforter unto you. In all your Sorrows and Sufferings, this Word affords suitable and seasonable Comfort to you: Are you with David in great straits and exigencies, and your thoughts and debatings within you, like a troubled Sea, you know not what to resolve on, which way to take? this will then afford you comfort, Psal. 94.19. In the multitude of my thoughts, thy Comforts delight my soul, O God. And again, Thy Statutes have been my songs in the House of my Pilgrimage, Psal. 119.54. Are you filled with sorrow concerning your sins? here are Promises assuring your Scarlet-dyed sins, shall become as white as Snow, Isa. 1.18. Here is a Sea of Mercy that can swallow Mountains, as well as molehills, Mich. 7.18, 19 Are you troubled about the wants of Grace? here are gracious Invitations, for every one that will come, and take of the Waters of Life freely, Rev. 22.17. Are you troubled about the weakness of Grace? he hath promised not to break the bruised reed, nor quench smoking flax, Mat. 12.20. Are you troubled concerning Temptation? he hath promised, his Grace is sufficient for you; to lay no more on you than you are able to bear, and glorify his Strength in your weakness, 1 Cor. 10.13. 2 Cor. 12. Are you afraid you shall not persevere? this assures, you are kept by the Power of God to Salvation, 1 Pet. 1.5.  
6. It is a Word to revive and quicken you, in soul-deadning times, and in soul-deadning sins. The Faith of God's People gins oftentimes to stagger, when the proud are called happy, and they that work wickedness are set up, and they that tempt God are delivered, Mal. 3.14, 15. This staggered Jeremiah; Righteous art thou, O Lord, when I plead with thee; yet let me talk with thee of thy Judgements. Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal treacherously? Chap. 12.1. And David, when he saw the ungodly prosper in the Earth, that they are not in trouble as other men, that they are not plagued like other men, said, He had cleansed his heart in vain, in vain had he washed his hands in Innocency, Psal. 73.5, 12, 13. but when he came into the Sanctuary of God, and consulted the Word of God, than he understood their end, v. 27, 28. Read to this end and purpose, Psa. 37. and consider it well, and it will revive you under these dispondencies of soul: When Afflictions like waters upon fire, fall on you, and deaden your Graces and Comforts, this Word will revive you and them: this is my comfort in my affliction, Thy Word hath quickened me. And again, Unless thy Law had been my delight, I should have perished in my affliction, Psal. 119.50, 92. And sin committed will deaden your Comforts, your Graces. Great sins are like a great blow upon the head, astonishes a man, lays him in a swond: so great sins lay your Graces, Comforts in a swound; but this Word will revive you, be as Aqua vitae to you. David's sins of Adultery and Murder laid him in a spiritual swound, well nigh for the space of a year, if not all out a year or more; he repent not of his sins in all this time; but when Nathan the Prophet came to him with the Word of God, David then revived, 2 Sam. 12. And so for comfort under sin.  
7. This Word is an Antidote of Sovereign Efficacy to preserve you in the worst of times. When a man lives in an Air, in a City, in a Town, in a Family that are infected with the Plague, he will take a Cordial to fortify himself against the Infection: Infection of an house with the Plague, is dreadful to the Inhabitants; and to have the Plague-sore upon the body is a sad affliction: but to be infected with the Plague in our souls is worse; that brings temporal, this eternal death, unless cured or prevented. Now you live in an infected and an infecting world; amongst corrupting and corrupted persons, and the danger is great: but here is a word that will fortify you against evil examples, promises, preferments, threaten and sufferings, and keep you from sin; make you good in bad times; healthy and strong in a bad air; I have hid thy Word in my heart, that I might not sin against thee, Psal. 119.11.  
8. This Word will edify and build up in Grace. As we by a constant feeding upon our food, of infants a foot long, we grow and increase to be men and women of a full stature: So when we are babes in Christ, new born, this Word by a daily feeding upon it by Faith, doth nourish us, until we come to the measure of the stature of the fullness of Christ: our Graces grow, and are increased and strengthened according to our feeding upon it. Here is Milk for babes, Wine for the faint; strong meat for them that are strong Christians. The bvilders of an house cut their timber, and square their stones, and add timber to timber, and stone to stone, until the house be built up: So, saith the Apostle, this Word is able to build you up, it cuts off the remaining knots of sin, and polisheth you from the remainders of corruption, until you be made fit for the Temple of God in the highest Heavens.  
9 It will give you an Inheritance amongst them that are sanctified. It gives not by way of merit and purchase; but it shows you not only the Kingdom of Heaven, but points out the way, and directs you to it. It doth not only show and lead you that way, but fits you for Heaven. Unless we be fitted for Heaven, we cannot come thither. The Lepers must not enter the Camp so long as the Leprosy was upon them. And no unclean thing shall enter into Heaven, Rev. 21. ult. The Temple of Solomon was all squared and fitted in the field, before it was brought together to be built up: So you must be fitted in the field of Grace, before you can be laid in the Temple of Glory. This Word than sanctifieth you, purgeth the corruptions, the sins of Nature; this Word strengtheneth and increaseth your Graces: it makes you holy with Saints here, and will make you happy with them hereafter: it brings Heaven and Glory into your souls here, and will bring you into Heaven and Glory hereafter, and give a possession of that Inheritance which was prepared for you before the foundation of the World, purchased for you by the Blood of Jesus; an Inheritance far better than all the Crowns and Kingdoms of the World; one corner of it is better than a thousand Worlds, for firmness, purity, duration, certainty, and situation; An Inheritance incorruptible and undefiled, and that fadeth not away, reserved in the Heavens for you, 1 Pet. 1.4. where you shall have the best society; them that are sanctified, Abraham, Isaac and Jacob, all the Prophets, Apostles, and Children of God, both Minister and People, shall be gathered as Wheat, and safely reconded in the Garners of Glory. There shall be no Ishmael to deride and scoff our devotion; no Esau to pursue us; no Pharaoh to oppress us; no Ahab to persecute us; no Doeg, maliciously and falsely to accuse us; no Judas to betray us; no Devil to tempt us; no Sin to wound us: All tears shall be wiped away from our eyes, and we shall enjoy Him, whom to enjoy is fullness of joy and pleasures for evermore.— Now, my Brethren, to this Word, that is of such indispensible necessity, such complete perfection, and of daily use and advantage, as being abundantly filled with all suitable Excellencies and Remedies for your souls in every condition, I commend you. Here is Light to enlighten and guide you; a Touchstone to manifest Doctrines what they are unto you. Here is a weapon to defend yourselves and conquer your enemies. Here is Rain to cool you, to soften you, to refresh you. Here is a Cordial to comfort you, to revive and quicken you; an Antidote to preserve you. Here is Liberty to free you, Fire to purge you, Food to nourish you; your Magna Charta wherein your Laws, Privileges and Immunities are enroled; a Treasury of Comfort, a Testament full of Legacies; your Soul's preservative from Sin, and preparative to Glory.  
I have done with the Doctrinal part, I come now to the Application. And though I have spent myself, and happily exercised your patience to the full, and the time far gone, yet give me leave a little more; have patience for your dying Minister. God knows whether ever or never I shall trouble you thus again; the pains is mine, I pray God the profit may be yours. If the Word of God's Grace be such Security & Comfort to a left People. Be exhorted,  
1. To attend upon the Public Preaching of the Word. This is the ordinary and appointed means to get benefit for your souls. Those that came to Christ were healed of their several infirmities and maladies. Would you have your spiritual maladies healed, your natures sanctified, corruptions mortified, Grace implainted, Grace increased, strengthened? Wait on the Word; for this is the standing and appointed means. When Joseph and Mary sought for Christ, they could not find him in the Company, nor amongst their Friends, nor in the City, but in the Temple, Luke 2.43, 44, 45, 46. Think not to find God and Christ in sinful company, in your houses, nor in your fields nor flocks, but in his Ordinances; these are his Wine-Cellers and Banqueting-houses, wherein he will feast your souls with spiritual dainties and varieties, Cant. 2.4.  
2. Be frequent in reading it, labour to understand and believe it. The oftener you read it, the more you shall understand it; the more you understand it, the more you shall believe it; and the more you believe it, the more comfort and benefit you shall reap by it. What advantage will all the excellencies be to us, if we do not believe them? and how can we believe them unless we understand them? and how can we understand them, unless we read it and hear it preached? Therefore be constant in reading every day some part of God's Word, season your souls with it in the morning, let it lock up your thoughts in the evening. Here you have a prescribed remedy for every malady, a plaster for every sore: here is comfort for every sorrow, and in all affliction; here is counsel in all your straits: Deprive not yourselves of the benefit, for want of reading, studying the Word. You feed every day your bodies with your daily food, feed your souls with this food.  
3. Treasure up the Word in your hearts. Let the Word of Christ, saith the Apostle, dwell in you richly, in all wisdom, Col. 3.16. Where there is a Malady, there the Remedy must be applied: Your Malady is within; So many sins, so many diseases; so many sins, so many wounds. This will be Physic to cure your diseases: A Plaster to heal your wounds. Blindness is the disease of the understanding: Vanity the disease of the mind: Stuborness the disease of the will: And the sin of each faculty of the soul, and member of the body, is the disease and wound of that faculty and member. But this Word dwelling powerfully in you, enlightens your understandings, fills your minds with heavenly mindedness; makes your wills obedient, heals every faculty, and every member, though it be in part. Physic doth not cure us, Cordials do not comfort nor strengthen us unless we drink them; Plasters do not heal us unless we apply them; Food doth not nourish us unless we eat and digest it: No more will the Word of God be as Physic, as a Cordial, as a Plaster, as Food to purge sin, to comfort us, to heal us, to nourish our Graces, unless it dwell within us. How can a Soldier defend himself, and beat his enemies, when he is a naked man, without his Weapons? you are naked, unarmed, if the Word dwell not in you. Well than, Be well acquainted with God's Menaces against sin, and his Judgements upon it: Be well acquainted with his Promises; that you have both in readiness when occasion requires.  
4. Walk according to it. Make it a light to your feet, and a lantern to your paths, Psal. 119.105. This is the way of peace, And as many as walk according to this Rule, peace be upon them, and the whole Israel of God, Gal. 6.16. It is the way of security, read Isa. 33.15, 16. It is the way of blessedness; Not the hearers, but doers of the Word shall be blessed in the deed, Jam. 1.22, 23, 24, 25. I shall give you three or four instances.  
First, In sanctification of the Sabbath. God hath given us six days to do our work in, and hath taken himself but one in seven to be served in, and it is a robbing of God not to keep his Day holy. The Christian Sabbath is a weekly commemoration of Christ's arising from the dead, and accomplishing the great work of our Redemption: and in thankfulness for so great a mercy, be sure you keep holy, be strict in religious Duties, public and private: Make conscience of performing duty, and make conscience of a right manner of performing duty: when others play, sport, walk abroad, sleep or talk at home, read you the Word or good Books, pray and sing praises to God. Such as are not careful to sanctify God's Day, care not for God, nor Religion any day. Such as deny him public Worship, will deny private Worship: Such as are careless in performing public Duties, are careless in performing private Duties; and Cursed be they that do the work of the Lord negligently, Mal. 1. ult.  
Secondly, Be careful to govern your Families according to the Word. It was Joshuahs' resolution, That he and his house would serve the Lord, Chap. 24.15. and David would suffer no wicked man in his house, Psal. 100LS. Be careful to offer to God a morning and an evening Sacrifice, reading some portion of God's Word: Be careful and constant to instruct your Families, your Children and Servants in principles of Religion, in the fear of God; season them while they are with you, that they may be preserved from infection when they are from you. Endeavour that Husbands be holy, that your Wives be holy, that Children be holy, that Servants be holy; that your Families be as little Churches of God: The holiness of a Family is the glory, the safety, the riches of a Family.  
Thirdly, Live in subjection to Supreme Power and Authority of the Nation. We are branded for Rebels, Fomenters of divisions, labouring to fire the Nation with civil Discord, and engage it in another War; but our Practice and our Doctrine shall witness the contrary to the world. And therefore I charge you before God's holy Angles, and God himself the great Judge of the world; that ye be subject to the higher Powers. Be actively obedient so far as you may keep peace and a good conscience within; and when you cannot obey actively, obey passively. Fear not joseph's Prison, nor Jeremiahs' Dungeon, nor daniel's Lions Den for a good conscience; Praying for all in Authority, that under them we may lead a quiet and peaceable life in ALL godliness and honesty. Labour I beseech you, by your quiet and peaceable lives to vindicate the innocency of your Ministers, and their Doctrine, from those blackmouthed blasphemies and reproaches, envy and malice and ignorance hath cast upon them: and doubtless God in his due time will revenge this dishonour done to his Servants, whilst they have studied nothing else, and nothing more than the gaining of souls in a faithful discharge of their Ministry; when he shall manifest to the world, vel Hostibus ipsis confitentibus, that these railing Rabshakahs, proud, aspiring, and false accusing haman's, malicious Doegs; that the Swearers, Drunkards, Oppressors, Whoremongers, that the Sinners of a Nation, and such as would set up Dagon by the Ark of God, or pull down the Ark, and set up Dagon in the room of it, that these are the bane of Kings, the ruin of Crowns and Kingdoms: That it is these men that turn our Calm into a Storm, our Peace into War, our Plenty into Scarcity; these, even these are the Achans that trouble our Israel; these are the Jonahs' that raise these dreadful Storms that tear our Sails, break our Mainmasts, and ready to drive this goodly English Vessel and split her upon the Rocks of Division: And demonstrate that the Godly are the Iron-Bulwarks, the Brazen-Gates, the Chariots and Horsemen of a Nation; that neither Kings nor Kingdoms prosper better, than when the Godly, and pure Religion prosper, and are defended: For saith the Wise man, Righteousness exalteth a Nation, but sin is a reproach to any People.  
4. Walk according to this Word in your mutual negotiations with men. Oppress not, cheat not, cousin not, lie not for advantage, be upright, just and honest in your traffiquing in the world: account not gain to be godliness; but godliness with contentment to be great gain. And while you negotiate the concernments of the world with men, take heed you trade not with them for their sins. Do all the good you can to others: and if you cannot do that good you would, take heed you receive not from them that evil you should not receive. It is no small part of pure Religion, for a man to keep himself unspotted from the world, Jams 1.27. Take heed of the sins of the times and places you live in, and of the sins of the persons you live and commerce with. Labour to be good in bad times, like Noah in the old world, like Lot in Sodom, and good Obadiah in Ahabs' Court; That you may be blameless and harmless, the Sons of God without rebuke in the midst of a crooked and perverse Nation: among whom shine ye as Lights in the world, Phil. 2.15.  
Now I have done with what I intended, but not as I could have desired. According to those weak abilities God hath given me, I have showed you where your Security and Comfort lies, in this my forced departure from you. When our Saviour was about to leave the world, he commends the tuition of his Disciples to God the Father. When Paul left Ephesus, he commended the Ministers to God, and the Word of his Grace. And now I am departing from you, I commend you to the same: I leave and intrust you with the three Persons of the Sacred Trinity; I commend you to God the Father, who I hope hath chosen some of you to himself before the foundation of the world; who hath give you to Christ, and made you accepted in his Beloved, to pardon you, to govern you, to provide for, and afford you all things pertaining to life and godliness: I commend you to God the Son, your Mediator, your Head, your Brother, your Husband, to deliver you from all the evil you fear, and obtain for you all the good you desire: I commend you to God the holy Ghost to direct and teach you, to furnish and adorn you, to purify and cleanse you, to support and comfort you. Here is the Omnisciency of God whereby he knows what ever you want and hurts you: Here is infinite Wisdom to teach and guide you; here is infinite and unchangeable Love, to delight in you in your meanest and lowest conditions: here is infinite Mercy to pity you in all your wants, weaknesses and sufferings: Here is infinite Faithfulness and Diligence to save and secure every thing committed to you, that nothing miscarry: Here is infinite Power to support you, to defend you, to deliver you: here is an inexhaustible Fountain of Grace to relieve your wants and weakness. Here is the fullness and sweetness of all relations: the Captain, the Shepherd, the King, the Father, the Hushand of the Church; here is a wonder-working God, wonderful in disappointing the Plots of his Church's enemies; wonderful in delivering them by small means; wonderful in creating means when there is none; wonderful in turning the Plots upon the Enemy's head. Here is infinite Alsufficiency to provide for you; that can send you an Elisha after an Elijah; that can feed you with the ministry of a black Raven; that can make your souls look fresher, fairer with Pulse, than those that feed on the dainties of King's Tables; that can enrich your souls with the Gold and Jewels, with the Parts, Abilities, and Learning of the Egyptians: or, if he bring you into a Wilderness, can and will provide supplies of Grace, to bear your charges to Glory. These, and whatever else there is in an infinite God that may further make for your security and comfort, I commend you to it, leave and entrust you with Him, who is able to do for you abundantly more, above what I or you are able to ask or think. I commend you also to the Word of his Grace, which is of indispensible necessity; which is perfect in all suitable excellencies and remedies for you, in all conditions and miseries, and of daily use to you: A Light to guide you; a Touchstone to manifest Doctrines what they are unto you; a Weapon to defend you; Rain to refresh and cool you; a Cordial to comfort, quicken, revive you; an Antidote to preserve you; that is able to build you up in Grace, and fit you for Glory. And as I entrust you with these, so it is your great wisdom and prudence to improve these seasonable and suitably to your condition. The improvement of small things is advantageous, when careless neglect makes great things unprofitable. What profit hath the Bee of the Hive in a Storm, if she fly not to it? What profit in dainty Food, rich Attire, and Armour of proof, if we feed not on our Food, wear not the Attire, put not on the Armour? What security and comfort can you have in God, and in the Word of his Grace, if you do not improve them? Well then, as you would have security and comfort, be frequent in fervent Prayer to God, that as he is the great Shepherd of his Church, so he would provide for you an able Minister of the New-Testament, that may heal the diseased, strengthen the weak, reduce them that are straggled, and feed you with that food that will nourish you, even Life Eternal. It is very sad to be as Sheep without a Shepherd: pray for the supply of desolate Congregations. Pray for your Minister, and all others cast out, that God would comfort them, support them, provide for them, and defend them from other sufferings, and restore them again to their particular Congregations. And pray one for another, and for the Peace of Jerusalem. Live and depend by Faith upon an invisible God in the midst of visible difficulties and dangers, deriving supplies of comfort and strength of Grace from him.  
Be frequent in reading the Word, and understand it; it is your Way, your Light, your Weapon and your Food. When you go from Church, do not as too many do, lay up their Bibles on shelves, in coffers, and never look on them more until the next Lord's day, It is the Word of God written in your hearts, and dwelling richly in you in all wisdom; not the word on your shelves, in your coffers, that must guide you, defend you, and feed you. You are careful to lay up your temporal food safely and cleanly; O cast not this precious food of your souls at your heels, as you do the crusts you give your dogs: but begin and end the day with reading, understanding, treasuring up some part of the Word, and live according to it; sanctify God's Sabbaths according to it; govern your Families according to it; and manage all your negotiations with men according to it. And forget not those things I have lately at large pressed you to from that place, Col. 2.6. Remember them, when you see me not, that as you have received Christ, so walk in him: For hereby you will abundantly adorn your Profession, bring credit to the Gospel, and honour to Jesus Christ; hereby you shall silence and ashame false Accusers, rejoice the hearts of God's People, promote your own Peace and Salvation, justify the Doctrine preached to you from all aspersions, and be a Crown of Glory and rejoicing to your dying Minister, both now and in the Day of Christ: Which that you may be directed and enabled to do and be, I commend you to God, and the Word of his Grace, that is able to build you up, and give you an Inheritance among them that are sanctified.   

SERMON XV.  2 Pet. 1.15. Moreover, I will endeavour, that ye may be able after my decease, to have these things always in remembrance. 
THe occasion of these words, and of the Epistle, is this— The Apostle knowing (by Revelation, as is probable) that he was ere long to die, ver. 14. Knowing that shortly I must put off this Tabernacle, even as our Lord Jesus Christ hath showed me; and fearing that many of those to whom he wrote, were negligent enough in minding and perfecting the business of their souls Salvation; he therefore labours before his departing, to put them afresh in remembrance of their duty, ver. 12, 13. Wherefore I will not be negligent to put you in remembrance of these things, though ye know them, etc. as if he had said, I know indeed that you who are the called of God, know these things in part already, which I am putting you in mind of; but there are some considerable reasons why I would reinforce them again upon you; viz. (1.) From the nature of the things themselves, they are of great concernment, even such as relate to your Salvation, ver. 10.11. (2.) From the proximity or nearness of his Death, ver. 14. Knowing that shortly I must put off the Tabernacle of this body. q. d. I am a dying man, ere long I shall be taken from you; and therefore I would leave this last Legacy with you; I would leave something with you, which you might remember when I am dead and gone, in the words of the Text, Moreover, I will endeavour, that ye may be able after my departure, to have these things in remembrance.  
In the Original they run after this manner— I will endeavour that ye may always have to make a remembrance of these things after my departure. Others read it thus, I will therefore endeavour that ye may be able to have these things in remembrance, etc. Therefore, that is, Seeing I am given to understand, that I must within a few days be taken from amongst you (translating the adversative Particle by an illative) therefore I shall leave this Epistle amongst you as upon record, that may ever put you in mind of these things when I am dead. Hence observe.  
Observe. 1. That it is not unmeet for Ministers to inculcate and press the same Truths upon their People. Our memories are brittle, affections are ready to grow dull, and we fall into security in an insensible manner, which drowneth the force of former Truths.  
Obs. 2. It is the property of good Pastors to take care of their Flocks for the future. Faithful Ministers should not only take care for their people, whilst they are present with them, but after they are gone from them; they being spiritual Fathers, should lay up for their Children. When Christ was to leave his Disciples, he leaves some Legacies behind him; he tells them what they might expect when he was gone from them; and how they should behave themselves in a sinful and troublesome world, John 16.1, 33. When Paul was to leave Ephesus, he sends for the Elders, and tells them how they should demean themselves amongst the Flock over which God had made them Overseers. We see how Paul was not only a good Shepherd himself, but he also provides suitable Successors, at least to direct, encourage and quicken those that were to succeed him, to the same diligence and faithfulness among the People as he himself had expressed, Acts 20.28, 30, 31. When Moses was to be absent but forty days from the charge that was committed to him, he takes care for the People, by leaving Aaron and Hur behind him, that they might direct and govern them, whilst he himself was in the Mount, Exod. 24.14. After these examples, I have made it my study, and shall make it my business at this time, to communicate some spiritual Gifts to you. And whereas he said, This is the third time I am coming to you, Rom. 1.11.; I fear I may say, this is the last time I am coming unto you. I cannot say with Paul (ver. 14.) that our Lord Jesus hath showed me, I must shortly put off my Tabernacle (though that may be for aught I know) but this I may say, that providence seems to point out unto me, that the time of my departure from you in particular is at hand. Gen. 49.1. We read that Jacob being to die, calls his sons together, to give them some good instructions, and to tell them of things to come after his death. Now, Brethren, there is a Law extent which looks upon many of my Brethren (as well as myself) who were, and are taking pains in the Lord's Vineyard, as civilly dead; henceforth we shall not be in a capacity to preach to you in public; many laborious Ministers after this day are likely to be dead, even whilst they are alive, if not as long as they live. And before I proceed, I would that you were freed from mistakes; Do not think we lay by our public Work without cause: I would not that any of you should say concerning us, as Pharaoh concerning the Children of Israel, Ye are idle, ye are idle, and therefore ye take occasion where none is given, to relinquish your People and your Service: it is not matter of will, but Conscience; if it lay in our wills, God that knows all things, knoweth that many hundreds of his Servants, would rather choose to work, than sit all their days idle. But you are to understand, that such things are propounded to them, as their Consciences cannot bear: we have studied, read, enquired and prayed for direction and satisfaction, and after all, we see our Consciences would check us and reproach us, if we should close with all that is proposed to us, and would be imposed upon us: we may not in any case do any evil that good may come. He doth not require Ministers to take any indirect courses to do his work. He can bring about his own Glory without their sin. He that doth any thing religious, moral or civil, must in the first place be groundedly persuaded, that that which he doth, will be acceptable to, or allowed of God. Now as yet we for our own parts, do not see any reason to convince us that we shall do that which is pleasing to God, in closing with every thing that is propounded to those that will stay in their places. Particular reasons why we cannot assent and declare a full consent, etc. I have not now time so much as to mention. Having said this little to prevent prejudice, and to silence wonder in you at this sudden Declaration of our prefixed leaving of you, give leave to read the words once more, with a little variation, Moreover, I will endeavour, that ye may be able after my [Departure] to have these things in remembrance. The words of dying men use to be much regarded; seeing in some sense we preach as dying persons, be entreated diligently to attend to dying words. I have studied that ye may keep in remembrance what ye have already heard; and to that end, of the things that have been spoken, and of the things that should have been spoken, Heb. 8.1. (if time and opportunity had been continued) I shall give you the sum. That which we would have you keep in remembrance after we are gone, may be contained under two general Heads of Directions; viz.—  
First, Duties relating to God and your own Souls.  
Secondly, Duties relating to yourselves and others.  
