Ultimum Vale: OR, The Last FAREWELL of a Minister of the Gospel to a beloved People.  
By MATTHEW NEWCOMEN, M. A. late Preacher of the Gospel to the Church of Christ at Dedham in Essex: Now to the English Church at Leyden in Holland.  

Coelum non Animum.  
Coelum ne Animum.  
Non Animum ne Coelum.   Heb. 13.7. 
Remember them which have the rule over you, who have spoken unto you the Word of God, whose Faith follow, considering the end of their conversation.  2 Pet. 1.12, 13. 
Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present Truth.  
Yea, I think it meet, as long as I am in this tabernacle, to stir you up, by putting you in remembrance.  
London, Printed in the Year, 1663.   

Ultimum Vale: OR, The Last Farewell of a Minister of the Gospel to a Beloved People.  Acts 20.32. 
And now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an inheritance among them that are sanctified.  
THe blessed Apostle Paul being from all Eternity intended and designed by God to be a glorious Precedent of the Riches and Almightiness of his Pardoning Mercy and Converting Grace, (as the Apostle tells you, 1 Tim. 1.14.) God did therefore cause his Grace in the Conversion of Paul not only to abound, but to superabound; As it is there expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that was a Blasphemer, and was a Persecutor, and was Injurious, being now by the rich and powerful Grace of God converted to be a Believer, to be a Preacher, to be a Martyr.  
So the Lord Christ, tells him at his first appearing to him, as himself records it, Acts 26.16. I have appeared to thee, to make thee a Minister, and a Martyr; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Non cuivis competit. Every Saint of God is not called to such a degree of Honour, as to be made a Minister and a Martyr the first day, and that of their conversion. No more than every King hath the honour to be a King as soon as he comes into the World. But this was the exceeding abundant Grace of God towards Paul, above all others.  
Paul had now spent about some eighteen years in the painful and laborious discharge of his Ministry, though not without some intermixtures of bitter Sufferings, Drops of that great Martyrdom, whereby he was to close and seal up his Ministry at last, and glorify God.  
And having it now revealed to him, that the time was drawing nigh wherein he must be offered up unto the Sacrifice and Service of that Faith which he had so long preached, having visited several of the Churches planted by his own Ministry, he now makes haste to Jerusalem, though he knew that was the place where the Tragedy of his Suffering was to begin, v. 22, 23.  
Having therefore for the more expedition, determined to slip by Ephesus (for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) and not to touch or enter there, for fear of being too long detained among them, and yet not willing Insalutatoes praeterire, to pass by his Christian Friends and Brethren there, without so much as saluting them.  
Therefore from Miletus, he sends to Ephesus, and calls the Elders of the Church thither, to Miletus, to him, ver. 17.  
Ephesus was the Metropolis, the chief City of the lesser Asia, where Paul had spent at several times three years, in the preaching of the Gospel, and by the blessing of God upon those labours, had gathered there a Famous, and a Glorious Church unto Jesus Christ, and had there, as in other Churches, Acts 14.23. constituted and ordained Elders, to whom he resigned the whole Care and Government of those Churches, and that by the direction and appointment of the holy Ghost himself.  
It is observed by many (and is indeed very obvious, and easy to observe) that though here be mention of a Metropolis, or chief City, Ephesus, and mention of a Church in that City: The Church of Ephesus, yet here is no mention of a Metropolitan Bishop, or any Bishop at all, as certainly there would have been, if there had been a Biship or Superintendant over that Church; but the Holy-Ghost plainly tells us, that that Church was governed by a Consessus Presbyterorum, by a company of Elders, who did govern Communi Consilio, and all and every one of those Elders were equally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that Jure Divino: Not one Bishop, and the rest of them Elders of an inferior order.  
To these Elders thus assembled Paul gives his Ultimum Vale, in this pathetical parting speech. Wherein  
First, He looks back to the course of his Ministry already past among them, ver. 18.21.  
Secondly, He looks forward to his approaching Suffering and Martyrdom, ver. 22, 23, 24. Where he showeth that he was a Martyr. Animo, Voto, & Proposito, already.  
Thirdly, He tells them this is the last time that ever they shall behold him, ver. 25. And as Samuel when he was laying down his Office of Magistracy, appeals to the People concerning his integrity in the Magistracy, 1 Sam. 12.3. So Paul here appeals to these concerning his uprightness, and faithfulness in the discharge of the Ministry. Happy are those Magistrates, and Ministers that when they are leaving their Office and Employment can make these appeals.  
Fourthly, He exhorts them unto a due care, First of themselves, and then of the Flock committed to them, upon a twofold account. First, because it was the Flock over which the Holy-Ghost had made them Overseers. Secondly, Because it is the Flock which God hath purchased by his own Blood, ver. 28.  
Fiftly, He enforceth this care and diligence further, by a prediction of the danger which he saw threatening the Church, and the Flock of Christ among them, v. 29, 30.  
Sixthly, He resumes the Exhortation again, and presseth it under another term, of Watching, and urgeth it by his own example, ver. 31.  
Seventhly, He fairly and piously takes his leave of them in ver. 32. And afterwards propounds his own example again unto them for imitation; and so the action concludes on his part with Prayer, ver. 36. on their parts with Tears, ver. 37, 38. A solemn and sad parting. In the words of the 32. vers. you have,  
First, The Agent, I Paul, by the appointment of God a Minister, once your Minister, now no longer like to be your Minister, nor a Minister unless in bonds. I Paul] There is the Agent.  
Secondly, We have the Act [Commend] Our English word, commend, is ambiguous; sometimes it signifies to praise a person or thing, so 2 Cor. 3.1. Do we commend ourselves? or need we, as some others, Epistles of commendation to you, or Letters of commendation from you? Sometimes our English word, Commend, signifieth to resign, or deliver up, or commit a person or thing to the care or trust of another; so Luke 23.46. Father into thy hands I commend my Spirit. But in the Original there is no ambiguity, the word that signifieth to commend by way of praise, is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Luke 16.8. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 8.8. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 5.8. and 16.1. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 3.1. and 5.12. but the word used to signify commending, by way of trust is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Luke 23.46. Acts 14.23. and that is the word here used in the Text, I commend you, that is, I resign you over, I deliver you up, I commit you to the Trust of God. That is the second thing, the Act.  
The Third thing is the Subject of this Act, or the persons thus commended [You] amplified by their relative compellation, Brethren, [Brethren, I commend you to God] It is clear that this relates to the Elders of the Church of Ephesus, and it is probable that some of the Vulgar, some of the Plebs might be there also; especially if they understood that Paul now sent for the Elders to take his last leave of them, doubless some of the Brethren and Church-Members would willingly put themselves to the trouble of so small a journey to be present at this solemn parting: and if you consider well the words of the 20, 25, & 27 verses, methinks it is more than probable that there were present upon the place some of Paul's ordinary hearers, and ordinary members of the Church, as well as the Elders; therefore we may safely conclude that this, you Brethren, includes both Elders and People. Brethren, I commend you.  
The fourth thing considerable, is, the Person to whom he doth thus commend these Brethren, and that is, first, to God, the Wise, the Gracious, the Faithful, the Almighty God: The same God, to whom with my Lord and Master Jesus Christ, I would commend my spirit if I were now a dying, into his hands I commend you. I commend you principally, and in the first place to God; and then secondly, and subordinately, to the Word of his Grace, as a powerful means and nstrument of God unto you; Brethren, I commend you to God, and the Word of his Grace.  
Fiftly, You have here the Eulogy of this word, which is able to build you up, and to give you an inheritance among them that are sanctified] which clause may either refer to God, I commend you to God who is able to build you up, and give you an inheritance among them that are sanctified; or to the Word of hic Grace, I commend you to God, and the Word of his Grace, which is able to build you up etc. and so in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, God is able by his Word to build you up, and bring you to Heaven: Or, The Word of God is able to build you up in Grace, and bring you to Glory.  
Lastly, You have the time when Paul doth thus studiously and solemnly commend the Brethren to God, and to the Word of his Grace, and that is, Now, Now that I am departing from you, never to see your faces more; Now that after my departure grievous Wolves shall enter among you. Now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and give you an inheritance among all them that are sanctified.  
Which words will afford variety of Observations.  
First, For the term of Compellation, [Brethren.] This term, Brother, or Brethren, saith Hierom, quadrupliciter accipitur, is taken four manner of ways.  

1. First, For those that are born of the same Parents.  
2. Secondly, For those that are of the same Lineage, though not of the same immediate Parents; those whom we call Cousins, are usually in Scripture called Brethren and Sisters.  
3. Thirdly, For those of the same Nation.  
4. Fourthly, For those of the same Religion and Profession.  
5. To which we may add, fifthly, For those of the same place and cohabitations: Thus Lot calls the men of Sodom, Brethren, Gen. 19.7.  
6. Sixthly, They are called Brethren, that are of a like quality and disposition: so Prov. 18.9. He that is slothful in his work, is [Brother] to him that is a great waster.   
Here it is used upon no other but upon a Religious Account. The Apostle calls these Persons here present, Brethren, because he and they, had one Lord, one Faith, one Baptism, one God and Father; therefore Brethren.  
If we suppose this Compellation used to the Elders of the Church of Ephesus, than we may read in it the exceeding great humility and condescension of the blessed Apostle Paul, who though he was advanced to an Office and Dignity of highest Eminency of any that ever Christ instituted in his Church, even the Office of an Apostle; which is another manner of Title and Dignity, than that either of Bishop or Archbishop, or Patriarch, or Cardinal, or Pope: And though the Apostle sufficiently understood how to magnify this Office of his, when necessity or occasion required it, Rom. 11.13. yet so modest and humble is the Apostle, that he doth not disdain to give unto a company of poor plain Presbyters or Elders of the Church, that were in Office, and (questionless) in Gifts and Graces many degrees inferior to the Apostle, yet I say, he doth not disdain to give unto them the title and respect of Brethren.  
So that other Apostle Peter, whom the Papists forsooth would fain have to be the Prince of the Apostles, and Head of the Church, see what modest language he useth to the Elders of the Church, 1 Pet. 5.1. The Elders that are among you I exhort, who am also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fellow-Elder with yourselves. One would think it would have sounded better, and more like the Prince of the Church, to have said, We will and require you, We Peter by divine dispensation, Prince of the Apostles, Head of the Church, the Vicar of Christ, to whom the Keys of Heaven are given, WE will and require, We charge and command the Elders that are among you to feed the Flock of God. This indeed is more according to the language and genius of those that pretend to be the Successors of Peter, and of the Apostles. But those Primitive and purer times knew no such distance betwixt the Ministers of the Gospel; nor no such Lordliness of the one over the other; the highest Officer in the Church looking upon the lowest, as Brethren and Fellow-Elders.  
These gracious and holy Souls had not yet forgotten the Words of their Lord and Master, Luke 22.25. The Kings of the Gentiles [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] lord it over them, and they that exercise Authority upon them, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Benefactors. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But as for you it shall not be so; but he that is greatest among you, let him be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the younger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And he that is, Ruler or Governor among you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Deacon, or Minister, or Servant. The Servants of Christ had not yet forgot these Words of their Lord and Master, Necdum effusum erat venenum in Ecclesiam. But the Apostles of Christ walked in the steps of their Lord and Master, being meek and lowly of heart, Matth. 11.29. and thereby approving themselves to be the true Ministers of Christ. Whereas Pride and disdain of others, is a property and badge not of the Servants of Christ, but of Antichrist.  
It is a notable Story, that which Beda tells in the second Book of his Ecclesiastical History and the second chapter, that when Austin the Monk, whom some are ambitious to make the Apostle of England: When he was sent by Pope Gregory the great to preach to the Angles or Saxons that dwelled in this Land, he found a considerable company of the Britan's, the ancient and native Inhabitants of this Country, professing the Faith of the Lord Jesus Christ, and living religiously and devoutly, only differing from the then Church of Rome in some Circumstances, as in point of the keeping of Easter and some Ceremonies used in Baptism, & the like; whereupon he called a Council, or a Synod, and invites the Britan's thither, and accordingly divers of the most Learned and Religious among them applied themselves to the journey; but in the way they judged it convenient to take the advice of one that was of great Eminency for Prudence, and Holiness of life, et Anachoreticam ducebat vitam, and to inquire of him whether they should be persuaded by Austin to leave their ancient Customs, and follow his, or no. His answer to them was, Si Homo Dei sit, sequimini eum; If he be a man of God, follow him. But say they, How shall we be sure of that. Why, saith he again, Our Lord saith, Take my Yoke upon you, and learn of me, for I am meek and lowly of heart. If therefore, saith he, this Austin be meek and lowly of heart, it is a sign that he hath taken the Yoke of Chrict upon him, and offers no other yoke to you; but if he be superbus & immitis, if he be haughty and proud, Constat eum non esse de Deo; it is manifest that he is not of God, neither are ye to regard what he saith. But, say they again, How shall we know this, how shall we know whether he be proud or lowly? Why, saith he, order it so, that He and his Party may come first to the place of meeting, and if when you come in, he riseth up to you, know that he is the Servant of Christ, and hear him obediently. But if he despise you, and will not so much as rise off his seat to you, do you despise him. Fecerunt ut dixerat. They did as he directed them; and Austin not rising up to them at their coming in, they concluded him a proud man, and set themselves the more to oppose him.  
But if we enlarge the Persons, and take in not only the Elders, but the rest of the Church, supposing them present upon the place, as I have showed before, we have probable cause to do, than the term Brethren, may afford unto us this Observation.  
Obs. That there is a near relation, even the relation of Brethren, between Preachers and People, founded upon the account of Religion and Grace.  
