HABAKKUKS PRAYER Applied to the Churches present occasions, on Hab. 3. 2.  
AND CHRIST'S COUNSEL To the Church of Philadelphia, on Rev. 3. 11.  
Preached before the Provincial Assembly of London. By that late Reverend and faithful Minister of Jesus Christ Mr. SAMUEL BALMFORD, Pastor of Albon Woodstreet.  Jer. 30. 7. 
Alas, for that day is great, so that none is like it; It is even the time of jacob's trouble. But he shall be saved out of it.  
London, Printed by E. M. for Adoniram Byfield at the three Bibles in Cornhill near Popeshead-Alley. 1659.   

Judicious READER,  
FOr such the works of this holy man of God Mr. Samuel Balmford (now with the Lord) require and deserve: Here is represented to thee a Forlorn-hope, or two Scouts, being a small parcel of those many excellent pieces intended for the press; sent before ad vada tentanda, not as if these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were of higher stature in worth then others their fellows, and therefore fit for it: Among all Superlatives, Comparisons are excluded: Pharez and Zara strove with equal strength for precedency of birth; but this piece to satisfy the importunity of friends hath broken forth first. The Author was a person of eminent Orthodoxy of Word and Life, by both which, as a burning and shining light, he was an exact and powerful Teacher; the observant eye of impartial conversers with him finding the Transcript of his Sermons in his life, his actions being living, walking Sermons. He was a man of a meek and modest spirit, clothed with humility; lowly in heart, but high and eminent for gifts and graces in the esteem when living, and honouring remembrance now dead, of those that are best able to judge of real worth. An excellent husbander of time, a painful Student, of great diligence and faithfulness in all Trusts and Relations, of much Candour, affability, communicativeness, and condescension in matters capable of it, but  where sense of duty obliged him. Not forward to speak, and therefore his words were more savoury by lying long in the fault of a deliberate mind, and administering more grace to the hearers. A man of a public spirit, pitying souls, mourning for the sins of others, and deeply laying to heart the afflictions of the people of God abroad, and their dissensions at home, as these ensuing Sermons do abundantly testify. For his labours in the Ministry, he was one would not do the work of the Lord negligently, nor offer unto God what cost him nothing, or a corrupt thing, when as indeed he (if any) had a male in the flock, and was a workman that needed not be ashamed. He thought the delivery of Embassies from God to man, most needed and best deserved careful preparation, and therefore chose rather to approve himself to his Master, and the always smaller number of judicious hearers by an industrious searching the Scriptures, and digging to the bottom of that excellent Mine, than to spare himself and please the most by taking up with the nearest, uppermost, and less precious parcels of Ore: he hung not forth Alchemy lace that a little wearing by judicious meditation would have changed the colour of, but of such true and pure metal as would wear brighter and brighter. When some thorough injudiciousness and possibly prejudice (the Lord give such repentance to life) accounted his bodily presence, (as they Paul's) weak and contemptible, and felt not the evidence and demonstration of the spirit in his words, others more judicious and candid hearers, Christians and Ministers have had their souls hanging on his lips, and heard him with joy and delight to their great profiting. Though he well knew the distempered palate of these diseased times, yet would not this fisher of men bait the ground to draw multitudes about him with curious inquiries and speculations, unprofitable though pleasing notions, quarum inventarum solus fructus est, invenisse) nor talking impertinencies without book, or filling up vacuities by most insipid and nauseous tautologies. He did not by strength and strain of lungs, comic actions, peculiar modes of carriage, (having more of affectation than affection in them) make up defect of matter, nor cloud wisdom with words without knowledge, wrapping up mysterious nonsense in silken phrases, nor dress up sober truths in the meretricious garb of enticing words of man's wisdom: nor yet did he prostitute the Word to the contempt of the worldly-wise, or disadvantage it to better-minded, more judicious hearers by flatness or rudeness of stile, but sought out acceptable words, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making words still servants to matter, neither going before vainly, nor yet following at too great a distance negligently. He did not leap into his matter without trying and showing the ground he went upon, but accurately weighed the Original, carefully consulted with expositors, solidly stated the subject of his discourse, and then excellently divided the Word of Truth by exact natural Method, and faithful application to the different conditions of souls, therein not venting his passions, nor concealing God's truth. He was every way such, as not to have known him was an unhappiness; to have indeed known him and not honoured him, an impossibility: Of him the world was not worthy, he therefore is taken away from the evil to come.  
These things I freely testify from the full knowledge I had of him, having by him been allowed the happiness of a free converse and intimate acquaintance with him, by which I must acknowledge myself to have been much and often profited.  
Thomas Parson.   

THe Reverend and Learned Author of these ensuing Sermons, (very seasonable and useful for these times) was a Minister of Christ endued with very good abilities, a workman that needed not to be ashamed, rightly dividing the word of truth; full of piety, modesty, humility, and integrity; Sound in the Faith, immovable in the Truth, painful in his Ministerial employment, and one who hath left a precious name behind him among stall those who throughly knew him. And therefore unto the testimony given of him by my Reverend Brother, I do freely, cheerfully, and most hearty subscribe,  
Edm. Calamy.   

Errata.  
Page 1. in the Text, for receive, r. revive, for people r. years, p. 2. l. 21. for open r. opine, p. 5. l. 15. deal and mercy, page 6. line 9 for use r. verse, page 13. line 10. for Psal. r. Isai. p. 15. l. 4. for favour r. wrath, p. 34. l. 21. for know r. known, p. 41. l. 2. deal experienced and appeared, p. 53. l. 4. for of r. by, p. 66. l. 26. for keep r. kept, p. 72. l. 11. for Christ r. Christians, p. 78. l. 8. for usual r. useful, p. 84. l. 9 for apprehension r. approach.   

Habakkuks' Prayer applied to the Churches present occasions.  Habakkuk 3. 2. O Lord, I have heard thy speech, and was afraid: O Lord, receive thy work in the midst of thy people, in the midst of the year make known: in wrath remember mercy. 
THe Prophecy of this holy Prophet is termed a Burden, especially in regard of the sad and heavy threaten and curses which are denounced against several sorts of persons in it. When it was that he saw this burden, that is, when he received it from the Lord in a Prophetick-Vision, or when he held it forth to be seen of the people of God, by a Prophetic publication, is not precisely certain; No doubt it was not long before the captivity of the Jews by the Chaldeans, and so either in, or after the reign of Manasseh, but more probably a good while after it, than under it; yea to me it seems not improbable that it was about the beginning of Zedekiahs' reign, after the 
So Danaeus.  Jews had tasted somewhat of the bitterness and hastiness of the Chaldeans in carrying away Jehoiakim toward Babylon, though they had not yet gone through the breadths of the Land, nor completed the captivity of the Jews, as they did, not many years after. But let this be left indifferent to the Learned to open at pleasure.  
The Contents of this Book are held forth mainly in three parcels, according to the division of it into three Chapters.  
In the first we find the sad condition of the Jews, (their perverse disobediences and present impunity seeming burdenous to the Prophet himself:) (the people of God at that time, though much degenerated) laid down partly by way of complaint made to God, partly by way of menacing from God, that he would in a strange manner bring them under the power of the Chaldeans; And then, upon the Prophet's Deprecation that God would not utterly destroy his people, but chastise them in measure, especially, since he took those whom God was about to make as the rod in his hand, and the instrument of scourging, to be worse than they who were to be scourged.  
In the second Chapter, after the Prophets professed standing upon his watch to hear what the Lord will answer him, we find he had an answer by way of vision, tending to the comfort of God's people, but such as they were to wait for till the appointed time that the vision was to speak, that is, till it should be manifested effectually; For all that are just and upright before God are to live by faith, and that faith to show itself in a waiting, tarrying patience. And that excellent Principle, The just shall live by faith, we may find three times alleged in the New Testament, viz. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38.  
Now the Contents of that comfortable Vision, concerned the downfall and ruin of the Chaldeans, the wicked enemies of God's people, and that for their unsatiable pride, and ambition, and covetousness, and cruelty, and drunkenness, and Idolatry. But beloved, God looks to be sought unto for the fulfilling of all his predictions in behalf of his Church and people. Therefore  
In this third Chapter we find the holy Prophet framing a Prayer in the behalf of the Church, and for the use of the Church doubtless in aftertimes. And accordingly Luther notes it as a Prayer or Song (for it is metrical in the Hebrew, and set for Musical Instruments) which hath been [in quotidiano usu per omnia passim templa] in daily use almost in all Churches; though (saith he) most commonly as Nuns read the Psalter without understanding. Now the Contents of this Prayer lies summarily in Petitions concerning the Church of God, and in grounds of those Petitions, taken chief from former demonstrations of God's power and mercy, and mercy toward his Church, and in professed confidences and rejoicings upon those assuring grounds. Therefore  
I shall not spend time in a punctual Analysis of it, nor speak any thing of the Inscription of it in the first verse; only, this we may note, that as it was set or composed according to variable tunes in the Hebrew called Shigionoth (as our Learned Translators gloss it) so may it be made use of on various occasions by God's people. And as this Prophet sealed up the Doctrine of the life of Faith in this Prayer by the exercise and demonstration of it, so should we do in making any accommodation of it unto the Churches present occasions.  
Sect. This second Use which I have taken for my present subject matter to treat of, holds forth the grand request of the Prophet, and which he most intended in this Prayer, and that indeed which all that follows in it refers unto, either in the nature of argument that it should be granted, or of consequent upon the supposed grant of it. The whole verse contains  
1. A preparative of ●ear in the way of address to God, [O Lord, I have heard thy speech, and was afraid,]  
2. A Prayer of Faith; and this Prayer brancheth itself into two or three Petitions.  

1. O Lord, revive thy work in the midst of the years;  
2. In the midst of the years make known.  
3. In wrath remember mercy.   
Petitions that are of near affinity one to the other, and full of Emphasis in the expressions: For the first is the chief and primary; The second may be taken to be but an enforcement of the first, by a Rhetorical Anadiplosis or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking up again these terms [In the midst of the years] and adding only [make known] somewhat abruptly, yet so as by an easy reference we may gather his meaning to be, Make known thy reviving, or revived work; And the third implies the same thing; only involves an Argument from the nature of God, to urge the forementioned, as we may hear in the Sequel.  