The things that relate to God and ●●r Souls, are either such as relate,  

1. To the Unconverted, and Converted, in general. Or,  
2. To the Converted in particular.   
That which I have to say to you that are our Auditors in general, or as mixed, being some of you unconverted, and some converted; some whose hearts the Lord hath touched; and some, upon whose hearts, the Spirit of God hath not effectually moved, shall be contained in these following Counsels.  

COUNSEL I.  
1. Labour in good earnest to be born again, John 3.3. study to be new Creatures; strive for the Truth of Godliness. Most of you have a form and show of Godliness; but O labour for the Truth and Power of it: get sanctified Knowledge into your understandings, Obedience in your wills; get your affections fixed upon divine and right Objects: never think it's well with your souls, till you find your anger, sorrow and hatred principally set against sin; your Love, Joy and Desires upon God, Christ, and communion with him; till you find the bent of your souls towards the Ways of Holiness. Labour for tender Consciences, such as will be afraid of committing the least known sin, or of omitting the least known duty. Outward Reformation, is nothing without inward Renovation. Regeneration makes men perform Duties as from a Spring and Fountain of Goodness; without Regeneration, men act & move in Religion, just as Clocks and Jacks, which never moves but when some external weight hangs on; consider, without this, we shall never get to Heaven, John. 3.5. It is not thy promises of being a new man, b●●●hy being a new creature; it is not thy being chained, but thy being changed that will fit thee for communion with God. The brute creatures are not fit to converse with men, Because they want a principle of Reason, which should make them suitable companions: Unregenerate men are not fit companions for God nor Saints in Heaven, Because they want a principle of Holiness, which should make them take delight in the work of Heaven. To this end,  
2. Get acquainted with, and live under the sense of inherent, inbred corruption: This is the foundation of experimental Christianity. Live under the sense of that principle of evil we carry about us every day. When Paul was throughly converted, he was primarily convinced of this, Rom. 7.17, 18. when he had a spiritual understanding of the Law, or of the Spirituality and internal extent of it, he saw there was all manner of concupiscence in him, that is, an inclination and vehement desire after those things that were forbidden; and an unlawful desire after things lawful in themselves: he saw there was in him a forwardness to all kind of sin. This sight kept him low in his own eyes, and drove him out of a dependence upon his own righteousness, to depend upon the Righteousness of Christ. And so this would maintain humility and lowliness in our souls, and take away all opinion of our own goodness. Every man will boast of the goodness of his heart; the reason is, because he doth no see nor consider that inherent secret pollution that is in his nature. Were we enough sensible of the privation of original righteousness, and inclination to all manner of wickedness, we would look upon ourselves as the chiefest of sinners, yea, as bad as the worst in the world. Is thy heart good that naturally prompts thee to Atheistical, blasphemous thoughts concearning God; that would lead thee to Idolatry, to Carelessness in the use of God's Name, Titles, Word and Worship? That heart which leads thee to irreligion, neglect of Prayer, Sabbaths, etc. Is that heart to be boasted of that is full of Envy, Covetousness, Anger, Revenge, unclean Imaginations and Desires? Why this, and all this is contained in every of your hearts; be convinced of, and affected with it.  
3. Often think of your actual transgressions; call to mind former sins, forget not old iniquities. David, though a grown Saint, remembers, bewails and prays for pardon of the sins of youth, Psal. 25.7. Remember not the sins of my youth, nor my transgressions. Job calls to mind the sins of younger years, Thou makest me to possess the iniquities of my youth, Job 17.26. And so for sins of riper years, often think of them, reflect upon the sins of thoughts, of your words and actions; call to mind the ignorance, the impenitance, the unbelief, the unthankfulness, the wander and distractions of former Prayers: call to mind how dull, sleepy, and unaffected you have been in the hearing of many a precious Sermon. Compare your lives with the perfect Rule; see how they have agreed or disagreed. Look your faces daily in the Glass of God's Word, and then you shall see how many spots are upon them. This very thing would make and keep us humble while we live, and show us the shortness of our own ways, and drive us to Jesus Christ who hath perfect Righteousness. The Swan is a proud bird, but when she looks at her black feet, she mourns. The reason why most are so self-conceited of their own goodness, is, because they look upon themselves in present abstinence from sin, or in present good mood, and never look back upon former sin●●● In a word, Let your sins be ever before your eyes.  
4. Beware of earthly-mindedness. Let it not be your only care to get the things of this life. 1 John 2.15, 16. Love not the world, neither the things that are in the world. We are prone by Nature to mind Earth and nothing else. But consider, that those that are earthly-minded are enemies to the Cross of Christ, Phil. 3.18, 19 There are many of whom I tell you weeping, who are enemies to the Cross of God, viz. those who mind earthly things. Such persons frustrate Christ of the end of his dying. He died to purchase an heavenly treasure for us; he arose and went to Heaven, that we should imitate him. If ye then be risen with Christ, seek those things that are above, Col. 3.1. Earthly persons undervalue the death of Christ, he died to purchase Heaven, they care for Earth more than Heaven. Again, Earthly persons will have a sad end; Their end is destruction, Phil. 3.19. Seeing such men put away Salvation from them, whilst on Earth, at last they shall be put away from Salvation. Again; Things below are neither a suitable nor a satisfying portion; Not suitable, your souls being spiritual, these earthly; not satisfying, your souls having infinite desires, whereas these are finite; your souls everlasting, these fading: 1 John 2.17. The World passeth away. When we have got never so much, it may leave us, we must leave it. Again; Earthly-mindedness is Idolatry. Col. 3.5. And Covetousness which is Idolatry. That which men desire, love and delight in most, even so much as to make it their portion, that is their God. Now we know that no Idolater shall enter into the Kingdom of Heaven. Be exhorted in the words of Christ, John 6.17. Labour not (so much, or chief) for the meat that perisheth, but for that which endureth to everlasting life. Luke 10.41, 42. Be not with Martha careful about many things, so as in the mean time to neglect the [one thing] needful.  
5. Be convinced that God is the best portion, and make him yours. You are never in a safe condition till you can experimentally say, Who is there in Heaven but God, and who is there on Earth I can desire besides God? Psal. 73.25, 26. Labour to say with the Psalmist, Psal. 31.14. I said thou art my God. And with Thomas, My Lord and my God. To this end, get an interest in Christ, receive him by Faith. He that hath the Son, hath the Father also. God promiseth it as a special privilege, to be the God of any person or People; I will be their God, Jer. 31.33. When God is yours, Pardon of sin is yours; I will remember your iniquities no more. He will accept and delight in your persons. The Upright are his delight. He will take pleasure in all your services. Cant. 2.14. Let me see thy face, and hear thy voice: for sweet is thy voice, and thy countenance is comely. Your Prayers, Praises, Alms, etc. shall come up before God as Incense, Acts 10.4. Phil. 4.18. He will always be with you, in every place, in every condition; When you are in your own, and when in a strange Country; when you are in prosperity, when in adversity. Moreover, all the Promises are yours. When God is yours, the Covenant is yours, of which the Promises are so many branches. If you be troubled with the sense of sin, he can pardon you; if assaulted with corruptions, he can strengthen you. If you be sad, he will comfort you; if you be sick, he will be your Physician; if weak, he can strengthen you. If darkness be upon your steps, he can cause the Light to shine upon your paths. If you are in wants, he can supply you; his is the Earth, and the Fullness thereof; if in Prisons, he will visit you, and cause you to sing with Paul and Silas: He is an omnipresent Good, and an omniscient Good, a willing and omnipotent and a sure good. Men may take away your Friends, or you from them, but they cannot take away your God; your Estates, but not your God; your liberty, but not your God; your lives, but not your God. God will be a satisfying Good whilst you live, a comforting and supplying Good when you die, an Everlasting Good after Death. Above all things then, get a share and interest in this God, for he is the best Good, none like him; and as the Wise Man saith of Wisdom, so let me say of God; Get God, get Christ, God is the principal thing; therefore get him, and withal thy get, get an Interest in Christ.  
6. Get your hearts possessed with an awe & dread of God's allseeing Eye. Walk with a constant fear of God upon your souls; Prov. 23.17. Be thou in the fear of the Lord all day long; whatever you think, speak, or do, consider God stands by, and sees and hears all; he knows what thou thinkest and actest even in thy bedchamber. This consideration wrought mightily upon David's spirit, which made him express himself in this manner— Whither shall I go from thy Presence, whither shall I flee from thy Spirit; there is not a thought in thy heart, nor a word in thy tongue, but lo he knows it altogether, Psal. 139. Per totum. Many would be the advantages of such a temper; it would keep us from many a sin we run into: Prov. 16.6. By the fear of the Lord ●●en departed from iniquity; yea, this is prescribed as a Remedy against all sin in general; Exod. 20.20. That his fear may be before your eyes, that ye sin not. The reason why men do commit secret sins, is, Because they think no eyes sees them. When Satan tempts thee, saying, Thou art alone, the door is locked, the windows shut; then say, Oh but God sees me, the darkness and the Light are both alike to him. To this end, beg of God, he would maintain in your soul, more of an actual sense of his Presence; plead that Promise in which he saith, I will put my fear in them that they may not departed from me, Jer. 32.40. Unless God renew the fence of his Holiness and Omnipresence, we shall gro●● atheistical and very secure.  
7. Serve God according to his Mind and Will, neither add nor diminish in God's Worship; do what he bids us; all he bids us and no more; Deut. 12.32. What thing soever I command you, observe to do it, add not to it nor diminish from it: we may not close with added substantial parts of worship. Whatever power a Church hath about natural Circumstances, they have none about the substance of worship, either to add or take away; by putting in, or putting out. To add new Ordinances or parts of Worship, is a breach of the second Commandment. The Pharisees ered on this hand, Mat. 15.19. teaching for Doctrines the Commandments of men; they pressed God's Commandments, as indifferent and men's Traditions as necessary. God commanded to, Honour Father and Mother; they teach contrary to this, ver. 4. this was a diminishing. They teach that the washing of hands before meat, the cleansing of cups, etc. as necessary to Salvation; this was to err by addition. See Rev. 22.18. To add in God's Worship, is to make ourselves wiser than God, and to accuse Christ of unfaithfulness in God's House. Moses was a faithful Minister in God's House, much more was he who was Mose's Master. Well, be s●re in all your worship, that it be according to the Par●●● shown in the Mount; viz. according to ●he ●●●script and Standard of the Scriptures. 〈◊〉 very dangerous to offer strange fi●●, such as God commands not, Levit. 10.2. Give not God cause to say to any of us, Who hath required this at your hands.  
8. Be spiritual and zealous in God's Service. Take not God's Name in vain, either by vain praying, hearing, or reading. Bring your hearts to, and keep them at prayer. I will pray with my spirit: Psal. 25.1. Unto thee, O Lord, do I lift up my soul. Prayer consists more in the elevation of the understanding and desires, than in the lifting up of the eyes and hands: and so bring your hearts to the preaching and hearing of the Word. Rom. 1.9. Paul served God with his spirit in preaching; and we should serve God with our spirits in hearing. When Paul preached, Lydia's heart was opened, that she attended to the things spoken by him, Acts 16.14. When God's Ambassadors deliver their Embassy, employ your understandings to discern, your memories to retain, your wills to choose, your affections to love and delight in, your consciences to apply what you hear. And so sing Psalms with your heart, as well as with your voice; Col. 3.16. Singing with Grace in your hearts to the Lord. God complains of those who bring their bodies before him, but leave their hearts behind them, Isa. 29.13. They draw near me with their mouth, and honour me with their lips, but their heart is removed far from me; this is a mocking of God. Therefore be fervent in spirit when you serve the Lord; rest not in bare enjoymment of the Means, but get Grace by the Means. Labour to enjoy the God of Ordinances in the Ordinances of God. God is much displeased with eareless, heartless and superficial worship. If we offer ignorant, heartless and distracted prayers, will he accept them? Cursed be the Deceiver that hath in his flock a Male, and voweth and facrificeth to the Lord a corrupt thing, Mal. 1.13, 14. Well then, rest not in a formal customary way of serving God; serve him out of Conscience, and give him your heart in every duty.  
9 Maintain an high esteem, and make great Conscience of the Lordsday. Keep the whole day holy, morning and evening. It's not said, remember to keep part of the Sabbath Day, But keep the Sabbath; viz. the whole Sabbath, holy, sanctify it in private as well as in public; in your own houses as well as in God's House; in your Closets as well as in your Families; do not only keep a Rest, but sanctify that Rest; How? By Meditation; meditate on the Sabbath, of that Sabbatism that remains for the People of God, Heb. 4.9. Muse upon the Joys of Heaven, which are pure, spiritual, constant and perpetual. Think of the sweet Company you shall have, even Angels and Saints, besides God and Christ, whose Presence makes Heaven. Dwell upon your Immunities and Freedom from Sin, Temptations of Satan and the World; from troubles, as Sickness, Poverty, Crosses, and every thing that makes your life uncomfortable. Imitate the Resurrection and Ascension of Christ, by raising your hearts from Earth, and ascending into Heaven by spiritual Comtemplations. Moreover, continue the day by reading and singing of Psalms; attend upon God in public also: let not private duties hinder you from public; neither strive to attend so much upon public Ordinances as to abridge yourselves of private & secret Opportunities. I think those Christians do much wrong themselves, who spend all the day in attending upon public prayers and hearing: I would not have you strive to hear four or five Sermons a day, unless you can take so much time besides, as is necessary to meditate of and apply what you hear; so order the day, that secret Communion with God, may fit you for public; and public Ordinances fit you again for private and secret converse with God. It is not much eating, but eating moderately, and digesting what we eat, that increaseth strength. Two or three Sermons seriously heard, and ruminated upon in secret, do more good than ten Sermons heard, without meditation. Brethren, what shall we think? do those sanctify a Sabbath to the Lord, who hear a Sermon and a few prayers, and then go to the Alehouse? they who drink, sleep, sport, walk, or work away the Sabbath? all these are forbidden, Isa. 58.13. Thou shalt call the Sabbath a delight, not finding thine own pleasure, nor speaking thine own words, nor doing thine own works. Again, Christ and his Disciples did not spend this Day partly in religious Exercises, and partly in Recreations or Workings; John 20.18. and Acts 20.7. we find there that Christ came amongst the Disciples on the First day, and that Paul and the Christians used to spend this Day in Prayer, preaching and receiving of Sacraments. Moreover, God will bless us inwardly and outwardly, if we conscientiously observe it: Isa. 58.14. He will curse us inwardly and outwardly, in soul and body, if we profane it. See Jer. 17.27. Well then, my Brethren, do not prefer a Holiday before the Lordsday. It's sad to think that hundreds should more scruple to work on a Saints-day, (which is of humane institution) than on the Sabbath (which is of God's.) Sirs, you of this place have got (shall I say an undeserved name) of more than ordinary piety, but I assure you, that if you fall to neglect and profane the Sabbath (as some of our neighbours do) you shall lose your very Name. I should be very sorry to hear when I am gone, that you should prove a Sabbath-breaking-People.  
10. Make great Conscience of Prayer, family and secret. Let your houses be Houses of Prayer: Those families are called Heathenish Families, that call not upon God; Psal. 79.6. Power out thy Fury upon the Heathen, the Families that call not on thy Name.  
Let God have a morning and an evening Sacrifice from you. Under the Law God called for the first Fruits, and there was a Feast of Ingathering, or of the Last Fruits, when the whole harvest was gathered in. Oh let God have the first and last of every day: How shall your Families be distinguished from your Stables, if you do not sanctify them by Prayer? The Creatures which God hath given us for our use, they eat, drink, work and sleep; now if we call not upon God daily, what difference would there be betwixt our houses and our stables? And so enter into your Closets, Mat. 6.6. and pray unto your Father which seethe in secret. Have you no secret sin to bewail, no secret request to put up, no particular Mercy to praise God for, which you would not have others to know of? Is it not a rare Privilege that we may have liberty to prefer our private Petitions to the King of Heaven every day? that we may confess our faults, beg pardon, ease our heavy hearts, by laying them open before that God, who will neither upbraid us for our weaknesses, wants, nor sins? Brethren, be constant, spiritual and fervent in Prayer, and it will prove like saul's Sword, and Jonathans' Bow, which never returned empty. Do not hearken to the excuses of flesh and blood (which are many) but attend to God's Command, the Example of Christ and his followers, which will oblige you in point of duty; and to the Sweetness and Benefit of it, which may encourage and allure you.  
11. Think much of, and live in preparation for death; walk now and then amongst the Tombs; live every day as dying men. Get into such a Condition as would fit us for Death every hour. Dye daily. Deut. 32.29. Oh that you were so wise as to consider your latter ●●d. Dying thoughts would not be a little advantageous; they would keep from sin; What, sin this hour, when thou mayest die next? they would keep us from doting upon the world; from pride of life: Why art thou proud of hair and beauty, when both shall be turned into dust ere long? Shall you and I idolise a coloured piece of clay, who though now it proudly and haughtily treads upon the Earth, within a few days shall itself be trodden upon as mire and dirt? O get to be in the number of those servants, whom Christ when he comes shall find so being and so doing! The Prophet said to Hezekiah, Set thy house in order: I say to you, Set your souls in order against the hour of dying. The want of this is of ill consequence: for hence it is that men go on securely in sin, live as Atheists, without God, idolise the World, and never look to the state of their souls.  
12. Prepare for Judgement; make your Answer ready. Put the case beforehand to yourselves; say with thyself, I must ere long appear before the Tribunal of God, what can I answer, what can I say for myself at that day? Who is it that will be Advocate? or, have I an Advocate that will speak for me? how shall I come off; shall I stand, or shall I fall? what will be my sentence? Brethren, be like him who thought he heard this voice always sounding in his ears, Arise ye Dead and come to Judgement. The Apostle Paul thought seriously of it, and lived as one to be judged. 2 Cor. 5.10. For we must all appear before the Judgment-Seat of Christ, to give an account of the things done in the body, whether they be good or evil.  
13. Be often thinking of Eternal Death. Walk now and then upon the brinks of Hell; get your hearts affected with the reality and greatness of Hell's torments. Meditate with thyself what Hell is; say with thyself, Can I endure to lose the smiles of God? how shall I endure the frowns of an infinite Majesty? If God's terrors have distracted his Friends on Earth, what will they do with me if I go to Hell? Think what a torment it will be to be shut out of the company of Saints; to see Abraham, Isaac, Jacob, Peter, Paul, and the rest of the Disciples and Servants of God in all ages, in the Kingdom of Heaven, and you yourselves shut out; and what a vexation it will be, to be amongst none but damned wretches? How canst thou endure to hear the Saints singing praises in Heaven, and thou thyself roaring in the infernal Pit? Often think of the Worm of Conscience. How shall we endure to have Conscience always setting our sins before our eyes? It's a burden now to lie under the gallings of an accusing Conscience; O consider, that Conscience will continually gnaw and fret in Hell. It will be always telling thee of thy sins; the place where, the time when, the persons with whom, and all the circumstances that aggravate thy sin. Such a time, remember, thou wast overcharged with Drunkenness; such a time thou blasphemedst the holy Name of God with Oaths and Curses; Such a time, in such a chamber, with such a person thou wast wanton and impure; Remember, what means of Grace thou hast enjoyed, what and how many Sermons thou didst or mightst have heard; how many able Ministers lived and died in thy time; Remember (will Conscience say) what Instruction, Reproof and Corrections thou hadst from thy Parents, Tutors and Covernours; yea, remember, thou wast not far from the Kingdom of Heaven, thou didst fully expect to have gone thither, and now thou must be tormented in this flame. Again, think what a misery it will be, to be there where is no mercy; where there will be pain without ease, sorrow without any joy, despair without any hope, eternity without end. O Eternity, Eternity, Eternity! Often to think of eternal death is the way to escape it. If you would not descend into Hell really, descend into it mentally. If you would not be in Hell by possession, be much in it now by meditation. This would make us jealous, and put us upon trying the state of our souls, lest it should unexpectedly be our portion to be amongst the Devil and his Angels for ever.  
14. Begin betime to be Religious. Put not off Holiness, Righteousness, and Sobriety till old age. 1 Kings 18.12. It's written in commendation of Obadiah, that he feared the Lord from his youth. It's King Josiah's honour, that while he was yet young, he began to seek the Lord God of his fathers, 2 Chron. 34.2, 3. It's Mnasons' honour that he was an old Disciple, Acts 21.16. he began betime and continued till old age. Timothy knew the Scriptures from his youth; Consider, we know not whether old age will be granted us to be religious in; be religious whilst ye may. The sooner we set upon Piety, the sooner we shall honour God, and the better God will take it. He will remember the kindness of religious youth. And by minding Religion soon, we may be secured from many sins which others run into, and so be secured from the smart and torment of Conscience which old sinners find at Conversion.  
1. The longer we continue in sin and profaneness, the more sorrow, contrition and humiliation we are like to meet with if ever we be changed. Old Oaks must be broken, they will not bend. Rough Trees must be hewn with Axes; so old Sinners must find rough dealing at conversion. If you would come home to God comfortably, come quickly and early; The sooner you begin, the more sweetness you will find; All God's Ways afford Pleasantness, and in all his Paths there is Peace.  
2. Having delivered the Counsels that concern you all in general, let me now direct my speech to the Regenerate in particular. To you whom the Word of God hath been the Power of God to Salvation, I would commed these things, that they may be kept in remembrance.   

II. COUNSEL.  
1. Be very thankful for any good which God hath wrought in you by the means of Grace. God is takeing away in some measure, the pure and powerful dispensation of his Ordinances, and this is matter of sorrow; O but God hath made them advantageous to your souls already, and this is matter of praise, 1 Thess. 1.3, 5. Give thanks to God, seeing the Gospel hath come to you not in word only, but in the power of the holy Ghost. You then that can experience a new Light in your minds, Conviction in your conscience, a change in your wills, and holiness in your affections, and union with Christ, give God the praise. It had been a misery indeed, if God had taken us away from Ministers, or Ministers from us, before we had got any good by them. Those amongst you that are ignorant, hardhearted, unbelieving sinners, have reason to be grieved at the very heart. The Sun of the Gospel is eclipsing, and you are not yet enlightened by it: the fire is putting out before your souls be warmed. It is a sad sign those are in the number of the sons of perdition, from whom the clear Gospel is hid, 2 Cor. 4.3. If the Gospel be hid, it is hid to them that are lost. The Child unborn cannot midwife itself into the world, when the Mother is dead; but there is hopes that an Infant that is born may be nourished up even unto a perfect man. Why Brethren, unconverted persons are unborn, and if Faithful Ministers and Ordinances should be altogether taken from you, both Father and Mother die, and then, who shall make you partakers of the new Birth? But now you that are born again, you will be able in some measure to feed yourselves; the meat is before you in the Scriptures, and the holy Ghost will help you to feed on it: If there should not be a succession of Pastors amongst you, your condition may be sad, but it is safe; if you should die without the continuance of Ordinances, having a part in the Resurrection from sin to a new Nature and holiness of life, the second Death shall have no dominion over you. If you live longer, you have former Experiences, former Truths, former Promises, old Store to live on; You have the granary of Experiences and of the Scriptures to maintain you in spiritual Life, if there should come a Famine of public Ordinances. God hath not dealt with every soul as with yours. Two or three of you have lived under the same Ministry, have sit and heard together in the same Seats, yea, [one] of you is [taken] the [other] is [left.] Say then with a thankful heart, as Christ, Why hast thou revealed thyself to me and not to others? Even so Father because it seems good in thy sight, Mat. 11.25.  
2. Walk humbly before God in a sense of your insufficency to good, and proness to evil, Mic. 6.8. walk humbly with thy God. Never walk securely, ever be jealous of your deceitful hearts. Take heed of falling into sin, though at present you stand. Ever live under the sense of that truth, that the heart is deceitful above all things, and madly wicked. What Master that knows the deceitfulness of a Servant, would trust him too far? and so, who that hath had frequent experience of the falseness of his heart, would put too much confidence in it for the future? Ever keep low thoughts of yourselves: live continually in dependence upon God for strength to perform duties, to subdue corruptions, resist temptations, and to bear afflictions. Paul prayed thrice i. e. often, when he had a thorn in the flesh, a messenger of Satan to buffet him.  
3. Beware of every sin; have and express godly sorrow for it; break off every iniquity by repentance. Beware especially of, and keep yourselves from your iniquities, Psal. 18.23. Cut off your right hand, and pluck out your right-eye-sins, Mat. 5.29. God hates it, Jer. 44.4. it grieves him: They rebelled and vexed his Spirit, it will grieve you also: 1 Pet. 2.11. and wars against the soul, i. e. against the Peace and Tranquilty of your minds: every sin contracts guilt, and guilt creates trouble. It's impossible a Christian should walk comfortably whilst he shows any liking to any sin. Sin doth especially prejudice us as to Prayer, both before, in, and after Prayer, it shuts our eyes that we dare not lift them up to Heaven; O my God, I blush, and am ashamed to look up, Ezra 9.6. It stops our mouths that we cannot speak, and manacles our hands, and contracts our hearts that we cannot lift them up to God. If we would lift up hearts and hands in Prayer without doubting, we must lift up holy hands, 1 Tim. 2.8. Sin makes a Christian act like an enemy towards God, and to think God is justly turned to be his enemy; and who can with any heart ask any favour from an enemy? If we would draw near to God in full assurance of Faith, we must come with an heart sprinkled from a guilty and defiled conscience, and our lives washed with pure water, Heb. 10.22. Again, the least sin smiled upon, puts us back in our Christian course, it weakens Faith, takes away our Courage, disheartens us from doing our very duty. How canst thou reprove another with courage (saith conscience) when thou thyself knowest thou standest in need of reproof? well than, exercise daily repentance for daily failings; sue out a pardon every day, and get one Seal more added to your Pardon daily; you have as much need to pray for daily forgiveness as for daily bread.  