This near relation is sometimes expressed under the notion of Father and Children. I speak unto you, as unto my Children, 2 Cor. 6.13. My little Children, with whom I travel in birth, Gal. 4.19. I have no greater joy than to hear that my Children walk in Truth, 3 John 14. Sometimes this near relation is expressed under the notion of a Nurse and Children; so 1 Thess. 2.7. But we were gentle among you, even as a Nurse cherisheth her Children. But most ordinarily and frequently it is expressed by this notion of Brother, or Brethren; this is the Compellation wherewith the Apostle and other Ministers of the Gospel do ordinarily salute their People, both in their Preaching and in their Writings to them, as is obvious to all that read the Acts of the Apostles, and their Epistles. Ministers and People they are Brethren, and that upon the account of Religion and Grace. They have the same Father, even God, who is pleased to own the one and the other for his Children. For we are all the Children of God by Faith in Jesus Christ, Gal. 3.26. They have all one Mother; not Rome, nor Antioch, nor any other Church upon Earth, but the Jerusalem which is above, the Mother of us all, Gal. 4.26. They have all sucked the same breasts, Isa. 66.11. That you may suck and be satisfied with the breasts of her Consolation. They all feed at the same Table, they eat the same Spiritual Bread, and drink the same Spiritual Drink; 1 Cor. 10. They all are Heirs of the same Promises, and wait for the same Inheritance; I say, Ministers and People that are true Believers in all these respects therefore are Brethren. Only look as it is in a Family where there are many Children, many Brothers and Sisters, one of these is the firstborn, and he, though a Brother, yet he is an Elder-Brother, and he hath some Privileges above the rest. So it is here.  
In the first Ages of the World the Privileges of the firstborn consisted in these three things.  

1. That the Public and Solemn Worship of God was administered in the Family, and for the Family, by the Firstborn; he was Priest and Prophet of the Family.  
2. That next unto the Father himself the Firstborn was the Prince and Governor of the Family.  
3. That a double Portion of the Estate went to the Firstborn, as his Inheritance.   
And all these Privileges were founded upon that claim which God made unto the firstborn, as his right, upon which they were consecrated and set apart to God, Exod. 13.  
Afterwards, all these Privileges in the Church of the Old Testament were devolved upon the Levites, whom God took instead of all the firstborn of Israel, Numb. 3.12. And now in the Church of the New-Testament this Honour and these Privileges are conferred upon the Ministers of the Gospel, whom God hath set in the place of the Levites under the Law, Isa. 66.21. I will take of them for Priests and Levites, saith the Lord. So that now the Ministers of the Gospel they are as it were the firstborn Brethren.  
Now the Use of this may be,  
First, To inform us, that the Authority and Power of Ruling, which Ministers have in the Church of God, which is the House of God, it is not Despotical or Lordly, or Magisterial, such as Superiors have over those that are absolutely and every way their Inferiors; but it is rather Social, such as one Brother hath over another, importing rather a Priority of Order, than an Imparity of Degree. The Apostle disclaims all such Power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 1.24. We are not Lords over your Faith, but Helpers of your Joy.  
Secondly, That Ministers and People, Preachers and Hearers are all Brethren: this shows what endeared affections Ministers and People ought to bear each to other. How dearly ought every Minister of the Gospel to love the People to whom he is sent; they are his Brethren, and how dearly ought the People of God to love and reverence every Minister of God that is sent among them! he is their Rrother, their Elder Brother.  
As it is in the Conjugal Relation, so it is in this. There are some duties proper to the Husband, some proper to the Wife, but Love is a duty equally incumbent upon them both. So it is here. There are Duties indeed proper to the Preacher as a Preacher, some proper to the People as Hearers; but Love is a Duty equally incumbent upon them both, as they are Brethren; the Preacher must love the People dearly as his Brethren. So Paul professeth abundance of Love to the Corinthians, 2 Cor. 2.4. And so to the Philippians, Phil. 1.8. God is my Record how greatly I long after you all, in the Bowels of Christ Jesus. So acknowledging their love to him, 2 Cor. 8.7.— Ye abound in your Love to us. And Col. 1.8.— Who also declared unto us your Love in the Spirit.  
I am not come hither this day to justify, or commend myself, for my Love to you of this place, though I think I might with modesty say, I nave given some proof of my Love unto you, not only by my constant Ministry among you, but by denying so many and so great Preferments as I have done for your sakes; neither is it my design to commend you, or to praise you to your faces, for your Love to me, for that mutual and reciprocal Love that hath been between us, blessed be God; for what hath been wanting on either side, let us be humbled.  
Thirdly, This may let us see, that where there is this Brotherlike, mutual affection between Minister and People, there the taking away of Minister and People one from another cannot but be very grievous. What a lamentation doth David take up over Jonathan upon this account, 2 Sam. 1.26. I am greatly distressed for thee, my brother Jonathan; there is the root and bottom of his grief, his brother Jonathan was snatched away from him by death: I am greatly distressed for thee, my Brother Jonathan; very pleasant waist thou unto me: there was David's love to Jonathan, thy love to me was wonderful, passing the love of women, there was Jonathan's love to David, there was no love lost between the one and other; and where there is such love there cannot but be grief at partting. Methinks I hear some Congregations (though it may be, not many) in England thus bewailing their Ministers, that are now civilly slain, We are greatly distressed for thee, O Brother, very pleasant wert thou to us, thy words were pleasant words: for the Preacher sought to find out acceptable words, and that which was written was upright, even words of truth, Eccles. 12.10. They that have had such Preachers, may well say, very pleasant hast thou been unto us; and some may add further, Thy Love was wonderful, passing the love of Women; and here certainly there must be a heavy parting.  
Fourthly, If Preachers and People are Brethren, Here then behold how good and pleasant a thing it is for Ministers and People to dwell together in Unity; As it is said of Brethren, Psal. 133. and therefore must be true here. And on the contrary, how unprofitable, how unpleasing, and how unbecoming Jars and Divisions between Minister and People are. Their contentions are like the bars oh sa Castle, saith the holy Ghost of the contentions of Brethren, Prov. 18.19. what then are the Contentions of Ministers and People?  
Fiftly, That Ministers and People are Brethren, only Ministers they are the Elder Brethren, they are the first born of Brethren. This may serve as a glass to let us see the sad aspect of the present Judgement that is upon this Nation. There are two thousand Ministers in England smitten and slain at once, as to their Ministerial Office, and Relation: Methinks this Judgement seems to be like the last and sorest Judgement that God brought upon Egypt, when He slew all the first born in Egypt in one night: so here, God hath slain not one or a few, but many indeed of the Firstborn in England in one day, there God did it Immittendo, here Permittendo, there by way of Immission, here by way of Permission: upon this occasion, saith the Text, there was a great cry in Egypt, Exod. 12, 30. And methinks, there should be no small cry in England at this time. And yet behold, and remember.— But I forbear, and go on.  
And now Brethren, I commend you to God.] Paul being now to take his last leave of these precious People, making account never to to see them, nor speak unto them more, what doth he do? He commends them to God. And now, Brethren, I commend you unto God.  
Whence observe, That it becomes Ministers, especially when they are to leave their People, and foresee they shall leave them in danger of Wolves, to commit and commend them unto God.  
It is true, it is the Duty of Ministers to be always commending their People unto God. So Paul, Rom. 1.9. God is my witness, whom I serve with my spirit, in the Gospel of his Son, that without ceasing I make mention of you always in my prayers. So Eph. 1.16. I cease not to give thanks for you, making mention of you in my prayers. So 1 Thess. 1.2. We give thanks unto God always for you, making mention of you always in our prayers. Thus Ministers must always do; but especially when they are leaving of them, and know withal they shall leave them in danger of Wolves. If there were no other proof of this in Scripture, the Practice and Example of the chief Shepherd and Bishop of souls, the Lord Jesus Christ, is enough to enforce this unto us; for you find that when Jesus knew that his hour was come that he should departed out of this world unto the Father, having loved his own which were in the world, he loved them to the end, Joh. 13.1. and, as the last act of his Love, he commends them to the Father at his departure, in that comfortable and heavenly Prayer of his which we have recorded, John 17.11. And now I am no more in the world, but these are in the world; Holy Father, keep through thine own Name those whom thou hast given me. And so again, ver. 15. I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil, or from the evil one. Thus we see our Saviour commended his Disciples to his Father; and so should we do. And that, 

First, To testify our faithfulness to God.  
Secondly, To testify our love to the People.    
First, To testify our faithfulness to God, and that for two Reasons.  
1. Because they are primarily and originally God's Flock, His peculiar People, and by him committed to our Trust and Care. To whom therefore should we commit them when we leave them, rather than to him to whom they do belong, and from whom we have received them? This our Saiour pointeth at in John 17.6. Thine they were, thou gavest them me. So again ver. 9 I pray for them which thou hast given me, for they are thine. and ver. 11. Keep through thine own Name, them which thou hast given me. The interest that God hath in them, and our receiving them from God, that is one Reason why we Ministers should commit and commend unto God the People we have received from him, before we leave them.  
2. It becomes Ministers, especially when they are to leave their People, and foresee dangers threatening them, to commit and commend them to God: Because, they are accountable to God for their People's souls, Heb 13.17. They watch for your souls as they that must give an account. As Jacob was accountable to Laban for all the Sheep that were under his hands, if any were stolen, or torn, or lost by going astray, Jacob must answer for it; so it is with Ministers, they are accountable to God for their People's souls: And therefore it is fit, that when they leave their People, they should commend them to God, to whom they are accountable for them.  
Secondly, It becomes Ministers when they are leaving their People to commend them to God, that so they may testify their love to their People's souls. This being the best, and indeed the only provision they can make for them, because God is every way able to keep those that are thus committed to him, He is infinite in Wisdom, in Power, in Watchfulness, in Tenderness, in Faithfulness, therefore it becomes Ministers when they are leaving their People, thus to commit them to God. Now this may serve,  
In the first place, by way of apology for those many Ministers that at this time have been forced to leave their stations, I know there want not some that blame them, and think they have not showed that love to the souls of their Flocks that they should have done, methinks I hear some ready to take up the Ministers of Christ, as David's elder brother took up him, 1 Sam. 17.28. I know thy pride, and the naughtiness of thy heart, And with whom hast thou left those few Sheep in the Wilderness? here poor David stands arraigned at the Bar of his angry brother, of pride and naughtiness of heart, and wilful neglect of the Flock committed to his care; when he, poor man, had done nothing but by the command of his father: And is not this the censure passed upon many of God's faithful Ministers in their sufferings at this time? It is (say some) their pride, and the frowardness and peevishness of their hearts, and what do they think shall become of their Flocks, when they thus leave their charges? when we have done nothing but by the appointment and commandment of God, who hath commanded us not to do evil that good may come of it. And to them that demand with whom we have left those few Sheep? We answer, We have commended them to God, his they were, he gave them us; and now he having no more need of us, we have resigned them up again unto him. But,  
In the second Place, This may support and comfort the People of God under this present dispensation of God towards them, even the taking away of their Ministers, which cannot but be very grievous unto them. You see here how full of grief the People were at the thoughts of Paul's being taken from them, they all wept sore, ver. 37, 38. and fell on Paul's neck and kissed him, sorrowing most of all for those words which he spoke, saying, that they should see his face no more. That was it wounded them to the heart, that Paul was now taking his last leave, never to see their faces more. The like you find Acts 21. the Church in Caesarea, when they heard that Paul was going to Jerusalem, and that Bonds and Trouble were there appointed for him, they fell a dissuading him from his Voyage, and that with abundance of tears, in so much that Paul was feign to shake them off with a kind of anger, saying, What mean ye to weep, and to break my heart, I am ready not to be bound only, but to die at Jerusalem for the Name of the Lord Jesus. Methinks I hear those good Souls mourning to one another thus in secret: Alas, that ever we lived to see this day! That ever by our own unthankfulness, and unprofitableness under such a Ministry, as Paul's, we should provoke God to take such a blessed instrument from us, and from his Churches! That our not walking worthy of the Light should provoke the Lord to let such a Light be taken out of the Candlestick, and put under a Bushel; it is our not walking worthy of the Gospel that imprisons this precious Servant of God, more than any crime of his, or the malice and rage of his adversaries the Jews; they could have no power to touch him, if we by our unfruitfulness had not made ourselves unworthy of him, and of his Ministry, Methinks I hear them thus bemoaning themselves, methinks I see a company encircling Paul, as in a Ring, and pleading with him, Good Sir, consider, if not yourself, yet consider us; if you go up to Jerusalem, and there be laid in Prison, as the holy Ghost foretells you will, what do you think will become of us? Who shall carry on that Work, which you have been the happy Instrument under God to begin in us? You are our Father, you have begotten us again to God by his Gospel; if you leave us, what will become of us? never were poor fatherless children left in a more miserable condition than we are left in; If you leave us, who shall instruct us, who shall encourage and carry us on in the ways of Grace and Holiness? who shall arm us against the temptations of Satan, against the errors and snares of Seducers? Who shall quiet our troubled Consciences, who shall build us up in Faith, and in the comforts of the holy Ghost, if you leave us? Besides, we have Children that are yet in their sins, and what will become of their souls, what means is there for their conversion, if Paul, and such as Paul be taken from us?  
Talibus atque aliis in quae dolor ipse desertos fecerat. With these, and such like things, did these Christians set upon Paul, to persuade him to stay among them, but you see all in vain.  
And some such pangs as these possibly may be upon the hearts of some of God's People at this time in England, there may be here and there one that may sit solitary and sorrowful, bewailing their Minister, as he did the Prophet, O my Father, my Father, the Chariots of Israel, and the Horsemen thereof.  
But stay, my Brethren, we are not your Fathers. Matth. 23.9. Call no man your Father upon Earth; for one is your Father, which is in Heaven. Alas, Brethren, we Ministers are not your Fathers, it is too honourable a title for us to take: truly, and properly, and in a spiritual sense, God only is your Father, he it is that begets you of his own good will by the Word of Truth, Jam. 1.18. Though indeed that Word be dispensed by us as instruments, and when he hath thus begotten you, he is pleased to trust and honour us so far, as to make us Foster-fathers' and Nursing-fathers' to you, and this cannot but beget some kind of Affections and Respect in us to you, and in you to us, as there is between Nurse-fathers' and Nurse-childrens, and a lothness to part. But I beseech you, consider, If a King that hath had a Child at Nurse some years in a private house, judge it convenient to part the Child and Nurse one from another, and the Nurse-Father upon notice given of the King's mind, carries the Child home, and delivers it up into the King's own arms, who is the true and proper Father, and is a thousand times better able to provide for the Child than the Nurse-Father, and more engaged to do it too: hath this poor Child any hurt, or any cause to complain, or to cry after the Nurse-Father, I will go home to my Father again? Think, my Brethren, the case is the same here. We have been Nursing-fathers' to you for some time, God seethe it fit to make a change, who are we that we should murmur, or find fault? or, what cause have you to complain? We resign you up into the hands of your Father, and our Father, your God and our God, Why should you cry after us, are you not well enough? can you be better than in the arms of your dear, gracious and merciful Father?  