Sect. Begin we with the Preparative of Fear. [O Lord, I have head thy speech, and was afraid.] What speech means he? Not the speech, or fame, or report that is of thee, (though the Original word Sual so signifies) but the speech that hath been spoken by thee; And that as partly concerning the Calamities thou hast threatened to bring upon the Jews, and partly concerning the destruction thou hast threatened to the Chaldeans: And hearing this, I was afraid; What? (you may say) afraid of the judgements of God denounced against the Chaldeans the enemies of the people of God? It's even of them, Ne Judaeos etiam in babylon captivos involvat clades Chaldaeorum & omnino deleat, (saith A Lapide) Lest the jews also should be wrapped in the same bundle of destruction with the Chaldeans, being found resident among them, and so be utterly ruined together with them. Now touching his Fear, after what manner he was affected, we may gather by what was said after at verse 16. where he makes recognition of his temper before he had prayed, and gathered strength and confidence upon the remembrance of God's wonderful workings. Therefore when I heard, (lo) my belly trembled, my lips quivered at the voice, rottenness entered into my bones. The passions he was struck into were very great, and the trouble of his Spirit, and the Symptoms of it upon him were very terrible, though all tending to good, etc. Well,  
Obs. We have here to observe, that The best of God's servants are, and aught to be affected with fear and trembling at the denunciation of God's judgements, and especially at the Prognostics and signals of dangers and miseries hanging over the Church and people of God. My flesh trembleth for fear of thee, and I am afraid of thy judgements; so David, Psal. 119. 120. Good King Jehoshaphat having certain intelligence of great Forces of combined Enemies preparing against him▪ and Gods people, he feared, 2 Chr. 20. 3. And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. And such a fear well tempered aught to be found in them, upon such occasion, and that most rationally; For consider with me, I beseech you.  
1. The speech, and voice of God when it is but preceptive only, and in the way of commanding, is enough to strike his people with fear, as it may be presented to them in a Majestic manner; So it did at Mount Sinai, when God delivered his Law to his people, though then they stood upon good terms with him; For there is a dreadfulness ever in the Sovereign Majestic Presence of God. See Psal. 89. 7. God is greatly to be feared in the assembly of the Saints, and to be had in reverence of all them that are about him. Much rather then when he utters himself in the way of threaten of judgements, which are most fit to beget fears in the soul.  
2. We know that the very goodness of God, and his pardoning mercy, should work the soul about by the way of love unto a Reverential and Cautionary Fear of offending him, Psal. 130. 4. But there is forgiveness with thee, that thou mayest be feared. How much more properly than may the severity of God, and his menaced judgements cause a trembling fear in them whom they concern?  
3. We find God offended at men, and those of his own people, not only for formal sinful matters of provocation, but even for not fearing as they should, and not trembling before him in the way of his judgements. So with Judah; I saw (saith he) when for all the causes whereby backsliding Israel committed adultery, I had put her away, and given her a bill of divorce, yet her treacherous sister Judah feared not, etc. Jer. 3. 8. So with the remnant of Judah during the Captivity in Babylon, who went down into Egypt; For God threatened them for having forgotten the wickedness of their Fathers, and for not being humbled at that day, nor having feared, etc. Jer. 44. 9, 10.  
4. And on the contrary we find God in a just expectal of this fearful trembling disposition at the voice of his threaten and judgements, and well pleased with it; The Lion hath roared, who will not fear? Amos 3. 8. Shall a Trumpet be blown in the City, and the people not be afraid? Judas ver. 6. To this man will I look, saith God, even to him that is poor, and of a contrite spirit, and trembleth at my word, Isa. 66. 2.  
Quest. But what manner of fear and trembling at God's threaten may this be which is required? Doth not the Scripture say that The righteous man shall not be afraid of evil tidings, because his heart is fixed, trusting in the Lord? Psal. 112. 7. And doth not the Scripture divers times forbidden, and reprove the people of God for their fear of enemies, and oppressors, and a sad, and calamitous condition under them? Who art thou (saith God) that art afraid of a man that shall die, and of the son of man that shall be made as grass, & c? and that hast feared continually because of the fury of the oppressor, as if he were ready to destroy, etc. Psal. 51. 12, 13.  
Answ. It must be granted there is a great deal of fear that the poor people of God are subject unto in this life, which is, and may most justly be interdicted, and forbidden to them, and checked in them by the Spirit of God, as being inordinate, and sinful in sundry respects; and yet it must be held that there is a fear of threatened judgements from God, which is not only indulged to them, but falls under duty. There is a great deal of base slavish fear in the ground of it, & of excessive fear in the degree of it, and of either preposterous, or otherwise unseasonable fear in the time of it, as it then works unseasonably when God after a time of long public trial, and affliction, discovers himself by sundry tokens, and evidences ready to comfort his people. And so in that place mentioned in Isa. 51, 12, 13. [See the Context thereabout] But while God speaks terrible things unto his his people, they ought to fear; Provided that their fear be thus qualified.  
1. It must be a Fear that hath the great God properly for its Object, and not the Creature. I take it to be generally observable in the holy Scripture, that God finds not fault with his people, or any other for fearing him; no, not merely in regard of his power and wrath, as King of Nations; See Jer. 10. 7. Who would not fear thee, O King of Nations? for to thee doth it appertain: forasmuch as among all the wise men of the Nations, and in all their Kingdoms, there is none like unto thee. And Psal. 90. 11. Who knoweth the power of thine anger? even according to thy fear, so is thy favour. Isa. 19 16. In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the Lord of Hosts, which he shaketh over it. But for fearing the Creature, suppose the instrument he useth of his wrath, or punishing displeasure, is that werein the base degeneration of humane fear lieth, that men look not at, or consider not the chief Efficient and Meritorious causes of judgement threatened, but the matter of it, & the Instruments of it only; And so, not at the hand of God in it, and his displeasure stirred up by sin, but at the hand of man, or other Creatures executing it, and the matter of loss or smart in it; Their fear is not before the Name of God (Mal. 2. 5.) but before the names and faces of men. Now this is base, and quite contrary to the temper that God requireth, who in case of judgements, or dangers, would not have sensual, but spiritual considerations taken on; for they that know Gods Name aright, should learn (by an holy Chemistry, as it were) to abstract a spiritual fear of the Creator from the carnal fear of Creatures, and preserve that fear by them.  
2. It must be a Fear that riseth not only out of Self-love, as apprehensive only of personal dangers: But a fear that ariseth from true brotherly charity born towards the community of God's People, and apprehensive of Divine anger kindled against them, and of dangers toward them. This Prophet feared in the behalf of the people, and prayed in behalf of the people of God, and not of himself, either only, or chief. Public respects should outweigh private, in all that would be accepted of God in their addresses to him. Yea indeed the regard of the public Interest should swallow up the regard of private Interest in all those that would find good acceptance with God; as it did in Moses when God threatened. See Exod. 32. 9 etc. And the Lord said unto Moses, I have seen this people, and behold, it is a stiffnecked people. Deut. 9 18, 19 etc. And I fell down before the Lord, as at the first forty days and forty nights; I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the Lord, to provoke him to anger. (For I was afraid of the anger, and hot displeasure wherewith the Lord was wroth against you to destroy you.) But the Lord harkened unto me at that time also. And in David, 2 Sam. 24. 17. And David spoke unto the Lord when he saw the Angel that smote the people, and said, Lo; I have sinned, and I have done wickedly: but these sheep, what have they done? Let thine hand, I pray thee, be against me, and against my Father's house. For affection toward God's people may be supposed as wrapping under it some respect also to the Name and Honour of God, lest it should suffer in their ruin and destruction; [Note for this some of Moses his expressions, etc.]  
3. It must be a Fear that is troubled as well at the sins which are the causes of God's threaten, as at the threaten themselves, and so it must be a holy Fear, as was this Prophets, witness the beginning of his Prophecy. For as the sting of death is sin, so the sting of every punishment and affliction is sin to such as have a right feeling.  
4. It must be a Fear that doth not drive away from God, but carry the party possessed with it to God; Not a fear filled with diffidence and despair, but with hope of Divine mercy. And so, not a fear according to the stamp of the first Adam, who, when he had sinned, hearing the voice of the Lord in the Garden was afraid, and hid himself, (Gen. 3. 19) but a fear well beseeming the followers of the second Adam Principled in Faith, and so inclining to seek to God by Prayer; as knowing there is no way to flee from God, but to God; from his wrath, but to his mercy. And this operation we find here this fear had in the Prophet.  
Applic. All the use of this Point that I commend unto you, Beloved, shall be by way of Exhortation.  
First, To consider if we have not at this day such a voice or speech of God in our ears as may make us afraid. True; we have no such Prophets among us as Habakkuk (for aught I know) to see burdens in way of extraordinary Vision, and to declare them; But, know we that God threatens really as well as verbally, and menaces may be gathered from his Providences as well as from his Prophecies; And those sad threaten which are denounced primarily and directly but to one Nation, or People, are appliable in some proportion, to other Nations or People of like condition for guiltiness. Briefly then take we a review whether ought of the Prophet's speech before to God, or of God's speech by him be applicable to the people we relate unto, that we may perceive whether we have cause to be afraid.  
1. Look we into the first complaint of the Prophet touching the sins of the people He complains that spoiling and violence are before him, and there are that raise up strife and contention (Chap. 1. 3.) that the Law is slacked, and judgement goeth not forth, but wrong judgement proceedeth, verse 4. And is there nothing of like complaint that may be made among us?  
2. Look next unto the threatened sad condition of the Jews under the prevailing power of the Chaldeans, (beginning at ver. 5.) & consider whether (I will not say any such things have been brought in upon us, but) whether we may not justly for our sins have such brought in upon us; May we not justly fear to hear of such a work wrought in our days, as to move all to regard and wonder marvellously, as scarcely to be believed though it be told us? May we not justly fear to hear of some bitter and hasty Nation marching through the breadth of the Land, to possess the dwelling places that are not theirs? And may we not fear to hear of such as are described, Chap. 1. ver. 8. 9, 10, 11. Their horses also are swifter than the Leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far, they shall fly as the Eagle that hasteth to eat. They shall come all for violence: their faces shall sup up as the East wind, and they shall gather the captivity as the sand. And they shall scoff at the Kings, and the Princes shall be a scorn unto them: they shall deride every strong hold: for they shall heap dust and take it. Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his God.  
