XXXI. Select Sermons, PREACHED On Special Occasions; The Titles and several Texts, on which they were Preached, follow.  
BY William Strong, That Godly, Able and Faithful Minister of Christ, lately of the Abbey at Westminster.  
None of them being before made public.  
LONDON, Printed by R. W. for Francis Titan, and are to be sold at his Shop, at the sign of the three Daggers near the Inner Temple Gate. 1656.   

Good Reader,  
THere is a double way of edification now in use in the Church of God, either by long Tracts, or by short and pithy discourses: 'tis not for us to determine which is most profitable: Treatises have their use, & so have single Sermons: sometimes 'tis good to see truths, not by piece-meal, but in their dependence and frame, that the whole Doctrine may be brought together, and digested into a method: On the other side, to say all that may be said in an argument, is a burden and a prejudice to the common sort of hearers, who when they find one point so much dilated and insisted upon, think that the knowledge of divine truths will be so long and tedious a work, that in a despair of attaining thereunto, they sit down with any slight apprehensions in the things of God, and such thoughts as rather come upon them, then are found and searched out by them. It concerneth the ministers of the Gospel then, to use all methods to gain souls to God: Sometimes to launch out into the common-place, and larger discussion of truths, that they may at once see the whole latitude and breadth of them in one entire draught and delineation; at other times to confine themselves to the express scope of that particular place which they have in hand, that the point and branch of Doctrine proper thereunto may be more earnestly and industriously enforced: In the first method we may discern both the harmony and rich 
* Adoro plenitudinem Scripturae. Tertull.  fullness of Scripture, whilst we see how much God hath spoken in a little; and how a few words of His, (like a small piece of gold) may without any forcing and violence, be beaten out into so large an explication: in the other method, truths many times come in fresher and sweeter upon the soul, as being drawn more immediately from the fountain, and without the intervention of our Logic and discourse, evidencing their deduction to the consciences of men.  
In both these methods, did that worthy servant of the Lord Mr. Strong excel: In a Treatise, who more copious and full? In shorter discourses, who more quick and sinewy? Of his excellency in the former kind, the world hath had a taste in what of his hath been already divulged, more of which kind also is intended for the Press: now thou hast presented to thy view, a collection of several choice Sermons upon special occasions, some more public, others more private, and therefore though in that respect there may be some difference between them in beauty and freshness of colour, yet they all have the character and impress of Mr. Strongs' spirit in them, and do plainly discover what hand hath passed upon them: the exceeding usefulness of the particular subjects, and that piety and judgement that shines forth in the management of them, cannot but recommend them to the respects of the godly wise, and therefore without any longer detaining thee, (only to assure thee that these are from his own notes) we commend thee to God, and the word of his grace, which is able to build us up, and give us an inheritance among them that are sanctified.  
Thy servants in the Lords work, 

Thomas Manton.  
John Rowe.  
George Griffith.     

To the Reader.  
THE Learned Author of these Sermons had he lived to have put the last hand to his own elaborate works, they would have been better commended to the world, than any care or diligence of Friends is able to perform. These Sermons & some other Tracts formerly set forth, were left by the Author under his own hand in such a character as none was acquainted with but only that Lady (of whom I could speak as great things with as much truth, as of any, did not my own nearness of Relation, & her own modesty forbidden me) who made it her business to learn his character before his death, and since to transcribe them, by which means those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left by the Author under lock and key (as it were) of an unknown hand, are brought forth and exposed to public view, for common benefit. Those that knew him must needs say, that these Tracts were his own, they are so like the Father; for as Seneca saith of such as write books, they present to the World morum suorum & ingenii Chrirographum: & our Author hath left his own picture drawn with his own hand, to the life, by which, though dead, he yet speaketh. His Sermons and tracts are not such, of which we may say as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pharmaca multa quidem bona mixta & noxia multa. Praetereat si quid non facit ad stomachum. Martial.  Homer did of Egypt, and which may be too truly affirmed of many writings that are published to the world: A miscellany of drugs, good and bad: We have Antidotes in him, but no poison: and as Putean 
b Sine periculo ullo electionis decerpere omnia & liberè liceat.  saith of Cicero, we may more truly say of our reverend Author; you need not use any great caution and care to pick and choose, you cannot choose amiss. He hath an excellent vein in his Sermons, as one saith in the like kind, plenius responsura fodienti, the farther you search, the richer treasure you are like to find. It was the great infelicity of divers of the Ancients, that though they had magna ingenia, yet they had mixturam— I will not add the other word: they had magnas virtutes, and they had magna vitia also; Their raised Parts were attended with such gross infirmities, as rendered them very obnoxious to censure. And therefore Hierom speaking of Origen, writes thus. 