4. Grow in Grace, 2 Pet. 3.18. Make progress in holiness; take heed of decaying, beware lest God's Ministers lose the things they have wrought upon and amongst you, 2 Ep. John, ver. 8. Increase your knowledge, Fellow on to know the Lord; let your repentings for sin be kindled; go from one degree of Faith to another; let your love to God abound more and more. The more Grace you have, the more you will glorify God, the fit you will be to do him service, the more able to bear affliction; a little Grace is not enough to bear great Trials, and the more Grace the fit for Glory, yea and very probably the more Glory, To this end continue in the use of those means that uphold and increase Grace; Ex eisdem nutrimus ex quibus constamus. Feed upon the Milk of God's Word, and the Blood of Christ, that you may grow thereby, I commend you to the Word of God's Grace, Acts 20.32.  
5. Make conscience of all your thoughts and words Do not entertain vain and unprofitable meditations; especially beware of Ungodly, Athiestical, Envious, Repining, Quarelsom, Impure thoughts; God sees them and is angry at them, The Lord knows the thoughts of man, when they are vanity, Psal. 94.11. He will call us to an account for them; in the Day of Reckoning he will Judge the secrets of men, Rom. 2.17. and then every private and close thing, shall be brought to light, whether it be good or wether it be evil, Eccl. 12. ult. Entertain holy and profitable conceptions. Carry something every day in your minds that is worth thinking of, when you are at leisure, and out of employment▪ Let some Experience, Promise, Threatening, or some Obscure place of Scripture which hath been explained to you, or some profitable part of Scripture-Story be treasured up in your minds, that so you may not be at a loss how to employ your thoughts, when you have any vacant hours: Sin many times enters in by the thoughts: beware therefore of, and silence sinful conceptions and imaginations lest they produce sinful actions. And so, make conscience of your words, beware of idle, frothy, wanton expressions, for of every such we must give account. Let not your communication be such as that it should corrupt the manners of those you converse with, David was careful of his words, Psal. 39.1. I will take heed to my ways that I sin not with my tongue. I conclude this with that in Ephes. 4.31. & 5.4. Let all Bitterness, and Anger, Wrath, Clamour, and Evil-speaking be put away from among you, as becometh Saints; and Filthiness, and Foolish talking, and Scurrilous jestings, which are not convenient.  
6. Be, and continue to be, good in evil times. In times of profaneness be you holy: by how much others are worse, by so much be you the better. It's Noah's commendation, that he was upright in [his] generation, Gen. 6.9. now the generation in which he lived was very wicked. Lot was pure in an impure Sodom. Say, as Joshua, Chap. 24.15. Choose you whom you will serve, but I and my house will serve the Lord: So let us say, let others profane Sabbaths, we will sanctify them; let others despise Prayer, we will call upon God as long as we live. Be not stumbled because you see the way of holiness every where spoken against: Fire burns the hottest in winter nights; let your zeal for God's Honour appear when others are Lukewarm and Cold. Do not think the worst of holiness because contemned by wicked men; they are fools, and are not competent judges. Who thinks the worse of himself because a fool laughs at him. Gold is gold still, though thrown into the dirt by a madman: so Religion is Precious and Honourable still, though madmen throw dirt upon it.  
7. Let your life be a walking with God. Manifest Holiness and Piety in every turn of your lives. Be holy in all manner of conversation, 1 Pet. 1.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every turn, manifest Holiness in every calling, in every condition, in prosperity, in adversity, in every relation; when you are single, before you change your condition, and whilst you are in a married state. A Christian may show much of Piety in all these circumstances. Be holy, not only at sometimes, but always.  
8. Live the Life of Faith. Gal. 2.19. the Life of Faith is an excellent Life; it gives God the glory of all his Attributes, of his Wisdom, Goodness, Faithfulness, Power, etc. It's a comfortable life. Believing, we have joy unspeakable and full of glory. It keeps the soul from sinking under wants and troubles. Faith (as I may so say) holds life and soul together. If you live not the life of Faith, ye cannot live; see how much there is of unbelief, so much there is of death, yea, unbelief is sometimes a promoter of temporal death; That which the Apostle saith of worldly sorrow, that it worketh death, even natural death; the same I may say of unbelief, that it doth in itself hasten death; for whilst infidelity and distrust prevails, sadness, discontent, vexation, repining, and murmuring, and fear prevails; and all these are enemies even to the body of a Christian. Moreover, if we live by sense, we shall lose much of our spiritual life; your Graces and your Comforts will die, your Love, Hope, Joy, and Delight in God will decay, yea, all Religion will decrease and grow faint; Faith is the life of all Graces and Duties. Sense and Reason is many times at its wits ends, we know not what to do, (but Faith is never at a loss) But our eyes are towards thee, there is Faith; in the former expression was the language of Sense. Faith realizeth seeming impossibilities, and presentiates things afar of, Heb. 11.1. Act Faith for every thing wanting for yourselves, or for the Church. Do you want pardon of sin? is conscience burdened with the guilt of your corruptions? act Faith upon such Promises as these, Isa. 1.18. Though your sins be as Scarlet, they shall be white as Snow; though they be like Crimson, they shall be as Wool, and in Hos. 14.4. Do you want Righteousness to make you amiable in God's Eyes? live upon that Promise in Jer. 23.6. He shall be called, The Lord our Righteousness: and that in 1 Cor. 1.30. Do you want purging Grace, would you feign be washed from the filth and pollution of your lusts? Plead such a Promise as that in Ezek. 36.25. I will sprinkle you with clean water that ye may be clean; from all your filthiness will I cleanse you. Do you desire persevering Grace? and are you fearful of falling away? urge that place in Judas 24. Now unto him that is able to keep you from falling, etc. and John 10.28, 29. I give unto them eternal life, and they shall never perish: my Father is greater than all, and none shall pluck them out of my hands. Live by Faith for Counsel, when you are in the dark, and cannot see your way clear; Isa. 42.16. I will make darkness light before them, and crooked things straight. For provision, when in straits; for security and preservation in a time of danger, from Isa. 33.16. His place of defence shall be the Munition of Rocks: Bread shall be given him; his Waters shall be sure. And so for the Church. Live by Faith for the restoring of a faithful Ministry, from Jer. 3.15. I will give them Pastors after my own heart, which shall feed them with knowledge and understanding. For the restoring of an instituted Worship, Mal. 1.11. In every place Incense shall be brought, and a pure offering. Mal. 3.3. I will purify the sons of Levi, and they shall offer to the Lord a pure Offering in righteousness. Believe for the returning of God to his Church and People, after his seeming departure and forgetting them; Isa. 49.14, 15, 16. Yea, they may forget, yet will I not forget thee; thy walls are continually before me.  
9 Expect and prepare for Troubles. A Christian's way to Heaven is not always strewed with Roles. Piety hath been persecuted from the beginning of the world. Wicked Cain killed righteous Abel, because Abel's deeds were righteous. Ishmael persecuted Isaac, even in Abraham's family. Christ left this Lesson to his Disciples when he left the world, John 16.2. These things have I told you beforehand, that ye should not be offended: They shall excommunicate you from the Synagogues. Yea, the time comes when he that kills you, shall think he doth God service. If you resolve to follow Christ, you must resolve to bear his Cross after him, as Simon did. Forgo the love of friends, rather than the love of God. 2 Tim. 3.12. Christ doth not always call His do die for him, but he expects they should be willing and prepared to do so, if he require it. See Luk. 14.26, 27. Whosoever leaveth not father and mother, cannot be my Disciple. Leaveth not, that is, in affection and disposition, and when the time comes, in execution and reality. Every Christian must be an habitual Martyr, though all are not so actually. To this end lay up suffering Graces; as Faith, Love, Patience, etc. get your hearts warmed with a sense of Christ's love to you, in doing and suffering so much for us; let your love be so vehement, that many waters may not be able to quench it; and then sit lose to every creature: A man will with ease part with that to which he is dead already.  
10. Prove all things. 1 Thess. 5.21. Take not upon trust, do not, jurare in verba Doctoris, believe any Doctrine merely because such an one delivers it as is cried up in the world for somebody. Be like the Bereans, who searched the Scriptures daily, to see whether the things they heard were so or no. Whoever shall preach to you, if he brings any Doctrine, or adds any new Article of Faith, try them. Every Christian hath a Judgement of discretion left him, whereby he may try, whether that which is pressed upon him, either for belief or practice, be according to the Analogy of Faith. We must not rest in a blind implicit faith; it's for Romanists to believe as the Church believes; and what it is the Church believes, they understand not. Isa. 8.20. To the Law, and to the Testimony; if they speak not according to that, it is because there is no light in them. And so if they preach any new Worship, bring it to the Touchstone; see if it be not without Warrant from the Scriptures; try whether it be not gilded Superstition, or will-worship, under the cloak of Decency and Order. If any scruple arise in your minds, and you not able to satisfy yourselves, consult with able Christians, or some able and faithful Guide. Seek knowledge at the Priest's lips, even in private as well as public. All is not Gold that looks like it. See what the great Doctor of his Church saith, Matth. 23.7, 9 Call no man Rabbi; that is, do not tie your Faith to his Dictates; do not believe because he saith it. Many dubious and controverted things are creeping, even at this time, into the Church, therefore ●●y them. Satisfy your minds and judgements, before you proceed to practise. Be sure that what you do shall have God's approbation. Worship God from Judgement, not from Precedents.  
11. Be frequent and diligent in reading and meditation. For aught I know, this may be one of the greatest helps we may have. 1 Tim. 4.13. Take that advice of Paul to Timothy, Till I come, give attendance to Reading: So, till God's Ministers be returned to you again, give attendance to Reading. When you cannot have Scriptures read and preached in God's House, then make a Church of your own house. Phil. 2. Paul commends himself to Philemon, and the Church in his house; this is a high Commendation of him, that he had Domesticam Ecclesiam, a household Church. As Calvin in loc. In Mal. 4.4. we meet with this Exhortation, Remember the Law of Moses my Scrvant, which I commanded to all Israel, with the Statutes and Judgements. Doubtless they had been commanded frequently before this time to remember the Commandments of God; therefore there is a peculiar reason why the Prophet repeats it, and concludes his Prophecy as it were, with this Exhortation; the reason is this; Malachi was the last of the Prophets, after him the Jews were not to have any more Prophesying, till the coming of the Messiah; he knew how prone they were to follow the dictates of their own hearts, and to walk in their own inventions, to swerve from God's Institution (as how soon did Israel fall to Idolatry, when their Prophet Moses was absent from them but forty days, Exod. 32.1, 2, 3.) he therefore adviseth them in this interim to attend to the Law of God delivered by Moses, and the Writings of the Prophets, which were as Commentaries upon that Law, that they would continue to read, and meditate, and act according to that Law, till the great Prophet should come. Brethren, I cannot say, that we that are about to be silent, are the last Ministers you shall hear (no, I suppose you may have others succeed us, whose Apprehensions and Judgements concerning the things in controversy, may be different from ours, and may suffer them to condescend to, and close with more, for the continuance of their Opportunities, than others can) Now if God doth provide you a Successor, if he be one that speaks according to the Law, and prophecies according to the Analogy of Faith, I would not advise you to separation from public Ordinances; no, when they may be had in God's Way, when the preaching of the Word is sound, and the Substantials of the Ordinances observed, and may be enjoyed without sinful Appendices, though you should take pains to fetch them, or go some considerable way to enjoy them, they are to be preferred before private exercises. But this I say, if it should be your hard lot, after our departure from you, to be deprived of public Ordinances at home, and to be out of a capacity to enjoy them abroad, than I say, you may freely and comfortably close with the advise propounded. In this  case, let the Bible preach to us, when Ministers cannot: when we cannot hear living Prophets, let dead Prophets preach to us; I mean this, see what good you can get out of the wholesome Discourses of God's departed Prophets. Many Ministers preach by their surviving Works, when they themselves are in their Graves; by their works, though they be dead, do yet speak. Let the Bible be your rule, always refer to that, in things to be believed, and in things to be practised. Scholars use to study their Rules well, and then they cannot do amiss.  
12. Endeavour to walk in the Comfort of the Holy Ghost. This was Christ's advice to his Disciples when he was about to leave them, John 14.1. Let not your hearts be troubled. In the world ye shall have Tribulation, but be of good Comfort. As you should be humble in Prosperity, so quiet and cheerful in Adversity; Carry an even frame in each state; Let your Moderation be known unto all men, even in bearing Afflictions. Be not overmuch cast down with any trouble; Let the Enemy see that you have been with God, by the Gladness of your Countenance. You'll discredit Religion by too much drooping. Let not others say, You serve a hard Master. God that knows all things, knows what condition is best for you, and how to deal with you. Rejoice in the Lord always. Though Adversity and the Wicked may intermeddle with your outward comforts, and take them away, yet let them see you have inward Joys, with which they cannot intermeddle, nor take away.  
13. Esteem and approve Time as a precious Commodity. Husband Opportunities for Soul-Advantage. When you have spare hours, improve them in Reading, Meditation and Prayer. Redeem Time from sleep, your callings and recreations, in order to Heaven. Men usually work, sleep, and recreate more than necessity calls for, and then cry out, they have no time for holy Exercises. Oh what would damned spirits give for two or three of those hours which we throw away! Oh how would they spend them! would they sleep, play, or work them away? Nay, how would they Pray, Read, and Repent more in one hour, than we do in many! Brethren, the time is short, your work is much, you have God to honour, your Relations to watch over, your own Evidences to make clear; O then redeem precious Time, do not throw it away, Ephes. 5.16.  
15. Contend earnestly for the Faith, Judas 3. Maintain fundamental Truths; I do not mean that you should fall a wrangling with every one you meet. The Apostle indeed takes notice of some men that place their Religion in fightings of Words, in conflicting with the Air, in janglings and dispute about things they understand not, 1 Tim. 1.5, 6. Some place their Religion in being of this and that Opinion; and indeed they are mere Opinionists. Our meaning is this, When the Enemies of the Church, labour to root up the necessary and very foundation Truths of Christianity, that we should stick to them. As Paul, he did earnestly contend for the Doctrine of Christ, being the Messiah, against the Jews. He maintained the Doctrine of the Resurrection against the Saducees: The Doctrine of Justification by Christ's Righteousness, against the Teachers of the Law. He doth strongly and vehemently maintain Divine Worship against the idolatrous worship of the Athenians. And so should we contend opportunely and wisely with tongues and lives. Contend against Justification by Works, against Idolatry; rather than God's Honour should be given to dumb Idols, give your honour to the Dust. Consider, fundamental, yea, every Truth, hath been confirmed by no less than Miracles, preserved in a miraculous way, and sealed in the Blood both of Christ, and of Martyrs. Never then sell the Truth, but buy it.  
16. Get longing Desires after the Enjoyment of God in Heaven. Let your hearts be often sending sighs thither. Long till you be at home. Groan earnestly till mortality be clothed with Immortality, 2 Cor. 5.1, 2. Say as he, When shall I come and appear before God? Long till you be in Heaven, that so you may have constant Communion with God's Angels and Saints, that ye may be wholly freed from sin, and made perfect in Holiness. Let your Conversation be in Heawhilst you are on Earth. To this end, get more acquaintance with Heaven; Study till you be convinced that it is, and what it is. Understand what that Happiness is that Saints enjoy there. When you have got minds informed, and hearts affected with it, often muse and meditate of it. This heavenly Conversation is very sweet; it will comfort us when we are never so sad. Well, may the soul say, Now I am full of sin, O but then no sin; I am now sold under sin, O but then I shall be free; Now I dishonour God, but then I shall honour him altogether; Now I am in continual fear of falling into sin, but then I shall be passed all danger; Now I am in continual sorrow, but then all tears shall be wiped away; Now I am kept in bondage through fear of death, but then there shall be living, and no more Death, and so no more fears of it.  
Moreover, this would teach us to understand the World. When we do experimentally taste Heavens Joys, we shall despise Earth's Pleasures; when we seriously think of that Friendship and Communion we shall have with Friends in Heaven, even God, Christ, Angels and Saints, it will wean us from Friends on Earth, and make us more willing to leave them. And when we think of Heaven's Honour, we shall undervalue the honours, and scorn the contempt we meet with in this world. Get now and then upon the top of Pisgah, and solace yourselves with a view of the Heavenly Canaan.  
Having now given you an account of those main Duties and Counsels, that relate more immediately to God and your souls, I shall briefly give you the sum of those Counsels I have to leave you, about things that relate more nearly to you and others, with whom you converse and have to do. The first is this;  
1. Discharge domestical Duties. Study and perform the Duties that every Relation calls for. Act as Christian Parents and Christian Masters towards your Children and Servants; bring them up in the nurture and admonition of the Lord; call on them to re●d the Scriptures frequently, that even of Children they be acquainted with that which will make them wise to Salvation; keep them to a form of sound words, 2 Tim. 1.13. hold them to the Principles of Religion, Catechisms are called, A Form of sound words, because they keep the Judgement and Affections sound: they help to discern betwixt Truth and Error; fit and prepare for hearing of the Word preached, and for the receiving of the Lord's Supper. For want of this, we may observe notorious ignorance in grown youth, and old men also. For want of this, how many that are Fathers in years, are mere Children in understanding! Again, pray with and for your Children and Servants, and set them to pray by themselves; for this end, give them time convenient; do not so much forward them in your service, as to hinder them from serving God: your Servants have God to acknowledge, honour and serve, as well as you; they have sins to be pardoned, corruptions to be subdued, Graces to beg, wants to be supplied, and souls to be saved as well as you; and will you make them throw their souls overboard to secure your goods? And so study to carry as Christians in every other Relation. Carry as Christian Husbands and Christian Wives are directed and ought to do, that the Gospel of Christ be not blamed upon your account. And so you that are Children and Servants, as you expect your Parents and Masters should discharge their duties towards you, so it is expected you should conscientiously discharge duties towards them: See your duty, in Ephes. 6.1, 2, 3, 4, 5, 6, 7, 8. and practise it.  
2. Live in Love. This was Christ's Command to his Disciples when he left them, John 13.34, 35. A new Commandment I give unto you, that you love one another. By this shall all men know ye are my Disciples, if ye love one another. Hate not any of your Brethren in your heart. Hatred makes us, like the Devil, Murderers. The wicked love one another entirely; and shall not Christians much more? The great Exhortation of John the Divine was, even when he was so old, as he could scarce say any thing else; Little Children, love one another; little Children love one another.  
3. Esteem and maintain Peace among one another, as a precious Jewel. Beware of Animosities and Heart-burnings, of Jealousies and Jarrings one with another. Many evils follow this one of strife; Jam. 3.16. Where Envying and Strife is, there is every evil work. It's the nature of Christianity to be meek and peaceable (ver. 17.) Strifes are a work of the flesh, Gal. 5.20. Now the works of the flesh are manifest, Hatred, Variance, Strife. Now it's the property and duty of true Christians, to put off the works of the flesh. To this end, avoid the occasions of Strife & Contentions. Put up Injuries, harken not to Tale-bearers; The Tale-bearer separateth very Friends, Prov. 26.20. But when there is no Tale-bearer, the Strife ceaseth.  
Moreover, deny yourselves sometimes of that which may be your right, that so you maintain brotherly Love. Ever suspect your own Judgement; Man is usually partial in his own cause. Never think thyself so much in the right, but that thou mayest sometimes over-shoot thyself, and be in the wrong; Be not wise in thy own conceit. Consider, as long as there is Jars and Contentions amongst Brethren and Neighbours, they are not in a capacity of doing good to, or receiving good from one another. Contentions fill that mind full of Prejudice, and then neither Instruction, Advice, Reproof, or any courtesy will be well accepted; but will be in danger of rejection with abundance of contempt. As long as men are prejudiced against one another, they will not believe that any good thing done by the other, proceeds from a good principle, or hath a good end. In a word, I conclude this, in the words of the Apostle, As much as is possible, live peaceably with all men.  
4. Study to unite, 1 Cor. 1.10. Bring your minds to meet in one point. Bring them to the Centre of God's Word: The wider we go from God's Word, which is the Centre of Unity, the further we go from one another. It cannot be expected while the world stands, that Christians should agree in every punctilio; but labour to meet in the main, meet in the root. The branches of a Tree grow several ways, and are at a great distance from one another, but they all agree in this, that they came from the same root. So Christians may in some things seem to be a great distance from each other: O labour to meet in the Root; agree in Substantials; study the things that make for peace, whereby ye may edify one another.  
5. Exhort one another, Heb. 3.17. Instruct, warn, strengthen, comfort one another; take that advice, 1 Thes. 5.11. Comfort yourselves together, and edify one another; do not straggle one from another, run together against a storm; be assured it is not safe for Christians to be alone: two are better than one; if they be together, they shall have heat.  
6. Be righteous in all your deal with each other. Defraud not one another. Mich. 6.8. Deal justly; lie not one to another, but speak the Truth. 1 Cor. 6.9. The unrighteous shall not inherit the Kingdom of God. In buying and selling, and all your civil contracts, do as you would others should do unto you; set yourself in the buyers stead, and see how you would have others act towards you, and so do to them.  
7. Be sensible of the loss, which you and others about you, sustain this day. Our Church is parting with many Ministers that were willing, and in some measure able to do God service: Their Iniquities I confess, may have a great hand in putting them forth, and I hope they are in some measure sensible of the Plague of their hearts: But see if your hands have not helped to lift them out; have not you weakened their hands many a time? It may be you have made them preach and pray weakly and feebly, by your coldness and deadness: It may be your barrenness provokes God to take away his Vine-dressers; your leasiness might cause these Candles to be taken away. Is not England weary of Ministers? do not we count them troublers? Alas, we have raised winds to blow out these Candles! And then, as you should be sensible of your sin, so of your loss. Why, what do we lose this day? We lose Shepherds, and Sheep are likely to do poorly without; we lose spiritual Fathers: My Father, My Father! And how do poor Children cry at the loss of a Father! We lose some of the Pillars of the Church and Nation. As David; I bear up the Pillars of it. And how can a House stand without Pillars? they are our best defence. The Chariots of Israel and the Horsemen thereof, Cant. 3.7. they defend souls against Sin and Satan, and bodies from many Judgements. How can a Nation do without Watchmen! It's well if the taking away so many Prophets, be not as the pulling so many Lots out of Sodom.  
Object. But what needs all this? what a needless stir do you make? Though you and others like you, be silenced, yet there are others to succeed you, your Places will not be vacant. Do you think there are not as good as yourselves to stay behind? we do not see but you may very well be spared.  
Answ. 1. Let it be as you have spoken. It is the hearty desire of our souls, that better may succeed us; it would much elevate our souls if it might be so.  
2. Suppose there may some holy and painful Labourers stay behind, it's to be thought it will be but some: the Harvest is great, and it is not reasonably to be imagined that there should be suddenly raised a competent succession of able experienced Pastors, to supply so many Congregations as are like to be left destitute. It's much to be feared that we shall have cause to sit down and weep over many poor Towns and Parishes, being left as Sheep without Shepherds.  
3. Are you sure that those that stay behind us shall continue long amongst you? How do you know but that within some months or a few years, some stumbling-block or other may be laid in their way, over which they cannot possibly go, if they will retain a good conscience?  
4. However, this Dispensation of God is a wonderful affliction. It is not the manner of God ordinarily to deal thus with his Ministers and People. God doth not use to light Candles and then to put them under bushels. I do not remember that the like ever was heard or read of in England before, that so many Ministers should have the doors shut upon them, in a time when the Protestant Religion is professed and countenanced. In the former times when Prelacy was Tyrannical, though here one, and there one had their mouths stopped, so that they could not preach in their own places, yet they might preach in another. Extraordinary Eclipses usually presage some extraordinary Events: The Lord alone knows what the the effects of this Great Eclipse will be. And the rather, this is to be looked upon as a great affliction, if we consider, that we cannot tell when, or whether or no, there shall be a restauration of Pastors to their People. How many poor People may cry out, as in Psal. 74.9. We see not our Prophets, neither is there any amongst us that knoweth how long. Well, do but see Acts 20.37, 38. and think how many Paul's are saying to their People this day, Ye may see our faces no more; and think how many weeping eyes and sad hearts there are. Friends weep many times for a short parting: when People are deprived of their Ministers, they part with their best Friends.  
8ly. Pray for the Faithful Minister's of God, both those that stay behind, and especially for those that are constrained to departed. 1 Thes. 5.25. They have prayed for us many a time; In every prayer of mine, making mention of you all: They have shed many a tear, and sent up many a sigh: They have mourned for your deadness and unteachableness. They do now especially need your prayers.  