3. Look again into the second complaint of the Prophet, beginning at verse 12. of the first Chapter (where the Prophet expostulates with God, why the wicked devoureth the man that is more righteous than himself, etc.) and may we not justly fear to find men made as the fishes of the Sea, and as the creeping things that have no Ruler over them? to find men catching others with the Angle, and with the Drag, and then sacrificing to their Nets, and burning incense to their Drag? etc.  
4. Look lastly upon the judgements denounced upon the enemies of God's people, and consider for what causes, and withal whether we have not cause to fear being among some that commit such sins; A woe is denounced against the Chaldean because he enlarged his desire as Hell, and could not be satisfied, but increased that which was not his, and how long? It is threatened that they should rise up suddenly that should by't him? and awake that should vex him, & c? that the remnant of the people should spoil him, because he had spoiled many, etc. Chap. 2. 6, 7, 8. A woe is denounced against him that coveteth an evil covetousness to his house, that he may set his nest on high, and be delivered from the power of evil. Ibid. ver. 9 Woes also are denounced against bloody bvilders, and against ranting drunkards, as well as superstitious foolish Idolaters afterward in that Chap, and may we not fear sitting among such persons as are under such woes? Have not we cause to fear the voice of the rod, (Micah 6. 9) as well as of the Word? I suppose ye grant it.  
2. Therefore in the next place I exhort you to examine whether ye fear as ye should, and to take on such a fear and trembling at the words, and working of the great God as is meet; Even such a fear as may draw towards God, and drive on to prayer; such a fear as may be the beginning of wisdom, in this respect, that it makes us fly unto the Name of our God, as unto a strong Tower, either to keep us from, or to defend us in the midst of Dangers, and bring us with safety, and comfort out of them. And so make fear, not an obstacle, or impediment to duty, but a preparative unto duty. As▪ 'tis said, Noah being warned of God, moved with fear, pepared an Ark, etc. (Heb. 11. 7.) so let godly fear in us set us a preparing somewhat that may tend to the securing of the remnant of God's people, at least in way of Prayer, as doth the Prophet in our Text. To whose Prayer of Faith I now pass over.  
[O Lord, revive thy work in the midst of the years, etc. Here are divers terms to be opened before we can well pitch upon matter of Instruction. As  

1. What is the [work] of God.  
2. What Gods [reviving] of his work.  
3. What [the midst of the years] in which he is prayed to revive it.  
4. What is [making known] in the midst of years.   
I know there is another reading of part of these words by the Greek Septuagint; For that clause [in the midst of years make known] they read to this sense, [in the midst of two living Creatures thou shalt be known] and much descant there is among Expositors, Ancient and Modern, upon that passage so rendered; generally they understand Christ for the party to be known: but who the two living Creatures should be in the midst of whom he was to be known, they vary much in opinion; Tertullian hath his apprehension, and Origen his, and later Writers theirs; but because that is a reading not approved by judicious, either Protestant, or Pontifician Expositors, I will not spend time in any particular recital of different opinions.  
There is another reading of the first clause of this Prayer in the Old English Translation, varying from our New (which it may be some of you find in the Books you use) it runs thus, [Revive thy work in the midst of the people] but why they should render the same Hebrew word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] so differently in the two clauses, especially since it signifies [years'] and not [people] for aught I have found, I cannot find any satisfactory reason. Taking therefore our last Translation to be most consonant to the Original, I keep to it, and so come to the opening of the words. Wherein my chief regard shall be unto that literal sense which the consideration of the Context leads us unto.  
First then, what work of God may here be meant?  
I propound it to you in a double notion, but hardly separable; take we it partly for the people of God themselves: For his Covenanted people are his special work, or a special piece of his workmanship, and he hath ever accounted his Church his peculiar above the generality of mankind, in and upon whom he hath given proofs and evidences of his most excellent virtues and Attributes. Ask of me (saith he) things concerning my sons, and concerning the work of my hands command ye me, Isa. 45. 11. See also Isa. 60. 21. and 61. 3. There sons and the work of God's hands are made Synonyma. The Lord will perfect that which concerneth me; forsake not the work of thine own hands, saith David, Psal. 138. 8. Accounting himself in special manner the work of God's hands; Consonant to this the Apostle speaking of the Church of Believers under the New Testament saith, We are his workmanship, created in Christ Jesus unto good works, etc. Eph. 2. 10.  
But again, take we this work partly for the work of God's gracious Providence in behalf of his people, Status populi, vel Ecclesiae, as Calvin speaketh; And signally here in our Text is the deliverance and freedom of his people from under the power and captivity of the Chaldeans and Babylonians looked at; As is manifested by the Context.  
Secondly, What may this reviving of the work of God be?  
It may be reduced unto two heads also;  
One is, The preserving alive of the work of God, (for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel, as it is here used, signifies simple. Vivum conservare, as Psal. 22. 29) All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him, and none can keep alive his own soul. And thus it refers to God's work in the first sense, not in respect of the life of individual persons of the Church, so much as in respect of the generality or community of the Church, q. d. preserve thy Church alive, conserve a body of people to thyself alive, let not that whole workmanship of thine perish: nor the work of grace in thy people, (that may be also understood) for people do not live as God's people, or as his Church, unless the life of grace and holiness be preserved alive in them.)  
But another thing is, The restoring of the state of the people of God, (for so the Hebrew word also signifies, as in 1 Chro. 11. 8. Nehem. 4. 2.) and thus it refers unto the work of God in the second acception, q. d. Restore thy people again to their former state of livelihood, or a liveliness wherein they were before; They shall be but as in state of civil death while they lie in thraldom and servitude under the Chaldeans, and thou hast intimated by the Vision of grace which I have seen, that thy people shall not die, but shall live by faith, and that their enemies and opposers lie under thy woes and curses, and so shall come to ruin and destruction; and therefore be pleased to put life and vigour into that work of thine, in behalf of thy people, or as some others gloss it, Effice, suscita, adimple, effectuate it, rear it up, accomplish it. Opus enim dum non impletur, quasi mortuum censetur, & oblivione sepultum. Sanctius. And it is usual with the Hebrews, as we all may perceive by the tenor of Scripture, to attribute life Metaphorically unto things properly without life, and to call their restitution and reflourishing again, from a weak, decayed, broken estate, a reviving, etc. But now for the time,  
Thirdly, What may [the midst of years] be, that he thus iterates?  
Beloved, there is such variety of Expositions given of this circumstance among the Learned, that I should ill husband my time to enumerate them, unless it would be to better purpose. This only I shall do; first, touch briefly upon some that I cannot close with, and why, and then lay before you that only which I take to be intended chief by the Prophet.  
First, I take not this Phrase barely to signify [Intra annos praefinitos & destinatos à Deo] within the compass of the years appointed by God (as some note medium to be taken Physice, & vulgariter, as in Gen. 2 9 and Exod. 3. 2.) for I conceive, that though this be a truth, that God did, and will fulfil his determined work within his appointed time for them, or in plenitudine temporis, in the fullness of time determined yet this is a sense that falls too short of the Emphasis of the doubling of this Phrase in our Text, which may seem to import more than so.  
Yet secondly, neither do I take the midst here (Geometricè & precisè) for the midst according to a precise measure, as some do; For they that think he prays that this reviving work of God might be wrought either about the middle of the years of the world's duration, presuming it shall last 6000. years, or just between samuel's Prophesying, and Christ his coming, or suffering, (supposing just 490. years between that Prophet and the Captivity in Babylon, and as many between the Captivity and Christ) they build upon uncertainties, and that in the judgement of our latest English Annotators, etc.  
What construction then may we make of this expression? The meaning may be taken up, as I conceive 
As the Psalmist prayed for himself, or rather in behalf of the Church, Ps. 102. 23, 24.  with those whom I account most judicious, in these two particulars.  
1. In the midst of the years, i. e. In the middle course of thy Church or people, while yet they are not grown up to a maturity or ripeness of age, suffer them not to perish, but hold them up in life. Now that ancient people of God (saith Calvin, and our Genevian Annotators after him) came not to their fullness of age till Christ, and therefore should they not have been held up in a Church frame till then, they had sunk as it were in the flower, or middle of their age, therefore he prays thus, etc.  
2. In the midst of years, i. e. illorum calamitosorum & infaelicium dierum, etc.] of those calamitous and unhappy days or years, when thy people shall be under the Chaldean bondage, when they shall be tumbled headlong into miseries, and be even overwhelmed with the waves of afflictions rushing in upon them, and over them, then do thou revive thy work, thy work of promised grace and goodness on their behalf. [Etiamsi videmur destinati esse morti, tamen nos rest●t●e, so Calvin] And this I take to be the most genuine sense of this expression; This midst of years, being as emphatical as David's midst of troubles, Psal. 138. 7. or the mountains being carried into the midst of the Seas Psal. 46. 2, etc. But to proceed to the last Quere.  
Fourthly, what means that abrupt speeh [make known] in the midst of etc. what would he have made known? Truly 'tis very easy to gather both what, and how, by referring to the foregoing words, viz. Make known thy reviving, and revived work, etc. Let it be actually seen that it is thy work, that such people are thine, and that such works of Providence for them are thine; let them, and all the world about take notice of it; And withal in so doing, make know what a God thou art, as for wisdom, and truth, and power, and other excellencies, so for mercy, in wrath remembering mercy, as follows in the last clause; Of which excellent and comfortable sentence I shall be able to speak but briefly, and that as a ground only of that one point I shall speak unto for our instruction, which I gather up out of this branch of the Use, thus  
Obs. There be good grounds for the people of God to build their faith and prayers upon, that God will preserve his Church, and restore it unto a comfortable condition in the midst of the greatest dangers or miseries they can fall into in this life. Or thus, God's people may rely on him for reviving grace amidst their most perplexed, desperate, and (according to man) deadest condition. When there is otherwise no hope of recovery, they may hopefully apply themselves unto him. I take the Observation in this frame, because I find the Prophet praying to this purpose; and all warrantable prayers are grounded upon Principles of Faith; and this Prayer was intended for the use of God's people, and not for the Prophet himself only, as if the Spirit of God from heaven had showed them how God was to be sought unto. And therefore we might state the Point thus, That it is the duty of God's people to pray unto him to revive his work in the midst of most unlikely years. So Calvin.  
