THE Second and Last Collection OF THE Late London Ministers Farewell Sermons; Preached by Dr. Seaman Dr. Bates Mr. caryl Mr. Brooks Mr. Venning, And Mr. Mead. To which is added a Farewell Sermon, Preached at Dedham in Essex, by Mr. Matthew Newcomen. And also Mr. Lies Sermon at the conclusion of the last Morning-Exercise at All-hallows in . Being a Summary Rehearsal of the whole Monthly-Lectures. 2 Sam. 23.1. Now these are the last words of David, the sweet singer of Israel. LONDON, Printed in the year 1663. Price 1 s. 6 d. bound. THE PREFACE TO THE Christian Reader: Reader. THe good acceptance which the former Collection of farewell Sermons (already Published) have found among the people of God, together with the importunate desires of many godly Persons, that were hearers of these sermons, have put us upon recommending them unto the world, not doubting, with the blessing of God, of the same success. Our design in Publishing these Sermons, is not to make old sores bleed, or foment any one's discontent concerning the laying aside of these Reverend and Godly Ministers, nor shall we mention what great loss the Church of God hath suffered, in their being made useless, herein we must be silent and acquiess under this sad Providence. Much might be said, as to the excellency of these following Sermons: but we forbear, they are of age let them speak for themselves, but thus much we are bold to say; Here lurks no Snake under these Herbs, no poisonous Serpent, under these fragrant Flowers, no root of error, no slip of Schism, no fruit of disobedience, whatever some men may prejudge, concerning them; These Sermons do breathe forth the holiness and plainness of the Preachers spirits, who were very laborious and prosperous in the work of the Ministry, and although they be not so Notional and Rhetorical as many may desire, yet they are substantially profitable and fitted to the capacities of their Auditors, indeed they may well be styled the Spiritual man's directory to the Celestial Canaan, the names and memories of the judicious and learned Authors of these Sermons are so precious to us for their great worths and eminent abilities, that we cannot but rejoice at the publication of these their labours, that are so proper and genuine, and that these are such, we are confidently assured. If thou question the truth of this, come and see, do but peruse them, their features will show who was their Father, sic oculos, sic ille manus, sic ora ferebat. If thou seriously peruse them, thou shalt find much cause to increase thy tears in the remembrance of those faithful Labourers that sin hath deprived England of. We commend them therefore to thy perusal and the blessing of the Lords Grace, in whom we are thine in all Christian Service. Farewell. Doctor SEAMAN's Farewell SERMON. HEB. 13.20, 21. Now the God of Peace, that brought again from the Dead our Lord Jesus, that great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make you perfect in every good Work to do his Will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory, for ever and ever, AMEN. THE Apostle being now upon the conclusion of this Epistle, after a very large discovery of Jesus Christ, in all those things that belong to his Person; concerning his Nature, as God, as Man, and concerning his Offices, especially concer-cerning his Priestly; and concerning the blessings and benefits, especially in the matter of his Sacrifice, doth in this last Chapter, insist on matters Hortatory; and, in the words, draws near to a conclusion, which contains a Prayer, wish, or desire, which he puts up unto God, in the behalf of them, in order to their good and benefit. Now the God of Peace that brought again, etc. In which words, considered by themselves, there are two things considerable. (1) The matter of the Apostle's Prayer. (2) The grounds, which he doth insinuate for Audience. In the things he desires, the Matter of the Prayer is laid down in the 21 v. and is summarily and generally propounded in several expressions; yet nevertheless so as they have their Specialties belonging to them. In the beginning, he shows what he aims at, make you perfect, etc. In general, it refers to their Sanctification, that they might be throughly sanctified, as to their inward man, and outward Conversation, as to those things that belong to them, in the Habits of their Minds, and external Carriage. The grounds which the Apostle uses, by way of insinuation for Audience, are contained in the words of the 30th verse; wherein we have a very large Description of the Person prayed unto; The God of Peace that brought again from the Dead our Lord Jesus, etc. He describes him under such Notes, and Marks, as serve much for enlargement and enforcement, in the matter of his Prayer. But here a Question may arise; Seeing Grace is the thing the Apostle principally desires, and 'tis usual with holy men, both under the Old and New Testament, 〈◊〉 ●hoose out such Attributes, as suit most with their particular occasions, and are most agreeable to those requests they have, Why he doth not apply himself to God, as the God of all Grace; but rather, the God of Peace? Therein, first, the Apostle seems to make use of that same liberty, which belongs to holy men. As there is, in the general, a liberty left to God's People from God himself: Paul, in this place, makes use of that liberty he had, as to the manner of Prayer; using such a description of God, as seemed good to him at the present. But, secondly, If he be the God of Peace, it follows, he is the God of Grace. If God hath glorified himself so far among the Hebrews, as to reconcile them to himself, by the blood of Christ, then there is no question God will proceed further; and having provided for those things, which appertain to their Justification, no question but he will for those things that are necessary to their Sanctification. Therefore, the Apostle argues plainly from Justification to Sanctification; He that justifies his People through the blood of Christ, sanctify you by the Spirit of Christ; make you perfect to do his Will, working in you that which is wellpleasing in his sight, etc. so desires, we should be sanctified, on the consideration of our Justification; having provided for Justification, by the blood of Christ, follows Sanctification by the Spirit of Christ, 1 Thes. 5.23. And the very God of Peace sanctify you wholly, etc. That God who is allayed to you the God of Peace, and hath provided for you Peace, I desire he would further provide Sanctification: for Sanctification is nothing else, but the effect of that Grace, which is procured for Believers, through the blood of Christ. There is no access to God, for sanctification of our Natures, until we prevail with him for the Justification of our Persons; and he first shows himself to be a God of Peace, by way of Justification, before a God of Grace, by way of Sanctification. But, to proceed First, for the description of the Person; wherein take notice of him, (1) By one of his Attributes. (2) By one of his special Works, whereby he hath manifested that Attribute. (1) The Attribute of God, is employed under those wo●ds that he is called the God of Peace. The gracious God that provides for Reconciliation between himself and sinners; that finds out ways and means to win those who are by Nature Children of Wrath, to be the Children of God. There is no peace, but God is Author of, Whether natural peace, or civil peace, or political peace, he is pleased to provide for them: But there is a transcendent kind of Peace, which doth with a peculiarity belong to God's People, i. e. Spiritual Peace between God and Sinners, and that inward peace that we enjoy, if our Conscience hath been troubled with terrors of sin, wrath, etc. Peace belongs so to God, as none of the Creatures c●n have any glory of it, (Psal. 4.7.) This Peace, is God's Peace; none can effect, or devise it, but God; and with respect to this, he is more especially called the God of Peace; because he hath found out a way to make Reconciliation between God and his sinful perishing Creatures, 2 Cor. 5.19. Ephes. 2.14, etc. Col. 1.13. (2) There is a special Work of God attributed to him, that the Apostle take, into consideration, i. e. That he [brought again from the Dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting Covenant] wherein we have many words, and every word its weight; and we shall scarce be able to weigh every one so, as to take the ' ull sense and emphasis of them. In the words, there is, (1) Something employed. (2) Something expressed. (1) Something employed; namely, That the Lord Jesus Christ was sometimes in the state of Death; and that being in the state of the Dead, it was not any ordinary power, way, or means, could ransom him: He was in the state and condition of the Dead; he was, for a while, under the power and dominion of Death; his Body, for the space of three days, lay in the Grave, and in that sense, was under the dominion of Death, as all dead men are. The great Shepherd of the sheep could not have his own life, in some sense; no interest he had in God, by virtue of his Sonship; or any of his Offices could save him from Death, though the Son of God, and Head of the Church; and, Christ looked upon it so far from being below him, as he thought it necessary for him, and it was his glory, Joh. 10.11, 12. I am the g●od Shepherd; the good Shepherd giveth his life for the sheep; but he that is an Hireling, and not the Shepherd, whose own the sheep are not▪ seethe the Wolf coming, and leaveth the sheep, and fleeth, etc. ceilings, they have no such spirit or principle in the● that they should lay down their lives for the Sheep; b●● he so much respected his Father's glory, and good of his Flock, finding there was no way to bring them to Salvation, As he denied himself, in all other respects, for their good; so, in this respect, lays down his life for them. And herein the Church of God seems to have a deadly kind of wound, to be at a deadly loss, Zach. 13.7. I will smite the Shepherd, and the sheep shall be scattered. But herein lie; the wonderful goodness and wisdom of God, he is pleased to improve, as the life, so the death of Christ, for the good of his Church, Luk. 24.16. Ought not Christ to have suffered these things? It was very expedient, that seeing the sheep could not otherwise be saved, but by the Shepherd's dying, that the Shepherd should lay down his life for the sheep; and seeing no other way, to make Reconciliation to God, it was very expedient Christ should die. Therefore, 'tis to be taken notice of, That it doth not misbecome the Head, therefore not the Members of the Body, they must be content to lay down their lives for their Flock, for so did the great Shepherd. (2) Something expressed. Where, take notice, First, of the Person spoken of. Secondly, of that which is given us to be taken notice of in particular. (1) The Person to be taken notice of, is, Our Lord Jesus Christ. That which we have considerable, is, First, The Title that belongs to him in his Church; in this regard, called, The great Shepherd of his sheep: The Shepherd of the sheep, yea, the great Shepherd of the sheep. Whatsoever glory was 〈◊〉 be communicated to any Member of the Church, 〈◊〉 was first put into the Head, before they were to be made partaker of it. Some were to be made inferior Ranks, (Ephes 4.11.) But it was not fit any should have such glory, to be called Shepherds, before he had that honour on him. Therefore, 'tis the great Shepherd; he that is Shepherd not of a particular Congregation, but of the whole Church of God, he is the Saviour of all his Body, he hath the full number of all the Elect, both among the Jews and Gentiles, committed to his charge to save. (2) What betides this great Shepherd, through God's grace towards him, that is, that he is brought again from the Dead, i. e. that he doth attain to a state of Resurrection. And here take notice of this by the way, for Consolation; The great Shepherd of the sheep doth die, but the great Shepherd of the sheep rises again. Herein argues God's love, that though he would suffer him to die, yet not to see Corruption, (Psal. 16.10.) Because he is the great Shepherd, therefore he must die; but because he is the Great Shepherd, therefore he cannot continue in the state of the Dead; Death must not triumph over the great Shepherd of the sheep, no, not by any means. As it was necessary, that he should die, much more, that he should rise again. We read, Revelations the eleventh, concerning two Prophets: when they had finished their course, they die; and their dead bodies are cast into the Streets, etc. but we read also of their Resurrection. There is a twofold state incident to those 〈◊〉 one estate of Dying, another estate of Rising; 〈…〉 it is not peculiar to Christ only, but to others with him. The great Shepherd of the sheep dies; no wonder, if the little Shepherds die too. But the great Shepherd is raised, so shall the little ones in their order, and in their time, (1 Peter 5.6.) When the chief Shepherd shall appear, ye shall receive a Crown of Glory that fadeth not away. Resurrection is that which Christ exemplifies first in his own Person, in order to assure all his Members, they shall attain to the same state with him; and God is as easily able to provide, when he sees expedient, to raise them from the Dead, as to suffer them to die. Christ he [brought again] by a high hand, and in a triumphant manner; he did not with so much sorrow and trouble to himself, and his Disciples, go to, as triumphantly come from the Grave: So can God, with a word, in a moment bring them to life again. (2) By what means the great Shepherd comes to have this honour conferred upon him, that he should be raised from the dead? There was worth enough in his Person, but 'tis not altogether ascribed to this; but (through the blood of the everlasting Covenant) i. e. by, and in, the virtue and efficacy of it: he had died as a Priest, and his blood was a blood of sacrifice, and it was shed for the remission of sins, and salvation of Souls; because Christ did die for so noble an end as this, and in such a manner, as that his death became a Sacrifice, and did seal the everlasting Covenant, whereof Christ is the Mediator: therefore with consideration of this blood of Christ, and of the ends, uses, and benefits of it: hereupon it is Christ is raised from the dead. In the 9th of Zach. the Resurrection of Christ was prophesied of, but by virtue of his blood shed; so that Christ was more fit to be raised, who died for such noble and honourable ends, as the glory of God, and salvation of his people, in the virtue o● that Covenant God had made, and in the virtue of the blood of Christ shed for the sealing of that Covenant. Now, what this Covenant is, is worthy to be considered, because of its Epithets: Called here everlasting Covenant: There was a Temporal Covenant God made with the people of Israel, and that was sealed and confirmed by the blood of Bullocks, etc. Christ took not on him this Covenant, he did not bind men to stand by those terms contained in that Covenant; for indeed, Christ came to make it void. There is an Eternal Covenant, and that is nothing else but those terms of grace and favour, which are proposed to us in the Doctrine of the Gospel, which amounts to this, Who ever reputes shall be saved: He that reputes, and forsakes his sin shall find mercy; and that he will be merciful to all on these Conditions in all parts of the World; for these terms God will not repent of. If men repent, they shall have the benefit of it, and whoever believes shall be saved. 'Tis called [Everlasting] because God will abide by it, both here and hereafter; the states of all shall be determined, according to the terms of this Covenant. Now Christ shed his blood to procure those terms contained in that Covenant; for the case of poor sinners was so miserable, that they could never come to have all their sins pardoned, and their Souls certainly saved, unless Christ had died and shed his blood, and so to satisfy God's Justice, that it might be free for him to be merciful, where he would be merciful. The Covenant is founded in the blood of Jesus Christ, that blood being the blood of the Everlasting Covenant: therefore the Apostle so magnifies it, of all the great and Gospel-blessings that belong to the New Testament, to the Condition of a Child of God, there is not any one like unto this, The blood of the everlasting Covenant: they that come to this, and have the benefit of this they shall be surely justified, and eternally saved in the virtue of this Blood. In the business of being saved by Faith, it contributes nothing more, but as 'tis an Instrument to bring us to be made partakers of the benefit of this blood: we are saved not by the virtue of our believing, but by the virtue of his blood; so that, 'tis not so much the act, as the object of Faith, that saves. Christ risen in the virtue of his blond, and all our Comforts and Hopes are founded in his blood. The blood of Christ was of so much value with God, as that he will raise him from the dead, and 'tis of so much virtue to us, that through it we shall have Justification, Sanctification, and Salvation. God being so good and gracious a God to Jesus Christ and his Church; hereupon the Apostle emboldens himsellf to desire this further manifestation of his love, that where he hath so bountifully provided for the justification of sinners through the blood of Christ, that he would provide for their sanctification by his Spirit. Hence observe, (1) God is, with some singularity, the God of Peace. (2) To the end that God might show himself to be the God of Peace, he hath provided an alsufficient Saviour for his people, here called the Great Shepherd of the flock; and God being of agracious disposition towards them, provides to that end Christ shall take the care of them, and of all those things that pertain to their Eternal welfare. (3) It was expedient this Person should die, though the Great Shepherd; Nay it was necessary, that it might be so much more verified and manifested, that he was the Great Shepherd of the sheep, that he should lay down his life for the flock. (4) It was, as necessary that Christ should be raised from the Dead, as that he should die. Therefore his Continuance was but a Temporary, nay, a Momentary time to him. Now Christ is risen, yea, all power in Heaven and earth is committed to him; and if he was able to do any thing for his people before, much more now. (5) The Resurrection of Christ doth arise partly from the Tenor of the Covenant God made with man, and partly from the virtue and benefit that was in the blood of Christ. God put himself into a Covenant, Christ was mediator of it, and in virtue of that Covenant, sinners must be saved; but the Saviour must first save himself, raise himself from the dead, and then hath all power committed to his hand, etc. There are two things I would have you further observe and carry away. (1) That Christ is indeed the only great Shepherd of the sheep. Whatsoever others there are, they make to his own interest, whosoever there be that may possibly indite themselves under hi● name and notion, yet this is undeniable, that Christ is the only Great Shepherd of the sheep: therefore in the concernments of the Church there is none Christians should honour, as Christ; and whose voice they ought to hear before his, or by whom they should be Ruled and Governed but by Him. If Christ be the Great Shepherd, than the Church, must hear his voice, for my sheep hear my voice, etc. And if He be the Great Shepherd then the Church must be Ruled by him, for the Shepherd must have the ordering of the flock, and the flock must be at the disposal of the Shepherd; and then Thirdly, The flock of Christ must be careful to please him, (for fear he set his Dog upon them) that we provok him not to exercise his Correcting power. He hath his Rod of Discpline (as well as his Staff and Crook) which is to be performed by others as seems good to him, for he hath many ways to ler lose the Devil on his own Children. Satan had a desire to afflict Job, and God gave way to it, etc. The Church of God, is God's Spouse and there is a great deal of love between the Husband and Wife, between Christ and the Church: Yet Psal. 4.5. this she is so solemnly charged with all. God hath made Christ a head to his Church, therefore his Church must be Ruled by Christ; and 'tis not for the Church to say, The inferior shepherds would order me thus and thus, we must in the mean while say, but What doth Christ say in such cases? It is not for the Church to go aside by the flocks of his Companions, (Cant. 1.7.) The Companions of Christ pretend to be Shepherds of the sheep as well as he, but have not that power Christ had: They have their Societies, and would have the ordering of them; but the Church desires to know where she may hold Communion with Christ, that she may not turn aside by the flocks of his compani●● 〈◊〉 There is many Disputations amorg inferior shepherds, but this is out of all dispute, that Christ is the Great Shepherd of the sheep. That great man at Rome never pretended higher, than to be the Vicar of Christ, and Successor of Peter: now we know, that the Principal is much more to be regarded than his Vicar; therefore if Christ be the Great Shepherd, surely the sheep of Christ must hear his voice before all other shepherds, specially since Christ hath spoken so signally in the Case, My sheep hear my voice, and they follow me; a stranger will they not follow, for they know not the voice of strangers. And God having so solemnly commanded (Matth. 17.5.) This is my beloved Son, in whom I am well pleased, hear ye him. The Great Shepherd must be heard before all little shepherds. The little shepherds have their division, Act. 20.29. After my departure shall grivous Wolves enter in among you, not sparing the flock, also of your own selves shall men arise speaking perverse things, to draw away discisples after them. True shepherds are always careful to make Disciples for Christ, and to bring all Disciples to Christ: All John's work was to make Disciples, to put them over to Christ, not to make disciples to himself, but to make over all his disciples unto Christ. If any man will gather, he must gather for Christ, not himself; others would draw men unto any matter or manner of Doctrine, Government, etc. But our eye must be upon Christ, and our ear open to his voice; and our Hearts awed with his will, and mind in Scripture, made known to his Church; And they love nor Christ as they ought, that desire not to hear his voice before any others in the world, for he is the Great Shepherd of the sheep. 2. Though he be the Great Shepherd of the sheep, yet he die; and though he die, yet because he is the Great Shepherd of the sheep he is raised again. The great Shepherd Dies, the little Shepherds must not think much of it, if they be called to die: We must be contented, it be exemplified in us if occasion serve; for, if God spared not the Great Shepherd, What have the little shepherds to plead for themselves they should be spared? If the Case fall out, while I labour to serve the Church as I can, I come to suffer for the Church; in the end I do rejoice, and I will rejoice. And truly we had need to pray for such a spirit as this: for, if this was in the Great Shepherd of the sheep, it will very well become the little shepherds. But against the fear of death, here's the comfort, The Great Shepherd of the sheep dies, yet is raised from the dead; so shall the little ones; not one member of the flock, death can always triumph over him. In this respect, Christ will have all his members to be raised, in that he got the victory over death, for Christ arose as the First fruits, and ascended into Heaven as a forerunner. Though we may have denial as to the advancing of Christ's service etc. Yet the Resurrection of the dead is that we must take into our thoughts, and, 'tis our solid comfort, God will one day bring all the sheep together into one fold, and David shall be their King, and have the Ruling and ordering of them to all Eternity. There is a Resurrection to little shepherds: when we come to lay down our natural lives, we can look for no other recompense for it but our Resurrection, and the thoughts of it must be our Comfort. And oh! how doth this encourage us to come unto God, though sin be heavy upon us: Remember, there is a God of peace, that takes to himself this name for this very end, that sinners may know, for their encouragement, that Reconciliation is wrought out between God and them through Jesus Christ; and if they will but come and take hold of the blood of the everlasting Covenant, Christ hath said they shall have all the blessings and benefits promised in the Covenant of Grace, and that the blood of Christ can procure for them; they shall have forgiuness of sins, and salvation of Soul. Therefore, when we consider Christ hath died to have a flock, and for saving of the flock, and to make himself the God of peace through his blood, this should comfort us. It remains, we come to consider of the matter of the Prayer: this is very full. Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, etc. Here we are to observe two things, First The matter of the Apostle's desire, Secondly, The measure of it. The matter of his desire is, that the Hebrews may be made perfect in every good work to do the will of God, i. e. that they may be fully and thoroughly regenerate, sanctified throughout both in soul and body, and that they may be furnished with all graces, and enabled for every duty. Take notice of every one of the expressions: First, Make you perfect: 'tis the duty of Christians to perfect every good work, to cleanse themselves from all the impurity of flesh and spirit, and to perfect Holiness in the fear of the Lord, (2 Cor. 7.1.) Secondly, In every good work, in matters of Piety, Righteousness, Charity, Sobriety; for within these head, most of those things may be comprehended that belong to Christians, they will go a very great way to make a perfect, Christian, but that Christian cannot be perfect that is not sanctified in every one of these. Thirdly, To do his will; that you may be ready, cheerfully willing, to do his will on all occasions. But, how is it possible flesh and blood should attain to this? that they should be perfect to every good work? Why, saith the Apostle, working in you that which is wellpleasing in his sight, through Jesus Christ. Working in you: You see thereby, All our works depend on God's, and 'tis in vain for us to build on any Foundation but this; for 'tis God that worketh in you, both to will, and to do, of his good pleasure, etc. Col. 2.12. through the Faith of the operation of God, working in you, or doing in you, or causing in you, or making in you, that which is wellpleasing in his sight. Our work is to depend on God's work; our outward working, depends on God's inward working. Again, that which is acceptable in God's sight; but 'tis only through Jesus Christ. Good works themselves, though never so good, agreeable to the Law and Gospel; yet if God look not on our persons and works through Christ, they will not serve the turn, ye cannot be accepted; working in you, that which is wellpleasing in his sight, through Jesus Christ. Will God be pleased with nothing, but only for Christ Jesus his sake? and if it do not please Christ, will it not please God? 'Tis truly, plainly, verily, so. That which God cannot accept of through Christ, he doth not accept of at all: But now things are so ordered, that God hath put all things into Christ's hands; Christ Jesus hath the ordering of the Worship and Government of the Church, he hath the making of all the Articles of the Christian's Creed; a Christian is bound to believe nothing, but what Christ teaches, as necessary to Salvation: so that in Christ we are complete, if we believe, as he teaches us to believe; and if we worship God, as he teaches us to worship God; and have such order and government concerning his house; and walk so, as we desire in all things, to please our Lord and Master, and have him before our eye, then are we returned unto Christ, the Shepherd and Bishop of our Souls. But, if we present God with any kind of Creed, Model of Worship, 〈◊〉 Government, that hath not Christ's Image and Stamp upon it, God will say, as Christ, concerning the Money; Whose Image or Superscription doth it bear? If we can say, Christ's; the way of Worship, we have learned from Christ, that Order and Government in the Church, we have learned from Christ, than the Father and Son will own it. If it have Man's Superscription on it, not God's, or Christ's, I cannot tell how we should presume it can be acceptable to God, through Christ; for God hath so confined himself, he will not be pleased, but through Christ; and that all Matters of Religion in the New Testament, should be ordered according to Christ's mind; as the Old, according to Moses. ' This necessary, we inquire after Christ's mind, in what we do: If we can do any thing, and in doing it, are sure it will be acceptable to God, through Christ, well and good; otherwise, not. This is the Apostle's Prayer, That God would make them perfect in every good work to do his will, working in them that which is wellpleasing in his sight, through Jesus Christ. The Doxology; Whether we refer it to God, or Christ, 'tis all one; we have no body to honour and glorify in the Church, but God, through Christ: We cannot tell how to divide those that are so nearly united. Therefore, when we glorify God, we glorify Christ. And this we must observe; God hath ordered all man's Concernments so, that we have nothing to plead for our Soul's Salvation, but God's Grace: the Rule is his Word, his Gospel that he hath made known to us: and therefore, Let the Word of God dwell in you richly in all wisdom. There is a great deal of Do, in God's Church, about This and That; he that must determine the business, is Christ, and there are but two ways; the determining of things for the present, and for the time to come; hereafter, by questioning the matter of fact; for the present, by making of your Rule. When the question comes, concerning the Matter of Fact, these he receives our Rule: What hath Christ said? How hath Christ provided in things of this nature? It's plainly so, and so; but in dubious Matter, and Customs, and the like, I know not how to answer them, when we come to answer Christ, when he shall put the Question; Did you not know whom you was bound to fear? Did I not speak nothing at all in the Case, neither generally, not particularly? Can you not by any means come to understand my mind? I doubt we shall not be able to answer this. But we must say, we found a certain state in the Word; but having Laws and Customs among ourselves, therein were at a stand. Why (saith Christ) was your Laws and Customs above, or below, my Word? Must your Law be ruled by my Word; or my Word by your Doctrine? Did not all Christians hold out this, that the Word of Christ was above all Authority in the Matters of Christ? Shall the Members of the Body become greater than the Head? Therefore, you could not be ignorant in this Case: your own professing me to be so great, in all my Natures and Offices; but when you come to practice, than you will deny me. Shall we be able to answer this? We must consider of this; that if we would please God, it must be through Christ; and then we must carry ourselves, as directed by Christ Jesus in his Word; and nothing can take us off that Principle, no pretence whatsoever; for Christian Religion is such a thing in the nature and substance of it, as Jesus Christ is the Author of. Therefore, if Christ be the Author all that belongs to Christian Religion, as to its substance, we should-account nothing immoment in Re●gion, but only that which we can ●●●lbe to Christ, 〈◊〉 the Author of it. The care of 〈◊〉 Church is in th● hand of Christ, whatsoever Providences are let in on th● Church, to exercise or try the 〈◊〉, all must be bo●● patiently; but every Member mu●●●orship him: God hath made Jesus Christ a Shepherd, etc. In what he find● fault, we must not justify; what he commands, we must approve; what he calls to be done, we must practise; what is not his, we must not own as his. Much may be drawn from this, both for Instruction and Consolation, that Christ is the great Shepherd: Though he die in his Members, he shall rise in his Members: I may say; though he die in his Ministers, he shall rise in his Ministers, Isa. 59.21. As for me, this is my Covenant with them, saith the Lord: My Spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for ever. This is a part of the Covenant, that the Word and Spirit of Christ, shall be continued among the Members, throughout all Ages: God will provide, his Children shall not live without a Spirit, neither without his Word; God hath engaged himself for both; for the one, as well for the other; that there shall be a super-addition, and perpetuating of them 〈◊〉 and herein we must depend upon the faithfulness of The great Shepherd of the Sheep. Doctor Bates' Forenoon SERMON. HEB. 13.20, 21. Now the God of Peace, that brought again from the Dead our Lord Jesus, that great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make you perfect in every good Work to do his Will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory, for ever and ever, AMEN. IT would give light to these words, if you consider the scope and design of the Apostle, in this Epistle to the Hebrews: the sum of which is, He writeth to to them, that he might Antidore their Spi●ies as 'gainst A postacy from the Doctrine of the Gospel; they were liable to this upon a double account. (1) Partly in respect of those Persecutions to which they were exposed; for the Jews were filled with a brutish zeal for the Ceremonies of the Levitical Law, and expressed the greatest rancour against those, who left Moses to follow Christ. This is the reason, why the Apostle lays down so many Preservatives against their revolting from Religion; and he spends one part of this Epistle in a most passionate Exhortation to perseverance, and doth in the tenth Chapter insinuate himself into them: You have already tasted the first-fruits of affliction, ver. 34. You took joyfully the spoiling of your goods, knowing in yourselves, that you have in Heaven a better, and an enduring substance. This is that temper that Martyrs have expressed, who have not only parted with their goods, but with their lives, for the Gospel: When they came to the Stake, they would not so much as shed a tear to quench those flames, wherein they should ascend to God, as in a fiery Chatiot. You took oyfully the spotling of your goods, knowing in yourselves, that you have a better and an enduring substance. Thus he insinuates himself, by represening what they had done, to encourage them to perseverance; and partly he fortifies them against Back-sliding, by those terrible Judgements, which he threatened against Revolters, as you may read, Chap. 6. and 7. (2) As they were liable to this Apostasy, upon the account of Persecution, so upon the account of the unsettledness, and instability of their own spirits. There were several 〈◊〉 those, who had given up their names to Christ, who di●● compare the Ceremonies of the Law, with the purity of the Gospel. Now the Apostle, to secure them from this mixture, his great design is to represent the vanity and infectiveness of all the Ceremonial Law, and to ●●press and prove the virtue and efficacy of the Lord ●●sus his death, which was the substance of all the shadows. And this takes up one great part of his discourse with them. Now in these two Verses he sums up, by way of Recapitulation, all that which he had discoursed of at large; and in them you may observe these two thing: (1) A Description of God, to whom he addresses this Prayer. (2) The Substance of the Prayer itself. The Description of God, that he amplifies by these two things: (1) From the Attributes and Qualities of God, (if I may so express it) Now (saith he) the God of Peace. (2) From the effects of his power and love, That brought again from the Dead our Lord Jesus, that great Shepherd of the sheep. And these Titles, they are not here set down to adorn his Discourse, merely as an Ornament, but they have all a peculiar efficacy, as to the obtaining of the request, which here he makes for them. I shall be●● with the first, the Description of God, from that Attribute. (Now the God of Peace) The Title that is used in the Old Testament frequently is this, [The Lord of Hosts] but in the New, he is called, The God of Peace. There were darker Representations of the mercy and love of God then, the more full discoveries of his grace were reserve●●ll the coming of Christ: Their Discoveries under the: Old Testament were but as the Daystar, whsch ushered in the Sun of Righteousness. Now this Title of the God of Peace imparts two things. (1) That he is the Author of Peace, and works it. (2) That he loves and desights in Peace. First, That he is the Author of it: And if you consider Peace in all i●s notions and kinds, it is a fruit of God, and that which descends from him. First, Peace in Nature, is the Harmony that is between all the parts of the World, the union that is between the dis-agreeing Elements, this is from God; for without him, the whole Creation would presently disband, and return to its first Chaos of confusion. Secondly, Civil Peace, which is among the Societies of men; that which is so amiable and lovely, and which needs no other foil to commend it, and set off its lustre, than the miseries of War; this Peace comes from God also: When there is a subjection to just Laws, this is from God. Every rash hand is able to make a wound, or cast a firebrand; but it is only the God of Peace that is able to heal breaches, to allay those storms that are in a Nation. You know, those showers which render the Earth fruitful, descend from Heaven, from God; so all the counsels of Peace descend from above: The fiery Exhalations ascend from the Earth Counsels of War and Disturbance proceed from the ●●vilish hearts of men. Or, thirdly, If you consider, that Rational Peace, which is in the spirits of men, i. e. when the Understanding exercises a coercion and restraint over our licentious Appetites, when all our inferior Faculties are under the Empire and Conduct of Reason; this proceeds also from God: For, since the Fall, there is a great deal of Tumult, many Riots and Disorders in the Soul of a man. Reason hates a bad Guide; and our Appetito●, those are evil Instruments, and do many times hurry Reason from its regular actings. But, fourthly, much more, if you consider Spiritu●● Peace, that Peace doth not only import an agreement of a man within himself, but the agreement of the So●● with God. This is the fruit of the Spirit; and it I only God that is able to convey this peace to us. And upon a particular account this Title is given to him, by way of eminency and propriety; as, (1) He is alone able to allow and dispense this peace to us; for, all our sins are injuries committed against him, against his Crown and Dignity; all the Arrests of Conscience are made in the name of God, and therefore it is only He that can speak peace. As in the Civil State, it is an Act of Supremacy to give a pardon; only he that can condemn is able to speak a pardon; so, it is that God that is our Judge, provoked and incensed by us, he that hath a judicial power to cast body and soul into hellfire, is alone able to speak peace, and pass a Pardon for us in the Court of Heaven: and this is experienced by a wounded spirit; it is just with such a person as it is with a Malefactor, who stands condemned at the Bar; he cannot receive encouragement from any of his Spectators till the Judge speak peace to him: So, if an Angel from Heaven should come and speak to a wounded Spirit. It were impossible, unless God did order, command and dispense it, that the Spirit should receive any peace, because our sins are immediately committed against him. (2) He is alone able to reveal and discover it. There is nothing harder in the world, than to calm and quiet a disturbed conscience; it must be the same power that makes light to spring out of darkness, that must cause a cheerful serenity in a dark and disconsolate soul. I know, there is nothing more easy than that false peace which is so universal in the world; for the most amongst us cheat themselves with presumption, instead of peace with God, and security in stead of peace with conscience: but that peace which is solid and true can only be revealed by God himself. We have an instance of this in David (Psal. 51.) although Nathan had told him from God, Thy sin is pardoned; ye● notwithstanding he faith, Mark thou me to hear joy and gladness, that the bones which thou hast broken may rejoice. He still addresses himself to God, that he would cause him to hear the voice of pardon and reconciliation, for his soul could not be quiet by the voice of the Prophet. There is so much infidelity in the soul of man, that when he comes to take a view of his sins in all their bloody aggravations, only the Spirit of God himself is able to allay the terrots of the conscience: And this he do●h by an overpowering light, when he doth in an imperative and commanding manner silence all the doubts of the soul, and establish it in peace with God. Certainly, he that shall but consider the terrors, the faintings, the paleness of a wounded conscience, when you shall see a person dis-relish all the things of the world upon this account, ●●●ring lest God is his enemy; when all discourses that ●●e addressed to him are ineffectual, and but like wat●● to a dead carcase, cannot inspire any heat into him. Oh! this shows, only God is able to reveal peace. So, Job If he hid his face, who is able to be at peace? There needs no other fury to complete the misery of a man, than his own accusing conscience. Conscience is a verier devil than the devil himself, and able more to torment and lash the creature. Therefore if that be once awakened, 'tis only God, to whose tribunal conscience is liable, which is able to speak peace to the soul. Now you see in what respect this Title, [The God of peace] is attributed to him, as he is the Author and worker of it. 2. As he loves and delights in peace. This is that which is so pleasing to him, that he adopts those into the line of Heaven, who are Peacemakers, for they shall, be called the Children of God, Matth. 5.6. This characterizes persons to be his children, to be allied to him. God he only delights in reflection of his own Image; for those things that we admire in the world, and delight in, do not affect his heart: He delights not in the strength of the horse; he taketh not pleasure in the legs of a man. The Lord taketh pleasure in them that fear him, in those that hope in his mercy. Nothing attracts his eye and heart, but his own similitude and resemblance; and therefore, where he sees peaceable dispositions, this is that which indeers the soul to him, and makes it amiable in his eyes. You may judge of his delight in peace by this it is that grace, which in an especial manner prepares us for communion with him; for, we can never really honour nor enjoy him, unless we bring to him those dispositions, which (if I may so speak) are in himself. And therefore it is no wonder, that those have little peace of conscience, who make so little conscience of peace. You know, when God appeared to Eliah, he did not appear in the Storm, nor in the Fire, but in the small still voice, and when Elisha was transported with anger, he was fain to allay that passion by Music, that so he might be prepared for the holy motions of the Spirit; he called for an instrument, and then the Spirit moved in him. I bring it for this end, to show, how God delights in peace, and he will only maintain communion with those that are of calm and peaceable spirits. So much way as we give rash anger, so much proportionably do we let in the Devil, and cast ou● the God of peace. Now, the reason why this Title is given to God, is upon a double account; partly, with respect to the Blood of the everlasting Covenant, which made peace between God and us; partly, with respect to the Covenant itself, which is founded in that Blood. (1) In respect of the Blood of the Everlasting Covenant. For, it was the blood of Christ that hath sprinkled God's Throne, and made peace in heaven. You shall read therefore, when Christ came into the world, 'tis said (Luk. 2.14.) that the heavenly Host appeared and sang, Glory to God in the highest, on earth peace, etc. Since the Fall, God and man are enemies, there is a reciprocal enmity between God and Man: God hates the Creature as it is unholy, and man hates God as he is just, the avenger of sin, the author of the Law: Now, Christ was the Umpire that composed this difference, he was God and Man in one person, and so being allied to both, he was a fit person ro reconcile both. He was (as Job speaks) a Dayman between us. He hath paid every farthing that was due: for he did not compound with God, but paid the utmost that was due to him. He it is that hath reconciled us to God by the power of his Spirit, in changing and renewing our natures and creating in us those difpositions which are like to God; so than his Blond is the foundation of this peace. And how, God appears to us, not as a consuming fire, but as a refreshing light, full of calmness, serenity and peace towards us. Christ he brought more honour to God by his obedience, than we brought dishonour by our transgression; and therefore without any injury to God; he might be at peace with us. You know, all our sins were but the acts of finite creatures, and only infinite in regard of the Object against whom they were committed But the Blood of Christ was of infinite value, in regard of the Subject; for, he was God, and the enriching Union of the Deity conveyed such v●lue and worth to his Blood, that he was able to appease God, and not only to free us from condemnation, but to make us the favourites of God. We are not only pardoned, but preferred, upon the account of his Blood. (2) He is the God of peace, as with respect to the Blood of Christ, which is the purchase of peace, so with respect to the Covenant which is made between God and us (through the Blood of the Everlasting Covenant) There are three sorts of Covenants amongst men, some are Covenants of Friendship and Amity, some are Covenants of Trade and Commerce, and some are Covenants of Assistance and Help. Now all these qualifications meet in this Covenant, which is made between God and Believers. It is a Covenant of Peace and Friendship; for now we stand upon terms of amity with God; Those who were strangers and enemies, are now reconciled. And there is between God and us perfect peace, there is a League (as the Scripture speaks) between God and the Creature. It is a Covenant of Trade, there is now a way opened to Heaven; we may now ascend to God in duties of holiness, and God descend to us by the excitations of his grace; and influences of joy. And 'tis a Covenant of Assistance; for he promises not only to give us the reward of the Covenant, but to secure unto us the Condition; he promises to enable us to discharge the conditions of Faith and Repentance, Now upon this account, of that Covenant which is founded in the Blood of Christ, he is the God of peace to his people. USE 1. Is by way of Conviction. This may discover to us how distant their temper is from God, who are enemies to peace: We unman ourselves, we unchristian ourselves, so far as we are opposite to this blessed temper of peace. Certainly, as disturbed Water cannot make any reflection unto us of that face that looks into it; so when our Spirits are disturbed by Animosities, Exasperations, Heats, and Divisions, 'tis impossible for us to see the Image of God, as he is the God of Peace. And certainly, there is no more doleful consideration in the World than this, That Man whom God made a sociable Creature, who hath all the engagements and endearments laid upon him, which may cause him to live in peace and gentleness towards those who are of the same nature with him; yet, that in fierceness, our heats should exceed those of the most savage Creatures. Man comes into the World naked, and altogether unarmed, as if he were designed for the Picture of Peace: but could you look into the hearts of men, you would find there such Tumults, Divisions, such Seeds of Enmity against their fellow-Creatures, that Tigers and Lions are calm and peaceable, in comparison of them. Now, how is this distant from the temper of the God of Peace? 'Tis very strange to consider, that when Promises are made to bury all differences, as Rubbish under the Foundation, that nevertheless, the great work of many persons should be, only to revive those former Animosities, to make those exasperations fresh and keen upon their own spirits: but is this to imitate the God of Peace? These, to promote Divisions and Disturbances amongst us, cloth their enemies with the Livery of shame and reproach, that so they may be baited by their fury; that make it their Design to represent that party, which they think is dissonant from them, with the most odious appearances, (you know this is the old Art) and those showers of Calumnies, which are in the World, they usually precede the Storm of Persecution. The Devil was first a Liar, and then a Murderer; and those who are of his Seed, they follow his Art. In the Prsmitive Times, all the Persecutions of the Heathens, arose from the reproaches of Christians; so it is now. It is an easy thing to blast the name of those Persons, who are designed for ruin. But if the contending Parties would consider, [if I may call one Party contending, which is only liable to Penalties, and is resolved to bear them patiently] how unlike this is to that God of Peace, methinks it should allay the rancour that is in men's spirits, and make an atonement between all the differences that is amongst them. (2) If only Peace come from God, you may from hence take a trial of that Peace that is within you, (for hitherto I have been only discoursing of Civil Peace) whether it be the effect of this God of Peace. I know nothing more common in the World, than Presumption; there is a false Peace, which doth not arise from the knowledge of a man's happiness, but from the ignorance of his misery: Peace, which is only like a Torch to shine in the night, or like Players, that glitter only by Torchlight; so is the false Peace men cherish in their bosom, merely upon this account, because they do not bring their souls to the light of the Word, they never had it from this God of Peace; Because, (1) God never speaks Peace to a Soul, but in the way of holiness and obedience: And therefore, you shall find 'tis the counsel of the Scripture, Acquaint thyself with God and be at peace. Our Peace is found in the way of duty: and there are none, who are more blessed with the Peace of Conscience, than those, who with the greatest fervour, frequency, and delight, maintain communion with God in holy Duties: For, as friendship among men is cherished and preserved by visits and conversations; so, our Peace with God is preserved by those visits we make to Heaven in prayer. (2) That Peace that comes from God, always causes in us a war with sin; for God's Covenant with us is Offensive and Defensive; and therefore it is impossible any person should have true and solid Peace, that waking tranquillity of Soul, which is the reward of holiness and obedience, who entertains sin; for every sin thou dost wilfully commit, 'tis an act of hostility against God, 'tis that which makes him thy Enemy, and makes thee an Enemy to him. As Jehu said, What Peace, so long as the Whoredoms of thy Mother Jezebel, and her Witchcrafts are so many? So, What Peace can there be, so long as thou dost indulge thyself in sin, and make it thy business, to gratify thy outward senses, though it be to the displeasure of God? 'Tis the greatest mercy in the World, to rob such persons of their Peace, and to discover to them their danger; they are only capable of true peace, by the knowledge of that which is false. Therefore, bring yourselves to this Trial, Whether, or no, doth that peace, which now you please yourselves in, cause in you an eternal hatred of sin? Doth it set you at a distance from your most beloved Lusts? Then it is that Peace that springs from God. The greatest part of the World are in a state of War with God, though they do not feel the effects of that War. True indeed, God doth not always draw the Sword, either of Famine, Pestilence, or War, against a Nation; and yet they may be acting in a most hostile way against God: So, for a person; God may not blast thy estate, or send Diseases upon thy person, or raise a Tumult in thy Conscience, and make a Conspiracy of thy Thoughts and Passions against thy Peace: Thou mayst be quiet within, and yet have war with God; because, as in the world, there may be a Truce, when there is no Peace, the War may still continue, though there be a Truces between 2 Princes. Or rather, there is not a Truce between God & sinner; but, as a Town that is besieged for many days, may not feel the Battery of their Enemy, because he is undermining them, to blow them up at once; so God doth not many times make his Battery against sinners, but he is undermining them; and the Fall, at the last, will be dreadful, if there be not a composition. [Use 2.] By way of Exhortation; Let me press you all to follow Peace; it is a Duty, which the Gospel enjoins with the greatest vehemency, with the greatest force of words and expressions. The Apostle, when he is to seal up his affections to them, he doth it with that Prayer, (2 Thess. 3.16.) Now the God of Peace himself, give you Peace always, by all means: What strange expressions! First, he gives you here the Title of the God of Peace; and then he saith, [Himself] The God of Peace himself. There's a great deal of force in that word; Peace is so excellent a blessing, and there is such an abhorrency in our corrupt nature to it, that it is only the Lord himself that is able to effect it: As if the Apostle had said, The Lord must bow the Heavens, he must come down himself to create Peace among you; and, to express the greater vehemency of his desire, he saith, Give you peace always, by all means. So another Scripture, Pursue Peace, Fellow Peace with all men; a word, that imports our pursuit after it, though it run from us. This is the strain and tenor of the Gospel, and this becomes you as Christians. When Christ came to purchase our Peace, he came as a Lamb, an innocent and meek Creature, Behold the Lamb of God. When the Holy Spirit descended, to seal the privilege of Peace to us, he descended in the form of a Dove; a gaulless Creature, in whom there is no rancour nor bitterness. What a strong engagement should this be upon all of us, to pursue and promote Peace? And for your encouragement, consider, First, That in the times of the Gospel, all the Promises, do, as it were, empty themselves into this blessing, the blessing of Peace. Thus Isa. 11.6. you shall find there a gracious Promise, respecting the times of the Gospel, The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf, and the young Lion, and the Fatling together, and a little Child shall lead them: and the Cow and the Bear shall feed; their young Ones shall lie down together, and the Lion shall eat straw like the Ox. That which I observe from thence is this, that God here promises to cause an universal Peace and Unity under the Gospel, though it be as difficult as to persuade the most disagreeing Natures to a peaceable cohabitation. For here the Scripture instances in those Creatures, between which there is the most natural, and therefore the most fierce Animosities. The Lord will reconcile men, though their differences he never so great. What is too hard for the God of Peace to effect? Is not God of infinite power, of infinite love? then it should quicken us to pursue Peace. (1) By Prayer to him, because he is able to effect it: Certainly, that God that was able to bring Order into the World, when it was a mere lump and mass of Confusion, is able to bring peace, and to unite our spirits. And it is observable, the greater our differences and divisions are, the more will the power of the God appear in reconciling them. 'Tis said in the Psalms, That God's Throne is in darkness, i. e. His ways of Providence are very difficult for us to trace and find out ● and therefore when our Divisions are at the highest, he is able, by one word, to allay the storm. This should encourage us in Prayer. This is the course of God to glorify himself, by putting a stop to the greatest Troubles, when nearest to us, and to work out one contrary by another. To give you some Instances, that so we may encourage our Faith, and quicken our Prayer to God for this blessing. Consider how still God hath made difficulties the way for enjoyment; for instance, The Promises that Sarah should be the Mother of a Child; but he made way for that by her dead Womb: for all that numerous Progeny, which like the Stars of the Sky descended from her. That he first maimed Jacob, and then gave him the blessing. He brought Joseph from the Prison, to a Princely Palace. First, David was harassed with Troubles, and then his head was decked with the Imperial Crown. So if you look into the Kingdom of Christ, who would have thought that a few Fishermen should have advanced the Empire of Christ in the World: had you lived to have seen those despicable beginnings, when a few unlearned men were the Heralds and Preachers of Christ, how would this have caused you to fail and sink in your Spirits? and yet the Gospel hath been preached in all the parts of the World, and that by a few Fishermen. The Providences of God, are like those plated Pictures, if you look one way upon them, there is the appearance of a Serpent; if you look on the other side, there's the appearance of an Angel. So here, many times God is pleased to suffer exasperations to go very high, that so his power may appear more eminent in the composure of them. He it is that enables the Faith of his people, to draw Water out of the Rock, when the Fountain is dry: that makes meat to come out of the Eater, (as in Sampson's Riddle) that is able to bring a peaceable harmony, out of devouring differences: and therefore it should quicken our Prayers to him. Secondly, To make us more serious in our endeavours after peace. Consider, what a dishonour it is to the Gospel; that those that profess themselves Sons of the same God, Members of the same Christ, Temples of the same Spirit, should be at deadly jars one with another. It is strange and unnatural, that Lilies should prove Thorns to one another: that those who are Saints in pretence, should be Devils in practice to one another: that God's Diamonds should cut one another; this is very strange, yet thus it is. But how especially, it is most sad, when Religion, which should restrain and bridle our Passions, is made fuel and insentives of them: How for distant is it from the counsel of the Apostle, Rom. 14.10. where he speaks concerning their lesser differences, One values one day above another, another esteems every day alike; what's his counsel? He speaks as a person that was filled with bowels and compassion: Oh, saith he, let not him that doth not esteem the day, judge him that doth; For we shall all stand before the Judgment-Seat of Christ; there we shall appear all upon a Level, stand upon equal ground, and receive our final doom from him: This therefore should calm our Spirits. Why may there not be some differences in Judgement, without division in Affection; for it is as impossible, that all Judgements should be of the same extent, as all our faces to be of the same colour and figure. Therefore consider, what an injury it is to our Profession, how doth it obscure the glory of God, and lustre of our Religion? Thirdly, Doth not the public Enemy rejoice over us, I mean the Papists? Do they not warm themselves at the sparks of our Divisions? for you know the old Maxim of Divide and Reign: Therefore it should compose our spirits, and quicken us to labour after Union. Unmortified Lusts are thence, whence all Wars & Enmities springs in the World. The Apostle Paul, when he would compose their differences, he doth not lay down Rules to decide their Controversies, but corrects their secret Passions, Pride, Selfseeking, Revenge, etc. this being the Seed of all Disturbances in the Church: And although these Lusts may not be conspicuous and visible to the eyes of men, yet they are certainly the Fuel of our Distempers. The sum of all is this; Those that have the Spirit of God, they cannot but mourn, and be sensible of these Divisions. I know, a great part among us are unconcerned: some rejoice, those that are rather buried in the Affairs of the World, and encumbered with much business, or those that are steeped in the pleasures of sense, are altogether unaffected with these things, and stand as Neuters, dis-regarding all events: But the Saints of God cannot but mourn over them, when our Divisions hinder the progress of the Gospel, and are serviceable to nothing, but to the Kingdom of Darkness. Therefore, I beseech you, let what hath been spoken, quicken you in your Prayers to God, to pray for the peace of Jerusalem, (that's the least effect of our love and desires after Peace) and by all endeavours, to labour to bring back Peace to us, that we may see that Prophecy fulfilled in our time, that the Lord shall be one, and his Name one amongst us. Doctor BATS His Afternoon SERMON. Heb. 13.20, 21. Now the God of peace that brought again from the dead our Lord Jesus, that great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his will, working in you that which is wel-pleasing in his sight, through Jesus Christ: To whom be glory for ever and ever, Amen. THe Apostle describes God by the effects of his power and love, [That brought again from the dead our Lord Jesus.] The Resurrection of Christ from the dead, is one of the most transcendent testimonies of God's love and power towards us. (1) Of his Love; because as the Anger of God was that which crucified our Saviour, so on the contrary, it must be his Love that should raise and restore him. Christ when he died, he looked upon God as an Enemy, as a Judge, and as those Colours which we see conveyed to us, are unanswerable to the Medium, through which we see them; as, if we look through a coloured Gloss, we see the object of that colour: So the Lord Jesus, when he was upon the Cross, looked upon God through the black cloud of our sins, and through the red cloud of his Father's wrath, and so died as a sacrifice to Divine Justice. But when he was raised from the Grave, that was the testimony of God's love to him, and of his love to us; for he died as our Surety, he was arrested for our debt, he was cast into the Grave as into a Prison: But by his Resurrection he was redeemed from Prison and Judgement. And therefore you shall find, when Christ was risen, he salutes his Disciples with this, Peace be unto you, (Luk 24.31.) There was the dawning of peace at the Incarnation of Christ, for then the Angels sung, Peace upon Earth; but the complete Sunshine of peace was at his Resurrection, when he had made full and complete satisfaction to God's Justice; for this was a clearing of him before all the World, when God raised him from the grave. And in this respect, it was very agreeable for the Apostle to say, The God of Peace, that brought again from the dead our Lord Jesus. (2) It was the effect of Infinite Power. You know, 'tis naturally impossible for a dead body to quicken itself, to revive; but for the Lord Jesus, who had the load of the sins of all the Elect upon him, who was, as it were, secured in the grave by God's Justice and Power, for him to rise again: This must be an effect of Infinite Power in the great God. This raising of Christ, sometimes 'tis attributed to the Son, being God equal with the Father; but here 'tis attributed to God: And therefore, when the Scripture would speak with the greatest magnificence of the Power of God, it expresses it thus, That Power which raised Jesus Christ from the dead. When Christ wrought deliverance for the lost world, (all those who were committed to his charge.) This could be no less than the work of an Infinite Power. And upon this account also, it is very proportionable to the design of the Apostle; for that Prayer he makes to God is for that, which only can be accomplished by Infinite Love, and infinite Power, i.e. to make the Christian Hebrews perfect in every good work to do his will. I come to a further description. He that brought again from the dead [our Lord Jesus.] The Title of the Lord Jesus was only given to our Saviour after his Resurrection; he was called Lord before, and Jesus before; but these two Titles were never united till after his Resurrection; They came to see the place where the Body of the Lord Jesus lay; the reason was this, Because the Resurrection of Christ was a solemn Proclamation to the world, that Christ was the Son of God; 'tis true, this Title was iven him immediately upon the Conception, but it was never completely declared to the world, till after his Resurrection; for before, Christ was a Prince in disguise, the beams of his Divinity was abated by the vail of his Humanity; but then he was declared by power to be the Son of God. It follows. [That great Shepherd of the Sheep.] For the opening of this, (1) We will consider this Title of Christ. (2) The person for whom this Title relates. First, This Title, [The great Shepherd.] 