c Epist. 72. ad Tranq. Ego originem propter eruditionem sic Interdum legendum arbitror, quomodo Tertullianum, Novatum, Arnobium, Apollinarem, & nonnullos Ecclesiasticos Scriptores, Graecos pariter & Latino's ut bona eorum eligamus, vitemusque contraria.  I think Origen may for his learning be sometimes read as other Ecclesiastic Writers, so that we cull out what is good in them, and avoid the contrary; and he 
d Epist. 13. ad Paulin.  passeth a smart censure on Cyprian, Lactantius, Arnobius, etc. And Hierom himself which hath censured others, is by several paid home in the same coin: For Bellarmine 
e Lib. 3. c. 6. de Rom. Pontif.  observes several contradictions in Hierom, and Alphonsus a Castro 
f Lib. 6. adversus haereses tit. Episcopus; Apparet. ●. Hieronymum sibi ipsi minime constare.  saith, that in the business about a Bishop and a Presbyter, Hierom doth not at all agree with himself; nay, Bellarmine 
g Lib. 4. de Euch. c. 10. art. 9 Non possumus ex Patrum sententiis aliquid certi colligere quando inter se non conveniunt.  saith thus, We can gather no certainty out of the Opinions of the Fathers, when as they themselves are not of one mind. And joseph Scaliger 
h Lib 6. de Emend. Temp. sed cum delectu ejus scripta legenda esse non dubitabit quisquis attentius legit, quam ipse Scripta veterum.  speaking of the most learned Eusebius, passeth this sentence, without doubt a choice is to be made in the reading of him. But I am very much mistaken, if this our Author may not pass without any such censures, and may be read now in print, as he might have been heard when he was in the Pulpit, without such provisoes and cautions as are usually given in reading of many of the Ancients. That which made his Sermons pass with so great approbation of the most judicious hearers when he was alive, and will be a passport to his writings though posthumous, was, he did follow the advice of the Apostle Paul to Tim. 2 ep. 2.15. he did study to show himself approved to God, a workman that need not be ashamed, rightly dividing the word of truth: he made preaching his work and business: he did not go to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he counted it his greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the work God gave him to do, as Christ speaks, John 17.4. He was of Melancthons' mind, who had wont to 
i Tres labore● esse difficillimos; Regentis, Docentis, Parturientis.  say, Three sorts of labour are most difficult: that of a Governor, of a Teacher, and of a Woman in travel. He was often in travel to be delivered of his Sermons, and he made that good, qui alios docere velit suo sudore Auditores irrigare contendat; An instructor ought to spend himself upon his Auditory. He was so much taken up in this work, that (to my knowledge) he was often in watch a great part of the night, besides his pains in his day-studies. What Seneca reports 
k Epist. 8. Nu●lus mi●… per otium dies exit, partem noctium studiis vendico; non vaco somno, sed succumbo; & oculos vigilia fatigatos, cadentesque in opere detineo.  of himself, may be affirmed of this our Author; I spend all the day and much of the night in study, not setting myself to sleep, but only falling into it; and he goes on, and 
l Volup●ati● som●…, vitae de●…xerunt summ● Illi Viri quod nobis impenderunt, posteris nat● & occupati.  adds, Great men of old bestowed the best part of their life upon us, as if born for posterity: But besides that very great diligence and travel of head and heart, and that intempestivum & pertinax studium that he laid out in his Sermons, he had a special faculty of keeping close to his Text and business in hand; which as it is very requisite in a Preacher, so it is very advantageous to commend a discourse to the most judicious car. What Plinius secundus 
m ●ci●t, si materiae immoratur, non esse longum; longissimum, si aliquid accersit, atque attrahit. Vides, quot versibus Homerus, quot Virgilius, arma hic Aeneae, Achilles ille describat; brevis tamen uterque est, quia facit quod instituit.  