1. Pray that God would keep them steadfast. They are Leaders of the People, Pray they may not cause them to err. They have many temptations to sin, they may be in necessities, and that is a great temptation.  
2. That they may have counsel from God. Both those that stay in, and those that go out, may be in the dark, as to their own and the Church's affairs; Pray therefore that God's Vrim may be with them both. Pray that God would discover to both sorts of Ministers, wherein they are defective in any thing that might or should be done, and wherein either of them have exceeded; that knowing their error they may repent.  
3. For provision. Though bread be taken from their mouths, pray God would provide some Obadiahs that may feed them, though it be with bread and water. In Deut. 10.9. we read, that because Levi had no inheritance amongst his brethren, therefore the Lord promised to be his inheritance. The Lord knows that many of Levi at this day have little or no inheritance amongst their brethren, therefore pray that God himself would be their inheritance. They are willing to leave House and Land for the sake of Christ, and that they may keep a good and quiet conscience, O beg that God would not leave them. That seeing they are desirous to honour God, that of him they may not be slighly esteemed.  
4. For their return. That you may see their faces once more, Rom. 1.10. That they may have a prosperous journey to you again, if it be the Will of God. If God delight in us, he can bring his Priests into his Temple again; he can bring Ministers to their People, and People to their Ministers: O beg that God would speed and hasten the time. Plead with God the honour of his Name, the necessity of his Church, and the shortness of the lives of many of his Ministers. Many of them are aged, and at the most their days are like to be few, and those that are younger, know not how soon a period may be put to their lives, O beg that they may not stand all their days idle. The door is shut, and bars are set, so that they cannot enter into God's Vineyard as formerly; O beg that the Lord would hasten the opening of the doors of the Temple for them, and that he would break these bars asunder. What the resolution of God is in this particular, you and I know not, however do you your duty, and perform this office of Love to your Ministers, and then let both them and you sit still and acquiesce with the same humble resolution that David had, 2 Sam. 15.25, 26. If I shall find favour in the eyes of the Lord he will bring me again, and show me his habitation: but if he thus say, I have no delight in thee; Lo, here I am, let him do to me as seemeth good to him. So if God see it good for you and us, he can and will restore us to his House again; but if he say, he hath no delight in us, behold here we are, let him do to us as seemeth good in his eyes. We do acknowledge we are unworthy to be Priests any longer to him, and that God can bring about his own glory though we were all really dead; and if God should lay us aside all our life time, as vessels in which he hath no pleasure, we desire to submit.  
And now, Brethren, not knowing when, or whether or no, you may see our faces again in a public manner, I bid you farewel, Acts 20.32. Commending you to God, and the Word of his Grace, which is able to build you up. And with the words of the Apostle, in Heb. 13.18, 19, 20. Pray for us, and the rather, that we may be restored to you the sooner. And the God of Peace that brought again from the dead our Lord Jesus Christ, make you perfect in every good work to do his Will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be Glory for ever and ever. Amen.    

SERMON XVI.  Zeph. 3.18. I will gather them that are sorrowful for the solemn Assemblies, who are of Thee, to whom the Reproach of it was a burden. 
THe Prophet Zephaniah supposed by some [Mayer ex Gualth. cap. 1. v. 1.] as the Prophet Isaiah was, of a Family of some Note amongst the Jews (some Noble were and are called) prophesied in those times that bordered upon the Captivity, which was Israel's second Egypt; and in regard that the body of the People were in his time corrupt and senseless, he is a Son of Thunder unto them: and in that there was in that corrupt body some sound members, a few names that had not defiled their garments, he is a Son of Consolation to them. The body of the People would not believe enough to humble them; nor the Faithful amongst them take in so much as to cheer them. The Prophets of those times found it little less difficult to prop up good men under their dejections, than to throw down bad men castled in their own presumptions. The most were persuaded that Captivity would never be; and the best had much ado to believe it would ever end, as appears by Jeremiah's Purchase, Jer. 32.6, 7,— 41, 42, 43, 44.  
The Text is in the Promissory part of this Book. The Prophet ascends the Mount of Blessing at the eighth verse of this last chapter, and thence he uttered these words. Junius thinks that the waiting called for in that verse, is patiently to bear their Captivity in Babylon, and cheerfully to expect their Deliverance therefrom; and so, than all that follows, is to give them grounds of hope, that it was but a temporary Captivity, not a final Divorce; they should be in a state of Suspension (as Absolom) from God's presence for some time, but not of Abdication, or Exhaeredation, sequestered, interdicted, not ejected, disinherited. So much for the Book in which my Text is, and its coherance with the words of its neighbourhood.  
In the Text there are two general parts; (viz.) First, An Implicit Prediction of a doleful Calamity which should befall this People: And, secondly, An Explicit Promise of a Rich Mercy to be bestowed upon them.  
In the Prediction employed, there is a double Calamity intimated to be coming, and that is, first, A Loss of their Spiritual Privileges, which was the Advantage of the Jew, Rom. 3.1, 2. & 9.4, 5. By Solemn Assemblies are meant their several Conventions at those set times which God had appointed them, viz. on the weekly Sabbath, the new Moons, the stated Feasts and Fasts, which they were bound to observe, Deut. 16. begin. For the Solemn Assembly, i. e. for the lack, want of the Solemn Assembly. The phrase is a concise form of speech usual in the Hebrew tongue, and is in this Text to be understood, as in Isa. 32.12. They shall lament for the Teats, for the pleasant Fields, for the fruitful Vine, i. e. for the spoil, loss, and want of them. Our Translators do sometimes, where the words are no more in the Original than they are here, supply, to show the sense of the expression: One while [lack] as in Gen. 18.28. Wilt thou destroy all the City for [lack of] five? And another while [want] as in Lament. 4.9.— stricken through for [want] of the fruits of the field. And so it would have done well if it had been supplied here. Furthermore, in that it is here expressed indifinitely, The Solemn Assembly, it is to be understood universally of All Assemblies: so that it was a total deprivation, they had not one left.  
Secondly, The Reproach under which their Assemblies lay, as under a burden, as our Translators put into the margin: Which was an additional aggravation of their Affliction, adding Gall to their Wormwood. Harm and Scorn are seldom divided. The Church is seldom laid low, but it is spit upon as well as trod upon. If Samson be in the Philistines hands, he must be brought forth to make them sport. And this is very irksome. Shame is the heaviest part of a cross; Heb. 12.2. & 13.13. If God had only stripped them of their Glory, it might have been easier born, than to have their Glory turned into Shame. If they had only wanted good words from God, that sometimes they had heard, it might have been born; but to hear evil words from men, yea, to hear the good ways of God evil spoken of, this was intolerable. The Reproaches what they were, you will hear anon. So much shall serve for the Prediction implied.  
I proceed to the second general in the Text, (viz.) The Promise expressed. And therein is considerable, 1. The Promise itself, I will gather, i. e. bring you to your Land, and to your Assemblies again, to enjoy them in more peace, power, and purity than formerly, as the precedent verses, and some other parallel Scriptures (which will be touched on by and by) do show. 2. The persons to whom this Promise belongs. [The Promise, as other parts of the Word, is to be divided, not thrown about carelessly; it is children's bread, and so not for dogs.] Now the persons that are interested in this Promise are described, 1. Generally such as are of the Church,— who are of Thee: but because deceit lies in Generals; the Church doors are far wider than Heaven gates: All are not Israel that are of Israel, Rom. 9.6. Therefore (2dly.) more particularly, They are characterized by their carriage under the Calamities mentioned (viz.) Their sad resentment of those Calamities; they were sad losses to them, they took them to heart; they wept under their Loss, and groaned under the Reproach.  
— That are sorrowful for the Solemn Assembly, etc. I thought some years since I had a call to speak to the latter part of this Text, and did so— I wish I could say, I have no cause now to call my thoughts to the first words of this Text, upon which I do intent now to insist, and the Doctrine is this.  
Doct. 1. The want of Solemn Assemblies is a Lamentation, and should be for a Lamentation to all Church-members.  
Ordinances should not be parted with with dry eyes. The Child surely is either very sullen, or very sick, that cries not for the breast.  
The Doctrinal part requires an Answer to two Questions, and then the way is open for Application.  
The first Question is, What it is to be sorrowful for the want of Solemn Assemblies. And the second Question is, Why Church-members should be sorrowful for their want of them.  
Quest. 1. What it is to be sorrowful, etc.  
I answer, It consists in two things. 1. It is inwardly to lay this to heart, as a very great and a grievous want and loss. If even bad men will, like dogs, howl under the want of Corn and Wine, Hos. 7.14. should not the Lord's Children mourn under the want of Spiritual Bread, and their better Refresh? If ever we will have a spirit of heaviness, sure it must be when God brings a Judgement upon us, so near to a Spiritual Judgement: Next to the withdrawment of Grace, surely is the removal of the Means of Grace. Artaxerxes concluded that Nehemiah had sorrow of heart, Nehem. 2.2. and indeed so he had. The heart must cry in such a case as this, Lam. 2.18. We must be both serious and sincere. Here is no room left for Crokadiles tears; We must not be such mourners as Ishmael, but rather such as they in the verse foregoing. Jer. 41.5, 6. Our bowels, our bowels should be troubled, we should be pained to the heart; as Christ was when he beheld the Shepherdless People, Matt. 9.36. How oft in the Book of Lamentations doth the Prophet touch upon this, as the Lamentation? It is (as I may say) The Lamentation of that Book of Lamentations; it is the burden of that doleful ditty, as you may observe in reading of it. Eli held up, till the Taking of the Ark was mentioned, 1 Sam. 4.18. but when that is mentioned, his heart dies within him; this put him into an ecstasy of grief, and overwhelms him; every word that that Messenger brought made his heartstrings no doubt to crack, but mentioning the Ark, that broke his heart: It may be easily believed, that his heart was broke with the Arks captivity, before his neck was by his fall off his Seat.  
2. It is outwardly to express this inward Grief, and that some such ways as these.— First, In keeping Fasts; especially making the days on which such a sad Calamity befalls us, Fasting-days. As this People did, Zech. 7.3. compare Jer. 52.12. The Fast of the fifth Month, was for the burning of the Temple, which with their solemn Assemblies were all consumed and buried in its Ashes.— Secondly, In abandoning, or at least very much abating Joy in many other things, continued to us during the continuance of this Cause of Sorrow. Nehemiah (though a cheerful man) droops, and cannot be cheerful as formerly, Nehem. 2.1, 2. he is heartstruck with the Church's condition, and hath little joy in his own preferment; a Prince's smile will not cheer him, whilst God frowns on his People. Uriah will not enjoy honest and lawful delight, whilst the Ark is hazarded, 2 Sam. 11.11. He that denies proffered delights, because the Ark is but hazarded, how would he have disdained, if not abominated such a Proffer, if the Ark had been captivated? The Wife of Phinehas sets not her heart on the Tidings of a Male-child when the Ark is taken, 1 Sam. 4.21, 22. There is little Joy in Children, when we suspect whether we shall leave them a Gospel or no: We may write Ichabod upon the Children born in our houses in a time when God seems to be breaking up house amongst us. Oh who can tell what a want, the want of Christ's School of Ordinances is to poor Children!— Thirdly, Mentioning not, or at least not accounting our own losses that do accompany this (for such Calamities seldom come alone) comparable to, or worthy to be named with this Loss. You may see the frame of this Prophet's Spirit, Psal. 137. totum. They cannot joy, no; though in Babylon they were seated in a fruitsoyl, by the water's side, but there they weep: And what is it for? it is for Zion; no doubt but they had many a doleful thing to remember beside Zion and her concernments; much Spoil and Cruelty: The Famine that would fill them with many sad thoughts, and the Sword and its Executions would mind them of grievous things; but it is Zion that makes their heart bleed. As this is their chief Joy, so this is their chief Sorrow. They did not so much miss the Comforts of their native Country, as Jerusalem, Oh that City of their Solemnities, Oh Jerusalem they cannot forget! David in his Exile, wanted many things besides the Courts of the Lord, but he speaks as if he wanted nothing but them, nothing as them: He breathes not after saul's court, but after God's Court. Some upon the 84th Psalm, and the 4th verse, do leave out the supplement [Even] that is in our Translation, and read it as an abrupt and pathetical Exclamation; thus, Thine Altars, O Lord of Hosts! q. d. Oh for thine Altars (O my God) when and where shall I be so happy, Thine Altars, thine Altars! The Birds they have Nests where to lay their Young; they have what is agreeable to their nature, need and refresh; Oh why have I not where to lay my head! Oh why am I kept from my Resting place! David in his Exile, seeing the Birds come and go to their Nests, like a passionate Lover, he takes occasion thence to bewail his sad lot. As sometimes Queen Elizabeth did in her Restraints, 
Speed, in the Life of Qu. Mary.  upon the sight of the Milkmaid out of her Prison Windows, whose merry singing over her Pail, put her into a pensive dump, preferring a poor liberty before her Princely Captivity. So that the words are, an holy piece of Poetry, expressing so zealous an Affection to the Ordinances, that turned every thing it met with, either into Fuel, or Bellows.— Fourthly, Lamenting after the Lord, during the time of this Sequestration on us for our Delinquencies, until the Lord take it off, and put us into possession of these dear Liberties, and precious Privileges. One of the Daughters of godly Sorrow, is vehement desire. As in the Creation, out of the Waters were form the winged Fowls, 2 Cor. 7.11. And hence comes a sickness of heart until the Mercy desired be obtained. No Mercy that is on this side Christ and Grace, more panted after. This is that which David will seek after, Psal. 27.4. this is that he thirsts for and longs for, that he may see God's Power and Glory, as he had seen him in the Sanctuary, Psal. 63.1, 2. Oh that I may but behold those glorious Ordinances! If it had not been for hopes of Restitution, his heart would have fallen into a deadly swond, Psal. 27.13. You find the People, 1 Sam. 7.2. lamenting after the Lord. We should lie in Tears whilst the Church lies in its Ruins. It is Junius his note upon the Text— Pios, qui tanto studio conventus sacri constringuntur, ut tantisper dum a Deo absunt sint in maerore & luctu— The Spirit of a good man under such a want, should be like that of Mephibosheth in David's absence, 2 Sam. 19.24. Whilst David was driven out, he hath no mind of himself, nor of any thing he hath: And when David is returned, he is so full of that, that he cares not if he hath nothing else. Surely brown bread and Gospel is good fare; and a short allowance of Temporals will serve, if God will restore and mend our spiritual Pastures, Isa. 30.20. And thus much of the first Question. The second follows, which is;  
2. Quest.— Why should Church Members be sorrowful for the want of them?  
Answ. The Text shall answer this Question, that so I may at once more fully explain the Text, and confirm the Doctrine; and before I give the Reasons that are couched in the Text, I shall only premise this, That I take it for granted, that by Solemn Assemblies, are meant all the Appendices of them; and takes in the want of the Word, Worship, Ministry and Ordinances; which things do make them sacred, and in a peculiar manner solemn Assemblies. This premised, I come to the first Reason.  
Reas. 1. Because they are Solemn Assemblies; i e. Holy Meetings for high and great Ends.— The Testification of our duty in our attendance upon, and approaches to his Majesty; and the Communication of his Grace, Mercy and Goodness, so that in losing them, we are prevented from doing that which is the main end of our being, and are interrupted in the enjoying of that which is the means of our present and future well-being. But because it is particulars that do affect, singularia pungunt, I shall a little open this Loss in two particulars— First, In the want of Assemblies, we want the Public Worship.— And, Secondly, We want the things to be enjoyed in Public Worship, and to be received in it.— 1. In the want of the Solemn Assemblies, we want Public Worship; there the People are (Psal. 102.21, 22.) gathered together to serve the Lord. The service of God is reckoned among the Jews Privileges, Rom. 9.4. Public Worship is one of the Jewels in the Jews Cabinet.— First, Public Worship is that which God loves: and that God hath wrought in all his People a love to above Private Worship.— He loves it; Psal. 87.2. He loves the dwellings of Jacob, but especially the Gates of Zion. He will meet his People in secret; but he hath made a more peculiar Promise to meet them in their Meetings, Mat. 18.20. Exod. 29.42. Private Duties want not a blessing; but Public Worship is honoured by God to be the main Conveyance of Blessings. Public Ordinances are the great Veins wherein the Blood of Christ runs, Psal. 128.5. Psal. 133.3. The Mount of Zion is the Mount of blessing. The Glean of Ordinances are better than the Vintage of other Helps. There he commanded the Blessing. 1. There is Conviction, 1 Cor. 14.23, 24. 2. There is Conversion, Rom. 10.14. Private Means want not their Encouragements; but God sets the most seals to his Public Worship. Hearing is not the only way, but it is the most ordinary way of Faith. God's chief Doles are at Wisdoms Gates. Psal. 87.5. Of Zion it shall be said, This and that man was born; I may say, new born there. These are, as it were, the troughs (as once Jacob did) wherein God lays the Rod of his Strength, and transforms hearts.— 3. There is Consolation. The Ordinances are the breasts of Consolation, Isa. 66.11. There in the Banqueting-House God stays his with Flagons, and comforts them with Apples; as in Cant. 2.4, 5. There God puts the teat into the mouth, and stills the Whimpering of his Children. The Comforts that are given in Assemblies, are most satisfactory; as things done in open Court, are most Authentic. Hannah, 1 Sam. 1.18. went away, and her countenance was no more sad.— 4. There God carries on his work begun. God feeds his People where he breeds them: gives them Strength where he gave them Life, Psal. 84.7. Growth where he gave them truth of Grace. Psal. 92.13. To talk of over-thriving Ordinances, is a mistake: 'Tis decay, not thrift; 'tis death, not growth. We must be, and may learn in Christ's School, till we be sent to the University of Heaven.— Secondly, And as God loves it, and hath set his Broad-Seal to it, so God hath wrought in his People a Love to it. God's People cannot live without Secret Corners, nor comfortably without Public Meetings: if they be cooped up at any time, they are as a Child in the womb, struggling to get forth. Hezekiah was more loath to leave Worship, than to leave the world: He mentions his (Isa. 38.11.) loss of Converses with Men, but not so emphatical as the other; as you may observe; I shall not see the Lord, even the Lord: He redoubles the word [Lord] to express his ardent Affections to God's Service, and to intimate his desire of life, that he might go to Church again. Read ver. 22. of that Chapter. Now can we part with such a Dorcas for good deeds, and such a Jonathan for pleasantness without sorrow? Can we suffer such a Right-hand to be cut off? such a Right-eye to be plucked out without grief? Shall such a Darling-Blessing die unlamented? Thirdly, As Public Worship is in the Heart of God, and in the hearts of his People, so Public Worship is that which all need, be their personal Abilities, be their private Helps what they will. (1.) All need it. Public Worship is a public Good; and so a public general Loss; our persons, our families will feel it; it will be soon every where in a little time. The Public Worship is like Husbandry, of which it is said, The profit of the Earth is for all. The King himself is served by the field, Eccles. 10.9. 'Tis well noted, That the Ministry of the Word, or rather the Ministers of the Word, are set forth by common Blessings, such as are Light, and Salt, and Harvest-men, Bread; so that the removal of such away, is a common Mischief: it is as if no Sun, no Tillage, no Labourers to reap down our Fields: It is like the bellies want in the Apologue, no member can do its office. The Minister himself will want this Mercy. The Light is profitable to him that carrieth it, as well as to others. They may in saving their Hearers, save themselves, 1 Tim. 4.16.  
But Oh how will all sorts of People want it! Solemn Assemblies are the great Banks against Sin, the main Quickners to Duty. Ministers are both God's and man's Remembrancers, Isa. 62.6. 2 Pet. 1.12, 13. The want of them turns our Palaces into Hell for Darkness and Profaneness, as Egypt was when it wanted Light. Solemn Assemblies are the Directors of all sorts to their duties. How soon shall we find this want in our Children, and in our Servants, nay in ourselves: We that have had so much a do to get or keep any life or sense, what shall we do when we want those Rubbing, Chasing, Joggs, Wheels, Quickning, that we have had in the public Ordinances?  
Read and apply to this present purpose, that speech which your dying, dead Ministers may use to you, Deut. 31.27. Mutatis mutandis. For I know thy Rebellion and thy Stiff-neck: Behold whilst I am yet alive with you this day, ye have been rebellious against the Lord: and how much more after my death? Nay, Furthermore, I say it is that which all need, be their personal Abilities never so great, and be their private helps never so many. It is a choice observation of a Man of God, 
Hildersham on John 4.  now with God, a Man mighty in the Scriptures, concerning David, that though he was a Man of Excellent Gifts, a Prophet, a Penman of Scripture: You have his Character and Portraiture, in 2 Sam. 23.1, 2. A man of incomparable Abilities, vast Experiences, singular Integrity, A man after God's own heart; and yet this man was a lover of the Habitation of God's House, Psal. 268. Nay, besides these his own treasures, he had with him sometimes, if not always, an extraordinary 〈…〉 to be his Chaplain, even God, 1 Sam. 22.5. 〈…〉 had likewise Abiathar a Priest, to inquire of 〈…〉 h●m, 1 Sam. 23.9. Yet he longs after the Ordinances; bewails the want of Public Worship; and speaks as if he wanted God, in many Psalms, as if he had nothing of God comparatively to what he enjoyed there. Oh who like David! Great men that have much within themselves, yet cannot quite keep off the Markets. Verily the best stored heart or house will not live fully without these spiritual Markets. All private helps may say to the public Ordinances, as Gideon to the men of Ephraim, Judg. 8.2. What have I done in comparison of you? Lay all this together: strike ●●e●e considerations on the heart, as Moses did the Ro●● with his Rod; and conclude the heart is a Rock indeed, if it yield no water after these strokes. Oh if any thing should open springs of sorrow in the heart, i● should be the stopping up of such Wells. But I stay too long upon things. I proceed to the second Particular, that showeth how considerable the Loss of Solemn Assemblies are; and that is,  
Secondly, In wanting the Solemn Assemblies, we want the things to be enjoyed, done, received in the Public Worship. Oh the Blessing that is in this cluster! surely a cluster of Blessings; It is a Mercy that comes not alone, nor goes away alone: We may say of these Mercies when they come, as she of Gad, Behold 〈◊〉 Troop! and when they go, On how much do they carry away! As to instance, (1.) In the want of them, we want our dearest Enjoyments— such as are; 1. The gracious Presence and Visits of the God of Heaven; the Day of our Visitation sets with them, Luke 19.42, 44. The Public Assemblies are God's Chamber of Presence. Cain going from that quarter of the World where God had his Church, is said to go from the Presence of the Lord, Gen. 4.14, 16. Is it nothing to be without God in the World? Is it nothing to be deprived of the sight of his Go in the Sanctuary? Is it nothing to want his Walks amongst his Candlesticks? Seemeth it a small thing to us to stand under Suspension? Did Mary weep when she supposed they had taken away her Lord? John 20.13. and shall not we when our Lord is clearly withdrawing himself? Will a departing God fetch never a tear? Depart from me will make weeping, wailing and gnashing of teeth; and that thou mayst fear, since the Departures of a God do not affect thee. 2. Open Vision, and the benefit of the Gifts of God's Ministers, whom God hath endued with Gifts to profit withal, for the edifying of the Body of Christ, for the perfecting of the Saints. Solemn Assemblies are the Orbs wherein these Stars shine, they are the Candlesticks in which these Lights are set up. When the Ark was taken, the Priests fell too. When we want our Signs, we want our Prophets too. When no Solemn Assemblies, then are our Teachers driven into Corners. Some have thought it more eligible to lose the Sun, than these Stars. Is it a matter to be passed by without Regard, to see Lights put under Bushels; to lose the Treasure that is in these Earthen-vessels; to lose so many faithful Guides that were as Eyes to us in the Wilderness of this world? Oh to want their Counsels, their Comforts, the Fruit of their Studies, Temptations, Intelligence from Heaven. The beautiful feet of them that publish glad Tidings turned from us, calls for sad hearts; when we cannot hear the joyful Sound; let both God and man hear sorrowful sighs and groans. Read Acts 20.36, 37, 38. People know little of the Reality of spiritual Relations, whose hearts are not touched with the sense of spiritual breaches. Read and apply to this head, 1 Sam. 3.1. Psal. 74.9. 3. The Communion of Saints, which is the nearest resemblance of Heaven that is upon Earth. When Assemblies are gone, than the Sheep are scattered. Oh how many times do God's People experience warmth by the affections of others! What will the coals do, when they are pulled one from another? Oh what is it to want those gladsome Calls! Let us go up to the House of the Lord; come, let us go to the Mountain of the Lord's House. Oh to want opportunities to unite our strength in prayer, to gather about God, and besiege Heaven, and make a common cry, Father, pity; Father, help! Single Prayers are heard, but bands of Prayers, volleys of Prayers, these have the honour to prevail with Heaven. God shows his Condescensions to his People when they twist their Prayers, and with one consent stir up themselves to take hold on him, and hang upon him. Christians have great need one of another, as the members of the body have of each other; and except there be an increase of influences from him, that is instead of all, we shall be very poor and weak, and unfit for our duties when we want the supply of the joints. God's Plants are quite different from other plants; for God's Plants thrive best when they are the nearest together. Oh this true good Fellowship! what a sad world is it when it is broken up! Read Eccles. 4.9, 10, 11, 12. Heb. 10.24, 25. especially Psal. 42.4. In that Psal. 42.4. you may see what our frame ought to be under this Loss; When I remember these things, I pour out my soul in me, for I had gone with the Multitude, I went with them to the House of God with the Voice of Joy and Praise, with a Multitude that kept Holiday.  