Sect. Now that in the depth of distresses, the people of God have good ground of reliance on him for reviving grace, I will first show by way of Instance, and then of Reason.  
By way of Instance, to make it appear that God hath revived his work in the midst of calamitous and disastrous times, besides those of the Babylonish Captivity; I will mind you but of two most memorable cases 
Instances.  out of the Scriptures. We are not to omit that reviving was granted, for which most directly this Prayer was made; In that God hath preserved life of grace in his people druing the Captivity, refreshing and confirming them by his servants the Prophets, as Ezekiel, Daniel and others, lest they should despair, and utterly sink with grief; and restored them, etc. witness Haggie, and Zacharie following.  
One before that Captivity, viz. God's deliverance of his people out of Egypt; For in the midst of the years of their bondage there under Pharaoh, while they were groaning heavily under it, and felt their pressures, tasks, and burdens multiplied upon them; then God sent them reviving comfort by Moses, and wrought their deliverance wonderfully, when according to man they were out of all hope of any such thing. And this is that case which this Prophet most of all commends to their Posterity in this Prayer, as a ground of Faith by way of precedent; Though there be some mixed references in it to some other writings vouchsafed them in languishing and fainting cases while they were in the Land of Canaan; Among other verses, see the 13, 14, 15, etc.  
Another after the Babylonish Captivity, viz. The redemption of his people wrought by Christ. For in the midst of years of sad and mournful condition, when his people were much degenerated and corrupted, though they had the second Temple standing amongst them, yet much polluted in worship, as well as in other sinful courses, and thereupon left destitute of Prophets for a time, and deprived of the Royal dignity among them, being subdued by Romans: then was Christ sent into the world, and when the hearts of the best were troubled with longing expextation of a Messiah; Venit Christus cum morbus creverit ad summum paroxysmum; Then Christ came (as a great Physician) when the disease was grown to the highest and sharpest fit of it, than came he to work the Patients most necessary spiritual deliverance; And this is that reviving act which divers, Pontificial Expositors at least make the Allegorical sense of our Text, and think it most intended by the Spirit in this place. But it may suffice to take knowledge of it as an instance for proof of a reviving work of God, and surely the most eminent of all other to spiritual consideration; For certainly look how much their deliverance out of Babylon surpassed that out of Egypt, so much, and more, doth this spiritual deliverance by Christ surpass that out of Babylon. Jer. 16. 14 15. and 23. 6, 7, 8. Therefore behold the days come, saith the Lord, that it shall no more be said; The Lord liveth that brought up the Children of Israel out of the land of Egypt: But, The Lord liveth, that brought up the Children of Israel from the Land of the North, and from all the Lands whither he had driven them: and I will bring them again into their Land, that I gave unto their Fathers. In his days Judah shall be saved, and Israel shall dwell safely; and this is his Name whereby he shall be called THE LORD OUR RIGHTEOUSNESS. Therefore behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the Children of Israel out of the Land of Egypt: But, The Lord liveth, which brought up, and which led the seed of the house of Israel out of the North Country, and from all Countries whither I had driven them, and they shall dwell in their own Land. And this is intimated to be so strange and wonderful, that the former should not be remembered in comparison. Isa. 43. 18, 19 Remember not the former things, neither consider the things of old. Behold, I will do a new thing: now it shall spring forth, shall ye not know it; I will even make a way in the wilderness, and rivers in the desert. And this is the Grandmother and groundwork of such special deliverances of the people of God in sundry quarters since experienced as appeared, and of which it might be said as of the threatened punishment of his people before, Chap. 1. 5. Behold ye, and regard, and wonder marvellously; for God worketh such a work in your days, which ye will not believe, though it be told you, etc.  
Reasons Sect. But from Instances come we to Reasons, and there are so many insinuated in our Text, as we need not at present look further for more.  
1. God may be relied on for reviving grace in a dead condition, because he is the Lord Jehovah, Almighty, to give a being unto what he pleaseth, as the being of beings; and therefore able, as to give a being unto his threaten, to actuate them, as the just ground of fear (before) so to give a being unto his promises and speeches of grace, as the ground of hope. We say sometimes of men that they are good to help at a dead lift (yet find them often failing our greatest expectations) but that can be said of none in comparison of God. And therefore we may believe, because this makes for the glory of his power. This was Abraham's ground of believing he should have a child by Sarah: He being fully persuaded that what God had promised he was able to perform, therefore he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb, nor staggered at God's promise, but was strong in faith, giving glory to God, Rom. 4. 18, 19, 20, 21.  
2. Because the work here supposed to be revived, is Gods own work (as we heard) Now it stands upon the glory of his wisdom to preserve, and sustain his own special work, and not to let it fall and die under his hand, and not to leave it in the midst unfit, unfurnished. Therefore was that Prayer of the Psalmist, Psal. 138. 8. The Lord will perfect that which concerneth me: thy mercy, O Lord, endureth for ever: forsake not the works of thine own hands. And therefore is that application made to God by the Prophet, Jer. 14. 8, 9 Oh the hope of Israel, the Saviour thereof in the time of trouble, wherefore shouldest thou be a stranger in the Land? Why as a man astonished? Yet thou, O Lord, art in the midst of us, and we are called by thy Name, (thy work) leave us not. Apply that other also in Isa. 26. 12. Lord, thou wilt ordain peace for us, for thou hast wrought all our works in us, etc.  
3. Because it concerns the glory of God's goodness and mercy; And it is his most excellent nature, in the the midst of wrath to remember mercy, (as we find in the last clause of our Text.)  
By the way inquire we, Is there any wrath, or furious indignation in God properly? No; He is not subject to such passions as man is; Fury is not in him, Isa. 27. 4. The just and severe execution of punishments is called his wrath, etc. Then why is his wrath said to be somewhat stirred up against his people?  
We answer, God's wrath relates rather to the sins than to the persons of his people; The opposition rising in him is not properly against his own work or people, but against Satan's work in them, or their own evil works.  
And secondly, the stirring of his wrath or anger argues rather their apprehension and sense, (who feel smart and affliction) than his affection stirred up against them, who doth but as a Chirurgeon, or a Father, handle roughly, and correct his own for their good.  
Now hence we may the better conceive how 'tis said in way of Petition, Lord, in wrath remember mercy; And this we are to conceive as an eminent excellency in God above the Creature, that in wrath he can and will remember mercy towards his own workmanship, his Church, his people. How, remember? By a merciful change of his work of Providence, and so giving real arguments of a merciful remembrance. Now this the poor impotent creature cannot do when it is in passion; Man is subject to forget himself, and forget mercy in his wrath and fury, nor can he stop and cease suddenly in his hot executions, and turn his course, because he hath not his passions at such a check or command; but God can never forget himself, and he can easily hold up his severest executions; See Exod. 32. 11. to 14. And Moses besought the Lord his God, and said, Lord, Why doth thy wrath wax hot against thy people, which thou hast brought forth out of the Land of Egypt, with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth: Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of Heaven: and all this Land that I have spoken of, will I give unto your seed, and they shall inherit it for ever. Numb. 16. 46, 47, 48. And Moses said unto Aaron, Take a censer, and put fire therein from off the Altar, and put on incense, and go quickly unto the Congregation, and make an atonement for them: for there is wrath gone out from the Lord; the plague is begun. And Aaron took as Moses commanded, and ran into the midst of the Congregation: and behold, the plague was begun among the people, and he put on incense, and made an atonement for the people. And he stood between the dead and the living, and the plague was stayed. Psal. 30. 5. For his anger endureth but for a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning and 138. 7. Though I walk in the midst of trouble, thou wilt revive me, thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. And therefore in the midst of the years of the afflictive sense of God's anger, there may be expectation of a merciful reviving; therefore in the midst of the cords and bonds of servitude, there may be expectation of a merciful breaking of them; Et ubi funis tenacissimus fuerit, rumpitur; Where the cord is stiffest, and strongest, there it is broken suddenly (saith Luther) when God is pleased to show mercy.  
Use 1 Use 1. This Point serves first to stir us upto a comfortable exercise of Faith, that God would be pleased to revive his work in the midst of these years, etc. Why? what years are they? I cannot say they are years of God's people's servitude or captivity under the Chaldeans or Egyptians, (blessed be God for those freedoms and liberties which are yet left unto us) But we are in the midst of years of dissensions even among brethren; of divisions and distractions of hearts and ways; of wars, and bloody hostilities between the professed Members of the Church of Christ, of various concussions and shake of Foundations; of confusions of tongues, tenants, and practices, of eruptions, and overflowings of errors and blasphemies; of contempts cast upon God's Ministers and Ordinances; and dissensions or shatterings in pieces of Church Assemblies in manifold places; In a word, we are in the midst of these years wherein it seems to me God hath dealt, or is dealing with our Nation, as he threatened to deal with Jerusalem, in 2 Kin. 21. 13. (when withal he threatened to make that people a prey, and spoil to their enemies) I will wipe Jerusalem (said he) as a man wipeth a dish, wiping it, and turning it upside down; God hath been wiping us, and wiping us, and in an overly way of cleansing and purging us, but is he not so doing it as he is turning us upside down? Surely then beloved, we are in the midst of those years wherein we need to pray that God would revive his work and make it known, and in wrath remember mercy.  
True it is, we know not what periods God hath determined to such years as we are in; we see not our signs; we have not any foretelling Prophets, as the Psalmist complained, Psal. 74. ●. We see not our signs, there is no more any Prophet, neither is there among us any that knoweth how long. It is not therefore with us as with the Jews, Jer. 25. 12. And it shall come to pass when seventy years are accomplished, that I will punish the King of Babylon, and that Nation saith the Lord for their iniquity, and the Land of the Chaldeans, and will make it perpetual desolations. And 29. 10. For thus saith the Lord, That after seventy years be accomplished at Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place. Nor have we like grounds of duty as Daniel had, Dan. 9 2, 3. In the first year of his reign, I Daniel understood by Books the number of the years, whereof the word of the Lord came to Jeremiah the Prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God to seek by prayer, and supplications, with fasting, and sackcloth, and ashes. Yet this we may, and aught to do.  