'Tis a wonderful condescension in Christ, that he will take upon him the Title of a Shepherd, that which rather expresses Love and Care, than Power and Dominion; yet he is pleased to assume this Title to express his affection to us. For the opening of it, wherein he appears to be the great Shepherd, I shall lay down these particulars. (1) He is great in the Dignity of his Person; for he that is Lord of Angels, is become the Shepherd of the sheep; and the humiliation of his Person in this respect, is the exaltation of his Office: It is looked upon in the World, as a mean and low employment, to have the care and inspection of a Flock; but now herein appears the love of Christ, he was pleased to become our Shepherd, that so he might secure and bring us to the Fold of Heaven, and there make us to feed upon those Pastures, and to drink of those Rivers of pleasure which flow from the presence of God. (2) In the derivation of his Authority; that Authority which is communicated to him, whereby he is our Shepherd, and that is originally from God himself; it is not by any mediate deputation, but from God himself. He is our Shepherd, and hath a Title to his Flock upon a double account: (1) They are committed to him as his Charge and custody, (Joh. 6.37, etc.) All the Elect of the World were given by God the Father to Christ, not by way of Alienation, but by way of Opigneration, as so many pledges which he was to bring to grace and glory; and this Charge he doth most fully execute, for there is none missing of those committed to him. (2) They are given to him by way of Reward and Recompense, for all his Blood and Sufferings, (Isa. 53.10.) The Lord Jesus put such a value on souls, that he purchased an Interest in them by his own Blood; and he thinks himself exceedingly recompensed for all his Pains on the Cross, Agonies in the Garden, Temptations in the Wilderness, etc. if Souls will submit to his care. And here observe the course of Heaven, God would endear Souls to Christ upon all reasons, by virtue of his command, and that charge he gives to them, and by virtue of his own purchase. (3) If you consider the extent of his care and affection, for all the Saints of the world, those who are dispersed in all places, in all Ages, they are all his Flock; and therefore 'tis the Royalty of his Administration, (Joh. 10.16.) There shall be one Fold, and one Shepherd. As Christ is the only Catholic King, so he is the only Universal Bishop; for all other Shepherds have but particular portions of his Flock committed to their charge; and they should be such portions as they have regard to, and are under their inspection. And at the last day, all his sheep shall congregate together, and stand at his right hand. All the Saints of God that are now scattered, as so many Stars in the Firmament, shall be united in one Constellation, when they shall appear in glory before him. (4) In respect of his endowments and qualifications, which fit him for the discharge of his Office. And (1) Take notice of his affection and love to us, and that is the wonder of Heaven and Earth, Christ laid down his life for his sheep, (Joh. 10, 11.) This is strange, that Christ should be a sheep for the slaughter, that he might become our Shepherd; that he should be a Sacrifice, before he could take this office upon him: Other Sheep lay down their lives for the Shepherd, but Christ laid down his life for the Sheep. So great was his love, that it brought him from Heaven to seek and find those that were lost; he left a Palace to come to a Wilderness; a Throne of Heaven, to come to a Fold here upon Earth. We read of David, that he exchanged a Sheephook for a Sceptre; but Christ quite contrary, he changed a Sceptre for the Rod and Staff of a Shepherd. It was said by one, There is nothing so conspicuous in Christ, as the prodigality of his love to us. Oh! do but consider how great love that was, that should make him to die for us, that he might bring us home to his Fold. We were all of us like erring Sheep, who had strayed from him, and fell to the Lord of the soil, as strange : we were gotten into the possession of the god of this World; the Lord Christ would buy us off from thence: though we forfeited our right in him, yet he would not lose his right in us; but he laid down his life, that he might reduce us to his Fold; that of Wolves, he might make us Lambs, and fit us for the comforts of his presence. (2) In respect of his exact diligence and inspection over them: When but one sheep went astray from his Fold, we read, he left the ninety and nine, and went and sought for that One, Luk. 15. where we have that Parable, to express the diligence & watchfulness of Christ over his sheep. There is no person, be he never so mean, never so obscure, though lost in the number and account of the world, if he be one of Christ's sheep, he is always under his inspection and watchfulness. We read of the Highpriest, that he carried the names of the Tribes upon his Breastplate, the Lord Christ carries the names of all his sheep in his Heart; therefore, Rev. 13. speaking concerning the Saints, all that dwell upon earth, whose names are writ in the Book of Life. His diligence and care is so exact, that he hath all their names writ in his Book: He th●t tells the Stars, counts their hairs, and always exercises the most watchful providence over them for good. You know sheep are either liable to rage, or erring and wand'ring: Christ's diligence is such, that he protects them from the rage of Satan, reduces them from all their wand'ring, and brings them home to himself. (3) In making proportionable all their services and sufferings to those degrees of strength which he gives to them, Isa. 40.11. He shall feed his flock like a shepherd, he shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those that are with young. Christ always makes a proportion between the services, sufferings and strength he calls them to. He it is that with that tenderness speaks to Peter, Peter lovest thou me? feed my Lambs. He hath provided for them the most ample and most satisfying nourishment, the Ordinances of the Gospel, the Word, the Promises, which are the Breasts of Consolation; these are all provided by him for his People. And in this respect he is the great Shepherd, for he doth not only allow them means, but blesses the means to them: he is able to enlighten the dark mind, and he can make pliable the stubborn will, & he can spirituallize drossy affections, which all other shepherds in the world are not able to effect. (4) He is the great Shepherd, if you consider his power to preserve them from danger; not only those dangers which respect Satan, (for that fell under his care before) but those diseases to which they are liable, which threaten ruin: Other Shepherds possibly may cure diseases, but not defend them from danger. Christ it is tha● gives eternal life to his sheep, he gins the life of holiness, which though at present is but as a spark in the Sea, yet he keeps it alive till it shall break forth into a triumphant flame. That life that is encompassed with so many enemies, and liable to so many weaknesses, the Lord Jesus will bring forth judgement to victory, and will make them to be powerful over spiritual and eternal enemies. The sum is this: The Lord Christ is so perfect a Shepherd, so complete, as to all the qualifications of that office, that the Prophet David breaks forth into exaltation, (Psal. 23.) The Lord is my Shepherd, etc. and then afterwards expresses all those provisions which are made for him by God as a Shepherd, He makes me to lie down in green Pastures, he leadeth me beside the still waters. So that you see, Christ, whether for diligence, love, tenderness, for preserving us from danger, for securing us to life eternal, he is only the great Shepherd; he is the God of shepherds, as well as the God of sheep, and all other shepherds are but inferior to him, and must be accountable to him for the souls of his sheep, which are more valuable than all the world. It follows, The great Shepherd [of the sheep.] I shall not spend any time in making any resemblance between the people of God and this sheep: only, (1) They are sheep in respect of their Innocency. You know of all creatures, the sheep are unarmed; other creatures, either they are armed with strength, or skin, or swiftness, to guard themselves, and offend others; but the sheep hath neither the strength of the Lion, the craft of the Fox, swiftness of the Deer, and of all creatures is most weak, inoffensive, and most liable to dangers and injuries. Of all persons, God's people are most liable to danger, and when out of Christ's protection, the weakest persons in the world. (2) In respect of their Meekness. A sheep is an emblem of meekness, that's their temper, and therein they imitate Christ, who hath propounded himself to be their pattern, Learn of me, for I am meek and lowly; both these qualities are expressed by the Prophet, (Isa. 11.) where speaking concerning the times of the Gospel, saith, The Lamb shall lie down with the Wolf: now, where the Prophet expresses their safety, there he expresses their innocency & meekness. This is the reason why the Prophet saith, For thy sake we are killed all the day long, we are accounted as sheep for the slaughter: because of all Creatures, most liable to injuries, that which doth least resent them. And, where ever the Grace of Christ comes, it sweetens the most cruel nature, and polishes the most rough disposition, and makes them to be like Christ, meek and lowly. (3) In regard of their profitableness; for of all Creatures, they are most profitable; the food, as to their flesh; the cloth, as to their fleece. And the people of God, however they are exposed to the contempts and injuries of the World, they are the most profitable; for, were it not for them, the whole frame of Nature would fall into pieces, the Stars would fall like leaves in Autumn, and all the Elements would fall into confusion: we see it by one Lot, who kept showers of fire and brimstone from falling on Sodom, till he was got out of it. And it is the people of God, for whom this frame of Nature is continued; and when they are brought into the Fold of Christ, the Justice of God will have a solemn triumph over all the World. (4) As they are liable to wand'ring: Sheep are wand'ring Creatures, and when strayed, not able to reduce themselves. And, in this respect, the people of God are sheep, they have a thousand allurements to draw them from the ways of God; and if God should not guide them by his eye, 'tis impossible they should go in the way that leads to Heaven. Therefore David saith, I have gone astray like a lost sheep, seek thy servant, Psal. 119.176. This shall suffice to make the Parallel and Resemblance of the people of God and Sheep. The second Argument is this, That he hath designed Christ to be the Shepherd of the Church, The great Shepherd of the sheep; this is another Argument and Evidence, that he is reconciled to us, and that he is the God of Peace: For when God gave Christ to be our Sacrifice, and raised him up to be our Shepherd, these are the most clear testimonies of his love: For, although Christ now sits in Heaven, and all the Angels of God worship him; yet he doth not disdain to exercise the same care, and to express the same love to his people, that he did when he was upon Earth. All the Offices of Christ express God's love to us; for he feeds us as a Prophet, died for us as a Priest, governs and defends us as he is King; and all these meet together in this Title, feeding of us, dying for us, defending of us; as he was God, he loved us; as he was Man, he died for us. This doth express the effects of his two Natures in this Title, and therefore an admirable Evidence, that God is at peace with us. It follows, [Through the Blood of the Everlasting Covenant.] The Blood of Christ, is that which cements God and us together: For you must remember, our original peace with God was broken; that peace we have with him now, is called Reconciliation: it is as a broken bone, which well set, is stronger than before, because Nature conveys most liberal supplies to the weakest part: so now, being reconciled to God, through the Blood of his Son, we stand upon surer terms with him, than we did in Innocency: The Blood of Christ speaks better things for us, than all our sins speak against us; it speaks peace to our souls, and that in Heaven, purchased by his Death. Christ died as a Testator, and bequeathed to the Church a Legacy of Peace; he lives as the Executor of that Covenant; and now, in Heaven, conveys to us that blessing of peace, which he bequeathed in his Death. And as our peace was founded in his Blood, so it is conserved by his Intercession; he appears in the Court of Heaven as out Ambassador, to make up all those differences, which fall out between God and us: for you know, Amity and Friendship is kept between Foreign States, bp their Residents and Agents, that are kept in their several Courts; so, we have an Agent in the Court of Heaven, the Lord Jesus Christ, that was raised from the Dead: And, as a Believer falls into sin, which is a breach of peace between God and us; so that Peace is made up by the Exercise of Repentance on our part, and by sprinkling of Christ's Blood upon us, on God's part. The renewed Exercise of Repentance, and Application of Christ's Blood, preserves that peace that is between God and Believers. And (to sum up the force of the Argument) when we had fallen from God, and it did not consist with the Majesty of God, to make peace with us without satisfaction, than was he pleased to pay out Ransom out of his own Treasury, and redeem us by the Blood of his Son; so that all his Attributes might shine forth in their lustre, and glory in our Salvation; and that, upon sure terms, we might be able to challenge an interest 〈◊〉 his favour and love. It follows, Through the Blood of the [Everlasting Covenant.] It's called an Everlasting Covenant 〈◊〉 two respects. (1) In opposition to the Old Covenant, which was made with Adam in Innocency; but that Covenant, which secures to us the reward of that life eternal, did not secure to us the Condition, that was perfect obedience: And in reference to this Old Covenant, sometimes the Gospel is called a New Covenant, sometimes a Better Covenant, because it supplies all weakness in the first Covenant; not as if the Law of God was weak, or faulty, in respect of itself; for the Law is holy, just, and good, but we●k in respect of us: for it is impossible that that Covenant, by the breach of which, Sin and Death came into us, should reconcile us to God and appease his Ange●: and therefore, God contrived another Covenant for us, a Covenant in the Gospel, that was made with us in Christ; and this is called an Everlasting Covenant, because it remains for ever, the renot of it shall not be changed; for, the first Covenant is only abrogated, and made null, while frustrated, as to the intent it was first given. (2) It's called an Everlasting Covenant, as in brings to those that are parties in it an everlasting glory: So the Lord Jesus his Blood is called an Everlasting Redemption; for it ransoms the soul of men from that Eternal Death, to which they were liable, and gives them a Title to everlasting life; for thy, Coxenant, which now God hath made with us, it not only secures the Reward, but the Corditions to which the Reward is made; for God saith, I will plant my fear in your hearts, that you shall not departed from me. I have now gone over the Title, and that in order to the Prayer, which follows, [Make you perfect to do his Will, working in you that which is wellpleasing in his sight. The general sum of it is this, That God of peace, who is reconciled to us in his Son, as he is the Father of mercies to us, so he is, the Fountain of holiness to us; and, in this respect, we can only expect from him the treasures of grace, as he is the God of peace: for God, as he is our Judge, dispenses to sinners nothing but revenge; there is nothing to be expected, but the curse of his Law, the execution of that Sentence of death from him. For although the World despise holiness, as a base and contemptible thing, (they had rather be ungracious, than inglorious, in the eyes of men) and upon this account, they are afraid to be holy, lest they should be the public scorn and contempt of the place wherein they live: although holiness is of follow a price in the World; yet, in Heaven, next to God, Christ, and the Spirit, Holiness is the most rich Jewel, that God can bestow upon us; and therefore, we must first look upon him, as the God of Peace, before we can beg any grace from him. And that is the reason, why the Apostle represents God by these Titles, that he might encourage the Hebrews, to believe, God would grant this request. When Christ died for us, it was not his Design only to quiet our Consciences, but to quicken our Souls; not only to free us from Damnation, but from the domination of sin. And therefore you shall find these two are joined together, (Tit. 2.14.) Wh● gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. The Death of Christ, as there was a value in it, to purchase God's favour; so there was a virtue in it, to restore to us God's Image. And the account of his dying for us, it is, that we must expect the highest degree of grace and holiness from God. And this is the reason, why the Apostle prefaces this, Now the God of Peace, etc. I know you expect I should say something, as to my Nonconformity. I shall only say thus much, It is neither fancy, faction, nor humour, that makes me not to comply, but merely for fear of offending God. And, if after the best means used for my Illumination, as prayer to God, discourse, study, I am not able to be satisfied, concerning the lawfulness of what is required; if it be my unhappiness, to be in an error, surely Men will have no reason to be angry with me in this World; and I hope God will pardon me in the next. Master BROOKS His Farewell SERMON. ALL, that I shall do, shall be to answer two or three Quaries, and then I shall leave a few Legacies with you, that may speak, when I am not advantaged to speak to you. The first Quaery is this: What should be the reason, that men make such opposition against the Gospel, against the plain, powerful, conscientious Preaching of it? This is not the principal thing that I intent; and therefore I shall only touch upon the reason of it. 1 Men's hatred and opposition ariseth against the Gospel, because it doth discover their hidden works of darkness, Joh. 3. They hate the light, lest their deeds should be reproved: The Gospel brings their deeds of darkness to light; and this stirs up a spirit of hatred and opposition against the Gospel. 2 Ground is this; because sinners, under the Gospel, cannot sin at so cheap a rate, as otherwise they might do: the Drunkard cannot be drunk at so cheap a rate; nor can the Opposer and Persecutor, oppose and persecute at so cheap a rate, as they might do, where the Gospel doth not shine in power and glory. 3 Because the Gospel puts persons upon very hard service, upon very difficult work, pulling out a right eye, cutting off a right hand, offering up an Isaac, throwing overboard a Ionas, parting with Bosom Lusts, and Darling Sins. Herod heard John Baptist gladly, till he came to touch his Herodias, and then off goes his head. As they say, John 6. This is a hard saying, and who can abide it? and from that time, they walked no more with him: this is a hard Gospel indeed, and at this their blood riseth. 4 Because of the differing and dissinguishing work, that the Gospel makes among the Sons of men; it softens one, and hardens another, that ●●ts next to him; enlightens one, 〈◊〉 strikes the other blind; it wins on one, and 〈…〉 the other. The same Sun hath different effects on the Objects, on which it shineth. The Gospel puts a difference between the precious, and the vile; and this the Vile cannot bear. It was never good days (say they) since such and such must be Saints, and none else; we have as good hearts as any, and this enrageth them. Lastly, It is from Satan; Satan knows, that the very tendency of the Gospel, is to shake his Kingdom about his ears: Satan and Antichrist know that their Kingdom must down, by the power and light of the Gospel; and therefore Satan, and men of an Antichristian spirit, do all they can to oppose, and show their hatred, against the everlasting Gospel; and this makes them to be in such a rage against the Gospel. Quare 2. When the Gospel goes from a People, what goes? I shall give but a touch here. 1 When the Gospel goes, Peace, Plenty, and Trading go, 2 Chron. 15.3.5 and 6. compared. Now for a long season, Israel had been without the true God, and without a teaching-Priest. Why? They had Priests; but they were Jeroboam's Priests, as you may see Chap. 13. ver. 9 Have you not cast out the Priests of the Lord, the Sons of Aaron, and the Levites, and have made you Priests, after the manner of the Nations, of other Lands; so that whosoever comes to consecrate himself with a young Bullock and 7 ●ams, the same may be a Priest of them, that are no Gods. A little business will buy a Priesthood; and so they are said to be without the true God, without a teaching Priest, and without Law. Mark what follows; And in those times, there was no pence to him that went out, nor to him that came in; but great vexations were upon all the Inhabitants of the Country; and Nation was destroyed of Nation, and City of City for God did vex them with all adversity. 2 Safety and security goes, when the Gospel goes; so in the Text but now cited. The Ark was taken away; and when that was taken away, their strength and safety was gone. When the Jews rejected the Gospel, the Romans came and took away both their Place and Nation, John 11.48. If we let him thus alone, the Romans will come, and take away both our place and Nation. About forty years after, Titus & Vespasian took away their City; they cried, If we let this man alone, the Romans will take away our Nations; And this was the ready way to bring the Romans upon them. 3 When the Gospel goes, Civil Liberty goes: When the Jews slighted the Gospel, and turned their backs upon it, they quickly became Bondslaves to the Romans. 4 When the Gospel goes, the honour and glory, splendour and beauty of a Nation goes. It is the Gospel, that is the honour and glory of a Nation; and when that goes, all the glory goes: As old Eli said, When the Ark was taken away, the glory is departed from Israel, 1 Sam. 4.22. Jer. 2.11, 12, 13. Hath a Nation changed their Gods, which are yet no Gods? but my People have changed their glory, for that which doth not profit; that is, the Worship of God, into the Traditions of men. Wh●t is it, that lifts up one Nation above another, but the Gospel? Above all Nations of the Earth, England hath been lifted up to Heaven. 5 When the Gospel goes, all soul-happiness and blessedness goes: The Gospel, you know, is the means appointed by God, to bring Souls to an acquaintance with Christ, to an acceptance of Christ, to an interest in Christ, to an assurance that he is theirs, and they are his. Now when this goes, all soul-happiness and blessedness goes. Lastly, When the Gospel goes, the special presence of God goes, for that still goes with the Gospel. There is a general presence of God, as the Psalmist speaks, Psal. 139. Where shall I go from thy Spirit? Whither shall I fly from thy presence? I his presence of God reacheth from Heaven to Hell; in that sense, God is included in no place, not excluded out of any place. But, alas! What is this general presence? When the Gospel goes, the special presence of God goes. This leads me by the hand to the third Quaery. Quaerie 3. And that is this; Whether God will remove the Gospel from England, or no? It is the fears of many; but I humbly suppose, no: Whatsoever Darkness may be upon it, yet that God will not remove it; and, if you please, I will offer a few things, that signify something, as to my own satisfaction; and it may be, so to you. 1 The rooting, that it hath got in the hearts of sinners and Saints, in the Judgement, Affections, and Consciences, both of Sinners and Saints: Certainly, it hath got so deep a root, in the hearts of many thousands of Saints and Sinners, that it shall not be in the power of Hell to raze it out. 2 The glorious Anointings that are to be found upon many thousands of God's Servants in this Nation, to preach the everlasting Gospel, and who would be glad to preach upon the hardest terms, keeping God and a good Conscience, to preach it freely, as the Apostles of old did: And certainly, God hath not laid in this Treasure, that it should be turned into a heap of Confusion, but that it should serve to the end, for which he laid it in. 3 The ineffectualness of all former Attempts and Designs, to destroy the Gospel. You know what endeavours of old there hath been to darken this Sun, to put out the light of Heaven, in the Marian days, and in other days since them; and yet it hath not been in Prisons, Racks, Flames, Pillories, nor any thing else to extinguish the glory of it. And then, 4 All Designs and Attempts, to extinguish the everlasting Gospel, have turned to the advancement, flourishing, and spreading of the Gospel. 5 God never takes away the Gospel from a People, till the Body of that People have thrust the everlasting Gospel from them; when, indeed, they have been so bold, as to thrust away the everlasting Gospel, God hath been severe unto them: But till the Body of a People have thrust away the everlasting Gospel, God hath not taken it away from them, 2 Chornicles, the 36. Chapter, and the fifteenth verse, to the end God, sent his Messengers early and late; they abused, and slighted, and scorned them, till there was no remedy. So, in the 35. of Jeremiah, from the first, to the twelfth; it is a famous Text for this. So, in the thirteenth Chapter of the Acts, and the 45, 46, and 47 Verses; Because you have thought yourselves unworthy of Salvation; lo, we turn to the Gentiles. Till the Jews came to thrust away the everlasting Gospel, the Lord continued it to them. 6 The spreading of the everlasting Gospel, is the special means appointed by God, for the destruction of Antichrist: First, he is to be consumed by the Spirit of his Mouth; then destroyed by the brightness of his coming, the Spirit of Faith and Prayer in them that would be willing to lay down any thing, rather than part with the Gospel. God will not put his blessed Church to the blush; he will not make them ashamed of their confidence. 7 Are there not multitudes of the Children of Believers, that fall under many Promises? and will not God make good his Engagements to them? I will circumcise your hearts, and the hearts of your Seed; and the Seed of the Upright shall be blessed, etc. 8 The strange and wonderful Affections and tenderness, that God hath wrought in his Children to the Gospel: What melt and mournings, and what a spirit of Prayer hath God put upon his People? 9 There are many young tender Plants and Buds of grace; such, in whom the Spirit of God hath stirred a hungering, thirsting, and longing, after the great Concernments of Eternity. I would, upon these grounds, with others of the like import, hope and believe, that the Lord will not remove his everlasting Gospel, however he may correct his People, for their trifling with, and slighting the glorious Gospel. I have several times thought, what a day of darkness was upon the World, in respect of Sin and Superstition: When Christ brought the everlasting Gospel, what a day of Darkness and Superstition was on the whole Earth? But you know, what the Apostle speaks, 1 Cor. 1.21. For after that, in the wisdom of God, the World by wisdom knew not God, it pleased God, by the foolishness of Preaching, to save them that believe. When it is nearest day, than it is darkest. There may be an hour of Darkness, that may be upon the Gospel, as to its liberty, purity, and glory; and yet there may be a Sunshining day ready to tread on the heels of it. And so much for the Resolution of those Queries. I shall proceed, as I said, and leave some Legacies with you; which may, by the finger of the Spirit, be made advantageous to you, whom we are not advantaged to speak unto you. LEGACY 1. The first Legacy I would leave with you, shall be this; Secure your Interest in Christ: Make it your great business, your work, your Heaven, to secure your interest in Christ. This is not an Age, an Hour, for a man to be between fears and hopes between doubting and believing. Take not up in a name to live, when you are dead God-ward and Christ-ward. Take not up in an outward form, and outward privileges. They cried out, The Temple of the Lord, The Temple of the Lord, that had no interest in, or love to the Lord of the Temple. Fellow God, leave no means unattempted, whereby your blessed interest may be cleared up. Leg. 2. Make Christ and Scripture the only foundation for your souls and faith to build on: as the Apostle saith, 1 Cor. 3.11. Other foundations can no man lay, then that, which is laid, even Jesus Christ, Isa. 28.6. Behold I lay in Zion for a foundation, a stone, a tried stone, a corner stone, a precious stone, a sure foundation, Ephes. 2.10. Since its a very dangerous thing, as much as your souls and eternity is worth, for you to build on any thing besides Jesus Christ; many will say, Come build on this authority, and that; on this saying, and that; but take heed. Leg. 3. In all places and company, be sure to carry your soul-preservatives with you: go into no place or company, except you carry your soul-preservations with you, that is, a holy care and wisdom. You know in infectious times, men will carry outward preservatives with them; you had need to carry your preservatives about you; else you will be in danger of being infected with the ill customs and vanities of the times, wherein you live, and that is a third. Leg. 4. I would leave with you is this: look that all within you rises higher and higher, by oppositions, threaten, and sufferings; that is, that your faith, your love, your courage, your zeal, your resolutions, and magnanimity rises higher by opposition, and a spirit of prayer: this it did, Acts 4.18, 19, 20, 21, 29, 30, & 31. compared; all their sufferings, did but raise up a more noble spirit in them, they did but raise up their faith and courage: So Acts 5.40, 41, & 42. they looked on it as a grace to be disgraced for Christ, and as an honour to b● dishonoured for him. They say, as David, If th● be to be vile, I will be more vile. If to be found in th● way of my God, to act for my God, to be vile, I will be more vile. Leg. 5. Take more pains, and make more Conscience of keeping yourselves from sin than suffering; from the pollutions and defilements of the day, then from the sufferings of the day: this Legacy I would beg, that you would consider, take more pains, and make more conscience of keeping yourselves from the evil of sin, than the evil of punishment, from the pollutions and corruptions of the times, than the sufferings of the times. Acts 2.40. Save yourselves from this untoward generation. Phil. 2.15. The Children of God must be harmless, and blameless, without rebuke in the midst of a crooked and perverse generation. Heb. 11. speaks full to the poin in hand. Rev. 3, 4 Thou hast a few names, even in Sardis, that have not defiled their garments, and they shall walk with me in white; for they are worthy. White was the habit of Nobles, which imports the honour, that God will put on those, that keep their garments pure in a defiling day. Rev. 8.4. And I heard another voice from Heaven, saying, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. If you will be tasting and sipping at Babylon's Cup, you must resolve to receive more or less of Babylon's plagues. Leg. 6. I would leave with you, is this, Be always doing or receiving good. Our Lord and Master went up and down in this world doing good, he was still doing good to body and soul; he was acted by an untired power: be still doing, or receiving good; this will make your lives comfortable, your deaths happy, and your account glorious, in the great day of our Lord. Oh how useless are many men in their generation! oh! that our lips might be as so many Honey-combs, that we might scarter knowledge! Leg. 7. I would leave with you, is this: Set the highest examples and patterns before your face of grace and godliness, for your imitation: In the business of Faith, set an Abraham before your eyes: in the business of Courage, set a Joshua: In the business of uprightness, set a Job; of meekness, a Moses, etc. There is a disadvantage, that redounds to Christians, by looking more backwards than forwards. Men look on whom they excel; not on those, they fall short of. Of all examples set them before you, that are most eminent for grace and holiness, for communion with God, and acting for God next to Christ, set the pattern of the choicest Saints before you. Leg. 8. Hold fast your Integrity, and rather let all go, than let that go: A man had better let liberty, estate, relations, and life go, than let his integrity go; yea let Ordinances themselves go, when they cannot be held with the hand of integrity, Job 27. 5, 6. God forbidden, that I should justify you, till I die; I will not remove my integrity from me; my Righteousness I will hold fast, and I will not let it go: my heart shall not reproach me, so long as I live: look a● the drowning man holds fast that, which is cast forth for to save him; as the Soldier holds fast his Sword and Buckler, on which his life depends: So (saith Job) I will hold fast my integrity, my heart shall not reproach me; I had rather all the world should reproach me, and my heart justify me; then that my heart should reproach me, and all the world justify me: that man will make but a sad exchange, that shall exchange his integrity for any worldly concernment: Integrity maintained in the soul, will be a feast of fat things in the worst of days; but let a man lose his Integrity, and it is not in the power of all the world to make a feast of fat things in that soul. Leg. 9 That I would leave with you is this. Let not a day pass over your head, without calling the whole man to an exact account. Well, where have you been acting to day? Hands, what have you done for God to day? Tongue, what have you spoke for God to day? this will be an advantage many ways unto you; but I can only touch on these Legacies. Leg. 10. Labour mightily for a healing Spirit. This Legacy, I would leave with you as matter of great concernment. Labour mightily for a healing spirit: away with all discriminating names what● ever, that may hinder the applying of Balm to hea● your wounds: labour for a heling spirit, discord and division become no Christian; for Wolves t● worry the Lambs, is no wonder; but for one La●● to worry another, this is unnatural and monstrous. God hath made his wrath to smoke against us for the divisions and heart-burnings, that have been amongst us. Labour for a oneness in love and affection with every one that is one with Christ; let their forms be what they will: that which wins most upon Christ's heart, should win most upon ours; and that is his own Grace and Holiness. The question should be, What of the Father? What of the Son? What of the Spirit shines in this or that person? and accordingly let your love and your affections run out: That is the tenth Legacy, Leg. 11. Be most in the spiritual exercises of Religion: Improve this Legacy; for much of the life, and comfort, joy and peace of your souls is wrapped up in it. I say, be most in the Spiritual exercises of Religion: There are external exercises, as hearing, preaching, praying, and conference; and there are the more spiritual exercises of Religion, exercise of Grace, Meditation, Self-judging, self-tryall, and examination. Bodily exercise will profit nothing, if abstracted from those more spiritual. The glory that God hath, and the comfort and advantage that will redound to your souls is mostly from the spiritual exercises of Religion. How rare is it to find men in the work of Meditation, of Trial and examination, and of bringing home of truths to their own souls? Leg. 12. Take no truths upon trust, but all upon trial: 1 Thes. 5.21. So 1 John 4.1. Act. 17.11. It was the glory of that Church, that they would not trust Paul himself, Paul that had the advantage above all for external qualifications; no not Paul himself. Take no truth upon trust; bring them to the balance of the Sanctuary; if they will nor hold weight there, reject them. Leg. 13. The lesser and fewer opportunities and advantages you have in public to better and enrich your souls, the more abundantly address your souls to God in private. Malac. 3.16, 17. Then they that feared the Lord, spoke often one to another, etc. Leg. 14. Walk in those ways, that are directly cross and contrary to the vain, sinful, and superstitious ways, that men of a formal, carnal, lukewarm spirit walk in; this is the great concernment of Christians. But more of that, by and by. Leg. 15. Lock upon all the things of this world as you will look upon them, when you come to die. At what a poor rate do men look on the things of this world, when they come to die? What a low value do men set upon the pomp and glory of i●, when there is but a step between them and eternity? Men now may put a mask upon them but then they will appear in their own colours. Men would not venture the loss of such great things for them, did they but look on them now, as they will do at the last day. Leg. 16. Never put off your Conscience with any plea or with any argument, that you dare not stand by in the great day of your account. It's dreadful to consider, how many in these days put off their consciences. We did this, and that, for our families, they would have else perished. I have complied thus, and wronged my conscience thus, for this and that concernment: Will a man stand by this argument, when he comes before Jesus Christ at the last day? Because of the souls of men, many plead this or that: Christ doth not stand in need of indirect ways to save souls, he hath ways enough to bring in souls to himself. Leg. 17. Eye more, mind more, and lay to heart more, the Spiritual and Internal workings of God in your souls, than the external Providences of God in the world. Beloved, God looks, that we should consider the operations of his hand; and the despising the works of his hands is so provoking to him, that he threatens them to lead them into Captivity for not considering of them. But above all look to the work, that God is carrying on in your souls: not a soul but he is carrying on some work or other in it, either blinding or enlightening, bettering or worstening, and therefore look to what God is doing in thy soul. All the motions of God within you are steps to eternity, and every soul shall be blest or cursed, saved o● lost to all eternity, not according to outward dispensations but according to the inward operations of God in your souls. Observe, what humbling work, reforming work, sanctifying work he is about in thy spirit; what he is doing in that little world within thee. If God should carry on never so glorious a work in the world, as a conquest of the Nations to Christ: What would it advantage thee, if sin, Satan, and the world should triumph in thy soul, and carry the day there? Leg. 18. Look as well on the bright side as on the dark side of the cloud; on the bright side of Providence as well as on the dark side of Providence. Beloved, there is a great weakness amongst Christians, they do so poor on the dark side of the Providence as that they have no heart to consider of the bright side. If you look on the dark side of the Providence of God to Joseth, How terrible and amazing was it? But if you look on the bright side, his fourscore year's reign, How glorious was it? If you look on the dark side of the Providence of God to David, in his five year's banishment, much will arise to startle you; but if you turn to the bright side, his forty year's reign in glory; How amiable was it? Look on the dark side of the Providence of God to Job, Oh how terrible was it in the first of Job? but compare this with the last of Job, where you have the bright side of the cloud, and there God doubles all his mercies to him: Consider the patience of Job, and the end that the Lord made with him; do not remember the beginning only, for that was th● dark side; but turn to the end of him, and there was his bright side. Many sins, many temptations, and much affliction would be prevented by Christians looking on the bright side of Providence, as well as on the dark. Leg. 19 Keep up precious thoughts of God under the sourest, sharpest, and severest Dispensations of God to you, Psal. 22.1, 2, & 3. My God, my God, Why hast thou forsaken me? Why art thou so far from helping me? and from the words of my roaring; oh my God, I cry in the day time, but thou hearest not, and in the night season, and am not silent; There was the Psalmist under smart dispensations: but, What precious thoughts hath he of God under all? But Thou art holy, O thou that inhabitest the praises of Israel: though I am thus and thus afflicted; yet thou art holy. Psal 65.5. By terrible things in Righteousness wilt thou answer us, O God of our salvation. Leg. 20. Hold on, and hold cut, in the ways of well-doing in the want of all outward encouragments, and in the face, of all outward discouragments. It's nothing to hold out, when we meet with nothing but encouragements; but to hold out in the face of all discouragements is a Christians duty, Psal. 44. Though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death; yet have we not dealt falsely in thy Covenant; our heart is not turned back, neither have we declined from thy ways; 'tis perseverauce that crownes all. Be thou faithful to the death, and I will give thee a crown of life Rev. 2.10. And he that endureth to the end shall be saved, Mat. 24. It's perseverance 〈◊〉 well-doing that crownes all our actions. If 〈…〉 began in the Spirit, don't end in the flesh: do not go away from the Captain of your salvation; follow the Lamb, though others follow the Beast and the false prophets. Leg. 21. In all your natural, civil, and Religious actions, let divine glory still rest on your souls, Rom. 14.7, 8. 1 Cor. 10.31. In all your hear, in all your prayings, let the glory of Christ carry it: in all your closet-dutyes, let the glory of Christ lie nearest your hearts. Leg. 22. Record all Special favours mercies, providences, and experiences. 'tis true, a man should do nothing else, should he record all the favours and experiences of God towards him; and therefore my Legacy is; Record all Special favours, peculiar experiences. Little do you know the advantage, that will redound to your soul upon this account, by recording all the experiences of the shinings of his face, of the leadings of his Spirit many a Christian looseth much by neglecting this: duty. Leg. 23. Never enter upon the trial of your estate, but when your hearts are at the best, and in the fittest temper. 'tis a great design of Satan, when the soul is deserted and strangely afflicted, to put the soul on trying wroke: Come see, what thou art worth for another world, what thou hast to show for a better state, for an interest in Christ, a title for heaven: this is not a time to be about this work: thy work is now to get off from this temptation, and therefore to pray and believe, and wait upon God, and to be found in all those ways, whereby you may get off the temptation. Leg. 24. Always make the Scripture, and not yourselves, nor your carnal reason, nor your bare opinion, the Judges of your spiritual state and condition. I cannot see my condition to be good. I cannot perceive it. What, must your sense, and your carnal reason, be the Judge of your spiritual state? Isa. 8.20. To the Law and to the Testimony, if they speak not according to this rule, it is because there is no light, no morning in them. John 12.48. The word, that I have spoken, the same shall judge you in the last day: The Scripture is that, which must determine the case in the great day; whether you have grace or no, or whether it be true or no. Leg. 25. Make much conscience of making good the terms on which you closed with Christ: you know the terms, how, that you would deny yourselves, take up his Cross, and follow the Lamb wheresoever he should go: Now you are put to take up the Cross, to deny yourselves, to follow the Lamb over hedge and ditch, through thick and thin, do not turn your backs on Christ: the worst of Christ is better than the best of the world: make conscience of making good your terms, to deny yourself, your natural self, your sinful self, your religious self, and to follow him; and if you do so, oh! what an honour will it be to Christ, and advantage to your souls, and a joy to the upright? Leg. 26. Walk by no rule, but such as you dare die by, and stand by, in the great day of Jesus Christ. You may have many ways prescribed to worship by; but walk by none, but such, as you dare die by, and stand by, before Jesus Christ: walk not by a multitude, for who dare stand by that rule, when he comes to die? Make not the example of great men a rule to go by; for who dare die by, and stand by this, in the great day of account? Do not make any authority, that stands in opposition to the authority of Christ, a rule to walk by; for who dare stand by this, before Jesus Christ? Ah Sirs, walk by no rule, but what you dare die by, and stand by at the great day. Leg. 27. And lastly, sit down, and rejoice with fear, Psal. 2. Let the Righteous rejoice, but let them rejoice with fear. Rejoice, that God hath done your souls good by the everlasting Gospel; that he did not leave you till he brought you to an acceptance of, to a closing with, and a resignation of your souls to Christ, and the clearing up of your interest in him. Rejoice, that you have had the everlasting Gospel in so much light, purity, power, and glory, as you have had for many years together. Rejoice in the riches of grace, that hath carried it in such a way towards you. And weep, that you have provoked God to take away the Gospel, that you have no more improved it; that you have so neglected the seasons and opportunities of enriching your souls. When you should have come to Church-fellowship, any thing would turn you out of the way. Oh, sit down, and tremble under your barrenness, under all your leanness: notwithstanding all the cost and charge, that God hath been at, that you have grown no more into communion with God, and conformity to God, and into the lively hope of the everlasting fruition of God. Here are your Legacies, and the Lord make them to work in your souls, and then they will be of singular use to you, to preserve you so, that you may give up your account before the great and glorious God with joy. Labour to make conscience of putting these Legacies into practice, of sucking at these breasts, which will be of use to us, till we shall be gathered up into the fruition of God, where we shall need no more Ordinances, no more preaching or praying. Mr. MEDE, His Farewell SERMON. 1 Cor. 1.3. Grace be unto you, and Peace from God the Father, and from our Lord Jesus Christ. YOu will wonder, possibly, that I should pitch on the Apostles Salutation for my Valediction, and make that the Conclusion of my Preaching, which he made the Beginning of his Writing, and therefore I have made a double Plea for it. I find that this was a form of Blessing peculiar to this Apostle, both in the beginning and end of this Epistle: for as there is scarcely one Epistle but gins with it; so, many end with it likewise: As in Eph. 6. ver. ult. The grace of our Lord Jesus Christ be with your spirit. So in the 2d of the Thessalonians, the last verse of the last Chapter, The Grace of our Lord Jesus Christ be with you all: So that I finding the Apostle to use it frequently at the beginning and end of his Writing, I thought, as I made it the matter of my prayer for you in the beginning, so I might make it my farewell to you in the ending; and therefore Grace be unto you, and peace from God our Father, and from our Lord Jesus Christ. Besides this; As Isaac said to his Jacob concerning his Venison, when his Father asked him, How he found it so quickly? he answered, Because the Lord thy God brought it to me: The same I may say of this Scripture: for Considering of what subject I should speak in my last Labours here among you, this Scripture came to my thoughts, and opening the Book, came immediately to my sight, and therefore I may say, God brought it to me: Which I no sooner looked upon, but methinks I saw the Apostle on Mount Gerard sim, and his mouth filled with blessing; for what greater blessing can a man wish, then that which comprehends all blessings, and that is, Grace and Peace. Being therefore now to part, I thought to go to the top of the Mount, and leave with you, Grace and Peace from God our Father, and from our Lord Jesus Christ. In which words, there are two generals. 1. A double Blessing desired. 2. A double Spring discovered. 1. A double Blessing desired: and that is, Grat● and Peace. Grace is of all Blessings the richest. Peace is of all Comforts the sweetest: both these the Apostle begs for the Corinthians, and so do I for you, Beloved: Grace be unto you, and peace from God our Father, and from our Lord Jesus Christ. 2. Here is a double Fountain discovered; and that is the Father and the Son, God and Christ. The Father is called the God of Grace; the Son is called the Prince of Peace, not that grace is from the Father without Peace, nor Peace from the Son without grace, but both grace and peace are from God the Father, through the Lord Christ. The Order of the words is worth noting, Grace be to you and peace: First grace, than peace; for there can be no peace without grace, nor grace, but there will be peace; but there can be no true peace but from God, nor from God, but as he is a Father; nor from God as a Father, but as our Father; and he cannot be said to be our Father, but through our Lord Jesus Christ; and therefore he saith, Grace be unto you, and Peace from God our Father, through our Lord Jesus Christ: both are manifested as a golden Chain linked together, not grace without peace, nor peace without grace, but both conjoined together, to cram the believers soul with grace and peace. Now from the Order of the words, we might raise several Observations. 1. That Peace is the fruit of Grace. 2. That Grace and Peace are both from God. 3. That Love, which is the spring of Grace and Peace, is from God as a Father. 4. That we share not in his Love, but only as he is our Father: All is from propriety. First, Our Father, than Grace and Peace from God our Father. 5. That God is our Father only through Christ. But before we draw any thing from the Text by way of Observation, we will speak to the terms by way of Explication. Grace be to you: What is here meant by Grace? This is a sweet word, i● perfumes the breath, it cherishes the Conscience 〈◊〉 warms the Heart, it ravishes the Soul: As the Spouse was ravished with the rays of Christ's glory, so Christ revives the Soul with one of his Gracious rays discovered to the Heart; Grace is the life of the Soul, thou art dead till grace quickens thee, thou art lost till grace finds thee, undone till grace saves thee: Grace is the Marna of Angels● the spiritual Bread which those that are holy in being, 〈◊〉 rished with, and subsist by; Angels live on 〈◊〉 and stand by Grace; Man that shares in the grace of God, is made fellow-Communor with Angels; eats Angels food, and shares in Angels blessings; Grace is the substance of the Scripture, the end of the Law, the fullness of the Gospel. Gregory calls it, the Heart and Soul of God; I am sure, Grace is the Heart and Soul of the Word. It's a little word, but it comprehends all good: here is more than Homer's Iliads in a Nutshell, it's the Epitome of all the good in Heaven and Earth; name any word that signifies good to the Soul here, or hereafter, and it is found in the Index, in this little word Grace; Grace comprehends God's love to us, and out love to God, and as God's love to us is the sum of all Mercy, so our love to God is the sum of all Duty; grace is the new birth of the Soul, whereby it takes up another Nature, a new Nature, a spiritual Godlike Nature; as Christ was born, and thereby took on him the Nature of man, and was made flesh, so man is born by grace, and thereby takes upon him the Nature of God, and is made Spirit; and here you have at once the great Mystery of grace in the lowest debasement of a Saviour, and the highest advancement of a Sinner; For the Lord Christ could not be more debased then to be born. It was nothing so great an abasement for Christ to die, as for him to be born; for being once made man, it is no wonder for to die, but being the great God, it's a wonder that ever he should be made man. Lo, here is the debasement of Christ; yet if he had been born to a Crown, to Honour, it had been something, but he was born to shame, to sorrow and death. But man by grace is born to a Crown, to a Kingdom, he has a title to all the glory and blessedness of Heaven from the first moment of his new birth; So 'tis in the Text, Grace be unto you and peace. Peace in Scripture, is a very comprehensive term, it carries in it all happiness. It was the common greeting of the Jews, Peace be unto you: Thus David by his Proxy salutes Nabal, Peace be to thee and thy House; and the Apostle here alludes to this form of Salutation, that he might mix new Testament mercy, to old Testament manners: he first styles grace before peace; as Jacob did with his Venison, he made it a savoury meat, such as Isaac loved. Peace is the glory of Heaven, in the Bosom of God, and brought into the World in the Arms of Angels; the first peace you read of in the Gospel, was peace by the administration of Angels, Luke 2.13, 14. And suddenly there was with the Angels, a multitude of Heavenly Host, praising and saying, Glory be to God in the highest, and on Earth peace, good will towards men. And when our Lord Christ first sent out his Disciples, this was the Doctrine that he bid them preach, Matth. 10.12, 13. When you come into a house, salute it; and if it be worthy, let grace, peace, come upon it. Mark here, by the way, Our Lord Jesus Christ is no enemy to good manners, he would not have Christians to be Clowns; which is the use of some among us, who would have their Religion quarrel with good manners; no, but in whatsoever City or Town you enter, salute it, and let grace, peace, come upon it; that is, wish peace to them, saying, The peace of God be upon this place, upon the head and hearts of all in it. So that, peace is both a Gospel-salutation, when Ministers and People meet; and it's also a Gospel-valediction, when the Minister and the People part. So did the Apostle, and so do I now, Grace be with you and peace. I observe, in Matth. 10.13, 14. our Lord bids his Disciples, when they enter into a house, if the house be worthy to let their peace come upon it, but if they be not worthy let grace peace, return unto you. Instead of leaving peace with them, to shake off the dust of their feet against them: that is, to show that God will shake them off as dust, and tread them under feet as fuel. My Brethren, your diligent atteddance on the Word at this place, hath comfortably prevented that part of my charge, to shake off the du● of my feet; for, how beautiful have the feet of a poo● Worm been to you, being shod with the prep●ranon of the Gospel of Christ? And therefore, seeing our Lord Jesus Christ said, If they be worthy of th●● peace, abide with them; On this account, I wish to you, Grace and peace from God our Father, and from our Lord Jesus Christ. But what is this Peace? It's the beauty of Union, the harmony of the Creation, the pleasure of Life, the feast of a good Conscience; it's that which makes life sweet, and death easier Peace sweetens all our Possessions, and all our Afflictions; without this, the fullness of the World is a burden; with this, poverty and emptiness is a pleasant Companion; without this, our bread is gravelled with sowrness, and our water mingled with bitterness; with this, green herbs become a feast, and our Water is turned into Wine; Peace, it's the most beautiful Creature in the World, and therefore it's beloved of all, courted of all, many fee● her, but few there be that enjoy her, they do not go the right way to find her: for, in the ways of right● ousness is peace. Peace is the seminary of all blessings Temporal, as Grace is of all blessings Spiritu●l: In Grace, you have employed all holiness; in Peace, all happiness: In grace, all inward; in peace, all ou● ward blessings: Grace and Peace, are the Alpss and Omcga of all Blessings, as God is of all Being's no blessing comes before grace, and no blessing l●● longer: Then see, in this phrase of speech, the 〈◊〉postle wishes upon them, as I do upon you, all 〈◊〉 blessings both of Time and Eternity; and yet 〈◊〉 wished no more to them, than God promise● give them, 1 Tim. 4.8. For godliness hath the promise of this life, and that which is to come. Grace be unto you and peace, etc. not one without the other: though a man may have grace without peace, as in a time of desertion or temptation; and a man may have peace without grace, as in a secure and unregenerate Condition: grace, without peace, is often found in a troubled Conscience; and peace, without grace, is often found in a seared Conscience: as grace, without peace, is very uncomfortable; so peace, without grace, is very unprofitable: like Rachel, beautiful, but barren: Therefore, the Apostle desires ye should have both grace and peace: and we say, the Sun and Salt are the most useful Creatures in the World; the one, for shining; the other, for seasoning. My Brethren, grace and peace are the Christian's Sun and Salt; grace is the light of their souls, and peace is the savour of their comforts; grace shines through all their faculties, and peace seasons all their mercies. The blessings of God are become as Twins, as Christ said of the Spouse, Cant. 4.2. She is like a flock of sheep that are even, shorn, which came up from the washing, whereof every one bears twins, and none is barren among them: Grace and peace here are knit together by the Spirit of God, in a sacred knot not to be untied: As Castor and Pollux, when seen together, portend happiness to the Mariner: so when grace and peace are found in a Soul together, they portend the highest security and blessing to the Believer: they are said, in Scripture, to be bound together: where God gives the one, he never denies the other: If he gives you me Upper Spring of grace, he will give you the other Spring of peace, for they go both together. If be gives you the Dew of Heaven, you need not question the fatness of the Earth. If his right hand be full of merey, his left hand shall not be empty. Therefore, Grace and peace be with us from God the Father, and from our Lord Jesus Christ. Grace has a double sense, either for the grace of God to us, that justifies us, or the grace of God in us, that sanctifies us. Now there is a distant peace flowing from each of these, but still its grace and peace. First, justifying grace has a peace attending that, Rom. 5.1. Being justified by Faith, we have peace with God. So far as we have confidence, in justifying grace, there remains no Conscience of condemning sin. As there can be no bitterer War, then between Conscience, and the Cure; so there can be no sweeter peace, then when mercy and peace meet together, and when Conscience and Pe●ce kisleth each other. The former, is the taste of Heaven; the latter, is the perambulation of Heaven; both which, the Believer shares in upon his Justification by Faith. If Christ had peace, who was made our sin● needs must the Believer have peace, who is made the righteousness of God in him. Secondly, Sanctifying grace has a peace attending it, and this peace differs from the former, as the root from the fruit. The peace of Justification is a radical peace, the root of peace; but the peace of Sanctification is the Bud, the Blossom of the Tree: The former flows from the Blood of Christ, sprinkled on the Conscience; the latte● from the conformity that is between the Word and Will, between the Commands and the Conscience▪ As many as walk according to this Rules, grace be unto them and peace, Gal. 6.16. So that peace is the frui of sanctifying grace. Now, as the blood of the Paschal Lamb (which was a token of peace) was not to be struck on the Posts of the Egyptians, but upon the Posts of the Israelites; so neither is the blood of sprinkling, which brings perfect peace, to be struck on the posts of the carnal sinner, but on the post of the true Believer, an Israelite indeed, in whom there is no guil: no grace, no peace, that is God's Law. How can a sinner have peace in a state of sin, when God and Conscience, when Word and Conscience, when Law and Conscience, and all the Attributes of God are against the sinner? No peace, saith my God, to the wicked. Pray mark that Chapter, it gins with peace, and ends in no peace. In vers. 2. it's said, He shall enter into peace, that is, the Righteous: In the last verse, There is no peace to the wicked. It's the state of grace, that's the only state of peace. And thus I pass from the double grace desired, grace and peace, to the double Fountain discovered, God our Father, and our Lord Jesus Christ. But here's a Question to be answered: If Grace and Peace be from God the Father, then how is it said to be from Christ? and if from Christ, how then from God the Father? Answ. It's a known rule, that the transient, exernal works of God, are attributed to all the Three Persons in the Trinity, the same Works that are attributed to the Father, are also attributed to the Son; and the same Works attributed to the Son, the same also to the Father: so grace and peace are here ascribed both to God the Father, and to our Lord Jesus Christ, that is, they are both from mercy, and from merit. From mercy, on God's part to us; from merits, on Christ's part for us: They are from God the Father, because he wills them to us; from God the Son, because he works them in us: They are from God to Christ, from Christ to us; they are from God the Father originally, and from Christ derivatively, and to us actually: God the Father is the Fountain of all grace and peace; Christ, as Mediator, is the Conduit of all grace and peace; Man, in union to Christ, is the Cistern, into which these streams of grace and peace run: God wills grace and peace to us, and Christ works them in us: God gives grace and peace to be applied to the Creature, this is from the love of the Father; but the Application of this peace to the Soul, is from the merit of Christ the Redeemer. Thus you see, there's a double Spring of this double Blessing. Time will not serve me further: The only Observation is, That all the grace and peace which Believers share in, is derived from God the Father, through our Lord Jesus Christ: these three things opened, will clear this. 1. That grace and peace, are the Believer's privilege. 2. That the Fountain of this grace and peace is from God the Father. 