4. A special and main help of the Sanctification of the Lord's Day. The seventh day is the Sabbath of rest, an holy Convocation, Leu. 23.3. the Sabbath is the Meeting day for God's People, Meeting to Hear, to Pray, to Praise, to receive the Supper; truly, if there be no holy Convocation, it will scarce be an holy Rest; if no holy Assemblies, there will be many sinful Assemblies, there will be Assembling by Troops in other houses: there will be routs of Sporters [and surely it is no less dangerous to sport upon God's holy time, than to play and sport with holy things] if no Assemblies: Let Assemblies go, and God's holy Rest will be troubled and not sanctified; Sabbaths will not be known, they will be forgotten: when People have no Sabbath-journeys to go, viz. no Ark, no Tabernacle to go to, they will even have some weekday journey to go on that Day. Highways on that Day will soon be occupied, when the Ways of Zion mourn. And doth not that loss call for tears, that makes way for the breach of a Commandment, at which Religion in its Power and Peace will go out? Read Jer. 17. from ver. 19 to the end.  
(2.) In the want of Assemblies, we want our highest employments, we are taken off from Angelical work, Nehem. 9.6. The Host of Heaven worshippeth thee.— From work that is at once our Duty and our Honour, our Holiness and our Happiness. They are truly called Privileges, Psal. 65.4. Blessed is the man whom thou choosest, and causest to approach to thee. (1.) In these Solemn Assemblies the standing Employment of Christians is most gratefully performed: Such as are Prayer and Praise, and the like; for Prayer something hath been hinted, and for Praise, (like Music) it is most melodious when it consort. Psal. 107.32. Let th' m Exalt him also in the Congregation of the People, and Praise him in the Assembly of the Elders, Psal. 111.1. I will Praise thee, Lord, with my whole heart, in the Assembly of the Upright, and in the Congregation. There is a sweet savour goes up to Heaven with Prayers and Praises that come from Assemblies; as seems to be hinted in that expression, in Amos. 5.21. I will not smell in your Solemn Assemblies. God is fallen out with a People, when he cannot away with their calling of Assemblies; and the Solemn Meeting is a grievance, as some read that Text, Isa. 1.13.— (2.) In these Solemn Assemblies the extraordinary employment of Christians is most acceptable, such as is Fasting and Prayer, not to mention holy Feasting & Thanksgiving. Prayers in Assemblies help at dead lifts, and in extraordinary cases. Samuel will have Israel gathered to Mispah when he prays for them, 1 Sam 7.5. Gather yourselves together, etc. Zeph. 2.1. Sanctify a Fast, Call a Solemn Assembly, Joel 2.14. Christ gives order to his Disciples to continue together embodied, sending out their Supplications, Acts 1.4, 14. and you see the Spirit came down upon them when assembled, Acts 2.1, 2. The Law was given upon the day of the Assembly, Deut. 9.10. and 10.4. and 18.16. Peter was thrown into a Meeting, though a private Meeting, Acts 12.11. God gives his special Boons of Favour to his People in Assemblies. (3.) In these Solemn Assemblies it is that men are set on work: The Gospel, like the rising Sun, it calls up men to work; men cannot be at rest in their sloth where God hath his Labourers: Light if it be not powerful enough to direct, it will afflict; if it do not awaken them, it will trouble their rest: The Witnesses are Torments, where they are not Saviour's: but now when the light is gone, then may the People keep holiday, as some render that Text, Feriabitur Populus, Where no Vision is, Prov. 29.18. Markets will be full of persons standing idle at all hours, because there is none to hire them. Now should not this add weight to such a cross as this, to make it break our hearts? Did the Silversmiths make such a cry, when they thought ere long they should have no work? Acts 19.25, 26, 28. And ●●all the loss of Spiritual Employments be over looked?  
(3.) In the want of Assemblies we are deprived of our most cheering refreshments. This loss draws our Table, empties our Cup, burns up our Pastures, stops our Wells, dries up our fresh Springs. There is a fatness in God's House, There are Rivers of Pleasures, Psal. 36.8. David calls the Altar of God his exceeding joy, Psal. 43.3, 4. It is in the House of Prayer that God makes his People joyful, Isa. 56.7, 8. there God makes his People not only to eat, but makes them feasts of fat things, Isa. 25.6. O what a Feast of fat things is the Supper of the Lord, wherein we have opportunity to thrust our hands into the Side of Christ, to feel what work sin hath made there, and what a warm Heart he hath, and full of goodwill to sinners! O what a want of those comfortable Inns (as I may call them) and refreshing baiting Places in Heaven's Road, that have been to us, as Bethel was to Jacob! All that is left, when our Assemblies are gone, is uncomfortable: when Nebuzaradan burned the Temple, he left, but it was but the poor of the Land; so when God takes down his Tent amongst us, there may be some Mercies left behind, but they are but poor things; all that is in our houses is but lean, when we want the fatness of God's House, all that we see is uncomfortable, when we cannot see our signs; they are but shadows of Mercies, that remain when our signs are gone; fullness of bread and scarcity of the Word hath little satisfaction in it; for when the Ordinances go, the satifying and sanctifying Mercies are gone: brown Bread and Gospel is better fare, than Dainties and no Gospel. This want turns our Wine into water, and our Bread into stones. What is a well-furnished house without windows and light? what is a ceiled house if God's House lie waste? what are garners full of all manner of store, if we have not the treasure that is in earthen vessels? Happy is that People whose God is the LORD, Psal. 144.12, 13, 14. Now where God is a People's God, He will set his Sanctuary in the midst of them, and his Tabernacle shall be with them, as in Ezek. 37.26, 27. We are as it were without God, if without the Ordinances of God:— Ordinances are as it were the life of a Land; the Land of Canaan is in an especial manner in Scripture called the Land of the living, (as some think) in regard of the Ordinances. Moller on Psal. 27.13. A Land dies when the Ordinances go, the soul of a Kingdom is gone, the People live as it were among the Tombs; and should not this make our houses, houses of mourning? What a cry in Egypt, when death was in every house? Should not the Mourners go about the streets when the Life of our lives is gone? should the Word of Life depart unlamented?  
(4.) In the want of Assemblies we are deprived of our richest Ornaments: These are our Crowns, Rev. 12.1. Lam. 5.16. The Crown is fallen from our head. We may in this case say as Job, Chap. 19.9. Thou hast stripped me of my glory, and taken my Crown from off my head. The Ark is called the glory of Israel; and the same thing is called Glory and Assembly, Isa. 4.5. Good Order (which is a beautiful thing) will not long stay after God's Ordinances are gone; Church and State (like those Twins) laugh and cry, live and die together. Righteousness (which exalts a Nation) is at the threshold, when Religion is out of doors: Civil Assemblies will cease to be Thrones of Judgement, when Solemn Assemblies cease to be Thrones of Glory: The custom of England hath made the way to the Bench by the Church; that they that are to give charges to men, may first receive their charge from God. It was at Jerusalem, where the Temple was, that the Thrones of Judgement were, Psal. 122.5. It is the Grace of God bringing Salvation, that teacheth men Piety, Sobriety, and Righteousness: What can be expected when that disappears, but impiety, intemprance, and unrighteousness, 2 Tit. 11, 12. Now, cannot a Maid forget her Ornaments, and can we forget ours? When God hath made us naked, as the margin in your Bibles renders the word, Prov. 29.18. should we not put on sackcloth?  
And lastly I may add, We with them lose our strongest Muniments. The Ark was strength, Psal. 78.61. 1 Chron. 16.11. God is terrible out of his holy Places, Psal. 68.35. When our Ordinances are gone we are as Samson with his locks cut, even weak as others. The Christian Regiments that could join in Prayer, that were a Church as well as a Band, they were called Thundering Regiments. How may it be said of Assemblies, as of Zion in Psal. 76.3. There broke he the Arrows of the Bow, the Shield, and the Sword, and the Battle. It was Moses hands that beat the Amalakites. We may cry after the Solemn Assemblies when they are going, as Elisha after Elijah, My Father, my Father, the Chariots of Israel, and the Horsemen thereof. There is a Defence upon Assemblies, and with them that goes. There are not a few places to be found that have soon tumbled into their graves after the removal of their Ministers by death: as Hippo, and Heidelberg, etc. Is the bough cutting on which we stand? is our Defence departing from us, and shall not we mourn? Thus much of this Reason. Now cast up all this together, and see whether the sum that stands at the foot should not be written with tears.  
Reas. 2. Because Reproach is the attendant of this Affliction. The Church's Lamentation is some men's Jubilee: Israel is a derision to Moab, and they even skip for joy, Jer. 48.26. Enemies at such time are either Rabshakahs or ishmael's. God's People are at such times much lashed with the scourge of tongues. When David is forced to leave Jerusalem, then comes out Shimei with his stones and curses, 2 Sam. 16.5. In such a time,  
1. The Masters of Assemblies are reproached. (So are Ministers called, Eccles. 12.11.) They have shot many a keen Arrow of Reproof out of the Bow of Ordinances, and now they shall find them shot back again in Reproaches. When God's poor Servants are silenced, there are many mouths opened against them; much trampling upon the dead Lion. Read Rev. 11.8, 9, 10. where you find the dead Bodies of God's Witnesses are a sight that the world can never have enough of; they look upon them with as much content, as she did upon John Baptists head. Jeremiah makes it part of his Lamentation, The vengeance, lips, reproach of adversaries; and that sitting down and rising up, he was their Music; not a meal but his Head, as it were, was served up; he was their Table-talk, they used their teeth in gnashing upon him as well as grinding their meat. Read Lam. 3.60, 61, 62, 63. In most times the Ministry is as the dung-cart, but in such times they are the filth and offscouring especially.  
2. The Members of Assemblies. Despiteful minds make them a Derision. The Jews when this calamity befell them, bore the shame of the Heathen, Ezek. 36.4, 5, 6. Consider and behold our Reproach, Lam. 5.1. The holiness of God's People's lives have bitten bad men many a time, and now they will pay them for it in talking to the grief of them whom God hath wounded.  
3. The Exercises of the Assemblies. No Vessels will please Belshazzer to carouse in, but the consecrated Vessels of God's Temple; no Jest in such a time like that which jerks at Religion. Psal. 137.3. The Babylonians would make themselves merry with one of Zions' Songs. It was grievous to have a Song required; but such a Song! O this went to their hearts. It may be in such a time the Actions of the Pulpit are brought upon the Stage; this is the Vinegar and Gall which the Church hath when it is upon the Cross.  
4. The Time of Assemblies. Lam. 1.7. Her enemies saw her, and did mock at her Sabbaths. They did deride their former observation of a Sabbath, and the present cessation of it, but especially at their former religious observation of it, as if it was lost time. Now, have we at any time sinned ourselves into such a condition as makes our enemies laugh, and shall not we weep?. Read Psal. 80.5, 6. Have we so far provoked God to withdraw from us, that enemies have occasion given them to say, Where is our God? and should not tears be our meat? should it not be as a sword in our bones? Read Psal. 42.3— 10. Pray consider, Is not Reproach a burden in itself? But further, this Reproach is and hath been most burdensome to God's People, and a mighty breaking to their hearts. Read when you have leisure, Nehem. 1.4. & 4.4. Psal. 69.19. & 89.50, 51. & 123.3, 4. you will find under this they have mourned, with this their hearts have been broken; this they have born in their bosom, and with this their souls have been exceedingly filled.  
And surely there is great reason it should be so: for 1. the things that they immediately reproach, are things dear to God, and such in which his Honour is much bound up. God hath three things that are especially dear to him; His Truth, his People, and his Worship; and all these are under such Providences grievously reproached. 2. The strokes that are immediately given them, do ultimately reflect upon God, cast dirt upon him, Isa. 52.5. My Name is continually every day blasphemed. The Blasphemies against the●, (Ezek. 35.12, 13.) Mountains of Israel are called Boastings against God, and words against God. 3. These Arrows of Reproach will fall upon men's own head. They now grieve God and his People, but hereafter finally and in the end they will be poor men's shame and confusion: The burden that now lies upon God's Saints, shall rest on the wicked in the end; God will reckon here with them; They shall bear their shame, Ezek. 36.6, 7. God answered the reviling Letter from the King of Assyria in the blood of his Army; but especially hereafter, Judas 15. He will convince of hard speeches. He that will not miss an idle word, will surely call to account for bitter Sarcasms, venomous Taunts, and Devil-like rejoicings in the Afflictions of God's Servants. And so I pass to the third Reason.  
Reas. 3. Because this speaks thee to be a true Son of the Church, a living real Member thereof. Thou mayst see a Christians face in these waters of sorrow. There is a voice in tears; such tears, they speak to God, and they speak to thee too. I will gather them that are sorrowful for the Solemn Assembly, who are of thee— i. e. saith Junius on the Text [Hi sunt tui veri, O Ecclesia, & Germani partus.] This argues one an Israelite indeed: It is an argument of a very profane heart, to sin away such Mercies, and then to slight what we have done. As Esau is called Profane Esau, and in this he shown it, that when he had sold his birthright, he eat and drink, and went his way, Gen. 25.34. To be left of Assemblies, and left under insensibleness of it, is complete Misery. Can you be born of God, and not lament for these teats? Can you be Babes of Grace, and not desire the sincere Milk? not cry for your breasts? This Sorrow is that which tells you, you have got good by the Ordinances whilst enjoyed. They that see no evil in the loss of them, got little good by the enjoyment of them. Would we know what the Word did whilst we had it? how do we carry under the want of it? Are we (as Rachel) weeping because our Solemn Assemblies are not? The Godly among the Jews, are described not only as Mourners in Zion, but Mourners for Zion, Isa. 61.3. Isa. 66.10. Where is your Love to Ordinances if you mourn not? Doth that woman love her Husband that parts with him without a tear? Oh therefore, as even you would approve yourselves to have gotten Grace under the Means, mourn for the withdrawment of the Mean● of Grace: By this means, whilst any of us shall want the visible tokens of God's Presence amongst us, we shall have an unquestionable token of his Presence in us; We shall see some token for good upon our hearts, whilst we cannot see our signs. This Sorrow is (as that of a woman in travel) it hath something of joy in it; It is the mark of a Child of God.  
Roas. 4. Fourth and last Reason is, Because God will gather such as are sorrowful for the Solemn Assemblies. Which Promise hath much in it; 1. Preservation in dispersions. God sets his Mark not only on them that mourn for the evil done in Zion, but them also that mourn for the evil done to Zion. Brine preserves meat. God keeps his People in brinish, salt tears. There were many that lived to see the Temple ruined, and repaired, as you see in Ezra. 3.11. but it appears by their tears and weeping, that they had their hearts much upon the former Temple, and it upon their hearts; not as if all the mourners were preserved, but many mourners were, and none but such have any ground to expect it. 2. It notes Restauration after their Dispersions. 1. They shall meet in their own place and places again: No matter how far removed, though cast out to the uttermost part of Heaven, God will gather thence; Nehem. 1.9. He will bring them from the East, and gather them from the West; he will say to the North, Give up, etc. Isa. 43.5, 6. No matter who lies in the way, nor how strong they are that holds them, Jer. 31.10, 11. He that scattereth Israel, will gather, and ransom him from the hand of him that is mightier than he. 2. They shall meet in their Solemn Assemblies again. I will gather and bring to their Folds, Jer. 23.4. I will feed them upon the Mountains of Israel in a good and fat Pasture, Ezek. 34.12, 13, 14. God will build Jerusalem, and gather together the Outcasts of Israel, Psal. 147.2. They shall take down their Harps, and have a nail in God's holy place. 3. Nay, this Gathering implies some Restitution for the losses of their Mercies. I will settle you after your old Estate, and do better to you than at the beginning, Ezek. 36.11. As (1.) There shall be more purity in Ordinances than formerly. They shall not defile themselves any more with their Idols, nor detestable things, Ezek. 37.23. & 11.16, 17, 18. (2.) More Glory. Hag. 2.7, 9 I will fill this House with Glory; The Glory of this latter House shall be greater than the former. (3.) More Power and Efficacy. I will assemble her that halteth, and gather her that is driven out, and the Lord shall reign over them in Mount Zion from henceforth even for ever, Mich. 4.6, 7. (4.) More Condescension and larger Testimonies of his Acceptation. I will accept you with your sweet Savours, when I bring you out from the People, and gather you out of the Countries wherein you have been scattered, Ezek. 20.40, 41. Neither will I hid my face any more from them, Ezek. 39.29. (5.) More Unity. I will gather them, and make them one Nation, and they shall be no more two Nations, Ezek. 37.21, 22. And I will give them one heart, as in Ezek. 11.19. I will gather them, and give them one heart, and one way, that they may fear me for ever, for the good of them, and their Children after them, Jer. 32.37, 38, 39 (6.) More security. Be no more a prey to Heathens, but dwell safely; as in Ezek. 34.27. Then will God undo all that afflict them, Zephan. 3.19. God will raise up his Hedge of Protection much higher. (7.) More Honour and Reputation. He will get them Praise and Fame in every Land where put to shame; Will make them a Name and a Praise among all people of the Earth, Zephan. 3.19, 20 For your shame you shall have double, Isa. 61.7. Oh what Sheaves are here! what a rich Harvest for them that under such Dispensations do sow in Tears! Psal. 126.5, 6. What Wine will God brew his People out of these Tears! Fill your Water-pots to the brim, they shall be turned into Wine. I will but hint one distinction, which shall be as my Porch to enter upon Application; and that is this— The want of Solemn Assemblies is either a total want, when God removes the Candlestiks: such through Mercy, our want is not. Bread is something more scarce in some places, but (through Mercy) it is not a Famine in all places; or (2.) a partial want, when God by death natural or civil, puts out, or whelms many Candlesticks under Bushels. And this is the condition of divers Assemblies in these three Nations. Now though the first be naturally meant in the Text and Doctrine, and that which calls for most tears, yet the latter may consequently be taken in, as that which, being some degree of the former want, doth call for some, yea, great sorrows. Scarcity is sad, though Famine be most grievous.  

APPLICATION.  
Having thus far at some distance opened and confirmed this Truth, I shall come a little nearer to you that are more especially concerned in it; and first I shall tell you what errand it doth not come upon; and then secondly, what errand it doth come upon to you.  
First, The errand of this Truth (my dear People) is not to alarm you into Sedition, or to gather you into any unlawful Assemblies, upon the account of the loss of your Solemn Assemblies; of Conventicles (truly so called) i.e. Meetings to plot Disturbance to the State. I would say, and have every one of you to say, as Jacob, Gen. 49.6, 7. O my soul, enter not into their secret; and to their Assembly mine honour be thou not united. If I may not be a Trumpet to call you to the Assembly, I will not be a Trumpet of Rebellion to sound an Alarm. If I may not call you to the Mountain of the Lord, I will not say, To your Tents, O Israel. If I may not have Aaron's Bells, I will not take Peter's Sword. [The scars that the Sword hath given Religion, are but too conspicuous] If I may not warm you, and be as an heavenly Spark, I will not be an hellish Incendiary. I had rather give no light, than appear in a flame, and be a firebrand. As Paul saith in another case, 2 Cor. 13.6. So I with changing one word in the Text; I trust ye● shall know we are not seditious. Though we cannot do all that man requires, we dare not do what God forbids.  
We have minded you in our Doctrine amongst you, to be subject to Principalities & Powers; and we hope in our Practice never to teach you to forget it. God admonished this People against all discontented and seditious Practices during the Captivity. But let God alone to bring about his good Thoughts. Read Jer. 29.7. And so do I you. Do not smite others with the tongue, but smite on your own thigh. In your want of spiritual Bread, throw stones at none but yourselves: Be not as those Desperadoes, in Isa. 8.21. that when they are hungry, fret themselves, and curse their King and their God. Do not call for fire upon others heads, but for Springs of Water in your own hearts. Oh that God, who hath stopped the upper Springs, would open the nether Springs. It is for our Rebellions that we dwell in a dry Land, Psal. 68.6. Do not smite with the hand. This Doctrine bids you shed tears, not blood; it bids you not draw blood, but draw water, and pour it out before the Lord; Not make places Acheldamas, but Bochim's. Humble yourselves under the mighty Hand of God in your Debasements. Do not rise against them whom the mighty Hand of God hath exalted, lest haply ye be found sighters against God. Plotting and Fight will not bring Mercies again, that a People have sinned away. God needs none of our sins to advance his Son's Kingdom. When God hath softened our hearts by his sweet Grace, he can, and will, if he see it best, tender the hearts of our Superiors to pity us, by his most powerful Providence. How did these Mourners at last find an heart touched by a mighty Hand, that called them out of their Graves, and made open Proclamation for their return! as you read 2 Chron. 36.22, 23.  
Secondly, Neither is it any part of the business of this Doctrine, to embitter you into Schism, and sepation from the Assemblies, that through Mercy, are yet continued, which I for my part dare not but call, or at least some of them, Solemn Assemblies, & Church Assemblies; though perchance in my eye, they may want something of that Solemnity, Majesty, Purity and Power, which I and you could desire they had. If you may not hear me, yet it is some mercy that you and I may hear some others. I would not so mourn for what is not, as to forget to bless God for what yet is. I hope there are yet them to be found, that preach Christ of good will, and in the simplicity of their hearts continue in their work; though many of God's willing Servants have not freedom so to do. Take heed of extremes. It is the ordinary temptation in a time of Differences, to think we cannot run too far from them we differ from; and so whilst we decline one Rock, we split ourselves upon another. Remember the old Non-conformists, were equal enemies to Superstition and Separation. Maintain (I beseech you) sober Principles, such as these are, that every defective Ministry is not a false Ministry; That sinful Super-additions do not nullify Divine Institutions; That Impurities do not make Ordinances Nullities, no more than Leprosy doth unman him that hath it; That sinful defects in Ordinances do not hinder the saving Effects of them; The seed may come up that is sown by a leprous-hand; That there is a difference betwixt directing a Worship, prescribing things simply evil, and manifestly Idoltrous, and directing about Worship; things doubtfully good being enjoined, but the unquestionable substance of Worship being maintained. This latter doth not justify separation. If Corruptions in Worship (I mean such) do unchurch a Church, it will be hard to find when there was a true Church, or where one will be found.  
That the Church of England was a true Church; a true reformed Church, though not a full, completely reform Church, is acknowledged by most sober Spirits. A man of name, amongst the Brethren of the Congregational Persuasion, speaking of the Church of England, and its first Reformation, hath these words; As for the great things of the Gospel, matters of Faith, or Doctrine, the Reformers had so happy an hand therein, that there is to be found little, if any hay and stubble therein. But in matters of Order, which concern Worship and Discipline, let it be enquired into, whether they were so exact therein. Although this must be said, that God did take care for all fundamental Ordinances of Worship. And it is a bitter Error, and full of Cruelty, to say, That we have had no Churches, no Ministers, no Sacraments but Antichristianal. So far Dr. T. Goodwin, Fast Serm. before Parl. on Zech. 4.6, 7, 8.  
Now methinks if it was a True Church, notwithstanding some supposed Corruptions retained, it should be to still, notwithstanding those by some reputed Corruptions returned: for if the Disease do not unman a man, his Relapse into it after a recovery cannot. We have still that Doctrine professed; we have still those fundamental Ordinances maintained. And methinks, where a Church, as to the main, keeps the Form of found Words, and the Substantials of that Worship which is Christ's, some adjudged defects in order cannot justify Separation. I dare not dismember myself from that Church that holds the Head. I think whilst Doctrine is for the main sound, Christ stays with a Church; and it is good staying where he stays: I would follow him, and not lead him, or go before the Lamb. That speech of the beloved Disciple, 2 John 9 may without wrong be applied to a Church; He that abides in the Doctrine of Christ, hath both the Father & the Son. It may be some may think that these Times that are gone over us, have left an obligation upon us in an orderly, peaceable way to endeavour Reformation. I have not call here to debate that; but this I am sure of, they have withal brought forth many sad warnings against separation in the sad Apostasies, both in judgement and practice, which many of that generation of men have been left unto. Therefore, 1. Maintain communion as far as you can. 2. Crave indulgence where you cannot.— 3. Mourn in secret over what in pulick you cannot help; let that which upon good grounds you judge a corruption, have that work upon you, which Peninnahs provocations had upon Hannah, make you weep sore and pour out your hearts before God: if there be any smoke in God's Temple, let it be smoke to your eyes. 4. Enlarge your care and pains in your preparations: a right stomach makes good nourishment of an indifferent meal. You may be warm (though in a colder air and room, than you have formerly been) if you will but put on more  before you come. 5. Watch your hearts more narrowly, and speak you things to your hearts more than ever you have done; you will not so well know what to do with your hearts, if you do not increase own your watch and pains. It is the wise man's speech, Eccl. 10.10. If the Iron be blunt, and he doth not whet the edge, then must he put to more strength.  