Obj. But what shall we do for Ordinances? how shall we live? who shall feed and nourish our poor souls?  
Ans. You that do indeed love, and prize, and hunger after the Ordinances, I will say to you, as Abram did in another care, My son, God will provide. As for the rest of you, you that neither loved the Ordinances while you had them, nor have been at all quickened by the withdrawing of them, what God will do with you I cannot tell. But you that love and prise the Ordinances, I say to you concerning your souls, as our Saviour concerning your bodies, Take no thought what you shall eat, and what you shall drink, nor how your poor souls shall live in a time of straitness and scarcity. That God, that when Israel were in such a place as they could neither sow nor reap, fed them with bread from Heaven; that God, if he bring you into such a condition, as you can neither enjoy Word nor Sacraments, will feed you too with hidden Manna, that shall be better than Word and Sacraments; that God, who multiplied the Meal in the Widow's barrel, and the Oil in her cruse; that though her stock was little, yet it served turn, and lasted as long as the famine lasted. So I dare confidently say it shall be with you that fear God in Truth, and love his Ordinances in sincerity, the less your stock of Grace in your own eyes be, be it very little and small, it shall hold out till you come to Heaven, your handful of Meal and your cruse of Oil shall not fail. As for the rest of People in this Place and Nation, what God will do with them I know not, I am loath to speak what I see cause to fear, even concerning this very place; But I shall commend you to God, after I have spoken a little of what follows.  
And the Word of his Grace.] Mark here, the Apostle doth not say, I commend you to God, and the impulse of his Spirit; or, I commend you to God, and the Light within; or, I commend you to God, and the Traditions of men; or, I commend you to God, and the Customs and Orders of the holy Church: No, these are some of them uncertain, others of them unprofitable things. But we have a more sure Word, 2 Pet. 1.19. A profitable Word, a Word able to make wise to Salvation, even the Holy Scriptures, and to this, next under God, and in joint co-operation with God, for the good of their souls, doth the Apostle commend these Christians: I commend you to God, and the Word of his Grace.  
From thence observe, That the Word of God, it is the Word of God's Grace. So we find it styled, not only here, but in Acts 14.3. They gave testimony to the Word of his Grace. So in chap. 20. ver. 24. it is called, The Gospel of the Grace of God. And the Word of God is the Word of his Grace, upon this fourfold account.  
Reas. 1. Because it comes from Grace. It was the mere Freegrace of God that moved him to reveal, and give forth this Word of his, as a Revelation of himself unto the children of men. Adam was at first created in such a condition as he needed not a word without to lead him into the true knowledge of the true God. He was created after the Image of God, in Knowledge, Righteousness and Holiness, he had the Law of God written in his heart: And as the High Priest of old having the Vrim and Thummim upon his breast, needed but cast his eye upon that, and he might presently kmow any thing, that he had a mind to know of God. So Adam in his innocency it was for him but to reflect upon himself, to cast his eye inward, and presently he might know of God, and of his Mind and Will that which he did desire. But as the Vrim and Thummim being lost in the destruction of Jerusalem by the Babylonians, God was pleased, as the Rabbins tell us, to favour his People with a vocal answer from the Oracle, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bathcol, a voice without them, instead of inward light and inspiration. So this innate light of the knowledge of God being extinct and lost by that universal ruin which the sin of Adam hath brought upon all mankind, and all mankind now being nothing but blindness and darkness, alienated from the Life of God through the ignorance that is in them, Ephes. 4.18. able at the best but to feel and grope after God, as the Apostles expression is, Acts 17.27. even as the men of Sodom when they were struck with blindness groped to find the door of Lot's house till they wearied themselves, but were never able to find it, Gen. 19.11. So it is with all men now by Nature, therefore the Lord who is said to dwell in Light inaccessible, 1 Tim. 6.16. and who is a Fountain of pure Light inexhaustible, (1 John 1.5.) hath pleased to display unto his poor creatures some beams of his own Light, and that in such a refracted way, as their weak nature may be capable of, without being overwhelmed and swallowed up with that Glory. And to this end hath treasured up those Beams of Light in his holy Scriptures, from whence they dart forth unto us, not all at once, and in their fullness, but gradatim, and by little and little, as we are able to bear them, and take them in. And because this Discovery which God makes of himself to sinful and fallen man, by his holy Word, is an Act of mere Grace, which Man had no ways merited, not could merit, nor God could no ways be obliged or engaged to; therefore this Word of God is called the Word of his Grace, in respect of the original of it, it came forth from God, it was the Grace of God that first revealed it.  
Reas. 2. It is the Word of Grace materially, because the Grace of God towards sinners in Jesus Christ is the principal, proper, and specific matter and subject of it. True it is indeed, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All-that can possibly be known of God is revealed in the Word. The simplicity, unity, perfection of his Essence, the glorious Mystery of the Trinity of Persons, the Wisdom, Power, Goodness, Justice, Holiness of God, all these are made known to us in his Word, wherein, as in a glass, we behold the glory of the Lord, 2 Cor. 3.18. But that which the Word doth principally and chief reveal, it is the Grace of God towards sinners in Jesus Christ, this was the substance of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that first Word which God revealed immediately after the Fall of Man in Paradise, The Seed of the Woman shall break the Serpent's head. This was the substance and scope of all the Old Testament, all the Sacrifices, Laws, and Ordinances, concerning holy Persons, and holy things, they all tended to this. And this is more clearly and fully the scope of the Gospel and New Testament, to make known the unsearchable Riches of Christ, as the Apostle speaks, Ephes. 3.8. And therefore of all the parts of the Scripture, the Gospel, the New Testament, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called the Word of Grace, and the Gospel of Grace, because the whole design and scope of that, is, to reveal and make known unto sinners the Grace of God in Christ, and that, and that alone reveals it: Men may talk what they please of those Universal Preachers, the Sun, Moon and Stars, and tell us that they preach Christ. The creatures indeed do sufficiently reveal God, so as to leave all the World without excuse, for not fearing and serving of God who made Heaven and Earth, but worshipping the work of their own hands in his stead; but Christ, and the Grace of God towards sinners in Christ, is the proper, peculiar, sole Revelation of the Gospel, which therefore is called the Word of Grace.  
Reas. 3. The Word of God is the Word of Grace effectively, because it works inherent qualitative Grace and Holiness in them that hear it, not indeed in all; the Word doth not work Grace in the hearts of all, nor never did. No, but wherever Grace is wrought in the hearts of any, there ordinarily it is the Word that works; and therefore it may be justly and duly called the Word of Grace. So the Apostle, Rom. 10.17. Faith comes by hearing, and hearing by the Word of God. So Gal. 3.2. Received you the Spirit by the works of the Law, or by the hearing of Faith? So our Saviour, John 17.17. Sanctify them through thy Truth, thy Word is Truth. So then the Word worketh Faith and Sanctification in the hearts of God's Children, and therefore it is the Word of Grace.  
Reas. 4. The Word of God is the Word of Grace; because it not only begets and gins Grace, and layeth the foundation of it, but it maintains, and increaseth, and carrieth on the work of Grace unto Glory. As it follows here in the Text, The Word of his Grace, which is able to build you up, and give you an inheritance among all them that are sanctified.  
Now this in the first place, should teach us to bless God for the enjoying of his Word, more than for any other our Enjoyments whatsoever. It is true, we have cause to bless God for any thing, for every thing we enjoy; that we have bread to eat, though never so course; that we have raiment to put on, though never so mean; we have cause to bless God, that we live in a Land of Hills and Valleys, that is watered with Springs, and with the Dew of Heaven, in a fruitful and plentiful Land; but that we live in a Land whither God hath caused the Word of his Grace to come: this we have cause to bless God for infinitely more, than for Corn, and Wine, and Oil in greatest abundance.  
Had God enriched this Nation with all the Mines and Treasures of both the Indies; were all the Hills, and Highways in England as full of Gold as they are of Sand; were all the Rivers as full of Pearls as they are of Pebbles; did Cinnamon and Cassia grow in England as thick as Bulrushes; were all the Riches and Glories of the World laid up here as in Nature's Storehouse; yet if God had hid the Word of his Grace from us, what a miserable Nation had we been! all this our Wealth would have exposed us to the cruel covetousness and rage of other Nations, as it hath done the poor Indians, and have sent us down to Hell certainly and unavoidably without any help or remedy.  
But blessed be God for the Gospel of Grace, for this Word of Grace blessed be God; blessed be God for the Word of Grace bestowed upon England, he hath not dealt so with every Nation: In England is God known, his Name is great in England; in England is his Tabernacle, and his Dwelling-place in England: He hath not dealt so with every Nation, he hath not dealt so with any Nation. Praise ye the Lord. Psal. 147.20.  
In the second place, This should teach us above all things, to fear and deprecate the taking away the Word of Grace from us, or from our posterity after us. It was a sore Judgement which the Lord threatened against Judah, Jer. 16.5. I have taken away my Peace from this People, saith the Lord, my Lovingkindness and Mercy.  
O my Brethren, when God takes away the Word of his Grace from a People, then is this direful Judgement come upon them, than hath God taken away his Peace from that People, even Lovingkindness and Mercy; then is that People left, Regnum Cyclopicum, in the Region of Darkness, and the shadows of death, an habitation for Dragons and Devils. Take the Sun out of the Firmament, and what would the World be but a Chaos of Confusion, a Land of Darkness? And, satius esset Solem è Colo, said the People of Constantinople of that famous Preacher Chrysostom, Better the Sun should be taken out of the Sky, than Chrysostom out of the Pulpit. Chrysostom, and an hundred Chrysostoms' may be taken out of the Pulpit, and yet the Word of Grace not taken away: but if once the Word of Grace be taken away, than Woe, woe, We to that Place, and to that People.  
Brethren, you may remember, I am sure you ought to remember, that upon the 13th of October, 1658. from those words, Amos 8.11. I shown you what a heavy Judgement it was to have the Word of God taken from you. I told you then, it may be some of you thought too peremptorily, God would bring this Judgement upon this Nation, and this Congregation in particular, I did bid you write it in a book, the Year, and Month, and Day when I spoke it, therefore you may remember it. God after this prediction, waited the term of his Patience, mentioned Luke. 13.7. even three years, and then soon after God began to inflict this Judgement: O my Brethren, had that warning been believed and improved to Humiliation, Repentance, closer Walking with God, higher prising the Word and Ordinances, a study to walk worthy of the Gospel and Grace of God; assuredly, the evil threatened might have been prevented: but where God hath sealed a Decree for his Judgements, there Warnings do but harden the heart and hasten the Judgement. When God had a purpose to destroy Ahab, Micajahs words shall bear no sway with him. When God had a purpose to destroy Jerusalem, there Jeremiah, Ezekiel, and all the Prophets shall be mocked, despised, slighted, laughed to scorn. O that it had not been so with us! Well Brethren, you were told of this before, you would not believe it then, Will you believe it now? Now you begin to feel it, will you believe what you feel? will you lay it to heart? will you give glory to God? if not I tell you what you feel is yet nothing to that you are like to feel. The first year of the Famine in Egypt was nothing so bad as the second, nor that as the third, nor the third as the seventh, every year the Famine grew sorer, and pinched harder and harder: Believe it, so it will be with you, you are not yet put to wander from Sea to Sea, and from Coast to Coast, to seek the Word of the Lord; but believe it, if these beginnings be not laid to heart, you will once, before God hath done with you, be brought to this; So the Text there saith plainly, They shall go from Sea to Sea, and from Coast to Coast, to seek the Word of the Lord, and shall not find it. This Threatening God fulfilled upon the Church and People of the Jews, taking away the Spirit and gift of Prophecy from that Church, from the time of the Prophet Malachi, unto the birth of John the Baptist, which was between three and four hundred years; which is the thing pointed at in Psal. 74.9. We see not our Signs, neither is there any more any Prophet. And withal, at the same time God laid them under the forest Persecutions for their Religion, that ever that Church and People met withal. The same Judgement hath once been upon this Nation, and upon the Christian World already, God grant that our sins do not bring it a second time upon us. But,  
In the third place, Is the Word of God the Word of his Grace? Then this reproves all those that have lived under the continual dispensation of this Word of Grace, and yet have got no saving Grace, no saving good by it; but continue blind, ignorant, impenitent, hardhearted, secure, unbelieving, unholy, and that under the constant preaching of the Word. O that such would in the fear of God consider, 

First, How dangerous their condition is.  
Secondly, How great their Condemnation will be.    
First, Consider how dangerous your condition is. All you that live under the Word of Grace, and get no saving Grace, no saving good by it. Read that one Text, Heb. 6.7, 8. For the Earth that drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, (that is, answerable to their gift, and labours, and continuance) is blessed of God. But that which bringeth forth briers and thorns, is near unto cursing, (How near, and unto what cursing in this life, God only knows, but to be sure their end will be sad) whose end is to be burned. A fearful end, and such as should make the heart of every one who is guilty of being unfruitful under the Word of Grace, tremble to think or hear of it; especially considering how little hope there is for such a one to escape this curse, and to escape this dreadful and dismal end: for if the Word of Grace, that is the power of God himself unto Salvation, if that can do no good upon thee, what can? if that cannot work upon thy blind, ignorant, profane hard heart, no not in ten, twenty, thirty, or forty years, what can? I tell thee, if thou art passed getting good by the Word of Grace, thou art passed getting good by any thing at all. Luke 16.31. If they hear not Moses and the Prophets, neither will they hear though one from the dead were sent unto them. If what thou hearest from the Word of Grace, of the Wrath of God against impenitent sinners, and the Grace and Mercy of God towards poor repenting sinners; if what thou readest and hearest in and from the Word of the torments of Hell, and of the joys of Heaven; if what thou readest and hearest from the Word of these things do not bring thee to Repentance, and Faith in the Lord Jesus, nothing else will. No, though one should come immediately out of Hell, with Hell-flames about his ears, and burning brimstone dropping down at his heels, to warn thee, and fright thee from those torments; or, if an Angel should come from Heaven, clothed with the Sun, and crowned with Stars, to allure thee to Holiness by those glorious Rewards; neither the one or the other will work upon thee to any purpose, if the Word of Grace hath not wrought upon thee; for that is the Instrument that God hath appointed and ordained, and made fit and able to work Grace in the Soul; and therefore if that do not work upon thee, what canst thou think will?  