3. That it is not given out from God the Father, but through Christ. First, That grace and peace are the Saints privilege; if grace is, than peace is. But grace is the privilege of every Believer, and that whether you look upon it, as taken from the love and favour of God to us: This is the Believers privilege. God can as well forget Christ at his right hand, as cease his love and favour to the Soul of a Believer: The Believers Title to all their blessings, arises out of this neverfailing love of God; or if you take grace for the fruit of God's love to the Soul, still it falls to the Believers privilege: Vocation, Justification, Adoption, Pardon of Sin, purging from Sins, strength against Sin, Holiness, Love, Faith, Obedience, Perseverance; all these are the privileges of every Believer: nay, a man cannot be a Believer, without any one of them; they are as essential to the being of a Christian, as reason to the being of a man. Secondly, as grace, so peace is the Believers privilege: There is peace Eternal, peace Supernal, peace Internal, and peace External: There is peace External, this is peace with Men: There is peace Supernal, that is peace with God: There is peace Internal, that is peace with Conscience: All these three are to be had upon Earth; and then there's peace Eternal, and that is only to be had in Heaven. The Apostle here doth not exclude the former, but chief intends the latter: Peace with man, is a good thing to be 〈◊〉 but peace with God and Conscience, is 〈…〉 to be desired. Peace with God, is the 〈…〉 things, both within and without, both below and above, both in time and Eternity: so says Job, If he gives peace, who then can make trouble? Now this peace is the Saints privilege. It is a Legacy left to every Believer, by the last Will and Testament of a dying Redeemer. Will you see a Copy of his Will, then look in John 14.27. Peace I leave with you, my peace I give unto you: not as the World giveth, give I unto you. There is it seems a peace in the World's power to give, and there's a peace of Christ's bestowing. Now Christ would have us here, not to mistake the World's peace for his, for the difference is very great: for first the World's peace is a false peace, it is a counterfeit Coin, it has not the currant stamp of Heaven on it; but the peace that Christ gives to a Believer is true peace, and perfect peace, Thou wilt keep him in perfect peace, whose mind is stayed on thee. Secondly, the World's peace, is an outward peace: It is but skindeep, it wets the mouth, cannot wash the heart, Prov. 14.13. In laughter, the heart is sorrowful, and the end of that mirth is heaviness. The World's peace, is but the shell of peace; their Conscience lours, when their countenance laughs: but the Peace that Christ gives, is an inward and spiritual peace, Psal. 4.7. Thou hast put gladness in my heart, more than in the time that their Corn and their Wine increased; [Thou hast put gladness in my heart,] Peace is that gladness, that peace smooths the brow, but this fills the breast; as the Sinner has trouble within, in the midst of all his peace without; so a Believer has Pea●● thin, in the midst of all his Troubles with 〈…〉 World you shall have trouble; but in me, 〈…〉 have peace. Thirdly, The World's peace has only a nether Spring arising out of the Creature, out of World● comforts, therefore it must needs be unclean; for an unclean Fountain cannot bring forth clean Water: But the peace of Christians his an upper Spring, it flows from the manifestation of the love of God in Christ, it's from the sprinkling of Christ's Blood on the Conscience, it flows upon the workings of Christ's Spirit upon the Soul, which is first a Counsellor, than a Comforter: Oh! how pure must this Peace be in a Believers Soul, that flow; from so pure a Spring? Fourthly, The World's peace, is a peace given to Sinners; it's a peace in sin, and it's a peace with sin, as the Prophet Isaiah tells us, It's a Covenant with Hell, and an Agreement with Death, (God deliver us from that peace.) Again, Christ's peace is given to none but Believers, it's their privilege only, a stranger don't intermeddle with his Joy, Prov. 14.10. The heart knoweth his own bitterness, but a stranger doth not intermeddle with his Joy. Fifthly, The World's peace, is a fading, dying, transitory thing, it withers in the Sand, The triumphing of the Wicked is but short, and the joy of the Hypocrite is but for a moment, Job 20.5. Solomon does elegantly liken it to the cracking of Thorns under a Pot, which is but a blaze, and is gone, Eccles. 7.6. So is the Sinner's peace, it is for a spurt, and is soon gone; but the peace that Christ gives to Believers, is durable and abiding peace: Your Joy no man shall take from you, it appears in Life, in Death, and after Death: First, it's our peace in Life, grace brings forth present peace. It's said of the Primitive Christians, They walked in the fear of the Lord, and in the Comforts of the Holy Ghost, Acts 9.31. It's a remarkable expression, Psal. 19.11. In keeping thy Commands, there is great Reward; he does not faith, for keeping them, which respects the end of the Work; but in keeping of them, which looks at the Work itself. My Brethren, Every Duty done in sincerity, reflects a peace in Conscience, as every flower carries its own sweetness: It's possible, I grant, a Believer may not always find and feel this peace, few do, some seldom find it, few find it so always: the remains of corruption, breaking forth to interrupt, or Temptations to hinder. And God's desertion, may darken and hid it, and a Believer may seem to be totally lost: yet, in this condition, which is the worst a Child of God can be in, he hath a double peace. First, a Peace in the Promises, in this very Condition: and what you have in Bonds and Bills, you account as good as money in your Pockets. Secondly, he has it in the Seed, Light is sown for the Righteous, and gladness for the upright in heart, Psal. 97.11. Grace is the Seed of Peace, which Christ has sown in the furrows of the Soul, and therefore Peace shall spring out of the furrows of the Soul: Indeed, this Seed springs up sooner in some, then in others; yet every Saint shall have a reaping time sooner, or later, Psal. 126.6. He that goeth forth, and weepeth, bearing precious Seed, shall doubtless come again with rejoicing, bringing his sheaves with him: If he stays long for the Fruit, he shall have a greater Crop at last; if he reaps not now, he shall be sure to reap hereafter, Psalm the 37.37. Mark the perfect man, and behold the upright, for the and of that man is peace. Secondly, by this peace which is the peace of a Child of God, it's a peace of death; grace will minister to us then, and that ministration shall be peace: The Sinners peace leaves him when he comes to the grave; though in Life it fills him, yet in Death it leaves him. A believer has a twofold spring of peace: The first is from above him, the other is from within him: That spring that runs with peace above him, is from the blood of Christ, sprinkled on his Conscience; the other that is from within him, is from the sincerity of his heart, in the ways of obedience. My Brethren, when we lie on our Deathbeds, and can reflect on our sincerity in all God's ways, this will be peace at last, so it was in Hezekiah, Isaiah 38.3. Remember now, O Lord, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which was good in thy sight. There's nothing makes a Deathbed so hard, and so uneasy, as a life spent in the service of sin and lust, and nothing makes a Deathbed so pleasant, as a life spent in the service of Christ. Grace will bring forth Peace, if not in this life; yet, certainly, it will be sure after Death: if Time brings not this fruit to ripeness, yet Eternity shall; grace in Time, will be glory in Eternity; Holiness now, will be Happiness then; what ever it is a man sows in this world, that he reaps in the next world: Be not deceived, God is not mocked, for whatsoever a man soweth, that shall he also reap: He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life ●verlasting, Gal. 6.7, 8. When Sin shall end in sorrow and misery, Grace shall end in peace, in joy, in glory; Well done thou good and faithful servant, enter into the joy of thy Master, Mat. 25.21. Whosoever shares in the grace of Christ in this world, shall be sure to share with the joy of Christ in the next world, and that joy is joy unspeakable, and full of glory. I will wind up all in a threefold Application, by way of exhortation to three sorts of person's. First, To such as have this grace and peace. Secondly, To such as have this grace and no peace. Thirdly, To such as have neither grace no● peace. First, To such as have both grace and peace; I'll speak to them in two or three things. First, Admire thankfully the Father and Son, the Father's Grace, and the Sons Love, for both had a hand in this; therefore bless both the Father for willing it to us, and the Son for working it in us. Grace and Peace are the fruits ' of God's eternal Election: for this blessing the Father gives; but the Application of it to us is the fruit of Christ's redemption and Intercession; How can you think of Hell and damnation, and see yourself freed from it; And how can you think of the Dreadful Fury and Vengeance of God, yourself not under it? How can you look on your state changed, your hearts renewed, grace ratified and reconciled, and your Conscience quieted? How can you think of these things, but must admire the love of the Father in giving this to you, and the love of the Son in purchasing this for you? All the grace and mercy that is given to us, is by Christ purchased for us; Grace and Peace are fruits of the redeeming blood of Christ purchased. Secondly, Do not envy the conditions or possessions of the men of the world; they have Riches and Honours, Prosits, and Pleasures, but they neither have Grace nor Peace. Therefore do not envy their happiness. There is a story of a Roman that was condemned by the Court-Martial to die for breaking his rank to steal a bunch of Grapes; and as he was going to his Execution, his fellow Soldiers laughed at him, and others envied at him, that he should have Grapes and they none: Now (says he) do not envy me for my bunch of Grapes, for you would be loath to have them at the rate I must pay for them. (My Brethren) You that are the Children of Grace and peace, don't envy at the men of the world, at their Riches, their Comforts, their Pleasures; for I am sure you would be loath to have them at the price they pay for them: for the end of these things are Death. Thirdly, Don't complain of the worst condition that the Providence of God shall cast you into; in this world it may be you shall suffer hard things, but remember, so long as thy soul is secure, never complain of hard things. (My Brethren) As God your Father brought you into a state of Grace and Peace, and thereby secured his love to your souls in Christ, can you complain of hard things? So let the joy of the Lord be your strength; Rejoice in the Lord always, and again I say, Rejoice, Phil. 4.4. The second Use is to such as have neither Gra●s nor Peace: May I not say, I speak to many such● I would I might not? Are there not many that are without Grace, and therefore must needs be without Peace? They may have the world's peace, but they have none of this Peace; let me beg of you to get out of this graceless condition: if you love your Souls, don't live one day, nor one hour, nor one moment longer in a graceless state. Oh that you would believe the words of a dying man, for so I am to you, and such words use to be remembered. Oh remember this as a Testimony I leave with you, that the love of Sin, and lack of Grace, will ruin and destroy every Soul at last: But you will say, How shall I get a share in this grace and peace? I answer, First, Break off all your f●lse peace: we can never have true peace with God, when we content our self; with false peace; you will never seek that peace which Christ hath purchased for you, while you content yourselves with that cursed peace which the Old man has wrought in you: Oh therefore, break off all false peace, which is not the fruit of Grace. Secondly, Labour to see, and be convinced of the miserable, and of the naked condition your Souls be in for want of the righteousness of Christ for a covering: without this, oh Soul, thou art miserable, wretched, poor and naked. Be convinced also, what a miserable thing it is, to have God our Enemy: God is the sinner's Enemy; it is a fearful thing, to fall into the hands of the living God: Oh be convinced of thy nakedness, without Christ's righteousness, and thy emptiness without his fullness. Thirdly, Labour to go out of yourselves to Christ for grace and peace: surely in the Lord shall one say, I have righteousness and strength. I, there it's to be found. Labour for a thirsty frame of Soul, for the promises run far to such, that he will fill the hungry with good things. Go to Christ, oh Soul, beg, pray, never leave God, till he hath given thee an interest in Christ, for none can come to me, except the Father draw him: there is no pardon for the least sin out of Christ, but there is pardon for the greatest sin in Christ; one sin will damn the Soul out of Christ, but no sin can hurt the Soul in Christ. Oh go to Christ, Soul, never give rest to thy eyes, nor slumber to thy lids, till thou hast made peace with God in the blood of Christ: one sting of the fiery Serpent was mortal, without looking upon the brazen Serpent: So one sin will damn a Soul out of Christ, but no sin can damn a Soul in Christ. Thirdly, To such as have grace, but no sense of peace, this is the counsel I would leave with all such. Be much in the exercise of grace, pray much, believe much, use grace much, for the exercise and improving of grace will produce peace: There are ten duties which are to be the sphere of grace in activity, and in performing of them, we shall have peace: First make Religion your business, the main design of your lives, be Christians to purpose; be not only Christians by the buy, but let your Conversation be as becometh the Gospel of Christ Phil. 1.27. Secondly, Put forth renewed Acts of Faith 〈◊〉 Christ every day, and remember, it's as much your duty to believe in Christ to day, as if you had never believed before. Oh live by Faith every day, and this will bring peace to you. Thirdly, Maintain a constant Communion with God daily: this Communion with God is man● chief good; the happiness of a Child is in communion with his Father, and the happiness of 〈◊〉 Wife is in communion with her Husband, and this is the happiness of a Believers Soul, communion with God the Father, through Christ our Head and Husband: The seed of peace, its true, it is low● in the Soul in Union; but than it takes root downward, and brings forth fruit upward. Spiritual peace will never be obtained, if communion with God be not maintained; that gives comfort in the midst of all sorrows, and satisfies all doubts, and recompenses all wants. Lo, this is the fruit of communion with God. Fourthly, Be good at all times; but of all, best in bad times; many Christians lose their peace, by remitting of their grace, and let lose their reins of Religion, to avoid the censures of a crooked generation. A Christians zeal should be like the Winter fire, that burns the hottest when the Air is coolest; or like the Lily, that looketh beautiful, though among Thorns; so should a Child of God, though among sinners. Fifthly, In all conditions, choose sufferings, rather than sinning; If ever you would have peace, choose suffering rather than sinning; he that value●● peace with God, or peace with Conscience, he must make this his choice: thus Daniel rather chose to be castro Lions, then to lose the peace of his Conscience; the three Children chose rather to burn in the Furnace, then bow to the Image: One said, He would rather go to Hell free from sin, then to live in Heaven with guilt on his Conscience. (My Brethren) let me a little enlarge, because suffering may overtake us; for Persecution is the genius of the Gospel: therefore let me leave 4 short Rules with you concerning sufferings. See that your Cause be good, your Call be clear, your Spirit meek, and your End right. Sufferings cannot bring out peace without either of them; but with them all our sufferings shall be peace. First, Let your Cause be good, it's not the blood, but the cause that makes a Martyr; it's not for every cause, a Christian should engage to suffer: every cause will no more bear suffering, than every little stream will bear a Ship; nor will Christ let go sweetness to every suffering, 1 Pet. 4.15. Let none of you suffer as a Murderer, or as a Thief, or as an Evil doer, or as a busybody in other men's matters. To suffer thus, is neither Christianlike, nor comfortable. Some suffer rather as Malefactors, then as Christ's Martyrs. Secondly, Let your Call be clear; it's amiss, to have a good cause without a call: Some may suffer for the cause of God, and yet sin in suffering for want of a call. Christ calls not all to suffer: to some it is given, to others it is not. If thy call be clear, thy peace will be sweet, though thy sufferings be never so great. But you will say, How shall I know when I am called to suffer? I answer, First, when Truth suffers by our filence, then are we called to suffer. Secondly, when our lives will be the denial of Christ, then are we called to deny our lives for Christ. Thirdly, When sin and suffering surrounds us, that we cannot get out; but we must either run through sin or sufferings, than I may safely conclude that Christ called me to suffer, and in this cause we may expect the peace and sweetness of his presence. Thirdly, The third Direction for suffering, is this. Our spirit must be meek; so was Christ, he went as a Lamb to the slaughter. It's possible, a man may be right in his cause, and yet sinful in his carriage; and if so, no wonder if Christ be not sweet to us. To be fierce, and raging, and reviling in suffering, it's not becoming humanity, and therefore much less like Christianity. A Christian should be like Christ, Acts 45. And they departed from the presence of the Council, rejoicing that they were counted worthy to suffer shame for his Name. It becomes those that are found in the Spirit, to give blessing for cursing; the more of Christ's spirit is in us in our sufferings, the more comfort and joy we shall receive from our sufferings. Fourthly, See that your end in suffering be right, if it be Self, or singularity, or schism, than Christ cannot be sweet to thee. Some have died, that their name● might live. Socrates died in the defence of the truth● and to prove, that there is but one God; but whether he died for honour, applause, or for God's sake I think it is no hard thing to determine. But 〈◊〉 thy cause be good, thy call clear, thy spirit meek, and thy end right, and then you shall have peace in all your sufferings: that is the fifth thing. Choose suffering, rather than sinning. Sixthly, If you would have peace, be much in studying the Scriptures: for as God is the God of peace, and Christ the Prince of peace, so the Gospel is the Gospel of peace, which God hath given thee to lead thee in the ways of peace, Great peace have they that love thy Laws. Seventhly, Take heed of Apostasy, either in Doctrine or Principles. Though a Believer is freed from Apostasy in the state of grace, yet he is not freed from Apostasy in the degrees of grace. He may fall sinfully, though he cannot fall finally. Demas fell by one, St. Peter by the other. Pray with David, Psal. 17.5. Hold up my go in thy path, that my footsteps slip not. Eighthly, Make the Word of God your Rule in all things; be sure you have a Scripture-warrant for all your practices. But especially, keep close to Scripture, in matters of God's Worship. There are endless Discourses about the Mode of God's Worship; I have no disputing-time. It is good in difficult cases, always to take the surest side. For Instance: If I follow the Traditions of man, for the worship of God, I may sin; but if I keep close to the directions of God in the Scripture, I am sure I cannot sin; for this is the sure word of Prophecy, to which you do well to take heed, therefore in such a doubtful case, Gods will is, that we take the surest side: go to the Law and to the Testament; Labour to be fruitful and grounded Christians. Ninthly, Keep up the power of godliness, do not let Religion down into a life-less formality; The Righteous shall flourish like a Palmtree: He shall grow like a Cedar in Lebanon; those that be planted in the House of the Lord, shall flourish in the Courts of our God, Psal. 92.12, 13. My Brethren, it is as much a duty in them that have grace, to improve it, as for them that have no grace, for to get it. If you sit under the daily means, the daily waterings of God, and do not grow; do you think this will be peace in the latter end, surely no (my Brethren) your fruitfulness under the Gospel, is of very great concernment. It is unfruitfulness that makes God lay his Vineyard waste. It's fruitfulness that procures the forwarding your account in the day of grace. Tenthly, Observe that excellent rule of the Apostle in Phil. 48. Finally, Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are ●ust, whatsoever things are pure, whatsoever things are lovely whatsoever things are of good report, if there be any virtue, and if there be an praise, think on these things. And now, my Brethren, I commend you to God, and to the Word of his grace, that is infinitely able to make you wise to salvation, with this Benediction, which I shall mak● my Valediction, Grace be unto you, and Peace from God our Father, and from our Lord Jesus Christ. Master JOSEPH CARIL His Farewell SERMON, UPON Revel. 3. Ver. 4. the latter part of that Verse. And they shall walk with me in white, for they are worthy. IN the former part of this Verse, you heard the commendation of those few names in Sardis: It was this, They had not defiled their garments. In this latter part, you have their encouragement in their Reward: They shall walk with me in white. In which encouragement, I told you we might consider two things, or take it into two parts. First, That they should walk with Christ. Secondly, They should walk in White. I have spoken to the former of these, They shall walk with Christ; and that the Scripture holds forth under a twofold notion: First, As matter of duty; It is a duty to walk with Christ. Secondly, It is a matter of Promise: They that keep their Garments undefiled, and live in high favour with Christ, they shall walk with Christ: we favour those that walk with us. Walking with Christ, notes to us three things. 1. That we have peace with him. 2. That we have intimacy with him. 3. That his being so much above us, we should have this favour from him. And hence I noted, the great privilege of the People of God, that they shall walk with Christ. 1. It notes, the great satisfaction of the Saints, to walk with Christ: they shall be filled with his company. 2. How safe it is, and what safety there is to walk with Christ: he hath a Wing to spread over them. 3. What opportunities such have, as walk with Christ. 4. What liberty such have as walk with Christ. 5. Such as walk with Christ, may be sure he will communicate his secrets to them, he will show them what they have to do. 2. We shown you the great goodness of Jesus Christ, that he would take such Creatures to walk with him, such defiled Creatures. 3. Then let us take heed of keeping our Garments undefiled, lest Jesus Christ cast us out of his company, and we can no longer walk with Christ any more. Oh! take heed of walking blameless in the ways of Christ. These things were spoken from the first Point: Now I come to the walking with Christ in white. In opening the Text, I told you white might be considered two ways: 1. As it respects our state, and so that by way of Justification, and thus they shall walk with Christ; but this is not the walking in white the Text means. 2. Here is a further walking in white, and that is matter of reward to the people of God. 1. To walk with Christ in white, it is matter of honour, white garments are matter of honour. Princes, great Kings walk in white garments, so the Saints of God shall walk in white. Christ will honour them, and give them honour among them, because they have kept their Garments undefiled. They shall walk in white like great Princes, and honoured Persons. A good name is better than precious Ointment: They that are good indeed they shall have a good name, they shall walk in white. To keep the Conscience clean, is to keep the Credit clean, and they who are careful 〈◊〉 blot their Conversations, Christ will take 〈…〉 their Reputations, that they be not blotted, that they walk with me in honour. 'Twas worthily spoken in the 11. of the Hebrews, They kept their garments undefiled, and it was by the power of Faith, and they obtained a good report by Faith, keeping themselves from the pollutions of the World, they kept themselves a good report. This honour and good report which we get, by keeping our Garments undefiled, is sure: Abraham had an honourable Title, Abraham, My Friend, and a man after my own heart, Isa. 45.4. Since thou wast precious in my sight, thou wast honourable; and not only so, that the people of God are honourable in his eyes, but they also sometimes walk in white, in the eyes of the men of the World: he can give his people room in the opinions of men, he moves their hearts to think well of them, and he opens their mouths to speak well of them; though indeed the honour which they, who keep their Garments undefiled, have in this World, it is most usually from good men, from godly men: and indeed, honour of them is most honourable. It is not much to us, what others say or think of us what the wicked World judge of us; yet, I say, God can, and doth sometimes raise a Testimony of honour for his people, amongst carnal men of the World. Joseph would not defile his Garments, he walked in white amongst men: true, he was cast into Prison, what of that? he was respected by the Keeper of the Prison, and afterward he walked in white. In the whole Persi●● Court, Daniel was one that walked in white, with 〈◊〉 men of the World; first with the Prince of the Eunuches, he had tender favour with him, he told him he would not disobey God, to please men; yet he did not rail against him, and call him a stubborn fellow, because he would not bow to Baal; and afterwards Daniel was as great a man as any in all that Province; he walked in white. God hath created Testimonies of honour for his people, from some men of the World; yea, they many times put white Garments upon them: so it was with Christ, Matth. 27.4. common-men put a good report upon Christ, a white Garment. Truly, saith the Centurion, this was the Son of God. Truly, this was a righteous man, saith he; when he saw how he carried himself at his death, he gave him a good report: Thus it doth come to pass, God doth sometimes keep up their honour in the World, who will not defile their garments, nor touch the Sacrifice of Baal; and it falls out so with them, that the Lord shall clear up their credit and reputation, and they shall walk in white, in honour, before the men of the World. Rev. 6.11. where the Souls under the Altar are spoken of, who were miserably used in this World, white Robes were given them, to every one of them, that is, their Evidences were cleared. This may teach us the readiest way to the white Robe, to the Robe of Honour, it is to keep us from being defiled with sinful practices: certainly, they who please God, he can make he World to honour them; if God approves us, he can make the world approve us too; yet we must not think to have all men speak well of us: yet this we may say, if we keep our Garments undefiled, we shall walk in white in the eyes of men, if God see our Garments in the dirt, and spotted with the filth of the World, it will spoil the honour we should have in the World: as it was said of Arius, when his garments were defiled, they called him Satanarius, that is to say, devilish: Thus it may be, for the Lord hath a time to take our good name from us, to cause our light of honour to be taken from us. And as he hath caused us to walk in the white of honour in the world, so he doth sometimes cause us to walk in reproach with the World: they who defile their Garments, lose their honour with men, and they lose their joy they should have hereafter, Malipiero, 2.9. You have departed from my Law, therefore will I make you contemptible in the eyes of all men. It is a design of the spirit of wickedness, to draw men to sin, that they may upbraid them; that, I conceive, is the sense of the Apostle, Gal. 6.13. For neither they themselves who are circumcised keep the Law, but desire to have you circumcised, that they might glory in your flesh, saith he: Oh there are some of this wicked Spirit, that would draw men to such and such wickedness, not that they joy in their returning; but that they might glory in their flesh, when as they who stand fast, do even force a good Testimony from their Enemies: So it was the unhappy chance of Cranmer: the Papists did persuade him to subscribe, and did he get any honour by it? No truly, they did upbraid him, and reproach him, and so he had died in a raving condition, had not the Lord been merciful to him. I remember a speech of St. Austin, about drinking of Healths: Oh! say they, 'tis upon the King's Birthday, and we cannot avoid it; If we deny it, say they, we shall be reproached and scorned of men. He gives them many Answers to it; but one, as I remember, was this, God will so work, that if you will not comply with them, they, in their hearts, will honour you; and whereas if you did comply with them, they would dishonour you, and say you are base spirited. That is one thing of this Point, that keeping close to Jesus Christ, will get you this Reward; you shall walk with him in the white of honour: they shall walk in the white of honour with his People, and it may be with the World too. 2 They shall walk in white, in the white of peace, and joy, and inward comfort. I shown you, in the opening of the Text, how the Scripture calls that walking in white. Then the Point is this: What ever becomes of the other white of honour in the World, they shall be sure of this, that abundance of peace, and joy, and comfort, shall possess their souls, that keep their garments white; they shall walk in the inward white of joy and peace with Jesus Christ, and this is a blessed Reward. Indeed, now this joy, this white of joy, arises in the Soul three ways. 1. From the Testimony of their own Consciences; Oh! they who have a good Testimony from their own Consciences walk in white, 2 Cor. 1.12. We have this for our rejoicing, the Testimony of our Consciences, that in all simplicity, and godly sincerity, we have our conversation in Heaven; that is, walking in white: this is our rejoicing, our Conscience speaks well of us, and kindly to us, and who is able to express the sweetness of this thing? None can know what this is, but they that have it, as it is said of the New Name written upon the white Stone, Rev. 2. 1● 'Tis a thing beyond expression, what the joy an● peace of a good Conscience is! Now this I say, that our white Garments, and our walking in white, ariseth from the Testimony of our Consciences. 2. As from the Testimony of our Consciences, so from that Testimony, which is greater than out Consciences, the Spirit the shedding abroad of Divine Love: thus it is with those, that do not defile their Garments, but endure any thing, rather than defile their Garments, Rom. 5.3, 4, 5. And not only so, but we glory in Tribulations, knowing, Tribulation worketh Patience, and Patience Experience, and Experience Hope, and Hope maketh not ashamed, (and whence was all this?) because of the Holy Ghost which was given to us, this causeth joy unspeakable, The Spirit itself beareth witness with our Spirits, that we are the Children of God. This Witness doth cause wonderful joy, much more than the witnesses of our own Consciences. 3. This joy doth arise from that well-grounded hope, which that Soul hath that keeps himself clean: hope of enjoying Heaven at last, hope of future glory is our present joy, Rom. 5.2. By whom also we have access by Faith into this Grace, wherein we stand and joice in hope of the glory of God. Now they who keep their Garments white, have good ground of hope of the love of God; therefore this must needs cause them to walk comfort ably: as they who have this hope purify themselves, so they who purify themselves, have good ground of this hope, and therein great cause to rejoice▪ Pet. 1.5, 6. Who are kept by the power of God, borough Faith, unto Salvation, ready to be revealed in ●e last times, wherein ye greatly rejoice; though now for 〈◊〉 season (if need be) ye are in heaviness through many emptations. We walk in white, in the hope we have of that Inheritance: Now lay these three things together, ●f they who keep their Garments undefiled, have ●he Testimony of their own Consciences, and the testimony of the Spirit, shedding the Love of God ●n their hearts, and a well-grounded hope of fu●ure ●lory, how can it be, but these must walk in white ●ith Jesus Christ? that is, in comfort and joy of ●e Spirit, and of their own spirits. Thus David walked, he had abundance of joy up●n the Conscience of his own integrity, and keeping his heart and hands clean from those iniquities ●is enemies charged him with, Ps. 3. The Lord shall ●udge his people. Judge me, O Lord, according to my ●ighteousness, and according to mine integrity that is in ●●e. He appeals to the Lord, the Lord shall judge ●is people: Judge me, O Lord, according to my ●ighteousness. Thus he appeals to God himself, he ●ad so much confidence, and his heart gave him ●hat, he kept himself from those iniquities. So Job walked in white, though his Friends blacked him exceedingly, yet he walked in white in his Conscience, Job 16.19. Behold my Witness is in Heaven and my Record is on high: I have not only a Witness in my Conscience, but my Witness is above. He walked in white, notwithstanding all his afflictions from God and his Friends. Hezekiah walked in this white, when death 〈◊〉 him in the face: Lord, thou knowest I have we upright with thee. I need not stay in the proof of the thing, let 〈◊〉 make some Use and Improvement of it. Use. Is this blessed reward to those who ke●● their garments white, to walk in the white of peac● and joy? then here we see the happiness of all tho●● who are true to Christ and his ways: Psal. 119. ● Blessed are the undefiled in the way, who walk in th● Law of the Lord. 'Tis just in the Language of 〈◊〉 Text; they indeed shall walk in white: it is a grea● part of our blessedness to have peace of conscience, and inward joy. Oh how much better is it that the peace and joy of this world, and the comforts of this world? Prov. 15.13. A merry heart, or as another Translation saith, A good Conscience: and indeed a merry heart, and a good Conscience, do but one explain the other; a merry heart, or, a good Conscience, is a continual Feast: Here is no● surfeiting in this feast, but a continual Music, continual joy and comfort; oh how blessed are the● who are undefiled in the way! That which Christ said of the Lily, Solomon 〈◊〉 all his glory, was not arrayed like one of these; so may I say of the Lily-white soul, that keeps himself white in the world, who keeps himself white i● matter of practice, and worship, Solomon in all 〈◊〉 glory, was not arrayed like one of these Lily-white ones! Oh the Rivers of Consolations that flow to them, that keep themselves out of the pudd●●● of this world! If you keep yourselves from the puddles of the world, from the dung of the wo●● ye shall have Rivers of joy flowing into your souls. I may say to all such, as Solomon saith, Eccles. 11.9. Go thy way: it is a familiar speaking to them; Go thy way, blessed soul, eat thy bread with joy, though the world feed thee with the bread of adversity, and though the world give thee nothing but the water of affliction, yet let thy garments be always white; though the world cloth thee in mourning, and cause thee to prophesy in sackcloth with the Witnesses, yet be of good comfort, O Lily-white soul, for God now accepteth thy works; now drink thy Wine with a merry heart, thy labour, thy ambitious labour is, that, whether present or absent, thou mayest be accepted of him; thou hast the fruits of thy labour, the Lord accepts thy works, therefore rejoice in it. Here is the happiness to those who keep themselves clean from a defiled, and a defiling world. 2. This Point gives us an account why the servants of Christ stand so strictly upon their terms with the world, even while some call it peevishness, others ignorance, others wilful stubbornness. What is the reason? The reason is, because they understand in some measure, and have had experience in some measure, what it is to walk with Christ in white, and it hath left such a relish upon their souls, that they would not lose it for all the dainty morsels of this world; they had rather indeed walk with Christ in white, then walk with the world in scarlet; therefore they must stand upon their terms, Prov. 10.32. The lips of the righteous know what is acceptable: The lips are instruments of Speech, not faculties of knowledge. Ay, but 〈◊〉 is a great deal of commerce and converse be●●●● the Speech and the Understanding; and a rigorous man will speak nothing with his lips, but w● he understands, therefore he is said to understa●● The lips of the righteous know what is accepta●●● To whom? The lips of the righteous know what is 〈◊〉 ceptable to God; for they are acquainted with 〈◊〉 Rule, and God hath showed them his Coven●● he hath showed them the pattern of his House, a●● the way of his Worship: now, because they a●● pretty well skilled, and know what is acceptab● to God, therefore they will run any hazard, undergo any affliction, rather than do any thing that will not please God, or be hurtful to their own consciences; they are afraid of losing their peace, and comfort, and joy with God, therefore they will not let go the ways of God, as Job saith, Job 27.6. I 〈◊〉 hold fast my integrity, and my heart shall not reproach me, so long as I live: as if he had said, You my friends have reproached me; but I am resolved, my heart shall not reproach me so long as I live. The Heart or Conscience is a busy faculty, and hath many offices, it records what we do, and come as a witness: the Conscience is judge of what 〈◊〉 do, and accordingly reproves what we do am●● therefore saith Job, I'll take care of this: I am more afraid of the report of conscience, then of any m● whatsoever: therefore I will not do any thing 〈◊〉 may cause my conscience to reproach me, as 〈◊〉 as I live. This is upon the heart of God's people they are resolved, let men reproach and rail aga●● them as much as they will, their hearts shall not reproach them. 3. In the third place, let it be a word of Caution and Admonition to all at this day, to take heed of defiling their garments: If you defile your garments, Christ will pronounce another sentence, he will pronounce a sentence against you, he hath threaten for those who defile their garments, in the place of rewards, for those who keep them clean. They who defile their garments, shall walk in garments of black, in the black of dishonour: as Job saith, I walk all day mourning without the Sun: the Sun of righteousness shall not shine upon them; Oh what bitter and sour things have many tasted for defiling their garments, when for favour of men, or to please men, they have stained their own garments! What sad & bitter things hath been upon them? how hath conscience risen up against them? Oh take heed of the After-claps of conscience, I may say, take heed of the Thunderclaps of conscience; for they will come upon you one time or other, if you defile your garments: As they who to please men defile their garments, often fall into their displeasure, whose favour they sought: so oftentimes, such fall into displeasure with themselves, or, to be sure, they shall at last: there is many a one lives under the disfavour of his own conscience, many a one, that his conscience will not give him a good word, or good look, whence hath it been? they have defiled their garments. They who venture to do things displeasing to God, shall not long be pleasing to themselves. The story speaks of Francis Spira, that to plea● men, to save an estate, he defiled his garments● and he presently fell into rebuk of himself and lived under the rebuke of his Conscience a long time. Job 8.15. speaks of the Hypocrite, ● his hope shall be cut off: The word signifies to loath, so some translate it, His hope shall be a loathing to him, he shall loathe his hope. There is a twofold loathing: First, a loathing to repentance, that is, a gracious loathing, a loathing ourselves for our sins against God. And there is a loathing of despair, and that is the loathing there meant: the Hypocrite shall loathe his own hope, that is, he shall loathe it despairingly. 'Tis an affliction to be loathed by men, but 'tis a dreadful judgement, to be loathed of ourselves despairingly; this is the suburbs of hell, for this will be the portion of the damned for ever, for their vanity, for their madness, 'tis next to the Regions of Hell, for their worm dyeth not; and that is the worm of Conscience: Oh therefore take heed, Conscience may be silent, yea, it may flatter for a time; but when Conscience is provoked, it will speak, yea thunder. There is no such thundering-Preacher in the world as Conscience is; The Thundering of Mount Sinai, is not like the thundering of our Conscience. Fourthly and lastly, Let it be for Exhortation, and encouragement; for Christ here makes it an encouragement: so let this be an encouragement to keep our garments undefiled, the remembrance that we shall walk with him in white, in the white of peace's and joy in this world: Who would not walk in th●● white? Who would not be among those who keep their garments white, in the midst of a defiled, and defiling, world? Let me give you but a threefold Consider●aion, to stir you up to an exceeding Exactness and Carefulness not to defile your garments, seeing there is such a reward promised, such a Habit of White promised, as this White, wherein we shall walk with Jesus Christ. I is an Angelical Happiness; so much Heaven is come down upon you, while ye have this White. 'Tis Heaven before Heaven, Matth. 28.3. the Angel that came down to the Sepulchre of Christ, his Raiment was white as the Light. The Martyrs when they had Angelical Apparitions, they always appeared to them in white; as one upon the Rack thought he felt an Angel supplying him, while his enemies tormented him. Christ calls the Pharisees whited Sepulchers; they were not white, but whited Sepulchers: that is a wofal condition to be whited like a Sepulchers. Thus it is with those who defile themselves, they are whited walls, and whited Sepulchers. They that keep themselves white, shall walk in white, shall have Angelical Glory. Secondly, Consider, This white, or walking in white, is such as conquers all the blackness of this world: 'tis not possible for the world to alter the colour of this white, how much dirt soever they put upon it, this white will be white still; they cannot turn it to be black, they cannot take away this peace, this joy from us; they cannot strip us of this habit: they may pull off our fine garments, but you cannot be stripped of this white. Your 〈◊〉 shall no man take from you, 2. Cor. 6.20. As sorrowful yet always rejoicing; as poor, yet making mam●rich; as having nothing, yet freely possessing all things. The world may put us into a sad estate as to the world, yet we are not out of our White garmenty, always rejoicing, Haba. 3.13. Although the Figtree shall not blossom. neither shall fruit be in the Vines, the labour of the Olive shall fail, and the fields shall yield no meat, and the flock shall be cut off from the fold, and there shalt be no herd in the stalls; this cannot take away the White garments; no, saith the Prophet, Yet I will rejoice in the Lord, and joy in the God of my salvation: 'Tis a conquering joy, turns all sorrow into joy, and blackness to white; therefore keep clean. Thirdly, consider this: This White of peace and joy, as 'tis a joy unconquerable, so 'tis that will be with us most, when we most need it: when worldly joys are farthest from us, than this joy will be near-to us; that is a marvellous comfort, to have comfort in its season. The Martyrs who have kept themselves white, have had this White, and walk● in this white; but, when they had most need of it, and came actually to suffering, than they have had most of it. This is a blessed thing! This the Martyrs of Jesus Christ have given witness of, although they have had peace and joy in their consciences at other times, yet never so much as in the hour of temptation. When they have been call into the Coal-house, they have had white ●●●ments; when they have been cast into priso●● and dungeons, how have they rejoiced? 'Tis said, of Paul and Silas, they were men that kept their garments undefiled, and they had a great deal of peace and joy when they were put into the Stocks and Dungeons, than they sung at midnight: What an enlargement of heart had they at that time! So in the Stories of ancient and latter Time, how have they rejoiced, and gone triumphing to Suffering? For then Christ gives most of this White: It hath been the use of Persecutors to put filthy garments upon the Martyrs, drawing pictures of Devils upon them; and as their malice hath risen to the height (in that time of sufferings) to make them look like Devils, than the love of Christ hath risen to the height, and they have been full of peace and joy at that time; therefore be encouraged to walk with Christ in this White. This white is an Angelical Habit, 'tis an unconquerable Habit, and 'tis that will be with us most, when we have most need of it. I should have added a third: As walking with Christ is an honour, and 'tis walking in the white of peace and joy; So thirdly, 'tis a truth of walking with Christ in the white of glory, as in the Tran figuration, which was a Type of Heaven, Christ's raiment was White, so as no Fuller on earth was able to whiten it; and that is it which I might have spoken of to you, that they who keep their garments undefiled here, shall be sure of that, to walk with Christ in glory hereafter. If we should miss of the white of Honour, and have not much of the white of Joy, yet be sure we shall walk with Christ in the white of Glory. I would only say this to you, That as I have from this Text, and many more, laboured to bring port Souls into a white state, to a state of Justification, to a state of Holiness. And as I have been pressing you to keep your garments white, that you may be in the habit of White, as your Reward; so it shall be the desire and prayer of my heart, that if I should have no more opportunities among you, that as you have been stirred up to get into this white of Grace, that you and I may meet in the white of Glory, where we shall never part. Here are three whites: The white of Honour is good, the white of Peace and joy is very good, the white of Glory is best of all: That is the answer of all our Prayers, and that is the issue of all our Working; then we shall have as much as we can hold for ever. Mr. VENNING His Farewell SERMON. Heb. 10. Verse 23. Let us hold fast the Profession of our Faith, without wavering (for he is faithful that promised.) THat Christians are greatly concerned, nor only to believe 〈◊〉 to make Prefession of their belie●● 〈◊〉 hold fast their faith, and the Profess●● it, is that which I have already proved unto you; the several Obligations that lie upon Christians hereunto, have been in one or two Sermons handled among you: the great Obligation here annexed is, (for he is faithful that hath promised. From whence, and from other places of Scripture, I have deduced several Arguments, and propounded them unto you; the the last of which, was this; None can promise us better than God can; none can threaten us worse than God can, and therefore it concerns us to hold fast: If any body can do more for you, or against you, than God can; leave God, and cleave to that Person: But seeing that is impossible, let it be as impossible for you to leave God: Can any body promise you better than Heaven? and that God hath promised to them that do believe. Can any threaten you with worse than Hell? and that God hath threatened to them that do not believe. I shall now proceed, to touch the remaining Arguments that are yet behind and give you a few helps, with which I shall conclude this Discourse a● this time; I pray God I may not say Preaching too: There are several Arguments to be drawn, First, From the Subject concerned, Us. Secondly, From the Object, the Profession of our Faith. And, Thirdly, From the Act, with the Qualificationt, Hold fast without wavering. First, From the Subject concerned, Us; Let [us] hold fast, whatever others do; if they let go Faith, and God, and 〈◊〉, and Souls, and all●; yet let us hold fast. 〈…〉 the Apostle speaks of, 〈◊〉 to Believers, the●●●● a very great. Emph sis in the word We, or Us; as in the 〈◊〉 of Tim. 6.8. saith ●e Having food and raiment, let us be content. Indeed he might have said, Let every man be content; but the emphasis lies upon the us: If no body else will be content, yet let us; for a Christian lies under more obligations, to all manner of virtue, hen any other man doth. If Nature will not be content with little, yet let Grace: Let [us] be content. So here, let us hold fast our Profession: It may be, others will let it go; I, but let us hold it fast; let us among whom, let us upon whom, let us in whom, such mighty things have been done by God: let us hold fast, or else it will be an intolerable upbraid, and condemnation to us. That it will be both, see but two Texts of Scripture: The first is in the 11th of Matthew, vers. 20, 21. Then began he (that is, Christ) to upbraid the Cities, wherein most of his mighty works were done, because they repent not. woe unto thee Chorazin, woe unto thee Bethsaida; for if the mighty works that were done in you, had been done in Tyre and Sidon, they would have repent long ago in Sackcloth and Ashes; but, I say unto you, it shall be more tolerable for Tyre and Sidon, at the Day of Judgement then for you. And thou, Capernaum, which art exalted unto Heaven, shalt be brought down unto Hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But; I say unto you, that it shall be more tolerable for the Land of Sodom, at the Day of Judgement, then for thee. Pray, do but mark what an upbraid there is, and upon what ground, Because mightier works had been done among these, then among others! Now it seems to be a little excusible, that they, where these mighty works had not been done, did not repent; and therefore, their punishment shall be the more tolerable: But it will be more inexcusable for them, among whom less mighty work have been done. If they do not comply with the design of God, their condition will be far more intolerable: They that have been lifted up to Heaven as it were, that have as it were seen Christ crucified before their eyes, for them to apostatise, and turn away from Christ; of how much sorer punishment shall they be thought worthy? Certainly, those very persons, that have great and mighty works done among them, and upon them too, great Convictions, and strong Resolutions, and yet they shall apostatise: oh! how will God upbraid these persons? Now see that other Text, that speaks as dreadful as this, Heb. 6.4.5, and 6 verses. For it is impossible for those who were once enlightened, and have tasted of the Heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the World to come, if they shall fall away, to renew them again to repentance: Seeing they crucify to themselves the Son of God afresh, and put him to an open shame. It is the greatest disgrace and affront that man can put upon Christ, to apostatise from him (it is not half so much not to own him) for by that they crucify him again, and put him to an open shame: it is as if they told all the World, that this Christ is not worth the believing in, and it were but to throw away their time and happiness to believe in him. Well then, let us that pretend to such enlightenings, and say, We have tasted of the Heavenly gift, and of the good Word of God and of the first-fruits of Heaven, let us hold fast, lest we come under this upbraid, and this condemnation. But more particularly, let us hold fast, as we are concerned to do, if we consider, First, What we were before Faith. Secondly, What we are by Faith. Thirdly, What we shall be, at the end of Faith. First, What we were before Faith: What were we? Before Christ was Preached, and before we believed, what were we? Why, much worse than if we had not been: considered in our case and state, it is better not to be at all, then to be a sinner; it were better not to be a people, than not to be the people of God. Now what were we before Faith? Why truly, we were not a people: so the Scripture tells you, They that were not a people, are now the people of God: so that, if we are not the people of God, we are, as if we were not a people. We were; What were we before Faith? Dark. We were the Darkness itself, as the Apostle's expression is, in Ephes. 5.8. saith he, Ye were sometimes Darkness; The very Light that was in us, was Darkness, corrupt in our Understandings and Imaginations; the Understanding dark. We were dead, yea, under the worst of Deaths: dead in sin; You, saith he, that were dead in sins and trespasses, hath he quickened. How were they dead in sins? Did they not live in sin? Yes, saith he, wherein you walked. Why? What is their Death? To live in sin, is to be dead in sin; all the while the Prodigal lived in his sin, the Father said of him, He was dead: My Son, that was dead, is alive. We were: What were we before Faith? Why we were Children: of what? of Wrath, as well as others. Now Beloved, consider how many abide thus to this day in Darkness: Dead in sin, and Children of Wrath, When you are, or pretend to be, translated out of this darkness, into his marvellous light; will not You hold fast? You that were dead, as well as others, and now you live; is this your requital to God, that you will now let it go? Oh! I beseech you, have a care of that. Secondly, let us consider, what we are by Faith; and that will be another Obligation upon us. We were not so bad before Faith; but we are better by Faith. We were not in so miserable a case before believing, but we are in as happy a case when we do believe. Why, what are we? We are alive, and Children of Light, and Children of God. We are alive: You hath he quickened, saith he or made alive; and, My Son that was dead, is alive. Now, what is the work of the Living? It is to praise God, The Living, the Living, they shall praise thee as I do this day. Now if this be the work of the Living, then consider, if we hold not fast our Faith; if we apostatise, we are so far from doing the work of the Living, that is, of praising God, that we do all the dishonour we can to God; we do the work of dead men; Yea, we are twice dead. We are Children of the Light: Ye were darkness, but now are light in the Lord. Now it is very observable, what the Apostle speaks concerning the children of darkness, and the Children of the light, I Thes. 5.5. You Believers, saith he, are all the Children of the light, and the children of the day, we are not of the night, nor of darkness; and what follows, therefore let not us sleep, as do others; but let us watch, and be sober: why? for they that sleep, sleep in the night; and they that be drunk, be drunk in the night: if any stagger, this is the work of the night, this is not the work of the day: Now every Apostate that wavers, he is like a man that is drunk, so that he acts clean contrary to the Children of the day. Saith he, They that are drunk, are drunk in the night; but, saith he, Let us watch and ●e sober, and let us who are of the day, put on the Breastplate of Faith, and for a Helmet, the hope of salvation. We are by believing, the Children of God, Gal. 3.26. For ye are all the Children of God by Faith in Christ Jesus: now, Beloved, are we weary of so honourable a Title, as being the Children of God? why, we are the Children of God by Faith in Christ Jesus. Will any body part with so great a Title as this? why, if we are weary of being God's Children, whose can we be? none but the Devils? and had we rather be the Devils children than Gods: there are but these two, either you must be the children of God, or the Devil's children: now you are the Children of God by Faith in Christ Jesus: oh therefore, let us hold fast the profession of our Faith, seeing by Faith, we are the children of God. Thirdly, Let us consider, what we shall be at the end of Faith: why, we shall be saved, 1 Pet. 1.4, 5, and 9 verses compared, He hath begotten us to an Inheritance incorruptible and undefiled, that fades not away, reserved in Heaven for you, who are kept by the power of God through Faith unto salvation, ready to be revealed in the last times; and in the 9th Verse, saith he, receiving the end of your Faith, even the salvation of your souls; so that, it seems, to be weary of believing, is to be weary of being saved; not to hold fast Faith, is not to hold fast salvation; for, saith he, You are saved through Faith, and the end of your Faith is the salvation of your Souls. Can you be contented to be damned? Can you have patience to think of going to Hell? Now, put all these together, and will you not hold fast? you that before faith were but darkness, were but dead, were but children of wrath, who by Faith are made children of light, are made alive, and the children of God; and who at the end of Faith, shall receive the salvation of our souls; And shall not we hold fast? shall we leave this Faith? but than secondly, A 2d Argument in the Text shall be drawn from the Object, and that is twofold: there is faith; and the profession of this faith, that is to be held f●●st; and there are Arguments from both: first, Faith; hold fast faith: why are we so greatly concerned, and so hugely obliged to hold fast Faith? I will give you this one Reason for it, it is the most holy Faith, there are many things may be called Faith, that may not be called most holy Faith: there are many faiths that are at least called holy: Turkish Faith, is by them called holy faith: the Romish Faith, is by them called holy faith: I, but this is the most holy faith: there is an expression that Judas hath, to commend faith to us, in the 20 verse of his Epistle; But ye beloved, building up yourselves on your most holy faith, etc. Let other pretenders be as holy as they can, they can never rise to the holiness of this: this is the most holy faith, it is holy in so high a degree as to be beyond compare. I, but now, what is it that may denominate this faith to be the most holy faith? why, it hath for its Author the most holy God, it is the gift of God, and the Work of God, if we take it for the Act of Faith; and the Doctrine of God, if we take it for the Doctrine of Faith. There are as the Apostle saith, Gods many, but we know but one most holy God: there are that will be called your holiness in the World; but this is the most holy God, a God that is glorious in holiness, yea, whose glory it is to be holy. There is nothing stamps glory on any subject like holiness: what is the difference between the Angels in Heaven, and the Angels in Hell, but holiness? that is their glory, The holy Angels; and that is their shame, the sinful Angels; and what was it that made Canaan a better Land than another: was it not the holiness? it was the holy Land: what was it that made the Temple a better place than another? was it not, because it was the holy Temple? yea, it is the glory of all the Attributes of God, that they are holy. His Justice would look like severity, but that it is holy: His Power would look like Tyranny, were it not holy: His Love would look like fondness, were it not holy: His patience would look like a toleration of sin, were it not holy: therefore it is said, the Lord God, glorious in holiness. Now this most holy God is the Author of this Faith, and so it is a most holy Faith; it being the Work of the most holy God; and will you leave, and not hold fast this most holy Faith? But then besides, It may be said to be the most holy faith in this sense too, that it is its nature wherever it comes to make the subject in whom it is, most holy: Saith the Apostle, you hath God chosen, to wit, by Faith, to be a peculiar people, a holy Nation. Acts 15.9. it is said, He hath purified their hearts by faith, and he will give them an Inheritance among them that are sanctified by faith. It may be called the most holy Faith, in these two respects. First, Considering the operation and effects it hath upon the hearts and lives of them in whom it is; it makes them a holy People, beyond all the people in the World: And then upon this account too, as to the ultimate effects of it, that it admits us into the most holy places. You know, he Holy of Holies in the Temple, was a Type of Heaven, and Jefus Christ is said to enter into the Holy of Holies, that is, into Heaven. Now this doth admit us into the most holy place, where that most holy God is: saith the Apostle, having therefore boldness to enter into the holiest, by the blood of Josus: Alas, in them me of old, they could go but into the outward Court; but now, saith he, We all have this boldness, to enter into the most holy place by the blood of Jesus. Shall we leave such a Faith as this? shall we not hold fast the most holy Faith, that that is from the most holy God, that makes the most holy people, and that admits us into the most holy place? Where do we find such another Faith as this is? if you leave this Faith that is so good in it self, a Faith that doth so much good to us; and, which is better, that makes us so good; for it is much better to be made good, than to have good done unto us; and, beloved, what will it avail us, if God should do us good all our days, if we be not made good? If we should have the good of health and wealth, and long life; and yet not be made good all this while, it avails us not: now this is the nature of Faith, it is good in itself, it doth good to us, and it makes us good: therefore, Beloved, let us not lay it aside, until we can find a better; and that we shall never do, unless we can find any thing more holy than God. But secondly, The second Branch of the Object, is, the Profession of our Faith. It seems, Beloved, it is not enough to hold fast our Faith only, but the profession of it; why so? truly there is this in it; the profession of Faith, is as necessary, as the Faith itself: mark that. See this from the mouth of that great Apostle, I may say from the mouth of God himself, Rom. 10.9, 10. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart, that God hath raised him from the dead, thou shalt be saved; for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation: An unprofessed Faith hath no salvation annexed to it: you see, the Scripture maketh it as necessary to our salvation, to profess our believing, as to believe. Now beloved, if it be necessary to believe, and necessary to profess, it's then necessary, to hold fast Faith; and consequently, as necessary to hold fast the profession thereof: without Faith, there is no salvation, saith the Scripture; and saith this Scripture, without the profession of this Faith, there is no salvation: now to say, I will keep faith I will only part with a little profession, it is all one in Scripture, as to part with Faith itself; for why, the Scripture saith, If thou believe with thy heart, and confess with thy mouth, thou shalt be saved: so that as long as Faith continues, profession is to continue, or there is no salvation: Faith without profession, will do no more for you, than profession without faith: therefore observe whit the Apostle speaks, Heb. 3.14. Saith he, We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end: not else. Thirdly, A third Argument is drawn from the act with the qualifications, let's hold fast without wavering: Now there are two things, to name no more, that are hugely obliging in this very act, with its qualifications: First, it is a manly Act, to hold fast that which is good; and it is a childish act, to let it go. I say, it is a manly act; it argues something of a great Soul, and of a great Understanding, and of a manly resolution, to hold fast that which is good, but it is childish to let it go; and therefore, set how the Apostle puts these two together, Ephes. 