Now, 3. I come to tell you what the errand of this my Doctrine is. And it is an exhortation, first, to all upon whom at this day any measure or degree of this affliction lies. And then, secondly, to some who have a larger share in this affliction than others—  
First, then; You that are losing, or have lost your Solemn Assemblies, know that you have a loud call unto mourning. The Ways of Zion mourn after a manner, Lam. 1.4. let us mourn after a Godly manner who are the Inhabitants of Zion, because the channels of comfort that have relieved our souls are gone, or going far from us. Such dews should fall at, or after Sunsetting. Jeremiah puts this into his Lamentation, that God had violently taken away his Tabemacle, as of a garden, He hath destroyed his places of Assembly, The Lord hath caused the solemn Feasts, and Sabbaths to be forgotten in Zion, Lam. 2.6. Mercies use to be most lovely when they have their backs upon us, and we best see the worth in the want of our Mercies [Bona a tergo formosissima. Virtutem incolumen odimus, sublatam exocculis quaerimus invidi] Give me leave to strike your Hearts, as Moses the Rock, with a few quickening Questions.  
Quest. 1. Did they mourn, and should not we? What were their Assemblies to ours?  
Answ. Surely the Spirituality, Power and Blessing of our Assemblies far exceed theirs: Though the Jew was the elder Brother, it is the Ch●●●●an that hath the Fatted-Calfe, The double Portion, ●ow far do Ezekiels measures exceed solomon's, or Z●●ubbabels work; the Temple of the Christian Church ●●rely he aims at. We may say of Gospel Ordin●●●es as Jacob of himself, Gen. 49.26. The blessings of them have prevailed above the blessings of their Progenitors. Theirs were but carnal ordinances comparatively, Heb. 9.10. and the least Christian Assembly, (as Christ said of John the Baptist) is greater than they.  
Quest. 2. Did they mourn that knew the set-time for the return of their Mercies, and shall not we that are uncertain what God will do? Have we any to tell us how long?  
Answ. There are many but too bold in their calculations; it's well if they be any better than those in Jer. 27.16. that set a short period to the Captivity of the Sanctuary-Vessels, but they lied and were good for nothing but to feed presumption; it is said, The time was long and they lamented after the Lord, 1 Sam. 7.2. [Mercies, long ere they are attained, little improved when they are compassed, it may well be (as one said of faithful Friends) uncertain when they will return.]  
Quest. 3. Is it likely they should return back any other way than by streams of Tears sent after them?  
Answ. Did not this People's Mercies come back swimming in their Tears? Read Jer. 31.8, 9 and 50.4. They shall come with weeping, and they shall come going, and weeping. There Tears of sorrow for their sins, and calamities, helped them now to weep Tears of ingenuity; and so when the Tide is at highest, they go forth towards their old enjoyments again: The higher the Waters of sorrow do Rise, the nearer Mercy is to Landing. Psal. 102.13, 14. The set time is come. How doth that appear? see ver. 14. for thy Servants take pleasure in her stones, and favour the dust thereof. When God's People can most tenderly weep over the Church's Ruins, Reparation is near.  
Quest. 4. Should they return and not find us in Tears for their absence, would they not be joyless and comfortless Mercies? Can the Harvest be joyful to any but them that have sown in Tears?  
Answ. God calls the Mourners of This People to rejoice with her, Isa. 66.10. Rejoice ye with Jerusalem, and be glad with her [but who?] all ye that love her; and rejoice for joy with her, all ye that mourn for her. God tells this People, Zech. 8.19. that their several Fasts shall be turned into joyful Feasts: the Women that are called to the Travel, are bidden to the Upsitting and to the Feast; and indeed, proportionably to the sorrow at parting, will be the joy at meeting again; the Tide will be according to the Ebb. The tidings that Joseph was not, was so lamentable, that the news of joseph's being alive was abundantly more reviving. No Mercy comes to us with such advantage, as that, of which we may say, as the Father of the Prodigal; This Ordinance was dead and is alive, this Mercy was lost and is found. The City Shushans' perplexity, made their Good Day a great deal better.  
Quest. 5. What are all our joys, that we seemed to have in them when we had them, if we sorrow not at the loss of them? Surely they were but seeming joys! Surely we did but seem to welcome the light! surely our joy was but that, or the stony ground, or like that of John Baptists hearers. Can we take the loss of things so, upon which our hearts really are? how should one measure the truth and degree of our affections, but by the strength of our afflictions in the removal of a thing? When I see a careless Soul or People under such a bitter dispensation, methinks I have occasion to say to them as the Apostle to the Galatians, chap. 4.15. Where is the blessedness you spoke of? you have sometimes seemed as if you could have plucked out your eyes, and have given them to your Ministers; and have you no Tears in your eyes, when they are removing from you that have been as your eyes? Where is the blessedness you spoke of?  
Quest. 6. Are you fit for the improvement of them? if God should gather you, before you have got a sense of the want of them? could it be in mercy? Mercy is lost upon unhumbled hearts. Can we be thankful, could we be fruitful! The returned Ark was a gladsome sight to the men of Bethshemesh, 2 Sam. 6.13, 19 but they not knowing how to use it, it was almost as ill a neighbour to them as to the Philistines: Probably they had the People after the Lord is not mentioned till the next chapter, 1 Sam. 7.2. The Word to unhumbled hearts is as the Seed to unbroken ground, it is thrown away and not sowed. Winter time soaks and steeps the earth, and so makes it fruitful in Summer. Ground under water, and much floated in Winter, is most rich many times: If ever our Winter be past, they will make the best use of Summer that have been under water. No feet so fit to stand in Jerusalem's Courts, as theirs that in their wander have been putting Tears into God's Bottle; as David did, Psal. 56.8. Tender-eyed Leah was fruitful. Truly, tenderhearted blear-eyed Christians are most like to be fruitful. If ever God delight in us, and our poor Assemblies be married again, if ever Hephzibah and Beulah be writ upon us, instead of Forsaken; as I may allude to Isa. 62.4.  
Quest. 7. Are there not many things that may shame us for (and O that they might shame us out of) our senslesness upon this account? As first, Are there not those that mourn for want of their Idolatries? Can we not find Women weeping for Tammuz, Ezek. 8.14. Can we not read of Micah taking on for the loss of his gods and his priest? Judg. 18.23, 24. and what, no Tears for our present loss of Worship and God? Will not a Father's seeming to bid some of our places farewel, make us mourn? Do we not read of those that have committed Fornication, and lived Deliciously with Babylon, that they shall lament and bewail her? Rev. 18.9. and shall not we that have tasted of the fatness of God's House bemoan our loss? 2dly. Are there not those to be found that have mourned for want of their wicked meetings? what a prison is many a Drunkard's house to him? what lowings of heart after them under any restraints? It is said in Isa. 24.11. There is a cry for wine in the streets, all joy is darkened, the mirth of the Land is gone, or as some translate, is gone into Captivity. Mirth is gone with the liquor. And what, shall there be no cry for Ordinances that have run the pure blood of the Grape? shall true good-fellowship have no more mourners for the loss of it? 3dly. Will not the want of trading fill many mouths with complaints, and many houses with sorrow? Deborah mentions (Judg. 5.6.) the not occupying the high ways as a sad calamity: 'tis said of Babylon, Rev. 18.11. The Merchants of the Earth shall weep and mourn over her, for no man buyeth their merchandise any more. Will not some places want their weekly Market, in season preaching; and their extraordinary Fairs, out of season preaching? Are not some great traders for Heaven in some places shutting down their shop-windows, and should not this affect us? 4thly. Cannot any of us bemoan men and things that are much miss; Physicians, Lawyers, wise Neighbours, faithful Friends? O Sirs, what can be more miss than Ordinances? what Physicians, Comforters and Counsellors have they been to us? how many a time had we been at a loss if not the Ordinances to go to! as David, Psal. 73.16, 17. Ordinances are public Advantages. It is a bad Husband indeed that is not miss, a bad Parent that is not miss, but how are good ones miss? Verily they that miss their Ministers least, need them most. 5thly. Are we not apt to over-sorrow, if we be crossed in our desires, or lose our desirable things? shame thy heart with such instances, as Ahab; can he go to his house heavy and displeased for want of a conveniency, and I lose a thing so necessary without regret? Can Amnon be sick for Tamar and pine away: And can I carry as if I could be, and do well enough without the loves of Christ in his Ordinances? So much for this first part of my Errand.  
I now pass on to the second part of my Errand, and that is to those that have, under this Loss, special and singular cause of mourning, etc.  
1. Mourn you upon whom the Ordinances have been lost whilst they were amongst you. The best should mourn; for who hath improved under Ordinances as they might? But how should they mourn that have been almost in all evil in the midst of the Congregation and Assembly? Prov. 5.14. Oh if any of us be yet on this side a Saving-change, as how many are! How sad is it to see the Womb of Ordinances shut up! Oh to have the Bridge drawn up, the Portcullis let down, and thou not got within, but left to the roaring Lion's mercy, is a sad case! Oh to have, for any thing you know, the Market done, and they that have sold Oil, making their last calls to the Customers that have too long passed by, shutting up shop, and thy Oil yet to buy! Oh for God to seem to say to a place, I have done with you, they are joined to their lusts, let them alone! The night of the Day of Salvation is to none so black and dark, as to them that have not known the day of their Visitation. Christ weeps over such a People, Luke 19.41, 42. How should such a People weep over themselves! The passing of Harvests, and the ending of Summers, is of them most to be lamented, that have cause to say, we are not saved, Jerem. 8.20. They have cause to use those words, in Jerem. 6.4. woe unto us, for the Day goeth away, for the shadows of the Evening are stretched out. Mourn you from whom the Word is going in word, before it is come to you in power.  
2dly. Mourn you that may in a more than ordinary manner look upon yourselves as the Forfeiters of such Mercies, that have thrust them away. Which of us can say in this case, our hands are clean? Who is not accessary to the death of God's Servants? But there are some that are the principal, and of whom it may be said, This breach be upon you. Give out the lot, and you will find especially to sorts of men taken (viz.) 1. Slighters of Ordinances; And 2. Such as have been slighty in them. Therefore,  
1. O you slighters of Ordinances! mourn; How careless were you to feed besides the Shepherd's tents? have ye not been as those that turn aside? have you not chosen corners rather than Assemblies? have you not listened to any body that hath said, Lo here is Christ? Oh! have not many of you turned under pretence of Corruptions of the Church, till you can see no Church at all in being? How many little petty Congregations set up, and Reforming Assemblies withdrawn from? Is it any wonder if so many Churches come to none? Is it any wonder if a Land in which there was so great a forsaking, find a great forsaking in the midst of the Land? Isa. 6.12. 'Tis high time to draw the Cloth, when the Table wants Guests, and to break up School when the Scholars come not at it. It was the manner of too many to forget the Assembling of themselves, Heb. 10.25. Too many had lost the way to their Father's House. [The Ministry that were your main burdens, God is easing you of many of them] God is by this Dispensation (I think) confuting that wild Generation that cried down the Ordinances; But Woe worth them that put the Almighty upon such a way of Confutation, that may cost many their souls, and hath cost many their livelihood! But these men will not hear me; the Lord speak to them. Read and apply to this head, 2 Chron. 29.6, 7, 8.  
2. Oh you that have been slighty in them whilst frequenters of them! mourn. Oh you that have not come to them as Solemnities with serious hearts! you that have made some stir in your approaches to God in some Ordinances, as a Sacrament, etc. but have not put on the wedding Garment for all Ordinances, O mourn. We would not  ourselves for them, and so we are stripped of them. We mocked God when we should have served him, and so he will not be mocked; we were but as a People, and therefore not so much as a People; we had but a Name to live, and therefore we must not have so much as a Name; our hearts have been elsewhere whilst in them, and no wonder if such a People know they had (Oh sad that it may be said they had!) a Prophet among them, Ezek. 33.31, 33. how have we lost our hearts in them! how little have we fought to see Jesus by them, and to touch him in them! No wonder if an Ark go into Captivity, when the Ark of God is looked at, and after, and not the God of the Ark. Oh how we have gloried in our Privileges, and have looked after the Power of them! Oh our bare hear! Oh our barren receiving of Sacraments! Oh our seeming desires after Church-Purity, and our little care of Heart-Purity! Oh our few out-cries against our corrupting of Ordinances, by the sinful mixtures of Distractions, base ends! etc. Oh how much of man, how little of a Christian in our approaches to God How much was the Price of the Gospel fallen, even half in half, to what it was some years ago! How little precious was Vision, even among them that did not altogether slight it! A learned Man, who is of opinion, That the Witnesses are not slain, saith, That the Reformed Churches shall be punished by taking away these Witnesses for a time, 
Mode, in Rev. 11.21.  because they received them not according to the Dignity of their Embassage. See J●s Diu. Minist. pag. 63.  
3. Mourn you that have more than yourselves to lose the Assemblies from. Mourn you that are in a Family-condition. The more souls you have to want the Assemblies, the greater is your loss. We are troubled at the death of a man that hath a great Charge. Oh what great Charges had many Ministers, now laid aside! Adam's Fall was so much more to be bemoaned, because he fell with all his Children in his arms. Churches and Families have great Dependence one upon another. Many Families, if good Families, make a Church, and a pure Church. And the good Ordinances in a Church, help much to make Families Churches. It is a great help to an honest Master or Parent, when he hath the Pulpit with him, and for him, and pressing the same things that he doth. And it is a great help to a Minister, when Masters and Parents keep that in the eyes and ears of their Families all the week, that he delivers on the Lord's Day. None do so much complain of the want of a School, as they that have Children; and the more of them, the more is a School wanted. Mourn you that have numerous Families. Oh to what Assemblies may they be united where these are wanting! Oh how may they be leavened for want of this Bread! Oh how may they swoon at the top of streets, ask Bread, and no man breaketh it unto them! Oh what Tinctures may they have received which will not easily out with Nitre, and much Soap! One years want of the Word, may lose more than many years enjoyment will get; as in Watermen, that lose more by the neglect of a few strokes with their Oars, than they will get by many. If you have any pity for the souls of yours, it will be sad to you to think that you have in some measure sinned away the Ordinances from yourselves and them. Let there be no worship, and Children will soon cease from fearing the Lord, Josh. 22.15. Let there be false worship, and they will learn to scoff by that time they have well learned to speak, 2 Kings 2.23, 24.  
4. Mourn ye that are double losers in the loss of Assemblies. If any should be in Sackcloth, the Witnesses should. O lament ye Priests, howl ye Ministers of the Lord. It is said of Tyrus, that the chief Mourners for her fall, shall be such as handle the Oar; The Mariners and Pilots shall wallow themselves in Ashes, and cry bitterly, weep with bitterness of heart, and with a bitter wailing, Ezek. 27.29. In Egypt's fall likewise, you find the principal Mourners are the Fishers; They shall mourn, and all that cast Angle into the Brooks, and they that cast nets, shall lament, Isa. 19.8. Oh you underrowers, you fishers for men's souls! mourn under this Hand of God; who should mourn as the Children of the Bride-chamber, and Friends of the Bridegroom, when the Bridegroom (Mat. 9.15.) is taken from them? You have not only lost your livelihoods, but the life of your lives, your usefulness: [To be useless, is within a little to be essenceless; there is but a stepped betwixt not being, and not being useful] you have not only lost worship, but work, not means of getting good, but opportunities of doing good; not only the Service of the Altar, but the Supplies from the Altar. But to these I do not speak, if I did, I would hint such things as these to them. As, 1. That surely it is not for nothing that we are ever turned under the wheel, though the wheel hath variety of motions. 2. It may be some of our hearts upbraids us for our careless entrance into our work, and our unfaithful management of it. 3. It may be some of us are possessed with so dumb a Devil, that when we are off the stage, and have lost our set and stated Pulpit-work, we shall do little in occasional work (viz.) Preaching, Converse, and Conversation. 4. It may be some of us have cause of fear, lest the Lord's forsaking of us should be joined with man's rejection. As God took the Spirit from Saul when he was rejected: So we, it may be some of us find, deadnings, withering, decay, corruption, secretly glad of this ease, and not missing our works, nor lying at God's door so earnestly for work, as we should do. 5. It may be some of us have much ado not to grow more in Pride, than in Humility, under the Self-denial that we are called to exercise; and find it no easy thing to be upon God's Errand, and not our own in our sufferings. 6. It may be some of us have a numerous Family, our Quiver full of Arrows, and but an handful of Meal in the Barrel, and find that preaching of Faith is one thing, and living by it, another. Oh how hard to practise our own Rules! 7. It may be some us have divers of our Relations shipped in the same bottom with us, and under the same wrack. But I must withdraw my hand.— Hitherto God hath helped me to deliver my Errand. If the Lord let in this truth by the ear into your hearts, and you inquire of me, (1.) How shall we got this Frame; And (2.) how shall we manage this Frame. I will lay up all in some few Directions, some helping to it, and some guiding in it.  
In the conclusion of this Discourse, I must (as the Apostle in some Epistles) pack my matter close.  
First, As to the means of getting this Frame, I shall only name a few. 1. Look at God in this Providence; man seen in it will breed Wrath and Indignation; but when God is seen in it, that will work Humiliation. God will judge men's actions; let us judge ourselves. There is nothing in this Sermon intended to make you think hardly of men, but to make you give Glory to God. 'Tis sin that hath shut us out, and it is sencelesness of it that bolts and keeps us out: It is certainly an act of Justice in God. Good Pleasure shines solely in the giving of Ordinances, but Justice appears in their removal; It may well be thought an unexempled Judgement, comes to chastise some unparallelled Sin. Jeremiah in his Lamentation, saw both God as the Justiner, and Sin as the Procurer of all their woe, Lam. 5.16. 2. Beg a look from God, that though he hath his back upon us, yet that he will look back upon us; that though we must lie under these afflictions, yet they may he melting Afflictions. Peter, stirred not at the Cocks crowing once and again, until Christ looked upon him, than he wept. Our Calls are loud to Mourning, but it must be a Beam from the Sun of Righteousness that will make our eyes run over. Complain to him of the hardness of our hearts; Did I ever think my heart could have stood under such a Blow as this; O I see it is not the weight of my Afflictions, but the working of thine own Grace that will humble. I had thought I had had more love to Ordinances than I see I have; that thy Concernments had lain nearer my heart than I see they do!  
3. Go about this Loss, cast up and compute what it comes to; mark well its Aggravations; tell its Circumstances; dissect it, and you will find it big with many sore Evils: It is a whip of many cords, wherewith we are whipped out of the Temple. Scourge our hearts with the Considerations that offer themselves to us when we sit down to think of it. These Mourners remembered Zion, they were oft handling the stones of Zion, calling Jerusalem to mind. Mercies or Judgements in the bulk, and taken up in gross, do little affect us, till we take them in pieces. Cordials are sweetest when kept upon the tongue; and Pills most bitter when chewed. Think of the Nature of the Affliction, and think of the Cause of it, and then of the Time in which it is fallen upon us, and then of the Consequents and Concomitants of it, and then of that Degree of it; and each of these will show you that this sad Providence, like Ezekiel's Roll, is written within and without, with Lamentation, and Mourninig, and Wo.  
2. As to the manner how we should mourn, take it thus.  
1. Be sure it be for the Solemn Assemblies. Not for our reproach, but their reproach. It may be some of us are losers, as to our worldly interest, in the loss of our Spiritual advantages; that may help to raise the waters, but take heed it be not the Head and Spring, Zech. 7.3.5. There were some of the Mourners and Weepers that God chargeth as doing it to themselves; Did ye mourn unto me? Diana was the craftsmen's cry, but Gain was a● the bottom. Dear respects to God, is as the Salt in these Springs; Self, is as Poison in them.  
2. Be troubled, but take heed of perturbation. The dregs of carnal passion will mud these waters. Passions are like Barm, that sets affections a working, and makes them work over; but then they mud the sorrow much. Be as Jesus at (John 11.33.) the occasion of Lazarus death, He was troubled, or he troubled himself. Perturbation raises the soul, and stirs up that corruption which was as sedement at the bottom of the Glass. Perturbation makes even a Moses speak unadvisedly; it makes us as the Sea cast out mire and dirt; makes us chide with any body, as the People with Moses at Marah, Exod. 15.23. In all the occasions of sorrow that you may have, be sure you fall upon sin, be worthy of that Place, but I am worthy of such a Minister. O it is a bad Sermon that is not better than the frame of my heart hath been sometimes, yea, many times under a very warm Ministry.  
3. Keep the Nether-Springs of sorrow open, whilst the Upper-Springs of Ordinances, those heavenly Bottles, seem to be stopped, or, as a Fountain sealed. Pangs of sorrow upon such occasions are common things, but it is as a frame only that is evidencing. That sorrow that is but a day's work is not the sorrow God hath chosen, Isa. 58.5. margin. My Tears, saith David, have been my meat, Psal. 42.3. Think of your spiritual refreshments when you sit down to meat, and make it appear, that we esteem the words of his mouth more than our necessary food, Job 23.12. The word here in the Text notes habitual grieving.— If the departure of Ordinances be grievous, what is their long stay? Surely, the loss of Ordinances is like the loss of a good Husband, or a good Wife, lest at first. It is not like that you should weep so much as you did at first, but you may mourn more, you may have a deeper resentment of the loss, you may increase your displicency against yourselves. O grave your Assemblies upon the palms of your hands, let their Walls be continually before you; take in all remembrances that may renew your grief: Let your eye affect your hearts when you see the stones of Zion poured out at the top of any streets; conclude you are upon the losing hand in Grace, when you are losing your sense of this loss. People cannot but be growing strange with God, when such losses grow familiar with them.  
4. Let our sorrow put us upon the lively exercise of Grace, and the more diligent use of all private Helps that may in any measure compensate this loss.— 1. Set upon the too much neglected duties of personnal humiliations and family humiliations. Our public losses call loud upon us for secret and private duties. If ever the house of Levi weep apart, and their wives apart, it should be at such a time. Zech. 12.12, 13, 14. When Israel wanted their Smiths, they must then with more diligence use their Files, use all sharpening, whetting ways.— 2. Use all occasional Meetings better. When the Disciples (Luke 24.17, etc.) were sad upon the loss of their Master, what profitable and edifying discourses have they? Away now with impertinences, and steal a word or two of God and Heaven in our occasional meetings, and turn our Civil converse into Christian communion.— 3. Catch at all opportunities of private communion, and be not willing to let them go without a blessing. It is said of the Followers of Christ, Acts 1.14. They continued in Prayer and Supplication. Only, manage all ways of private communion not in opposition to, but in subordination to the public, and likewise pray with the public Worship much in your eye and heart. Daniel hath his window in private devotions towards the Temple opened; let us have our faces Sionward in all our private Supplication.— 4. Be warming the meat you have by meditation, and beg the Spirit as a remembrancer, John 14.29. Chew the Cud now, love your Bibles, peruse other good books, bewail the slenderness of your store, considering your mighty ways of trading. In a word, in all private duties avoid that which we are apt to condemn in public Worship, formality, dryness, saplesness: Look upon it as a mighty engagement upon us, to watch against that in private and secret Worship, which we think makes the public Worship less lovely in our eyes. Look upon dulness and straitness now as a double sin, being against the Precept of God, and against the Providence of God; we have many fewer hands than we had to help on our work, and should ours be slothful? Our sails are many of them taken down, we had need to ply our oars.— 5. Sorrow into Humiliation, but not to Dejection. David wept, but withal he reasons with his soul; Why art thou cast down, O my soul? Psal. 42.4, 5, 11. and 43.5. Sorrow not as those that are without present stays, and future hopes.  
1. As for present Stays. O mourning soul! is it nothing that there is no change in the Covenant of Grace? though it may be thou thinkest there is a great alteration, as to the Means of Grace. Thy Teacher is where he was, though some of thy Teachers be removed; It is he that taught thee by them, and he can teach thee without them. Thou hast before seen cause to magnify him, because he did All by the Instruments, and now thou mayest see cause to omnify him, that can be to thee instead of all Instruments. Christ Jesus is in Office, and in exercise of his Office, as Prophet, when some Officers may be discharged. John 5.17. Christ works; if some others may not, can you not find all that you have lost in that one Title of Christ, The great Shepherd of the Sheep? Heb. 13.10. If you should be brought so low as to see no Temple, yet may you find a Temple in the Lamb, Rev. 21.22. Some think that Promise of God to this mourning People, Ezek. 11.16. That he would be to them as a little Sanctuary, is not only a Promise of protection, but that he would from himself also make some supply of Temple-Ordinances. I will be a little Temple to you: I will be instead of your City-Walls, and your Temple-Priviledges.  