And if thou continue still in this condition, not profiting by the Word, without any saving work of the Word upon thee, O consider how inexcusable, how intolerable thy damnation will be. Why doth our Saviour tell Chorazin and Bethsaida, and the rest of the Cities where he had gone up and down preaching the Word of Grace, that it should be more tolerable for Sodom and Gomorrah, for Tire and Sidon in the day of Judgement, than for them, Mat. 11.22, 24. But because Sodom and Gomorrah never had the Word of Grace preached among them, as these Cities had had. Turks and Heathens, Sodomites and Gomorrahns, yea the Devil and his Angels shall have more to plead in excuse of themselves in the day of Judgement, than those that have lived under the Word of Grace, and never did get any saving good by it.  
Turks and Heathens, Sodomites and Gomorrahans will be able to say, Lord thou never sentest Prophets, or Apostles, or Ministers among us, to tell us of the danger of sin, or to call and summon us to Repentance; to make known to us thy Will and the ways of Grace and Holiness; if thou hadst, we should never have gone on in our sins and impenitency, we would certainly have laid hold upon the offers of Grace, and ways of Life. The Devil and his angels will be able to say, Lord, thou didst never provide nor propound for us a way of reconciliation and recovery since we first sinned against thee, as thou didst for man after his transgression; if thy Son had taken our nature as he did the nature of man, and had provided for us such a Covenant of Peace and Reconciliation as he did for man, and the glad Tidings thereof had been published to us by the Gospel as it was to man, possibly we had not persisted so obstinately in our rebellion against thee. These and the like pleas may even the Devils have for themselves in the day of Judgement, whither true or no, that is not our question. But now thou who hast lived all thy days under the Word of Grace, and never got any saving good by it, but livest and diest an ignorant, profane, impenitent, unbelieving creature, as the Lord knows too many do: When thou shalt appear before the Judgement Seat of Christ, thou wilt not have this nor any thing else to plead for thyself. If Christ should say to thee, as Judges here upon the Bench to Malefactors, What canst thou say for thyself why sentence of condemnation should not pass upon thee? Poor creature, thou wilt not have one word to say, but must be as that man in the parable, Mat. 22. Altogether speechless. When the Judge shall say to you, How is it that you appear here in the guilt of all your sins? were you never told of these sins of yours? were you never exhorted to repentance? were you never directed the way to get your sins pardoned? were you never invited, persuaded, entreated that you would be saved? did I not send my Ministers, and did not they in my Name, and in my Stead, beseech you that you would be reconciled to God? and did not they tell you what you must do that you might be reconciled? did you not live under the dispensations of that Word of Grace that was able to work Grace in you, that did work Grace in others, and was as able to work it in you? why then are ye found in a graceless condition this day? O when Jesus Christ shall in the presence of all his Saints and Angels thus expostulate with the souls of such as live and die without any saving good, how inexcusable, how intolerable will their condemnation be!  
O think of it, and as you desire to escape the confusion of that day, and the condemnation of Hell, O labour yet to get Grace wrought in your hearts by the power of this Word of Grace.  
In the fourth place. Is it so that the Word of God is the Word of Grace; O then study this Word of Grace.  
Secondly, Love this Word of Grace.  
Thirdly, Cleave close to this Word of Grace; make that the Man of your counsels, Psal. 119.24. make it the Rule of your lives, Gal. 6.16. But these and the like Duties I have heretofore spoken largely of, both in my Sermons upon James 1.25. as also when I shown you, how the Word of God is the only true and adequate Rule of Godliness. And lastly, in my Catechistical Sermons, wherein I handled largely the Divine Original Authority and Perfection of the holy Scriptures: I pass by these things therefore now,  
And go on to the Eulogy or Praise which the Apostle here gives: The Word of Grace, which is able to build you up.] A Metaphor taken from Builders, where you know first, men lay the Foundation, and then by degrees set up the whole Frame of the Building, one piece after another: to this Paul alludes here, as if he should say, as to the Corinthians, 1 Cor. 3.10. According to the Grace given unto me, I as a wise Master-builder have laid the Foundation. I have by my Ministry settled you upon the rock Christ Jesus. Indeed the work is not yet finished, and yet I must leave you; but I resolve to leave you in a sure hand, who is able to carry on what I have begun. I commend you to God, and the Word of his Grace, which is able to build you up.  
Three things we may observe from these words for our instruction.  
The first is this; That true Believers, those that are in the state of Grace, have need to be further edified and built up.  
Secondly, That true Believers have need of the Word of God for their building up, and edification.  
Thirdly, That the Word of God is able to build up true Believers.  
First, That true Believers, those that are in the state of Grace, have need to be further edified, and built up. And this I prove to you,  
First, By those places of Scripture that do enjoin the edification, or building up of the Saints as a Duty: so 1 Thess. 5.11. Wherefore comfort yourselves together, and edify one another.  
Secondly, By those places that suppose it the practice of the Saints, as in 1 Thess. 5.11. Edify one another, as also you do; so Judas 20. But you Brethren, building up yourselves in your most holy Faith, Praying in the Holy Ghost, keep yourselves. Col. 2.6, 7. As ye have received Christ Jesus the Lord, so walk in him, rooted and built up in him.  
Thirdly, This is proved by those places that propound the edification, or building up of the Saints, as the end and scope of Gospel-Ordinances and Church-Administrations, Ephes. 4.11, 12. All the Officers that Christ hath given to his Church, and all Ministerial gifts bestowed upon those Officers, what is the end and scope of them? The perfecting of the Saints, the edifying of the Body of Christ: So the power of Censures in the Church, what is the end and scope of them? see 2 Cor. 13.10. According to the power which the Lord hath given me to edification; this aught to be the end and scope of all Church-Administrations. 1 Cor. 14.26. Let all things be done to edifying.  
Fourthly, This is that, that aught to be the end and scope, not only of all Public Administrations, but of all a Christians private actions. Rom. 14.19. Let us therefore follow the things that make for peace, and things wherewith one may edify another. So again, Rom. 15.2. Let every man please his neighbour, for his good to Edification. Where,  
First, We have the Duty enjoined; pleasing our neighbour.  
Secondly, We have the universality of this Duty: Let every man please his neighbour.  
Thirdly, You have the restriction and rule of this Duty; for his good to edification: Let every man please his neighbour for his good to Edification. It is not simply said, Let every man please his neighbour; it would please the Drunkard well to have other men go to the Alehouse with him; the Heretic and Superstitious person would like it well to have every one speak, and do as they do: but we must not please others in these things, but only so far as may be for their real and true good, and for their Edification; so far we are bound to please them, and no further. So that Edification you see here is the rule, and scope, and boundary of all our compliance with, and complacency to, in other men.  
And so it is of all the actions of our lives. 2 Cor. 12.19. We do all things for your edifying. Yea, this aught to be the scope and end of all our words as well as actions. Eph. 4.29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying. Not a word should come out of a Christians mouth, but what is good for Edification. Now would God, think you, thus enjoin upon Christians the care of edifying one another? would the Lord Jesus Christ make Edification the end and scope of all Church-Ordinances and Administrations? would the Holy Ghost teach us to propound it, and make it the scope and end of all our say and do, next to God's Glory? would these things be, if God, who is infinitely wise, did not know that the Saints while they are in this life, have need of building up more and more?  
Now the Reasons why true Believers, those that are in a state of Grace, have yet further need to be built up and edified, are,  
First, Because God hath appointed a certain measure and proportion, and height of Grace, which all his Elect shall arrive at before they be taken up into Glory. As a wise Builder who when he is about to build a house, he resolves beforehand how many foot high he will raise it, to such a measure, to such a height, and then he will cease: So God from all eternity hath decreed concerning every particular Believer, to such or such a degree of Grace he shall attain, and be built up, before he come to Heaven; this the Apostle calls a Perfect man, and the measure of the stature of the fullness of Christ, Eph. 4.13.  
Secondly, God doth ordinarily promove and carry on his People to this measure and degree, whereunto he hath appointed them, gradatim, by little and little. He doth not in the first instant and moment of their Conversion and Regeneration, make them perfect in their measure, and fit for Heaven: Indeed here and there one, God, to show his Power, is pleased to convert and fit for Heaven, in one and the same moment of time, as the Thief upon the Cross, but ordinarily it is not so. I have read of some Children that have been born with hair upon their head and beard, as if they had arrived at their virilis aetas, as soon as born, but these are inter rariora & anomala Naturae; Here Nature steps out of her ordinary course, ordinarily it is not so. So it is here; Sometimes it falls out that a man is converted upon his Deathbed, or upon the Gallows, as the Thief was upon the Cross; here now Grace is wrought and perfected all at once, but this is inter rariora Graciae: I will not say it is anomalous, for Grace is free, and bound to no rules; but this rarely comes to pass, except in elect Infants, dying in their infancy; but ordinarily God doth carry on the work of his Grace in his People to its appointed measure by degrees: Hence it is compared to Leaven that diffuseth itself through the Lump by degrees, Matth. 13.33. to Light, that diffuseth itself through the Air by degrees, Prov. 4.18. to Corn, that is first the green blade, than the ear, than the ripe Corn, Mark 4.28. to a Building here, to which a man is every day adding something, and carrying on more and more to Perfection.  
The Use of this shall be,  
First, To reprove those that dream of a Perfection they have attained already; that boast themselves they are perfect, and free from sin, and consummate in Grace and Holiness; as perfect as ever they shall be, as perfect as the Saints in glory; yea, as perfect as Christ, as God himself. Would these men content themselves to say, they are as perfect as ever they shall be? that were bold, and bad enough, though possibly it might prove too sadly true of some of them; but to say they are as perfect as the Saints in glory, as perfect as Christ, as God himself; this is to open their mouth against the Heavens, and to blaspheme not only the Saints of the most High, but the most High himself. How far was the wisdom and humility of Paul from this, Philip. 3.12, 13. Not as though I had already attained, or were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended, but this one thing I do, forgetting those things that are behind, and reaching forward to those things that are before; I press towards the Mark for the price of the high Calling in Christ Jesus. Blessed Paul that had been wrapped up into the third Heavens, and had heard things unutterable, yet he doth not count himself perfect, nor reckons that he had attained all that Grace which he must attain before he comes to make his eternal abode in Heaven; therefore he forgets, overlooks what he hath, and considers what he wants, forgetting that which is behind, and reaching forth to that which is before, he presseth forward.  
Had some of those selfconceited, self-deluded poor souls, that dream so much of their own perfection, and talk of it as some men do in their dreams, had they I say been wrapped up with Paul into the third Heavens; they might have had some shadow of Reason to boast of their own perfection; but alas, poor creatures, they carry their own confutation about with them in their crazy bodies, and distempered spirits. O Brethren, take heed of this delusion, take heed of saying you have enough, you are perfect: I never read nor heard of any that said, I am rich and increased in goods, and lack nothing, but Christ answered them on the contrary, Thou art poor, and blind, and naked, and miserable. He that saith he hath Grace enough before he come in Heaven, it is to be feared he hath none at all, nor will never come there.  
In the Second Place, therefore be exhorted; Seeing that true Beleivers have need of further building up, O be exhorted to make it the great business of your lives, to build up yourselves and one another towards perfection more and more. You have heard this is that the Holy-Ghost enjoins: Edify yourselves, and edify one another. And let this, I beseech you, as you love your souls, be the main business of your lives; do not make it a business of the By, as many do, whose main design and business they drive, is for the world, and the things of the world; as for edifying themselves and one another, that is laid by for spare hours, when they have nothing else to do: but O my Brethren, make the edifying of yourselves, and one another, the main design and intendment of your lives, make it your daily task and work, if you would not have the whole work of Grace in your souls decay, and run to ruin. If any of your now have a house in building, and had laid the foundation, begun to rear up the building, and so let it stand by, contented that your workman should finish at his leisure, when he could spare time, when he had nothing else to do, Would not all the world condemn you as very improvident men, and negligent of your own concernments? O that men were but as wise for their souls, as they are for the world! O why should you neglect your souls? why should you suffer the building of Grace, which God hath begun to rear up in your souls, to decay and run to ruin, as it will certainly do? for, Non progredi, est regredi, Not to go forward, is to go backward, O therefore be adding daily, and doing something in your souls daily. Can the Heathen Painter be so intent and industrious upon his trade of Painting, that he could say, Nulla dies sine lineâ, and all, that he might excel in that Art? And shall not Christians be more intent upon, and more industrious in their attendance to the work of Grace in their souls? shall any day pass them without something done for their edification, and for the carrying on of the work of Grace in their hearts unto more perfection? O far be it, far be it from every true Christian. You Brethren, building up yourselves in your most holy Faith, and praying always in the Holy-Ghost, keep yourselves in the Love of God.  
But you will say; How shall we do that? What can we do towards the building up of ourselves? Why the following Doctrines will tell you that, the next whereof is this;  
That the best of Christians have need of the Word of God for their edification and building up. Therefore the Apostle here commends even the Elders of Ephesus, who were themselves Officers of Christ, and Builders in the Church of Christ, the Apostle commends them to the Word of Grace: so the Apostle exhorts Timothy, 1 Tim. 4.13. Till I come give attendance to Reading, to Exhortation, to Doctrine. Give attendance to reading; to reading what? certainly the holy Scriptures, the Word of God. Timothy was one that had known the Scriptures of a Child, 2 Tim. 3.15. and that had received extraordinary Gifts of the holy Ghost by the laying on of the Apostles hands, 2 Tim. 1.6. that was an Evangelist, a Preacher of the Gospel to the Gentiles; yet even this Timothy, though thus qualified, gifted, and employed, must still give attendance to reading; not only read now & then a chapter, but give attendance to reading, if he means to build up others, or to be himself built up in Grace and Holiness: So that you see the best of Christians have need of the Word of God for their building up, and edification.  