4.13, 14. saith he, speaking there, That God had given some Prophets, some Apostles, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints for the work of the Ministry, for the edfying of the body of Christ, till we all come in the unity of the Faith, and of the Knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ; Now he comes in the 14 〈◊〉 Verse, to add, That we heaceforth be no more Childre● tossed to and fro, and carried about with every wind of Doctrine, by the slight of men, and canning craftiness, whereas they lie in wait to deceive: it is not for a man to be tossed to and fro with every wind of Doctrine, for a Child to be bought out of a Pearl, with a bauble, is no great matter; but for a man, what a shame is it, why we should be men, not Children tossed to and fro with every wind of Doctrine: now beloved, you know the Scripture calls upon us in such Language as this, Be courageous, and quit yourselves like men, be not like Children, that will dance after every Pipe, tossed to and fro, and always unstable. Secondly, It is not only a manly act, to hold fast that which is good and childish, to let it go; but it is, a Christian act, a proper Christian act, a right Christian act, it is that which doth distinguish a true Christian from a Hypocrite and a Counterfeit, you know it is a Character of a godly man, he is a praying man, there went up two men into the Temple to pray, the one was a Hypocrite, the other a Publican: now what is there then in prayer, that doth distinguish these two men: why saith Job, Will the Hypotrite pray always? no not he. I will warrant you, that is well, he held out in the profession of God, and of his Worship and service: the Saints are always said to pray; but as for the Hypocrite, will he pray always? no not he; for here the true Children of God, they will hold fast; but Hypocrites, and Formalists, they will let go. Now mark here, the Apostle makes this distinction, Heb. 10. and the last Verse; But we are not of them who draw back to perdition but of them that believe to the saving of their Souls: that is of them that believe to 〈◊〉 end; for the end of our Faith is the salvation of 〈◊〉 Souls: now pray you, mark by the way, what you draw back to: when you draw back, you draw back to perdition: they that go backward, go to Hell. Now saith he, We are not of them that draw back to perdition, but of them that believe to the saving of their Souls: that is, of those that believe to the end; and this is the difference he makes between them that are the people of God, and them that are not, that the end holds fast the other, let us go thus, I have given you an account of the Arguments that are couched in these words drawn from the subject, the object and the Act, with its qualifications. I think, I promised you a few helps, with which I shall conclude, take them in these three or four particulars. First, Would you hold fast (I cannot but believe it to be all your desires) well then, if you would hold fast, let me beseech this of you, take heed of all, and every sort of men, that make Religion a Trade to get money, by which, perhaps you will say, are there any such in the World? oh, ● would there were not. See that 1 Tim. 6.3, 4, ● where the Apostle acquaints you with such men, saith he, If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the Doctrine which 〈◊〉 according to godliness, the wholesome Doctrine, th● healing Word: what then in the 4th Verse, 〈◊〉 he, He is proud, knowing nothing, but doting ●bout questions, and strifes of words, where●● Wines enter strife-railing evil surmisings, perverse dispute of men of corrupt minds, and destitute of the truth; supposing, that gain is godliness, or as most read it, that godliness is a gain a mere Trade to get money by: from such withdraw thyself: If you be not baptised, they will tell you, you are not a Christion; and baptised you shall not be, unless you pay for it: they will tell you, eat flesh, you must not, at such and such times; but if you will pay for it, you may: they will tell you, you must not sin by no means; but if you will pay for it, you may, and have a pardon for i●, when you have done, such a one as they can give. Oh I beseech you, when ever any make use of Religion to get money by, take heed of them, saith the Apostle, from those that make godliness a Trade to get money by, withdraw thyself, and know, that godliness with contentment, is great gain. Doubtless, godliness is the best Trade in the world, if closely followed; but the worst, if worldlily followed; but to take up a Profession of the Christian Religion, merely for pomp and state, and to get gain, oh rueful! is Christian Religion made use of for such ends as this? Oh take heed therefore, as ever you would stand fast in the Faith, and hold fast the Profession thereof: take heed of all, and every sort of men, that make use of Religion to get money by. Secondly, Take heed of the error of the wicked, lest you fall from your own steadfastness: this advice you have from the Apostle Peter, 2 Pet. 3.17. Ye therefore believed, seeing you know these things before, beware lest you also being led away by the err● of the wicked, fall from your own steadfastness: the 〈◊〉 ●our of the wicked, is like to make one as wic●● as they: pray, what was this error of the wick●● it was this, there were a generation of wicked men, that said, It was in vain to serve God, for say they, where is the promise of his coming? only Beloved, it was as much as to say, there were no reward for godliness, nor no wages for ungodliness. Oh take heed of this error of the wicked, it is a wicked ●●rour, and none but wicked ones hold it, to wit, The it is in vain to serve God: therefore keep this still 〈◊〉 your hearts, that, Verily, in keeping his Commandments, there is great reward: if there were no more but the very work, it is a great honour to us, that we may be servants to such a God; but Beloved, Be steadfast and unmoveable, knowing that your la●●● shall not be in vain in the Lord. Mal. 3.13. there is the like instance: Your words have been stout against me, saith the Lord, yet ye say, what have we spoke● so much against thee? this God is lwayes quarrelling with us, and laying things to our charge: what 〈◊〉 we said in the 14th Verse, Ye s●id, it is in 〈◊〉 serve God, and what profit is it, that we have kept 〈◊〉 Ordinances? we have walked mournfully before 〈◊〉 Lord of Hosts, and now we call the proud happy, 〈◊〉, they that work wickedness are set up, yea, they 〈◊〉 tempt God, are even delivered: well now, what 〈◊〉 allows? Then they that feared the Lord, spoke 〈◊〉 one to another; as if they had said, let not 〈◊〉 things take any thing off the edge of our affecti●● or quench any flame of our love; did God ta●●●ny notice of this now, that he had any such fri●● in the World: yes saith he, God harkened, and heard, and a Book of remembrance was written before him, for them that feared the Lord, and that thought upon his name, and they shall be mine, saith the Lord of Hosts, in that day when I make up my Jewels, and I will spare them, as a man spares his own Son that serves him: there is a time a coming, the day will declare, whether it be best serving God or the Devil: well then Beloved, as ever you would hold fast the Profession of your Faith, take heed of the error of the wicked, never think it vain to serve God, though you may lose by it; for if you lose for him, ye shall never lose by him. Thirdly, Would you hold fast the Profession of your Faith, then lay up the word of Faith in a good and honest heart. Luke 8.15. It is said there of the good ground; they are, they which having heard the Word, keep it, or hold it fast: where do they lay it up now, in a good and honest heart? so that you must pull out his heart before, that you can pull out the Word; and will any man suffer his heart to be torn from him? you will never hold it fast, till you lay i● up in a good and honest heart; if it be only in the hands of a Bible, is in your hands, or in the head, it will be gone; but if it be in your hearts, you will never let it go: therefore observe, saith he, Having heard it, they keep it, and hold it fast in an honest and good heart, and b●ing forth fruit with patience: they had a great deal of sufferings, to bring forth with patience; for if they were not under suffering, what 〈◊〉 were there of patience? Well Beloved, con●●●●● a little further, as to this, the connexion between the Verse preceding the Text, and the Text, saith he, Let us draw near 〈◊〉 a true heart in full assurance of Faith, having our hearts sprinkled with an evil Conscience, and our bodies washed with pure water: Let us hold fast the Profession of our Faith: the purity of the heart is the best preservative of the Faith, 1 Tim. 3.9. holding the mystery of the Faith in a pure Conscience: a good and honest heart will never part with the mystery of Faith. Lastly, Would you hold fast the Profession of your Faith, then look much to, and often consider Jesus Christ, the Author and finisher of your Faith. David had got the faculty of walking with God, and how was it, saith he, I will keep thy loving kindness before mine eyes, that I may walk with thee. Oh, if we do but keep the loving kindness of God in Jesus Christ before our eyes, we shall certainly keep the Faith, saith the Apostle, Having a High Priest over the House of God, let us draw near and let us hold fast a High Priest, that is, Jesus Christ, our great High Priest. Heb. 3.1. Wherefore, holy Brethren, be partakers of the Heavenly Calling, consider the Apostle and High Priest of our Professi●● Christ Jesus, Heb. 4.14. Seeing then, that ye have a great High Priest, that is passed into the Heaven's, Jesus the Son of God, let us hold fast our Profession, Heb. 12.2. Looking unto Jesus, the Author and finisher of our Faith, who for the joy that was 〈◊〉 before him, endured the Cross, despised the sham● and is set down at the rig●● and of the Throne 〈◊〉 God. Oh let us be thin●ing of, and looking 〈◊〉 this Jesus. You will say, what shall we think of him? Oh think of this condescension in the world, of that vouchsafement, which as was never the like of his: how he humbled himself, and suffered from God and man: Think how he became poor, that was rich, that we that were poor, might become rich: Think how he became a curse, think how he became sin for us, think what a good Confession he made before Pontius Pilate, even to the death, and was obedient to the death: Think how he conquered death by dying, and how he risen again by his Almighty Power, and is ascended into Heaven, and ever lives to make intercession for those that come to the Father through him: Think how he lived here on Earth in a sad condition, and joyed in it, to that it might be for our good, and shall we leave such a Christ as this? Oh can you look upon Christ, and leave the Profession of your Faith? it cannot be, keep Christ before your eyes, make him your pattern, and you will not, you cannot do amiss, He that saith he abides in him, aught to walk as he walked: He walked in obedience all his days, and was obedient to the death: So must we, we must walk in obedience all our days, though we die for being obedient: You see now, how many Arguments there are, for your holding fast the Profession of your Faith: There are many now that might be added, but the time is past: therefore I shall shut up all the words of Judas, from the 20. Verses of his Epistle, to the end; But you, Beloved, building up yourselves on your most holy Faith, praying in the holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life, and of some, have compassion, making a difference; and others say with fear, pulling them out of the fire, hating even the Garments spotted by the flesh. Now unto them that is able to keep you from falling, and to present you faultless before the presence of his glory, with exceeding joy, to the only wise God and Saviour, be Glory and Majesty, Dominion and Power, now and ever, Amen. Mr. Matthew Newcomen His Farewell SERMON, Preached at Dedham in Essex, Aug. 20. 1662. REV. 3. Vers. 3. Remember therefore how thou hast received, and heard, and hold fast, and repent. I Began this Scripture the last Lord's-Day in this Congregation. I told you then, there were three Doctrines obvious in the Text: The first was, Doct. 1. That it is the Duty of Christians, To Remember those Truths that they have heard and received. Doct. 2. That it is the Duty of Christians, to hold fast the Truths, that they have heard and received. Doct. 3. That continued Repentance, is the Duty of Christians, as well as initial Repentance. Remember therefore how thou hast received, and heard, and hold fast, and repent. The first of these Doctrines, I applied myself to, and applied to ●he People the last Lord's-Day, and shall not now say any thing of it; but proceed to the next Doctrine, That it is the Duty of Christians, To hold fast the Truths, that they have heard and received. That which the Apostle enjoins on Timothy, is, in proportion the duty of all Christians, 2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of me in faith, and love, which is in Christ Jesus. The whole entire Body of Divine Truth. Hold it fast, against all opposition whatsoever. Now if they that are themselves Teachers of the Truth to others, must hold fast the Truth, according to the Platform that hath been delivered to them; then much more is this the duty of private Christians, who are supposed, not to have that latitude of parts and gifts that Teachers have: And therefore you shall find, that Christ requires this, not only of the Pastors, but of the Members of his Church, Rev. 2.24. speaking not only to the Angel, but to the Body of the Church● But to you I say, and to the rest in Thyatira, as m●ny 〈◊〉 have not this Doctrine, and which have not known the depths of Satan, as they speak, I will put upon you none other burden, but that which you have already●● hold fast till I come. As if he should say; This is all I require of you my People, keep yourselves, and hold fast that which you have till I come. And so in the 3d of Rev. 11. Behold, I come quickly, hold that fast which thou hast, that no man take away thy Crown. As if he should say, That Divine Tru●●, that thou hast heard and received, it is thy Crown, thy excellency, therefore hold it fast. This Duty of holding fast the Truth, is urged in many other places of Scripture, under other expressions; as that of continuing in the Word of God. Christ says, If ye continue in my Word, then are ye my Disciples indeed. And continuing in the Faith, Act. 14.22. Paul and Barnabas visiting the Churches, exhorted them to continue in the Faith. And so those terms, of being rooted in the Truth, of standing, and standing fast, and many others, they all enforce this Duty. Now for the better handling of this Point, I shall do these four things; First, I will show you, What Christians are to hold fast. Secondly, How they are to hold this fast. Thirdly, Why they are to hold fast that they have heard and received. Fourthly, I will apply it. First, What Christians are to hold fast: The Doctrine says, They are to hold fast the Truths they have received. Now Truths are of two sorts: 1. Some are Natural and Moral. 2. Some are Supernatural and Divine Truths: Called Truths of God; because they come from God, and conform the Mind and Soul, that receive them, to the Image of God. Now, though it is true, it is good for a man to be right in Moral things, and to know, and cleave to that which is Truth in Morality; yet the Truths that we are here called upon to hold fast, they are Divine Truths, Supernatural Truths, Truths in Religion, Truths in the things of God. Secondly, Again, Religious and Divine Truths, Truths of God; they are, either such as are so in name, and in the estimation of some men; or else they are such Truths, as are Truths of God, in the truth and reality of the thing: Now, when I say, that Christians are to hold fast the Truths they have received, the meaning is not, that what ever any man, or company of men, offer as Truths, should be received, and held fast; for than we must hold fast many Errors: But what ever men call Truth, or offer as Truth, we must examine it by the un-erring Rule of Truth, that is, the Word of God: In these things, it is a clear Canon, which we have, 1 Thess. 5.21. Prove all things, hold fast that which is good. Prove them by the Word of God, and if they hold Truth by that, then receive them, and hold them fast. Divine Scripture-truths' we are to hold fast. Thirdly, Scripture-truths', Truths that are grounded and warranted in the Word of God, they are either such as are immediately and expressly laid down in Scripture, or such as are mediately contained in Scripture, and by deduction drawn thence. Now those Truths, that are immediately and expressly laid down in Scripture, we are with out dispute, to receive and hold fast. But those Truths, that are drawn thence, we may make use of our Reason to examine them by the Word; and so far as we see them to be drawn from Scripture, we are to receive them, and hold them fast. Fourthly, Divine Truths from Scripture, are of two sorts: Either the great and weighty things of the Truth of God, and of Religion, which we call Fundamental Truths; or else they are those things that are of less weight in Religion, and yet Truths of God. Now we are not only to hold fast those Truths of God, that are the Fundamental Truths; as, That there is a God, and but one God; and, That there is a Trinity of Persons, in Unity of Essence, Father, Son and Holy Ghost; and that there is but one Mediator between God and Man, the Man Christ Jesus; and that He is both God and Man in one Person, and that he hath given full satisfaction to Divine Justice, for all that by Faith close with him, and the like. These are the great Points in Religion; these we must be sure to hold fast. And not only these, but even the lesser: Those Truths of Religion, that comparatively, are, far less than these, we must hold them fast. You know what our Saviour says of the Commands: There are some that are the first and great Commandments; and there are others, that are the lesser: But whosoever shall break one of the least of God's Commandments, and shall teach men so, the same shall be least in the Kingdom of God. So, whosoever shall renounce the least Truth, God will be even with him for it. For those Truths of God, which are 〈◊〉 and small, comparatively, they may be of great weight and consequence in their Sphere. L●ther said, Let Heaven run together as a Scroll, r●ther than one Filing of Truth should be parted with Surely, those Servants of God, the Martyrs, were not so prodigal of their lives; but knew what they did, when they suffered for such Truths, as men now call Trifles, and not worth standing for; the least Truths of God must be held fast. Thus you see, What we must hold fast; DivineTruths, Scripture-truths', whether greater, or lesser; we must hold fast, what we have received. I should, but that I foresee the time will prevent me, answer an Objection. Is there nothing to be held fast but Truth? Doth not the Apostle bid the Thessalonians, in the second of the Thessalonians, the second Chapter, and the fifteenth Verse, Hold the Traditions which ye have been taught, whether by Word, or our Epistle? The Papists make much of this, Place for their unwritten Traditions. In a word, know this; Though there were some Doctrines of Faith, and Matters of Practice, which, when Paul writ this Epistle, were not expressly to be found in Writing, that had been Preached by the Apostles; yet this will not, in the least, infer, that now, when the Canon of Scripture is completed, there should be such unwritten Traditions, to which we are to give up our Faith. I go on to the second thing; and that is to show, How we must hold fast the Truths of God, that we have heard and received. First, In our Judgements, being fully resolved, and settled in our Judgements concerning them, not wavering about them, nor suffering ourselves by ●ny means and ways, to be removed from our steadfastness in them. Says the Apostle, 2 Pet. 3.17. Seeing you know these things, beware lest you also, being led away with the error of the Wicked, fall from your own steadfastness. Take heed you be not removed in your Judgements; Hold fast what you have received, and suffer not every Wind to blow you off from them. Secondly, We must hold fast the Truths we have heard and received in our Wills, and Affections, in our love to the Truth; we must receive the Truth in the love of it, or else we shall never keep the Truth; Love is the strongest holdfast in the World, no man will part with that which he loves: What makes ●he covetous man so unwilling to part with his Money, but because he loves it? What makes the lustful sinner so unwilling to part with his Lust, he will part with Heaven, rather than with his Lust? Why, it is because he doth so love it. If men did love the Truth, they would hold it fast. Thirdly, You must hold fast the Truth, in the Profession of it, Heb. 10.23. Let us hold fast the Profession of the Truth, or of the Faith, without wavering. We must not only believe with the Heart, but confess with the Mouth, if we would be saved: When Teter denied his Master with his Mouth, and said, I know him not. I am persuaded, he denied him not in his heart. It is a dangerous thing in words, or outward Profession, to renounce the Truth, or any part of it. Hold fast the Profession of the Truth. Fourthly, We must hold the Truths of God fast, in our Life and Conversation; this the Apostle calls, Walking in Christ; and holding forth the Word of Life, in a blameless and harmless Conversation, We must hold fast the Truth of God in our Lives. Fifthly, We must do all this Constantly; Hold fast the Truth in our Judgement, and Affection, and Profession, and Conversation, constantly, and at all times; as David, I have inclined my heart to perform thy Statutes always, even unto the end: We must not only in times of calmness and serenity, when we may have all the peace, and applause of the World, hold fast the Truth and Profession of it; but in stormy Times, when Truth may burn a man's fingers, if he hold it; yet even then we must hold it fast. Sixthly, We must hold fast the Truths we have received Resolutely, against all opposition whatsoever, whether of Friends, or Foes. Paul would not bate an inch; no, not to Peter his Brother, h●● elder Brother in Christ, and in the work of the Gospel; he resisted him to the face, and gave not place to him, no, not for an hour. Thus should we hold fast the Truth, that we have heard and received in our Judgement, in our Will, and Affections, in our Profession, and in our Lives and Conversations. And thus hold them fast constantly, and resolutely, against all opposition, on the right hand, and on the left, both of Friends, and Foes; and that for these Reasons, which is the first thing I have to do; which is to show you, Why we should hold fast the Truths of God. First, For the excellency of Divine Truth; it is more precious than Gold, better ●hen Rubies, and all that you can desire, cannot be compared with Truth. And it must needs be so, because it is the immediate Issue of God himself, who is the Fountain of Truth, and the Fountain of all Perfection and Glory. Natural men have said, Truth is the Daughter of Time. Divines say, Truth is the Daughter of God: Divine Truth is the Child of God, the Issue and Birth of God. And whosoever therefore, God hath pleased to deliver his Truth unto, they must be tenderly careful, that it be not deflowered and violated. Secondly, It is our duty, to hold fast the Truth that we have received; because we have received it under the notion of those things, that have a kind of constancy in them. I say, we have received the Truth, under the nature of those things, that have a kind of constancy, and perpetuity in them. The Scripture speaks of the Truths of God, as an Heritage; Thy Testimonies have I taken for mine Heritage, saith David, in the 119. Psalm. Though a man's Personal Estate may be alienated; yet that which is his Heritage, this is unalienable in Law, it is a wrong done to his Posterity, if he parts with tha●: Truth is the Inheritance of the Saints, therefore they are to hold it fast. Again, in Scripture, the Truth of God is called a thing committed to a man's Trust, 2 Tim. 1.14. That good thing which was committed unto thee, keep by the Holy Ghost, which dwelleth in us. That good thing! What was that? Why, the form of sound words; which, in the Verse before, he had bidden him hold fast: this is but a Reduplication of the same thing on him. The Body of Gospel-truths', that was committed to thee, hold it fast; that good thing, a good thing: the Author of it is good, and it makes us good; all that is contained in it, is good Matter, and it tend to a good End, the saving of our Souls. This, saith he, hath been committed to thee, therefore keen it. A thing committed to a man's Trust, must be so kept, that it may be re-delivered, and re-delivered entire and whole, and re-delivered to the same Person that did commit it to us, else we cannot be faithful to our trust. The Truth of God is committed to our trust; we must so keep it, that we may redeliver it, and redeliver it entire and whole; and redeliver it thus entire and whole to him that committed it to us, even to God. This 〈◊〉 the Duty of all Christians, thus to keep the Wo●● There is a committing of the Truth, to all 〈◊〉 Church and Saints of God; as Judas tells us in 〈◊〉 Epistle, verse the third, That ye should conte●● earnestly for the Faith, which was once delive●● to the Saints; the Faith, that is, the Doctrine Faith, the truth of the Gospel, which was delivered to the Saints. We have but one Gospel, and it was delivered but once: God means no more to deliver his Gospel, and the Truths of it; therefore you had need strive hard, to keep them, and hold them. Thirdly, We should hold fast the Truth that we have received; because if we do not hold it fast, we do wrong God, and we wrong ourselves, and we wrong the Truth, and we wrong our Posterity. 1. It is our duty, to hold fast the Truths we have received; because, if we do not, we wrong God; for Truths are more Gods, than ours: They are ours, as to the use of them; but they are his, as he is the Original and Author of them. Truth's are God's Jewels; there is never a Truth of Religion, but God owns it as his; and for us to barter away any of these Truths of God, it is Sacrilege, it is a robbing of God, it is a wrong to God. This is that God complains of, by his Prophet, in the second of Jeremiah, the eleventh and twelfth Verses, Hath a Nation changed their Gods, which are yet no Gods; but my People have changed their glory, for that which doth not profit. Be astonished, O ye Heavens, at this, and be horribly afraid; b●ye very desolate, saith the Lord. The Prophet, indeed, speaks of a total forsaking of God, and all his Truths; but there is, in the forsaking of every Truth, a proportion of wrong to God. 2. It is a wrong done to the Truths of God, when men having received the Truth, and embraced it, hold it not fast, but cast it off, this is a wrong to the Truths of God. We say, it is less reproach to a man when he comes to my house, to shut the Door against him, and not receive him in at all, then when he hath been in a while with me, I turn him out, all the World will now think I find cause to be weary of him. They who have sh●● their hearts against the Truth, and never gave a● entertainment to it, they are less injurious to i● than they that have received it, and professed it, and yet turn from it. These tell the World, that the Truths of God are not so sweet, and worthy of their entertainment, as they supposed them to be. 3. This is an injury and wrong to ourselves; this is a wrong to our Credit and Reputation. Now, though we may not make Credit our End in Religion; yet we may make use of our Credit or Reproach, as an Argument to hold fast the Truth: and this is injurious to our own Souls, John 8.31. Th●● Jesus said to those Jews which believed on him; If ye continue in my Word, then are ye my Disciples. Indeed here Christ doth seem to distinguish his Disciples he hath some that are so in name, that are not so is deed; and he hath some that are so in deed, and 〈◊〉 truth: and of these he gives a Character here, If ● continue in my Word. You now profess to beli●● my Word; but if you hold fast, and continue● my Word, than you are my Disciples indeed: 〈◊〉 if you continue not in my Word, you have 〈◊〉 name of Disciples only, and that will not save you. You can never be saved, unless you be indeed the Disciples of Christ; and you can never approve yourselves to be the Disciples of Christ indeed, if ye continue not in the Truth, 1 Joh. 2.24. Let that therefore abide in you, which you have received and heard from the beginning, If that which ye have heard from the beginning, shall remain in you, ye shall continue in the Son, and in the Father, Hold fast the Truth of God, which you have received, then shall you continue in the Son: If the Truth of God, which you have received and believed, remain in you, and be held fast by you, ye shall continue in the love of the Father and Son, but not else; according to what he expresseth again; Whosoever transgresseth, and abideth not in the Doctrine of Christ, hath not God, therefore he cannot be saved; he that abideth in the Doctrine hath the Father and the Son. Therefore, as you would be saved, hold fast the Truths you have received. Now here (but I have not time to speak to it) is a Case of Conscience; Whether every error doth cut a man off from God? Answer, No, God forbidden: But this we cannot speak to now. Fourthly, They that hold not fast the Truth of God, are injurious to their Posterity. Our Forefathers holding fast the Truth of God, in the day of their Trial, and sealing it with their Blood, was the means of transmitting the purity of the Gospel to us their Posterity; and, if we, in our Generation, hold not fast the Truth of God, but carry it lose in our Consciences and Judgements, and we let it fall out of our hands and hearts, we forfeit the Truths of God, not only from ou● selves, but also from our Posterity. Thus you see, we shall wrong the God of Truth, and the Truth of God; we shall wrong ourselves, and our Posterity, if we hold not fast the Truth we have received. Thus we have the Reasons of the Doctrine. Application. For Application: here, first, I might bewail the general want of the care of the performance of this Duty, which hath appeared many years in this Land. We have had little care of holding fast the Truths we have received. For holding fast the Truth in our Judgements, How many are there, whose Judgements have been perverted with many Errors? This is that which the Apostle calls, A turning aside to another Gospel, in the first of the Galathians, and the sixth Verse. And so for holding fast the Truth in the love of it, How many are there, that have failed in that, which Christ calls, 〈◊〉 forsaking of the first Love, Revelations the seco●●, and the fourth Verse. And we should hold fast the Truth in the Profession of it; and how many are there that have failed in that? This the Apostle calls in the tenth of the Hebrews, A drawing back unto Perdition. And for holding fast the Truth, in the Practice of it, How many have failed in that? that have been Professors, and now are grown lose and debauched. This the Apostle Peter calls, A turning aside from the Holy Commandment. All these things call for our Lamentation. Exhortation. But the whole Work, that I will apply myself to, is, to exhort every one of you, to the care of this Duty, To hold fast the Truths that you have heard and received. Hold them fast in your Judgement, hold them fast in your Will and Affections, hold them fast in your Lives and Conversations, hold the Truths you have received constantly; and hold them against all opposition on the right hand, and on the left, from Friends and Foes. To press this upon you, I think I shall need use no other Motive, than what I have laid down before you in the Doctrinal Part; only this one thing more, and that is; Take notice, how urgent the Spirit of God is, in pressing this in Scripture. Now, saith M ●. Hildersham, If in those days, when the Apostles were ye● living, who taught th● People of GOD with more Power and Demonstration of the Spirit, than any of us do, or can. Yet, if then they had need of such Exhortations, to continue in the Doctrine, and to abide in it, to stand fast, and hold fast, the Word and Truth of God; How much more needful, are these Exhortations in our days? If any say, No; There is not more cause; for then the Magistrate was a Mortal Enemy to the Gospel, and the Professors of it; but we are (thanks be to God) under a Christian Magistrate, who doth not oppose, but countenance the Gospel, and the Profeffors of it. If any makes this Objection, I will give you Mr. Hildersham's Answer to it, which I find in a Sermon of his, Printed in the Year, One Thousand Six Hundred Thirty and one; which is now One and Thirty Years ago; saith he, Though, through the great mercy of GOD, we in this Land, enjoy the Gospel in great Peace, and have it countenanced by Authority; and though, through the Religious Disposition of the KING, we may have great hopes of the continuance of the true Religion, and seem to be freed from all fear of the altering of it: Yet (says he) there is need of this Exhortation even in these days; and that for these Reasons. REAS. I. First, Because of the great danger we are in of being overrun, or overspread with Popery, and the Fiery Trial, before we are ware: For, says he, The great increase of Papists, that we daily hear of, and the great declining of many, who are ready to receive any Error that shall be offered to them: These things give us just cause to fear the danger of Popery overspreading us. And Brethren, If it were so in his time, so many years ago, What is it now? REAS. II. Secondly, says he, If he there were no danger o● Popery; yet, says he, there are so many Errors newly sprung up, that do show how needful this Exhortation is. REAS. III. Thirdly, says he, There is such a general decay of the love of Religion, in all places and amongst all sorts of People, and so much irreligiousness every where, that it is the general Disease of the Nation. Therefore, he concludes, That in these Times of ours, though Religion hath the Magistrate to countenance it, yet there is as much need of pressing this Exhortation, as ever there was: namely, To hold fast the Truths, that we have heard and received. Now, if you ask, What you shall do, that you may be able to hold fast the Truths that you have received, I will give you some Directions. First, If you would hold fast the Truths, that you have heard and received, get into Christ, rooted and established in him. Brethren, It is not all the Learning in the World, and Abilities that man can have, that will enable him to hold out, and hold fast the Truths that he hath received. If a time of Trial come, unless Christ be his Bottom and Foundation, unless Christ be his strength: if a man stands upon his own legs, his own Parts and Abilities, to argue and dispute, and repel Objections, alas, these things will fall in a day of Trial. Prison, and Death, and a Stake, are such Arguments, Brethren, that all the Learning and Parts in the World cannot answer, but only Christ, and his Spirit, and Grace in the Heart. Therefore, if you would hold fast the Truths, which you have received and heard, and not be beaten off from them in the day of Trial, get into Christ, rooted, and established in him, then shall you stand, not else. 2. If you would hold fast the truths that you have heard, and received, then take nothing upon trust, in matters of Religion; what ever Preachers you hear, or what ever Books you read, take not things upon trust, but examine them, and prove them by the Scriptures, and judge what foundation and warrant they have from the Scriptures, and accordingly receive them, or receive them not. It is observable in 1 Thes. 5. When the Apostle says, Despise not Prophesying, in the next words he says, Prove all things, and hold fast that which is good; as if he should say, Though I would not have you despise Prophesying, and Preachers, yet I would not have you to take things upon trust, in matters of Religion, but prove all things, and hold fast that which is good. 3. If you would be able to hold fast the truths that you have heard, and received, get a clear and distinct, and certain knowledge of what is truth, that which you would hold fast, get a clear assured knowledge, that it is the truth of God, 2 Tim. 3.14. Continue thou in the things which thou hast learned, and hast been assured of; if a man would continue in the things that he hath learned, he must be assured of them, that they are the truths of God: But how shall a man be assured, that such and such things are the truths of God? He may know this; first, by the consonancy of them to the word of God; secondly, by the power of them on his own heart, to convince, or humble, and quicken it. 4. If you would be enabled to hold fast the truths you have heard, and received, then get a high valuation and esteem of the truths of God. Such as David had, Psal. 119.12. The Law of thy mouth is better unto me, than thousands of Gold and Silver. Better in itself; all the Gold and Silver in the world, all the riches in the world, will never do a man so much good as that; and better in my estimation, I value it more, I had rather part with all, then with the Word; A man that is of this mind, he will hold fast the truth: Oh that there were such a heart in every one of you! as to say, The words of God's mouth, they are better than Estate, and better than liberty, and better than Wife and Children: if there were such a heart in us, this would enable us to hold fast the truths of God, and part with all, rather than them. 5. If you would hold fast the truth, that you have received and heard, then make conscience to practice according to what you know; make conscience to obey the truths of God, obedience is the sinew of constancy, Christ saith, Luke 6.44. Whosoever hears these Say of mine, and doth them, he is like a man which built his House, and digged deep, and laid the foundation upon a Rock; and when the flood arose, and the streams beat vehemently upon that House, it could not shake it. Mark ye, it could not be shaken: the conscionable practical hearer, and receiver of the truth of God, he is the man that is like to hold out, and to hold fast the Word; he that hath been a careless hearer, and never made conscience to hear for obedience, and practice, he is blown over presently; it is a sad passage I have met with in that Reverend man, Mr. Hildersham, and to me it seems to have much weight in it; What hopes, says he, can we have of many of our hearers in England, who are willing to give the World a hearing, and outwardly profess it; but what hope can we have, but that if a time of trial come, they will turn Papists, or profain, or any thing? for they never loved the Word, when they heard it; and they never obeyed the Word, but lived in known sins; they take up a form of godliness, and hate the power of it; what hope, but that if a time of trial come, these will fall from the truths. 6. If you would be able to hold fast the truth that you have heard, and received; then take heed of receiving the least truth of God, take heed I say, of knowing and willing, forsaking the least truth; and knowing and willing, giving way to the least error, as the committing of the least sin, may render a man abominable unto God, as you find in Levit. 11.43. You shall not make yourselves abominable with any creeping thing; that is, with the eating of any creeping thing. Now this was one of the least Commandments that God gave out, for the not eating of such and such things; and yet by transgressing this, the people might make themselves abominable: the committing of the least sin may make a man abominable to God; so the embracing of the least error, and the forsaking of the least truth, may make a man abominable to God: the least truth forsaken knowingly, and the least error embraced knowingly, becomes a great sin; and a little error, makes way for a greater, if once a man gives way to one error, a thousand will follow after. If we would hold fast the whole body of truth, we must take heed we forsake not the least truth, if we forsake God and his truths, whether in lesser matters or greater; and if we turn back again to Popery, and conform to the Papists in lesser matters (saith Mr. Hildersham) know of a certainty, that Popery shall return again. 7. If you would hold fast the truths you have heard, and received, then eat all such persons as would go about to draw you off from the truth of God; eat all Seducers, confer not with them; have nothing to do with them, and their ways. Prov. 19.27. Cease my Son, to hear the instruction that causeth to err from the words of knowledge; thou hast been instructed in the words of knowledge; and if any would instruct thee otherwise, and seek to draw thee off from the words of truth, and knowledge, have nothing to do with them: Cease my Son to hear the Instruction that causeth to err from the words of knowledge. Now my Brethren, this advice I judge to be the more seasonable, because it is in my apprehension, that this present providence of God, in taking off at one stroke, so many of his Servants (that have endeavoured in uprightness of heart to instruct you, and the People of God, from this work), it is on my heart to think and fear, this will give a great advantage to Seducers, to seek to corrupt you, and draw you off from the truth to their party; When the Shepherds are smitten, there is a great opportunity given to the Foxes, and Wolves, to make a prey of the flock; when God makes it dark, and night, than all the Beasts of the Forest do creep out; as the Psalmist saith, Psal. 104.20. When there is a height, and Cloud on the Ordinances of God, than all the Beast's of the Forest will go forth, many will undertake to be your instructors, and say here is Christ, and there is Christ; but believe them not: remember the things that you have heard and received, and hold them fast; ce●se from the instructions of those that would turn you aside. 8. And lastly, If you would be able to hold fast the truths of God, then commend yourselves and the truths you would hold to God in Prayer, and beg of God to hold you, that you may keep his truth: Put up those Requests to God, that David doth, Psal. 15. Hold up my go in thy paths, that my footsteps slip not; and in the 119. Psalms, Be Surety for thy Servant for good, hold thou me up, and I shall be safe, and I will have respect unto thy Statutes continually; And thus my Brethren, I have done with this Doctrine, and this Sermon, and as far as I know, with my Preaching in this place: The day is at hand, wherein I, and many others of my Brothers shall be (though not naturally dead yet) civilly dead, dead in Law, dead as to the work of the Ministry. And, as I told them of this particular Congregation, the last Lord's day; so I tell you; know what I would be willing to speak to you, if I lay on my Deathbed, and had that exercise of Reason and Memory that I have now: look I say, what I would say to you, if I now lay on my Deathbed: the same I shall speak to you now, through God's assistance; and first, I would, and in some measure do give thanks to God, the God of the spirits of all flesh; that hath called me a poor unworthy Creature, not only to the knowledge, but to the preaching of the Gospel of his Son Jesus Christ; and that in this place, and in this part of the Land; and hath pleased in mercy to continue life and liberty to me in my work here, almost 26. years. Secondly, I would be, and I hope I am in some measure, thankful to God, and to his people, both of this Town, and of the Neighbourhood, for a great deal of love and respect, and encouragement, that they have given to my Person and Ministry here; and particularly, I do acknowledge myself to be greatly obliged to my Reverend Brethren the neighbour-Ministers, for the much love I have received from them, their readiness to help me, in supplying my place in the time of my sickness, or absence; and sweet society I have had with them, I believe you think it is no easy thing for me to speak, or think of parting with such an Auditory, and Society: the like to which, I never look to have on Earth again. But seeing, for my sins, and your sins, God will have it so, we must submit, and lie at his feet: that which he hath made crooked who can make strait? But before we part, give me leave to speak a few words to you, something by way of Request, and something by way of Advice: by way of Request, I would speak this. First, That if any of you have found any benefit by my poor Ministry, that if any of you have been enlightened, or awakened, or strengthened, and built up in the truth, and encouraged in the ways of holiness, by any thing that God hath put into my mouth to speak to you, let God have the praise, and let me have some room in your hearts and prayers, however God shall deal with me. My second Request is, That wherein soever you have seen any failings in me, or any failings in my Ministerial duty, that you would please to pass it by, and to help me in Prayer to God, for the forgiveness of them: These are my Requests of you, and that which I have to say to you, by way of Advice, is much the same, with what I said to this particular. Congregation the last Lord's day. Take it in these particulars. 1. I would advise you, and entreat you, that we may all of us lay to heart, this present Dispensation of God towards us, and the Nation, in this respect, that we may be sensible of it. I remember, when I was young, and my famous Predecessor, Mr. Rogers, was taken off from his Ministry in this kind, though but for a few weeks, these parts were wonderfully sensible of that Providence, and laid it to heart; and were much in Humiliation, and in Prayer; and I think, I may say, they received an answer again within some weeks. Now Brethren, though he was worth some hundreds of us; yet now it is not the laying by of one man, but of multititudes, fifty in one place, and threescore in another; and fourscore in another, and this not by a single Bishop, but by an Act of Parliament, which makes the wound the wider, and the more uncapable of cure; and shall we not be sensible of this? Shall so many precious vessels be laid by, as vessels of no pleasure and none take it to heart? Shall so many burning lights be quenched together, so many wells of the Water of life be stopped up together, and this not be laid to heart? I beseech you consider and be sensible. 2. In the deepest, and saddest sense you have of this Providence of God; watch over your own spirits, that you lay the blame of it no where so much, as upon yourselves; blame none so much for this, as yourselves. Some blame the times and charge it on their iniquities; others are apt to blame us Ministers, and charge it on our niceness and singularity. Might my Advice take place with this people, I would desire, that every one of us might lay the blame no where so much, as on ourselves, For certainly, we have procured these things to ourselves. I find our Predecessors, the Martyrs, when by a Law Religion was changed in the Nation, and idolatry set up, they laid the blame not on the Lawmakers, but on themselves, and their own hearts. One of them saith, All this is come upon us, because we did not live the Gospel; we were Gospelers in lip, but not in life: Much more doth it become us, whose sufferings are fare less, to blame ourselves more, than we blame any others. 3. My third Advice is this, and I beseech you take it in love, for it is out of love that it is given you; if you should perceive at this time, a differnce in opinion and practice among us, that are the Ministers of the Gospel in this Nation; standing, and sticking, at things that others can digest, and do; and others doing things, that some of their Brethren cannot come up unto. Be not offended, thus it hath always been from the beginning, it is no new thing. Thus it was in King Edward's days. If, there be any of God's Servants that are Learned, and Holy, and Faithful, that do now for the enjoyment of their Ministry, yield a conformity, to all that is enjoined. I doubt not, but many of them are grieved, that they cannot have the exercise of their Ministry without this: and we who cannot come up to this, are grieved, that we cannot come up to it; the one, and the other, have grief enough; add not your censures to this grief, that is already upon them. It hath been all along, a Merciful Providence of God, that when some of his servants could not satisfy their consciences, and come up to the things that have been imposed upon them, without injuring their Consciences; yet others have had a greater freedom given them, that they could yield; and if not so, What would have become of the people of God? Therefore, in those things, acknowledge there may be some providence of God, for good to you in it. 5. My fourth Advice, I shall deliver to you wholly, in the words of that Holy man and Martyr of God, Master Bradford; in his Letter to the City of London, saith he, L●t us hearty bewail our sins, and repent of our evils, let us amend the evils of our lives, let us every one be diligent in Prayer, and attend with reverence, on the reading, and hearing of God's Holy word, let us reprove the works of darkness, let us sty from Idolatry, and which is the particular, I would indeed commend unto you; Obey the Magistrate, and them that are set over us in the Lord, in all things, that are not against the Word; and when th●y command any thing contrary to the Word; Let us answer, It is meet to obey God, rather than men. However saith he. Resist not the Magistrate, nor seek to avenge yourselves; but commit your cause to God, be patiented, and submit to all that are in Authority over you; but resist not, rise not against Authority; but wait on God, till he pleaseth to cause the Light to arise and shine again upon you. This is my fourth Advice. 4. Now it pleaseth God, that hearing oppertun●ties, at least, some of them are taken from some of us, from many of us, for a time. My Advice and Counsel is, that the less now you hear, the more you would read; read the word of God much the mote, and take all helps for the right understanding of what you read. The Book of Annotations is a great help to enlighten you to understand the Scriptures; and next to the reading of the Scriptures, what spare hours you have, I would advise you to bestow your time in teading of the Book of Martyrs, a Book that hath formerly been more prized, then of late in England. Especially, read that part of it which contains the History of Queen Mary's days; they will inform you, of the great controversies that are between us, and the Papists; and they will inform you, what you shall answer; the reading how cheerfully they went to Prison, and to the stake will embolden you against the fears of sufferings, and death; and the reading of their Letters, will be a great means to edify, and build you up; this reading of the Scriptures, and other good Books is my fifth Advice to you. 6. My sixth Advice to you is, That seeing God hath taken away your Weekdays opportunities of hearing the Word, here, and in other places, you would be careful, that the World may not devour God's Portion, I mean that portion of time, which some of you have bestowed on hearing these Lectures: It was a good Speech of a gracious Woman now with God, when Mr. Rogers was silenced: Well, saith she, By the Grace of God, The World shall never have those hours, that I was wont to spend in hearing heretofore: her meaning was, she would spend them in her Closet in holy duties. It was an excellent Resolution, and worthy of our imitation; and if, I might after 26 ye●●●, labour here in the Ministry, now at my parting, obtain thus much of you, that you that have been pleased to be constant hearers here, would lay a Law on yourselves, that so much time as you formerly spent in coming hither, sitting here, and in returning home, that you will spend that time at home, either in praying and reading, and meditating in your Closets, or else in praying in, and with your Families, and instructing of them: if I might but obtain this of you at my parting, I should believe, that the Devil and his Kingdom would be loser's, by this out parting, if you would spend this time weekly in holy exercises, reading and praying for yourselves, and for the Nation, and for your Families, which you were wont to spend in coming to these Lectures, and in attending here, and returning home; and that is my sixth Advice to you, and herefore let me entreat this of you. 7. And my seventh Advice and Counsel is this, that seeing it pleaseth God to take away from you, so many of your public Instructors, that you would every one of you that are heads of Families, be so much the more in instructing, and teaching your Families: Be so much the more in this, by how much the less is done in public. Read the Word in your Families, and catechise your Families; and see that they may understand them: you have many helps for this, as M. Perkins, and M. Ball, and the Assemblies Catechism. 8. And the last Advice I have to give you, is this, That you would still continue your Reverence of, and ●ove to, and care for the observing of the Lords holy Sabbath; it is that my Brethren, wherein God hath been honoured in this Town, and in these Parts, I think as much as in most places of the World, and I pray, do so still, and when you have not public Ordinances, and public helps for the sanctifying of the Lords Day at home, in your own Congregations, if you can have the Word and Ordinances, in any comfortable manner abroad: travel for it, I say travel for it, and when you have them not at home, nor abroad, be so much the more earnest, and fervent, and abundant in your Family, and secret duties, in the sanctification of the Lords Day: I have some fears, lest if time should come to that pass, that the Magistrate should connive at the profaning of the Lords day, giving way to sports and Recreations on it, and Preachers should cry down the strict observation of the Lords day, and the like; I am afraid we have many youths, that in these parts, notwithstanding all the Instructions that have been given them, would be ready to dance after these Pipes, and run into the profaning of the Lords Day: therefore you that are governor's of Families, remember the Charge that God hath given you, more expressly concerning this, then in any other thing that I know of; Thou, nor thy Son, nor thy Daughter, nor thy Manservant, nor thy Maidservant, nor thy , nor thy stranger that is within thy gates, shalt thou suffer to violate the day of the Lord: Therefore know your Authority, and do your duty; And put on that holy Resolution of Joshua, Whatsoever others do, I and my House will serve the Lord, so say you: Whatever others do, I and mine will sanctify the Lords Day, and keep it holy; So do, and the Blessing of God shall be on you, all the week long. 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 all them that are sanctified. FINIS. Mr Cradecots Farewell Sermon. Phil. 4. latter part of vers. 9 — And heard, and seen in me do, and the God of peace shall be with you. FRom this Verse we may observe three Doctrines. Doct. 〈◊〉. That the people's eyes must be taught by the Minister's holiness of life, as well as their ears by the Minister's soundness of Doctrine. Paul did not reach one thing and practice another; he practised as he preached, and he both practised and preached the forementioned Duties in the Verse before the Text. And to this end the Lord appointed a Ministry to be perpetuated through all ages of the World: And it is the Lords appointment that people's ears should be taught by the Minister's holiness of life, as well as their ears by their soundness in Doctrine; and this is necessary for the Minister himself, and necessary for the, people: No marvel then that a faithful Ministry is the Butt of the Devil's malice, or his craft and cruelty, and that the Devil hath in all Ages attempted and endeavoured utterly to overthrow the Ministry, or topoyson and fly-blow it shamefully; and this is the method whereby Satan hath endeavoured to fly-blow the Ministry Why then see the folly and madness of those people who affect or cry up those Ministers who do not reach their people with sound Doctrine, or a holy life; and whether there be not such Ministers which do not teach their people's ears with soundness of Doctrine, or their ey●● with a holy life? and whether there be not such people as do cry up such Ministers; and whether or no 〈◊〉 people are not guilty of spiritual folly and madness? judge ye. Doct. 2. A Minister's soundness in Doctrine and holiness of life and conversation, doth lay a very great obligation on a people to a due conscientious practice of every commanded duty. The Apostle, we see, maketh his Preaching and Practise an argument to excite the Philippians to the commanded duties, as is in the Text, and the verse before the Text. As first of all, the Appellations and Titles given in Scripture to such Ministers whose Doctrine is sound, and whose Lives and Conversations are exemplarily holy. They are called, 1. The salt of the Earth, as Mat. 5.13. read that, saith Christ to those great Teachers of the Gospel, and Dispenser's of his Oracles, and in them to their Successors. Salt hath two things in it, namely, Sharpness and Savouriness; and thus Ministers, first must rebuke sharply, that people may be sown in the Faith, as Paul enjoins Titus, as in the 1. of Titus and 13. verse. And secondly, Ministers must speak savoury things to every person, and to every palate, that their people may be savoury both in heart and life; but to be as unfavoury as stinking carrion in the nostrils of Almighty God, under such a savoury and seasoning Ministry, this is woeful. It is the nature of salt to cause barrenness where it seasoneth not, therefore we read of Abimel●● in Judge, 9 ver. 45. that be swed the City with salt: So that people who live under a sharp and savoury Ministry, and are not seasoned therewith, and preserved from purrefaction in their fin and corruption thereby their case is very dangerous. 2. They are called again the Light of the World, in Mat. 5.14. read that. As for their Doctrine, the Salt of the Earth; so for their Lives, the Light of the World; and they must therefore lead convincing lives, as John 5.35. read that; it is there said of John the Baptist, our blessed Lord and Saviour gives him this commendatory Character, or Testimonial, That be was a burning and a shining light, burning in himself, and shining to others: Or as it was said of Basil, Thundering in his Doctrine, and lightning in his Life and Conversation. Now if good Ministers be the light of the world, than hence we may infer, 2. Inf. 1. That without a godly faithful Ministry the world lieth in darkness, ignorance, error, sin and misery. It is said of Galilee, in Mat. 4.16. That the 〈◊〉 who sat in darknese, saw great light, read that. Why, had they not Priests and Levites? I answer, they had indeed sorr, Priests, but they had not a faithful Ministry; and therefore the Evangelists rel them they sat in darkness, yea, in the region and shadow of death, notwishstanding the sorry sottish Priests they had, But, when they had a faithful Ministry, they are said to see a great Light. Again, If good Ministers be the light of the world, than we may draw this Corollary, That to be offended at the light of a faithful and powerful, Ministry, argues and speaks a very sinful and wretched frame of heart. Nothing is to excellent, but some will be displeased at and with it, as Eccles. 11.7. Even the light itself we know is offensive to sore eyes; and this the burning and shining light of a godly and faithful Ministry is offensive and terrible to some; but who are they? fore diseased souls, the Lord knows. The Ark of God, which was the monument of his presence, whom did it smite with emrod's but the Philistinet? What then, is the Alebench more easy to thee than thy Pew is to thee in this place? than a Conscience, Soul-searching Sermon? what, art thou offended at a powerful faithful Ministry? Oh fearful plague-tokens! 3. To do all that man can do to put out the Light, this is worse. It is the most horrid, hellish plot, that can be assigned or named; and of this I am sure the the Church of Rome cannot plead not guilty, which like the Scribes and Pharisees, take away from the people the key of knowledge, and shut up the Kingdom of Heaven against men. How terribly doth our blessed Lord thunderstrike those stupid Pharisees for this? Mat. 23.13. And as did the Pharisees, so did the Papists: For 1. Heretofore they made it a mortal sin to read God's word. 2. Afterwards they clogged the liberty they granted with such cautions and restrictions, as thackery few escaped of those that were within the reach●● the Inquisition. 3. Those clogs contented not, but now it is thought fit utterly to deny liberty, and can there be a more horrible hellish plot assigned than this, to take from people their knowledge of salvation? And thus the Church of Rome, whether they have Church-snuffers or not, to be sure they have Church extinguishers, and various means to put out the light. Oh fearful is this! as in John 3.19, 20. That is the reason men hate the Light, because their deeds are evil. Again, If good Ministers be the Light of the world, than hence may we draw this conclusion, that it concerns people very nearly to believe in the light, and-to walk in the light, and to work while the light lasteth, at our blessed Saviour exhorteth in John 12, 35, 36. read that. God sets up his Ministers as Lights, as Candles on the candlesticks of his Church, to awaken men, and to light men unto eternal life: And ought not people to pray hard, and work hard while the light lasteth? Go● removes many times the candle and candlestick, and makes the Sun to go down at noonday, as Amos 8.9. So darkens the earth at clear day. Good Ministers they are called the Light of the world, and they are called. 3. Stars, as in Revel. 3.1. And who are meant by the seven Stars? Rev. 1 ult. they are the Angels, that is, the Ministers of the seven Churches. Now the Stars are said to affect those inferior bodies, 1. By their influence. And thus godly and faithful Ministers, by the influence of their lips, they feed many with the bread of life. 2. By their regular motives of their lives they confirm many. 3. By the light of both they confirm many: one while their employment is to instruct poor souls, and so they are like Stars shining in a dark winter night; another while they are to converse in their courses, Judg. 5.20. Now to enjoy and live under the Ministry of such Stars, and yet to walk in darkness, and to have fellowship with the works of darkness, to remain unconvinc'd, unconverted, unhumbled, unmortified, unfruitful, this is woeful, this is a very lamentable state. 4. They are called the Lords Messengers, and Ambassadors, Mal. 2.7. And the Ministers of the Gospel, for indeed the Ministers of the New Testament they are not where called Priests, they are called Ambassadors for Christ, 2 Cor. 5.20. Godly, faithful Ministers are the Lords Messengers and Ambassadors in matters concerning the soul, the precious, immortal, never dying soul of man, not in the matter● of this life, but for the soul. Now this is no mean employment to treat with God for the soul. 5. They are called the Lords Husbandmen. God's Church is his husbandry, 1 Cor. 3.9. And Ministers are Gods Husbandmen: naturally we are. like a barren wilderness; now the Lord sends his Husbandmen to those barren wildernesses, to make it a fruitful Paradis● Now for God's Husbandmen to blow, fow, and 〈◊〉 row, and yet no fruit, no crop, Isa. 5.6 When Gods Vineyard brought forth no fruit, I will take away all their rainy clouds, saith God; you shall have clouds, but you shall have clouds without rain; you shall have Ministers still, but such as shall never do your souls any good. Well, you see the titles given to them in Scripture: they are c●lled the Salt of the Earth, and the Light of the World, and Stars, and the Lords Messengers and Ambassadors, and Husbandmen; all which doth import a very great obligation lying on a people who live under such a Minister and who live under, and practise every commanded duty. 1. Inference. 