1. Hold to the general grounds and principles of faith. 1. Believe that God hath revived his people in the midst of far sadder years than we have yet seen, according to foregoing instances, and others that might be given. And 2. Believe (and therefore the rather) that God can revive his work in the most seeming difficult cases. And 3. Believe that God will not forsake his own work to leave it to ruin, or under imperfection and a languishing condition continually; And 4. Believe that God is of such infinite mercy, that in wrath he will remember it, etc. But I commend that of Bernard to consideration as an approved truth, Deus olcum misericordiae ponit in vase fiduciae. But then  
2. We must not fail to do, what we in this Congregation are solemnly in doing this day, viz. we must ply God by prayers; For we know that whatever God determines to his people, though they know he hath determined it, yet he requires and expects his people should seek unto him concerning it. See Ezek. 36. 37. therefore did Daniel so pray, etc. Much more ought we, in cases wherein we have no circumstantial grounds of assurance, etc. that we may obtain at length assurance and establishment.  
2. This may serve more specially to stir up to seek God for a reviving of his work of Reformation in the Church, in the midst of these years of disturbance and hindrance of it. For my part, I take that to have been the work of God which was set afoot some years since in this Nation for a Reformation in our Doctrine, Worship, Government, and Discipline; But how hath it now, and that for a good while lain still almost, and how hath it been cast back! How have close counterworkers undermined it! and open enemies opposed it! how miserably is it defaced! How do some Deformations outface it! And how do scoffers mock at it, like those Samaritans, Nehem. 4. 2. will these few Jews revive the stones out of the the heaps of the rubbish, & c? And we could point at the causes of all this; Mainly, The not countenancing and furthering of the work of Civil Authority; But beloved, if it be Gods work begun for his people (as many of us here, I presume, doubt not but it is) we may believe it shall be revived, and perfected sooner or later against all unlikelihoods; And accordingly we may pray that in the midst of the years of unlikelihood it may be revived; that instead of having our Land darkened over us in the clear day, and our Sun set at noon, (a curse denounced Amos 8. 9) light may arise unto the Church in the midst of obscurity, etc. (Isa. 58. 10.) and so strength be raised in the midst of weakness, and liveliness spring up in the midst of dying languish. We may use that argument in respect of this work, which the people of God 
And the work hath had but a little reviving, as Ezra 9 8.  used, or was used for them in respect of their Land, (Isa. 63. 17, 18.) The people of thy holiness have enjoyed it but a while, and in a small scantling, etc. But to draw to a conclusion.  
3. Would we have God revive this work for his people? Then we must pray also that God would revive his work in his people, and with it his people themselves; and each of us is to look that it be revived in himself. What work is this?  
First, The life of Faith in the main. Remember, The just shall live by Faith (Chap. 2. 4.) that is, Faith shall be a principle of life exercising many lively acts in them: and they shall attain to the life of Restauration and Comfort by believing Gods promises; And therefore we are not to lie down in any dejections▪ or despondences of mind through distrust of God's power or promises in any case that may conduce most to his glory in his people's good.  
Secondly, The Spirit of prayer for the reparation of Zion, the spiritual restorement of the Church; for when the Lord shall stir up his servants more generally and hearty to pray with melting compassionate affections toward the spiritual dilapidations, & deformities of his Churches, it will be a good sign that the set time to favour his Zion is come. See Psal. 102▪ 13, 14. Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea the set time is come. For thy servants take pleasure in her stones, and favour the dust thereof.  
3ly. Resolutions for best endeavours in behalf of the work of Reformation; This concerns you all, beloved, in your several places; and therefore to be far from being obstructors of it▪ through worldly and carnal ends, instead of being its promoters and advancers; and they that have pretended to build with God's people, when they have intended to hinder (as they in Ezra 4. 2, 3.) God will discover them. But more especially this concerns you, my reverend and much respected Brethren of the Provincial Assembly, to look that you put forth revived spirits toward this work. If that were true, (sano sensu) Jupiter, quos servare vult, suscitat; then 'tis as true, — eos, per quos servare vult, etc. If God quicken up those whom he will save, than those by whom he will save others instrumentally. O let us therefore through grace, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] stir up the gifts and graces of God in us, let us quicken up ourselves to use all counsels and endeavours for the furtherance of God's Church-work; and jointly attend upon, and prosecute all those good means according to our trust undertaken, whereby it may be carried on forward, waiting on God for the issues of all our prayers, and all our endeavours, which shall seem best to his heavenly wisdom. However events shall fall out to us in our time, resolve as our Prophet doth infer, ver. 17, 18. 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, the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the Lord: I will joy in the God of my salvation.  
FINIS.   

Christ's counsel to the Church of Philadelphia.  Rev. 3. 11. Hold that fast which thou hast, that no man take thy crown. 
THese are a parcel of the words of Christ immediately directed unto the Angel of the Church in Philadelphia; but mediately to that whole Church, and every Member of it; yea intended for the good of other Churches also, and therefore of ours; For he that hath an ear, let him hear what the spirit saith unto the Churches; It is the common Epiphonema which our Lord subjoins to all his Epistles unto those Asian Churches, written according to the dictate of his spirit, by the pen of his Apostle John, in the second and third Chapters of this Book. He would have every one that hath an hearing ear, to lend his attention to that which is spoken by his spirit to what Church soever, in that such is the general nature of all Churches, and Church-Members, as either they do, or may stand in need of all such divine admonitions as are addressed occasionally to any of them.  
Now whether those seven particular Churches written unto by our Lord in this Context, were Types of several Churches of several constitutions, and temperaments and conditions to follow in aftertimes by divine providence, I will forbear to assert positively, though I cannot but say what I think, that the invention of one of our own Worthies was very bright and clear in finding out those suitable correspondencies between these seven, and others succeeding down to this present age respectively.  
Now for that Church in Philadelphia (to which my Text is part of that which was written) this is remarkable concerning it, that it & that of Smyrna were the only Churches of all the seven which our Lord Christ openly reproved not at all, whereas he found something reprovable in all the rest; as on the other side, it is remarkable concerning that of the Laodiceans, that it was the only Church of the seven which Christ commended not at all, whereas he took notice of something commendable in all the rest; and why this? not because there was nothing faulty or imperfect in those of Smyrna and Philadelphia, but to show how much the Lord favoureth humble modesty: nor because there was nothing good in that of Leodicea, but to show how much the Lord disliketh proud vainglory. But I wave such general Observations.  
I draw nigh to the words read unto 
Sect.  you; And not to take up any of our time with an exact Analysis of Christ his Epistle to Philadelphia, because. I shall go near to draw all the lines from the utmost circumstance of it into the centre of my Text, know only that after he had given testimony to the present good that was in her (ver. 8.) and assurance of after goodness he would show to her (ver. 9, 10.) both in subduing disguised Adversaries, and in preserving her under temptations, he comes in the words I have hinted upon, to exhort her unto duty upon a double motive.  
The duty is, To to hold fast that which she had. Brevis est hortatio, sed Emphatica valde. Pareus.  
The first motive (which is placed in the front) is taken from the speediness of Christ his coming [behold, I come quickly.]  
The second (which follows in the rear) is from the possibility of danger upon neglect of that duty (that no man take thy Crown.)  
First of the duty. Touching which, take up this Observation, that  
It concerns the best of God's 
Obser.  Churches and people to hold fast that which they have.  
I purpose to handle this Point (which is the principal in the Use) so as ye shall perceive it reacheth not only Church-Officers, but also Church-members, and those of what condition soever, this duty being of universal concernment to all Gods▪ people, though I may interlace something that will bear respect to Church-Angels, and Officers. For the opening of this, consider we  
1. What it is which the Churches and people of God respectively are to hold fast, since every thing that every one hath is not worthy to be held fast.  
2. How they are to hold that fast, or what their fast holding is in way of duty.  
First, That which Philadelphia, (and so other approved Churches of Christ) had worthy to be held fast, was,  
1. The Word of God, and the Name of God; thou hast kept my Word, and hast not denied my Name, (said Christ, ver. 8.) Under this Word, and Name of God, etc. is to be understood that whole truth whereby God in Christ had revealed and manifested himself and his will unto his Church; whereby his Church knows what he is, and what he hath done, and what he hath willed and commanded his people to believe and do. Hence it was said to the Church of Sardis (ver. 3.) Remember how thou hast received, and heard, and hold fast, etc. Part of which truth Philadelphia is minded of ver. 7. in that description of Christ, from his 1. Holiness, 2. Truth, and 3. Having the key of David: (which three Branches point at his three Offices, Priestly, Prophetical, Kingly, as some judiciously learned think.)  
2. The Ordinances of God for Gospel worship, and Church Administrations are insinuated in this context as enjoyed by Philadelphia: For (mark it) Christ remembers her that he had set before her an open door, and no man could shut it, (ver. 8.) i. e. He had given her fair opportunities, and open and large means for the propagating of the Gospel, and advancing of Gospel-work, many bars of obstruction and hindrance being removed out of the way; So that Gospel-Administrations had free course or passage among them, as 'tis said it had among the Thessalonians, (2 Thes. 3. 1.) Yea, we may gather from part of his Title which he purposely takes up in writing to her, (viz. He that hath the key of David) that he had not only used his key for opening to her, but likewise given her the keys both of Doctrine and Discipline Ministerial under himself to open and shut unto others. And no doubt this Church was not wanting to that (according to her power) which was commended in that of Ephesus, (cap. 2. 2.) viz. in not bearing with those that were evil, but trying them which said they were Apostles, and finding them liars, etc.  
3. Good works or practice according to the Word and Ordinances of God. For 'tis the first part of Christ his testimony given to her, that He knew, (i. e. approved) her works (at the beginning of v. 8.) And what might her works be? Doubtless of as good account as any of her sisters; works of charity, and service, and faith, & patience, as were her sisters of Thyatira, (cap. 2. 19) And for patience it is expressed here (ver. 10.) that she keep the word of his patience, i. e. she exercised patience according to Christ his word and prescription. So that (to sum up all, and according to the tenor of other Scriptures compared with this,) if the people of God be considered in the general notion, All that which they are to hold fast, is, 1. soundness of Doctrine, and 2. Holiness of life and conversation, which are mentioned together in 1 Tim. 1. 19 Holding faith and a good conscience, etc. To hold faith there, is to hold the Doctrine of faith, or to hold fast the form of sound words; as 'tis phrased, 2 Tim. 1. 13. And ro hold a good conscience, is to hold such a practice according to that rule of faith, as an enlightened conscience may witness to be good, or to be rightly conscientious in walking and working according to that rule.  