That this was the design, and scope of God in causing his Word to be committed to writing, is clear, in 2 Tim. 3.16, 17. All Scripture is given by inspiration from God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness; That the man of God may be perfect, throughly furnished unto all good works: There is the end why all Scripture was given, that the man of God may be built up unto perfection. And that this is the end why Christ hath instituted in his Church a public Ministry, for the opening and applying of these Scriptures, is clear out of Ephes. 4.11, 12. And he gave some Apostles, and some Prophets, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. Now if the infinite Wisdom of the Lord Jesus Christ did not know that the best of his Servants would need his Word for their edification and building up, He would never have committed his Word first to writing, and afterwards have appointed a continual preaching of it in his Church, in season and out of season, as a means properly subservient to their edification. We may conclude therefore; That the best of Christians have need of the Word for their edification and building up.  
And this, first, condemns the Impiety of the Pope, I say of the Pope rather than of the Papists; for the poor People suffer under this Impiety of the Pope and his Clergy, who deprive their Laity, as they call them, of the use and benefit of the Scriptures, making it a Capital crime for any of them to have the Scriptures in any common or ordinary language, Italian, French, Spanish, or the like. Satan himself could never have invented a more speedy and effectual way for the destroying of souls that this is.  
They pretend indeed for this wickedness of theirs, reverence to the Scriptures, and care of souls; they would not (they say) have the Scriptures polluted, and profaned, by being made common, and handled with unwashed and unholy hands, therefore they suffer none to deal with the Scriptures but men in holy Orders; and they are afraid lest by putting the Scriptures into vulgar hands, they should but put a knife into the hand of a child or madman, wherewith to wound and destroy themselves, wresting the Scriptures to their own destruction. But O how foolish is the wisdom of man, when it would exalt itself above the Wisdom of God Did not God know how to provide for the Honour and Majesty of his Sacred Word, and for the good and welfare of poor Souls, if the Word were exposed to the view and use of the meanest, and lowest of People? Why then were the Scriptures of the Old Testament written to the Church of the Jews in the Hebrew tongue, which every man, woman and child spoke, and understood? and why where the Scriptures of the New-Testament written to the Churches of the Gentiles in the Greek tongue, which was the proper and maternal language of most of the Churches we read of in the New-Testament, and generally understood by all to whom the Gospel was at first preached? and what mean all those Commandments both in the Old & New Testament, for reading, meditating and searching the Scriptures, and those promises of Blessing to them that so do, made and given promiscuously unto all, if all may not, yea ought not to read the Scriptures? And why did the Apostles, guided by the Spirit of God, direct and entitle their Epistles, not to Bishops, and Church Officers only, but even to the whole Church, the Plebs and all, if the Plebs might not read the Scriptures? And why doth John write his Canonical Epistle to the Elect Lady, and to Gaius a private Christian, if Ladies and private Christians might not read Canonical Scripture? And why do Chrysostom, Hierom, Austin, and others of the glorious Lights of the ancient Church, so vehemently exhort their People and Auditors to the reading and study of the Scriptures? had these men no care of the Honour of the Scriptures, or the good of the Soul? Apage. Away with these pretences: the true reason why the Pope and his Accomplices do so studiously smother the Scriptures from their People, is that, rendered by our Saviour John 3.20. For every one that doth evil hateth the Light, neither cometh to the Light, lest his deeds should be reproved. And their doom shall be with those, Luke 11.52. woe unto you Lawyers, for you have taken away the Key of Knowledge; you entered not in yourselves, and them that were entered in you hindered.  
In the second place; This reproves the Impiety of the Papists, who under pretence of honouring the Scriptures, shut them from the commom people: So this (on the other side) reproves the blasphemy of those that think themselves too good to stand in need of the Scriptures, the Word of God. The Papists think the Scriptures too good for the vulgar people to have any thing to do withal; these think themselves, though God knows they are poor ignorant people, yet they think themselves too good to have any thing to do with the Scriptures, or to stand in need of any instruction or direction from the Scriptures, the Word of God; they think they have the Word of God within, the Light within, and that is sufficient for them. Indeed they will grant you, that the Prophecy of Isaiah and Jeremiah, it was the Word of God to Isaiah and Jeremiah, and the People that lived in their times; and so the Epistles of Paul and Peter, they were the Word of God to Peter and Paul, and to those to whom they wrote them; but as for themselves, they have (they make account) the same infallible Spirit that Peter and Paul had, and the dictates and motions of that Spirit are the same infallible Word of God to them, that it was to the Prophets and Apostles, binding them, and others to whom they are sent, to speak it as infallibly as the Revelation of God to the Prophets and Apostles, and their speaking them to others did bind them. O Pride! O Blasphemy!  
Supposing it to be true which they say, that they have the same infallible Spirit which the Apostles and Prophets had; Yet, first, it will not follow that they have it in the same Operations and Manifestations that the Prophets and Apostles had; it is a certain Truth, that all the Elect of God that are sanctified have but one and the same Spirit, quickening all, guiding all: As it is written, There is one Body, and one Spirit, Eph. 4.4. But, saith the Apostle, there are diversity of Gifts, but the same Spirit; and diversity of Administrations, and diversity of Operations, 1 Cor. 12.4, 5, 6. And all these worketh one and the same Spirit, ver. 11. Thus it was in the Apostles days, all that had the same Spirit that Peter and Paul had to renew them, and sanctify them, and work all Grace in them needful to Salvation, had not the same infallible Guidance of the Spirit to enable them to deliver things that should be infallible, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Are all Apostles? are all Prophets? 1 Cor. 12.29. much less than can it be said now. And it is highest presumption for any one that thinks he hath received, and hath indeed received the Spirit unto sanctification, to think that therefore he hath the Spirit in its infallible guidance and direction.  
Secondly, Suppose that these People had the Spirit of infallible guidance and direction, and were indeed inspired Prophets, yet that doth not give them a supersedeas from attending to the Scripture, the Word of God. Daniel was a Prophet, immediately, infallibly inspired, yet he studied the Scriptures. Dan. 9.2. I Daniel understood by Books the number of the years, whereof the Word of the Lord came to Jeremiah the Prophet. So did David, though an inspired Prophet, Psal. 119. So did all the Prophets, 1 Pet. 1.10, 11. Of which the Prophets have enquired, and searched diligently, who prophesied of the Grace that should come unto you, searching what, or what manner of time the Spirit of Christ which was in them did signify; when it testified beforehand the sufferings of Christ, and the Glory that should follow. So that, were they what they would pretend to be, which they are not, Prophets, yet they are not too good to attend still upon the Scriptures, the Word of God. Methinks I hear the God of Heaven speaking to these poor but proud ones, as sometimes he did by way of holy sarcasm to the Prince of Tyre, Ezek. 28.2. and so on, Because thine heart is lifted up, and thou hast said, I am a God; (He that saith, he is godded with God, and perfect as God is, doth he not say, I am a God?) Behold, thou art wiser than Daniel, ver. 3. (Daniel was such a simple man, as though he was a Prophet, and had glorious Visions and Inspirations, yet he, like a simple man, would hang upon the Scriptures, the written Word of God: but thou art wiser than Daniel, thou regardest not the Scriptures, thou hast as sure and infallible a Light within thee as that Word is) Thou sealest up the sum, full of wisdom, and perfect in beauty, ver. 12. Thou hast been in Eden the Garden of God; every precious stone was thy covering, ver. 13. Thou art the anointed Cherub; thou hast walked up and down in the midst of the stones of fire, ver. 14. Thou wast perfect in thy ways, from the day that thou wert created, ver. 15. All this is spoken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the opinion that the Prince of Tyre had of himself, God doth but speak his own words and thoughts. And truly such are the thoughts of this proud generation, they think they are so perfect, and so full of wisdom, they have no need of the Scriptures, the Word of God.  
In the third place; Let this that you have heard, That even the best have need of the Word; O let it teach every one of you to labour to maintain in your heart an humble sense of your continual need of the Word, an holy hunger after the Word, a ready closing with every Opportunity of attending upon the Word, a lothness above all things to part with the Word, to be left without the Word; better part with the Light of your eyes, with the Bread that is the staff of your lives, yea, with the Life of your bodies, than part with the Word, which is able to build you up, and give you an inheritance among them that are sanctified.  
And so I come to the third Doctrine, which is this; That the Word of God is able to build up the Saints. Therefore saith Paul here, I commend you to God, and the Word of his Grace, which is able to build you up.]  
Yea (might they think) it is true, if we had such a one as Paul for to preach the Word of God still unto us, than indeed we should hope to be edified and built up.  
Nay, saith the Apostle, though I shall preach no more to you, and though you shall see my face no more, whatever becomes of me, yet the Word of God is able to build you up. The Word of God is able to build up the Saints: it is able to convert them, which is the greater, therefore it is able to build them up, which is the lesser; it is able to save their souls, Jam. 1.21. which is the end, therefore it is able to build them up, which is but in tendency to that end.  
Hence it is that the Word of God is compared to tools or instruments wherewith men build, to an Axe, Mat. 3. to an Hammer, and to Fire, Jer. 23. And here, It is able to build up, but how? not of itself, no more than an Axe, or an Hammer can build a House of itself; but God working with the Word, and by the Word, as an Instrument: The Word is able to build up the Saints: The weapons of our warfare (saith the Apostle, speaking of the Ministry of the Word) are mighty through God, 2 Cor. 10.4. Therefore the Apostle here joins God and the Word together; I commend you to God, and the Word of his Grace, which is able. God by the Word of his Grace is able to build you up, not the Word alone without God.  
Now this building up imports two things.  

1. Preservation from decay.  
2. Progress and carrying on unto Perfection.   
Now the Word is able to do both these.  
First, It is able to preserve and keep the Saints from decaying in their Graces, from decaying in Faith and Holiness.  
Secondly, It is able to carry them from Grace, and build them up to more perfection.  
Let this then be a comfort to all the upright-hearted People, who it may be are now full of fear that they shall decay and whither away, and come to nothing, especially when there is such a great and visible decay of Preachers and Preaching in the Land, who (alas) when they had the Word constantly and instantly preached and pressed upon them, in season and out of season, had yet much ado to hold on their course then; and now so many of their faithful, able Teachers are removed from them, are ready to think, What shall they do now? what will become of them? they shall never be able to hold out. Well Christians, fear not, as long as God lives, and as his Word lives, and you are commended to them, and resigned up to them, you are safe enough, well enough, God is able, and the Word of God is able to keep you from falling away. Judas 24. He is able to build you up, and he will do it; assure yourselves God will never suffer it to be said concerning him, as of that man in the Parable, This man begun to build, but was not able to finish, Luke 14.30.  
— Which is able to build you up, and give you an inheritance among all them that are sanctified.  
Qu. This Inheritance here spoken of, what is it?  
Ans. That which the Apostle speaks of, Col. 1.12. and calls an Inheritance among the Saints in Light; And which the Apostle Peter speaks of, 1 Pet. 1.4. and calls an Inheritance incorruptible, undefiled, and that fadeth not away, reserved for us in the Heavens. So that this state of Happiness, and Glory in the Life to come, is it which the Apostle means by this Inheritance, An Inheritance among all them that are sanctified.  
Several Doctrines are observable from hence.  

First, That Heaven and the Happiness of it, is an Inheritance.  
Secondly, That this Inheritance of Heaven, it is a Gift.  
Thirdly, That God gives this Inheritance by his Word,— which is able to build you up, and give you an Inheritance.  
Fourthly, That Heaven is only for sanctified Persons; It is an Inheritance among them that are sanctified.  
Fiftly, That Heaven is for all sanctified Persons. It is an Inheritance among ALL THEM that are sanctified.   
First, Heaven is an Inheritance. So Ephes. 1.11. In whom also we have obtained an Inheritance: and v. 14. Which is the earnest of our Inheritance. Col. 1.12. Heb. 925. and in many other places.  
Hence it is that the Saints in Scripture are so often called Heirs, Heirs according to Promise, Gal. 3.29. and Heirs of Grace, 1 Pet. 3.7. Heirs of Salvation, Heb. 1.14. Heirs of the Kingdom; James 2.5. Heirs of God, yea Coheirs with Christ, Rom. 8.17. where I pray mark, that Believers are said to be joint-heirs with Christ, not joint-purchasers with Christ, no, Christ is Sole-Purchaser of Life and Glory: but he is pleased of his Free Grace to admit the Saints into partnership with him of that Inheritance which he hath purchased: They are therefore said to be Heirs of God and joint-heirs with Jesus Christ.  
They are said to be Heirs of God in respect of the Person whose Heirs they are; as a man is said to be such a man's Heir.  
They are said to be joint-heirs with Christ in respect of the Person in whose right the Inheritance falls to them.  
They are said to be Heirs of Life and Salvation, in respect of the Matter and Substance of the Inheritance. They are said to be Heirs of Grace and Promise, in respect of the way and means whereby they come for to have claim to this Inheritance.  
Haereditas, saith the Civil Lawyer, est Successio in universum jus defuncti. When a man dies, and leaves his whole Estate, House, Lands, Money, Goods, and all he had to another, he that there succeedeth in his whole Estate, is Haeres exasse, his sole Heir. Now, truly, Believers cannot in this sense be said to be the Heirs of God, nor can the happiness, and glory of the Life to come, upon this account be said to be an Inheritance; for God is Immortal, and therefore this Inheritance is not Successio in jus defuncti. And yet nevertheless the happiness of the Saints in the Life to come is called an Inheritance, and the Saints are said to be Heirs of God.  
First, Because as an Heir entering upon the whole Estate of all that, that was that man's, whose Heir he is, he enjoyeth it all: So the Saints being the Heirs of God, possess and enjoy all the good things that are in God; they have Right to them here in this life, but they possess and enjoy them in the Life to come.  
Secondly, Because as ordinarily men make their children their Heirs, natural children if they have any, or if they have none, they adopt some into their family, and make them first their children, than their Heirs; so it is here, all that are the Heirs of God, they are the Children of God, not by Nature, but by the Grace of Adoption. Rom. 8.17. If Children, than Heirs; Heirs of God, and joint-heirs with Jesus Christ: Jesus Christ is the Only Son of God by Nature and He is the Heir of all things, Heb. 1.2. Believers being by Faith united and joined to Christ, they become thereby the Adopted Children of God, and joint-heirs with Christ; and this Grace of Adoption and Co-heirship, Jesus Christ himself hath purchased for them with his own Blood.  