2. Dangerous and fearful is the estate of those who have enjoyed, and lived under, and have not been wrought upon by such a Ministry. And this will appear if we consider, 1. How fearful a sentence the Lord Jesus Christ hath given to those that live under, but despise, and pro●t not by the Ministry of his faithful servants, Mat 10 14, 15. And do not think that Christ said this touching the Ministry of the Apostles only, certainly the Lord Christ would have it to be understood of the Ministry of all his faithful servants, whom he finds to teach his people John 13.20. whomsoever he sends and 16, He that despiseth whomsoever 〈◊〉 send, despiseth me. Then is the message of the Lords faithful Messengers received aright, when people do not only ●ea●●●, but receive it and bring forth fruit, as our blested Lo●d speaks of good hearers, Mark 4.20. Those are they that hear, and receive the fruits ●own in good ground: ●nd thus our blested Lord expounds himself, Mat. 11 24. He telleth us there, that they of Caper●●um shall be in a worse case than they of Sodom and Gomorrah; and why? because they repent not at Christ's Sermons and Miracles; they were not to be seen in their lives, notwithstanding Christ's Ministry, notwithstanding Christ's preaching, and his thiracles among them, they did not amend their hearts and ways: Oh how fearful a sentence hath our Lord Jesus Christ denounced against such! 2. If a people be not wrought upon by such a Ministry what hope can such a people have, that any thing sh●● do their souls any good? for is not the Ministry of God's faithful servants the power of God to salvation, and the ministration or the Spirit? 2 Cor. 3.8. That is that Ministry whereby the spirit of grace and holiness is infused into the hearts of the Father's chosen one's in Christ Jesus. The Poet speaks of excellent Musicians, who, by power of their music, made stones to leap into a wall A godly, faithful Ministry hath done more it hath taken the stone out of man's heart, and hath given them new hearts, it hath made all the commandments of God easy to many a poor soul, because it loves its Father, its Redeemer, and comforter. There is a kind of obedience in a godly faithful Minister; and if this will not do, nothing will, as in Luke 16.31. 3. Is not the cause of the nonproficiency of such a people under such a Ministry in themselves? Oh men do hinder the fruit of the word of their own souls, the powerful operation and working of the word on their own souls! the Lord prophecies that sentence on the Jews, Matth. 13.14. He lays all the blame on themselves, and assigns their own sins, and the reason and cause of it, as in Verse 13. And thus our blessed Saviour expounds the Parable of the Sour, showing how many that hear the word are never the better for it; and be layeth the blame on themselves, as in Luke 8.14. what then, hast thou not profited under the Ministry of the Lords faithful servants? Oh lay the blame on thy 〈◊〉 4. Consider, hath not● the Lord himself a hand in 〈◊〉 proficiency, or nonproficiency under such a Minist● surely the Lord hath a chief hand in making the Min●●stry of his servants fruitful or not fruitful to them 〈◊〉 enjoy it: Now to enjoy and not enjoy, is it not a fearful sign that ye are not of God? as Joh. 8.47. Is it not a sign that thou art not of God's Elect, at least of Regeneration? But you will say did not the Jews hear God's word? Yes, they did, with their bodily cars, but they heard it not with faith, submission, and fruitfulness, and therefore our blessed Saviour tells them, they were not of God, that is, they were at least in 〈◊〉 unregenerate, if not in a reprobate condition: And so John 10.26. Ye are those Goats (saith Christ) that must stand at my left hand in that great day; And then Unbelievers shall teflect on themselves, not on Christ Ministry by the mouths of his servants. But if any should say, what then, will you say th●● all of us are Reprobates that are not wrought on by your Ministry? I say not so; for that seed which hath been sown on you, may do your souls good hereafter, though ●t hath done them little or no good as yet. But secondly, this I may boldly say, that if any of you die in your present state, unconverted, unregenerate, you will carry with you to your grave as fearful marks of reprobation, as any we can find in the whole book of God. John Baptist compares the Ministry of the Gospel to a Fan, in Mat. 3.12. When the Lord Jesus maketh use of the Ministry of his faithful servants among the people, when he maketh use of those Fans, it will appear who among them are wheat and shall be gathered into the Lord's Garner; and who among them are chaff, and shall be cast into the 〈◊〉. And now whether the present state that you have lied under, and are not yet wrought upon by a faithful Ministry, be not very dangerous, judge ye? And so much may suffice for the Doctrinal part. If it be so then, That a Ministers soundness in doctrine, and holiness of life and conversation, doth lay a great obligation on a people conscientiously and duly to practise every commanded duty; Then first of all, the first Use we shall make of this Doctrine shall be by way of Trial and Examination, and that in two particulars. 1 Branch of the Use of Trial. First, Whether you in this Parish, in this place, you here before the Lord do make conscience of the due practice of every commanded duty? Secondly, Whether the Ministry you have enjoyed and lived under, doth not lay a great obligation on you so to do? For the first of these, Whether you here before the Lord do make conscience of the due practice of every commanded duty in obedience to Almighty God, you may try yourselves by these three excellent Ingredients. First, Universality, Canst thou in the witness of thy conscience say, that through grace thou dost every, as well as any part of the Lords revealed will, so far as thou knowest it? 2. Uniformity; Dost thou do all without prejudice or partiality? 3. ubiquity, Art thou the same at ●●ome as abroad, in thy Closet as well as in the Congregation? and dost thou mind inward and secret, as well as open and outward holiness? What saith conscience to this? As first, Hath commanded duties a throne in your own souls and conscience. Secondly, Have they a throne in thy Family. First Have commanded duties a throne, in your own fouls and consciences? Is your hearts fully possessed 〈◊〉 the power of those divine and heavenly truths, 〈◊〉 you have often heard, which hath been again and again inculcated upon you, as it was upon the Thessaloni●●●, 1 Thes. 1.5. their carnal principles were confuted, th●● passion moderated, their lusts mortified, their self-ends confounded; are yours so? Have commanded duties a throne in your souls and consciences? Oh that all your consciences could give a satisfying answer to this Quaery. Secondly, Have commanded duties a throne in your Families; do you make conscience of Family duties are your houses Bethels, that is, houses of God, houses of Prayer, are they habitations of Holiness and Righteousness? do you make conscience of relative as well as of personal duties? Oh that all your consciences could give a satisfying answer to this Quaery. 2. Branch of the Use of Trial. But now the second Branch of this Use of Trial and Examination, is this; Whether the Ministry you have enjoyed and lived under, doth not lay a very great obligation on you, to put in execution every commanded duty, as Rom. 10.6, 7, 8. that is, the Word of Faith we Preach; read that place: and may not we take up that with some variation, and say, You have heard of the disease, the misery, and remedy. When the great God shall arraign thee at the great and fearful Day; and shall 〈◊〉 thus, Thou rebellious wretch, why didst thou not forsake thy evil ways, thy drunkenness, thy ●ipling, thy covetousness, thy snuffing at purity, thy inveterate heart and spirit against my holy ways and Ministers? why didst thou not forsake thy evil ways? wilt thou be able to say, Lord, I lived under 1. A so I betraying, nonresident, Minister, one 〈◊〉 made it his business to fleece indeed, not to feed the flock; or 2. Under a foul-poysoning Innovator; or 3. Under a soul-pining dry nurse; or 4. Under a soul-misguiding guide; or 5. Under a soul unsettling temporizer: or 6. Under a soul-destroying discountenancer. 1. Canst thou say that thou livest under a soul-betraying, nonresident Minister, one that made it his business to fleece, and not to feed the flock? one that looked after the wool and fat of the flock; the fleece, but never minded the flock, but nonresidency hath been hitherto decried, as that as breeds a Minister idle and erroneous, or licentious? but wilt thou be able to say. Lord, I lived under such a Minister, that was a soul-betraying Minister, one that was greedy of Live, and had perhaps two or three, or four, but so bad a man, that the worst was too good for him? or wilt thou be able to plead, or canst thou say. 2. Lord, I lived under a soul-poisoning Innovator, one that was for formality more than reality of true worship; one that preached such Doctrine as did not season, but poison and destroy the souls of his hearers; such are Romish Teachers, Jesuits, Priests and Seminaries, who so affect the outward pomp, as they neglect the inward power of it? Wilt thou be able to say, Lord, I lived under the Ministry of such a one, who was more realous for the formality of thy worship, than the reality; more zealous for those things that will not 〈◊〉 the trial of the Lords day of appearance, than for the substance of Religion: Or 3. Canst thou plead that thou livedst under a soul pining dry Nurse, one that did not, or could not seed us with the sincere milk of thy Word, one from whom thou never heardst a soul-solid, a soul-working Sermon all thy life? I appeal to your Consciences, have you not heard often of your miser●● and God's mecy, and Christ's merits? Have you not he●● often of the necessity of a holy life? Oh the conviction informations, exhortations, persuasions, directions, you have enjoyed and lived under! Hath not thy state 〈◊〉 nature been ripped up, and the Anatomy, (not of the Council of Trent) but of God's Book, been showed to thee? What shall I say, hath not Hell and Damnation to all rebellious, and Heaven and Salvation to all true penitent souls, been preached to you? 4. Or canst thou say that thou livedst under a soul-misguiding guide, as 1. A blind Seer, a blind Watchman, a blind Leader of the blind, one who knew not Heaven's way? Canst thou say thou livedst under such a creature that is not to be found in Christ's Catalogue, an I dolpreacher, as in Psalm 135.15, 16, 17. verses, read that, Or 2. if not ignorant, yet one so vicious, that he pulled down more with his foul hand, than he built up with his fair tongue? Canst thou say thou livedst under one, who by his conversation gave his Doctrine the lie? Wilt thou be able to plead thus at the great day? or wilt thou be able to say 5. That thou hast lived under a soul-unsetling Temporizer? what would he not do rather than he would lose his Living? which made me think Religion to be but a fancy. Wilt thou be able to say at the great Day, Lord, it was my sad lot and portion to live under the Ministry of such a one, who tuned his Fiddle to the times of every one? I, or lastly, Wilt thou be able to say thou livedst under a soul-destroying Discountenancer of all purity and holiness? one (perhaps) though no dunce, or drunkard, yet a profane scoffer, one that preached holiness out of his Pulpit, and Parish, and House, and the like. But first of all, we can through grace appeal in this case both to the Lord and to yourselves, that it hath not been so with you. 2. Consider how unexcusable you will be, if you live and die in your ignorance, impenitency, and unbelief. 1. Consider, we can in this case appeal both to the Lord and 〈◊〉 yourselves. 1. To the Lord: we are able with an humble boldness to appeal to him, and say, Lord, thou knowest we have given this people warning, Ezek 3.18. Now blessed be the Lord, we can humbly appeal to his Majesty, Oh Lord, thou knowest we have warned the wicked to turn from his wicked way, and the profane from his profaneness, and the superstitious from his superstition, and the schismatical from his schism, and the formal from his formality, and the civil honest man from resting in his morality. Oh blessed be thyname, we have endeavoured to take off this people from all their sandy, quagmoiry foundations. Lord, thou knowest our prayers for them. And so 2. To appeal to you: And this was a very great comfort to St. Paul, that he could appeal to the people themselves, as Acts 20.26, 27. This was a great comfort to him; and blessed be the God of Grace, it is a great comfort to us, that we can take you to record, that we are pure from your blood; we have not ceased to declare all that the Father hath shown to us; we have not been affrighted by any man, or men's frowns, nor debauched to conceal any part thereof by any man's smiles. 2. Consider how inexcusable you will be, if you live and die in your ignorance, impenitency, and unbelief, Ezek. 3.10. Observe it, if you miscarry for Eternity, the blood of your souls will not be charged on us; nay, it will be on your own heads, And there fore the Apostle Paul, when the preached Christ to the Jews, and they opposed and blasphemed, their blood was upon 〈◊〉 own heads, as Acts 18.5, 6. Oh consider it! if you Ministers have been faithful, they are clear, and free and guiltless; the Lord will never charge the blood of souls on them. Considet it therefore: how speechless will you be at the great day, if you live and die in your sins? may not the Lord say of this place, as he did of Capern●um, Mat. 11.23. for thou hast ●●joyed the Ministry of many of my servants; Dares any of you meet us in the day of Judgement, under whose Ministry you have lived in an unregenerate ●state, and say that you have lived under a soul-betraying, nonresident one; or under a soul-poisoning Innovator; or a soul-pining dry Nurse; or a soul-misguiding guide; or a soul-unsetled Temporizer; or a soul-destroying dis-countenancer, in 〈◊〉 unregenerate estate? The Lord will then make you to know what it was to have a faithful Labourer among you, as Ezek. 33.33. Then when youshall be convinced in your own conscience, you shall then say, you heard all those things, and we cannot say 〈◊〉 were unwarned, either in sin or danger; we cannot say we were untaught our duty, either to God 〈◊〉 Man; we had precept on precept but we slighted all warning, and exhortation, and direction, therefore now are lost and undone everlastingly. So much may serve for the first Use. 2. Use of Direction. The second Use, is a Use of Direction, which will fall into many very suitable and practical particulars, whereto I do beseech you to hearken unto, as the words of a dying man do commonly take the deepest impression 〈◊〉 the surviving hearers. Now this may be, for all that 〈◊〉 know, my last words to you in this place; therefore 〈◊〉 beseech you to hear me: An interruption, a suspension of my weak worthless pains and labour among you there will be, for any thing I know, from this day; but observe, it is no Refignation from me, or my Reverend Brother; and therefore what other dissolution of the property and relation between your Pastor and you there may be, as of that mutual intercourse, I shall not account or call it a forfeiture of his place, whatever others may call it, let them call it what they will. Then harken to my words, as the words of a dying man, yet not dead but alive, and perhaps shall nor die, but live and declare the Word of the Lord, and hold forth the Word of the Lord to you many a time in this place, when ever it pleaseth God to set open a door for me. If it be so, That the Ministers soundness in Doctrine, and holiness of life and Conversation, do lay a great obligation on a people duly and conscientiously to practise every commanded duty, Then from this Doctrine I would suggest and leave with you several words and hints of counsel: And oh that the Lord God of Heaven would effectually engrave and set them home on every one of your hearts! My first counsel is this, That when the Lord taketh away such Ministers, whose Doctrine is found, and their lives exemplarily holy, you would then be duly apprehensive, and deeply sensible, both of the inflicting cause, and also of the meritorious deserving cause thereof. 1. For the inflicting cause: and that is the Lord himself, Isa. 3.1, 2. Who is it that taketh away from a people the natural staff, and the civil staff, the spiritual staff, saith the Prophet? The Lord, the Lord of Hosts. Whoever it be that is the instrument, it is certain it is 〈◊〉 Lord himself that is the principal efficient cause of this judgement on a people; and this will appear, if we consider. 1. The Lord hath threatened his judgement on a rebellious peoply, Amos 8.11, 12. I (saith the L) will bring this judgement on them. A most dreadful siritual judgement! God's Word is the spiritual food 〈◊〉 our spiritual lives; and therefore as the granting of 〈◊〉 is a blessing indeed, so the withholding of it is a judgement indeed. This ireful, dreadful judgement the Lord we see, threatens, yea, that is not all, the Lord hath not only threatened it, but 2. Inflicted it. As the Lord hath taken away his faithful Messengers and Ambassadors. 1. Sometimes by death, out of the world, out of the land of the living. And thus the Lord took away the Prophet Enoch, Gen. 5.24 And 2. Sometimes by removal. Thus the Lord took away the Prophet Ionas from Israel, and sent him to Niniveh, as Jonah 1.2. And thus Paul and Barnabas went away from the Jews, and turned to the Gentiles, as Acts 13.4. 3. Sometimes by deprivation. A time there was when the good Priests and Levites were forced to flee their own places and possessions, 2 Chron. 11.13, 14. 4. Sometimes by Suspension. Thus a time there was, When it was said to the Seers, see not, and to the Prophet's, prophesy not, Isai. 30.9, 10. Thus a time there was, when People would have Pastors, but would not endure faithful Jeremiah; and a time there was, that there was a Law made, Look ye speak no more in the name of Jesus, Acts 4.18. And a time there was, when Paul and Timotheus, and Silvanus, were forbid to preach to the Gentiles, as 1 Thes. 2.15, 16. Thus we see the Lord hath inflicted this dreadful Judgement on a people; and the Lord hath divers ways, and methods, and means to in●●●● it. 3. Consider, The Church and people of the Lord hath been very sensible of the Lords hand in this Judgement, as we may see in Psal. 74.1. and 〈◊〉 verses compared. Why, what is the matter? as if they have said, God was wont heretofore to give us signs and tokens he would even work miracles for us; the Lord would send us some Prophets to converse with, and instruct us; we had those that could tell us how long our troubles should last; but now we see no sign, the Lord leaveth us, as it were to the wide world and how sensible was the Lord's Church in this judgement? as ver. 1. of that Psalm. This is the first endeavour, We are to he duly sensible, and deeply apprehensive of the inflicting cause of such a Judgement; and that is the Lord himself. 2. Of the meritorious Cause, and that is Sin. Say not we, it is long of such or such, but it is long of ourselves, we may thank ourselves for this, and we appeal to yourselves, whether this judgement may not be charged. 1. From the general unflexiblenesse, & untractableness of people under the Ministry of the Word: For this very cause the Lord plagued, and poured his vengeance upon the Ten Tribes, as in 2 Kings 17 from ver. 13 to 19 The Lord testified against Is●ael by all the prophets, and by all the Seers, saying, Turn you from your evil ways; notwithstanding they would not hear. And for this very cause did the Lord afterwards plague all Judah, as Jer. 29.17, 18, 19 And for this very reason did the Lord Jesus Christ remove Paul from Jerusalem, because the people beware a st●ff necked people, and they would not receive Paul's estimony concerning Jesus; as Acts 22.18. Paul had a great desire to stay at Jerusalem, as appeared by his reasoning with the Lord, ver. 19, 20. But what saith the Lord Christ? ver. 21. N●w can England, can London plead not guilty of this heinous provocation, a generval unflexiblenesse, untractableness, under a Conscience-ransacking, a Conscience-searching Ministry? 〈◊〉 shall the Lord do with such a people, under 〈◊〉 Ministry? Is it not just with God to let them al●● that are profane and superstitious? let there be●● people, like Priests? let the blind lead the blind, 〈◊〉 let the wicked, rebellious Minister, lead a wicked, lo●●● people, that both may perish together everlastingly. 2. The unfruitfulness, formality, lukewarmness, declining of Gods own people; and for this the Lord threatens the Church of Ephesus, Rev. 2.4.5. I have (saith Christ) somewhat against thee, thou hast left thy first love; though not absolutely for nature, yet eminently for measure: And can England, can London plead not guilty of this sad provocation? Now indeed we cannot but observe, and approve of your flocking to the Lords Ordinances, as Doves to the holes of a window; but did you do so some months agone? Oh your voluntary, and fearful distractions, avocations, diversions from the worship and service of God And is it not just with the Lord to take away that abundance, and choice of spiritual helps a people had, when they approved not of them, yea, when th●● undervalved, and despised, and abused them? 〈…〉 Lord God help us all to affect our souls, and to ●ay ourselves low before his allseeing Majesty for our provoking him to do this! and endeavour to be duly apprehensive, and deeply sensible of the inflicting cause, and meritorious cause thereof. 2. Take heed of a profane delight in lose, lewd, wicked, dissolute Ministers. And here we will premise two or three things. 1. Too many people are too ready to cavil at many M●●sters without a cause. The life of our blessed Lord and Saviour, was it not traduced? did not some say that he was a friend to Publicans and sinners? We 〈◊〉 Christ was cavil that, and 〈…〉: And thus the holy Apostles, their 〈…〉, they went through evil report, as well as good report, 2 Cor. 10.2. And thus Ath●nasius, who was traduced for an Adulterer by the Ariant; and so Author and Calvin are represented and reported by the Papists, as if they had been the vildest creatures in the world: The wicked man cavils at, and finds spots, a● least do w●at he can to find spots in the Sun; & some, who are not so wicked, do look for an Evangelical perfection in Ministers, and all their●, their wives, and their children, and their Servants, and their company: how ready are people grossly and uncharitably to censure a Minister for any, yea, the least they discern in him, or his; and is this their virtue? nay, is it not their vice and corruption? 2. It is no breach of the Church's peace, no argument of a contentious and unquiet spirit in a Minister, to speak vilely of vile Ministers and enemies of the Church's peace. Why, who are they? John-Baptist tells us, he calls them vipers, a generation of vipers: why, were they not Preachers? Mat 3.7. and will you say that John Baptist was a man of a contentious spirit, of an unquiet spirit? And who were they whom our blessed Saviour calls a generation of vipers? as Mat. 12.34.38.39. & who were they that our Saviour calls a generation of vipers, and an evil and adulterous generation? were they not Preachers? & it is very observable, both John Baptist, & our Saviour did call those Preachers th●●, even in the hearing of them who were their ordinary hearers; and do but observe what strange terms of disgrace S. Peter gives them, 2 Pet. 2.12. to certain Preachers in his time, ver. 14. what strange terms doth the Apostle give those Teachers whose pernicious ways many would follow, as in ver. 2. of that chap. but did not the Scribes & Pharisets sit in Moses Chair? and did they not preach some good Doctrine, 〈◊〉 much that Jesus Christ bids the people hear them, and observe what they said, though not what they did, as Mat. 23.1, 2, 3. Therefore may some say, It seemeth strange, that Christ should thus disgrace the Scribes and Pharisees, was not this the way to make their Ministry contemptible? First, It is very clear and undeniable that there were a generation of pitiful sorry Teachers, as in Mat. 9.36. Why, did not the people enjoy the teaching of the Scribes and Pharisees; yes, they did, but the Scribes and Pharisees were Idol Shepherds, they knew not how to feed their flock, and therefore Christ looked on the people as sheep scattered abroad for all the Scribes and Pharisees. They did not understand that there was heart-murder, or heart-adultery, until our blessed Saviour instructed them. The Scribes and Pharisees they did but strike at the bough only, but our Saviour preached with authority, and not at the Scribes did. And withal I answer. Secondly, That beyond all peradventure our blessed Saviour saw that although the Scribes and Pharisees did teach some truths, yet by their life and doctrine they did more mischief then good, and therefore the more credit they had among the people, the more mischief they were like to do; and therefore from hence our blessed Lord and Saviour calls them a generation of vipers, But I hope you will not count it an argument of the breach of the Church's peace to speak vilely of a vile Ministry, It was no more than John Baptist did, and then our Saviour did. Thirdly, No man's sin deserves so sharply to be reproved as the sins of Ministers, because their sins of all others are the chief sins committed in a land; at the Sanctuary profaneness too too often gins. Therefore when God's people met in their public fa●●● made 〈◊〉 confession of those 〈◊〉 of the first magnitude, by which they had most provoked the Lord, they do 〈◊〉 confession chief of the sins of these Magistrates, and their Ministers. Neh. 9.33, 34. The Jews there bewailed the sins of their Magistrates and Ministers, as the particular cause of their plagues, On the sins of the Teachers, are the Teachers of sin, and therefore no man's sin deserves to be so sharply reproved, as the scandalous sins of Ministers. Now if you love your souls, take heed and beware of a profane delight in lewd, lose, dissolute Ministers. We find the Lord complaining of the wickedness of the Prophets, and of the Priest and People, Jer. 5. ult. the People did take a profane delight in false Prophets, and in polluted Priests; and so likewise in the Prophet Micah, chap, 2. ver. 11. the people, although they did oppose the Prophet Micah, and other true Prophets, yet they did approve of, and delight in false Prophets, such ●s were of their own leven, their own way and mould, such as would flatter them, and promise them wine and strong drink: and are there not many such people in the world, that had rather hear such a Minister, than such as preach close-walking with God, and of getting to Heaven under pain of damnation? Will you cry up, and will you profanely delight in a Ministry that shall preach, Peace, Peace, to all profane rebellious people; in short, such a one as will poison you in his Doctrine, or in his example? Thirdly, take heed and beware of sinful idolising of godly, faithful, Ministers; the Apostle decries this with much zeal, ardency and fervency of spirit, what is Paul's planting, and what is Apollo's watering, 1 Cor. 3.5, 6. as excellent gifts, parts, and graces as these men had, ye● they look higher: so it is your duty to look ab●●● 〈◊〉 parts, and above 〈…〉 and graces: Paul and Apollo cannot give 〈◊〉; Paul indeed may plant, but there is no rooting 〈◊〉 of these plants, but by Christ. And read ver. 7. it is God, and he only that can give increase: as Elisha's Servant could carry his Master's staff and lay it on the dead child, but the Child could not be raised to life until Elisha came himself; thus godly faithful Ministers can but lay God's Message before you, but unless the Lord set it to the heart, never a dead soul can be raised from the death of sin, to the life of grace and holiness. Remember, godly and faithful Ministers, although they have the Lords Sword, yet they have not the Lord Christ's Arm; and alas what can the Lord Christ's Sword do without his Arm? Fourthly, take heed of being leavened with prejudice against the Ministry of the word, because of the misdemeanour or miscarriage of the Minister. Surely the efficacy of the Word and Sacraments, doth not depend on the quality of the Minister. It is the word of the Lord that converts, not the person of the Dispenser or Speaker. A seed that is sown in a good soil, may, yea will grow and thrive, although perhaps the Sower had a very dirty hand; as 2 Cor. 2.3. the Apostle tells the Corinthians, that they are, saith he, the Epistle of Christ's Ministry by us; the Hand is Christ's, Ministers are but the Pen. Hence it was, that the Ministry of the Scribes and Pharisees was not to be rejected, but to be esteemed, so long as they failed not in the substance thereof; and hence the Apostle rejoiceth that Christ was preached of the false Apostles, Phil. 1.15, 16, 17, 18. though out of envy; take heed therefore and beware of a total separation from, disserting of, and forsaking Church assemblies; and yet I conceive it is a very rare thing for unconverted Ministers to convert some. For what saith the Lord by the Prophet Zephania, Zeph. 3.1, 2, 3, 4. Oh saith the Lord, to Jerusalem, that bath such Prophets and such Priests, woe to such a City, to such a Country, to such a Parish: and what saith Christ himself in Matth. 15.14. Let them alone; oft times it falls out so, that it made Archbishop Abbot speak in a Lecture of his, and profess, that his heart did even bleed within him, to think of the precious souls of many people who had such Ministers, that if they had not been in the Ministry, they would not have been fit Hogherds f●r Swine. And yet we must remember not to tie the efficacy of the word and Sacraments to the goodness or badness of a Ministers person. Fifthly, take heed and beware of being leavened with prejudice against all Ministers, because of the vileness and monsterlike unbeseeming carriage of some Ministers. It hath been granted over and over, that some Ministers evil, licentious carriage and conversations are notorious; the Lord knows, too many Ministers have Esau's hands with jacob's voice: what then, must this redound to the general disgrace of all Ministers: Because some professors of the Law live lawless, must therefore all be censured and condemned for lawless livers? Because Judas was a Devil, and a Son of perdition, will you therefore say that all the Disciples of Christ were naught? Perhaps you do know some Sir john's, some blind Seers, some blind Watchmen, who know not Heaven's way, some blind Drones; Or secondly, some that carry themselves insolently, as Jer. 20.1, 2. as Pasher did. Or thirdly, some that are too too like that evil servant in the Gospel, as Luke 12.45. Or perhaps you know fourthly, some apostatising Demusses, who embrace this present world, and revolt from their principles and profession, as 2 Tim. 4.10. Or perhaps yo● know fifthly, some aspiring and climbing Deatrephes, 〈◊〉 3 John 9 Perhaps you know some such as these as I have instanced, what then? is there any profession, as it were, but it hath a certain scum? why then in the face of some, who through grace are free from these miscarriages, take heed and beware of being leavened with prejudice against all Ministers, because of the vileness and miscarriage of some. Sixthly, Be earnest with the Lord for a godly, faithful Ministry, whose labour and pains among the people the Lord useth to bless. The Lord Jesus Christ is the great Patron of all Live, as a Reverend man, now in Heaven, once said; He can present whom he will to a Parish, and he can restore whom he will to their people, as Acts 12.5.6 7. As he did Peter out of prison by the people's prayers. And thus when Paul was in prison at Rome, observe how he writes to Philemon, in Ver. 22. of his Epistle. And thus when the Author of the Hebrews was restrained from preaching, observe what an Exhortation he useth, Heb. 13.18.19. Oh pray therefore, pray for godly faithful Ministers, their pains, their labours, the Lord useth to bless among a people; as Malachy 2.6 we read that the Lord blessed the labours of Levi, so that he was an Instrument in the Lord's hand to turn wicked men from their iniquity: and Verse 5. Lo it was said of Barnabas, that by his Ministry much people were added to the Lord. Acts 11.24. And if we would have godly faithful Ministers, as we must pray for them, so we must first repent us of our sins. Jer 3.14.15. Repent we must of our sins, and particularly our contempt of the Ordinances and Worship of God, Secondly, We must prise the Gospel more than we have done; the Gospel loves to come, and to stay where it is welcome. Of all the seven Churches of Asia, ●he Church of Philadelphia was the best; that Church used the Word best, and that Church enjoyed the Word longest. Be earnest with the Lord for godly faithful Ministers, whose pains and labours among the people the Lord useth to bless and prosper. 7. Be earnest with the Lord, that the refining work of a National-Reformation, a City, a Country, a Family Reformation, a Personal-Reformation may begin at the refining and purging of Ministers. None will deny, but that there is great need of Reformation; there is none of you but will confess, that the seed of leaven had need sometimes to be winnowed out from among us, as 2 Chron. 29.48. Hezektab began at the Priests and Levites, Hezekiah began his Reformation at them; and thus at our first Reformation, the Protestants did then affirm, that there could never be any good Reformation, unless they began at the Court of Rome: And it is very observable, that when the Prophet speaks of the Lord Christ's coming, as a refining fire, and as Fuller's soap, this also is prophesied of refining the Sons of Levi, Malachy 2.2. When he shall purify the Sons of Levi, when he shall purge them as gold and silver As it was in Judah, in that good Reign of that good King Hezekiah, 2 Chron. 29 34. The Priests were too few there; And as it was in Judah then, whether it be not so in England now, I affirm not, but leave you to judge. But a Minister soundness in Doctrine, and holiness of life and conversation, should lay a great obligation on a people, duly and conscientiously to practise every command to duty. And this may suffice for the second Doctrine. Come we now to the third Doctrine deducible to be handled from this Text; and that is this, That in the due practice of commanded duties, God's people may warrantably and confidently expect much of the gracious presence of the God of peace, even in the worst of times. These things think on, saith the Apostle, Ver. 8. These things do, saith the Apostle in the Text; and what then? the God of peace shall be with you. In the due practice of commanded duties, God's people may confidently expect much of the gracious presence of the God of peace in the worst of times: Then take counsel from this Doctrine, that you may have the gracious presence of the God of peace with you, and if this pulpit were my deathbed, I should give such counsel as these following to you. First, Crown the Prince of peace, the Lord Jesus Christ in your hearts and lives: I say, Crown the Prince of peace, the Lord Jesus Christ in your hearts and lives, receive him as your Lord and King, set a Crown on his head here in your hearts and lives, and he will Crown you with peace in this life, and set a Crown of glory, a Crown of immortality on your heads in the life to come. If you have Christ, you have all things, all heavenly graces, all spiritual comforts, all temporal blessings; if you have Christ, God will, God can then give you all things that are good for you, without Christ, you are not, and you can do nothing that is acceptable with God. Therefore this is my first counsel to you, Crown the Prince of peace, the Lord Jesus Christ, in your hearts and lives. Secondly, Then maintain a constant and conscientious intimate communion with the God of peace. It was good counsel which Eliphas gave to Job, Job 22.21. Would you have much of the presence of the God of peace? Oh then frequently fall down, and lie at th● footstool of the Lords Throne, for grace, and for peace and when you do so, be not unmindful of us, who have often been your mouths to God, and God's mouth to you. And to engage and encourage you herein, consider. First, The Lord Jesus Christ hath promised to be with his poor Ministers always, even to the end of the world, Mat. 28. ult. If always, not in the Pulpit, only; no, the Lord hath promised to be with his faithful servants out of the Pulpit as well as in the Pulpit; in the Prison sealing the truth, as well as in the Pulpit preaching the truth: Oh then, will you put this in suit by prayer, that the Lord Christ will be with his poor Ministers to the end of the world. 2. We shall not sail to pray for you, 1 Sam. 12.23. Our sequestering from our preaching work from you, will give us advantage to lay out more time to fetch sighs from our hearts in praying-work for you; and I trust the Lord will give us hearts, so to improve our time for you, as Samuel said, so God forbidden we should sin against the Lord in ceasing to pray for you. As Peter did to the people with a promise, as 1 Pet. 5.10. And not only for you, but Secondly, Even for such as have treated us somewhat uncivilly and unkindly, to say no more of them, although the number of them are very inconsiderable; but for such, I trust we shall not forget in our prayers: As Moses fell down on his face for the Children of Israel, when they treated him very unkindly, and spit in his face, I trust we shall not forget Moses' prayer for the people: And so, when they danced before their Idol, Jeremiah wept for those in his time, as Jerem. 13.17. And that we shall not forget Jeremiah, weeping for you: And I trust likewise, that we shall remember Stephen, being on his knees for his Persecutors, pouring out his life and prayer together, Acts 7.60. I doubt not but my Reverend Brother, and myself, shall remember Paul's willingness, to spend, and to be 〈◊〉 both in prayer and preaching for you all. Though the more abundantly he loved, the less he was beloved, 2 Cor. 12.15. 3. Maintain and nourish all tenderness in your Conscience all your days: Oh go not without, much less against the dictates of conscience! rebel not against the light of it; beware of stifling and suppressing a warning conscience, lest a warning conscience, prove a gnawing conscience, and prove a tormenting conscience: And consider, first, Remorse of Conscience hath an eye against all sin past. Secondly, Tenderness of Conscience, which hath an eye to all sin to come. Take heed then of all calmness of heart. Fourthly, Take heed of Apostatising. chrysostom hath a notable saying, namely, That Ministers have a greater trouble, because they never find their work as they leave it, as other workmen do: Oh in how short a time doth a poor Minister find all his work put out of frame and order! Did not Moses find it so? Exod. 32.8. Moses had no sooner turned his back as it were, but the people were turned out of God's way of worship. And did not Paul find it so? Gal. 1.6. The Galathians were quickly removed; Paul was but lately gone from them, and they were quickly apostatised. Now this cometh to pass. First, It is by reason of a crafty, subtle, deceitful Devil, as in the Gospel we read. While men slept, the Enemy came and sowed tares, Mat. 13.25. And who this Enemy is, we may see in Christ's expounding the Parabl●● ver. 39 And Secondly, Partly by reason of men's own deceitful hearts, as Heb. 3.12. observe it. There is an evil heart of unbelief in the best: it dwells in the best, but it reigns in the wicked. And what is that? one of these evil hearts of unbelief, in apostatising, in departing from the living God. Thirdly, It is partly by Reason of deceitful workers, as the Apostle calls false Apostles. It is partly by reason of such. Then take heed of apostatising, either from truth of Doctrine, purity of worship, or practice of Conversation. 1. From truth of Doctrine. Be not weary of old truths; take bead and beware of itching after novel Doctrines; take heed and beware of admiring this or that opinion, which, as new lights, drop down from heaven, but indeed is but as the smoke of the bottomless pit. 2. From purity of Worship also. Let not your zeal be cold, but kindled against every bracelet of the Scatlet Whore. How often doth the Apostle call the people adulterers and adulteresses, because they apostatise from the Word and Worship of God. 3. In practice and Conversation. Prise the Gospel, love it, and live accordingly to it: With constancy look on every motion of thy soul, and every action of thy life, as a step to life or a step to death, as a step towards Heaven, or a step to Hell, Heb. 10.38. To close this Counsel, the Author of the Hebrews bringeth in the Lord, protesting against apostatising. If any man draw back from Gospel-principle, and Gospel-worship, or froth a Gospel-conversation, saith the Lord, If any man draw back thus, my Soul shall have no pleasure in him. Tremble then at this, thou Apostatizer, whoever thou art, wherever thou sittest or standest, My Son shall have 〈◊〉 pleasure in thee. I loath and abominate that person, faith the Lord. 5. All of you then study peace, and particularly you who do unfeignedly set your hearts and faces towards Heaven, study peace, and follow after it; thou●●● run from you, pursue after it. You profess you● selves to be them that are truly fearing God, an● truly honouring the King, and truly loving one another, Oh then seek peace. You who do unfeignedly set your hearts and fac●● towards Heaven, study peace always, and decline all dividing principles and practices among you; and that you may not either breed or feed circumstantial differences, or substantial divisions; consider, God 〈◊〉 the God of Peace; our Saviour is the Prince of Peace; our Comforter is the Comforter of Peace; our Calling is the Calling of Peace; our Way is the Way of Peace. Oh that we may so live in Peace, that the God of Love and Peace may dwell with us; and that the God of Peace may live with us here, that we may live with the God of Peace hereafter. Mr. Bull of Newington-Green, His Farewell Sermon in the Forenoon. John 14.16. And I will send the Father, and he shall give you another Comforter, that he may abide with you for ever. THe Observation that I commended to you 〈◊〉 of these words, was this, It is the great work for which the Spirit 〈◊〉 Christ is given by Ged, to comfort the hearts of 〈◊〉 people. You may remember that I have 〈◊〉 ope●●● the truth to you, and have showed you what this spititual comfort is that the Spirit of Christ works in the hearts of his Disciples. I gave it you in this Description. It is that inward, spiritual satisfaction, that the heart of a gracious person finds in, and through Jesus Christ, in all the various dispensations of God towards him, whereby he is enabled to go on in chear●inesse in the way that God would have him, whether it be by a way of doing, or of suffering. And herein I shown, 1. The nature of the spiritual satisfaction. 2. The Author of it, It is God by his Spirit. 3. The Object of it, God through Jesus Christ. 4. The proper Subject of this inward spiritual comfort, the people of God. 5. And lastly, The effects of the spiritual comfort; it is to strengthen the heart, both to do and suffer. I came the last time, to show you how the Spirit of God doth this. 1. He doth it as an enlightening Spirit, by showing where comfort is to be had, by opening the eyes of the understanding, as he did Hagars bodily eyes, to see the Well of water. 2. He doth it as a quickening Spirit, bringing the soul into that capacity to take in the comfort; for what comfort can a dead man receive? a Cordial and a Puddle is all one to a dead man. 3. He works this inward spiritual satisfaction, by discovering the truth of this vital Principle in the soul: for a man may have a principle of Grace and spiritual life in him, and not know it, that though he has the spiritual comfort, yet it is all one as if he had it not. Now this is the great Question that is debated in the heart of a Child of God, Whether he be regener a 〈◊〉 born again? whether he hath grace in his soul, 〈◊〉 grace that will qualify him for glory? and if he was ●●risfied as to this, he would not be a moment without comfort: But he is afraid that he is dead in sin, that he is a stranger to the life of Grace; hence ariseth all his spiritual troubles, now the Spirit of God comes in and resolves the case, comes into the soul by his bright Reflections, and fills our souls with comfort: Now 〈◊〉 have received not the spirit of the world, but the Sp●● which is of God. 4. The Spirit of God is a comforting Spirit, as he openeth the vein of godly sorrow in the soul: Truly this is the next way to spiritual comfort, when a man can once spiritually mourn for sin, Matth. 5.4. Blessed are they that mourn, for they shall be comforted, Godly sorrow opens the vein, and let's out the matter that hinders comfort, and causeth inward trouble in the soul? A gracious man takes a great delight in godly sorrow: Oh! it's a matter of marvellous comfort, to a Child of God, when he can kindly mourn for his sins. 5. The Spirit of God comforts the soul as he is 〈◊〉 mortifying Spirit. Thus he takes away that that is the ground and matter of Believers trouble, mortifying that sin that is the cause of his sorrow; pride, unbelief, inordinate love to the world. 6. The Spirit of God works comfort in the hearts of his people, by setting their own spirit to seek for comfort in Gods own ways. The last thing I did for the Explication of the Doctrine, was to add some Propositions, and they were 〈◊〉 as these. 1. Many a gracious heart, that hath fellowship with the Spirit of God in his sanctifying work, may feel 〈◊〉 find none in his comforting work. The Sun 〈◊〉 operate where it doth not shine. A ma● 〈…〉 of salvation, when he doth not feel the joy●● of 〈…〉 Isa. 51.3. You shall find those that fear the Lord, and had the comforts of the Holy Ghost, yet walked in darkness. 2. Even those gracious souls, that have the fellowship of the ●nnforting Spirit to day, may want it to morrow. This is not daily bread, while the Saints are on this side Heaven. The Solstice of a Christians comfort doth not last all the day long; they are not feasted with this every day, they have the night as well as the day? there is a night as well as a day in the heart of a gracious soul; as it is in natural, in the common course of nature, the Sun may shine to day, but it may be clouded to morrow. Thus it was with that holy man, Psal. 30.7. Lord, by thy favour thou hast made my mount ain▪ 〈◊〉 stand strong, thou didst hid thy face and I was troubled. And God doth this in infinite wisdom, to put a difference between Earth and Heaven, this valley of tears, and that state of glory, that so the hearts of God's people may be kept in a frame of longing after the state of Heaven; God●wil have his people be groaning here, that his people may groan after that condition when all sorrowing and sighing shall flee away. God reserves perfect comfort to be the reward of perfect holiness; while our graces are imperfect, we most make account that our comfort will be so too; Tears will be never wiped from our eyes, till sin be quite take● out of our hearts. 3. Those that have had this spiritual comfort in their souls, they may lose not only the impression of the Spirits comment; but they may feel impressions of God's anger. Heman compla●●, that the wrath of God did hang upon him, and that the 〈◊〉 of God had cut him off. A gracious heart hath real grou●●●● of consolation, though he hath not present sensible comfort. A child of God hath always that, that if he did see, he could not be without comfort; the Promises are his support, he hath the first fruits of the Spirit, and right to ea●●nal life: A child of God shall always have so much to keep up● hopes and affiance upon God; a child of God, in the darest condition, though he doth not see enough to make 〈◊〉 rejoice in God, yet he sees enough to make him trust i● God; though he walk in darkness, and see no light, yet he trusts in God. Job says Though the Lord slay him, yet be would trust in him. David was in great trouble, while ●e was in that disquiet expostulation, Why art thou cast down O my soul! and why art thou disquieted within me? trust in God. 5 Those that have inward comforts from the spirit, may at the same time have little comfort from God's outward dispensations. It may be dark without, when it's light within; while Stephen sees nothing but blood here below, he saw Heaven above: And Christ tells his Disciples, In the world they should have tribulation, but in him they should have peace. 6 And lastly, Though this be one great work of the spirit of God to comfort the hearts of Christ's Disciples; yet there are some special seasons where in the Spirit of God gives out this comfort. There are seasons of sadness, there is a season of heaviness, & there is need of it: There is a time to weep, and a time to laugh: and a time to mourn, and a time to dance. I shown you some of the Seasons. 1 One special Season of the Spirits comforting the renewed soul, is presently upon the souls first salvation. After the Spirit is become a Spirit of Adoption, presently it becomes a Spirit of Consolation; after the Spirit hath come into the Soul, in the Law, it then nextly appears a Spirit in the Gospel. 2 Another season when the Spirit gives out this comfort is just before the Lord lays upon his people any great afflict●● on When was it that Christ was transfigured, and his face did shinc as the Sun? it was immediately before his blood passion. Christ was first taken into the Mount, before 〈◊〉 was up lifted upon the Cross. When was the 〈◊〉 heard, This is my beloved Son, in whom I am well 〈◊〉 but just before he was led into the wildecess● to be tempted. When was Paul lifted up into Heaven? it was immediately before Satan was sent to buffer him. Thus God gives his people something beforehand to support their spirits, that they may not faint; the Disciples were full of comfort, Acts 5.41. and when was this? immediately just before they were carried before the Council, and whipped up and down like Vagabonds & Rogues, for Preaching the Gospel. 3. Another Season when the Spirit gives out this Comfort, is in the time of suffering. God comes in the nick of time, especially if a man suffer for righteousness sake; if his suffering be upon the account of Christ, he seldom fails to send the Comforter for the relieving of his spirit, 1 Pet. 4.13. But rejoice, in as much as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy. Bodily confinement, and inward straits are the time of the Souls greatest enlargement. John had his Vision i● the Isle of Patmos. When a child of God is brought to a piece of bread, then is the season for God to feed him with heavenly Manna; Jacob had glorious Visions, while he was flying from the wrath of his Brother, when he had nothing but a heap of stones for his Pillow. It was in the wilderness that God speaks to his Church. Thus I told you of Mr. Glover, a Prisoner, who found no comfort in the time of his imprisonment; but when he was going to the stake, he cried out, He is come, he is come, meaning the Spirit, the Comforter. 4. Another Season of Comfort is, after some special exercise of Grace, godly sorrow for sin, fresh actings in the pardon of sin, and new engagements, and Resolutions, and Promises of more close walking with God, after declining from him. 5. Another Season of Comfort is, After some great Trials and afflictions. Light is then most pleasant, when we new are come out of a dark place; after Thunder, comes Lightning; after a storm, comes a calm: God led his people first into the Wilderness, and then into the Land of Canu●● 〈◊〉 is often so in God● Dispensations towards his people, th●● greatest afflictions go before their greatest deliverance and therefore let not the Saints of God despair when they are at the lowest; when they walk in darkness, and see no light, yet set them trust in the Lord. 6 Another Season of Comfort is, When men are conscientiously diligent in their particular Callings, than they walk with God. To this I gave you an instance in the Shepherds; they were faithful and diligent in their callings, they were watching over their flocks by night, and then the Angel comes and tells them Lo you is born this day in the City of David a Saviour, which is Christ the Lord, Luk. 2.11. A company of poor Shepherds keeping of their Sheep, God appears unto them, and manifesteth his comforting presence, when the Scribes and Pharisees, notwithstanding all their long prayers, and their strict Rites and Ceremonies, hear not a word of him. 7 Another Season of Comfort is, When we are either preparing for, or in the spiritual act of some duty. When grace is exercised to prepare the heart to pray, and in attendance upon such an Ordinance, than often times the Spirit of God is with them, to let poor souls in their endeayours find acceptance with God. Hannah had been praying to God, but what melody did she find in her heart? When Mary sat at Christ's feet, how doth Christ fill her heart with comfort, sealing up her salvation to her? I now come to close with some application. Use of Information. Use. If it be the work of the Spirit of God to comfort the bea● of Christ's Disciples, then by way of Information I gather this, That a poor soul is very hardly settled and satisfied in 〈◊〉 of comfort. Sure it is a hard matter to comfort a poor 〈◊〉, when one of the persons of the blessed Trinity must be ●●ployed on purpose to do it. This is an Office belong●●● the Holy Ghost, when he is to be the Paraclete, the com●●● of the Holy Ghost. This sure is a hard matter, to com●●● the wounded spirit, when the soul is fully 〈…〉 spir●● 〈◊〉 bondage. Oh! the hesitancies, the jealousies, the do●●● and fears, the objections that a poor soul makes against 〈◊〉 spiritual peace and comfort, now it gins to take comfort, than it doubts again; now he believeth, and takes courage, but anon he is afraid; there is a great deal ado to fasten comfort upon a poor soul, 2 Cor. 1.21, 22. What a heap of words are there together, and it is all little enough to comfort a poor soul! Now he that establisheth us with you on Christ and hath anointed us, is God, and hath also sealed us, and given the earnest of the Spirit in our hearts. It is not without much tugging and drawing that the soul is first brought to believe; and then when it doth believe, it is a hard thing to persuade it that it doth believe: There is a strange kind of squemishness upon the heart; he thinks that there is no comfort to be taken that doth belong to him. Luther says, It is a harder thing to comfort a troubled Conscience, than to raise the dead. Surely it must be as hard, when nothing but the sau●● power must do it. The soul is hardly convinced, but all the glad ridings, of the Gospel, are golden streams, and all the Promises are 〈◊〉 pleasant Fancies, without any Reality; but that these things should belong to him, this he cannot believe, for want of Faith: So that the Spirit of God is fain to come in, and end the controversy, before the soul will be satisfied. 2. If it be the work of the Spirit of God, to comfort the hearts of his people: then all the comfort of Christless and graceless souls is nothing worth; there is no true peace, for they are not the Disciples of Christ, which are the prop●● subjects of this comfort; they will not hearken to 〈◊〉 nor learn of Christ, but they cast his words behind their back, and break his bands a sunder. Those that do not learn Christ's precepts, and follow Christ's Canons and obey Christ's Commands, they are none of Christ's Disciples; and to be sure, they have not the 〈◊〉 of Christ, which is the Efficient ●n this 〈◊〉, and 〈◊〉 the root there cannot be the fruit; for this inward peace 〈◊〉 the fruit of the spirit. And therefore what comfort they have, it is either a sinful comfort, which to be sure will end in sorrow, or else at best it is but a carnal comfort, which will soon vanish like the crackling of thorns under a Pot; There is no peace, saith God, to the wicked; there is no peace with God as long as you are at peace with sin. 3. Here they are stumbled with the riddle, that the people of God should be sorrowing, yet always rejoicing; as sorrowing, yet always rejoicing; the carnal world think this to be a contradiction; though they be troubled without, yet they have peace within; though they have matter of sorrow in respect of outward affliction, yet they have fellowship with the holy Ghost the Comforter, which gives peace in affliction, joy in sorrow, light in darkness, which fills them with joy unspeakable, and full of glory. Secondly, If the holy Ghost be the only Comforter of the hearts of God's people, then let me exhort every one of you to labour for an interest in this Comforter. Friends, I beseech you be restless till you have got some evidence of the Comforter in your souls by the inhabitation of the Spirit in your hearts; without you have an interest in Christ, there is no comfort, no true comfort to be expected; no comfort in prosperity, no comfort in adversity, no comfort in life, nor in death, no peace with your consciences: Men may make a shift to keep themselves at quiet for the present, by lulling conscience, they may have a kind of peace from a false principle; Ah, but what will you do when storms arise? wh●● will you do when death & affliction comes! Ionas lay quietly asleep till the storm came: O my Friends, we must shortly lie a dying, the Lord knows how soon; O what will you do for comfort in a dying hour? all other comforts may forsake you & before that time you may meet with sorrow & heavy afflictions, so that all your friends in the world will not do you good; your friends may fail, your hearts may fail, & then no comfort but the comfort of the Holy Ghost will do you good; the time may come, that all your friends may pr●●●● miserable comforters when God comes to 〈◊〉 with the so●● to set sin home upon the conscience, to lay sin before us, then what will you do? We are all guilty of sins of omission and sins of commission; when these come to be changed upon the soul, what will you then do? Then no plaster of comfort will stick, but those of the Spirits laying on; unless the Spirit seal up the pardon of sin, the love of God to the soul, nothing will be quiet and comfort the soul; however men may be merry for a time, yet there is a time of sorrow that will come, when they shall reflect upon their ways, when they shall see nothing but sin behind them, and terrors before them: Oh! what amazement will seize upon their souls! they have no interest in God, in Christ, they have no interest in the Promises: there is nothing that will comfort you, unless you have an interest in the Spirit. But then, what shall I do, that I may get this comforting Spirit into my Soul? First, Thirst earnestly after it. The promise is made to those that thirst after it, Isa. 44.3. Thirst after him in his convincing, in his humblings, in his sanctifying mercy: Oh let the desire and longing of thy soul run out this way; no matter for an Estate, no matter for friends and outward comforts if thou hast the Spirit of God, thou hast that is paramount to all outward comforts, Secondly, Pray earnestly for the Spirit. You are not so willing to give your children what they want, as God is to give his Spirit to them that ask it. Cry mightily, Lord give me thy Spirit: and cry to the Spirit, and say as Laban to Jacob, Come in, so pray the Spirit so come into thy Soul. Thirdly, If you would have this Comforter to come and abide with you, You must resolve to become Christ's Disciples. It is only for such that Christ prays that God would send the Comforter: you must hearken and obey him, and follow him wheresoever he goeth. You know the terms upon which you must be Christ's Disciple, Matth. 16 24. He must deny himself, and take up his Cross, and daily follow Christ. He 〈◊〉 deny himself. There is two selves in a man, nay, three selves and they must be denied▪ but, however 〈…〉 two must be denied if you intent to be Christ's Disciple▪ 1 A man's righteous self. If any thing that we are, that we have, or can do, from our works or duties, any thing of our own, all must be denied in point of Justification. 2 Sinful self. A man's corruptions must be denied; pride, passion, and love to the world. 3 Natural self. Friends, Estates, Relations, Credit, and Honour, and outward comforts, these may be denied, you may be called to part with them; but if they come in competition with Christ, they must be denied. 2 You must take up the Cross of Christ, rather than forsake his honour, or disobey his commands. You must resolve to follow Christ wheresoever he shall lead you, either in a way of active or passive obedience; you must take up Christ's load, you must undergo his burden. Now Christians, are you resolved upon this? now sit down and consider what it will cost you to be Christians; and if you would have the best, you must be contented with the worst; and if you are resolved upon this, than you are the true Disciples of Christ, and you are under the promise of his comfort, and Christ is praying the Father to send you another Comforter, who shall abide with you for ever. The second use of Exhortation. 2 Use, Is of Exhortation, wherein I shall apply myself to the true Disciples of Christ, those that have had communion with Christ in his sanctifying presence; labour after communion with him in his comforting presence; To all others that are without the Spirit of God, I may say, as Jehu to Jehoram, What hast thou to do with these things? Labour to be convinced of the need and want of Christ; but such as have been partakers of the Spirit of Christ as a sanctifying spirit, labour after communion with him as a comforting spirit; and to this end I shall stir you up to this, 1 By way of Motive. 2 By way of Comfort. First, By way of Motive. Though you have some comfort, it is but little in comparison of what you may have, and in comparison of what you may stand in need of, though a Saint would not change the saddest hour of his life for the sweetest hour in his former condition. If the Saints of God did enjoy the comforts that they might, oh what blessed lives might they live! but they are so full of trouble, as if there were no holy Ghost the Comforter. The people of God are oftentimes troubled without a cause; as that holy man, Why art thou cast down oh my soul? He could not render a true account of his trouble; he was sad, but he could not tell why or wherefore. 