said to Apollinaris in his Epistle to him concerning a Writer, is true of a Preacher, that he should often view his title, I say, his Text; That which did further there contribute to his excellency in preaching, was his skill which he had, and his deep insight into the mystery of Godliness, and the Doctrine of the free Grace of God; and as to the mystery of Iniquity within us, he was well studied in the souls Anatomy, and could dextrously dissect the old man: Then there is the mystery of Iniquity without us, of Satan and Antichrist, which he understood very well, and by his knowledge in these mysteries, he was able to advance the Kingdom and Honour of our Lord Christ in the hearts and lives of his Hearers; and to discover the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2.24. Satan's depths, and to disappoint his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.11. His plots and devices; as also to unveil the Whore of Babylon, and to render her vile and contemptible in the eyes of all. There was one thing more which did add very much unto him, and to his labours in preaching, and make him successful in clearing many dark places, and searching further into the deep Mines of the Word, and piercing into the secret Oracles of God, and that was his constant recourse to the Originals, in which he had good skill. By these means he went beyond most of his brethren in the work of the Ministry; so that his Sermons had always something above the rdi nary reach and pitch: & a certain strain, which did sapere saeculi sui foelicitatem, answering the advantages and happiness of the age in which he lived, which was more than Casaubon could say of 
n Exercit. 34. in Baron. Vulgat● sunt in his, nihi quod saeculi sul foelicitatem sap●at.  Baronius his Annals. The want of some or any of these Particulars render Preachers very lame, and their Sermons thin and lean: of many of which, it may be said as of Anaximenes' when he began to speak, that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a flood of words, a drop of sense; and in like manner Clem. Alexandrinus complains of such, that they utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flood of insignificant words: Such Preachers multa locuti parum dixisse videntur, talk much and say little; There was so great weight both of words and sense in this our reverend Author's Sermons, and so much of worth, that they did appear as good upon a narrow disquisition, as they did seem to be when they were delivered: whereas the Sermons of many are like the Orations of 
o Cuju● cùm in dicendo copla speciesque aur●bus pla●…e● oculorum judicio spernebatur: multumque legentibus desideratum q●…d audlentibus placuisset.  Hortensius, Many tickle the fancy, whilst plausibly, and with some Pomp and Ostenation delivered, but being scanned by a severer repetition, they prove to have been vox & praeterea nihil, they vanish into a notion or nothing. The ignorance, or at least the not so clear knowledge of the Doctrine of the Covenant of Grace, God's rich and free Grace, in the business of our salvation was the cause anciently, and is still, of many errors in the Church. The Author of these Sermons had arrived to an excellency and height in this doctrine, beyond the most that ever I read or knew; Had he lived to have perfected his labours about the Covenant of grace, I presume I may say they had surpassed all that went before. Herein was the great defect of many of the ancients: Casaubon 
p Non negari posse videtur doctrinam de justificatione peccatoris & causâ meritoriâ salutis primis Eccle●…ae temporibus & ferè ante Augustinum, vix satis dilucidè fuisse expositam; constat sanè apud ve●ustissimos Patrum & nonnulles etiam posteriorum ●jusmedi sententias interdum occurrere, quae nisi benignâ interpretatione molliantur, ser●i non p●ssunt, Exerc●…in Baron. 1.  attributes the gross errors in the first times of the Church about the meritorious cause of salvation, to arise from the ignorance of the Doctrine of the free Grace of God in the Justification of a sinner. Nay, 
q Concord. 159. Graecos nisi caute legantur & intelligantur praebere p●sse eccasionem errori Pelagiano.  jansenius goes further; and Espencaeus 
r Epist. 2. Tim. 2. d●g●ess 10.  speaks to the very same purpose, that divers of the Greek Fathers from this ignorance, gave occasion to the Pelagian heresy. What Chrysostom and Cassianus his scholar thought and wrote of the grace of God, and also Cyril of Jerusalem, may appear out of their writings: Cassianus 
s Nos inquit primum bona ●ligere oporter, & ●unc offert Deus quae sua sunt.  speaks their sense, We first choose what is good, and then God offers the help of his grace, and determines our will upon the motion of it first. Nay, Vossius speaks out indeed to this purpose: if any think that some who lived afore the breaking forth of Pelagianism, did attribute faith or the beginning of it to the strength of nature, we will not contend with him. 