2. As for future Hopes, there is room for an If I shall find favour in his eyes, 2 Sam. 15.25. The Prophet Ezekiel dare not conclude against dry bones living, Ezek. 37.3, 11, 12. The Text is a promise of gathering a mourning People. If it be asked; May we apply such Promises? I Answer, Yes sure, we may, with giving God that liberty he hath reserved to himself, That he will either give us the very thing, or that which is equivolent. The Promises are a common stock. What Peter saith of Scripture, [There is no Scripture of private interpretation] I may with a little change say of Scripture-Promises, they are not of private application. Nay, if that be true, which some upon good grounds affirm, That the Church then was typical, and the times that passed over her than were typical of that state of the New-Testament Church in its latter age; then I say, these Promises are as much ours as theirs. Act Faith therefore on this Promise, if God hath pricked thy heart, and fear not to conclude, that either God will find us a room in his House on Earth, or give us the Mansions that Christ hath prepared for us in Heaven. Either we shall be gathered thither where we have enjoyed Ordinances, or into Heaven where we shall need none, which is best of all. O let our scatter unite us. O let us be sowing Goodness, and scattering Religion wherever we come, [compare Acts 8.1, 4. with chap. 11.19.] And pour out our hearts in those words, (with which the Jews conclude both in writing and in reading the Lamentations of Jeremiah) in Lam. 5.21. wherewith I will conclude this mournful discourse, Turn thou us unto thee (O Lord) and we shall be turned: Renew our days as of old. Amen.    

SERMON XVII.  Ephes. 5.15, 16. See then that ye walk circumspectly, not as Fools, but as Wise, Redeeming the time, because the days are evil. 
THe Apostle having in the former part of this Chapter, given the Ephesians warning to avoid that Looseness, Profaneness and Disorder in their lives and conversations, which would exclude them out of the Kingdom of Heaven: In this verse he comes by way of inference to direct them what course they should take.  
In which words we have several things well worthy our consideration; As,  
1. The Duty enjoined, and that with a note of earnestness; See that ye walk circumspectly; q. d. have a care, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accurate exactte.  be sure what ever ye do, that ye walk exactly: And this Duty he amplifies; 1. Negatively, Not as Fools; And, 2. Positively, But as Wise.  
2. Here is a special part of the Duty particularised; Redeeming the time.  
3. Here is a reason of the Command, or a motive to the performance of the Duty; Because the days are evil.  
The words thus considered, are very pregnant, and will without much midwifery, bring forth these very many useful and seasonable Observations.  
Doctrine 1. That a truly Christian Conversation, is an exact Conversation.  
Doct. 2. That a lose Life, is a Fool's Life,  
Doct. 3. That he is the wisest Man, that lives most exactly.  
Doct. 4. That specially in evil Times, we have need of much spiritual Wisdom, for the right ordering of our Conversations.  
Doct. 5. That it is a special part of Christian Wisdom, to redeem Time.  
Doct. 6. That the worse the Times are wherein we live, the more it concerns us to redeem Time, and to live exactly and wisely.  
Doct. 7. That to live loosely, and lose Time and Opportunities of good when times are evil, is the veriest Folly in the world.  
Here are rich Materials for a large Fabric, and I would gladly make the best of them for your advantage; but I am confined (not self-confined as formerly, but by a necessity imposed upon me) I say, I am confined to such narrow straits of time, that though it be a Treasury of such precious Truths as deserves a long and serious view, yet I shall be constrained to crowd much in a little room, and to give you but an half-fight of these Jewels, and so put them up again: but this I'll do, I will open the Cabinet, and show them to you as I can, and so leave them with you, in hopes you will take a more full and considerable view of them afterwards. And so I shall begin with the first.  
Doct. 1. That a right Christian Conversation, is a circumspect exact Conversation; a strict and precise Conversation, wherein a man endeavours, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go to the top, and walk upon the very ridge of his Rule. As Paul, (Phil. 3.12, 13, 14, 15.) who laboured not only to see at a distance, but to hit the very Mark of Christianity. While he was a Jew, he was strict and precise in that way; he was of the strictest Sect of Religion, Act 26.5. And so when he was converted to Christianity, he did not throw off his strictness and preciseness, but guided it by the Rule of Christianity; and exhorteth the Ephesians and all other Christians, in the words of the Text, to do the like.  
I should not doubt easily to convince your judgements and understandings of this Truth; but because strictness is a thing that is every, where spoken against, the hardest task will be to persuade your wills and affections to embrace this Truth. I shall endeavour both by this ensuing Demonstration.  
1. Christians have a Rule to live by, and this Rule is the Word of God. This is that Rule mentioned by the Apostle, Gal. 6.16. God hath not left man like brute beasts in a Forest. As soon as he made man in the world, he gave him a Rule to walk and live by, Gen. 2.16, 17. And as an Emblem of this spiritual Enclosure, he left not our first Parents to wander in the wide World, but enclosed them in the Garden of Eden. The truth is, living by Rule, is the very notion of Religion; and the differences of Religion consist in the diversity of those Rules by which men live. The Heathen hath his Idol Oracles, the Mahometan his Alkoran, the Jew his Ceremonial Law, and Christians the Gospel and whole Word of God: So that herein only men are Christians, in that they make choice of the Word of God in opposition to, and distinction from all other Rules, to be the Rule of their lives and conversations: And whosoever living under the Light of the Gospel, walks by no other rule than the Hearhens did, is a Christian in title, but a Pagan in reality, Gal. 2.14, etc.  
2. That life is most exact which is most suitable to the Rule. As that building is most exact which is most regular; and in every work there is most exactness where there is nearest conformity to the model; so, whatsoever be the Rule of our conversations, that life is most exact which comes nearest to the Rule. This is so plain a principle, that I need not spend more words about it.  
3. It necessarily follows, That there is most of Christianity in that life which comes nearest to the Rule of Christianity, and consequently most of Christianity in that life which is most exact in conformity to the Word of God. This is so plain a case, that I dare appeal to the Consciences even of the worst of those, who call themselves Christians: For certainly there is not that man living under the Light of the Gospel, that dare assert, that swearing, cursing, lying, whoredom, drunkenness, fraud, hatred, pride, covetousness, hypocrisy, etc. are agreeable to the Rule of Christianity, though thousands live in the daily commission of these sins; whereby it is manifest in their Consciences, that there is so much less of C●ristianity, as there is more of these or any other irregularities in their lives. And thus far the Consciences of the most debauched do frequently betray themselves, to their unspeakable horror upon their death beds, Rom. 2.15. Mat. 27.3, 4.  
This may suffice for the demonstration of the truth of the Doctrine to the Consciences of the most atheistical and obdurate sinners, and therefore I hope much more to the enforcing of this Truth upon your affections. I proceed to 〈◊〉 ●cation.  
Use 1. The Premises considered, will give us certain information who are the best Christians; namely, those that live most exactly. This will cut off a great controversy, and resolve a great doubt among the weaker sort of Christians. They see the Professors of Religion and Pretenders to Christianity, chopped into many Divisions, and Sects, and Factions, and these several parties, every one pretending to be in the right way, and hating, reproaching, and persecuting one another. And as this is a stumbling block and rock of offence to many that are weak, so it is used by others as a cloak for their Atheism and Licentiousness, and liberty of doing any thing, and being nothing, and casting off all care of Religion, as if it were so uncertain a thing how God must be worshipped, and what Religion to be of, that they think it the best way to cast off all care, and observe no Rule for the religious ordering of their conversations. Now I say, the serious observation of this Truth, will resolve the doubts of those that are weak, and pull off the vizard of those, that under whatsoever pretence, do give themselves over to a lose and irreligious life. Observe therefore who they be that are most exact and circumspect, and order their Conversations with the greatest strictness according to the Rule of God's Word, and they, be sure, are the best Christians: but they who indulge themselves in a course of life full of those sins, that are contrary to the Word of God, and the Light of Nature, or cast off the undoubted Duties of God's Worship and Service, they are so far from being the best, that they are not at all good Christians. Jehu went high in his pretences to zeal for God's Glory, when he destroyed the Idols of Baal and all his Priests; yet by the Wickedness and Idolatry of his Conversation, he discovered the ●●●●nness of his heart and hypocrisy of his pretences, 2 King. 10.16. & 29.31.  
Use 2. Let us then be exhorted and persuaded to endeavour to walk exactly, and to order our Conversations in the strictest way of conformity to the Word of God. Brethren, I persuade myself, that there are few or none of you, but would be thought to be good Christians, yea, of the number of the best; but if you would not only be thought to be so, but do desire to be so indeed, then let it appear by this, even the hearty and serious endeavour to walk circumspectly and exactly; for otherwise you will make it to appear, that all your pretences to Religion are hypocritical and vain. For a man to be a Drunkard, a Swearer, a Whoremonger, a Sabbath-breaker, a Scorne● of Godliness; or if he be not guilty of any of these gross sins, yet to be a worldling, a neglecter of secret and family Duties, a despiser of Ordinances, a keeper of evil Company, or but a barren Figtree in God's Vineyard, and yet pretend to Christianity, it is all in vain, Jam. 1.26. But if this recommended circumspect and exact walking be in reality, he thing you aim at, Then,  
1. Be sure you acquaint yourselves well with the Rule. I told you before, that Exactness consists in walking by Rule; and you know that the Word of God is the Rule of Christianity: therefore search the Scriptures, as Christ himself adviseth, John 5.39. and imimate David in reading, hearing and meditating upon the Word of God, whereby he became wiser than his Enemies, Psal. 119.97, etc. yea, than his very Teachers, and those that for their years might have known better than he what to do.  
This is that very Rule which the Apostle gives the Ephesians in this Chapter, Ephes. 5.10.17. where he bids them, Prove what is ●●cceptable to God, and to get understanding in the Will of the Lord, as without which they could never be so exact in their Conversations as they should: If you know your Masters will, you may the better do it; therefore improve all opportunities of knowing and understanding the Will & Word of God, that if you should ever want a faithful Minister to teach you, or should ever fall under the conduct of a blind Guide, that would lead you out of the way, Word of God, you may thereby be kept from being ensnared and taken in the error of the wicked, Psal. 119.11. and may know how to order your conversations with that exactness, as becomes those who are Christians in good earnest.  
2. Having acquainted yourselves with the Rule, beg of God Grace and Wisdom to live according to that Rule. If you know not that you are nothing in yourselves, you know nothing in the Mystery of Godliness as you ought to know. If you know any thing of yourselves, you know that you are insufficient of yourselves to every good word and work, and that all your your sufficency is of God: Every true Believer hath experience of nothing more than of this, that without the Grace of Christ communicated to him, he is a mere empty nothing: But in Christ is all fullness of Grace, Grace without measure; not for himself only, but also for all those that believe in him. Go therefore to God through Christ, for the communications of Grace and Wisdom, as may suffice to enable thee to walk by Line and Rule, even the Word of God, Which is able to make the man of God perfect and wise to Salvation, 2 Tim. 3.15, 16, 17.  
3. You must often compare yourselves with the Rule. An exact Carpenter will hardly fit the least piece of Timber into hi● building without the use of his Rule and Square, and yet his building is but for a few years at furthest; and shall not we much more (especially if we desire to be exact) make use of our Rules who are building for Eternity? A Rule is not to look upon, but to use; and God hath not given us his Word to read only, but to apply also: Now this a Christian doth chiefly by meditation and self-examination. Be much therefore in the exercise of these great Christian Duties. Worldings and Hypocrites mind them not, practise them not. It shall be an argument of your sincerity and the reality of your desires to walk exactly, if you practise these duties frequently and faithfully. You have a Rule for your thoughts, showing you that they must not be vain, Jer. 4.14. nor unclean, Job 31.1. nor blasphemous, Mat. 9.4. nor idolatrous, Acts 17.29. nor proud, Rom. 12.3. nor unmerciful and covetous, Deut. 15.9. these and all other evil thoughts are to be forsaken, Isa. 55.7. and your thoughts must be sober and humble, Rom. 12.3. and exercised about those things that are true, honest, just, pure, lovely, and of good report, Phil. 4.8. in a word, every thought must be brought into captivity to the obedience of Christ. This you see is the Rule for your thoughts: You have a Rule likewise for your words, Eph. 4.15. 1 Pet. 2.1. Jam. 2.12. Jam. 4.11. Mat. 5.37. Col. 3.8. Col. 4.6. the sum whereof is this, That putting aside all filthy, false, vain, and evil communication, your speech be always with Grace, seasoned with Salt. You have a Rule too for all your actions, whether Natural, Civil, or Religious, comprised in that one verse, 1 Cor. 10.31. Whether you eat or drink, or whatsoever you do, do all to the Glory of God. Consider now, either in the very act, while you are thinking, speaking or doing any thing, or at least in your after reflections upon them, whether they have been according to these Rules or not; and this is comparing yourselves with the Rule, wherein you shall find a wonderful advantage in order to circumspect and exact walking.  
4. Converse with those that order their conversations with the  exactness. It was Solomon's observation, Pro. 13.10. that, He that walketh with wise men shall be wise: And indeed it is very wonderful to observe, the strange effects that are produced by converse and society, for the assimilating men's minds and manners to each other, either in good or evil. Hereupon the Apostle compares converse to Leaven, a little whereof, only by a kind of society, will leaven the whole lump, 1 Cor. 5.6. For this cause it was that God commanded the Israelites to destroy all the old Idolatrous Inhabitants out of the Land of Canaan, and strictly forbade all intermarriages with them, lest the Israelites by converse and society with them, should learn any of their Heathenish and Idolatrous manners. Is it not for the same cause also, that the Apostle forbids the yoking of Beleivers with unbelievers? 2 Cor. 6.14. Certainly our own every-days experience and observation will tell us, that for the most part men are such as they with whom they most frequently and familiarly converse; and therefore we see that what Art soever any man desires to be skilled in, he will endeavour as much as may be, to acquaint himself and converse with such as have the best insight into that Art. Now let us make a spiritual improvement of this observation, and we shall make no little advantage of it: God who in his unmeasurable Wisdom knows best how to advance his own Ends, is not satisfied with the single services of any, or all the single Persons in the world; and hath therefore ordained that his Worshippers shall worship him in Societies, and Congregations: And why? Not because it is greater profit to him, Psal. 16.2. Job 22.2, 3. Single persons can add nothing, no perfection to God, no, nor the greatest Societies in the world, no more than single persons; but mark, God hath inseparably twisted his own Glory, and the Holiness and Salvation of his Creatures together: So that he hath ordained and appointed to his Creatures the use of no means for advancing of his Glory, but such as tend no less to advancing of their holiness and salvation: So that it is apparent from hence, that the end of God's ordaining his Servants & Worshippers to associate themselves together, is, that by their converse and mutual example, those Sparks of Grace, which he hath by his Spirit kindled in their hearts, might be blown up into a Flame, and that dead hearts might be kindled by their company. So we see that a little fire in many small sticks laid singly by themselves is apt to go out; but if laid together, the fire increaseth and inflames also those which had no fire upon them. I know, you that are Christians indeed, have abundant experience of what I say. Many a time another's ardency in prayer, affectionateness in discourse, fervency in preaching, etc. hath put life and spirit into you, when you have been as dull as stocks, and as senseless as stones, of yourselves, and might so have continued, had it not been for that help. Another's holy Example, his heavenly Discourse, his sober Carriage, his Watchfulness over his tongue, the Uprightness of his dealing, etc. hath won you to an holy Imitation and Emulation. Oh! therefore, if you have any desire to order your conversations with that Exactness, which the Apostle here calls for, neglect not the assembling and associating of yourselves together, with such as exercise themselves in the practice of this Duty: It is a choice means, and so upon proof and trial you will find it to be.  
Use 3. Let us now, in the third place, improve what hath been spoken, by way of caution, that you may take heed of being prejudiced against circumspect walking, or exactness of life and conversation.  
1. Have a care of your affections in the first place, that they be not drawn away with the enticements of the flesh, nor over-swayed with the opinion or reproaches of the world: Looseness and Profaneness commonly creep in at this door: the Flesh desires its liberty, and thou art ashamed to cross the course of the generality, and to outrun thy neighbours, and then to be reproached for a Puritan, a Precisian, or the new-name of a Fanatic; and when thy affections are thus hampered and entangled, than thy judgement must needs strike in to maintain them.  
2. Have a care therefore in the next place of thy judgement, that it be not leavened with any vulgar Error, as if all Holiness were but Hypocrisy, and the worst livers might repent when they are dying, and God would have mercy on one as well as another, etc. By which uncouch notions, many poor creatures gull themselves into everlasting Misery. Have a care especially, that you suffer not your judgements to be overmuch swayed by the observations of some men's practice. Perhaps you may ere long see many Professors, now pretending to Exactness, then to put off their vizards, and to discover the falseness of their hearts by the looseness of their lives: And I wish you may know no Teachers that shall preach up Holiness and Exactness in the Pulpit, and pull it down by the evil example of their own profane conversations, or oppose and persecute it in those that seriously study and endeavour to put it in practice. By observation of these things, many who will not take the pains to weigh them in the Balance of the Sanctuary, are gulled into a belief, (2 Pet. 2.1, 2.) that either Religion is but a cheat, or at least that it is not expected, whether by God or man, that they should put in practise those things which are taught them out of the Scriptures. Take heed of this, as a soul-destroying Prejudice.  
Branch 2. The second Branch of this Use will afford matter of caution against Discouragements. If you have begun to walk circumspectly, take heed of drawing back your foot from walking in that way: Having begun in the Spirit, never think you can be made perfect by the flesh, Gal. 3.3. What though the way be rugged, and you meet wi●h Poverty, Disgrace, Prisons and Deaths therein? Christ knew beforehand, as well as you, what it would cost you to be exact Christians, and yet hath so strictly required it, that if you set your hands to the plough, and look back, he will deem you unfit for the Kingdom of Heaven, Luke 9.62. I must not enlarge upon every particular.  
I shall conclude this point with one word of Consolation to such as are Conformists to this Rule of the Apostle; That if they suffer for being circumspect and exact in their Conversations, they really suffer as Christians; and then, as the Apostle Peter saith, 1 Pet. 4.16. so say I, If any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf: Yea, let them rejoice and be exceeding glad; yea, let them count it all joy. Indeed you cannot suffer in a better cause. If a man suffer for evil doing, there is matter of shame and sorrow; if he suffer merely for an opinion, there is many times cause of doubting, which may damp his comfort; but if a man suffer for Righteousness sake, he hath such an undoubted witness of the Truth, and goodness of his Cause, that neither Men nor Devils can overthrow the Evidence thereof, and thereby cause his Comforts to whither and fail him. I have now finished the first point. The second is this.  
Doct. 2. That a lose Life is a fools Life. This the Apostle doth clearly imply, when he saith, Walk circumspectly, not as Fools.  
By a Lose Life, we mean such a life as is not tied up and limited by the bonds & bounds of God's Word, and so may be bowed and bended to suit and comply with all companies, times, occasions and principle●, whereby it stands in direct opposition to that Circumspection, Exactness, or Preciseness which the Apostle in the Text calls for.  
That such a Lose Life is a Fool's Life, will appear, if we consider how irrational and brutish a life it is, neither answering nor attaining the end of life, whereby it becomes void of all true Comfort, and will certainly end most miserably. But for brevity's sake, I must forbear to enlarge upon these things, and that the rather, because the Folly of such a Lose Life will be sufficiently demonstrated by the evidence of the next Proposition, which is this;  
Doct. 3. That he is the wisest man, who walks most circumspectly, and lives most exactly. Passing by at present many other Scripture-Proofs, I shall here record only three sayings to this purpose, of the wisest of mere men, Prov. 10.8. The wise in heart will receive Commandments; i e. He that doth not only pretend to Wisdom, but hath it rooted in his heart, will make it to appear by this, that he will so receive God's Commands as to obey them, and live by them. Prov. 23.19. Hear thou my Son, and be wise, and guide thine heart in the way. This is a Precept for the attainment and exercise of true Wisdom, which is by guiding his heart, and consequently his life in the way of God's Commandments. Prov. 28.7. Who so keepeth the Law, is a wise Son.  
I know that there are many pretenders to Wisdom. Among the men of the world, he ever accounts himself the wisest man, who is most ingenious to accomplish such designs, as tend most to the satisfaction of those particular lusts whereto he is addicted. So among the Covetous, he is accounted wisest, who can heap up most wealth, Prov. 28.11. Among the Ambitious, he that ●●n clime to the highest pitch of honour: Among the Voluptuous, he that can find out the choicest ways of pleasing the senses. But these are but mere pretenders; for in truth, this their way is their folly; and upon all their wisdom we may write Solomon's Motto, Vanity of vanities, all is but vanity and vexation of spirit. God hath made foolish the wisdom of this world; yea, he will destroy the wisdom of the wise, & bring to nothing the understanding of the prudent, 1 Cor. 1.19, 20. Where then is wisdom to be found? and where is the place of understanding? Job 28.12, 28. Behold, the Fear of the Lord, that is Wisdom; and to departed from evil, is understanding, Prov. 15.21. He is the only man of understanding, that walketh uprightly, and knows how to order his Conversation with Circumspection and Exactness. This in the general: but for further demonstration of this Truth in the particulars.  
Reason 1. He that walks most exactly, is the wisest man, because therein he doth best for himself. The wise Man saith, Prov. 9.12. If thou be wise, thou shalt be wise for thyself. Truly whatsoever wisdom any man may seem to have, yet if he be not wise for his own good, he is but, as we say, Penny wise, and Pound foolish; and that no man can be wise for his own good, who gives himself over to a lose, irregular and sinful life, is evident from this and several other Texts of Scripture, Prov. 8.36. & 6.32. & 15.32. & 29.24. He that sinneth against me, wrongeth his own soul. But he that walks exactly by the Rule of God's Commands, is wise for his own good in all respects: He is wise for his soul, wherein a mans own chiefest good doth consist. Prov. 19.16. He that keepeth the Commandment, keepeth his own soul. Yea, but may the wicked think, if they are wisest for their souls, we are wisest for our bodies. Nay, but the Godly are wisest for their bodies also: for while they live, they make their body's th● Temples of the holy Ghost, 1 Cor. 6.19. & they so provide, that after death at the Resurrection, their bodies are raised incorruptible, glorious, powerful, and spiritual bodies, 1 Cor. 15.42, 43, 44. Phil. 3.21. whereas the bodies of the ungodly, while they live, are but as a cage of unclean birds, and after death, shall be raised to everlasting shame and torment, Dan. 12.2. Furthermore, the Go●ly Man is wisest, both for this life, and also for the life that is to come, 1 Tim. 4.8. I might yet add many other particulars, wherein it will appear, that a Godly Man is wisest for himself. He keeps himself safest, Prov. 10.9. & 3.23, etc. He makes himself richest, Psal. 112.3. Prov. 3.16. & 8.18. & 22.4. He advanceth himself highest, Prov. 3.16. and the other forecited places. He lives longest, Prov. 9.10, 11.  
Now therefore my Brethren, if you have regard to your souls or bodies; to this life, or that which is to come; to your safety, wealth, honour, or life, and would act the parts of truly wise men in all respects, then see that you walk circumspectly and exactly.  
2. Again, as he that walks most exactly, appears to be the wisest man, in doing that which i● best for himself, so also in that he doth best for his Relations, his Family, his Friends, his Neighbours, his Country, his Posterity, do all far the better for his goodness. Potiphars house fared the better for joseph's sake, Gen. 39.2, 3. All Egypt for jacob's sake, Gen. 45.5. David's posterity for David's sake: And Sodom & Gomorrah should have fared the better for ten righteous Persons sake, if they could have been found there, Gen. 18.32.  
3. He that walks most exactly, is the wisest Man, because he doth that which is most pleasing to God. Certainly, if there be any wisdom in a Subjects pleasing his Prince, a Son his Father, a Servant his Master, there is much more wisdom in a Creatures pleasing his Creator.  
I am necessitated to be very brief, but I know these things will not be received by many without the opposition of several Objections, and therefore I must needs save a little room for the answering of those Objections; if not to the satisfaction and silencing of the carnal Objectors, yet for the establishment of the minds of the weak.  
Object. 1. But do not these persons that live so exactly, cut themselves short by their preciseness, of much of that pleasure and profit which they might otherwise receive? and what wisdom is there in that?  
Answ. 1. It is true, that they do abridge themselves of much of that which the men of the world call pleasure and profit; they dare not drink and game, and be wanton, and cousin, and cheat, or devote themselves to the cares of the world as others do.  
2. But that which the world calls pleasure and profit, is not so to them. They find no joy in those fleshly delights, which worldlings pretend do yield them so much pleasure; and that profit which is got by unlawful means, they ever account the greatest loss. Take Solomon for an instance hereof, Eccles. 2. from the 1st. to the 12th ver. He gave himself (for experiment sake) to Mirth and Wine; he made great Works, and built Houses, and planted Vineyards, and Gardens, and Orchards; he made Pools, and got him Servants in abundance, and Flocks and Herds of all sorts of ; he gathered Silver and Gold, and other precious Treasures; he got Men-singers, and Women-singers, and all the Delights of the Sons of Men, as Musical Instruments, and that of all sorts; and when he had done, he looked back upon all, and writes this Motto upon them, Vanity of vanities, all is vanity and vexation of spirit.  
3. Nay, thirdly, these persons of all the men in the world, do enjoy the only true Pleasure and Profit; and that is the Pleasure and Profit which they have in and by their living precisely and exactly. Godliness is their gain, Grace their riches, the Service of God their pleasure, and the Favour of God their honour and life. These are the things wherein alone they delight themselves, and wherewith they are enriched to Eternity. As for the things of this life, if their godliness bring them in but little, yet withal it makes that little to be better to them, than the treasures of many wicked, Psal. 37.16.  