2 When there is cause, they are apt to be troubled without measure. In those cases, where it is a sin not to be troubled at all, the people of God are apt to be troubled overmuch, as the Israelites in their bondage in Egypt. It were a sin for them not to be troubled; but they were so full of troubles that they could not hearken to Moses and Aaron, and so the Disciples in the Text, it were a sin for them not to be troubled for the absence of Christ's body; but so to be troubled, as if God could not comfort them without him, this was their weakness. And to come to our case, it were a sin to slight this Dispensation of God that is coming upon us, if we should not be troubled for the loss of the Ministers of Jesus Christ; but to mourn before God under the sense of this Dispensation, to mourn so much as to think that when these are gone; all is gone, to be so much troubled as not to hearken to the words of the Text, That we have a Comforter. I remember an admirable expression of a child to his mother when his father was dead to show. That out of the mouths of Babes and Sucklings God can manifest his praise. Why Mother (says the child) though my Father be dead, yet God is alive. May I not say so to you? Though your Ministers be as it were naturally dead, yet is not God alive? is not the Spirit of God alive? Though you have some comfort, yet you have little in comparison of what you may have, if you seek for it. 2 Study the excellent nature of the comfort, how little soever a man hath of this spiritual comfort; it will swee● his condition, be it what it will be. When a man hath communion with the Spirit of God, he hath comfort in all conditions; then, though a man's condition be never so bad, yet it is very good, Hab. 2.17. Though the Figtree shall not blossom, though the fruit be not in the Vines, the labour of the Olive shall cease, and the fields shall yield no meat; the flock shall be cut off from the Fold, and there shall be no Herd in the stalls, yet will I rejoice in the Lord, I will joy in the God of my salvation. He can fetch hope, and ground his faith upon the Promises, though the Providences and Dispensations of God be never so mysterious; the comfort of the Spirit doth make up the want of all other comforts: the comforts of Ordinances are sweet comforts, Sermons-comforts are sweet comforts, Sacraments-comforts are sweet comforts; Ah, but the comfort of the Spirit can supply the want of all these▪ all outward crosses do not hinder these inward comforts; a man that hath these comforts, may have a feast with bread and water; a little of this comfort is able to sweeten a whole Ocean of sorrow: In the multitude of the thoughts within me, thy comforts delight my soul, Psal. 94.10. So that when the hearts of God's people are filled with sad thoughts, what will become of themselves, What will become of their Families, what will become of the Church of God, what will become of the Ministry of the Gospel, and of the Ordinances of Christ? they are full of sad fears, and distracting thoughts; when they have a multitude of thoughts, in the midst of all, these spiritual comforts can comfort and refresh the soul: Oh labour after a greater share of this comfort. God hath cast us upon sad times, wherein we shall have need of more than ordinary comfort: we are like to have troubles without; if we have not peace within, it will be very sad; we are like to lose much of Christ bodily presence, I mean in his Ordinances; many of those Messengers that represent the person of Christ, and stand in his stead; if we should not enjoy the other Comforter, our estates would be doleful; If we have darkness without, and darkness within, how sad will that darkness be! 3. Labour to get more communion from the Spirit of God. This will raise and sublimate your natural comforts, and turn them into spiritual comforts. A man never relisheth these outward comforts, till he come to taste the ravishment and sweetness of the holy Ghost; till he taste the love of God; these give them a higher lustre than the men of the world; though they enjoy much comfort, yet they do not enjoy half that a Child of God doth; the little that the righteous hath, is better than the great revenues of the wicked; to a Child of God a Dinner of green herbs is more savoury and pleasant to him, than the stalled Ox, because a Child of God hath better sauce with it. Worldly men they smell to their flowers; it is only the godly man that sucks out the honey; that all things are given to him in love, out of this he sucks comfort: A gracious heart sees all these outward comforts, that they are purchased with the blood of Christ, and therefore these should do him good, and he may take comfort that he hopes for what he hath not, as well as for what he may have; and he may take comfort in his condition, be it what it will he sees all is for his good; such a one believeth what he fee not: So he believeth God's ways are ways of truth though some more sweet, and some more bitter. Labour after communion with the Spirit in his comforting work is another. This is the best preservative against all entanglements of sin whatsoever: It is a great hour of temptation, and if our comforts do not lie above the world, we shall be greatly ensnared by the world. If a man 〈◊〉 sweet meats, he cannot relish ordinary food; so while these sweet comforts lie upon the soul, he cannot relish these ordinary things in the world: What do ye tempt me with these things? says a Child of God; what are these to the comforts of the Holy Ghost? The heart of man will seek comfort one way or another; and if he hath it not from the Spirit of God, he will seek it some other way; it he hath not comfort from the Spirit of God, he will seek som● sparks of his own kindling; rather than they will sit in darkness without comfort, they will light their candle at the Devil's sire. And as he delivereth from temptation on the right, so he delivereth from temptation on the left hand; he that is filled with the comforts of the holy Ghost, what are sufferings to such a man? He hath that within him that will carry him through all danger; here is that comfort, and that life by Christ, which may ease us in our greatest crosses; this will make a child of God speak of the sufferings of this World as a light matter. Our light affliction which is but for a moment, shall work out for us a far more exceeding and eternal weight of glory: they took joyfully the spoiling of their goods, because in heaven they had a better, and more enduring substance, Heb. 11.35. Some were tortured, receiving no deliverance, because in heaven they had a better substance. Oh, if you would be kept from the snares of the world, let your comforts be above the power and danger of temptation from any thing here below. 3 By way of Direction. How shall we have communion, and act Faith upon the holy Ghost as our Comforter? The holy Ghost is designed and appointed by God the Father to this Office. Now you know none love to be slighted in their office; and if we do not act Faith upon the holy Ghost, we slight his Office; therefore we should have recourse to him in a way of believing: As we should act Faith upon Christ for the pardon of sin, so we should act Faith upon the holy Ghost for a sense of that pardon. 2 Go often to Jesus Christ, and beg him, and beseech him to entreat the Father for you. Go to God the Father in the name of Christ, and beg it upon the account of Christ's prayer and intercession, that he would send the Comforter, and you have good argument to enforce the Petition; the very same as the Disciples, That Christ would, when he w●●● away, pray the Father, and he should send you another Comforter. Christ tells them, that some there were that would kill the● and in so doing, think they did God good service; therefore Christ in compassion to them, in the state that he left them in, prays the Father that he would send the Comforter. So now we must go to God; those Ministers that were wont to comfort us, are now to be taken from us; our Barnaba●'s, Sons of consolation, their mouths are to be stopped, though Ordinances are now to be dammed up, the houses of God made places of defilement; our Teachers are removed into corners, our troubles increase, and we have none to tell us how long; the light of our eyes, the comfort of our hearts, in respect of the outward means, are going from us; whither shall we go? we want bread for our souls, we want cordials for our hearts, blessed Saviour pity us; and since thou wilt not come to us in thy own presence, as thy Ambassadors do, come to us by thy Spirit, do now in heaven as thou didst on earth, pray the Father for us; do not leave us as so many Orphans, without father or mother, but send thy Spirit to refresh our souls: see how we are hated and reviled, and we must suffer these things now, Let us have thy spirit. 3 If you would have communion with the Spirit of Christ in his comforting work, Take heed that you do not lay up your comforts in the creature. This is for to seek for the living among the dead; those that rejoice in the creature, rejoice in a thing of nought; and you that have an interest in God. God will not take it well at your hands, to seek it any where else, no, not in Ordinances; though God would have you to seek comfort in Ordinances, yet he would not have you to seek comfort from Ordinances. 4 Sat down, and be much in duty, Psal. 63.5, 6. My soul shall be satisfied as with marrow and fatness, my mouth shall praise thee with joyful lips, when I remember thee upon my bed, and meditate on thee in the night watches. If you look at the beginning of the Psalm, you shall find this Psalm was penned when David was deprived of the Ordinances of God. Many a man complains that he lives uncomfortably; no wonder when he little thinks on Christ. 5 Be much in the exercise of grace; Then they walked in the fear of the Lord, when they walked in the comfort of the Holy Ghost. 6. Take heed of quenching and grieving the Spirit your Comforter, by neglecting his motions, or by acting any thing against the mind of the Spirit: Do not sin against him as your enlightening Spirit; that will hinder him as your Comforter. I close with a word of Comfort to the people of God. If it be one of the great works of the Spirit of God, here is matter of great comfort to those that stick close to Jesus Christ. 1. Sure your comforts will be satisfying Comforts; sufficient, because they are comforts of the Spirits working. The Lord Jesus hath promised to make up the want of his, bodily presence, by sending his Spirit: He was now going from them, and tells them, That he could not stay; and this was sad news to the Disciples, who where ready to break their hearts; and the best comfort that he could afford them, was to tell them. That he would send the Comforter. If Christ can comfort his people in the absence of himself, surely he can comfort them in the want of all other comforts, that relate either to soul or body; and so in the want of mercies, in the want of outward Ordinances, he can comfort the soul. It is the Spirit of God that can comfort in the use of these; and, if he will, he can do it in the want of them; he can comfort us in the wilderness where no water is; when he doth deny the means, he can cumfort us without; where he denies the stream, he can make us drink out at the Fountain. 7. And Lastly, The people of God find hereby, that their comforts are abiding. Your liberty, your friends, ah! Ordinances and Ministers may be taken from you; your Ministers may be banished, your Ministers may be imprisoned; but here is a Comforter that abides for ever. And though they may keep your Ministers out of the Pulpit, yet they shall not take the Comforter out of your hearts: So that when I shall not Preach any more to you, I shall Pray the Father that he would send you another Comforter that he may abide with you for ever. Mr. Bull of Newington-Green, His Farewell Sermon in the afternoon. Acts 20.32. And now Brethren, I commend you to God, and to the word of his Grace, who is able to build you up, and to give you an inheritance among them that are sanctified. THe words are part of S. Paul's Farewel-Sermon, or discourse to the Elders of the Church of Ephesus, one of those famous seven Churches of Asia, that we read of in the book of the Revelations. It is not to be doubted, as Calvin doth Comment upon the place, that though the Apostle speaks immediately to the Elders, yet he doth comprehend the whole Church in the Speech. Our holy Apostle had been a long time with the Church, preaching among them, taking pains with them, both in public and private, as you may see in the 20 verse, and declares to them the whole Counsel of God, verse 27. and now being called away, taken off by divine Providence, by the will of his Master, the last and best office that he thought he could do for them, was to commit them to the care of God, and to leave them in his arms, and to recommend them to his Grace. It would be more than the time would permit, to look over the whole Apostles Sermon, which is partly Narrative, and partly Consolatory. Narrative, to put them in mind in what manner he had preached to them, from verse 17. to verse 27. And it's partly Consolatory, from the 27. to the Text, wherein the Apostle could hold no longer, but his love constrains him, and makes him to break forth into this pathetical wish, or rather prayer, And now Brethren, I commend you to his grace. As if he had said, I am just now going 〈◊〉 you, not knowing that I shall see your face any more; now I am a dying man, as to my conversing with you an● more; now I am departing, this is the best Legacy I can bequeath unto, To commend you to God, and to his grace. And he speaks to persons as standing in the same relation with God and Christ, and having the same Father, and the same elder Brother: As if he should have said, you are as dear to me as my own flesh, as if you were my brethren by consanguinity, and it is my sorrow that I must leave you; but as it is my greatest grief to part with you, yet I must leave you; and this is the comfort, that I shall leave you in safe hands; I do not leave you to the wide world, I do not leave you as Orphans without a Father, as Sheep without a Shepherd, but I commend you to God, and to his grace. O happy word! Though I must leave you, yet I trust God, who is able, will keep you; as God is present by his Essence, so by his gracious presence more especially God is present with his people: I commit you, I commend you to God, I commit you to his care, to his keeping; so the word signifies, so Ravanelus interprets the words, I trust you with God, I leave you as a depositum in God's hands, as a dying man leaves his children in a friends hands to look after them, as Christ did his Mother in John's hands; so the Apostle leaves the Ephesians in the hands of God; and to the word of his grace; that is, the Gospel that he had declared to them. The Word of God in Scripture is often called his grace, 2 Cor. 6. Eph. 3.5. because it is a declaration of the free grace of God to poor souls, and because it is the Spirits instrument to work grace in the hearts of sinners. This is remarkable, that after the Apostle had recommended them to God, he adds one word, of his grace: He doth not think it enough to mention recommending them to God, but to the word of his grace. The expression is not for Euphoniae gratia, it is no Tautology, it is no● for more than needs, but to show how needful, and how necessary the word of God's grace is, as well to the building up, as for the converting of poor sinners; and though God can build up a Saint immediately, yet ordinarily he doth it not but through the word of his grace, which is able to build you. Beza and Calvin refer this Clause to God, answering to that of the Apostle. 2 Cor. 9.18. God is able to cause all grace to abound in you. But Erasmus refers this word to the words of God's grace, which is able to build you up. And this construction is favoured by those two places of Scripture, and may very well be meant both in 2 Tim. 3 15. and Jam. 1 21. both which places attribute to the Word of God, as this doth; and in the second place, Receive with meekness the engrafted word, which is able to save your souls. So that both these words may be referred to this Clause, The Word of God, and The Word of his grace; to God as the Principle, and to the word of his grace as the instrumental cause to build them up; as much as if he had said, I commend you to the grace of God, which is able to build you up. The Apostle tells them, that he left them to such a God, as through the Gospel was sufficient to build them up, till he brought them to the full fruition of the Saints in light. The Apostle commends this to his Church, that were ready to weep, and say at his departure, O Paul! God hath made thee a happy instrument of laying a good foundation among us, of doing a great deal of good to our souls, and we may bless God that we ever saw thy face; but now, alas! thou art going from us, we are afraid all thy pains will come to nothing; we should hope that if God had pleased to continue thee amongst us, than we should have been built up; and surely, if God had intended good to us, and brought us to Heaven at last, he would not have taken thee from us. No, says the Apostle, be not discouraged, though I leave you, yet I commit you to God, and to the word of his grace. If I be here, it is God alone that must build you up; I am but a poor weak instrument in the hand of God, and when I am gone, God can build you up by some means or other; and carry you over, or thorough all oppositions, temptations and discouragements, till he hath fitted you for himself, and given you an inheritance amongst them that are sanctified. Thus you have the words explained in that familiar Paraphrase; and being thus opened, you may take notice that The words hold forth the special care of this blessed Apostle of Jesus Christ, though he must leave them, yet he takes care to leave them in safe hands, that was able to give a good account of them: You have the Apostle making a deed of trust for the securement of the Saints at Ephesus after his departure; or if you will, you have the Apostles last Will and Testament. 1 You have the Person making over this trust, St. Paul. 2 You have the Trust itself, and those were the Saints of Ephesus. 3 You have the trusties, those to whom this trust is committed; and they are two fold. 1 To God. 2 To the Word of his grace. 3 Here is the time of making this Test, now I am ledving of you. 4 Here is the commendation of the Trustee, from the power and ability of him to manage this trust, and this is expressed in two particulars: 1 He is able to build you up; and then 2 To give you an inheritance: as if he should have said, I will leave you with such who are able to build you up. I might raise a multitude of observations from the words: as first of all, Doct. 1. Thas it should be the care of a faithful Minister, when he is by the providence of God taken from a people, to recommend them to God, and to the word of his grace. 2 As it is the duty of a faithful Minister to do it, so it is his comfort that he may do it, that he may leave his people in the hand of God, who is able to build them up in grace. 3 It may be the comfort of any Church of Christ, that when they are deprived of faithful Ministers, that yet they are left in the hands of God. 4 Though God can by his infinite power perfect grace, and bring men to heaven without the use of means, yet we have no ground or warrant to expect one or other, but through the Word of God's grace. 5. And lastly, Though their be a glorious inheritance purchased and prepared by Jesus Christ, yet it is to be expected by none but those that are built up & sanctified; Or thus, None must look for an inheritance hereafter, but such as are born of the Spirit and built up in grace. I might speak to many more, but I shall gather all that I have said into this one general Proposition, which is this: Doct. That the best Farewell that a Gospel-Minister can give to his people that he loves and labours amongst, when he by the providence of God is taken from them, is, to commend them to the Gospel, and to the word of his grace. Thus doth our holy Apostle when he was taken from his people, and left to preach to them no more, he recommends them to the hands of God. And thus doth a greater than St. Paul, even Jesus Christ himself, the great shepherd of the Sheep, as St. Peter calls him, when he was leaving of the world, and could no longer preach to them, he commends them to God, Joh. 17.11. And now says Christ to his Father, I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thy own name those whom thou hast given me, that they may he one as we are. And in the 14 I have given them thy Word; he commends them to God, and to the Word of his grace. In the prosecution of this truth, I shall explain these particulars. 1 Show you what it is in a Minister to recommend his people to God. 2 What it is that he should recommend them to God for 3 Why he should be so careful to recomend them to God. 4 How he should recommend them to God. Lastly, Apply. First, It is to leave them in the hand of God, to give them ●g unto God's care and keeping, as I shown you in the opening of the words, to commend them unto God, is to do that for them effectually, which he would fain do Ministerially, if he had been suffered to continue among them As when a dying Father, or Husband commends 〈◊〉 wife and children to some surviving intimate friend; it is a leaving, a committing them to that friend, to deal, and to do that for them, which he would have done if he had lived. Now let us consider what it is that a faithful Ministers designs and endeavours are to do for that Congregation that is committed to his charge: these 4 things especially every faithful Minister endeavours to do while he is among his people. 1 Their conversion unto Sanctification. 2 Their building up, their Edification. 3 Their Protection and Preservation. 4 Their Comfort and Consolation. First, Their Conversion and turning to God. This is that that a faithful Ministers heart is set upon, that he may convert poor souls that are in a sinful state, that he may turn poor souls to God; that by often preaching, and praying, and counsel, he may bring them into a state of salvation. Rom. 10.1. The Apostle there speaks of the Romans, that they were the people of God in profession; ah, but this was not enough, fain he would that they should be the people of God in truth; this is the hearty desire of every faithful Minister, not only to bring his people to the outward profession of godliness, but to the work and power of it in their hearts; not only to have the name of a Christian, but Christianity itself; and this i● the end of all his studying, to get them to God by little and little, I till Christ be form in them, Gal. 4.11. My little children, says the Apostle, etc. St. Paul travels in birth with the Galatians from a state of nature to a state of grace; he would get grace wrought in their hearts, he would get them engrafted into Christ; and this is the end of his commending them to God, which he would fain have done, if he might have been suffered to preach to them. This is the language of a Ministers heart; Lord, thou knowest that it was the desire of my soul, that every one of this people should be made holy by the Word; I would fain have begotten them by the Ministry to Jesus Christ●, but now by the providence of God I am taken off before my work is done; and thou seest yet there is a great many in the gall of bitterness, and in the bond of iniquity, in a state of death, and I am now likely not to do any thing more: now it is my care, that those that belong to the election of grace, may be gathered home to thee. 2 To build them up in knowledge and faith. He endeavours that those that are already sanctified, may be further built up in their most holy faith; where there are the most eminent Saints, yet there is a great deal lacking. The Apostle gives great commendation of the Thessalonians, 1 Thess. 3.10. They were a famous Church, and there were a great many eminent Christians, yet there was something lacking in their saith, and in their knowledge. Christ speaks to one of his most eminent Apostles, Oh thou of little faith! Though the foundation-stone be laid, yet there is a superstructure behind, and this is the work of Christ, the building them up, Ephes. 4.12. This is the end of every faithful Minister, to make his people meet for Heaven; be would be feeding of them, that they may grow to the full measure of the stature of Christ: and therefore every godly Minister desires that he may be the Finisher as well as the Author (under God) of their faith, that they may be built up to Christ's heavenly Kingdom. 3 A Ministers aims are, that his people may be kept from danger. The people of God, after they are effectually called, they are continually in danger; they are as a Lily amongst Therns, as Sheep amongst Wolves, as a besieged City in the midst of her Enemies. They have enemies without, and enemies within; enemies without, the Devil is their adversary. 1 They are in danger in respect of the Devil, who is a very potent enemy, a roaring Lion, and a malicious enemy, malicious against God; an industrious enemy, he goes thou't seeking whom he may devour; he compasseth the earth to do what he can to keep souls from Christ; he it a subtle enemy, that hath his Stratagems to catch and ensnare poor souls. Now it is the endeavour of every true Minister of Jesus Christ, to secure his people by his counsel, and his prayers; for we are not ignorant of his devices, 2 Cor. 2.11. as it he should say, I have most experience of the Devil's subtlety, Satan sets to oppose them most; and this is one thing, to rob Ministers of their Mediation; of their Prayer; and therefore it is the design of Ministers to strengthen their people, in regard of Satan's temptations. 2. They are in danger in respect of Seducers, that lie in wait to deceive. 3 They are in danger by the world, lest they should be frighted by its opposition. 4 They are in danger by their corrupt lusts, that war against their souls: Therefore every faithful Minister warns his people of those, that their souls may be secured; this being that that a faithful Minister would do among his people while he is with them; when he is taken from them he commits them to God to be secured from all danger, as Christ in that place before, Father keep them in thy own hands. Lastly, Every faithful Minister seeks the comfort and consolation of his people. It is their desire to comfort the feeble hand 〈◊〉 they are not Masters of your grace, but Helpers of your joy, 2 Cor. 4.21. Where the Gospel appears in power, man will stand in need of comfort, under doubts, fears, and afflictions; and this is the desire of every faithful Minister of Jesus Christ, in their departure from their people, to support the weak, to resolve the doubted, to secure the tempted; and when he is taken from them, and can contribute little to this work, he recommends them to God. A departing Minister may say to his people, If God hath made me an instrument of speaking comfort to your souls, you have cause to bless God for it. Now I can do no more, I must recommend you to God, whom (I hope) will be the God of your comfort when I am gone. 2. This is the best office that a Minister can do for his people when he is taken from them: and that whether we look upon Minister or people, certainly it is the best office that a Minister can do for his people, To commend them to God 1 God is omnipotently, infinitely able. 2 God is gracious and faithful, therefore willing to do it. First, God is infinitely able to manage this trust, he is God all-sufficient, Gen 17.1. sufficient to make himself happy, much more to make his people happy. 1 God is all in all in the enjoyment of mercy. 2 God is all in all in the want of mercy. First, He is all in all in the enjoyment of mercy. When a people have a faithful Minister placed over them by the providence of God, he can do nothing of himself, 2 Cor. 3.6. Our preaching is from the assistance of God; and when we have done all, we cannot make this effectual, we cannot give the success; Paul may plant, and Apollo may water, but it is God that must give the increase, 1 Cor. 3.6. Why do you keep such a stir? one would have this Minister, another that; one would have Paul, another would have Apollo, another Cephas; are they not the Ministers of God, by whom ye have believed? Our profit depends not upon the parts and gifts of a creature, but upon out blessing of God; it is God that must put this heavenly treafore into the heart, and it is God that must disperse it at last for the good and benefit of his people. The most eloquent Apollo's cannot persuade obstinate sinners to lay hold upon the Gospel; they may speak to the ear, but it is God that must carry the word to the heart, either for conviction or conversion. Secondly, God is all in all in the want of means. Let the instrument be never so weak, if it be in the hand of God it shall prove effectual: God can make a poor Fisherman instrumental to catch three thousand souls at one time; and God chooses to do his work by weak instruments that the praise may be of God: It is not the Ministers parts or gifts, but only the power of God that strengthens the soul, and sanctifies, and builds them up, and comforts them. God is able to convert all unconverted sinners in a Congregation; God can say, Ephata, be opened. 2 God is able to build up those that are converted, God is able to make all grace abound, 2 Cor. 9.8. Those that have little grace: God is able to make it increase God is the God of all grace. God can make every Saint perfect, entire, lacking nothing; he can fill all the void places of the heart. 3 God can keep us in all trials and troubles, God can keep up his people in the midst of Apostasy, Mat. 16.13. The gates of hell shall not prevail against them. God can keep them, that all the power of Hell shall not hurt them. 4 God is able to comfort the most disconsolate soul. Ministers may speak comfortable words, but they cannot speak them farther than to the ear, but God can speak them to the heart; I will allure her into the wilderness, and speak to the heart. God can comfort the poor soul, let the case be never so sad, 2 Cor. 1.4. 2 As God is infinitely able, so he is infinitely gracious and faithful. See his Name in Exod. 34. Full of power and tender mercy. Is not God willing for the conversion of poor sinners, willing as Ministers? yea, a thousand, and ten thousand times more. Hear how pathetically God speaks, Turn ye, why will ye die? hear, and live. He calls upon all men everywhere to repent. Secondly, God doth not only desire it, but purpose it, and resolves. God that hath begun a good work, he will finish it, and so for their preservation, he hath said, That the gates of hell shall never prevail against them. Of all thou hast given me I have lost none, Joh. 17.11. Though God may suffer his people to be led away for a time, yet they shall be brought back again, and shall be kept through the power of God unto salvation. Heaven and Earth shall pass away, but not one jot or title which God hath spoken. How willing is God to comfort all his comfortless ones? what Mother can be more pitiful to her sick child, than God is to them that are under affliction? Though a Mother forget her sucking child, yet God caunot forget his people. And then he is the Fa●● 〈◊〉 all comfort, and there are many gracious promis●● 〈◊〉 hath made to this purpose, that they may be as so many Aqua vitae pledges of consolation to his people: So that this will appear, That it is the best office of a Minister, both to Minister and people, To commend them to God. 1 To Ministers, it is the highest expression of their love; What greater testimony of their love can they show to their people, to do all that for them, that he would willingly have done, and ten thousand times more? Is it not an expression of love from a dying father to his children, Dear children, I am now dying, I can provide for you no more, I shall leave you such a friend that shall provide for you in a more abundant measure then if I had been with you? It is the best demonstration of their faith; 1 That he will not leave them to the wide world; and then, 2 He will not take any one; he will trust his people with none but God, who is able and willing to give account of them. 3 It is the greatest satisfaction to his heart. A Ministers leaving his people can never be satisfied in his own breast, that he should leave them, and commit them; and not to know to whom: but when he knows with whom he hath committed them, when he hath delivered them over to God, that first committed them to him, this is a great quietment and satisfaction to a Ministers spirit: Every Minister takes a care of souls; God lays the people as a depositum, and will require an account of them at the last day. Now when a Minister is taken from his people, he cannot be satisfied, till he hath delivered back his trust to God; Lord, here they are, and while I was with them I did what I could; but now I am taken from them, here I surrender them back into thy hand; when I was in the world, I kept them in thy Name: And so it is best for the people to be left; such a one who will keep them in all their dangers, and comfort them in all afflictions. 3 How should a people be comm●●●● to God? 1 By Exhortation. 2 By Prayer. First, By Exhortation. Thus the Apostle before and after my Text, And then by Prayer, for so doth St. Paul. Calvin looks upon these words as a Prayer brought in, always making mention of you in my prayers, Rom. 1.19. Phil. 1.4. Col. 1.3. And I trust that I shall not only now, at this solemn parture, but as long as I live, still recommend you into the hands of God; though I shall not preach to you, yet I still shall make mention of you in my prayers, that God would establish and comfort, & preserve you to his heavenly kingdom. 4 Why doth the Apostle commend them to the Word of his grace? For these two Reasons: First, because all the good that any people can look for, is from God; it is declared and laid up in the Promises, and in the Gospel; there is the Treasure of God, it is in the Gospel: The grace of God, which hath appeared to all men, bringeth salvation, 'tis 2.11. We could never have known the glorious mysteries of salvation, had it not been for the grace of God; we could never have expected good, but from the Gospel, that is the great Magna Charta wherein God hath made over whatsoever concerns the eternal good of his people. We have nothing to show for grace, and comfort, and heaven, and glory, but his Gospel, that is the great deed of gift that God hath given to his people; poor sinners might look a Saviour, if the word of God had not revealed it; those people would have no ground to expect salvation, if God had not declared it in his Gospel to bestow it upon them. 2 The Gospel is the only instrument by which God brings and conveys all that good to the soul that it stands in need of, all spiritual and temporal good that accompanies salvation. God works nothing immediately upon the soul, but by the Gospel. First, If any soul be converted to God, it is by the grace of God: And as Conversion, so Sanctification, that is effected by the word of God; so likewise in Edification, Salvation, and Preservation. Use and Application. Use. I come now to the Application, It may be I have been too long already; but God knows that it may be the last time that I may trespass in this kind; and I have the Apostles Example, who preached at Troas till midnight; but I promise to have done in a great deal less time. Use. In the Application I shall in the Apostles Example, Commend to you to the grace of God. My Brethren, and dearly Beloved, and longed for, now God by his providence is taking me away from you, in the exercising of my public Ministry, I commend you to God, and to the word of his Grace: This I shall do, First, by exhorting and counsel; and then by prayer. Use of Exhortation. First, by way of Exhortation. 1, In reference to God, and then 2. In reference to the word of his grace. First, of all, my Exhortation in reference to God, is, that you would commit yourselves to God: If it should be so much a Ministers care to commend his people to God, its good reason they should commend themselves. 1. All a Ministers commending you to God, will be to no purpose: if you do not commit yourselves. I shall always make mention of you in my prayer, as long as God shall continue me in this valley of tears; I shall pray that God should build you up, and sanctify you; I shall pray for you, but God will not hear my prayers, if you do not hearken to my counsel, To commit yourselves to God. 2. Consider. If you can so commit your selv●es to God, as to get God to take charge of you, you are made for ever. God will be an All-sufficient God; in stead of all thy friends in the world, you shall not need any that shall provide for you to protect you; God will be all in all, in stead of father, instead of mother, houses, lands, relations; God will be better to you then ten husbands, than ten Ministers; Ah, better than ten thousand Worlds. God can sweeten all your enjoyments, God can provide for you, and make you happy in the midst of the wants of creature-comforts; God is a Sun and a Shield, he will give grace and glory, And no good thing will he withhold from them that fear him. God contains all in himself Eminenter; get God and you get all. Let the World frown or smile, let it turn upsidedown; though the Mountains be thrown into the midst of the Sea, though the World be set on fire, yet a soul that is in Gods keeping is happy: God is a present help in time of trouble. 2 As God is an all-sufficient friend, so he is a firm and a fast friend to them; My father and mother forsook me, than the Lord took me up, Psal 27.10. My flesh and my heart fails, but God fails me not; though my Minister and my friends leave me, yet God will not leave me; he is engaged by his own promise, truth, and faithfulness, I will never, never, never, etc. leave thee nor forsake thee. If you do not forsake God, God will never forsake you; if once you have so committed yourselves to God, as God accepts the charge, he hath undertaken that you shall never departed from him. It is part of the Covenant, and he is engaged to all the Relations wherein he stands to his people, as a Husband, as a Father, as a Master. But you will say, How shall we commit ourselves to God, that God may have a charge of us? I will give you one direction for all. 1 Take God to be your God, and give up yourselves to be his people; if you will, before you and I part, hearty and unreservedly give up yourselves to God, to be his people, it will be the comfortablest day that ever I saw, though in other respects it may be the saddest; as certainly God is your God, so certainly he will keep you; if you will avouch yourselves to be Gods, I will avouch God to be yours. 1 You must take God to be the portion of your souls inheritance, lay up all your happiness in God; for if you choose any thing else for your happiness but God, God will have nothing to do with you; God will be all or nothing: Your hearts must say as david's, Lord thou art my portion; whom have I in Heaven but thee? and there is none upon earth that I desire besides thee. He accounted all nothing for God, God was his happiness God was his portion, God was his All in All. 2. You must make God the centre of all your love and delight; God will have all from you, or nothing; you must not divide your affection between God and the world, you must love nothing in comparison of him; love nothing but in subordination to him; as you would have God to be wholly yours, so you must be wholly his. 3 You must take God to be the strength and shield of your hearts; if you would have God to take care of you, you must cast your care upon God, if you place your hope any where else, there will be no sure hold; the Anchor of your hope must be cast no where else; if you lay your burden any where else, God will not lend you a finger to help you; but if you place your hope in God, God will help you; your extremity shall be his opportunity. 4 You must take God to be the guide of your hearts; if you would have the privilege of God's guard, you must keep in God's way; keep in God's way, and you will be sure of God's protection; do you keep God's precepts, and God will keep your person; do what God commands, and avoid what God for bids, and then you need not fear what will become of you. Let the World frown, and Friends forsake you, resolve that you will follow God wheresoever he leads you, than he will be your God all your days, and he will guide you here by his counsel, till at last he bring you to his glory: And this leads me to the second Exhortation, in respect to the Gospel. Secondly Brethren I commend you to the word of God's grace. I commend you to the Precepts of God, to be obeyed by them; I commend you to the Promises of God, to be believed by you. 1, Keep them, and hold them fast carefully; it is your treasure, it is your life, keep it, and it will keep you, it is all that you can show for Heaven: I leave it as a Depositum, if you part with it, take heed how you will answer it at the last day; it is the talon which God hath committed to you, for which you will be commended for keeping at the great day. Hold fast the word of God's grace, there is old tugging by the Devil, and his Instruments, either to pull you from the word, or the word from you. Let any thing go rather than the Gospel, let your Friends, your Estates, your Lives, rather than let go the Gospel. Study God's word, do not keep them by for no purpose: Search the Scriptures, for in them you hope for eternal life. There's the pearl of great price, there is direction, there is comfort: this book of God will make you wise unto salvation. If you never hear Sermon more, you have enough by the use of the Bible to carry you to Heaven; There's Divinity, there is holiness and heaven almost in every syllable, when you cannot have it preached to you. Be much in the study of it. Then practise it conscionably: Be not only hearers, but doers of it; let your conversation be such as becomes the Gospel. It was the Apostles advice to the Philippians, and it's mine to you, Let your conversation be such as becomes the Gospel. Let your conversation become the Precepts, the Privileges, the Promises of the Gospel. Having then thus commended you to God, give me leave before we part, to commend God and his Gospel to you. 1. Make it your daily business to walk with God; make him the companion of your lives; converse with God every day in the inward of your hearts: He that is a stranger with God, God will soon be a stranger to him; and if you neglect God one day, you may be to seek him when you may most need him. 2. Live in the daily exercise of grace and godliness. 1. Live in the continual exercise of Faith, live by it, you have need of the exercise of that grace every day; you ca● as well live without food, as live without faith; it is that grace which feeds upon Christ. 2 Be much in the exercise of the fear of the Lord all the day long, be afraid to sin against God; in the secret of your souls mind his presence, in all places, in all company, in all businesses. 3 Be much in the exercise of Humility; live humbly and think better of others than yourselves: Humility will exceedingly adorn your profession. 4 Be much in the exercise of Repentance. Be frequent and constant in prayer, Pray continually; do it spiritually, and do it exactly, as to the season of it. 5 Be fervent in spirit, serving the Lord. Whatever you do for God, do it with all your might; do not put off God with the skin, but give him the marrow. 6 Be careful, not only to keep up secret, but Family-worship; the less preaching there is in public, the more catechising and instructing there should be in private. I know no more likely means then the setting up the worship of God in private families. 7. Prise the Sabbath; be strict and exact in the observation of the Lords day. I have showed you many times wherein the spiritual observation of it doth consist; it is your seedtime, your market-day; it is a sign you shall one day celebrate an everlasting Sabbath with God in the highest heavens. 8 Be steadfast in the ways of God in a back-sliding age▪ Keep your ground, while others fall away, stand fast in faith; be not ashamed to own Christ before all the World; teckon upon the reproaches of Christ, and count them greater riches than the Treasures in Egypt. Do not place Religion in a few shadows, when the substance is neglected, do not think that God will be put off with the skin without the substance; and by your holy conversation labour to put to filence the foolishness and ignorance of wicked men, that ●en may have nothing to accuse you but in the ma●●ers of Jesus Christ, that you may cut off occasion from them that seek occasion. Let no reproach make you lay aside holiness; and say, If this be to be vile, I will be vile still. And love all those that have been instrumental for your spiritual comfort. Forget not to contribute to the necessities of the poor Saints; think that God hath given you your Estates for such a time as this, for this is acceptable to God; Bless them that curse you, pray for them that despitefully use you, so shall you heap coals of fire upon their heads; when you are reviled, revile not again. Do your duty to your Superiors, to those that God hath set over you, and so carry yourselves as it was in the case of Daniel, that they may find nothing against you, save in the matter of your God. In all things let your conversation be as becomes the Gospel of Jesus Christ, That I may rejoice in the day of the Lord Jesus, that we have not run in vain, and laboured in vain. And labour to keep up that Christian love which in this place hath been more eminent than any where I know. I would preach St. John's Doctrine, Little children, love one another: And that my expression may be pathetical, I shall speak it in the words of the Apostle, in Phil. 2.1, 2, If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be , having the same love, being of one accord, of one mind. I now have but a word more, speaking of yours and mine own comfort under this sad Dispensation. 1. It is a Ministers comfort, that when he is taken from his people, he can yet Commend them to God, and to the Word of his grace, which is able to build them up, and to give them an inheritance among them that are sanctified. And truly, my dearly beloved in the Lord, this is my great work now, when I am a dying to you as to my public preaching: My Beloved, I am very sensible that it is a very sad and solemn thing for a Minister to be rend from a people that he loves as his own soul, that he hath laboured among: for to bid adieu to these solemn meetings, wherein I have preached to you, wherein we have mingled our sighs and our tears before the Lord, wherein we have rejoiced, and sat down together before the Lord at his Table, now to think that I must minister with you, and for you no more in these Ordinances, methinks it is a beart-breaking consideration; to think that I am now dying in this Congregation; to think that I am now dying whilst I am preaching; but this is my comfort under these sad thoughts, that I can commit you to God, and to the Word of his grace; to one that is able to keep you, and to build you up, and to give you an inheritance among them that are sanctified. Like a dying Father, I can commend you to the care of such a Friend, infinitely able to supply all that I could not do for you. It is the comfort of a dying Father, when he sees his children weeping round about him, that he can commend them to a faithful friend, willing to do that for them that he desired to do, and a thousand times more. I would hope that I have some children, that I have begotten to Christ by my Ministry, towards whom my bowels yearn; but this is my comfort, that I can put them into the arms of their and my heavenly Father, of their and my blessed Redeemer, to be kept by the power of God. There are many poor souls that are yet in the gall of bitterness, and in the bond of iniquity; and if the Lord hath seen good, I would fain have seen of the travel of my soul in their salvation; but I can commend them to God, who knows them who belong to his Election, he can either restore me, or can do it by another hand; and you that are in any measure grown in grace, I would be willing to be helpful to your joy, and instrumental to your comfort, but I commend you to God, who is able to give all grace to you, and to keep you steadfast. It will be some alleviation of sorrow, that thought must leave you, and die to you as to your Ministry, 〈◊〉 I hope I may a while go up and down, and converse with you, to be among you. The Lord grant this favour, that he may behold your steadfastness. 2. This may be your comfort, as well as mine; the may be the comfort of all those your Congregations, that are like to be made Widows by the Metaphorical death of their Guides and Pastors; but I leave you in the hands of all grace and of all comfort. This is a black day upon Israel, when so many faithful Ministers are slain at one blow; this is a day of gloominess and darkness in many Congregations, for so many Ministers to be beheaded in one day! What hath England commanded? is it not some high Treason? If we look to the cause of it, why so many Ministers are as dead in one day, as so many children without a Father. And if we look upon the cause, what hath caused God thus to deal with us, we must complain. Oh! our unfruitfulness! our fearful unthankfulness under the mercies of God This will be the Emphasis and fling of our grief; and this should be the matter of our grief. And then, if we consider the sad Prognostic, what it doth seem to foretell: It is a sign, that when God lays aside so many faithful Ministers, of some scourge and calamity that is coming upon us. But you that can lament this judgement, you that can lament the sad deprivation of these powerful Ordinances; Remember, that though your Minister be dead, God can raise you up others in their stead; and where the way of instruments are wanting, he can do it without them; and those that are begot in Christ, shall be preserved; and those that are yet unbrought in, who belong to the Election of Grace, shall in God's due time, have the effectual work of the Spirit wrought upon their Souls; For he is able to build you up, and to give you an Inheritance among them that are sanctified. And though I take this solemn leave of you, as to this public Exercise, yet if the Lord shall open the door, and take off those bands of Death that the Law hath laid upon my Ministry in regard of Conscience, who cannot conform, for which our public Ministry is suspended, I shall cheerfully and willingly return to you in this place. But now, though your dying Minister, in respect to the Exercise of his public Ministry, is leaving of you, yet I commit you into a safe hand, I commend you to God, and to his Grace. Amen. Mr Pledger 's Farewell Sermon. Rev. 2.9, 10. I know thy works, and tribulation, and poverty; (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer; behold, the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. IN the former verse you have the superscription, and description of this Epistle: the superscription by the mouth and hand of John, to the Angel of the Church of Sinyrna, (that is) the Ministry of the Gospel, or 〈◊〉 College of Presbyters: As the whole Tribe of Levi in Malachy is called, the Angel of the Lord; so here, the whole Tribe and office of the Ministry is called the Angel: Angel is not a term that signifies a single person, but a name of Office. Then for the Description (These things saith the first and the last, which was dead and is alive.) He is described by his eternity, by his suffering, and by his reviving: I shall not speak of this, nor of the verses following the Text. I shall speak of the Inscription or Narration of the Epistle, in these two verses, wherein you have 1. A Commendation. 2. An Admonition, a piece of heavenly Counsel. 1. You have a Commendation, I know thy works, etc. I like it well the pains thou takest in my service, for my servants sake; I know how thou hast suffered: I take 〈◊〉 well, I consider all the reproaches that are vomited out against thee. 2. Then you have the Counsel. 1. Fear none of these things. 2. The Arguments to set it on. 1. 'Tis the Devil that shall trouble you: he is the prime Agent, he that never took a good cause: Thou hast certainly God for thee, if thou hast the Devil against thee. 2. This Devil shall be checked and restrained. 1. As to the number of them he shall deal withal: [The Devil shall cast some of you into prison] He aims at all, but he shall come short of many. 2. In respect of the kind of the affliction. [Cast some into prison] He aims at our souls, to disturb the peace of them, to cast us into Hell, I but it shall be but into prison. 3. For the design of this affliction. [Not for destruction, but to try us] It shall not be as wood in the fire, to be consumed: but as gold in the fire, to be tried. 4. For the term of duration, it shall not be for ever [But for ten day's] for a time, for a set time, for a short time; perhaps thou shalt lose thy life; but be thou faithful unto the death, and I will give thee a Crown of life. Before I go out I shall endeavour to shine in the whole light of this Text in these six or seven Propositions. Pro. 1. First, Jesus Christ takes notice of all the work, and trouble, and losses that we endure for him. There cannot be a godly word spoken but the Lord hears it, taketh notice of it; not a day of humiliation, not a tear, not a prayer, not a sigh, not a cup of cold water, but the Lord sets it down: Item at such a time thou didst lose such a thing, hazard such a concernment. Now this knowledge lies in two things. 1. It implies an Approbation. 2. A Recompense: I know what thou dost, what thou sufferest, so as to approve it, and so as to recompense it. Now than if God takes notice of what we do and suffer for his Name, then either we must say, he hath not good enough, or not time enough to bestow that good upon us, or not faithfulness enough to perform his promise, before we can be moved from his service. Pro. 2. Secondly, I observe, Believers in their poorest condition, when they have lost all, they are rich: I know thy poverty, but thou art rich. The only wise man is the only rich man (so saith the Philosopher) but the believer is the rich man (so saith the Wisdom of God in the Text.) And the riches of a Believer lies in five things. 1. In his Interest, he hath a God for his portion: Faith doth unite and implant into the Lord Jesus Christ; so that we are become spiritually rich to the utmost degree of happiness: Saith David, The lines are fallen to me in a pleasant place, I have a goodly beritage. All that rich love of God, which is stronger than death itself: A rich Covenant of grace shines in the Promises as so many Pearls; he will not withhold any thing that is good, nor suffer any thing that is evil to fall upon us, that shall not turn to good. How rich are they that are rich 〈◊〉 God? 2. Believers must needs be rich in their Relations: Our communion is with the Father, and with his Son Jesus Christ: They that are married to Christ, and have an interest in him, they must certainly contract very honourable Allies, the Brother of Jesus Christ, a Member of Christ: she that marries a Prince or King, is a Queen. What title of honour shall we give to one that is espoused to Jesus Christ, 3. The Believer is honourable in his possessions: to name but two, possession of grace, possession of peace, grace and peace, there is your riches; so the Lord salutes you in his Word, the least drachm of grace is more than all the world: And this is the character of one that hungers and thirsts after Christ. And then for comforts which are grounded upon grace, and the work of grace: for the spring of grace is a spring of joy: In the world you shall have trouble, but in me peace: And in the midst of my troubled thoughts (saith David) thy comforts delight my soul. 4. A Believer is rich in regard of his expectation, that reversion, that blessed hope that is reserved for him. A Believer his character is, to long and look for the appearance of Christ the Believer is rich in the everlasting Kingdom of glory. 5. A Believer is rich in the things of this life: he can live above these things, he can be content without them; contentation is your riches; you shall want nothing that is good; why then have we not enough? and if we have enough, why do we not see our riches? because God doth not shake down the acorns from the tree of common providence, which he does to the herds of the world, but feeds us with children's bread, shall we therefore repine? Let us see our riches even in the things of this life. He that believes on Christ, is in such a condition as can know no want: He that is not in Christ cannot be rich: He that is in Christ cannot be poo●. Judge not of of his condition by what he appears outwardly. A believer is worth as much as the promises come to, which are his Charter; as much as the Kingdom of Heaven comes to, which is his reversion. Pro. 3. Christ takes notice of all the reproaches and blasphemies of his Adversaries: I know the blasphemy of them that say they are Jews and are not, but are of the Synagogue of Satan. Christ counts himself reproached, when his servants and ways are reproached: The reproaches of them that reproached thee are fallen upon me. A Christian doth quarter Arms with Christ, therefore all the reproaches of the black mouths, they are especially taken notice of by Jesus Christ. There is not a word they can speak, but is presently recorded among the Memorandums of Jesus Christ. Repent, if it be possible: the word in thy tongue, the thought in thy mind may be forgiven; I say, if it be possible, though a malicious scoffer does seldom return. Pro. 4. Whatever the Children of God suffer at any time before the grave, they must suffer still. I know thy works and tribulation, (nay yet the wind is not over) in the next verse, Thou shalt suffer.] After great expenses of blood and treasure, still more heavy calamities: the water of tribulation doth rise higher and higher till the believer resists unto blood striving against sin: you must expect it, you must go with your lives in your hands, resolving upon the greatest trouble, to wade through a deep flood of calamities, not one piece of the Cross excepted. Pro. 5. Christ usually gives notice to his people in their sufferings, he tells us beforehand. So Job 16.7. Mat. 24.9. Acts 9.16. There never did befall any great trial, but the Church of God had notice of it. Abraham had notice of Sodom's destruction: Noah had notice or the Old World's destruction: Abraham again had notice of the ruin of Egypt: So the Antichristian trouble must come upon the Church, rise higher and higher, specially in the last days: they are set down exactly in the book of the Revelations: And the Reasons are, 1. That God's people may not be offended when troubles come, Job 16.1. I told you that you might not be offended. Look for them, that you may not be terrified by reason of the unexpectedness of them. 2. That he might convince us, that there is nothing befalls us without his privity: he that foresees them, he must needs see them; he that forecasts them, he must needs have the ordering of them; Not a hair of your heads falls to the ground without his counsel, without his hand. That we might provide for them: Know you not the coming of the Son of Man? When Christ comes with notable mercies, usually he sends his harbingers; we must thereore be as Noab: Being warned of God, believing his word, he was moved with fear, and built an Ark. Pro. 6. What ever troubles come upon the people of God, they have no cause to fear: Fear none of these things thou shalt suffer: Be careful for nothing (its very comprehensive) there is a feat that we cannot be without, and there is a fear we may not admit; A fear there is of dependence, this furthers our preparation, prayer, renouncing ourselves, flying to the Lord Jesus under his wings: that's a blessed fear of trouble that makes us to come nearer to God: But then there's a fear of Dispondency, Apostasy, a fear of Distraction, so as to be dismayed, discouraged. There's no ground of slavish fear as to God; no ground of a fatal fear of man, of any thing that man can do to us: And the Reason is. 1. All our sufferings are ordered by a Father: 'tis the Potion that thy Father gives thee to drink: whatever bitter Ingredient there is in it, still it's of thy Fathers procuring: why wilt thou suspect it to be poison, and afraid of it? no, be encouraged. 2. Fear not: Christ stands by thee in all thy sufferings: The Angel stood by Christ in his Agony to comfort him: but Christ stands by us in our Agony, in our contending for the Faith: Fear not (saith God) O Worm Jacob, I will be with thee: He is always with us, though sometimes as to sense 'tis otherwise: nay if Christ be nearer to us at any time, 'tis when trouble is most near us. (O Lord, be not far off, for trouble is near, saith the Psalmist) That trouble is blessed that engages God to be nearer to us, that engages us to come nearer to God. 3. Fear not whatever 'tis that we suffer: there shall be sufficient strength given to bear it, to go through it: God will never lay more upon thee than he will enable thee to bear: and if thy strength be increased proportionably, it is all one for thee to lift a pound weight, and to lift a hundred pound weight. 4. Fear not any of these sufferings, because none of them shall hurt thee: God hath said he will stave off all evil from thee (no evil shall come nigh thy dwelling) and he that fears the Lord, shall not be visited of any evil, Prov. 19.23. No hurt shall come, nothing shall come to thee amiss (that is) as to thy Soul, and the Soul is the man: there shall be no imparting to thy Soul, to thy best interest; thou shalt lose nothing but that thou canst not keep, nothing that enters into the other world to make up thy happiness, thou shalt lose nothing to do thee good; no loss of communion with God, no loss of Communion shall not be diminished. But why do I speak of no hurt; there shall come a great deal of good by these troubles. When God calls thee to suffer, and thou wilt put him off with doing, make it up that way, God loses by it, and thou dost; but if you would buckle yourself to that service God calls for; active when 'tis active; passive when 'tis passive, this is that piece of godliness that is great gain. Thou wilt either live or die, and shalt gain both ways; if thou live●, thy graces shall be better, the spirit of God shall rest upon thee, if thou die, thy glory which is weighty, shall be double, the weightier the Cross, the weightier the Crown; be content to go as Christ did from the Cross to the Crown. Let us strive against our carnal lusts, those few things that are ready to choke our faith, disparage God, and cut the sinews of our endeavour to any service God calls us to. 1. Consider our troubles are like to be great: here is the symptoms of God's displeasure upon us, here is the pouring out of such a providence among us, as is usually attended with destructive Judgements. Sodom's calamity was coming when one Lot was discharged: Germany's calamity was coming when one Luther was taken away; Lord then what woe is this to sleep away so many faithful, painful labourers at once! but it's our duty to suffer patienttly, and not complain. 2. As our troubles must be great, so, many will fear, and in fearing faint; we see it come to pass, and you will find it more and more: There are those that run with the Footman, that will not keep pace with the Horsemen, that may be left behind, and be trod under foot: our troubles are likely to arise according to all we can learn from Scripture and Providence, and very many there be that will shrink. 3. Consider 'tis a very difficult thing to stand steadfast in a day of evil: you cannot name any of God's Children, but when they have indeed come to it, their carnal fears have been working so as their feet have almost slipped, they have been almost gone, but that for the promise of God, that he would lay no more upon them than he would enable them to bear. O but you will say, What will become of the public interest, of the name and Church of God? & what will become of my private interest? I answer, you have no ground of fear (according to Scripture) in either of these respects. First as to the public name of God, the interest of his Church, of his truth, of righteousness, of a real Reformation, interest of our prayers & hopes, be not afraid. 1. God bears a dear respect unto his people: they are represented in Scripture by all names that may import dearness and nearness unto him: the interest of his glory is bound up in his people: he calls Israel his glory: We know the interest of men is that which moves the world: but the interest of God, of his Glory, no doubt will be the ground of safety and security unto us, even till God take us to Heaven. For the interest of God's Justice, God made Hell; and for the interest of his mercy and grace he gave Jesus Christ to die, to take effect here amongst the Children of men; do you think God will forget his interest? 