Thirdly, Because as an Inheritance it is Largissima Compensatio, a large and abundant recompense of all that Love and Obedience which the Son yields to the Father: So the Happiness and Glory of the Life to come is not only a sufficient, but a superabundant Recompense of all that the Saints of God either do or suffer for him.  
Fourthly, Because often in Scripture, the phrase, or denomination of an Inheritance, is used pro quavis regratâ et acceptâ; So Psal. 16. The lines are fallen to me in pleasant places, and I have a goodly Heritage: Now the Happiness and Glory of the Life to come may be called an Inheritance because it is the most acceptable, desirable, delightful thing that God himself could bestow upon the Creature.  
Fiftly, An Inheritance it is a free gift. No Son can claim the Inheritance at his Father's hands by way of merit; indeed a man may by his demerit forfeit his Inheritance, and deserve to be disinherited, but no child can challenge the Inheritance of men, but must receive it of free gift: And the Child yet owes all love, and all service, and all duty to his Father though he have never a penny of Inheritance to leave him; and though he hath, and should not leave it to him, but leave it to some other, yet still the child owes all Love and Duty to his Father; and the Inheritance that is left him, it is his Father's love and goodwill, and not his desert: So the Happiness and Glory of the Life to come (though as I said before in the third Particular, it is a sufficient super-abundant reward of all the Love, Duty, Service, and Sufferings of Believers) yet it is not the wages of their Service, but it is the Grace of God, the free Gift of the good Will and Pleasure of God. And that leads me to the second Doctrine.  
That the Heavenly Inheritance it is a Gift.  
So Scripture expressly speaks, Luke 12.32. It is your Father's good Pleasure to give you the Kingdom. Rom. 6.23. The wages of sin is death; but the gift of God is Eternal Life, through Jesus Christ our Lord. Death indeed is due wages, deserved wages, but eternal Life, the Heavenly Inheritance is a Gift, a free gift, a mere gift, so in many other places; and needs it must be so. I will but use the Apostle's disjunction, Rom. 4.4. Either it must be of Grace, or of Debt, of debt it cannot be, And therefore it must needs be of Grace.  
That the Heavenly Inheritance, or Reward, cannot be of Debt, I prove,  
First, That what ever it be that makes another indebted unto me, it must be in debitum unto him: For by doing that which is a due debt in me, and which I am obliged to do, I can never make him for whom I do it indebted unto me: Now all our Service and Obedience to God it is but due debt in us unto God, it is that we are obliged to, and therefore all our Service can never oblige God or make him indebted unto us. Upon this account it is our Saviour teacheth us, Luke 17.10. When ye have done all these things which are commanded you, say: We are unprofitable Servants, we have done that which was our duty to do.  
Secondly, This cannot be of debt, because there must be a proportion between the Work, and the Reward to make the Reward due of debt. A man that works in your Fields for you a day, why he may come at night and claim twelve or fourteen pence for a days work as a due debt, but if he should challenge an hundred or a thousand pound for one day's work, you would look upon him as unreasonable and impudent: There is infinitely more difference between all our Service, and the heavenly Inheritance, than there is between a pound for a days hedging or ditching in your Fields: It cannot be, that Heaven should be a debt, it must then be a Gift, not of Debt but of Grace.  
Seeing then, that Heaven is an Inheritance, and therefore of Gift, not of Merit, because an Inheritance. Let this teach us to abhor that proud Popish doctrine of Merit, and admire, and adore the free Grace of God in Jesus Christ. The Reward of Heaven and Glory it is not a Purchase, but an Inheritance. Among men there is a great deal of difference between a Purchase, and an Inheritance. For a Purchase a man layeth down a valuable price, but an Inheritance comes to him freely, it costs nim nothing; possibly it might cost another man much that purchased it for him, but if it descend unto him by Inheritance, it costs him nothing. O my Brethren! Heaven, the Happiness and Glory of the Life to come, it is not our Purchase, but our Inheritance, we pay nothing for it; indeed it cost Christ, our elder Brother, dear to purchase it, not for himself, for He was Heir by birth; but to purchase this Inheritance for us it cost him dear, but it cost us nothing, Christ bequeathed it unto us of free Gift: it is to us not of purchase, but Inheritance; therefore it is not of Merit, but of Grace,  
Yea, Heaven is not only said to be our Inheritance, but we are said to be made Heirs: So Tit. 3.7. We are not born Heirs of Heaven, but born Heirs of Hell, but we are made Heirs of Heaven by the Grace of Adoption; yea we are not only made Heirs of Heaven by the Grace of Adoption, but we are made fit for Heaven by the Grace of Sanctification, unto Acceptation. So that here all is of Grace: The Inheritance of Grace, our Right and Tittle to it is of Grace; our Fitting and Preparing for it, is of Grace; all of Grace, nothing of Merit; all of God, nothing of our selves.  
Secondly, this, That Heaven is an Inheritance which God freely gives. This should teach all of us,  
1. To set our minds upon this Inheritance. A man that hath but possibilities, or expectations of an Inheritance to befall him by the death of such or such a one, though it be but a poor, slender, paltry matter, yet how hardly can he keep his mind from running upon it, from thinking long till he come to the possession of it, from even almost wishing sometimes the party dead whose the present possession is.  Filius ante diem Patrios inquirit in annos. 
Many a graceless Child is even weary of his Father, and sick of his Mother, only because his mind runs so much upon the Patrimony, the Inheritance, and he thinks so long for it. Pupillumice utinam quem proximus Haeres Impello ex pungam— saith another. O my Brethren! did we look upon the state and happiness of the life to come as an Inheritance, as our Inheritance, it would be so with us, we could not keep our minds from running out upon the happiness and glory of the life to come, our thoughts would be running upon it, our hearts would be longing and wishing for the possession of it; and here we may give our thoughts and desires line & scope to the utmost. Indeed in our thoughts of, and desires after earthly inheritances, we had need set bounds to our thoughts, and watch ourselves, lest we should sin and transgress the Commandments; but in reference to this Heavenly Inheritance we may let our thoughts and desires run to the utmost bounds and extent of their capacities. Many sin in thinking of Heaven too little, or desiring Heaven too little; few, if any, sin in minding and desiring Heaven too much: that therefore is the first duty this should teach us, To set our minds upon Heaven, as upon a rich Inheritance.  
2. This should teach us to labour to get Evidences, that Heaven is our Inheritance, and when we have got them, to keep them. You know among men, if a man lay claim to an Inheritance, and hath nothing to show for it, he doth but befool himself in it; or, if a man hath a right and title to an Inheritance, yet if he hath not good and sufficient Evidence to show for it, he will have but little quiet and peace in the enjoyment of it. Any wrangling litigious fellow may shake his freehold, and create to him a great deal of trouble and molestation, if not put him quite out of possession: So here. A man doth but befool himself in laying claim to Heaven, if he hath no Evidence to produce for that claim of his. And this is the commonest, and greatest folly in the World. Men can deride the folly of those that do thus, in reference to earthly and temporal Inheritances, and yet themselves do the same things in reference to this glorious Inheritance, reserved in the highest Heavens, claim it, and have nothing at all to show for it. O take heed of this, get Evidence to show for this Heavenly Inheritance, else never lay claim to it. If a man hath a true right and title to Heaven, yet if he hath no Evidence to show for that Title of his, he will have little quiet and peace in his Claim. Every Christian hath to do with a most subtle, and quarrelsome adversary, the Devil, who will be continually shaking thy , and though he cannot dispossess thee, nor rend away thine Inheritance, yet he will continually vex and molest thee; and no way to stop his mouth, but by getting good Evidence that this Inheritance is thine. Now there are three grand Scripture-Evidences of our Right to this Inheritance, which we find in the Rolls and Record of Sacred Writ.  

The first is, The In-being of Christ in the soul. Col. 1.27. Christ in you the hope of Glory.  
The second is, Our Adoption, or being the Children of God. Rom. 8.17. If Children, than Heirs.  
The third is, Our Sanctification. Here in the Text, An Inheritance among them that are sanctified.   
Now it is true, these three are inseparable; he that hath any one of them, hath all of them. Though possibly one may be more evident than another shall, yet where one is, they all are. Labour therefore to get evidence of these: either the Evidence of the Inbeing of Christ in you, or the Evidence of your Adoption, or the evidence of your Sanctification. Never leave taking pains with your hearts till you have got these Evidences.  
And when you have once obtained them, prise them, keep them, as you would keep the Apple of your eye, as you would keep your Life, your Soul. You know how careful men are to keep their Deeds and Evidences; In time of War and Plunder, they will let twenty things be seized, plundered, and carried away, rather than their Evidences: In times of Calamity and Fire, let all they have be lost and burnt rather than their Writings and Evidences. So, my Brethren, should it be with us, in reference to our Evidences for Heaven, we should keep them with exactest care and diligence; whatever Satan plunder us of, never let us suffer him to plunder our Evidences for Heaven, never suffer him to steal or rend away the Evidences of Christ's inbeing in us, of our being the Sons and Daughters of God, of our Sanctification; labour to hold and maintain these to the utmost.  
Thirdly, This should teach us to improve our right to this Inheritance, to make that Use of it, and get that Benefit by it that we ought. As namely,  
First, To conclude from thence that being an Heir, an Heir of Heaven, thou canst not but be well provided for in the mean time, till thou comest to the actual and full possession of thine Inheritance. We see how great Heirs are well and honourably maintained, even in their minority, their Father's being rich and kind, will not suffer them to want any thing that is needful and fit for them. If thou canst upon good Evidence conclude thyself an Heir of God, thou mayest from thence conclude thou shalt want nothing that is for thy good. And therefore,  
Secondly, In the want of any thing, thou mayest, thou oughtest with boldness to go to God, and make thy wants and requests known to him, with full assurance that thou shalt speed in thy request which he seethe fit for thee. God will be so far from denying thee, that it will be the joy and rejoicing of his heart to see that thou canst discern what is needful and convenient for thee, and it will be a prevailing motive with God; O this is my Heir, I may not deny him that which is good for him, now that he asketh it of me.  
Thirdly, In the evidence and assurance of this Inheritance, comfort thyself in all other losses and wants whatsoever: whatever thou losest thou canst not lose thine Inheritance, thou mayest lose thy Liberty, thy Living, thy Friends, thy Ministers, God's Ordinances, thy Life, yea the sweet and comfortable sense of God's Love, which is better than Life; but comfort thyself in this, thine Inheritance thou canst not lose, that is reserved for thee in the highest Heavens; thou mayest sooner cease to be a Man than to be an Heir: this was that caused the Saints of God formerly to take joyfully the spoiling of their goods. In Heb. 11.34. Knowing that they had in Heaven, a better and a more enduring Substance.  
Fourthly, Under sharpest dispensations of Divine Providence still comfort thyself with this, thou art a Child, thou art an Heir still; thy Father may frown upon thee, chide thee, buffet, scourge thee, turn thee out of doors for a few nights, all this is sad, but He will never disinherit thee. Other fathers indeed sometimes out of their passion and displeasure, and sometimes upon the misdemeanours of their sons, disinherit them, but God cannot, will not do thus to any of His Children; For the Lord will not cast off for ever, but though he cause grief, yet will he have compassion according to the multitude of his Mercies, Lam. 3.31, 32. and John 8.35. The Servant abides not in the House for ever, but the Son abideth for ever: A mercenary may be turned off for ever, but a Son never shall. Psal. 89.32, 33. I will visit their transgressions with a Rod, and their iniquities with Stripes; nevertheless my Lovingkindness will I not take from them, nor suffer my Faithfulness to fail.  
Fifthly, From the consideration of this, that thou art an Heir of Heaven, arm thyself against the sears of Death; let Death be terrible to those whose portion is solely and wholly in this life, whom Death separates from all the good they have, and hope for: As for thee who art a Child of God, an Heir of Heaven, why shouldst thou fear Death, that doth but put thee into the actual possession of thy Inheritance. Ejus est mortem timere qui ad Christum nolit ire; ejus est ad Christum nolle ire, qui se non credit cum Christo incipere regnare, saith Cyprian, Let him fear Death that is unwilling to go to Christ; let him be unwilling to go to Christ, that doth not believe he is a joint-heir with Christ in the Kingdom of Heaven. The same Cyprian speaks of a man that when he lay a dying, with some unwillingness and lothness to die, had a Vision of one like the Son of Man appearing by him, saying to him with some kind of indignation, Pati timetis, exire non vultis, quid faciam pro vobis? You are afraid to suffer, you are not willing to departed, what shall I do for you? O think what a shame it is for those who when they do hope for this Inheritance, to be so unwilling and loath to die, as that Jesus Christ should have occasion thus to speak unto them.  
A fourth Duty we should learn from hence, is, To walk worthy of this Inheritance. And so,  
First, Far be it from those who profess, and believe themselves to be Heirs of Heaven, to be eager and covetous, and greedy of earth and earthly things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If a King, saith Chrysostom, should take a Beggar from the Dunghill, and make him the Heir of his Crown, and be after this should go up and down a begging from door to door, and be as solicitous about his rags and patched clothes, as he was before he was adopted to that Inheritance; would not this be a disgrace to himself and to the King that had adopted him? and would not all the World condemn him as a man of a base and dunghill spirit, unworthy of that Honour, and that Inheritance that was cast upon him? For thee that art a Christian, whom God hath taken from the Dunghill, and made an Heir of Heaven, for thee to be as greedy of the world, as gripple of a halfpenny or a penny, as if thou wert one of the World's beggars still, this is a base ignoble thing, unworthy of such an Heir as thou dost pretend thyself to be. Therefore abhor it, away with it.  