Object. 2. But do they not by their Preciseness, create to themselves a sad and melancholy life? And what wisdom is there in that?  
Answ. 1. Men are much mistaken in this censure. Because the Godly do not mingle themselves with their carnal pleasures, therefore they look upon them but as a lump of melancholy flesh. But his Joy is a kind of joy, which a stranger intermeddles not withal. The men of the world understand it not, and therefore they think there is no such thing. But,  
2. If the Godly have sorrow at any time, it doth not arise from their preciseness, but because they are not so precise and exact as they should and would be; but evermore the more circumspectly and exactly they walk, the more full of Peace, Comfort and Joy they are.  
3. A Godly man's sadness, is but in order to the attaining of a more true Comfort and full Joy, by removing sin, which obstructs and hinders his comfort. Though weeping endure for a night, yet Joy comes in the morning, and that so much the more abundantly. Hence his sadness is a blessed sadness, because it ends in everlasting joy; but the mirth of the wicked is a cursed mirth, because it ends in everlasting horror, Psal. 37.37, 38.  
Obj. 3. But do they not make themselves the Scorn of the World by their Preciseness? and what wisdom is there in that?  
Answ. 1. It is not for want of Ignorance that the men of the world scorn at their preciseness. Alas poor creatures! Did they but know how little hurt they do them, and how much hurt they do themselves by that scorning; did they but know how they provoke the great God, by scorning at his Servants and Service, and how sad an account they shall give at the last day, and how much better it would have been for them to have been precise themselves, they would never make such a scorn of preciseness as they do. Had the very Children that mocked the Prophet (2 Kin. 2.23, 24.) known of the Bear, durst they have done it? Had the Jews foreseen the wrath of God breaking out against them without remedy, durst they have mocked as they did? 2 Chron. 36.16.  
2. But however, What wisdom were it for a man to undo himself for ever, because others scorn at him for taking the right course to make himself happy for ever? Should Job have forsaken his integrity, Job 21.3. or Christ left off the work of Redemption, Mat. 27.29. or Paul his Preaching, Acts 17.32. or Jeremiah his Prophesying, Jer. 20.7. or the Apostles their Ministry, Act. 2.13. or the Martyrs their Constancy, Heb. 11.36. because they met with mockings, scorns, and reproaches, what wisdom would there have been in that? How sad would it have been for them and us? You cannot but know that a strict life in the ways of God, is the way to eternal happiness; but the lose, broad way of sin, is the way to Hell, Mat. 7.13, 14. and therefore if you will forsake the narrow way, and walk in the broad way, and so undo your poor souls for ever, because fools scorn at you, you will make your own folly appear to be the greatest in the end.  
3. Though the men of the world scorn them for their preciseness, yet they have the commendations both of God and all good men. Their praise is of God, Rom. 2.29. and as for good men, all their delight is in them, as the only excellent Ones upon Earth, Psal. 16.3. And which is better, the praise of God, or the praise of men; the praise of good men, or the praise of wicked men? judge ye. Certainly those scorns are avoided at too dear a rate, which are avoided with the loss of the favour both of God and all that are good.  
Obj. 4. But they get themselves many enemies by their preciseness, and what wisdom is in that?  
Answ. 1. And who are those Enemies of theirs? None but the Devil, the World, and the Flesh; And is the friendship of these so desirable a thing? or is it not better lost than won? Would you have the Devil your friend? sure there will be little gotten by that. Would you have the World for your friend? surely the gain would not recompense the loss; for the friendship of the World is enmity with God, Jam. 4.4. Would you have the flesh to be your friend? It will but flatter you to your own destruction. Therefore the People of God do not at all value the friendship of these false, counterfeit and destructive friends. But,  
2. They have God for their Friend, Jam. 2.23. and good Angels, Luke 15.7, 10. and all good men, Psal. 16.3. Put case now, that God, Angels and Saints stood on one side; and the Devil, World and Flesh stood on the other side, and you were put to make your choice which three you would have for your friends, and which three for your enemies, which would you choose? Answer this Question, and the Objection is fully answered. But further,  
3. Their friends are more, and a thousand times better and stronger than their enemies. Greater is he that is in you, than he that is in the world, saith the Apostle, 1 John 4.4. And with this very consideration the Prophet Jeremy encourages himself against all the spite and malice of his enemies, Jer. 20.10, 11. Fear not therefore, ye that walk strictly in the paths of Righteousness; for though the enemies were a thousand times more and stronger than they are, yet they shall not prevail against you to harm you, whilst you are followers of that which is good, 1 Pet. 3.13. but in God's good time you shall be more than Conquerors over them all through Christ that hath loved you, Rom. 8.37.  
Obj. 5. But they expose themselves to many sufferings by their preciseness, and what wisdom is there in that?  
Answ. 1. If they do suffer, they are but therein made conformable to Christ, Rom. 8.17. and partakers of his sufferings, 1 Pet. 4.13. Christ himself hath led the way through manifold sufferings, and they do but follow their Lord and Master. A good Soldier will live and die with a good Captain, and a good Subject will sink and swim with a good Prince, nor will they account it any discredit: and why should any Christian who hath devoted himself to the service of Christ, as his great Lord and Master, think much to follow the Captain of their Salvation through difficulties and sufferings?  
2. Their sufferings shall not be for their hurt, but their good; not their loss, but their gain. If we suffer with Christ, it is that we may be glorified with him, Rom. 8.28. And then, by the Apostle's Arithmetic, we may well reckon that the sufferings of this present time are not worthy to be compared with that glory, which shall be revealed in us, Rom. 8.17, 18. But,  
3. The Lord will deliver them out of all their troubles. Psal. 34.19. And this God doth many times in this life, by removing their enemies, or restraining their wrath, or even making them at peace with them, Pro. 16.7. or however, God will deliver them by translating them to a better life, and setting them thereby out of the Gunshot of all their enemies, and so at once he wipes away all tears from their eyes, and sorrow from their hearts for ever.  
Obj. 6. But they many times shortten their own days by their preciseness, and what wisdom is there in that?  
Ans. 1. This Argument will not affright the men of the world from their Worldliness, Ambition, and Flesh-pleasing; And shall it affright us from our Religion, the care of our souls and the service of our God? Do not the Drunkard & Glutton fill their bodies with many loathsome and mortal diseases, and a dart strike through the Adulterers liver? Prov. 7.23. Do not Thiefs end their days at the Gallows, and those that clime to the top of Honour commonly sacrifice their necks upon a Block? Is it not the peremptory Decree of the GREAT KING, that Bloody men shall not live out half their days? And yet we see that the ungodly will hearken to none of these warnings either from God or man. O consider this with shame; Shall not we be as bold and venturous for God and Christ, and our precious souls, as the men of the world are for their filthy lusts and beastly pleasures? I shall here record an excellent speech to this purpose, of that man of God, Mr. Whitaker, reported at his Funeral by his now companion in Glory, Mr. Ash. As Mr. Whitaker was riding with with a friend of his by Tyburn, he stopped his Horse, and uttered these words with great affection, O what a shame is it that so many thousands should die for the satisfaction of their lusts, and so few be found willing to lay down their lives for Christ! Why should not we in a good Cause, and upon a good Call, be ready to be hanged for Jesus Christ? It is everlasting honour; and it is a thousand times better to die for Christ, to be hanged; to to be burnt for Christ, than to die in our beds.  
2. If they do shorten their days, it is but a miserable momentary life which they shorten, and they are but thereby taken away from the evil to come. And then,  
3. The shortening of this life doth but the sooner bring them to a Life of Glory in Heaven. Indeed if their condition were the same with the condition of the ungodly; if they lost Heaven and Earth, the lives of their souls and bodies together; If their death were an eternal death, and the end of their temporal miseries the beginning of eternal torments, it were a very sad argument, but the case is not so bad; Whatever they lose for Christ in this world, shall be recompensed a thousandfold in the world to come with eternal Life. Now lay all these things together, and consider that this strictness or preciseness is commanded by God, and is most suitable to the Rules of Christianity: And dost thou profess thyself a Christian, a Disciple of Christ, a Servant of God, and one that lives in hope of everlasting Life; and hast thou not yet learned to forsake all, deny thyself, take up thy cross and follow Christ? Certainly if thou be a Christian indeed, and hast received that Wisdom which is from above, none of these things will move thee, neither wilt thou count thy life so dear to thee, as for the saving it, to forsake the holy Commandment.  
Having now vindicated this Truth from those Objections that might seem to weaken it, I proceed to give a brief hint what use may be made of it.  
Use 1. If they that live most exactly are the wisest men, than it is so far from being a shame to live exactly, (Psal. 119.6.) that it tends much to the justification and commendation of those that so order their conversations: And certainly, the world is much mistaken in their censure and judgement concerning them. They think it strange that all do not run to the same excess of riot with them, (1 Pet. 4.4.) and speak evil of them, as fools and mad men, because they willingly forgo the pleasures and advantages of this present life for things future and invisible: but the end will make it sufficiently to appear, who are the fools, and who are the wise men. Therefore,  
2. Be exhorted and persuaded to exercise this piece of wisdom. Wisdom it is, and that of the best sort, for it is Divine and Heavenly Wisdom. So the Apostle tells us, Jam. 3.17. That Wisdom which is pure and full of good fruits comes from above, it is saving Wisdom. In 2 Tim. 3.15. the Apostle tells us, that the Scriptures are able to make a man wise to Salvation, in as much as they were given by God to make men perfect, throughly furnished unto all good works: Labour then for this Scripture-Wisdom, and search for it as for hid treasures; it alone shall abide, and the good fruits thereof remain with thee to Eternity, when all other wisdom in the world shall perish, and by its fall shall ruin the owners and professors thereof.  
I have now finished the third Observation. I must use much more brevity in those which remain, and so I pass to the fourth, which is this;  
Doct. 4. That then especially in evil times we have much need of spiritual wisdom for the circumspect and exact ordering of our conversations. Thus the Apostles Argument runs, Walk circumspectly, and redeem time, because the days are evil.  
This is a duty at all times, but especially in evil times it is both a Duty and an Advantage.  
That we may understand what is meant by evil times or Days, we must know that there are two sorts of evil.  
First, The evil of sin, whereof Devils and men are the only authors.  
Secondly, The evil of punishment or misery; in this sense it is used, in Jer. 17.17, 18. Amos 6.3. and though sin be the meritorious cause of this evil, and Devils and Men, yea, and good Angels also are made use as instruments of it, yet God takes it upon himself, as the Author thereof, Amos 3.6. Thus the Times or Days are evil.  
First, When they are sinful Times, such times as our Saviour foretold, Mat. 24.11, 12. When false prophets should arise and deceive many: When iniquity should abound, and the love of many should wax cold  
Secondly, The Days are evil, when they are full of trouble and misery.  
These evil Days of both sorts, are either,  
1. Common, by reason of that sin and misery, which are incident to every man's life, (Eccles. 12.1.) in respect whereof Jacob told Pharaoh that the days of his life had been few and evil, Gen 47.9.  
2. Or special, When both sin and trouble do abound in more than ordinary measure.  
Again, these evil Days are either,  
1. General, When both sin and misery do more than ordinarily abound in the World, or in a Kingdom.  
2. Or particular, When a mans own particular life hath been extraordinarily full of sin and trouble.  
The Apostle in the Text doth principally respect the special and general sinfulness and troublesomeness of the times: but in what kind soever the days are evil the evilness of them is an argument for circumspect walking, and exact ordering of our conversations. For, if the Times be sinful;  
1. In sinful Times there is much liberty, and encouragement to sin. The Multitude run to sin, the stream goes that way, and it is an easy thing to go along with the stream; but it is certain, that the stream will carry a man to perdition: So that if we would not perish in sinful times, we must strive against the stream by circumspect walking. These are those perilous Times, from the authors whereof the Apostle warns Timothy to turn away, 2 Tim. 3.1, 2, 3, 4, 5, 6.  
2. In Sinful Times there are many temptations and enticements to sin; in which respect the Apostle calls such days evil days, and therefore adviseth, at such times especially, to put on the whole Armour of God, that we may be able to stand, and keep ourselves unspotted from the pollutions of the world, Ephes. 6.13.  
If the Times be evil, in respect of the trouble and misery that attends them. Then,  
1. In Times of Trouble and Misery a man hath most need to get and keep peace of conscience. Oh! it is a sad thing for a man to be lost, as much with storms of guilt within, as with waves of trouble without. But there is no getting or keeping true peace of conscience without circumspect and exact walking. The fruit of Righteousness is sown in peace, Jam. 3.18.  
2. In Troublesome Times a man had most need to get and keep the love and favour of God, and thereby an interest in the Promises of this life; or, if those be forfeited, yet to be sure of an interest in the Promises of the Life to come: But this cannot be done without circumspect walking, for it is only, Godliness that hath the promises of the life that now is, and that which is to come, 1 Tim. 4.8.  
Use. How preposterous and foolish a course is it then for any man to think to secure himself from the evil of the times, by complying with the times; to comply with the evil of sin, to avoid the evil of trouble? This is to make a covenant with Hell, and to be at an agreement with Death, But when the overflowing scourge shall pass through the Land, God shall disannul their Covenant, and break their Agreement, Isa. 28.15, 18, 19 This there carnal wisdom shall be destroyed; the iniquity of their heels shall compass them about, and they shall be taken in the snare of Vengeance.  
so much of this fourth Observation, the next is this;  
Doct. 5. That it is a special part of Christian Wisdom to redeem Time. to know and discern time and Opportunities doth very much conduce to this redeeming of Time: but this the Wise man makes the property of a wise man's heart, Eccles. 8.5.  
Redeeming of Time, implies some kind of recovering that time which is already lost, a diligent improvement of that which is present to the best advantage, and a getting before hand with time, by making sure of Eternity.  
I would have told you how to redeem Time in three particulars.  
1. The loss and former misspending of precious time must be hearty bewailed and repent of.  
2. Those lusts and affections by which time hath   

The Conclusion.  
My Brethren, I have now finished my Text and my Work together; for so it hath pleased God in his wise Providence, to order affairs, that I may not be any longer amongst you in that capacity in which I have been. I dare not murmur nor repine: I desire with the holy Psalmist, to be dumb and not open my mouth, because the Lord hath done it. Neither men, nor any other creatures can do any thing, but what God is ●●●●sed to permit them to do. I profess seriously from my soul, that could I have kept a good Conscience, and my station among you also, I do not know what good this World could afford, that could have prevailed so far upon my affections, as to have drawn me away from you. In that little time that the Lord hath been pleased to give me an abode among you, I have had very great comfort and contentment in my relation to you. I desire to bless God from my heart, who hath made you teachable and tractable, willing to be instructed and informed; for that is my rejoicing above all other things, which will be my rejoicing in the great Day of the Lord Jesus. Though I forget not your Love to me as your Minister, expressed in common Courtesies and Civilities, yet this is not a place and time to make mention of them: But your diligent attendance on God's Word and Ordinances in public, your willing submission to private Instruction and Reproof, the flocking of many of you to Repetion, the cheerful coming of the younger sort to Catechising, and the progress they have made thereby in the knowledge of God and Christ, and the way to Life; these things, and whatsoever good it may have pleased God to have wrought in you by my poor labours among you, have been the comfort of my heart, and the remembrance of them will be my joy, when I have other sad thoughts enough to press, if not oppress my spirits after this day. Well, my Glass is run, my time is short, and I have but a few more words to speak to you: I am now, for aught I know, preaching my last Sermon, and my face, which you have often seen in this Pulpit, you are never, never like to see here any more. I would fain speak one word that might stick by you longer than ordinary, as the last words of a dying Friend are wont to do. A dying man, especially a dying Father, hath commonly some word of advice to give to his Friends and Children about him, and something to request of them before he leaves the world. God hath made me in the room of a spiritual Father to you, and now I am as a dying Friend that must never speak in public to you again: I have a word of advice to give you, and something to entreat of you; and this Advice and Request I shall leave with you as my last Legacy.  
1. My first Word of Advice shall be the same which the Apostle hath here given us in the Text, That you would with all seriousness, endeavour to walk circumspectly, and to live exactly, according to the Rule of God's Word, in performing all holy Duties that God hath required, and in avoiding all sins that God hath forbidden. This Advice is for your own good, and yo● cannot reject it, without rejecting the Command of God himself; and therefore I do the more earnestly press it upon you. You know not what Temptations and Trials you may come to meet withal, and therefore get it fast fixed and rooted in your hearts and consciences, that you ought to live exactly and strictly. Perhaps the time may come when you may neglect Duties, and no body put you in mind of them; when you may sin freely, and none check or reprove you for it; when you may swear and curse, and blaspheme the Name of God, and be drunk and profane the Sabbath, and have no body to tell you of your sins, or to warn you of the danger of them: nay, perhaps you may be encouraged to these sins, or persuaded to them, or led to them by the evil example of those who should draw you from them; and you may be hated and reproached for fanatics and Puritans, and I know not what, if you make any scruple of running into all excess of riot. God forbidden that this should ever come to pass; but if it should, and you not have a principle of Circumspection & Exactness within your own breasts and consciences to restrain you, my heart trembles to think what a sad condition you would be in, and in how great danger you would be, of being led away with the error of the wicked, to the utter and everlasting undoing of your poor Souls.  
Well, God writ this Memento upon every one of your hearts and Consciences. I beseech you, my Brethren, for Christ's sake, and for your own poor Souls sake, that you will not slight or forget this Advice. Oh remember, remember I beseech you, that it is but a little, a very little while, before you and I, and all the world shall meet together, and stand naked before the Judgement Seat of Jesus Christ, to give an account of this very thing, and to answer to this very question, Whether we have lived circumspectly and exactly or no? Oh how sad a thing would it be, if I should meet any of you there, who having neglected this Advice, and gone on in your sinful ways, and lived loosely, and died impenitently! if I should meet you (I say) trembling with guilt before the face of Jesus Christ, and should be necessitated to confess and say, Lord, these very men and women I did advise, warn, persuade, entreat, beseech with all seriousness and earnestness, that they would break off their sins by repentance, and spend the rest of their days in walking circumspectly, and living exactly, and told them in thy Name, the danger of a lose, careless, profane and worldly life; let them now speak, let their own consciences say if I did not, and yet they would not hear, they would not obey. Oh, Sirs, how would you be able to look Jesus Christ in the face? Nay, how would you be able to look me in the face at that day? I beseech you think of this seriously before hand, before it be too late. I profess to you, your souls are so dear to me that I would not for a thousand worlds, be your accuser before the Judgement Seat of Jesus Christ: but yet if you will not be advised, your blood shall be upon your own heads, and I shall be free.  
I shall now conclude this Particular with that one word of the Apostle, 2 Pet. 3.11, 14. Seeing then that the Heavens, and Elements, and Earth, and all the Works that are therein, shall be dissolved, what manner of Persons ought ye to be in all holy Conversation and Godliness? Wherefore (beloved) seeing that ye look for such things, be diligent, that ye may be found of Christ in peace, without spot, and blameless.  
2. The second Word of Advice that I have to leave with you, I shall likewise take out of my Text; and that is, That you would carefully redeem precious Time for God and your own poor souls. A common understanding might easily suggest reason enough to follow this Advice. Do but consider how little a time we have yet to live in this World, how much time we have already spent in vain, how sure an account we must give for our time as well as other talents: remember, that Eternity depends upon this moment; we own God all our time, and we cannot lay it out better than for our poor souls: Especially consider this grand Argument of the Apostle in the Text, that the days are evil. If it be bad Wether, and an unseasonable Harvest, and all the Corn upon the ground be like to be spoiled, the Husbandman will be sure to raise the price of his good old Corn. Do but use the same Spiritual good husbandry for your souls. You may perhaps think that you have many years to live in the world still; that is very uncertain: Oh, but however, consider, that opportunities of doing and receiving good are few, and like to be fewer still; and by how much the more rare they are, shall they not be the more precious with you? God in mercy prevent our fears and jealousies, but it is too suspicious that a good Sermon may be rare, a good Exhortation or Reproof may be rare, a good Minister may be rare, an opportunity of Christian Friends praying together may be rare. Therefore redeem time while you may, lay hold upon every opportunity of good, and labour to know in this your day the things that belong to your eternal peace, before they be hid from your eyes. When Death comes, and Judgement comes, it will then be too late, and therefore in vain to cry out for a little more time, for one more good Sermon, for liberty of praying once more to God for Grace and Mercy.  
I should have enlarged my Advice in some particulars, of strict walking and improving precious time. Pray hard; set up that great duty of Christianity in your Families. Keep Wickedness not only out of your hearts and houses, but out of the Town too, to the utmost of your power. Remember the Sabbath day to keep it holy: What help you want in public, make up by your holy diligence in private. Read the Scriptures and other good Books much. You that have learned your Catechism, do not forget it. Parents and Masters, have a care of your Children and Servants. Husbands and Wives, watch over one another, provoke one another to that which is good. Neighbours, exhort and admonish one another; pray with and for one another, and go before one another in an holy Example. But I have not time to ennumerate all.  
I have now given you my Advice, and I pray God that you may follow it in truth; and now I come in the last place to make my last public Request unto you.  
I bless God, I covet no man's Silver nor Gold; my Conscience bears me witness that I have not sought yours, but you; and now at last, all that I shall beg of you, is your prayers for me, and that I hope none of you will deny me. I have taken some pains among you; I have often prayed for you, and by the Grace of God shall never cease praying for you, that the Lord would keep you from evil, and furnish you with his Grace, and afterwards bring you to Glory. All the recompense that I ask of you, is, That you would not forget me at the Throne of Grace, but let me have a share in your prayers. In many respects I do earnestly and hearty beg your prayers, but I must not now mention them all: One is this, That God would be pleased to pardon my great Unfaithfulness and Unprofitableness among you. I beseech you, Brethren, do not think that I am now complementing with you. Something I have done, and God forbidden that I should not have some ground to hope that God hath blessed my poor Labours to the doing of some good amongst you, and perhaps my weak Labours have been acceptable, yea and I bless God for that acceptance they have found with you; yet truly, Sirs, God knows, and mine own Conscience tells me, that I have come much short, very much short of that which was my duty to have done, which if not pardoned in the Blood of Christ, I should never be able to answer before God, in the day of my Accounts; and therefore I hearty beg your prayers on this behalf.  
Another thing for which I beg your prayers to God for me, is, That it would please the Lord not to lay me aside as a broken vessel and an unprofitable creature upon the face of the Earth, but that yet, in what capacity soever the Lord sees good, I may do him some service before I go hence and be no more seen. I have but a little inch of time to live in this world, and my great desire is, that while I do live, I may be useful; for otherwise life will be but a sin, or a burden.  
I beseech you pray also, that I may be delivered from, or strengthened under temptations. I am a poor weak creature, and cannot stand, but by the Grace and Strength of God, and I know not what condition the Lord hath allotted for me: Only this I have learned from the Word of God, that they that will live godly in Christ Jesus must suffer Persecution, 2 Tim. 3.12. Pray therefore that what sufferings foever the Lord shall at any time call me to, I may be enabled by his Grace and Strength so to behave myself under them, as that even by suffering I may glorify his Name, and bear witness to the Truth, and practise what I have preached, and give a good example to others, and credit the Gospel, and that Profession which I have made thereof.  
My Brethren, methinks I have much yet to say, and I know not where to break off, yet I must come to a conclusion. Leave my Work in public I must, and leave you I must, or else I must break with God and my own Conscience. This is my great grief, but yet it is my greatest grief of all, that I must leave any unconverted sinners amongst you. I profess to you seriously, that, if I know my own heart, I could with cheerfulness and joy forsake not only my Living and Livelihood, but even my Life also, so that I could but see every Drunkard, and Swearer, and Curser, and Sabbath-breaker, and Worldling, and Profane person among you, converted to a life of Faith and Holiness.  
I dare not (not only for fear of man, but chief out of conscience) I dare not open my lips to utter one word to encourage you to Faction or Schism, or any unquietness, but with the Apostle I exhort you, to follow the things that make for Peace, and to wait upon God for the mending of what is amiss; But this I must tell you withal, that if you do not follow after the things that make for Holiness also, you shall never see the Face of God to your comfort. Therefore follow after Holiness; Fellow not that which is evil, but that which is good, 3 John 11.  
In the midst of all my other griefs and troubles, I shall have no greater joy, than to see or hear that any of you walk in the Truth.  
I have preached the Word of Truth to you, according to that understanding in the Scriptures which God hath given me. I beseech you remember what I have spoken to you in the Name of God and Christ, and look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. Let me use the following words of the Apostle to you, 2 John 8, 9, 10, 11. Whosoever transgresseth and abideth not in the Doctrine of Christ, hath not God: he that abideth in the Doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him, God speed. For he that biddeth him, God speed, is partaker of his evil deeds.  
I must conclude, though unwillingly: my Farewelwords to you, shall be the same with the Apostle's last Farewell to the Elders of Ephesus, Acts 20.32. And now, Brethren, I commend you to God, and the Word of his Grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. Amen. Amen.  
FINIS.