2. Remember God's ways are in the deep: you cannot tell what God is doing; when you think thoughts of destruction and confusion, my thoughts towards you saith God, are thoughts of peace: And truly God he does not save a Soul, nor does not promote the Salvation of his Church in any eminent degree, but it is in a way that is cross and contrary to the sense and expectation of flesh and blood: insomuch you know the darkness of our condition has been the entrance upon deliverance; as just before the day dawns, it's the darkest of the night when God looked and there was none to help them, says he, my arm brought salvation. Thus it is with you that are effectually called: you have received the sentence of death; the entrance upon your deliverance, is the darkest time of your condition. 3. God can do great things, Joel 2. Fear not, thy God O Zion can do great things. 'Tis the disparagement that we offer to God, we ascribe more to the Creature than we do to God: when we give way to carnal fear●, fear not what man can do, because of the power of God which was his shield and buckler; Is any thing too heavy for God? and when God does great things, he usually goes on to do greater; though he may seem to suffer his work to be thrown back to confusion, and his people may be ready to say, we thought he had redeemed Israel, that degree of Reformation shall not be lost. You know in Luther's time, take any special degree of Reformation in the Church, and it seemed to be opposed by the gates of hell: when it was brought upon the stage to any hopeful degree, than it was taken as it were utterly out of sight for a while: but it was never lost: thus God is but making way for his own glory to appear in these great works. O but you will say, what shall become of my particular? It is enough God hath promised that we shall not want any thing that is truly good, and that nothing that is evil, shall fall upon us, and lie upon us: though we do not see deliverance, it shall be: whatever our sad thoughts and tremble of heart may be, yet give God the glory of his Word: Take these few Directions. 1. Strive to strengthen thy Faith. Faith is that which lays hold on Christ: and Christ is your strength: therefore Faith is said to do that which Christ does: let every day drive thee to a renewed act of Faith: Take heed, be not shaken in the faith of the Cause, be not shaken in the Faith of Christ (fides Causae, fides Christ●) Be not shaken upon the Cause, which upon utmost examination, we find to be according to the word, hold that: Heaven and Earth shall pass away, but not one jot and tittle of this Cause. And then do not shake in the Faith of Christ, that is, in your laying hold, in your applying yourselves to him, in your resting and settling upon him; beg of God to strengthen your faith. 2. Get more Self-denial: we must forsake all, we must not except any thing. A man would part with his life as easily as with a pin off his sleeve, if he had but some considerable growth in Self-denial. 3. Get a great deal of love towards that Christ, that loved us with a love stronger than death: get love of that Christ that may be stronger than life. Let nothing in the world be of any consideration with you, so us Christ may be magnified in your bodies: love will breed courage, and cast out fear; slavish fear before God, carnal fear before men. Get a true insight into an account of suffering and troubles whence they are: they issue from the same love with redemption of your souls from Hell, and your glorification: God doth every thing in pursuance of the purpose of his love: he doth every thing according to the platform and pattern of his thoughts towards us from eternity. Consider what troubles are, and to what end; not to destroy, but to try: to wean from the world, to fit for Heaven. 5. Get an infight into the vanity of the creature: you reckon the creature some great matter, and that is the reason of your love, and of your fear. 6. Get the fear of God, that may overrule other sears. Fear not him that can but kill the body, but fear him that is able to cast body and soul into hell fire. 7. Keep a clear conscience, void of offence towards God and towards men: by a heart abasing confession of what is past, and the application of the blood of Christ, and by mortification and watchfulness therein, keep yourselves from evil for the time to come. 8. Get a better assurance of eternal life; a glimpse and sight of this would make a man run through the very flames of hell. How comfortable was Stephen when a shower of stones was about his ears, to see Jesus standing at the right hand of God I wonder how they dare to venture their life, that have no ground of a better life: but for those that have a well-grounded hope of the mercy of God, they say, We reckon these light affections, which are but for a moment, to work for us a 〈◊〉 more exceeding and eternal weight of glory. Fear all any of these things which you shall suffer. Pro. 7. Christ does limit Satan, he hath him in a string, him and all his Instruments: (The Devil shall cast some of you into prison, etc.) Every word hath its weight: Who shall do it? The Devil. What shall he do? Cast you into prison: How far? Some of you: How long? Ten days: For what use? That you may be tried. Christ, as he hath Satan in a chain of providence, so he hath a chain of restraint; it is Christ that puts a circle about him, he cannot cause a hair of your head to fall, he is in the hand of Christ, and they are under him, and his hand, as they are against him: If God lets alone his Enemies, what shall they not do? If God lets alone his People, what shall they do? 2. God has a special Providence about the things of his Church by way of eminency, by way of permission, and ordination. 3. You will not deny but there is power enough in God to destroy all that are against him, and to limit all, and all shall make to the praise of God, and to his people's good. The Lord is exceeding merciful, he cannot hold when the Enemy comes to insult, to blaspheme and revile; Now will I arise, saith God, and set him at liberty from him that puffeth at him: There is not only a judging of their Enemies hereafter, but a judging of them here: the world shall say, Verily there is a God that rewardeth righteousness, verily there is a God that judgeth the earth. 3. God has a special design in hand; therefore just so far as he will carry on that design God hath towards his people, (which is always a design of faithfulness) just so far shall the Enemy go, Isai. 10: The Enemy means not so, he means to cut off a people not a few; but God's end was otherwise, and he will overrule them: this is the Comfort, there is a set time, there is an end. There is a difference between the afflicting of God's people, and judging their enemies: In the intention, and extension: one is for ruin, the other in proportion; one is a light affliction, the other a load. And then for extension, one is for ever, and the other is for time, for ten days, Then our afflictions shall have an end, I and a comfortable end. Are not these two ends comfortable, the end of our sins, and the end of our sorrow? God will restore comfort to his mourners; let us be mourners during the time of mourning, God will quickly us with garments of praise: there shall be an end of our sufferings, never an end of our joy and glory. Pro. 8. To conclude in a word, Be faithful to the death: Be faithful in your promises; in your vows and purposes, your covenants of obedience and reformation; persist in the doctrine of the Gospel, and the worship of the Gospel, and the Ministry of the Gospel, and office Christ hath fixed in his Church: be faithful by your most earnest, zealous desires before the Lord: Be faithful to the death: He will never let you see death till all your fears are conquered: He can presently take them away: He will certainly be present with you in all your trouble. And remember, God in tender mercy and faisfulnesse, for the present, accepts the unfeigned purpose to be constant and saithful to him to the death. Mr. Beerman's Farewell Sermon. At St Thomases in Southwark, August 17. 1662. BEloved, I know you are not ignorant that I am called by Authority to departed from you, which for Conscience sake we must obey, and were it not for the breach of Conscience, I think I could be content to undo myself to stay with you, I shall now in love and tenderness take my leave of you all, with that large portion of Scripture, in the twentieth of the Acts, from the seventeenth verse to the end, they were Paul's parting words to the Ephesians. Ver. 17. And from Miletus he sent to Ephesus, and called the Elders of the Church, and when they were come unto him, he said unto them. Ye know that from the first day that I came into Asia, after what manner I have been with you, serving the Lord with all humility of mind, with many tears, and temptations which befell me through the lying in wait of the Jews, and how I kept back nothing that w●● profitable unto you, but have showed you, and taught you publicly, and from house to house, testifying to the Jews, and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ, and now behold I go bound in the spirit unto Jerusalem, not knowing the things th●● shall befall me there, save that the Holy Ghost witnesseth in every City, saying, that bonds and afflictions abide ●e, but none of these things moveth me, neither count 〈…〉, life dear unto myself, so that I might finish my 〈◊〉 with joy, and the Ministry which I have received of 〈◊〉 Lord Jesus to testify the Gospel of the grace of God; and now behold I know that ye all, among whom I have gone preaching the Kingdom of Heaven, shall see my face no more. Wherefore I take you to record this day that I am pure from the blood of all men, for I have not shunned to declare unto you all the Counsel of God. Take heed therefore unto yourselves, and to all the flock over which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood, for I know this, that after my departure grievous wolves shall enter, not sparing the flock, also of your own selves shall men arise, speaking perverse things, to draw away Disciples after them, therefore watch, and remember, that by the space of three years, I ceased not to warn every one night and day with tears. 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 all those that are sanctified; I have coveted no man's silver, or gold, or apparel. Yea, yourselves know, these hands have ministered to my necessities, and to those that were with me. I have showed you all things, how that so labouring ye ought to support the weak, remembering the words of our Lord Jesus, how he said, it is more blessed to give then to receive. And when be had thus spoken, he kneeled down and prayed with them all, and they all wept sore, and fell upon Paul's neck and kissed him, sorrowing most of all for the words which be spoke, that they should see his face no more, and they accompanied him unto the Ship. BEloved, I have read unto you the words of a departing Minister to his Hearers. The case being my own, I thought I could not pitch upon a more fit place to take my farewell withal. I shall not stand to open all these words, only speak a word or two at parting, as Paul did to the Ephesians, and I shall only hold forth something to you by way of Analysis to it, and thereby you may judge of the Analogy of it. In this parting speech of Paul's you have two parts. First, Paul's theirs carriage to them. Secondly, Paul's theirs carriage to him. First, Paul's behaviour towards them, that was very pious, as you may read from v. 17. to v. 37. Secondly, the people's behaviour towards their departing Minister, which you have in the two last verses. Wherein is observable First, their love. Secondly, their sorrow. First, their love, expressed by kissing him, and accompanying him unto the ship. Secondly, their sorrow, expressed by their weeping, they could not part with such a Minister with dry eyes, but saith the Text, They all wept sorely, sorrowing most of all for the words which he spoke, that they should see his face no more. They wept, and they all wept, and they all wept sorely; a sore weeping when this Minister and this people parted. From whence I note this, That there is occasion and matter of great sorrow when people lose a godly Minister. Paul was not the first Minister that ever parted with a people, nor the Ephesians the first people that ever lamented the loss of a faithful Minister. See how the people lamented Samuel, 1 Sam. 25.1. And Samuel died, and all Israel was gathered together, and lamented Samuel. O that brave, that powerful preaching Samuel is gone. How did Elisha lament Elius, catching hold of his garments, and crying out, My father, my father, the Chariots of Israel, and the Horsemen thereof. Christ himself when he saw the Children of Israel scattered abroad upon the mountains as sheep without a shepherd, how did his bowels yern towards them? but to name no more, take St. Stepen, Acts 8.2. when Stephen was departed, dead and gone, devout m●● carried Stephen to his grave, and made great lamentations over him, they could not but lament to think that that noble, courageous, and heart-daunting Minister should never preach more before them. When Christ was put to death, how did his followers lament him? Is it not a lamentable sight to behold a poor weatherbeaten rotten ship, without Mast or Tackling, in a tempest? Good Lord, what will become of the Ship and Mariners? Is it not a sad sight to see a flock of sheep environed with a band of wolves, and no shepherd to protect them? thus it is with people when their Minister is gone. Ministers themselves have wept and lamented, when they have thought of departing from their own people, and that for these two causes. First, because they knew they would corrupt themselves. suffer others to corrupt them. Secondly, because they knew they would corrupt themselves. suffer others to corrupt them. First, because they knew they would corrupt themselves. Moses he knew this (Deut. 31.29.) he is there leaving the world, and the people thereof. Call unto me the Elders of your Tribes, that I may speak a word in their audience, and call Heaven and Earth to record against them, for I am sure that upon my departure you will utterly be corrupted, and turned from the way that I have commanded you, for behold, I being yet alive with you in this day, you are rebellious against God, how much more than after my death? I assure you it is cause of lamentation to think on this. Thus it was with Joash, while Jehojada that good Minister lived with him, and instructed him in the way that he should walk, he kept to the true worship of God; but after Jehojada died, he turned Idolater, and persecuted the sons of Jehojada, (2 Chron. 24.21. Secondly, they knew that after their departure they would suffer others to corrupt them. This was that that made Paul use these words to the Ephesians (Ver. 29.) For I know that after my departure grievous wolves shall enter, not sparing the flock. And therefore well may you mourn when a faithful Minister is taken from you. I shall say no more, only a word or two to Paul's speech, wherein you have. First, Paul speaking to God for them. Secondly, Paul speaking from God to them. First, he spoke to them from God, and then prayed to God for them. I shall divide this speech to them from God, into these two parts. First, he spoke something by way of vindication of himself. Secondly, he spoke something by way of exhortation to them. First, You may observe in Paul's farewell speech, something by way of vindication of himself; and it is not amiss for a Minister, when he is to departed from a people, to say something in vindication of himself; for there are enough that will, when his back is turned, lay falsehood and scandals to his charge, which they never durst do to his face: Samuel knew this, and therefore provided for it, in 1 Sam. 12.1. And Samuel said unto them all, Behold I have harkened to your voice, and have made you a King, now behold the King walks in and out before you; I am old, and of grey hairs, and must now leave you, I have walked before you from a child to this day, and now witness against me before the Lord, whose Ox have I taken, or whose Ass have I kept? whom have I done wrong to? or whom have I hurt? and of whose hand have I received a bribe to blind mine eyes therewith? he stood here upon the justification of his life and carriage towards them, that he had not been a selfseeking, or oppressing man unto them; and thus did Paul vindicate himself to the Ephesians: give me leave to divide Paul's vindication into four or five parts. First, He tells them that he had constantly preached amongst them, notwithstanding all the afflictions which encountered him, (v. 19) Serving the Lord with all humility of mind, with many tears and temptations which befell me through the lying in wait of the Jews. Secondly, He vindicates himself, by telling them the manner of his preaching, (v. 20.) I have taught you publicly, and from house to house: you know I may fitly apply this to myself, for I have not only taught you publicly, but in many of your houses also. But, Thirdly, He vindicates himself 〈◊〉 telling them the matter of his preaching; and I bless God it hath been my method ever since I preached among you (v 21.) testifying to the Jews, and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ; and this is my rejoicing (now I may preach no more) that I have spent my time in declaring unto you the sundamentals and grounds of salvation and not in frivolous Ceremonies. Fourthly, He vindicates himself by declaring the impartiality of his preaching, (v. 27.) I have not shunned to declare unto yet all the Council of God. Oh my Brethren, though I cannot say I have declared all the Council of God; yet this through grace I can say, that I have not shunned to declare any of it. Fifthly, Paul doth clear his Doctrine, and withal, himself, by telling them he had preached freely, (v. 33. and 34.) I have coveted no man's silver, or gold, or apparel. Yea, ye yourselves know that these have ministered to my necessities, and to those that were with me. I bless the Lord I can with a good Conscience safely say, I have covered neither your silver nor gold, neither am I a penny the richer for what I received of you; it was not a desire of any thing of yours that made me at first accept of this place: yet this I shall say for your honour, that you have richly and liberally bestowed your favours upon me: but as there is something in his own vindication; So, Secondly, there is something by way of Exhortation to them, (v. 18.) Take heed therefore unto yourselves, etc. Paul before he leaves them hath something from God to say to them; from whence I note this, That the Ministers of God, before they quite leave, have something to say to them from God; it was thus with the holy men of old: Jacob, when he was dying, called all his So●● before him, and to every one he gave counsel, and blessing; David when he was upon leaving the world, he knew he should not live long, he calls all Israel unto him, sayeth thus unto them, (1 Chron. 28.8, 9) Now therefore in the sight of all Israel, the congregation of the Lord, and in the audience of our God, keep, and seek for all the Commandments of the Lord your God, that you may possess this good Land, and leave it for an inheritance to your children after you for ever. And thou Solomon, my Son, know the God of thy Fathers, and serve him with a perfect heart, and with a willing mind, for the Lord searches all hearts, and under standeth all the imaginations of the thoughts, if thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever. Thus you see it ●ath been the custom of holy men of olp, when they are leaving the World, to say something to their people; so now here, I am come unto you this day as a dying man, for you know when this day is gone, I must no more preach among you; and I know you are come, to see what I shall leave you for your Legacy, which that I may do, take these Twenty things, as Counsel, and Advice from a dying man; and O that they may remain with you when I am dead. First, I shall give you Ten by way of Caution, and secondly, Ten by way of Counsel; my Cautions are, First, Beloved, I beseech you, as you tender the welfare of your Souls, take heed of breaking the Sabbath day, of Profaning the Lords day; it hath been observable, that wherever Religion hath flourished among any people, there they have ever been careful, and conscientious of the Sabbath day; and on the contrary side, where Religion is gone to decay, and people grown to profaneness, there they are always lose on the Sabbath day; pray remember, I hope you will remember, for God calls upon you, and commands you so to do, (Exod. 20. v. 8.) Remember the Sabbath day to keep it holy: do not you take so much liberty as some will give you: whoever you are that refuse thus to do, I will leave this assertion upon you: thou wretched man, hath God given thee Six days, and reserved but one for himself? and wilt thou Rob him of that too? what! if he had given thee but one, & kept six for himself, would you be so vile, as not to keep them? how much more then, when God hath given thee so much preeminency in time, this is the first, be conscious in keeping the Sabbath day. Secondly, Take heed, and beware of Idolatry; this was John's caution to his beloved Children, (1 Epist. 5. v. 21.) Little Children keep yourselves from Idols. There is no sin to which, nor no sin by which we are in more danger than Idolatry. First, there is no sin to which we are in more danger than Idolatry: Moses' back was no sooner turned, but the people made them a brazen calf, and bowed down to it, and worshipped it as their God. (Exod. 32. v. 4.) Jehojada was no sooner dead, but joash returned to Idolatry; if we were not prone to this sin, what is the reason all the world turns Antichristians so Universally. Secondly, As there is no sin, to which we are in more danger, so there is no sin by which we are in more danger, than Idolatry. I do confess, if you will keep your garments clean, & undefiled with the mark of the Beast, it may be you may come under shrewd temptations; yet I entreat you, as a dying man, as you love your Souls, and for God's sake, flee from Idolatry notwithstanding your temptations; for God hath promised that under all the temptations that happens to you, he will support you, if you fly, and withstand the thing you are tempted to, (1 Cor. 10. v. 13.) there hath no temptation taken you, but such as is common to men, but God is faithful, & Will not suffer you to be tempted, above that you are able to bear, but will with the temptation, also make way to to escape, that you may be able to bear it; now see what use the Apostle makes of this promise, in the next verse he follows with these words, my dearly beloved, flee from Idolatry, seeing God will uphold us, let us withstand any temptations, to this end, that God may uphold us; this is the second Caution. Thirdly, Take heed of Apostasy, of a degenerating, backsliding spirit; that ye do not fall off from the truth, and ground of the ways of God, which ye have known, and professed it is true; it may be for standing to your principles you may lose the love of man; I acknowledge it may be so, but hear what God saith, If any man fall back, my Soul shall have no pleasure in him; if thou goest on, man's Soul may have no pleasure in thee, but if thou fallest back, God's soul will have no pleasure in thee; thou dost by Apostasy declare to all the world, that thou hast made trial of the ways of God, and thou dost not find them to be as good as thou thoughtest they were, nay not so good as others: O take heed of scandalising the ways of God, here how God complains of those that so do (Jer. 2.10.) Go unto the Isles of Chittim, and behold and send unto Kedar, and take diligent heed and see, whether there be such a thing, hath a Nation changed their God, for those which are no Gods? but my people hath changed their glory, for that which will not profit. Hear O Heavens, and be astonished at this, for my people have committed two evils, they have forsaken me the fountain of living waters, and have hewed to themselves broken cisterns that will hold no water; Whatever it is that would lead thee to Apostasy, beware and fly it, especially evil company, (of which I shall speak more anon) let your love to Christ be augmented, and love of yourselves abased; for unless you love Christ, very much, and yourselves very little, I cannot hope that you will stand to your principles. Fourthly, Beware of Covetousness; it is Christ's Caution, (Luke 2. ver. 15. Take heed, and beware of Covetousness: here is a Caution, with a double action, take heed, and beware: believe me Brethren it stands upon us so to do, for it steals upon us before we be ware of it; there is no person will deal more injuriously with a Christian than a covetous man will; he will betray his Life (if it were in his hands) into his Enemy's hands for Money, as Judas did. A covetous man he will injure Christ in his Ordinances, he will not come at them, for the love he bears to the World will not suffer himstruly (quoth he) I have lost this, or that, while I was hearing a Sermon, I'll go no more, I must stay at home, and look after my business; I could give you many instances of this, but time will not give me leave; I shall only touch this one, what was it but the Love of this World that kept those who were bid to the Marriage Feast of the Great King of Heaven from coming? One had, bought a piece of Ground, and he must needs see it; another had bought Oxen, and he must go to prove them; a third had Married a Wife, and therefore he could not come. Of all persons in the world, a covetous man, cannot, nor will not endure to bear the Cross of Christ, (Phillippians 3. v. 8.) For many walk of whom I have told you often, and now tell you weeping, that they are the Enemies of the Cross of Christ, whose end is destruction; who are these? what manner of persons are they? why they are such who make their Belly their God, whose glory is their shame, and who mind earthly things. A covetous man he will lie with Ananias and Sarhira; he will steal with Achab, he will murder with Ahab, he will betray with Judas: what will he not do to attain his covetous desire? this is the Fourth, beware of covetousness. Fifthly, You that have not taken warning yet, I beseech you take warning now; have a care and avoid evil company, (Ephes. 5.11.) Have no fellowship with the unfruitful works of darkness, but rather reprove them; come out from among them, and be serarated from them. Never go into a wicked man's company, if before you go, you have not a probability of doing good, or getting good. Consider with thyself, is there any likelihood that thou by thy wholesome reproofs may do him any good, if there be, then go on●; if not, draw back, avoid them, fly from them, for their steps tend to perdition. By wicked company those two things have been effected. Good men made bad. Bad men made worse. Good men have been made bad by wicked company, Jehosaphat that good King is in an example of this, who by the company of wicked Ahab, was drawn to fight against those whom God favoured, and to help Ahab in his wicked enterprise. Bad men have made those worse by evil company: Ahab was made worse by the instigation of his wicked wise Jezabel. Oh can you bear when you are in their company to hear them blaspheme the holy name of God, and not repove them. Truly, if you can, it is a sign you are not so good as you should b●. Sixthly, my sixth Caution is this: Oh have a care of having the least finger on your hand against a Saint, it is dangerous to have a thought, word or act against the people of God, it is dangerous to have a thought amiss of them (Psal. 62.3.) They imagine mischief against a man (that is against a Saint) therefore they shall all be slain, for their bare imagination they shall be cut off. It is dangerous to speak against them, How dared thou (saith God to Miram) to speak against my servant Moses; and immediately he smote her with leprosy as white as Snow; It is dangerous to act against them, and it is forbidden by God (Psal. 105.5.) Touch not my anointed, nor do my Prophets no harm. Perhaps you would say you would not do them any harm, if you thought they were God's people. Oh but take heed lest they prove God's people, and then it were better for you, if a millstone were hung about your neck, and you cast into the Sea, than to offend the least of them. Seventhly, Let me beseech you all to take heed of complying with this sinful world, whoever doth, do not you: but take up that good resolution of Joshua's, As for me and my House, we will serve the Lord. Though all else forsake God, yet will not I, yet let not us, I beseech you (saith he) that you would not conform yourselves to the fashions and manners of this wicked world. Oh take heed of conforming yourselves to the Conversation of this world, but walk harmless, and shine as lights in the midst of a crooked, and perverse generation, if we will comply with the world, I mean to be as most of the world are, that is temporizers, time●servers, preferring the pleasing of a man, before the pleasing of God, than we must lie in wickedness, as all the world doth (1 John 2.10.) for all that in the world is either the lust of the flesh, the lust of the eye, or the pride of life, and these are not of the Father, but abideth in the wicked one, the Prince of the power of the air, after whom the men of the world walk. This is the seventh, take heed of Conforming yourselves to this world. Eightly, Take heed of a hasty spirit when you are under sad dispensations, when you are under sufferings, you are apt to seek, and 〈◊〉 with relief, come it which way it will, and on what terms it will. 〈◊〉 spirit, (Esay 26. v. 18.) He that believeth maketh not haste, hat is, he maketh not haste to get out of his afflictions; the people of Israel was of hasty spirits, and murmured because they were kept so long in the wilderness, for which God slew an innumerable company of them. Saul was of a hasty spirit, and by it lost his life, and Kingdom. Jacob's Mother no sooner told him his Father's intent, but he was resolved to have the first blessing; though he cheated his Brother, and lied for it, and so told his Father, that he was his eldest Son, but he himself was afterward deceived by a lie, with having the eldest daughter given him instead of the younger. Take David for your example. he waited God's time, the Kingdom was promised to him after saul's death, and when Saul pursued him, you know David had him twice in his power, and with ease might have destroyed him, but he would not, ●ar be it from me (saith he) that I should touch the Lords anointed. Let God smite him by the hands of his enemies, I will not, it is far better to be Gods Bond-stave, than the Devil's Freeman; do not use any the least action whatever in an indirect way to deliver thyself, but patiently set down, and wait Gods good time, which when once come, thy deliverance will assuredly come with it. Take heed then of a hasty and sullen spirit under afflictions; Some men when God takes away any comfort from them, are of so sullen a spirit, there is no pacifying of them; God will now this day take something from you, which I believe you would willingly keep; will you therefore be of so sullen a spirit, that because you cannot enjoy all, you will not enjoy any, but will rob yourselves of all? what though you cannot enjoy your Minister any longer, will you not make use of the Ordinances of God? I beseech you refrain this spirit, and let the deprivation of one mercy be a means to make you make better use of those that are left. Ninthly, My ninth Caution is this, take heed of an ungodly Minister, I speak not to any man's person in particular, neither can I because I know not as yet who will succeed me; but whosoever he be, if he be wicked, beware of him; for if he be ungodly, the people will follow him; for like Priest, like people: and I pray God deliver you from such Ministers, as for doctrine do teach the traditions of men; and cry peace, peace, when sudden destruction hang● over their heads: such Ministers may please you, but believe me they will never profit you: but at last you will find, that through the ●ale of Security, you are led to the pit of Perdition. They will tell you, you need not be so strict and diligent in your conversations, nor Heaven is not so hard a●d difficult to gain, as some would make you believe: believe them not, but remember, that without holiness none shall see God; and that neither Fornicators, Adulterers. Idolaters, Thiefs, Murderers, Covetous persons, Drunkards, Revi●era, nor Extortioners, shall inherit the Kingdom of Heaven. Gospel) only. Christ, when he was preaching to a throng of People (as I am here this day) said unto them, Take ●eed, and beware of the leaven of the Pharisees which is among you. Oh that I had no cause to say, the leaven of the Pharisees is among you! I mean, that there are many here that are but bare professors; let me ask you that are only professors this one question, Is Religion good or bad? if it be not good, what is the reason thou art not ashamed to profess it? if it be good, what is the reason thou dost but profess it? by thy bare professing, thou losest the love of man; by no more than professing, thou canst never gain the love of God; so that on all sides thou art like to be miserable: The world will hate thee for being so good, and God will hate thee for being no better. What a sad thing is it that thou losest thy comforts in this life by professing so much, and thy comforts in the life to come, by no more than professing. Thus you have heard what I have to say by way of Caution: I shall now speak to you by way of counsel. The former ten were Negative, these shall be Positive. First, I entreat you all, that above all things you would mind the one thing necessary: that you would not trouble yourselves so much with many things of little concernment, but mind the great thing for which you came into the world. Oh my friends, will you spend your time for that which will not profit you, and your money for that which is not bread: Look after Grace, labour to get an Interest in Christ, of which if you be unprovided, you will be undone for ever, and it will be better for you, you had never been born: Oh, gain Christ, and then you will be fitted for all times, all troubles, and all conditions that can happen unto you; you will be endued with all wisdom and with all riches; if you gain not Christ, all that God doth to you, and for you, will n●ught at all avail you. Secondly, My second advice and counsel unto you is this, That you would live as you would die, live to day as if you must die to morrow: Let me ask you, would you be content to die in the state you are in? if my soul doth not desire to be in a better state whe● I come to die, than now I am in, I may very well sit down satisfied; if not, then surely it greatly concerns me to look after a better; would any man be content to die a Drunkard, I ask you that are Drunkards, I do believe you will answer no; why then do you live in drunkenness? How know you that God will spare you when you are drunk, until you are sober again? we may read of many that have died in their drunken fits, God doth not always send his Herald to warn thee, before he sends his Sergeant to arrest thee; how knowest thou but Death may strike thee on a sudden? what will then become of thy Soul? Oh Beloved, I beseech you live not in that you are unwilling to die in: Balaam wa● not such a wretch, but he could cry out, Good Lord, let me die the death of the Righteous. are so bad husbands, but will lay up for a rainy day. I mean against a time of sickness comes, wherein you will be unable to work; are you thus careful to maintain your bodies? and will you be careless of your souls? Oh be careful to provide for stormy weathers, you have winter garme●s for your bodies to preserve them from cold; ●h let patience be your winter garment to preserve and keep yourselves warm in afflictions; I know that he that will live godly in Christ Jesus, shall suffer persecution, and that through tribulation and sufferings we must enter into the K●ngdome of Heaven: shall I not then provide for them? but you may say, what, doth persecution attend all the godly? a man may escape them as well as suffer them? put case affliction should not come thou wilt be never the worse for the being provided for them, for he that is fit to die is fit ●o live, and that man that is fi● to suffer afflictions is fit to live without them; It was Paul's exhortation to the Ephes. 6.10. Finally my brethren, put on the whole armour of God, that ye may be able to withstand the wiles of the Devil: And it is wisdom in a man, to provide for a misery before is comes; there is mention made of a Nation (the Spartans' I think) that useth to choose their King as we do our Lord May or every year, and whilst they are in their annual Government, they live in all abundance of state, have all the fullness their hearts can wish; but when their year is over, all their pomp and glory is over too, and they banished into some obscure remo●e place for ever, Where they spend the remainder of their lives in great want and misery: One King (knowing this) being called to rule over that Nation, made such use of his time wherein he reigned as King, that by his provident living, he heaped up so much treasure, and sent it before him to the place where he knew he should be sent, as maintained him all his life time. Thus it is, God hath appointed to every one a time to live in, and that but a short time too, and in that time he hath appointed afflictions to attend us; if we will live godly in Christ Jesus, is it not wisdom in us then to provide for them? Take heed then that to avoid suffering, you do not commit sin; ●o commit sin, to avoid suffering; is as if a man should run out of the mouth of a barking Dog, into the mouth of a devouring Lion; what is the wrath of man to the wrath of God? Man can but destroy the body and no more, but God can destroy both body and soul into hell fire to all eternity. Fourthly, My fourth word of counsel, and direction is this, be serious in serious things; when you come to perform serious things, do ●●em seriously; I do not know that ever I saw a man fall a sleep while he was telling of money, for if he should, how could he tell whether it were right or no? Yet alas! too too many sleep when they should be taking truth, not only by natural sleep, but also by spiritual sleep; they are so careless in receiving the word, they hear, and so la●y withal, that rather than they will try the word they ●ear, they will take all for truth their Ministers tell them. Beloved, I believe you will scarce put so much coufidence in a man, as to receive a sum of money without telling it, because he saith it is right; and yet will you receive all that your Minister tells you is truth for truth, without trying it? you must not be sluggish in your working for God, but put forth yourselves to the utrermost. You must make the Kingdom of Heaven suffer violence, and take it by force, but then, Fifthly, The fifth Direction which I shall give you, is about hearing the Word, how you must behave yourselves when you hear. I take it for granted you will hear, I hope you will, for brown bread is better than none, and a little is better than none at all; yet I entreat you take these two words of Direction: First, Try the word you hear by the Truth. Secondly; Try yourselves by the Truth. First, Try the word you hear by the Truth; if it be not consonant to that, believe it not, let who will preach it; Paul exhorteth the Galatians so to do (Chap. 1.8, 9) But though we, or an Angel from Heaven preach any other doctrine unto you then that which we have preached unto you, let him he accursed: How, Paul accursed? sure you speak too high what if an Angel? must he be accursed? Sure you will c●ll in your words again; nay, instead thereof, he repeats them over again; as we said before, so I say again, if any one preach any other Gospel then that which you have received, let him be accursed. If any man pretend a Revelation from Heaven, and cannot bring Scripture for what he saith, do not believe one syllable. Take the noble Bereans for your example, they would nor believe Paul's doctrine, until they had searched to see whether it were so or no; but then, as you are to t●y the word you hear by the truth, so try yourselves by the word; you hear as a truth, that there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. Now try yourselves by this truth, and see whether or no you walk after the flesh, or after the Spirit: I have likewise two Directions about the preaching the Word. First, Do not you receive the Word for the persons sake that brings it? I am apt to think, that many of you will receive a Truth of one man's bringing, which you would not receive of another's; and thus ye receive the Word of God with respect of persons, which you ought not; but first receive the Word for its own sake; and secondly, receive the person for the Words sake, (1 Thes. 5.12, 13.) we beseech you brethren to know them which are over you, to 〈◊〉 monish you, and labour among you in the Lord, and to esteem of 〈◊〉 very highly in love for their works sake. Sixthly, My direction in the sixth place, shall be concerning 〈◊〉 times we live in, and I shall tell you, how you ought to behave 〈◊〉 selves in two particulars. First, Blame thyself most that the times are so bad; there is a general complaint about the sadness of the times, but no particular; every one puts the cause away from him, and instead of accusing themselves, are always accusing others: Ahab he said to Elisha, Thou art he that troubled Israel: Elisha said to Ahab, Thou art he that troubled Israel: Adam said to God, The Woman which thou gavest me did give to me, and I did eat: The woman she said, The Serpent beguiled her: Thus do we put it off from ourselves to others: No man saith with Ionas, for my sake is this come upon you, I am the cause of all this: No man saith, what have I done? would you have the times mend? Oh then, every soul of you condemn yourselves, and amend your ways, the times would not be so bad, if we were not so bad; would you have the effect cease, then seek to remove the cause. But than Secondly, Pray not so much for better times, as better hearts; for had you never so good times, and not good hearts, your blessings would be curse, good times, without good hearts, will but fatten you the sooner to the slaughter. Seventhly, If you cannot do the good you would, then do the good you can; many people are so sullen, that because they cannot do all they would do, they will do none at all. I beseech you, be not of this temper; what though you cannot serve God in public, will you not therefore serve him in private? why may you not do as S. Austin was bid to do. (tolle legit) take up and read? this will be a reading and praying time with you; and now you cannot hear as formerly you have done; oh pray more, and read more, and the less you have in Public, the more you may have in private, you may read and pray, we are not forbidden that yet, let us then make use of them. Eightly, My entreaty is unto you all, that you would be careful and circumspect in your conversation. (Ephes. 5.15.16.) See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. Walk as becometh the Professiors of the Cospel, and labour to be blameless towards God and man. O●, what notice will there be taken, when any Professor doth but 〈◊〉 aside, and do any thing amiss, it is the joy of wicked men's hearts to see it, and how diligently do they watch for it, and often wish i●? We have a Proverb, That one man may better steal a Horse, than ●●●ther look on; I am sure a wicked man may better commit sevon sins, than a Professor one; for it is the failings, the bad lives of Professors, that makes Religion ill spoken of, and hinders many a weak soul from closing with it: sure think they, their Religion cannot be good, their conversations are so bad; let us therefore be wary, and careful in all our actions. Ninthly, Mourn and lament for the sin you cannot hinder; it was ●●id of Lot, (2 Pet. 2.8.) that his righteous soul was vexed with the wicked conversations of the Sodomites. Oh that we were but so good as we should be, then sure it would grieve us more than it doth to see the wicked and abominable lives of those among whom we live; though thou dost not blaspheme God thyself, yet it is thy God that is blasphemed, and shall not that trouble thee? how canst thou but reprove them whoever they be? When a sick man seethe his Wife, Children, Friends, and Physician, lamenting his condition, sure it will make him think his condition is worse than he thought i●, or very bad at least, or else why do they take on so, if there was no cause of fear? Thus it may be thy reproof may work upon a wicked man, if when thou hearest him blaspheme God, thou lamentest his condition, and puts him in mind of his sad estate, it may make him lay that to heart then, which he never did before. Tenthly, The last thing that I have to beseech of you is, That you would love one another: I have not at all sought to proselyte you to my way, but whatever you see in whoever it be that is of God, oh love it, be he of what profession he will, he is a godly man: Oh then love him, you cannot love God if you do not love his people: let brotherly love continue; your Minister must not continue, oh than let brotherly love continue. (1 John 1.20.) If any man saith he loveth God, and hateth his Brother, he is a liar, and the truth is not in him; for if he loveth not his Brother, whom he hath seen, how can he love God whom he hath not seen? We believe, saith John in the next Chapter, that Jesus Christ is the Son of God, and he that loveth the Begetter, must also love him that is begotten. You would be loath to do otherwise in civil business: will you refuse commerce with a man, because he is contrary to you in opinion, because he is not a Freeman of your City; be not then so far from loving one another, as to bear hatred one to another. Thus you have heard what I had to say unto you by way of caution and counsel: Oh that they may make such impressions on your hearts, that they may be your continual practice in your lives and conversations. I shall now close with the words of St. Paul (2 Cor. 13.11.) Finally Brethren, Farewell, be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you: And the Lord grant, that both ye and I, when we come to the Judgement Seat of God, render up our Accounts with joy, and receive an immortal Crown with Christ in Heaven, until which Day I beseech Almighty God to keep you, and preserve you in his fear. Amen. FINIS. Mr. lies SERMON, Preached at the conclusion of the Morning-Exercise in LOMBARDSTREET. John 13.17. If ye know these things, happy are ye if you do them. IN these words two things observable; First, A Supposition, which is double. 1. If you know these things. 2. If you do these things. There be many that do, but do not know, do not understand; there be many that know, but do not do, do not practice. But our Saviour to his Disciples is, If you know first, and then, If you do: Knowing without doing is unprofitable; doing without knowing is impossible. 2. A Position, If you so know, as to do, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed, happy are ye. First, for the Supposition, which is double. First, If you know; this word Knowledge in Scripture contains two things, 1. It intimates an act of the mind or understanding, If you know. 2. It 〈…〉 of the 〈…〉 faculty of the soul, if you ●o ●how as to 〈…〉 From both these significations, you have these two Observations. 1. Our first great care should be this, with all seriousness to apply ourselves to the knowledge of the things of the Gospel; we must with the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stoop down to look into, to have a clear, thorough, perfect sight of those things that are discovered in the Christall-glass of the Gospel. We must look into the perfect Law of liberty, James 2.25. 2. As the word imports an act of memory, or remembrance, it affords us this Observation, viz. Next to our knowing of it, should be our care to retain and remember the glorious Truths of the Gospel. 'Tis all one, not to remember, as not to know; we must not only attend to Wisdoms words, but must keep them in the centre of our hearts, Prov. 4.21. 2. If you do, hence observe, 'Tis not enough to know and remember, but we ought to do according to what we know, and practice according to what we remember. 'Tis some slight kind of happiness to know, but so to know, as to do, this is the happiness; If you know, if you do. We must not only be hearers of the word, but doers of the word. Knowledge without practice, 'tis Rachel like, fair indeed, but barren; practice without knowledge (were it possible) Leah-like, fruitful, but blear-eyed; both together, Rachel's fairness with Leah's fruitfulness, a fit Spouse for a Solomon. 2. For the Position, Happy are you if you do them; hence observe, There is a blessedness annexed to 〈◊〉 knowing the Truths of God, as to remember, and 〈◊〉 to remember as to do the work of that word. I● you know, if you do, not otherwise, blessed are ye. Thus I have cut the words in pieces. The second Observation is that I would first commend from the supposition, If you knew, that carries in it an act of memory; namely, That as it is our 〈◊〉 care to know, so it should be our next care to remember what we have known. To this end let me help your memories by way of a Summary rehearsal of our Morning-Exercise. The first Sermon that was preached to you was built upon Isa. 55.3. Hear and your soul shall live. From that Text, this Doctrine, That that soul shall surely live, spiritually, blessedly, eternally, that so hears, as to come to Christ himself. The grand question upon that point was this, What is to be done that we may so hear? 'Twas answered, something was to be done before, something at, something after hearing. First, Before hearing; That holy duty of hearing calls aloud for holy preparation; so much at least as settles the bend of the heart heaven-ward; so much at least as makes us humble, and hunger after spiritual Manna; so much at least as raises the heart into a posture of expectation of some divine and spiritual good from God. Secondly, a right demeanour in, or at hearing, which consists First, The hearer ought to propound to himself spiritual, and right ends, and that 1. Negatively, This must not be the hearers end, to come and judge either the Word, or the Minister of it; nor 2. To come and hear things that will tickle his fancy, if he desire that, let him go to those sinks of all wickedness, Playhouses; nor 3. Must we propose this our end, merely to better our parts; nor 4. Merely to know, much less merely to be known, that it should be said of us, that we have been at the Morning-Exercise every day this month. But, our end should be to profit by what we hear, Psal. 119.33. We should hear that our souls may live. Secondly, We must labour to approve ourselves true Gospel-hearers; And to that end 1. We must be wakeful hearers; 'tis dangerous sleeping by a Candle set up by God. 2. We must be Reverend hearers: in the fear of God we must worship, though not towards, yet in his holy Temple. 3. Attentive hearers, our ears and hearts should be like Lydia's, open to attend to those things spoken by Paul, Act. 16.14. 4. Receptive hearers: We must take in what we hear, Act. 2.41. And this must be done with Faith, with Love, with Joy, with Delight, with Meekness, with particular Application: and this too, not as the word of such a man, or such a Minister; I abhor that wicked notion among you, the head of such a party, and I know not what: But, as it is in deed and in truth the Word of God: That man never hears as a Saint, that when he hears, doth not look mostly at the Word, as it is the Word of the God of Saints. And if thus we apply ourselves to the Ordinances truly, we are in immediate capacity to have the Glory, Spirit, and Power of Christ to rest upon us in hearing; And this leads me to The Second Sermon. 2 Cor. 12.9. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. FRom this Text, you had this truth, That a Christians chiefest glory under his infirmities, is in the power of Christ resting upon him. In the prosecution of this Point, there was these four particulars propounded to be opened and prosecuted. First, What kind of power of Christ it is which Christians may hope to have experience of, notwithstanding all their infirmities? To this Question it was thus answered; a power that Christ hath with his Father, with whom he is extraordinarily prevalent more than the fondling is with his dearest affectionate Mother; A power of Christ's Spirit which inables us to do what God requires, and to suffer what God commands; a powerful application of Jesus Christ himself unto his people, and that, not only of light to them, but of living, of spiritual growth, of spiritual strength, of strength unto Conquest, yea to be more than Conquerors. Secondly, What is it for the power of Christ to rest on the soul? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. for the power of Christ to come and take its residence in the soul; to make the soul to be that which a Tent or Tabernacle is to him who takes up his repose therein; to come and lodge in the soul of a Believer as in his Tent or Tabernacle. Thirdly, What is it for a Believer to glory in the power of Christ resting on him? that is, 1. To have the heart so full of Christ, that it cannot contain itself, but it must be bursting out, as it were, and running over in holy Exaltations and Triumphs. 2. To be so much in the admiration of Christ, as that to a carnal eye it makes a man seem to be ridiculous: what a goodly person was David in michal's eye, when he danced before the Ark. 3. To rest on Christ so, as to look out for nothing else, etc. to terminate and confine all the desires of the soul, in, and upon, and towards Christ Jesus. 4. To oppose Christ to any, to every thing that doth in any way in the world either injure or endanger him. 4. Why should a Christian rather glory in this power of Christ resting upon him, than in any inherent grace that is given unto him? upon these Accounts, 1. Because all that a Christian by inherent grace is able to do himself, is through Christ; I can do all things through Christ that strengthens me. 2. Because if there be any acceptance of what a Believer doth with the Father, this also is through Christ; the gift is accepted, not for the gift sake, but for the sake of the merit of Christ. 3. If so be a Believer should glory in his graces, there is a possibility of falling, but being clad with, and resting in the power of Christ, there's an impossibility of miscarrying. Thus the Saints of God have their infirmities, frailties, their multitude of frailties and infirmities: yet have they reason to glory in that power of Christ which rests on them, on earth, but much more reason if they will look up, and see the tongue of Christ engaged for them, i. e. interceding for them in Heaven; And that lets me into The third Sermon. John 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. I Pray not that thou should take them out of the world, let them stay there, and glory even in their very infirmities, but I pray that thou shouldest keep them from the evil. In this Scripture, you have our Saviour's Intercession for his Disciples Preservation. And in this his Intercession two things observable. 1. In the negative part, for what Christ doth not pray, not that thou shouldest take them out of the world. 2. In the Affirmative part, that thou shouldest keep them from the evil of the world. For the negative part, wherein you have, 1. So 〈…〉 employed, not that thou shouldest take them out● 〈…〉 ●orld; This implies that God hath the disposal of 〈◊〉 continuance in the world; else Christ would never address himself to his Father, that he would not take them out of the world: If so, then 1. Live constantly Believer, above the slavish fear of death. Times are not in thine Enemy's hands, no not in the Devil's hands, but in God's hands. 2. Be patiented under the loss of thy dearest Relations: God hath taken them that hath the disposal of our continuance. 3. Seek to God for a blessing on all those means which at any time are prescribed or used for your preservation. 2. There's something mainly intended. I pray not that thou shouldest take them out of the world, and that's this, That God will have his people oftentimes continue in the world, though they meet with much trouble in the world. And if so, this should teach you Believers, how to carry yourselves in the midst of a sinful, wicked, rude, God-hating, Saint-persecuting World, that is, 1. Patiently to wait God's leisure, you must stay his time. 2. Carry yourselves Innocently, be sure you in a salt Sea, like good fish, retain your freshness. 3. Carry yourselves Wisely, you walk among Devils, Snares, etc. walk wisely, And 4. Walk Serviceably, continue you must, but 'tis God's time, how short you know not; therefore walk Serviceably. For the Affirmative part, but I pray that thou shouldest keep them from the evil of the world. Wherein something Absolutely, and something Relatively: Take the words Absolutely, thence these four notions, That thou shouldest keep them from the evil. 1. Sin is an eminent evil, the 〈…〉. 2. That we are utterly unable to 〈◊〉 ourselves, But 3. God can keep his people, in, and from the evil of a sinful world. 4. That 'tis the godly only that are kept from the evil that is in the world. But Relatively, especially, I pray, &c, No great matter of their sufferings, but their sins, that's the thing, let them be preserved from that: Thence observe, preservation from sin, is a far greater mercy than exemption from suffering: And if so, Then 1. See the folly, the madness, of those, that embrace sin, to avoid suffering; Take a stab in their hearts, that they may avoid a scratch upon their singer. 2. See the folly of those, that desire the removal of their Sufferings, rather than of their Sins: Take away the Frogs, not my hard heart. 3. This shows what should be our greatest complaint in the midst of a troublesome world, not my sorrows, plunderings, imprisonments, Lord, but the scarcities of my soul, etc. 4. This shows the grand mistake of the nature of true safety. Men think safety to be merely to sleep in a sound skin, but 'tis not safety to be preserved from danger, but from Sin. True, the men of the world, yea, the best of Saints are too too apt to mistake in this case; there's a heart within them that is very apt to think sometimes Sinning to be chosen rather than Suffering; not in wicked men only, but in the best of men: for, as in water face answereth to face, so the heart of man, to man, which lets me into The fourth Sermon. Prov. 27.19. As in Water, face answereth to face, so doth the heart of man to man. IN this Proverb two things. 1. The Proposition, and that by a Similitude. As in water face answereth to face. 2. The Redition, So doth the heart of a man to man. Or in the words, these two generals to be observed. 1. A Glass. 2. An Object to be seen in this Glass. 1. A Glass, a notable one, that's two fold. A dead Glass, Water; A living Glass, the Heart of Man. 2. The Object to be seen in these Glasses: In the dead Glass, the face of man is to be seen; In the living Glass, the heart of man; There's all the Species and Complexions, of the Sons, nay, of the Souls of the Sons of men to be seen. That as by looking into the water, you may discern your own and other men's Countenances, and that plainly and clearly; So, by looking into your own hearts, if you could have a Casement into the hearts of other men, there may you see, of what Spiritual Complexion, Constitution, and Make you are, as clearly as a man may see his face in Water. As in Water, etc. From these words this great Truth, that the heart of every man in the world is a looking-Glass. 'Tis such a looking-Glass wherein he may see himself, his Condition, Constitution, special Complexion whether it be morally, spiritually, scripturally good or evil. For the right improvement of this looking-Glass, three things necessary; which are optic principles but clear to those that have either phisical or natural light. 1. There must be an Object that must be seen. And oh! what visible objects are there in the hearts of men? Man is called a little world, a compendium of the whole world. The heart of man is the man. The heart of man is like the Ark of Noah, which contains all sorts, all kinds of clean and unclean Beasts: 'Tis an Epitome of Heaven and Hell: What is there in the heart of man? Who but God can fathom the depth of it? There are more objects in the hearts of men, than Stars in Heaven, or drops in the Ocean. 2. There must be light to actuate this object; If it were dark, we could never see it. There must be light both to actuate the eye and object; Now this light that actuates the eye and object, 'tis either the natural light, the light of Nature, the light of Conscience, the light of common Illumination, the light of the Word, or the light of the Spirit of God: By all these lights we come to look into this looking-glass, our hearts. 3. There must be an Irradiation from the object, i. e. a beaming forth from that object, some Species or Ideas that carries the object to the eye, and clearly makes out to the sense what that object is: this beaming is by action from the heart (mark it, for it may be as necessary truth as was Preached among you) that look what the stream is to the Fountain, what the beam is to the Sun, that the action is to the heart, whether the act be manent, or transient, whether Internal in thought, purpose, election, affection, in joy, in love, in fear; or External, in the life, in the practice, and in the conversation: So that look as a puddle stream always declares a corrupt Fountain; So all your humble holy, faithful thoughts, speak a clear spiritual heart within, a holy Conversation speaks a holy Affection, and a holy Affection, declares a heavenly Constitution, a new Nature. Now for the Use of this, is the heart of man a looking-Glass? 1. See from hence, of what concernment the actions of men are, whether Internal or External: The actions of men are like the streams, you may certainly find the Fountain by them, they speak the heart, as the Root bears the fruit: 'Tis of infinite concernment, 'tis the Fountain of what principles within, and conversation without: descend but into thy own heart, etc. 2. This shows the sad condition of all natural poor souls, your hearts are looking-Glasses, but they are looking-Glasses in a Dungeon of darkness, there be Toads, Vipers, and Devils there, but thou canst not see them, that hast no spiritual Light. 4. Here is Consolation to God's People; Is the heart of man a looking-Glass? What reason have they to rejoice in their hearts, that are the best looking-Glasses in the world, not like our Gallants looking-Glasses that must not bewray their wrinkles, sports, etc. But theirs will represent their Hearts, Complexion, Condition, and Nature to them Nay, in that Glass may be seen the face of a God: Nay further, because thy heart doth answer to another heart, and his to his, what ever Grace in any Believers, it is there in thy heart, semine there's the seed. 4. By way of exhortation; Is the heart a looking-Glass, then keep the looking-Glass very chary, make much of it; above all keep keep thy heart, and that with all diligence, in all places, at all times, and in all things; If any thing under Heaven will keep thee holy, it is the keeping of thy heart. There thou mayest see all thy spots, defects, desperate Hipocrisies, Infernal Atheism, all the deliques of thy Soul: How prone to commit, as vile sins as ever committed by the vilest of the sons of men; once more, keep it clean, and keep it close: Look into thy heart, and thou shalt find it to be a Copy of the Role of Eternity, where thou shalt see thy very name written in Letters of Gold or Blood: for we looking into our hearts, may and do know, that we are passed from death to live, and that upon this ground, because we love the Brethren. And thus I advance to The Fifth Sermon. 1 John 3.14. We know that we have passed fr●● death to life, because we love the Brethren. IN these words five things. 1. A supposed Estate, in which we are all by nature, and that is an Estate of death spiritual. 2. A peaceable Recovery, or mention of another state, an Estate of life. 3. A real Transition from this state of death to life, we are passed, etc. 4. An inseparable property of all Regenerate souls in the world, they do not hate, but love the Brethren. 