Again, if the people of God be considered collectively, as embodied together in a Church frame and order, that which they are to hold fast, is, those Church-Ordinances which Christ hath given them, whether about duties of worship to God, or government among themselves, or about the enjoyment of those liberties, or privileges or powers which he hath granted them. In reference to which under-Ordinances, the most judicious understand the Apostle speaking thus to Timothy, I charge thee in the sight of God (etc.) that thou keep this Commandment, (i. e. that body or rule of Commandment laid down in the premises) without spot, unrebukeable, until the appearing of our Lord Jesus Christ, 1 Tim, 6. 13. 14. This for the object that is to be held fast.  
Sect. Next for the manner of holding fast, what is it? The Holy Ghost useth sundry words in several places, which are all of them sometimes rendered by our Translators into these terms of holding fast, yet of somewhat different importment. But by collection of them together we may more fully take up the nature of this duty. When St. Paul bids Timothy, 2 Tim. 1. 13. Hold fast the form of sound words, he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. hold them as having and retaining them by thee in possession; But there is more than that barely in this duty. For when Christ bids the Church of Sardis (supra ver. 3.) Remember what thou hast received, and heard, and hold fast, (etc.) his word is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] i. e. hold, or keep, or observe with all diligence, as that which is committed to ones careful custody; But yet there is more imported in this duty; For when Christ bids the Church in Thyatira, That which ye have already, hold fast till I come, (cap. 2. 25.) his word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the same word radically is used here in our Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. hold fast strongly; use not only a careful eye in keeping, but put to they utmost strength in holding fast that which thou hast, that keeping it vigorously, thou mayst keep it also perseverantly and constantly to the end. And a perseverant holding fast is here intended by Christ (as well as cap. 2. 25.) as may be gathered from the annexed Motives. Now unto this strong and vigorous holding fast of Truth and Holiness, Faith and good Conscience, there is requisite,  
1. Firm purpose of heart, and steadfast resolution of will to persevere in the profession of sound faith and Doctrine, and in the execution of God's commands, according to place and power, and in the practice of holiness, etc. If there be not first strength in the will and resolution, there will be none found in external practice and exercise. The vigour of the heart conduceth much to the vigour of the hand or foot; Hence it was that good man, and full of the holy Ghost, exhorted the Christians at Antioch, that with purpose of heart 
If there be weakness in the spirits, there will be weakness in the joints; if weakness in the heart, weakness in hands and limbs.  they would cleave unto the Lord, Act. 11. 23. And the Apostle Paul calls upon us to hold fast the profession of our hope without wavering, (without declining or tottering any way) therefore in a fixed and firmly settled manner, Heb. 10. 23.  
2. Vigorous putting forth of strength in the way of contestation with others, for the maintenance and defence of Truth, and Purity of Doctrine and Worship, and holy Government and practice, so fare as is warrantable in a regular way; We are to contend earnestly for the faith which was once delivered to the Saints, Judas 3. and to stand fast in the liberty wherewith Christ hath made us free, that we be not entangled again with the yoke of bondage, Gal. 5. 1.  
Quest. But what need is there of such strong actings to hold fast Truth and Holiness?  
Answ. There is need of some strength in a double respect.  
1. To hold up against inward faintings and languish; We know that every thing is ready to fall and drop out of our hands when our natural spirits fail within us; and we are feign to take Cordials sometimes to strengthen our stomaches to retain what is taken down, which otherwise either through nauseousness or other weakness would be quickly cast up again. So it is too often in the case of the failing of gracious spirits in Christians through spiritual faintings, they are too ready to let fall divers truths of God, and to stick in the profession of them, and to let fall practical exercise of holiness, and 〈◊〉 let dissolve away the regular assemblings of themselves together. And all this either through a nauseating weariness of such things by the great gathering of ill humours, or through some causeless fearful pusillanimous apprehensions; And therefore said Christ to the Church at Sardis, (ver. 2.) strengthen the things that remain, which are ready to die. The remaining good things in a Church of Christ, are sometimes through the weakness of inward Principles ready to languish and die away, and therefore need be strengthened.  
Again, there is need of strength 2ly, To retain against external violences, or forcible attempts of others to wring from Christ what they hold of good, or to make them fling it away, or shake it off from them. Robore hic opus esse judicat, quia plurima sunt quae fidelibus haec dona excutere possunt, nisi tenere omnibus modis contendant, (saith Pareus in locum) We might be encouraged by many examples of Martyrs, yea some Heathen may be alluded to, as that of Attilius the Roman, who fight for a Ship at Sea, held fast on her with one hand after another till both were cut off: Valer. Max. another whose hands were off, held fast with his teeth; so christians should mordicus tenere. But I shall have occasion to speak more of this point by and by, under one of the Motives in the Context.  
Quest. But it may be asked again, What need the people of God be charged with care of duty of this nature, since there be such precious promises made unto them that the Lord will keep them, and preserve them, and his graces in them, so that they shall never departed, or fall away from him, nor ever be plucked out of his hand; but be kept, by the power of God through faith unto salvation? See Jer. 32. 40. Joh. 10. 28, 29. 1 Pet. 1. 5. They that belong to the Lord, shall retain that which shall bring them, or suffice to accompany them to everlasting glory and happiness; and why then need they be solicitous about holding fast that which they have?  
Answ. We have to answer divers things.  
First, For particular persons, even such as are elect, and called, and persuaded too of their interest in such precious promises, they notwithstanding these promises, are obliged by command from God to look to their own self-spiritual preservation, and that in a subserviency to God's providence for the accomplishment of his promises. It was not said ungroundedly by that Ancient, (so it be rightly understood) Qui creavit te sine te, non servabit te sine te, etc. God hath ordered most wisely and justly, that the first spark of grace which he giveth to his beloved ones, should be employed and improved instrumentally under his own supreme agency for both their preservation, and advance of their happy condition; Therefore (mark it) the fear which he puts into their hearts, that is, that holy circumspect fear, (not secure presumption) is made a preservative for their not departing away from him, in that Jer. 32. 40. And though he keep them by his own power, yet it it is through the continued acting and exercising of their faith that he keeps them unto salvation; In that 1 Pet. 1. 5.  
Secondly, For particular Churches gathered in visible communion and frame of Government, there be no promises made unto any of them, (for aught I have heard, and remember) nor ever were, that they should be perpetually preserved either without decay, or without dissolution; and therefore there is no cause why Church-members should be remiss and negligent in holding fast those Church-Ordinances, Liberties, and Privileges which they enjoy at present, if they regard the good of that collective body whereof they are, because they have no ground of promise to pretend for security against a sudden change and alteration.  
Yea thirdly, suppose a promise made to a particular Church for its preservation for a time, yet the Lord will not have that Church slacken her care, and endeavour of preserving herself, no not during that season. My proof by way of instance is near at hand: Christ made a promise to this Church at Philadelphia (in the verse before my Text) that he would keep her from the hour of temptation that should come upon all the world, to try them that do dwell upon the earth, and yet presently he forewarns her to hold that fast which she had; This is very observable; She might not expostulate, Lord, since thou wilt keep me, what need I take any care of keeping myself? No; Churches as Churches must learn to serve under God's promises and providences for their own good as well as particular Christians: And Gods known purposed indulgences should not occasion his servants negligences. How much more cause than have those Churches to take this warning, which have no such special promises made unto them, as none of the particular Churches of Christ (for aught I know) have at this day?  
These things being in some sort cleared, I shall pesent you with what I have further to say in the way of usual improvement of the Doctrine delivered.  
Use 1. First, I beseech you to make use of this Point by ●●y of Caution in reference to the Object. We have heard what it is which the servants and Churches of Christ respectively are to hold fast. Now because there is a tenacity, a disposition to hold fast something or other in every one, and yet every thing which one hath is not worth holding fast, therefore let us try what it is only that we have; be sure to hold fast that which is good: ye know well the Apostles Precept, 1 Thes. 5. 21. Prove all things, hold fast that which is good: we have found the things in kind, that single Christians, and conjoined Christians in Church-fellowship are to hold fast respectively: viz. matter of Doctrine, and of Religious and Moral practice, and of Church-administration; Now all these are to be proved, and then so fare as found good steadfastly retained. Here divers things might be spoken touching the business of proving and trying.  
Touching the course taken for proving; what, would the Apostle have Christians wander up and down into every Conventicle, or every corner to hear the broachers of all sorts of Opinions? or, would he have Christians adventure to travel into all Countries, and to intermingle in all sorts of companies, to get information what all men hold, and all men practice? O no; Beloved, woeful experience in our times, shows that a number of lightheaded, curious gadders, and travellers, having no ballast of weighty judgement in them, are so tossed up and down with the various kinds of Opinions and waves of men's practices, clashing and breaking one upon another, that they scarce ever come to side at Anchor at Sea, much less put in at any safe Harbour, but still fluctuate as Sceptics in Opinion, and Antinomists in practice, and half Atheists at least in both; We need not wander up and down for variety to bring under trial; for we may find too much brought home to us to our own places, to exercise our judgements if we have any, and if not, to distract and disquiet us.  
A great part of Solomon's curious scarch experimentally was so unnecessary and unseemly, as we may suppose it cost him a great deal of repentance afterward. I say no more of this.  
But then again, for what is necessarily brought under our eye for proving, remember that our only true test, or touchstone, or rule for proving, is the written Word of God. And yet here we need beg of God sound wisdom how to make a right use of this proving touchstone; for surely it is most grossly abused, and wrested, and perverted among our people at this day, what through want of Learning, what through want of humility, because they would be dogmatizing. And I fear there be crept in among them a number of Popish and profane wits, who though secret scoffers at the Scriptures, are leaders into manifold Errors by counterfeiting very greatly a reverence to Scripture Authority, and urging the letter of it, and express commands, and examples from it, while in the mean time they aim at both the disparagement of Scriptures, and the confusion of their silly selfconceited followers. The Lord direct us all to a right esteem and use of holy Writ; for 'tis possible there may be such found like those of old who melted, and moulded their golden earings (of precious Doctrines, if right used) into Idolatrous Images; And such as can turn a brazen Serpent from a divine institution, to become a superstitious Idol.  