Secondly, If thou be an Heir of Heaven, labour to be content with thy present condition, whatever it be, in expectation and assurance of that Inheritance thou hopest for. There is many a great Heir, when he is in his minority lives in a pretty mean condition, and makes nothing of it, bears it all with patience, he knows it will be better with him one day when he comes to Age, there is a fair Estate coming to him, and in the thoughts of that he comforts himself in his present condition. So thou that art an Heir of Heaven, though at the present thou livest barely, and goest near the wind, yet content and comfort thyself with this, Thou hast a rich and glorious Inheritance reserved for thee in the highest Heavens, when once thou comest to the enjoyment of that, thou shalt be full and want nothing. This was it which made the Patriarches, Abraham, Isaac and Jacob content with a poor pilgrim life and condition, a wand'ring state and condition, because they looked for a better Country; and when this took up their hearts, than they could cheerfully sit down in their Tents, they could dwell in strange Countries, they could go on in obedience to God, what way soever he called them, readily: and so should we.  
Thirdly, Never fret nor repine at the happiness and prosperity of the Wicked. When we see them swimming and bathing in all that affluence of good things, which Job or David expresseth, Job 21. and Psalm 73. They have Corn, and Wine, and Oil, and Gold and Silver, and House and Lands, and Children to inherit them; Thou, poor thou, hast none of these things: but hast thou Heaven, though but in reversion? never trouble thyself, thy portion is an hundred thousand times better than theirs. Was it any grief of heart, think ye, to Isaac, to see the sons of Keturah have great gifts bestowed upon them by Abraham; one of them, it may be, so many thousand Yoke of Oxen, another so many thousand Sheep and Camels, a third so many Talents of Gold and Silver? as long as Isaac had the Inheritance this was no grief of heart to him. Much good may it do them, thinks he, as long as the Inheritance is mine. So say thou, Much good may it do the World with all their Wealth and Riches, as long as Heaven is mine I envy them not. Thus much for the two first things. Heaven is an Inheritance. This Inheritance is a Gift.  
I come now to the third, and that is this; That God gives the Inheritance of Heaven to his Children by his Word. Therefore the Gift of this Inheritance is in part ascribed to the Word.— Which is able to build you up, and give you an Inheritance.] A Father gives such or such an Inheritance to his Child by Testament, or by Instrument in writing: The Word of God it is Testamentum, it is Instrumentum, whereby God conveyeth the Inheritance of Heaven to his Saints and Children.  
First, God reveals by his Word that there is such an Inheritance reserved in the Heavens; which were it not that God had revealed it in his Word, the weak heart of sinful and fallen man could have no true notions or conceptions of: For eye hath not seen, nor ear heard, neither can it enter into the heart of man to conceive, the things which God hath prepared for them that love him. The poor Heathens did stumble upon the Notion of Eternal rewards and punishments, but alas, fell as far short of the true Notion of those rewards and punishments as Earth is of Heaven; But God hath revealed them unto us by his Spirit, 1 Cor. 2.10. that is, by his Spirit in his Word.  
Secondly, As God reveals this Inheritance to us by his Word, so, secondly, God makes offer of this Inheritance to us in his Word, and invites and calls us to the participation of it. 2 Thess. 2.13, 14. God hath from the beginning chosen you to Salvution, whereunto he called you by our Gospel, to the obtaining of the Glory of the Lord Jesus Christ.  
Thirdly, As God revealeth this Inheritance, and calls and invites to the participation of it; so God in his Word specifies who, and what manner of persons they are upon whom he will bestow it. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven,— which the righteous Judge shall give; and not to me only, but to all that love his appearing, 2 Tim. 4.8.  
Fourthly, God by his Word begets those that are by his appointment and nomination, the Heirs of this Eternal Salvation, God by his Word begets them again to a lively hope of this Glory. 1 Pet. 1.3, 4. Blessed be God who hath begotten us again to a lively hope, to an Inheritance incorruptible, undefiled, and that fadeth not away, reserved for us in the highest Heavens. And that this begetting again is by the Word of God, see afterwards, ver. 23. Being born again, not of corruptible seed, but incorruptible, by the Word of God.  
Fifthly, God by his Word doth not only beget his People to a lively Hope of this Inheritance, but he prepares and fits them for the possession of it; and makes us meet to be partakers of the Inheritance of the Saints in Light, Col. 1.12.  
Now this, that God gives the Inheritance of Heaven by the Word, this in the use of it, still bespeaks our greatest affections for, our highest esteem of, our constant, conscientious attendance upon the Word of God, as that which is, Patris nostri Testamentum, Haereditatis nostrae Syngrapha, & Instrumentum, The Will of our Heavenly Father, the Deed of Gift, and Instrument, whereby he conveyeth over unto us our Heavenly Inheritance. How Sacred and Inviolable do men count their Father's Will and Testament? what honour do they put upon it, what trust and confidence do they repose in it? Such, and infinitely more than such, should be our honour for, and our trust in the Word of God. How precious do men count the Writings and Evidences whereby they hold their Inheritances? So, and infinitely more than so, precious aught the Word of God to be unto us, It being that Instrument, whereby Heaven itself is passed over to us for our Inheritance.  
— Which is able to build you up, and give you an Inheritance, among all them that are sanctified.  
In which words you have the proper and distinguishing Character of those to whom this Inheritance belongs, and they are the Saints, or Sanctified ones, It is an Inheritance among ALL THEM that are Sanctified. Where mark, 1. The Restriction of this Inheritance, it is limited only to them that are Sanctified. 2dly. The Extent of it, it is in common, to ALL THEM that are sanctified, An Inhertance among all them that are sanctified.  
I shall for the better dispatch put both these Particulars into one Doctrine, namely,  
That Heaven is the Inheritance of all Saints, and only of Saints. Or,  
Heaven is only for them that are Sanctified, and for all them. Or thus,  
No unsanctified person shall ever enter into Heaven: Nor no Sanctified Person shall ever miss of Heaven.  
The Negative, That No unsanctified person shall ever enter into Heaven. This is proved by clear and express Scripture, 1 Cor. 6.9. Know ye not that the unrighteous shall not inherit the Kingdom of God: Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Thiefs, nor Covetous, nor Drunkards, etc. shall ever inherit the Kingdom of God. Rev. 21.27. It is said of the heavenly Jerusalem, there shall in no wise enter into it any thing that defileth. Heb. 12.14. Without holiness no man shall see the Lord; therefore no unsanctified person shall ever enter into Heaven.  
And for the second Branch which is Affimative. That every Sanctified Person shall inherit Heaven: That no Sanctified Person shall miss of Heaven. This is as clear in Scripture: Therefore it is called the Inheritance of the Saints, Col. 1.12. because all, and every of the Saints, the least as well as the greatest, have an equal share in this Inheritance. And indeed, Sanctification is but the earnest, the first fruits, the infancy of Glory, and can no ways be separated from it, and it is as impossible that any one that is truly Sanctified should miss of Heaven, as it is impossible for any unsanctified person to enter into Heaven. For,  
First, Sanctification and Glorification, Holiness and Heaven are joined together in the Appointment and Decree of God. Whom God hath predestinated to Heaven, he hath predestinated to Holiness; and whom he hath predestinated to Holiness, He hath predestinated to Heaven. Ephes. 1.4, 5. According as he hath chosen us in him before the foundations of the world, that we should be holy, without blame before him in love: Having predestinated us to the Adoption of Children by Jesus Christ unto himself, etc. Mark, whom God hath predestinated to be Children, and so Heirs of Heaven, he hath chosen to Holiness. Heaven and Holiness are joined together in God's Decree of Predestination.  
Secondly, Heaven and Holiness are joined together in the Purchase. Look how many Christ hath purchased Heaven for, so many he hath purchased Holiness for. Heb. 13.12. Jesus, that he might sanctify the People with his own blood, suffered without the gate. Mark, Jesus Christ shed his blood, not only that he might Save his People, but that he might Sanctify his People; and not one Person more will be saved by the blood of Jesus, than are sanctified by the blood of Jesus. Heaven and Holiness are joined together in the Purchase of the Son, as well as in the Purpose of the Father.  
Thirdly, As Heaven and Holiness are joined together in the Purpose of the Father, and in the Purchase of the Son, so they are joined together in the Work of the Spirit. None are called effectually by the holy Ghost to the participation of Heaven and Glory, but such as are first called by the same Spirit unto Sanctification and Holiness: nor none are effectually called by the Spirit unto Sanctification and Holiness, but are called at the same instant unto Heaven and Glory. 2 Thess. 2.13. We are bound to give thanks always to God for you, Brethren, beloved of the Lord, because God hath from the beginning chosen you to Salvation, through the Sanctification of the Spirit, and belief of the Truth, whereunto He hath called you by our Gospel, to the obtaining of the Glory of the Lord Jesus Christ. Mark, whom God calleth by the Gospel to Glory, he calls by the same Gospel to belief of the Truth, and Sanctification of the Spirit: So that you see, Heaven and Holiness are joined together in the Purpose of the Father, in the Purchase of the Son, in the Operation of the Spirit: And therefore it is not possible that ever any that are not holy should obtain Heaven; and as impossible that ever any that are truly holy should miss of the Heavenly Inheritance.  
Now this, that no unsanctified person shall ever enter into Heaven, nor no Sanctified Person shall ever miss of Heaven; this in the use of it may be as terrible to all unsanctified ones, as comfortable to all the Saints.  
First, This may be a sound of Fears in the ears and hearts of all unsanctified ones. Is it impossible that ever any unsanctified one should enter into Heaven, as you see it is? O then think, O then think of this, and tremble, you that despise Holiness, you that mock and jeer at Holiness think of this; you, all you, who ever you be that are unholy, though you have not yet arrived at that height of Diabolism, as to mock and jeer, and hate Holiness, yet you do not love it, nor regard it, nor care to be Holy, but are content to continue in your sinful and unsanctified estate. In the fear of God, I beseech you, consider with yourselves; you know you must not live in this world always; you see many dye before you, old and young; and it is impossible but you should think, though few of you consider it, yet it is impossible but you should think, that you yourselves must die, and you do not know how soon: Now think of it in the fear of God, I beseech you,  you die, be it sooner or later; whenever you die, if you be unsanctified, think what will become of you: Whither shall ye go when you go from hence, think you? Do you think to go to Heaven, to receive this Inheritance in Life and Glory? Alas, poor creature, it is impossible, how ever thou hast flattered thyself, it may be this many a year, with hopes of going to Heaven when thou diest, it is impossible, unless it be possible for God the Father to alter his purpose and decree: And whereas he once decreed that none should be saved but those that were first sanctified; now to make a contrary Decree, for the saving of those that never were, nor would be Saints: It is impossible for thee that art unsanctified to go Heaven, unless it be possible for the Son of God to become incarnate and suffer Death again, to purchase Heaven for those whom he never sanctified, nor never intended to sanctify by his Blood; it is impossible for thee to go to Heaven, unless it be possible for God the Holy-Ghost to alter his method, and separate those things in his working, which God hath joined together in his Word. Therefore flatter not thyself, deceive not thyself with hopes of Heaven; but know that Heaven is everlastingly shut against thee, whatever thou be, if thou be'st not sanctified and holy; though thou hast carried thyself never so justly and squarely, though thou give much Alms to the Poor, though thou be baptised, and profess to believe in Christ, though thou read the Scriptures, and pray in thy Family, though thou come to the Church, and hear the Word, and receive the Sacrament, yea though thou hast some fits of sorrow for thy sin, yea though thou confessest and leavest thy sin, and be'st sorward and frequent in Christian Society, and in the Duties of Religion; yet if thou be'st not sanctified throughout, there is an utter impossibility of thy ever entering into Heaven. Heaven is a most holy place, and it is impossible for any but those that are truly and really holy, to find entrance and abode there. And if it were possible for any unsanctified wretch to creep and steal into Heaven, Heaven would either spew him out again, and deliver itself of such an unsavoury burden, or break in pieces under him, and let him sink down to Hell, his own place, for ever. There is, they say, such a repugnancy in some kind of Glass, and Earth, as your Venice-Glass, and Porcelain or China Dishes, that if a Spider or a Toad, or any such venomous creature be put into them, they would break in pieces presently. Truly so would Heaven if an unsanctified sinner should enter there. There is such a Repugnancy between Heaven the most holy place, and the most unholy heart of every unsanctified sinner, that Heaven would even rend and break in pieces if such a creature should appear there; yea, if an unsanctified sinner should get into Heaven, he would be weary of Heaven, as well as Heaven would be weary of him; he would even wish himself out again; the Place is no ways fit for him, the Persons that are there no company for him, the Actions that are done there no employment for him; God will never admit any into Heaven, that shall be a burden to Heaven, and to whom Heaven also shall be a burden: Heaven would be to the unsanctified sinner but as the dry land is to the Fish; therefore no unsanctified person shall ever enter into Heaven.  
Think therefore, O thou that art unsanctified, think whither thou art going; if thou die this night, as for any thing thou knowest thou mayest die this night, think what will become of thee, whither thou shalt go: to Heaven thou canst not, it is impossible; whither then? whither must thou then go? O mightst thou die, as doth the Ox and the Ass, whose soul perish  their body; and as it is educed è potentiâ materiae, so it perisheth with the matter and substance of the body: if thy soul might do so too, O how happy shouldst thou be, in comparison of what thou shalt be if thou die in an unsanctified condition! but alas, poor creature, thy soul is immortal, thy soul must have a being for ever; therefore there must be some place, some ubi, in which thy soul must be for ever. And what, is that This Inheritance among the Saints in Light? Ah! No, No, there is another place, and another inheritance appointed for thee. Read thy portion in Revel. 28.1. But the Fearful, and Unbelieving, and Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Liars shall have their part in the Lake that burneth with fire and brimstone, which is the Second death; thy portion is everlasting fire, prepared for the Devil and his angels. Thy portion hath been with the Devil and his angels in sinning here; thou hast cast in thy lot with them in sin here, and thou must, whether thou wilt or no, receive thy portion and take thy lot with them in suffering hereafter. But,  
In the second place; This is as comfortable to them that are Sanctified, as it is terrible to the Unsanctified. For, as it is impossible that any Unsanctified person should enter into Heaven; so, it is as impossible that any Sanctified one, truly sanctified, should miss of Heaven. Thou that art a Saint, how mean and poor soever, how weak soever thy Grace be, how imperfect soever thy Sanctification be, yet if thou be'st one that is truly sanctified, though thou be'st never so little and low in thine own eyes; though, with Paul, thou look upon thyself as one that is less than the least of all Saints, as the least in all thy Father's Family; yet I assure thee from the Lord, thou shalt surely go to Heaven; yea, thou shalt not only go to Heaven, and have some little corner of Heaven for thine, (though, O what cause of joy and triumph would that be to some poor soul, if they might but be sure of the least corner in Heaven) but I tell thee, whole Heaven shall be thine; for thou art an Heir, the Inheritance belongs to thee, as much as to Abraham, or Isaac, or David, or Peter, or Paul, or any the most glorious of Saints that ever was upon the Earth, or that is in Heaven.  