5. A comfortable Conclusion, that a Christian may make, from that property, he may know, he may be assured by this, that he is passed from death to life, because he loves the Brethren. The observation thus, a Christian may know his real Conversion and Transition to eternal life, by this Character among the rest, because he loves the Brethren. This proposition was slipped into these two particulars. 1. That every Believer may have an assurance of his Transition from death to life. 2. That love to the Brethren is one of the great eminent Symptoms of man's Regeneration. 1. A Christian may know his real Conversion, and Translation to eternal life; Such a great and real change is there wrought in every Believer at his Conversion, and this wrought by such a great efficient, and infinite cause, the Spirit of God, and this cause, working by such real and powerful means and instruments, the great Word of God; and this done notwithstanding the great opposition that is made by a poor sinner against the word; and when wrought it hath such real and grand, effects upon a Believer, that 'tis impossible but a Believer must needs know this his transition from death to life. Secondly, Love to the Brethren is the great symptom of men's Regeneration. Love to the Brethren, not taken solely, singly, as if this was the only Character, but concomitantly, taken with others, but beyond and above all others; this is the privy seal of God on the soul, if ye have inflamed it with love, he may know he is passed from death to life. The Use was of Confutation of the Papists, those grand enemies to Gospel-truths', and Believers peace. They abhor this Doctrine of Assurance, by it, their Purgatory would fall down, their Pope's Kitchen would grow cold. They tell us, Believers cannot attain Assurance in this world; no. 1. Why hath God commanded us to make our Calling and Election sure? and will God command impossibilities, such as cannot be wrought by our, or his own power? 2. Other Saints have attained this Assurance, this New Name, and White Stone within them. Obj. That's by extraordinary Revelation. Answ. This is not upon proof: was not the Assurance of God's people in Scripture grounded upon general promises? Had they (many of them) either signs or marks to assure them of it? did it not spring from principles common to all Believers? Obj. But suppose they have Assurance to day, they may lose it to morrow; man is a mutable creature, he may be a Child of God in the morning, and a brat of Hell in the evening. Answ. 'Tis true, man is a mutable creature, yet is he preserved by an immutable God: man is a weak creature, but yet is preserved by the power of God unto salvation: man, as a Creature, is no less mutable in Heaven, than upon Earth, there preserved by God, therefore why not here? Obj. This is a doctrine that tends to looseness. Answ. Not so, it did not work looseness in Paul, Job, etc. I labour more than they all. Nothing under Heaven so sovereign to stave off, and preserve from lust, as the assurance of God's love to the soul. Such assurance comes from the highest act of faith; and one of the great things of Faith, is, to purify the heart and life. Such an Assurance must needs constrain the soul: The love of Christ constraint●is. Nay, so far is it from inclining to looseness, that it casts the soul upon its knees, lifts up the souls hands, sends him to Heaven continually, constantly; arms it. with petitions, resolutions never to let the Lord of Heaven and Earth alone, gives him no rest, begging of him as for other things, so especially for this, Lord, as thou art pleased to give me the privilege of enjoying promises, so, give me the power to perform duty. Thus, saith he, thy will be done in Earth, as it is in Heaven. And so I am come as far as The Sixth Sermon. Matth. 6.10. Thy will be done in Earth, as it is in Heaven. THere is a twofold Will of God. 1. Preceptive, to be done by us. 2. Providential, to be done upon us. The Minister carried the words in the last sense, the will of God be done upon us; hence 'twas observed, God's Children must not only do, but submit to their heavenly Father's providential will: They must not only do his will, the will of his precepts, but they must submit to his will, the will of his providence. Let God do what he will, they must lay down their head upon the block, and with patience and resignation, say, Thy will be done. There are two grand Instances wherein Saints ought to show this submission. First, When God deprives them of spiritual privileges and enjoyments, they must submit now, they must not murmur then, and that upon these considerations. 1. Suppose a deprivation of public Ordinances, yet the holy Scriptures are left. 2. The holy Spirit too, that shall bring home the Scriptures to the conscience. 3. There are old experiences of former love to live upon. 4. Yet none can detain or debar us from making secret addresses unto God. 5. 'Tis a most noble thing, it becomes a Christian exceedingly, to live upon pulse, yet thrive. 6. By the want of such public Ordinances God thinks fit to convince his people of their folly, in sinning away the Gospel. Secondly, When the Lord makes a breach upon our temporal comforts and estates; now for submission, and that upon these accounts. 1. Come what will come, yet no strange thing is, or can happen to us, no temptation but what is common to man. 2. With what comely submission have those old Believers behaved themselves to the will of God; Eliah, Job, Samuel, Daniel, and the Captain of our salvation? our blessed Saviour, not my will, but thy will be done. 3. There's a glorious day coming, when God will unriddle all his dark providences, and show you that there is love in the bowels of them. 4. God hath made a breach upon some of thy comforts, how many comforts hath he yet left thee? 5. Thou art now deprived of thy comforts thou hast enjoyed twenty years, thou hast reason to be thankful it was continued so long, and not to murmur that 'twas taken away now. 6. Thou hast some goods, the best of goods; there's no plundering a man of his grace, no putting of him out of God's favour. 7. God doth thee a kindness in this; were it good for thee, it should be continued to thee; He withholds no good thing, he takes away nothing but what is evil, or would be so; this life is a transitory vapour, and hadst thou enjoyed it, thou couldst not long. 8. Compare thyself with thy self, and others; the other day thou was a pitiful poor brat, and what shalt thou be? compare thyself with others; we are low, how many thousands far beneath us? 9 All outward things are not properly, formally, good or evil; as we fancy them to be good or evil, so they are; they are but fancies. Use, Labour after this submissive frame of Spirit; get but this, and this will evidence, that though he frowns, yet he favours thee, this will make thy Faith appear to be a glorious Faith; it will show that the Kingdom of God is not only come to thee, but in thee, and rules in thy heart to that end. But what shall I do to submit? 1. Let not a day of adversity take thee unawares. 2. Do not over-value thyself, do not think too great of thyself, that the wind must not blow onthee. 3. Retract the superlative of thy desires, do not look at so much, as what is necessary. 4. Design nothing as thy main end, and business, but the honour and glory of God; mind but his honour, and let him alone, to take care of thy external Comforts; Believer, who art so much in his heart. in his book, in his soul, that he numbers the very hairs of thy head: And thus we fall upon The Seventh Sermon. Matth. 10.30. But the very hairs of your head are all numbered. FRom this Text you had this great Conclusion, The special and distinct providence of God, extending to the smallest things and creatures, and in a special manner to the smallest Concernments of Believers, is a great Argument to remove their fears, and inordinate cares, and to quiet and confirm their souls in confidence upon God. The very hairs of, etc. Is it so? then 1. We have no reason to repine at wicked men when they prosper; let them ruffle, puff, throw, and swear, what then? they will cut off the head, no, they cannot touch a hair. 2. Be not overmuch troubled with any particulat changes or passages in the world; they are all managed by a particular and distinct providence. 3. Fear not man slavishly, this use our Saviour makes of it. 4. This rebukes our inordinate and distracting cares; thou art mighty inquisitive, what shall I eat? what shall I drink? wherewithal shall I be clothed? Friend, thy hairs are numbered, content thyself, God will take care, etc. 5. In all passages of the world, observe and acknowledge not only a general, but be sure to observe a particular providence: and then conclude, 1. That nothing shall befall thee for want of faithfulness, sufficiency, knowledge, love in God. 2. Nothing shall come unto thee, that shall in the least damnify or injure thee. 3. That all the plots, designs, contrivances, attempts of the Devil, and all his party against God's Church, are all under a providence, they are all numbered. All the hours of thy sufferings, all thy tears, fears, griefs, pains, wants, every one numbered. Thou tells the clock at midnight under thy pains, and God tells thy pains more than thou the clock; nay more, the hairs of thy head are numbered, therefore, not the meanest Believer in the greatest crowd is over-looked by God. And then, all thy worldly concernments, thy relations, diseases, etc. are all numbered. Nay more, remember this Believer, all thy distrusts, disquiets, murmur, dispondences, the meanest lust unseen, and the most secret sin, are all numbered. 6. Are our hairs numbered? this is sad news for unbelievers? are your hairs numbered? then certainly your oaths, curses, contempts of God's people, all your sinful thoughts, words, actions, wilful omissions of commanded duties, commissions of forbidden sins, all your dispute against God, his People, his Word, Ways, Will, are all upon the file, they are all numbered. 7. What an encouragement is there here for poor sinners to come in to God. Do but come in to God, and thou shalt come into such a condition of safety, that thy very hairs shall be all numbered; and if thou wilt not come in, certainly thou are wanting to thyself; for, look as well as thou canst to thyself, thou hast not a promise to keep one hair of thy head till to morrow morning; not a promise of a sup of water, bit of bread; not a promise for one minutes safety, till to morrow morning; And if so be that thou hast not a God, no interest in him, if God should turn his back on thee, a thousand to one but afflictions come; and if afflictions come, thy heart's gone, thou having no spiritual strength in heart, no eternal Rock of Ages to fly to, no wonder if thou faint under them, and so thou wilt certainly do; if a Believer that hath but little strength, is apt to faint, thou that hast no strength will utterly fall, when afflictions finds thee. And this leads to The Eighth Sermon. Prov. 24.10. If thou faint in the day of Adversity, thy strength is small. THe Observation from hence, was, To faint in the day of trouble argues a man's inward strength to be but small. His judgement weak, his reason low, his graces feeble, his inward comfort, peace, and joy not much, but very little. This 1. Shows whence our misgivings of heart, whence our want of liveliness of Spirit in and under troubles proceed, even from hence, that our strength is but small. 2. Teaches us how to judge what our spiritual strength is; namely, this way, how dost thou bear afflictions? how is it with thee in a day of distress? dost thou faint, and fail, it argues thy strength is but small. 3. By way of dehortation; do not thou faint in the day of affliction, of adversity. Take heed of fainting in three things. 1. Under work or duty, be it never so great, grievous, troublesome, or dangerous. 2. Under the withholdings of mercy, be they never so long detained. 3. Under afflictions, be they, or may they be never so grievous; whether 1. Public Afflictions, the afflictions of the Church of God: Suppose Zion is now clad in Sackcloth, there's a time coming when she shall be arrayed in Scarlet: when the Whores Scarlet shall be turned into Rags, the Church's Rags shall be turned into Gold. Or, 2. Personal Afflictions, faint not under them, be it this, or that, or the other, be they never so great, never so long, or never so many. But, what shall I do to bear up my spirit, and to preserve me from fainting? 1. Live in the holy dependence, and filial fear of the great God: he that fears God most, to be sure will faint least. 2. Strengthen grace; there are two graces to be strengthened, viz. Strengthen Faith, I had fainted unless I had believed, etc. Strengthen Patience: dejection of soul usually comes from impatience. 3. Be much in prayer: Is any man afflicted, let him (not go and sinfully snivil and complain, but let him) pray. 4. Make use of heart-strengthening considerations; and that is, 1. Turn over the Promises; they are left on purpose as God's Bottle, his Vial of Cordials to keep the soul from fainting. 2. What ever befalls, remember it proceeds from God's love. 3. All that God aims at, is, to do thee good. 4. Be the affliction never so great, 'tis as necessary as prosperity, as health: this thy Physic, is as necessary as thy food. 5. The issue of all, a Crown of glory: These light afflictions which are but for a moment, worketh out for us a far more excellent and eternal weight of glory. And therefore, if so be there be such principles from which afflictions flow, and such ends to which they are managed; 'tis no wonder Christ will not pray that we may be taken out of the world, from Affliction, but kept in this world, from the evil: So we fall on The Ninth Sermon. John 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. GOd hath spoken once, yea twice have I heard this, that power belongeth unto God. When God is pleased to strike twice upon the same string, it seems he hath something more than ordinary mind, that you should observe the Tune. The Doctrine was, That it is the Will of Jesus Christ, that his Servants should continue in the world, though they meet with nothing but trouble in the world. I pray not that thou shouldest take them out of the world; let them stay Lord, be thou but their Pilot, and then keep them at Sea as long as thou wilt. God knows his Saints are very serviceable in their generation: They are, as it were, a pillar of fire unto the rest of the world, for guide, and light; by their doctrine and conversation they instruct the godly, and convince the wicked: God will have his people stay in the world, that his power, providence, mercy, and goodness in their preservation may more clearly be discovered; that their afflictions here may work out for them an eternal weight of glory: These are the reasons why God will have them stay in the world, etc. Then 1. Saints carry yourselves as becomes such in midst of such a world, with that wisdom, faithfulness, carefulness, humility, that may bring honour both to your selves, and to your profession: Walk as Lights in the midst of a crooked and perverse generation; walk closely, warily, innocently, patiently, submissively, etc. all these are necessary while you are to converse here in this wicked world. 2. ●●●m that truth, But that thou shouldest keep them from the evil; observe, preservation from sin is a greater mercy than exemption from suffering. Which 1. Informs us of a truth that carnal men will never believe till they come to Hell, that that is the height of folly, which the men of the world count to be the top of wisdom; they think it wisdom, to choose sin, rather than suffering. 2. This will evidence that the people of God are not such fools as the men of the world think they are, but the wisest, that will choose the greatest sufferings rather than the least sin. 3. This reproves those that will take more care to have their afflictions removed, than sanctified. 4. Be more afraid of sinning, and less afraid of suffering: what, afraid of a lash, my child, no, be more afraid of a dis-inheritance; look on sufferings with Scripture Spectacles; Labour for integrity and uprightness of heart, that preserves when falling: Be watchful over thy thoughts and ways: Be a resolved Christian, if thou be not, thou wilt turn an Apostatising Christian: You must set your faces as thorns, resolution is absolutely necessary, not only under, but before a day of suffering: Be resolved for God, and be resolved against Sin, and that for fear, least in a day of suffering thou shouldest halt and founder, and so lose the things which thou hast wrought: which brings me to The Tenth Sermon. 2 John 8. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full Reward. IN these words you have a Warning-Peice discharged to an Elect Lady, A serious Item to an Elect Lady and her Religious Family, to look well to themselves that they lose not the things they had wrought. And this is grounded on a double reason. 1. From the Damage of such as begin well and hold not out, They lose the things they have wrought. That were sad, that so much should be done, and all should be lost at last. 2. From the Advantage and benefit if we do go on, than we shall receive a full reward. The observation was, It much concerns all those, that have begun well, that are looked upon by Ministers, and those that are godly, as if they were truly godly, that have entertained the Truth and the Profession of the Truth, to look well to it how they stand, to continue, to go on, to hold out in their holy Profession and Conversation. Look to yourself you Elect Lady, you her Religious Family look to yourselves, that you lose not the things you have wrought. There's all the reason in the world it should be so; The Election of Believers engages us it should be so, we are chosen that we should be so; If we do not look well to ourselves we may chance to lose all we have wrought. It too too often falls out that after a hot fit of Profession, there comes a cold fit of Apostasy, this cold fit of Apostasy caused by a sharp wind of Persecution, or by a melting, thawing Sun of prosperity; either by our natural inconstancy and mutability within, (we love new changes, we love to be changeable) or else the subtlety of Seducers from without. Again, there hath been, are, and will come trying seasons; were you never so sincere, think not all the work over and done as soon as converted; As soon as come out of Egypt there's a Wilderness and Red-Sea to pass through, Mideanitish Women, Giants, etc. to contest with: Therefore no wonder he writes, look to yourself. Then 1. Here see Election shuts not out the use of means: You are an Elect Lady, yet look to yourself. 2. You scandalous Papists, the Doctrine of Perseverance we Preach, is no Mother of sloth and security: Though you shall be saved, yet look to yourselves: you shall not perish, yet keep in the Ship. 3. Orthodoxness of Faith and soundness of Profession is not enough to make a good Christian: Elect Lady, you make profession you are sanctified, but you must look to yourself. 4. It is not enough to have a well ordered Family, Oh Lady! look to yourself as well as to your Family. 5. The business of Religion is not the work of one day: As long as you have life, look to yourself. 2. For Exhortation; Look to yourselves, take heed of Apostasy; Take heed of that which occasions cold fits, after a cold fit comes a death fit, as after a hot fit usually comes a cold fit. Apostasy is the quartern Ague of the Soul, if it be not death 'tis extreme dangerous. 3. By way of Direction; Would you look to yourselves? Look up to God, beg to be strengthened with all might in the inner man: that he who hath begun a good work, would be pleased to finish it. To that end, Lord give strength while in begging, and begging hearts, for continuance of that strengthening Ordinance amongst us, that it may be never said as it was said of those precious Israelites, the Word of the Lord was precious in those days, there was no open Vision. Which leads me to The Eleventh Sermon. 1 Sam. 3.1. The Word of the Lord was precious in those days, there was no open Vision. THe Word of the Lord was precious in those days? Was it not always precious? Yes, but there is a twofold preciousness. 1. Of Worth and Excellency. 2. Of Want and Scarcity. The Word of the Lord had not been so precious to the Israelites, in regard of its Worth and Excellency, therefore God made it precious to them in regard of its Want and Scarcity. There was no open Vision. Hence observe, 1. There hath been, there may be such a day overtake a Church and People of God, wherein the Word of God may be precious, that is, may be Scarce, Rare, and hard to come by. 2. 'Tis most just with God to teach them how to prise the Word by the want of it, that know not how to prise the Word of God by the worth of it. The Use was for Direction, what to be done to prevent this judgement of a Scarcity and Famine of the Word of God? 1. Learn to prise the Word by the worth of it. 2. Improve the Word as to the fruit of it. 3. Adorn the Word in your lives and conversations. 4. Be earnest with God in public and private for the blessed continuance of that Word. Learn to prise the Word by the worth of it? We do prise the Word, etc. Do you prise the Word in truth? Then 1. What hath meant that horrible, wicked, general contempt of the Word of God, and Ministers of that Word through the Land, though (blessed be God) they have not taken the vilest of the people, and made them Priests, yet the best of Ministers, have been esteemed as the worst and vilest of people? 2 What means the want of the Word Read, Repeated, Looked into? 3. What means that general disobedience to the Word? 4. Why are you so ready to sell the Truth, far more ready than to buy it? 5. What means that easy forsaking of the blessed Truths of the Gospel? That a Popish Jesuit, cannot come and vent one of his wicked opinions, but presently let it be vomited, it must be sucked up by one or other? 6. What means the having of the Faith of Christ in so much respect of Persons, as hath been here amongst us? judge ourselves then for what is past, and for the future learn to prise the Word according to its worth, consider what an admirable excellent thing this Word of God is, and that may be known, 1. By the metaphors unto which it is resembled in Scripture, which speaks either its profit, pleasure, usefulness, or necessity: Thy Word is a light to my feet, what more precious than light, without which the world were but one great Dungeon, etc. 'Tis compared to Bread, Manna, Food, Water, Precious Stones, Rain, etc. Nay, 'tis more necessary: As they formerly, we can better be without the Sun, then without Chrysostom: Love for God makes us sensibly to say, we can as well be without fire or water, as without the Word of God. And it is the more excellent because compared to those things: what they are naturally, it is spiritually so, it is spiritual Bread, spiritual Water, spiritual Pearl, etc. 2. By its precious Properties and operations. There is a Scripture to me tastes like honey in my mouth. Psal. 19.7, 8, 9 Where the Word is discovered by its properties and operations. The Law of the Lord is perfect, converting the Soul, the Testimony of the Lord is sure, making wise the simple, the Statutes of the Lord are right, rejoicing the heart; The Commadements of the Lord is pure, Enlightening the eyes; The fear of the Lord is clean, enduring for ever. The Judgements of the Lord are true and Righteous altogether. What, are these the Metaphors to which the Word is compared? Are these the Properties and Operations of the Word? No wonder then Job sets such a high valuation upon them as he doth, in our Twelfth Sermon. Job 23.12 I have esteemed the Words of his mouth more than my necessary food./ high IN these words you have the matter and the measure of Job's valuation. 1. The matter of Job's valuation, i.e. The words, all the words of his mouth, precepts as well as promises, threaten and directions, as well as promises and privileges. 2. The measure of his valuation, as his food, as his necessary food; nay, more than his necessary food. Hence this truth was raised; The Ordinances of God are exceeding precious to all truly Religious persons: All the Ordinances of God, and amongst them, his Word, which is not the least part of his Worship: This appears 1. From their desires after the Ordinances; My soul panteth, longeth after, etc. 2. From their hearty content and satisfaction in them. 3. From their bitter lamentation under the want of them. 4. From their diligent endeavours to enjoy them. Religious persons really understand their worth and want of them: They know the Ordinances of God to be the food, the spiritual fodder of the soul: The walks of God, where God is pleased to take his Turns; The Instruments of Divine Glory. The Legacy of Christians; their Christian Armour and Acoutrements, to contest with Sin, Satan, the World; and, as Stars that lead to Bethlehem, no wonder the Ordinances are so precious in the esteem of all truly Religious. Then 1. Know your privilege, yet you enjoy Ordinances. 2. Lament the sad condition of those poor titular Christians on the one hand, that have Ordinances, but enjoy them not; they know not the worth of them. And true Christians on the other hand, from whom the Ordinances are gone, and whether ever they will return they know not. 3. This reproves those to whom they are not precious. But, how shall I know the Ordinances are precious to me? Answer, If thou carries thyself towards them, as towards what thou lookest on as precious: tell me, 1. Art thou greedy of all opportunities of enjoying them? 2. Hearty troubled when hindered of enjoying them? 3. Hast thou a dear respect of those that help thee to the enjoyment of them? 2. By way of Conviction to those mad men that tell us of being above, i. e. without Ordinances: what, was it ever heard of any of God's Saints in Scripture that ever they said they were above Ordinances? 3. For instruction to Christians: It will be seasonable to consider what you ought to do if God should deprive you of Ordinances: He did not say, 'tis probable, but such a thing is possible; therefore make provision, lay in provision beforehand, provision of Knowledge, of Grace, of Comfort, of Light against a day of darkness. And if it should come, here's counsel given to us, and Consolation laid before us. 1. Counsel given us, if ever it should be. 1. Lament, bewail, mourn over the Lord's absence; weep till you can weep no longer. 2. Seek after, pursue them; let them go where they will, be sure follow thou the Ordinances. 3. Be more frequent and serious in the use of private Ordinances. 4. Frequently reflect back on thy former enjoyments; oh the House, the Tabernacle of God, etc. And reflect 1. To excite your thankfulness to God, that ever you did enjoy them. 2. To suck strength from the Ordinances; to chew the cud, and get strength of them. 3. For humiliation; for sinning away, and provoking God to take them away. 2. For Consolation, that the people of God may not utterly fail; then 1. Know in such a condition, that though your condition be exceeding bad, yet better than many thousands, they never had Ordinances. 2. God is able in such a case to support without Ordinances: when he calls into the Wilderness, he can carry along without Circumcision. 3. Remember those that have had them, but not now, what's become of Zion? of the Church of, etc. 4. Your salvation may be carried on without Ordinances. 5. There's a time coming when you shall have no need of Ordinances. In the mean time, if you cannot get up to the Ark of God, take heed of bowing to the Calves at Dan and Bethel: If you cannot serve the God of Israel, take heed you serve not the Gods of the Amorites. What you will do I know not, be sure Joshna would not, choose you (saith he) this day whom you will serve; whether the Gods which your Fathers served, that were on the other side of the flood, or the Gods of the Amorites, in whose Land ye dwell: But as for me and my house, we will serve the Lord: which brings me to The Thirteenth Sermon. Josh. 24.15. As for me and my house, we will serve the Lord. IN the words two things. 1. An indefatigable Retortation; Take your own choice, follow your own discretion: If you will go and bow down to a dumb Idol, to a Captive God, etc. 2. An admirable Dehortation: we are at a pitch, we are resolved, and if there be any Attractive in me, or my family, you have it in this, I and my household, we will serve the Lord. The Observations were, 1. Pious Governors of families are very zealous that their families, as well as themselves, should serve the Lord. Never hope of thriving in godliness, till you bring your Families right for God, to be of the same Religion with yourselves. 2. A true sincere Christian is resolved to choose and follow God, what ever else the world choose and follow. 1. Sincere Christians have much more satisfaction in the judgement and practice of God, his Word, Saints, than in the judgement and practice of the World: He knows their judgement to be depraved, their choice and practice corrupt, their end and conclusion worst of all; therefore no wonder he makes a better choice. 2. They have the best Testimony in the world for their choice, the Spirit and Son of God, that this is their choice; therefore no wonder, etc. But how do they choose God? Answer, they choose God as the object of their souls love, as the chiefest of ten thousand, as the lot of their inheritance, as the companion of their souls, to converse with him, as the Commander of their ways, to be guided by him, as a shelter of their hearts, as a refuge to fly unto in the time of danger. The first Use was by way of Examination; is God chosen as the chief object of our souls love? can we truly say, there is none in Heaven but thee, none upon Earth I can desire besides, or in comparison of thee? Can we say in having a God, the lines are fallen unto me in a pleasant place, yea I have a goodly heritage? Is communion with God our Heaven upon Earth? Is God the Commander of our ways, as well as we hope to be the Saviour of our souls? Is God our shield, our buckler, our retreat in danger? The second Use was by way of Consolation: Believers, have you made choice of God? Happy are the people that are in such a case; thou hast the best assurance in the world, to come to the best possession in this world, peace, and joy; Peace without, if not Peace within: And Joy, the best Joy in the world, Joy unspeakable and full of glory. And truly, if so be that this be thy portion, in having chosen God, 'tis no wonder thou dost not Apostatise from him: 'Tis no wonder that what ever comes upon a Believer, yet for that his heart is not turned back, neither his steps declined from God's way. And this leads to The Fourteenth Sermon. Psalm 44.18. Our heart is not turned back, neither have our steps declined from thy way. FRom these words two Observations. 1. In times of sufferings and afflictions; true Christians are to make a narrow inspection into their hearts, to see how they stand affected. Thus did the Church here. 2. To keep steadfast and close with God, notwithstanding all afflictions and sufferings we undergo, either from, or for God, is the duty and commendation of Saints. 'Twas our duty, and 'tis our honour, Lord, etc. In prosecution of this point, these seven preliminary Thesis was laid down. 1. When man was first created, his heart stood rightly bend towards God, as his great centre and mark. 2. When man fell, his heart immediately drew off, and turned back from God. 3. Though this be the case of fallen man, yet poor creature, he sees it not. 4. The very Formalis Ratio of sin, that wherein the formality of sin consists, is in this, not so much in sinning against God, by outward Acts, as in the hearts departing from God. 5. All true Conversion to God gins at the heart. 6. 'Tis an argument of infinite love in God to bring back our hearts to him. 7. When once the heart of a Believer is brought back to God, no suffering or affliction is able to turn that heart from him. Quest. When may a man's heart be said not to be turned back, notwithstanding all sufferings and afflictions? Answ. 1. When a man still retains the same esteem and estimate of God that ever he had. When Job looks upon God as a God fit to be blessed, though God be plundering of him. 2. When a man retains still the same affections, the same love to him, delight in him, fear of him, as much as ever. 3. When we hope and trust in God as much as ever: Though he kill me, yet will I trust in him. 4. When we have the same resolutions to cleave to God as ever. If a God in Israel, as long as a God in Israel; 'tis all one, makes not to the Gods of the Philistines; this is for a man's heart not to be turned back from God. By way of Use, 1. Learn, the heart of man is very apt to turn from God in days of affliction: our heart is not, though theirs were. 2. It concerns us in time of affliction and suffering, to see if our hearts be not turned back from God. But, what means shall I use that I may not turn a base Apostate? Answ. 1. Be watchful over your hearts: they are exceeding slippery and deceitful. The veriest Thiefs in the World. 2. Be still bending of your hearts from the world and the flesh, unto God: As you bend a crooked stick to make it straight. 3. Do not only bent but bind your hearts, tie them, shackle them, as you would one that hath broken Prison, by holy, serious, scriptural, necessary vows. 4. Converse much with God: That man that converses much with God, it is not the frowns of men shall bring his heart off from God. To spur you on to this duty with these motives. 1. If you turn from God, the Soul of God will turn from you: If any man draw back, my Soul shall have no pleasure in him. 2. Keep close to God in such a time, and God will keep close to you. Here's a people, that not all their sufferings could make them fall from me. God glories in such a people. 3. This will be one of the greatest comforts by way of Argument of your sincerity, that your hearts is upright with God. This will make an Hezekiah look up to God in time of sickness, with a Lord remember now how I have walked before thee in truth, and with a perfect heart. 4. If you will not run from God by way of Apostasy, you may run to God and find him a Sanctuary; and so you have it in The Fifteenth Sermon. Isa. 8.14. He shall be for a Sanctuary. THe words are an allusion to a City of refuge and from hence this Observation, Jesus Christ will be for a sure refuge to all those that make him their fear and dread. And the truth is, there is the greatest reason in the world Christ should be so, Saints stand in greatest need of this Sanctuary; They are a poor weak, helpless, generation of Creatures, but they have a Rock of refuge; The Coneys are but a feeble folk, yet make they their houses in the Rocks: Christ bears dearest love to them: They are most precious to him: They are his Jewels, what will a man preserve, if he will not preserve his Jewels? Will Christ be a Sanctuary? Then 1. See the true reason why the Saints of God are of such an heroic Spirit, even when troubles look them in their faces, and ring in their ears, they have a God to fly to, a Christ to rest on. 2. See the reason of that consternation of Spirit that seizes on wicked men in times of trouble. Hid me from the wrath of the Lamb, why? They have no refuge to go to, and how ever it is with them now, you shall hear nothing but howling and lamenting, when God shall come to avenge the blood of his Saints. 3. Be exhorted to make Christ your Sanctuary get into this City of Refuge, and for motives consider, 1. Your absolute need of a Sanctury: You are at the power of the world, in the paw of the Devil, in the mouth of danger, in the mouth of Hell. 2. All other things in the world are not sufficient to become a Sanctuary; You may run to the Rocks, but they cannot hid you, you may make an arm of flesh your strength, but it will prove an Egyptian Reed, and run into your hands, you may make Riches your refuge, The rich man's wealth is his strong Tower, but rather, 'tis a Castle in the Air, you may make honours your refuge, etc. All things unable to be your Sanctuary. 3. Consider what a large, free, present, well furnished, unchangeable Refuge and Sanctuary Christ is: There are many, nay, all things in Christ, in which a poor soul may take Sanctuary: Dost thou want Righteousness? He is the righteous one: Dost thou want Sanctification, Wisdom, Redemption? He is all; in him, Refuge and Sanctuary mayst thou take, in his Providence for thy Protection, in his Offices for thy Salvation, in his Promises for thy Consolation; and amongst the rest, that which is like the Diamond in the Ring, see that great promise in The Sixteenth Sermon. Rev. 2.17. To him that overcometh, will I give to eat of the Hidden manna. TO him that overcometh i. e. Not that hath by one, two or more acts Conquered: But to him that overcomes, that hath, and doth, and is overcoming still, that goes on Conquering and to Conquer. 2. To him that overcomes, thus, and this way, and this enemy, this greatest enemy that God hath, Truth hath in the world, Antichrist especially, that keeps my Truth's inviolable, that in a Scriptural way opposes that greatest enemy I have, and opposes him to a Conquest. To him that overcomes, that goes on to overcome, that thus overcomes. Hence this observation; Believers are all a Generation of Conquerors; all Conquerors; They are all like the Sons of the Kings, but some Believers are more Conquerors than others, some, that lay Antichrist upon his back, such as out shoot the Devil in his own Bow, that stand out against Satan's greatest Batteries, that turn his Cannon on himself, and cut off the head of that Goliath, with his own Sword; These are something more than Conquerors. But how comes Believers to be thus conquerors? Ans. They are actuated with a six fold power. 1. With ability to discern all necessary, heavenly mysteries, and this inables them to overcome Antichrist, as he is an Erroneous, Fawning, Heretical Prophet. 2. With a power to believe all things, even such things, as though they do not contradict, yet exceed the reach of Reason. 3. With a power to do all duties, I can do all things through Christ that strengthens me: These Conquerors cannot do any thing against, but any thing for the Truth. 4. With a power to suffer all things: these Conquerors are ready, not only to be bound, but to suffer, to die for the name of Jesus, and to conquer by dying. 5. With a power to forsake all things; To look upon all things, as dung and dross, that they may win Christ. 6. They have not only a power of might, but of right too, as Kings to conquer, etc. But what means are to be used to overcome in the sense of the Text? Ans. 1. Study well that little Book of the Revelations, Indeed the Book of Books, the Book of sacred Scripture, in which we have at once the sum of the Saints duty and privilege, and of God's Care and Providence over his Church in the latter days of the Church, etc. 2. Concoct this Book by a practical belief of what is revealed in it: do not think your own notions to be Divine Revelations. 3. Familiarize the Cross of Christ, by daily expectation of it, and provision for it; do not say (as Rev. 18.7.) I sit as a Queen and shall see no sorrow. 4. Labour by a prospect of Faith to Antedate those great joys God hath prepared for those that so suffer as to conquer. 5. Buckle on the whole Armour of God, and above all, leave not out the Shield of Faith. 6. Let your love abound higher by opposition. That becomes a Martyr's Spirit indeed; The more the wind blows it in thy face, let that blow up more of thy blood into thy face; Let it warm thee more etc. 7. Live not by Example but by Rule: Those that follow the most, whither go they? Wide is the Gate, broad is the Way, that leads to Damnation, and many there be that enter therein: The Flock of Christ is a little Flock. 8. Esteem duty above safety. As one, 'tis necessary Rome should be: revived; 'tis not necessary I should be preserved: 'Tis necessary Religion should be advanced, the power of Godliness preserved, 'tis not necessary I should be in this or that condition. 9 Indulge not the least sin, else thou wilt never be a Conqueror: That man that will not lay down his Lust for Christ, will never lay down his Life for Christ. A man can never be resolved for Christ's ways without, if not resolved against all impurity within. 10. Harden and anoint yourselves with practical improvement of Christ's sufferings, in Christ's death: There was an inestimable price to purchase our conquest, an infinite merit to strengthen, to encourage our Conquest, an all-sufficient virtue to cause our Conquest, a pledge of our eternal Conquest, we are Conquerors already, we do but gather the Spoil. Make use of Christ's death as the merit, pattern, and motive of your Conquest. 11. Labouring for sincerity. 12. Get well acquainted with Divine Attributes and Divine Promises: and such especially as may be most suitable for your condition. 13. Abhor the Relics of Superstition: The very Nest, the very Cage of the Bird is unclean: Not a crumb of that old Leaven, 'twill sour the whole Lump: Antichrist is hugely like the Devil, let him get in but one paw, let him but get in his head, he will quickly get in the whole body: If you would avoid the paw of Antichrist, avoid as much as you can the very parings of his nails. 14. Get an experimental knowledge of Gospel Truths: They are your head Professors that turn Apostates. 15. Let this be your first and chiefest care, your first and last, to seek and serve God: Which if you do, as all other things, so this privilege of Conquest shall be added unto you as your Crown: Seek ye first the Kingdom of God and the righteousness thereof, and all these things shall be added unto you: which opens the door to The Seventeenth sermon, Mat. 6.33. Seek ye first the Kingdom of God and his Righteousness, and all these things shall be added unto you. FRom this Scripture you had a Remedy against Solicitous Thoughts and Fears, given in this Proposition, that a serious Inquiry and earnest Pursuit of the Kingdom of Heaven, and the Righteousness thereof, is an excellent remedy against distracting cares and fears, about Provision and safety. Seek First, and trouble yourselves no more. Seek first the Kingdom of God etc. Two questions was proposed and answered. 1. What is it earnestly to inquire after, and seriously to pursue, the Kingdom of God, and his Righteousness? In this Question three things included; the Object, the Act, the Order. 1. The Object, the Kingdom of God, the Kingdom of Heaven, and its Righteousness. The Kingdom of Heaven, that is the Kingdom of Grace, and the Kingdom of Glory; the Kingdom of Grace, as the means to the Kingdom of Glory: The Righteousness of this Kingdom, that is sanctification, sincere holiness in heart and life, which is the beginning, or the way to, and a sign or pledge of our interest in the Kingdom of Glory. 2. The Act, Seek, i. e. bestir your utmost thoughts about, your utmost time, care, and diligence upon these things. 2. Seek, i. e. set your choicest affections upon these things. 3. Seek, i. e. strive and labour, go forth in utmost endeavours for obtaining of these things. 3. The Order, seek first; seek it first, in respect of time, begin with God, remember thy Creator in the days of thy youth: seek it first, with the greatest care, acquired diligence, industry, with the greatest seriousness. The Kingdom of God is the most necessary thing, indeed, that one thing necessary; 'Tis the most excellent thing, eternal, all other things are temporal; get this and you get all; you get above the terrors of the world. The best way to have the things of this world sanctified, is this, seek first the Kingdom of God, etc. 2. How is this a remedy against distracting cares and fears? Answ. 1. It is a remedy by divertion. 2. Present things seem little, when acquainted with eternal things. Use 1. This reproves those that observe not our Saviour's direction. 1. Those that are drowned in earthly things, give them Onions and Garlic, take the Kingdom of Heaven, and Righteousness thereof who will: Let me have my part in Paris, what care I for Paradise. 2. Others that are for the Kingdom of God, but not for the Righteousness of that Kingdom: they are for the end, but they do not care for the way: they would have the fruit, but they will not climb the Tree. 3. Others that could wish they had a portion in it, but in a slight and perfunctory way; if Heaven could be obtained with a few prayers, this they'd do, but further they will not go. 2. Is this such an excellent way to cure our carnal fears and cares? what advantage hath a child of God above all other men in the world, both in this life, and that to come; in this life, under a watchful providence; not a hair of his head shall perish; but chief the privileges of an everlasting Kingdom: he hath a bird in the bush, and in hand too: choice enjoyments in the hand, and in hope much more, but much more above, and this hope of his shall not make him ashamed: The vision of his appointed comforts is for an appointed time, and it will come; will come, said I? Faith looks out, and sees it coming already; let but Faith look to Heaven, and he sees his Judge coming, which brings me to The Eighteenth Sermon. Revel. 22.12. Behold I come quickly, and my reward is with me. THe Observation from the words was this, The Lord Jesus will certainly and speedily come to Judgement, when he shall give reward equal to every man. These two Questions was answered. 1. In what sense Christ comes quickly? Answ. In God's account, with whom a thousand years are but as one day. In our account Faith sees him coming, though sense cannot: Faith makes future things present; 'tis the perspective of the soul. Believers receive part of their reward at death, and that's quickly? 2. Why doth Christ defer his coming at all? Ans. 1. To stop the mouths of the wicked: they will not have one word to reply, they had time and space to repent. 2. Out of his dear love he bears to his Elect; There's many of his Elect not yet born, and though born; not new born, now these must be born, and new born, and brought all in, and when that time is come, than he will come. Use 1. Will Christ come quickly, and with a reward? then certainly remember this Atheist, 'tis no vain thing to serve our Lord Jesus: What profit is it if we serve him, & c? what profit? infinite profit, there's a reward coming. 2. By way of Exhortation, will Christ come? oh then 1. Prepare for his coming; labour to be prepared by his spiritual coming into thy heart, that's the way to be prepared for his last coming: get thy understanding enlightened in the saving Knowledge of Christ, thy will subdued, and brought into subjection unto Christ, thy affections renewed, spiritualised, thy conversation such as becomes the Gospel of Christ. 2. You that have made all things ready for his coming, look out after his coming: The Table is spread, the Trencher laid, the dinner ready, the guest not come, oh! when will he come; I desire to be dissolved, and to be with Christ; come Lord Jesus, come quickly, every Saint will echo too, Come quickly. To every Believer it shall be a most welcome coming, he shall come with a reward of absolution and pardon of all sin, of vindication and clearing up of all names: Believers bodies shall not only have a Resurrection, but their good names. It shall be a reward of Coronation, all their Crowns of Thorns shall be turned into Crowns of Glory. 3. Is Christ coming? will he come? This should bear up Believers hearts in and under the sufferings they fear or feel. Christ comes quickly, therefore fear none of those things which thou shalt suffer. This gives us advance into The Nineteenth Sermon. Rev. 2.10. Fear none of those things which thou shalt suffer, behold the Devil shall cast some of you into prison, that you may be tried, and you shall have tribulation ten days: be thou faithful unto death, and I will give thee a Crown of Life. WHence observe, 1. The people of God must suffer. Through tribulation, through many tribulations they must enter into the Kingdom of God: From a cross into Heaven: think it not strange, no not of the fiery trial, thou shalt suffer. 2. What ever sufferings the people of God either are, or may be in, they have no just cause, ground, or reason of fear, i. e. of disponding, distrusting, distracting fear. The Arguments for this point are in the Text. 1. The Consideration of who it is, that brings the People of God into suffering, Is it God? God is the Disposer, but who is the great Executioner? The Devil, whom God hates more than thou canst, The Devil shall cast, etc. 2. 'Tis the Devil in a Chain. The Devil hath two sorts of Chains. A Chain of darkness, in which he is kept to the day of Judgement. A Chain of providence, he is restrained in that, etc. 3. The Quality of the suffering should keep them from fearing: He shall cast some of you into Prison, not into Hell. 4. The Design, to destroy you? no, but to try you: 'Tis well you are Gold, else you would be presently destroyed and burnt. 5. The Duration, could the Devil have his design, it should be for ever: 'Tis but for ten days. 6. God overrules all that befalls us, Christ always stands by the Believer to take notice of every stripe, as well as of every hair of thy head, to own thee in all thy sufferings, to sympathise with thee, to have a fellow-feeling and compassion unto thee, to compose us, and sanctify all unto us, to order the issue of all, that it shall be sure, speedy, and good, and by all these to make us as like God, God-man, as possible. Use. Then do not fear: Here we were forewarned and fore-Armed. 1. Forewarned, our suffering is like to be great, nay, it may be greater than we may suppose: This to be sure, if our sufferings do but keep pace with our sinings, I believe never such sufferings in England: If God lay Righteousness to the Line, and Judgement to the Plummet, never such matter for his Justice in England. 2. We should not fear because that is the spring of many other sins, Fainting, Running, Lying, Perjury, and to do any thing in the world etc. 3. The best of men in such bad times, it will be as much as ever they can do to keep themselves steady. 2. We were Fore-armed. 1. In reference to the Church of God: Do not fear, the Church of God is dear to thee, but 'tis dearer to God. The Interest of God is more concerned in the life, peace, and truth of the Church, then in mine, etc. If the great God will not look to his own Interest, can the Church be safe? But doubtless he will. 2. In reference to ourselves. Suppose many sufferings, yet the ways of God are in the dark, as well as in the deep, there's no tracing of him, let him alone, where thou canst not trace him, admire him. God can, and hath done, and I bless God, I can set my Seal to that word that tells me, God will do great things; Babylon must sink, his people must be called, the Kings of the earth must hate that Whore, when God brings his people low, 'tis but making way for the bareing and magnifying his own mercy; when the praise can be given to none, now is a time for God to work. Now will I arise and show myself strong. Therefore fear none of those things which thou shalt suffer: Fear not oh! ye Saints of the most high: 'tis true, if you were carnal, natural, unconverted, sinful, Idolatrous wretches, well might you fear the wrath of the Lamb, and him that sitteth on the Throne: Wert thou a filthy, drunken, unrighteous, intemperate Faelix, thou might well fear thou hast no God to run to, but being a Paul thou needest not fear: No, Paul can speak and act with so much confidence even when he stands before a great Tribunal, ready to have a sentence of death passed on him, that he makes his very Judge to Tremble. And so you have it in The Twentieth Sermon. Acts 24.25. And as he reasoned of Righteousness, Temperance, and Judgement to come, Faelix trembled. IN these words you have the manner, matter, and effect of Paul's Preaching; The manner, why Paul was reasoning; The matter 'tis of Righteousness, Temperance and Judgement to come; the Effect, Faelix trembled. First, for the manner of Paul's Preaching, as he reasoned, i. e. as he argued the matter, he did propound it in a rational way, and pursued it before Faelix, and this he doth in a double capacity, as he is a Convert, and as he is an Apostle, as a Christian, and as a Preacher. 1. As a Convert and Christian, and so he had reason to do, and make use of that reason he had to show, though he became Righteous, yet Paul had not lost his reason. Hence learn, true Religion will consist with right Reason. Blessed be God for this Truth; We are apt to look upon men as mad men, if they will be Righteous: 'Tis true, before Paul was converted, he had Reason but he used it madly, but after Conversion he gins to be sober, and make the best use of his Reason. 2. Look upon Paul as a Preacher, so he makes use of his Reason. And True Reason may and must be used in Preaching the Gospel, yet with these two Cautions. 1. Do not over-value Reason; do not lift up the Servant above the Master: Prise Grace more than Reason; Piety is better than Parts, though Parts are the Ring of Gold, Piety is the Diamond in that Ring. As if, a man in a Pulpit should come to show what a brave Scholar he is, this is to over-value Reason. 2. Do not undervalue Reason. We have had a strange fancy, that if a man that could not read English would but come and talk and preach to us, he was far more desirable than a Black-Coat that hath been at University and learned his root there (as they say) you will be glad of such as these. This Learning hath spoiled all the world, do you not know how many Scholars are Atheists; and their learning made them the worse, etc. This is not the fault of their Reason; had they more Reason they would improve it better. It is want of Reason that makes them not Crucify their Lusts: Because corrupt men many times reprove that which is good, will you therefore cast it off. 2. For the Matter of Paul's Preaching, and here observe. 1. 'Tis suitable to his hearers, Faelix was a Judge though a corrupt one, and so he reasons of Righteousness: He and his Whore lived in Adultery, and so he preaches of Temperance, of Judgement to come, know, God will call thee to judgement. Hence observe. The Gospel is then preached aright, when suited to hearer's hearts, conditions, constitutions: A man in the Pulpit ought not to shoot at random, Paul speaks ad rem to his hearers, suitably tells them of Righteousness, Temperance, Judgement to come. 2. Consider it with Relation to his Scope, which was, to bring them unto Christ, and what doth he do? He Preaches Grace, Mercy, and Peace, no, not a word of that, but Righteousness, Temperance, Judgement to come. Paul was a convincing Preacher, he knows his way to bring home Faelix and Drusilla, to Christ, was first to convince them of their sin, and the wrath of God due to sin. The whole sum of Paul's preaching is, a preaching by way of conviction: Sin and misery must be preached for this end, that it may bring men unto Christ; we must not make men half dead and there leave them, but bring them to the Chirurgeon, all our conviction is only for this end, that you might be brought to Christ, by Grace, to Glory. 3. For the Effects of Paul's preaching: Paul preached, and Faelix trembled: doth not Drusylla tremble? 'Tis more than probable, she brought Paul to preach there, that Drusylla had a month's mind to hear what he had to say, but Faelix trembled; Hence observe, Those that are first in enjoying, may be last in receiving the Gospel. Drusylla was a— yet turns a wicked Apostate, yet when come to hear a Sermon, her Heathenish Husband Faelix that served the Devil instead of God trembled, but not she; Back-sliding Professors from the Truth, are infinitely farther from melting under the Gospel, then profane sinners, that never heard of it. A man had far better go and preach to Heathens, than Apostates. Then for the words, Faelix Trembled. Why? There was Righteousness prosecuted and convinced, Judgement to come, threatened against him; Now his knees begin to smite together, now the Writing on the Wall, now Faelix trembles; Oh! poor soul, wouldst thou not tremble at the hearing of the Preaching of Judgement to come? submit to the Judge before he come: wouldst thou not have thy Judge to condemn thee then? Let him be now thy King to Rule, thy Prophet to instruct, thy Priest to reconcile: Would you avoid the terror of a Judgement to come? Accept of the offer of a Christ coming; coming did I say? Nay, he is come already; Do but lay your ear close, to that third of the Revelations, and the twentieth, you shall hear your Judge knocking, which brings me to The one and twentieth Sermon. Rev. 3.20. Behold I stand at the door and knock, if any man hear my voice, and open the Door, I will come in to him, and will Sup with him, and he with me. THese are the words of our blessed Saviour, words Coined as it were for the close of the morning Exercise. A continued metaphor; wherein you have 1. An Important thing of weight intimated in that particle, Behold. 2. The state of men in the visible Church implied, though they profess a Christ, high thoughts of him, and obedience to him, yet many, most of them keep their hearts shut against him, behold I stand without at the door. 3. Christ's dealing or transaction with the poor Creatures for opening their hearts to him, and that in four things. 1. His standing waiting, or dancing attendance on the soul, and the place where: I stand at the door. 2. His earnest desire and importunity of entrance, and knock. 3. His call and Invitation, for where a hearing is enjoined, there must needs be a calling employed. 4. The Argument or Motive he uses, to persuade poor Creatures to let him in. 1. Ab honesto, If he will but open, I will come in and take my abode: An admirable thing to have such a Tenant. 2. A Jucundo, I will sup with him, I will vouchsafe him fellowship and communion. 3. He shall sup with me; There shall be mutual fellowship between him and me, what I have shall be his and what he hath shall be mine: we will walk, love, and lodge together; I will lodge with him, and he shall lodge with me. 4. To whom this invitation is made to every one, all, if any man or woman, that ●ave slighted my Minister's voice, months, or years, if 〈◊〉 he will open, I will come in. 5. The Sinners Duty and Interest. 1. The opening the heart when Christ knocks, that's his duty, because Christ's Invitation is his command. 2. His Interest, because than Christ will come in, etc. The Doctrine was, When Christ knocks and calls, at the doors of our hearts, 'tis our Duty and Interest, to open, admit, and let him in. These two questions were proposed and prosecuted. 1. When or now, is Christ said to knock and call at the hearts of sinners? 2. How sinners are said to hear and open. 1. How is Christ said to knock and call at the hearts of sinners? 1. If you regard the means whereby he knocks, i. e. by natural light of conscience within, or by the light of the Ministry and Gospel without. 2. If you regard the manner of Christ's knocking or calling, 'tis either externally, by the Word, Ordinances, Providences (his Rod hath a voice as well as his Word) or internally, by the Spirit of God that accompanies that Word, by the means of Grace, by the motions of his Spirit. 2. How are sinners said to hear his voice, and open? 1. For hearing, it must not be an external, but an internal hearing, a hearing of the heart, through the heart; it must be a particular, distinguishing hearing, it must know the voice of Christ; it must be a sensible, an humble, satisfying hearing. 2. For opening; it is either 1. Sp●●●al opening, at first, when the door is shut, those everlasting doors are at first open to entertain the King of Glory, in our first Conversion. 2. Progressive, i. e. when the soul opens more and more: for there's no door, but it's shut as close on him when after entrance, that 'tis as much as ever Christ can do to creep in. This opening appears, 1. In parting with, and putting away what ever keeps possession of the heart against Christ: The strong man must be turned out. 2. The soul freely consents to Christ, by an entire resignation to his Will and Spirit, to take him upon those terms. And when Christ doth thus knock and call at the door of our hearts, 'tis our duty and interest thus to open admittance to him. The Use was for Exhortation, to plead with poor sinners, that yet, oh! yet they would open to Christ Jesus knocking and calling: Arguments here there was used, if they did not melt, 'twas not because they were not powerful, but our souls marble. 1. 'Tis a matter of greatest importance, more than your earthly Jointures, it concerns your everlasting souls, souls that are more worth than ten thousand worlds; whether you will now believe it or no, you will hereafter. 2. Consider the person that comes to call; who is it? 'Tis a King that stands at your door; 'tis the King of Kings, God of Gods, that stands there. 3. 'Tis he that deserves admittance, a God of abundant, superabundant love; by his undertaking he hath deserved admittance: will you keep out your Father? your Mother? thou wretch, that wast rescued the other day, wilt thou keep out thy Redeemer? 4. 'Tis he that hath a great love and affection for you, how ever you have dealt with him: Thou that brought him Hell, yet can he never be at quiet till he hath brought you to Heaven. 5. Consider the posture, I stand, must you sit and I stand? 6. I have stood a long time, I have been staying and waiting for you so many years; I can reckon every day and night I have stood and waited for you: you would have abhorred to have waited on the greatest man in the world, as I have waited on you, a worm; nay, I stay still waiting for you; And This one thing sticks yet with me; I stand ready to departed; I have knocked a great while, but now knock no more; what if this should be the last knock you should hear? How many did knock, and the last knocked, yet I stand; I knock this once more; 'tis very questionable whether Christ will ever knock again, at least in such a way, and by such means; never did Christ knock more louder. 7. I stand at the door, a poor cold place: I stand despised and contemned: but besides, many in the mean time are let in, and I kept out, and that out of my own house. 8. I stand at the door, ready to have my patience turned into fury; therefore, let me come in quickly. 9 I stand, I that am blessed in myself, I that can make thee infinitely, eternally blessed▪ I that am, &c, do stand, therefore prithee, prithee open. What's that? 'Tis here and know, remember, believe and do. And this would give me a fair Retreat into my Text; If you know these things, happy are ye if ye do them. I beseech you to consider, you have known these things, cursed, wretched for ever are ye, if ye do not do them, happy for ever if you do them. Thus I have given you a short account of these things lately delivered to you: you must not impute any of my weaknesses to my Reverend brethren's labours that went before; the God of Heaven bless you, and reward them a thousand-fold. And, oh! what ever God doth, keep up this exercise in the midst of us. You have abundantly reaped God's Spirit; I hope there is something done in this Congregation, that Eternity itself shall never be able to blot out. I confess this is no fasting day, but yet however we may make it such a day, as, since God is pleased to give us an Ocean, to return to him some drops. Beloved, 'Tis very probable that it will be the last motion that ever I shall make to you while I live in this way; If I were now to go from my Pulpit to my grave, this would be the double motion I would make to you. 1. For God's sake prise the Word of God. 2. Labour to prise the Word of God by the worth of it, that you may never come to prise the Word of God by the want of it. And if you would express your prising of the Word, express your love, charity, bowels, to poor Ministers of the Word: never any man repent he had given so much to a good use, doubtless my children wants it now, or my wife wants it now, etc. And I can assure you, I think there was never so many thanksgivings made to God for this City of London, as for their abundant charity in this respect. FINIS.