Thus having considered well what course we take in the way of Trial, let us, (as was said) hold fast only that which is good; Only pure and holy Doctrine, only approvable, gracious practice suitable to such Doctrine; and in Church-respects, whether as Pastors and Teachers or other Ecclesiastic Officers, only such administrations, and ways of Government as may be found agreeable to the mind and word of our Lord Jesus.  
It is observable, that duty of this nature in our Text, viz. to hold what was had already, is either expressly, or implicitly charged upon every one of those Asian Churches written to by Christ, except that of Laodicea; for all the rest had somewhat commended in them, but she nothing, as if she had nothing worthy to hold fast; But why this? Had she not much precious Doctrine retained by her? Grant it, yet it seems while she held her lukewarm temper in point of Government and Discipline, all her Doctrine was as if it were not; O Beloved, that we had not yet amongst us a number of old Laodiceans obstructing what they can, all proceeding in way of a right▪ wise, and sober Reformation, and zealous only to damp the zeal of people that way, and stiffly to hold fast humane superstitious inventions, and their proud vainglorious conceits of them. The Lord soften and bend their spirits.  
Use 2 Use 2. A second Use of this Point let be by way of Exhortation, or Incitation to the act▪ O that we would all stir up ourselves to all care and diligence to hold fast what good we have, and let us all be stirred up thereunto at present.  
Surely there are very strong Motives hereunto, which may easily be perceived, if we look about us. I shall only press a little those two, which lie on either hand the duty in our Text, or what is equivalent thereunto.  
The first is in the beginning of the verse, [Behold, I come quickly] saith the Lord Jesus; A Motive taken from his quick apprehension unto them. Now that speedy coming of his needs not to be understood merely of a personal visible coming, but of his coming in such ways of providence, as wherein he was to be understood as virtually and effectually present for the managing of them, and so we must needs understand the phrase, Chap. 2. 5, 16. Remember therefore from whence thou art fallen▪ and repent, and do the first works, or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth. Where his quick coming was doubtless in a way of punishment, or chastisement, etc. But how are we here to understand Christ his quick coming?  
First, In a way of Trial. He had intimated immediately before, that there was an hour of tentation coming upon all the world, to try them that dwelled upon the earth: and he is to be thought to be in that trial, professing himself to be the (searcher of the reins and heart, Chap. 2. 23.) and here as referring unto it, he saith, Behold, [take notice] I come quickly, viz. to try you among other in that hour of temptation; what hour was that? Immediately it signified (as some Expositors think with good consent) that persecution which soon after followed upon the Churches under the reign of Trajanus the Emperor, and in which persecution Philadelphia was tried as well as other. Strabo the Geographer writes that Philadelphia was [terrae motibus crebrò concussa] often shaken with Earthquakes; Well, whatever natural, or proper Earthquakes, she as a City with the region thereabout was subject unto, certainly as she was a Church, both she and others in those Primitive times, were often shaken with Political Earthquakes, shaking violences and assaults by Adversaries, threatening their ruin and destruction. And lest this consideration should not seem to reach us at this day, take notice, that in the judgement of many godly learned, there is now an hour of temptation drawing on upon the present reformed Churches of Christ which sweetly answer to Philadelphia, (to say no more) wherein they are likely to be extremely shaken, and so tried to the purpose; Nay, be there not some symptoms that such an hour is already entered upon some of them? Is there not an horrible tempest already risen among the poor reformed Churches in Piedmont, which hath already shaken divers of them in pieces, and scattered them among the Mountains, and some other neighbouring places where they may hope for no shelter? Now how soon, and how fare the like Earthquakes may shake other Churches and places, the Lord only knows; but the probability of a time of shaking trial to pass over all, may be sufficient ground of warning to hold fast what good we have; Never are men more in danger to let go what they have, than when they are terribly shaken: never were the Disciples in more danger of taking scandal at Christ, and letting go their hold of him, than when Satan desired to sift, and winnow them as wheat, (Luke 22. 31.) Therefore in apprehension of such a time, that the reformed Churches abroad, and we together with them may hold fast that we have, They that seem to be as pillars in the house of God, (Gal. 2. 9) (though they be not used as that prophetical Simeon did those Material Pillars before an Earthquake, yet) need such a warning as he gave them, Stand fast, for we shall be shaken.  
2ly, understand here Christ his coming quickly in a way of mercy to moderate the trial, & to deliver from the power of temptation, q. d. I come quickly to restore thee; Thy troubles and trials shall not last long; The trials of the Church of Smyrna were measured by days, and were called tribulations of ten days; (suppose years to be understood by days, as usually in this book, that was no long time) But here the Church's time of temptation is measured, (I cannot say by hours, but) only by an hour; it is foretold only to be an hour, that is, a very short time of temptation, And truly Beloved, such short trials 'tis conceived and hoped will be the remaining trials of the reformed Churches, how sharp soever they may be for the while; But whatever their duration may be, ye know what the Apostle said, that our (the Churches) afflictions are but for a moment, (2 Cor. 4. 17.) Now therefore as Christ said to his Disciples, what? Can ye not watch with me one hour? So I say, shall we not hold fast what we have one hour, not one moment, after which all hard trials shall be over? O let this persuade us! Especially, since we are to understand Christ his coming quickly.  
Thirdly, In a way of judicature, to call men to an account, and to distribute rewards according to their works; To show himself gracious and bountiful to such as do hold fast the good they have till he come, and severe toward others. See Chap. 22. 12. And behold, I come quickly, and my reward is with me, to give to every man according as his work shall be. Heb. 10. 37. For yet a little while, and he that shall come will come, and will not tarry. James 5. 8. Be ye also patiented; establish your hearts: for the coming of the Lord draweth nigh. But the meditation of this will carry me into the second Motive following the duty in the latter part of this verse; pass we therefore over unto it.  
[That no man take thy Crown, 
2. Motive.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] i. e. that no man take away thy Crown, or that thy Crown be not taken away from thee? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 5. 40. (Brightman) And doubtless want of good hold fast hath lost many a Crown. It is an argument taken from the danger of losing her Crown if she did not hold fast: But withal insinuating a Crown assured unto her keeping fast her hold. Well,  
Our first enquiry here may be, what means he by her Crown? It is taken two ways.  
First, for that Crown she had in some sort already, viz. That honour which this Church had partly gotten, and was further to get by that holy Spiritual grave manner of administration, and observation of God's Ordinances which carried that lustre of excellency and Authority in it, as convinced the minds, and affected the spirits even of Adversaries, so that they which were formerly of the Synagogue of Satan, which said they were Jews, (i. e. true worshippers of God, and of the only Church of God) but were not, should come and worship before the face of that Church, and acknowledge her beloved of God, and honourable, ver. 9 And in some such respect as this, did the Apostle Paul call the Philippians and Thessalonians his Joy, and his Crown, Phil. 4. 1. 1 Thes. 2. 19 For how came he to esteem them so? In that God was pleased by his Ministry to translate them out of darkness into the kingdom of Christ Jesus, and to make his Ministry instrumentally powerful to bring them under the yoke of Christ and to lay down their former pride, and professedly to subject themselves to the Gospel of Christ, (2 Cor. 9 13.) yea, when persons convinced shall be ready to fall down upon their face, and worship God, and confess that God is in his servants (and Ordinances) of a truth, 1 Cor. 14. 25.  
Secondly, For that superexcellent Crown, or highest honour and dignity in Heaven which God hath promised out of his free grace, to bestow upon those who persevere in Faith and obedience to the end; that which is called the Crown of life, Chap. 2. 10. the Crown of righteousness, 2 Tim. 4. 8. a Crown of glory that fadeth not away, 1 Pet. 5. 4. Now Beloved, for the Argument;  
In respect of the former Crown it stands thus. If thou dost not hold fast what thou hast, thou art like to lose the glory of Gospel-Ministery, and the due reverence and authority which it hath had hitherto more or less in the hearts of men, and may yet further have if thou be not wanting unto thyself, and negligent to retain and keep those Ordinances and Privileges which make for thy spiritual honour; And it is possible for a particular Church in time to lose its Ecclesiastic Crown here below, as it fared long since with that Church of Philadelphia.  
Again, In respect of the other Crown of life and glory never fading, the Argument standeth thus. Thou hadst need use all thy prudence, and diligence, and fortitude to hold fast what thou hast, and to persevere unto the end, lest being at a loss of grace, thou be also at a loss of glory. Thou standest by Faith, be not highminded but fear, said the Apostle, Rom 11. 20. And look we to ourselves that we lose not those things which we have wrought, but that we receive a full reward, saith the Apostle John, (2 Joh. 8.)  
Quest. But doth not the employed danger and caveat upon it in this sense infringe the certainty of the perseverance, and salvation of the Saints?  
Answ. No, it doth not. For in the community of a visible Church there is a mixture of Hypocrites with sincere Professors; Now Hypocrites may lose the Crown of glory, because they never had really either true Faith, or holiness, but only seemed to have them, and therefore though they lose that Crown which was proposed to them to run, and strive and labour for, yet is not the tenure of divine Election in the least weakened by their failing, because though they were called externally, yet not elected, and never had the faith or grace of the Elect. And for sincere Christians, who only are elected, though they shall not lose the Crown prepared and reserved for them, yet they have need of such caveats as this.  
Partly to mind them, though they be kept by the power of God to salvation yet in themselves there is a Principle of defection and Apostasy, and were they left unto themselves they should let go all grace, and lose all glory, and therefore need be the more wary.  
Partly to keep them from looseness, and defection; for Exhortations and Admonitions from the mouth of God, and set on by the Spirit of God, are instrumental in God's hand to stir them up to duty, and hold them in perseverance. The premises considered, O Beloved, how should we be strengthened in our resolutions, and actuated in our strongest endeavours to stand fast, and hold fast that truth, that grace, and all those spiritual liberties and privileges bestowed upon us.  