For this know, in the first place, That though men de not make all their children Heirs, yet God doth. Men usually settle the Inheritance upon the firstborn or eldest, and turn all the rest off with small portions. But God doth not so; all his Children, Sons and Daughters both, they are all Heirs; not only Abraham, Isaac and Jacob, and the Patriarches, who were (as I may say) God's eldest Sons; not only they are his Heirs, nor only the Lord Jesus Christ, who is the firstborn of every creature; not only He is an Heir, but even thou, who ever thou be'st, though the poorest, weakest Saint, thou art an Heir of God, and joint-heir with Christ.  
Secondly, As thou art an Heir, so the whole Inheritance is thine. If a man had ten or twenty Sons, and were resolved to make them all his Heirs, he could not give the whole Inheritance to every one of them, but must divide it into so many parts, as he had Sons, and give to every one but his piece of the whole Inheritance. But now thou that art a Saint, thou art an Heir, and the [whole Inheritance is thine] All the Glory of God, all the good things of God are thine, entirely thine, as if thou hadst them to thyself alone, and there were none to share in them besides thyself: Haec Haereditas non imminuitur copiâ possessorum, nec fit angustior Haeredum Numerositate; sed tanta est multis, quanta paucis, tanta singulis, quanta omnibus, saith Augustine; this Inheritance is not lessened by the Multitude of those that possess it, nor made narrower for the Numerousness of Heirs; but it is as great to many, as if they were few, as large to every single person as it is to all. This is very significantly expressed by the Apostle Paul, Col. 1.12. where he calls it an Inheritance among the Saints in Light. You know Light is a thing of that nature that it cannot be divided: If there be twenty, or an hundred men in a Room, and there be but one light among them, that light is not parted into twenty or an hundred pieces, but every man enjoyeth the benefit of the light, as fully and wholly to himself, as if there were none but he in the Room. Or as it is with the light of the Sun, or the Heavens; all the men in the world that have eyes in their heads to see, they have all a like share in, and a like benefit by the light of the Sun, and they do as fully enjoy it, as if every man had it to himself alone. So it is with the Inheritance of Heaven, all that are in Heaven do possess it every one fully, and entirely, it is wholly the enjoyment of every one in Heaven, even as the light of the Sun is the enjoyment of every one upon Earth.  
Thirdly, Thou that art a Saint, how mean and weak soever, as thou art an Heir, and the Inheritance is wholly thine; so, thirdly, this Inheritance is certain to thee, thou canst no ways miss it. Indeed, Inheritances that are left, or given men, many times prove great uncertainties. Many an Heir is cozened or baffled of his fair Estate; and many a young Prodigal quickly squanders away that Inheritance which his Father with a great deal of toil and care had got for him: But this Inheritance is subject to no such mischance, the Devil himself cannot cousin thee of this Inheritance, he cannot wrest it from thee neither by force nor fraud; not canst thou mortgage, or forfeit, or any other ways imbezel thine Inheritance. It is an Inheritance reserved for you in the highest Heavens: and as this Inheritance is reserved for you, so you are and shall be reserved unto it; as it follows in the very next words, Who are kept by the Power of God, through Faith, unto Salvation, 1 Pet. 1.5.  
Fourthly, As thou art an Heir, and as the Inheritance is thine, and wholly thine, and surely thine; so in the fourth place, This Inheritance is a most rich and glorious Inheritance. If a man were an Heir, and had the whole Inheritance to himself, and were sure that he could not lose it; yet after all this it may be but a poor and slender Inheritance, far from any sufficiency for a livelihood. But now this Inheritance it is a sufficiency, and not only a bare sufficiency, but amplius, something more. Therefore the Apostle, speaking of it, calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Riches of the Glory of this Inheritance. Mark, the Apostle speaking of this Inheritance, speaks not only of the Riches of this Inheritance, nor only of the Glory of this Inheritance, but of the Riches and Glory, yea, of the Riches of the Glory of this Inheritance; to show, that it is indeed an Inheritance most rich and glorious. This Inheritance is so rich, so glorious, that Eye hath not seen, ear hath not heard, neither hath it entered into the heart of man to conceive of it. Now thou that art a Saint, this Inheritance, this rich and glorious Inheritance, it is thine, wholly thine, surely thine. O then what cause hast thou to be comforted and rejoice in this thy portion, to sing David's Song of Praise, Psal. 16.6. The lines are fallen to me in pleasant places, I have a goodly Heritage.  
In the third place. Is it so, that not one that is unsanctified shall ever enter into Heaven, nor no one that is sanctified shall ever miss of Heaven; Then all you that desire Heaven, that hope for Heaven, labour to be holy; for, without Holiness, you hope for Heaven in vain: For though Holiness be not Causa Coeli, yet it is Via ad Coelum; though it be not the moving or meriting cause for which God gives Heaven and Happiness to us, yet it is causa sine qua non, as is clear in that Text, Without Holiness none can see the Lord. And the truth is, Holiness is that life and state begun upon Earth, which is perfected and perpetuated in Heaven to all Eternity: And that man never is nor shall be a glorious Saint in Heaven that is not first a gracious Saint upon Earth. A man must be an Infant before he be a Man: Grace is the Infancy of Glory. O therefore, every one of you, desire Holiness, seek Holiness, pray for Holiness, strive, labour after Holiness, as you would desire, seek, pray for, strive, labour after Heaven itself. Holiness being that  qualification, which though it do not make you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet it makes you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; though it do not make you worthy of Heaven, yet it makes you meet, and fit to be partakers of that Inheritance which is amongst the Saints in Light.  
Now the God of Peace sanctify you throughout; and I pray God your whole spirit, soul and body be preserved blameless unto the coming of the Lord Jesus Christ.  

I Am now by the Providence of God upon the point of leaving, not only you, but the Land, and I know not whether ever I shall see the face of this Assembly any more; and I would fain before wepart [commend you to God,] and leave you in the [Arms of His everlasting Mercy, and the Bosom of his infaite Love] And O that I could do this with comfort, and with confidence concerning every one of you. Concerning some of you, I profess I can, and that upon the same account, that the Apostles commended the Churches unto God, in Acts 14.23. They commended them to the Lord on whom they believed. Well might the Apostles, and with holy boldness, commend these Christians to the Lord, whom they knew to be Believers, whom they knew not only to have given up their names to Christ in an open and visible profession, but to have believed in him by a true and lively Faith, and to have received him for their LORD and KING, as well as for their Priest and Prophet. A Minister may deliver up such a People to God with as much confidence and assurance, as a man can deliver up his child into the arms of his own dearest, and most indulgent father. And such are some of you, and through Grace many of you, Believers not in name only, and profession, but indeed and in truth, and in power: Such I can hearty, confidently, and confortably commend unto God, and leave with him, in full assurance that He will never leave you, nor forsake you; in full assurance that however things go in Dedhaw, however things go in England, however things go with yourselves as to the concernments of this life, it shall be well with you to Eternity.  
O that I could think thus, and speak thus, and hope thus of you all. But are there not with you, even with you also, sinners against the Lord! are there not some among you, whom if a Minister should deal with according to gospel Rule, he should rather deliver to Satan, than commend to God? Are there not some among you whose Crime and Character, if not Name, may be found in that black Bill of men excommunicate in Heaven, and from Heaven? which the Apostle presents you, 1 Cor. 6.9. where he reckons up ten several sorts of sinners that are excluded from the Kingdom of God. Neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with mankind, nor Thiefs, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God: And are there not some such as these amongst you? Are there not some that walk, of whom I have told you often, and now even tell you weeping, that they are enemies to the Cross of Christ? whose end is destruction, whose belly is their god, whose glory is their shame, who mind earthly things, Phil. 3.18. Do you think a poor Minister, after above twenty years spent amongsuch a People, in fruitless and unsuccesful labours, can with confidence commend such unto God? O Sirs, what shall I say to you? what shall I do for you?  
Parent's when they lie a dying, and are about to commend, as their own souls, so their children to God, put a difference between good and bad, between gracious and graceless children. Look over Gen. 49. and you shall and that good old Jacob doth not commend Reuben, Simeon and Levi to God in such a manner, as he commends Judah, Joseph and Benjamin, and some other of his children. And I have heard of a Godly Parent, that having several children, whereof one was notoriously wicked and profane; when the Parent lay a dying, all the Children were called together to attend at his death, and there the Parent gave several Prayers and Blessings to the several Children, commending them to God, But as for you, (saith the Parent, to one that was wicked and graceless) Child, as for you, I can look for no other but to glorify God in your just condemnation to Hell, at the Day of Judgement. A sad speech for a dying Parent to leave at his last words to a poor Child, which yet God in infinite mercy turned to good.  
Should I speak thus concerning any of you, it would be more grievous to my self, than to some of you, it may be. But the Lord knows this will be the portion of many of God's Ministers in that Great Day; the Lord grant it be not mine. But many of God's Ministers will be called out as bitter witnesses in that Day against their People's souls; and God will say unto them, Did not such, and such, live under your Ministry? did you not warn them of their sins? of their drunkenness, fornication, uncleanness, lying, swearing, worldliness, security, neglect of holy Duties? Did you not remonstrate to them the evil of their ways? did you not call them, invite, exhort, perswaede them to repentance? did you not foretell them of this Day, and of the Wrath and Vengeance prepared for sinners? did you not acquaint them with my Name? did you not promise them Pardon and Forgiveness, Heaven and Happiness upon condition of. their Repentance, Faith, and new Obedience? O my Brethren, when God in the presence of his holy Angels and Saints shall put these interrogatories to-us his poor Ministers, that have spoken to you in his Name; What shall we say, what can we say? Must we, can we, dare we, think you, to excuse, or extenuate your wickednesses, lie against the Truth, and to our own souls, and say, we have not warned you, we have not admonished you, exhorted, persuaded you, when our consciences know we have, and your consciences know it too? We must say, Lord, thou knowest all things, and thou knowest we have in some measure of truth, through Grace, though with much human infirmity, sought and desired, and endeavoured the salvation of these men's souls, as of our own: We have many and many a time warned them, and that with tears; but they would not be warned: We have persuaded them with all the arguments our reason, helped by thy Grace, could invent, but they would not be persuaded; we have entreated them with all the most urgent and affectionate importunity we could use, but they would not be entreated.  
Then will the Lord say unto us, his poor Ministers, I pronounce you pure, and innocent from the blood of these men. O blessed, O joyful Word for us! But as for you, He will say unto you, Your destruction be upon your own heads, Go ye cursed into everlasting fire, prepared for the Devil and his angels. O doleful word for you to hear! and doleful for us now to think of, while we are in this flesh. But let me tell you, all creature relations and affections shall in the Saints be so swallowed up in the Glory of God, and in the joy of their own Salvation, that Saints and Angels shall rejoice in the condemnation of all wicked and ungodly men; and with loud acclamations shall sing Hallelujahs, Salvation, and Glory, and Honour, and Power unto the Lord our God; for True and Righteous are his Judgements.  
But Ah Brethren, my hearts desire, and prayer, is for you all, that you may all be saved. Shall I therefore be bold with you, yea Brethren, let me be bold with you in the Lord. I have heard of a very holy and eminently learned and pious man, that lying upon his deathbed, and having his Children about him, 
Mr. Bolion.  among other things, he used this remarkable expression; I charge you, saith he, that none of you dare to appear before me in the Day of Judgement, in an unconverted condition. Intimating that if they did, he should be one of the first that should stand up as a witness against them.  
Give me leave to use a like expression unto you. I a poor unworthy Minister of Jesus Christ, yet his Minister unto you, I hope for good, that have often heretofore admonished, and charged you in his Name, being now by His Providence to leave you, never more to see you faces, nor to speak to you in His Name any more; I charge you all from the highest to the lowest, from the least to the greatest; I charge you before God, and the Lord Jesus Christ, who shall judge the quick and the dead at His Appearing, and before all the holy Angels, who are present, and Witnesses to these words, I charge you, That none of you appear in the Day of Judgement, in an unconverted condition; lest even these words of mine, be brought in on that Day as a Witness against you.  
And now, Brethren, I commend you to God; having thus admonished you, thus warned you, thus charged you; you that are yet in your sins, I now commend you to God. O that God would make this last Warning, this last Admonition, this last Charge, these last Words more effectual, than a thousand others have been: That as Samson slew more Philistines at his death, than in all his life, so I might be the happy Instrument, to save more Souls now at my departure from you, than in all my life before. I can do no more but commend you to God, that God who gives being to things that are not, who is able to raise the dead, who is able even of stones to raise up children unto Abraham. That great, and mighty, and almighty God show his Saving Power to you, and in you. Those that are dead in their sins and trespasses, God Almighty quicken you; you that are yet hardened in your sins, God Almighty humble you, soften you, change you, make you of stones the sons and daughters of Abraham. And as for you, my dearly beloved Brethren, that are converted, and in the state of Grace already, I commend you to God, as unto a gracious, reconciled, tender, merciful, indulgent, alsufficient Father; he will be unto you a little Sanctuary, Ezek. 11.16. He will be unto you a place of broad Rivers, and Streams, Isa. 33.21. He hath begun a good Work in you, and will perform it to the Day of Christ, I am confident, Philip. 1.6. Be not anxiously careful what you shall do, what shall become of you; take heed of Security, Lukewarmness, leaving your First-Love; Remember former Times; Do your first Works; strengthen the things that remain, that are ready to die. And God he is able to keep you, and he is faithful, and will keep you from falling, and present you faultless before the presence of his Glory with exceeding joy.  
Judas 24, 25. Now to Him that is able to do this, to GOD only Wise, be Glory, Majesty, Dominion and Power, both now, and for ever. Amen.   
FINIS.