Use 3 Use 3. A third Use of this point may be to give and take some Directions for the more effectual practice of this Rule, since it is a thing both of so much difficulty, and of so great consequence to observe it. In the way of hopeful means therefore be pleased to take notice of these few particulars.  
1. Would we hold fast what good we have personally, and Ecclesiastically? Then take an humble recognition of our own weakness respectively. It is said of this Church of Philadelphia a little before, at ver. 8. that she had [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a little strength; (and, indeed this duty of holdfast is directed neither to liveless persons, nor mere impotent persons in spiritual respects) but it was but a little strength. So it was with her that was one of the best of the sisters; we are then to be humbly apprehensive of the smallness of our own strength, even when we are at the best; And then besides, we may reflect back, and consider whether in some particulars we have not slipped back with Ephesus and fallen from our first love, and whether we are not in some particulars in a languishing condition as Sardis, and so need to strengthen the things which remain that are ready to die; But I say we are to be humbly sensible of our little strength at the best, and that will dispose us to more care to hold fast what we have, etc.  
2. Take we, and keep we fast hold on God by Faith, and in the frequent exercise of Prayer, imitating Jacob in not letting of him go. He looks that his people should do so; even to take hold of him and his strength, (in a good sense) Isa. 27. 5. not in a way of presumptuous contest with him, but for our own support by him Stir up ourselves to lay hold on him, Isa 64 7. For why? Qui habet habentem omnia, habet omnia: so Qui retinet, etc. In his own might shall no man (no Church) be strong: but we may be able to do all things through Christ strengthening us, and therefore we are always to walk and act in the strength of the Lord, (Psal. 71. 16.) Maintain sound Doctrine in the strength of the Lord; keep the way of holiness in the strength of the Lord; perform all Church-duties in the strength of the Lord, etc.  
3. Let it be our holy covetous aim to be getting more of that good which we are to hold fast. Men of the world are ready to think that in external things, if they be not on the increasing hand, they are on the diminishing; And what shall we think of our condition in Spirituals? If we look into the Evangelical Parable of the servants that had Talents, or Pounds committed to their usance, we may find the evil servant there keeping his Talon, and wrapping it up in a napkin (and did he not then hold it fast?) but that proved neither pleasing to his Master, nor comfortable to himself, because he should have been employing and improving it, which because he was not, therefore he was said not to have, and sentenced to have that taken from him which he only seemed to have. For without some improvement a stock cannot long be kept entire together. Wherefore in spiritual things, beloved, if we would with Philadelphia hold fast what we have, we must affect the commendation of Thyatira, (Chap. 2. 19) to have our last works more than our first, to advance in solid knowledge, in true and sincere holiness, and if it be possible, to have our after Church-Ministery, Church-Assemblies, Church-Administrations better than our former. This I say must still be our aim, or otherwise we shall be soon cast backward; when men are in a broad wheel, either to crane up things from the earth, or to draw up baskets out of the water, they are still steping forward, or else they could not stay in the same place and circumstances of posture where they are, (as it is also with Birds in a turning bellcage:) And so when Christians or Church-Members are set into such a frame, as the wheel of occurrents is still turning upon them, either they must be still stepping forward, or else they cannot keep the same sight of their station, but be driven backward and overturned.  
4. We must be industrious, and zealous in all the affairs which make for the preservation and improvement of what we have: I commend that cluster of Apostolical precepts unto you in Rom. 12. 11. Be not slothful in business, (but) fervent in Spirit, serving the Lord. And these are connexed, and subordinate one to the other; First, Not slothful, i. e. neither altogether idle, nor remiss, or careless how we do what we pretend to be doing, how slowly, how seldom, how slightly; For he that is slothful in his work, is brother to him that is a great waster, (Prov. 18. 9) so fare will he prove from a holder fast of what he hath; For the slothful gets nothing, as the waster spends all; and so in their emptiness and neediness they come to shake hands together.  
Again, If we would not be slothful, we must be fervent in Spirit; for slothfulness is from coldness of temper corporally, or spiritually: and activity is from heat and fervency; so that unless one be somewhat zealous, he cannot be constantly laborious. As the light is gone in a manner, when the flame of a candle is extinguished, and the fire will quickly die out of the snuff: so is it in Spiritual cases; unless we be somewhat fervent for truth and holiness, for Church-Ordinances and Discipline, we shall quickly leave acting for them, and be at a loss of them. Therefore be fervent in Spirit: And to direct our aims and intentions in it, know, lastly, (according to that Scripture) that we must look at the Lords service, as serving the Lord, we must be fervent in Spirit, and not slothful in business. The Apostle bids ordinary servants do their Master's service, not as looking to them only, but to the Lord, (Ephes. 6. 7. Col. 3. 23.) How much more than should they approve themselves to the Lord with all fervency of Spirit, whose service and business is about the matters of God and his house! These considerations surely may be helpful to Church-Officers and Members to hold fast what they have.  
5. If we be resolved for constancy in holding fast what good we have, then let us show ourselves lovers and observers of all good Orders; Enemies to Order are Enemies to Constancy; Both together avail much for great issues and achievements; But pervert or disturb the former, and you subvert or break the latter: criers down of all Forms are [monstra informia] unshapen Monsters, as opposite to God in their endeavours as may be; for whereas God brought a bountiful Creation out of a Chaos, They would reduce all into a Chaos again, might they have their will, or wishes, for aught appears by their words. Plainly therefore, would we retain either soundness of Doctrine, or holiness of life? we must pray, and endeavour to keep good order in all Church-Administrations. Mark that of the Apostle in Colos. 2. 5. Rejoicing (saith he) and beholding your order, and the steadfastness of your faith in Christ. He joins Order with steadfastness, and puts Order (though the less) before steadfastness of faith, (though the greater) because Order conduceth much unto steadfastness. And wherefore is there so much unstedfastness this day among our people, even about the most important points of Faith, but because they are all out of Order? No Rule held over them, their Traces cut, the Reins cast upon their necks, and the communality of them unskilful to rule themselves; I speak in reference to Spirituals: They wander from one Church unto another, now they are in one Conventicle or Assembly, and then in another; In one place they meet with some good Principles (it may be) but in another with bad, and gather matter of corruption of mind, and practise one piece after another, and how then should they hold fast what good they had? How much then doth it concern us all in our several places, to keep Order and Rules of Government? And would to God our Rulers at length would powerfully help us all to keep such as may be sound, undoubtedly approvable.  
6 Exercise patience (as this Church did ver. 10. keeping the word of Christ's patience, not only the rule prescribing patience, but patience itself prescribed by that rule.) For patience is necessary unto perseverance in a good profession, in a good practice, whether publicly or privately. The impatient person doth not possess his own soul, (see Luk. 21. 19) he hath not an hold fast of himself, and therefore what else can he hold fast? If we would like good plants retain our moisture, our sustenance, and bring forth fruit to perfection, it must be with patience, Luke 8. 15. If we would do the will of God (according to our places) throughly, and constantly, so as to receive the promises, we have need of patience, Hebr. 10. 36. Wherefore do so many depart from God, and turn from his truth, and will, and way, but because they are impatient, and will not wait God's leisure, till he vindicate his own cause, or means effectually for the clearing up of Controversies, and reforming of things amiss, and so falling a mourning that things are carried cross unto their former Principles, and persuasions, they fling out and are carried headily any way that may give them most present contentment, whatever it may do afterward. But not to tyre your patience too long:  
7. Approve we ourselves right Philadelphians, that is, (according to the Etymon of the word) Brotherly lovers, and lovers of the Brethren. See 1 Thes. 4. 9 But as touching brotherly love, ye need not that I writ unto you: for ye yourselves are taught of God to love one another. Heb. 13. 1. Let brotherly love continue. Without this we cannot keep long in any good order: nor keep in patience long, etc. Nor (which is the main) keep long in the possession and practice of truth and holiness. Mark that Context, Ephes. 12, 3. Forbearing one another in love. Endeavouring to keep the unity of the Spirit in the bond of peace. If we break in point of love, we quickly break the bond of peace, and love being broken, we cannot long keep the unity of the Spirit; what is that? Unity in the disposition of our spirits, in judgements and affections: But there must be more than that, viz. 2. Unity of our spirits in assent and adherence to God's Spirit, his Doctrines, his Principles, his Ordinances; that so our unity may be evidenced to be 3. Unitiy wrought by the Holy Spirit of God, knitting us together as Members of one Mystical body, after a Spiritual and Mystical manner. To the keeping of this, I say, brotherly love is requisite. No marvel therefore if we hold not fast what we had, (I speak of the common hold fast) since there is such want of brotherly love among us, since our people are fallen into so many Divisions and breaches; A condition with tears of blood to be lamented; And O that all Sardenses and Laodiceans about us would transire in castra, or rather in tentoria Philadelphensium. Then might we see happy times, and God can bring them on when he pleaseth.  
Mean while, let us Beloved show ourselves right Philadelphians, of an humble, meek, loving, gentle, yet a courageous, and tenacious spirit to hold fast true Doctrine and Discipline, holiness of life and conversation. Our love one toward another will strengthen the hearts and hands one of another, and the failing of it as much weaken us, etc. Let Angels, and Officers of Churches think of this in the first place, who are to be Lights and Guides to others in the ways of Love, and Peace: But then all the Members of our Churches in their several places.  
And (to close all) Let us show ourselves Philadelphians in our sympathetical affections in love towards our Brethren of the reformed Churches beyond the Seas, and of neighbouring Nations, because we all profess to hold the same good things of God, both for Doctrine and Discipline for the main substance of it: More specially sympathise with them who are now in an hour of temptation to try them. Pray that though they could not hold fast what they had in Houses, Lands, and other outward possessions, nor Ministers, nor Churches, nor their nearest relations (many of them) yet they may hold fast true faith and good consciences to the end (as many of those that have been massacred already, did to the end) as divers of their Ancestors also did see many foregoing Generations; And contribute also toward them in love▪ for the relief of their necessities, as we shall be shortly called upon to do in our respective places.  
Now who so in the use of such means, shall hold fast that which he hath of Truth, and Grace, and persevering overcome, Christ promiseth him in the verse following, that he will make him pillar in the Temple of his God, and he shall go no more out. A verse very well worthy our attendance unto a further explanation of it; but the time now cuts me off, etc.  
FINIS.