t Lib. 4. Histor. Pelag. Si quis putet allquos eorum qui ante exortam Pelagii ●aeresin vixerunt fidem vel inltium sidei, conversion●s desiderium, certum spell & poenitentiae gradum naturae viribus tribuisse; nolumus cum co ducere contentionis funem.  All this was to be imputed chief to that little knowledge which those Ancients had in the Doctrine of the free Grace of God. If a Divine be lame in this point, it is no wonder though he halts into Arminianism, and falls into those Popish errors of the merit of good works, the corner stone of the Babel of Rome. There is another defect which hath brought much prejudice to the Church, and that is ignorance in the Originals, the Mother of errors. Lud. Vives 
u De causis Corrupt. Art l. 7. de corrupto jure. Magnam causam corrupt●larum manasse ex imperitià Linguarum, quibus ipsum inscriptum est.  saith, The reason of the corruption of the Law, and the same may be said of Divinity, is, because those that were Students and Practitioners in it, did not understand the Languages in which it was written. D. Reynolds, speaking of this passage of Lud. Vives, adds: 
x Apocryph. lect. 3. Sine dubio si scripsisset Lud. Vives de causis Theologiae corruptae, notare potuisset ho in Theologia saepe usu venisse ut haliucinarentur, quoniam Graecum id esset in quo versabatur.  Doubtless if L. Vives had written the Causes of Corruption in Divinity, he might have observed the occasion of errors herein, was the handling of it in Greek: And Espencaeus speaking of the ignorance of former times, complains how that 
y Tim. Circa reformationis initia eam inter Clericos grassatam fuisse linguarum originalium ignorantiam & barbariem ut in latinis authoribus Graecè nosse suspectum fuerit, Hebaricè prope haereticum.  it was ●eemed as a fault in the Latin Writers, if they understood Greek; and if Hebrew, a heresy. What mischiefs have come upon the Church, upon the unskilfulness of divers of the Ancients in Original languages, would be too long to set down. Thus I have endeavoured to show wherein the strength of this Author did lie; as also the sad consequents that follow upon the defects and want of those particulars . There be divers other things which I might mention concerning this Author, but these were the chief, which out of my observation and my intimate acquaintance I took notice of in him; by which he came to be of very great note, & cried up beyond his brethren; by reason whereof, had not God given him much grace, he might have been puffed up. For it is most true, non minus periculum ex magna fama quam ex mala, great fame is no less dangerous than a bad one: and perhaps this might be one great reason, why the Lord was pleased to let lose the slanderous tongues against him: for 
z Quint. Dialog. Nemo codem tempore assequi potest magnam famam & magnam quietem.  no man can enjoy a great fame quietly. It was a great affliction to him, and so much the greater, by how much the nearer they were to him, which were at the greatest defiance against him, as Tac. 
a Hist. 1. Cui deer● inimicus, per amicos opp: essus.  saith, He that wanted an enemy suffered by his own friends. My own familiar friend— that was the sharpest dagger and wounded deepest Whatever 
b Tha●s in Terent. Si ego digna hac contumelia sim maxim, at tu indignus qui s●ceris tamen.  one may deserve, yet a friend should not be the executioner. But however his Adversaries did very much endeavour to asperse him, yet he proved them to be false and unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by the brightness of his conversation he did live down those evil reports. It was not with him, as it was 
c Prosper●… eloquentia quam morum fama.  said of Domitius Afer, That he was a better Speaker than Liver: he was as happy in the purity and innocency of his life, as he was for the power that through Grace he erected in his preaching. What 
d Simul fuls virtutibus simul vitils aliorum in ipsam gloriam praeceps agebatur.  Tacitus said of Agricola, being under some calumnies, is true of him; he was carried with much more speed towards glory, both by the malignity of others, and his own excellencies. Thus I fear I have detained thee, Reader, too long in the entrance; but I hope thou wilt have a keener edge to the dainties, that thou shalt meet with in the book. Farewell.  
Henry Wilkinson of Christs-Church, Professor in Divinity for the Lady Margaret in the University of Oxford.   

A Table of the Names of such Sermons, where, and when they were Preached, set down in such order as they follow: together with the texts of Scripture insisted upon in this following Book.  

1. SPiritual Barrenness. Preached at Paul's, a Spittle-Sermon, upon Ezek. 47.11. Pag. 1.  
2. Holiness the way to Happiness. Preached at Paul's, upon Heb. 12.14. p. 31.  
3. Babylon's utter ruin, the Saints Triumph. Preached at a Thanksgiving for the victory of Ireland, against the Irish, August 29. 1649. upon Rev. 18.2. p. 63.  
4. Gospel order, a Church's beauty. Preached when Mr. Strong was chosen Pastor, Decemb. 9 1650. upon Col. 2.5. p. 91.  
5. Church-Officers, according to Institution. Preached at the Churches choosing of Officers, upon Heb. 13.17. p. 109,  
6. Communion with God, good in bad times. Preached at Paul's, October 14. 1647. Before the Lord Maior and Aldermen, upon Psal. 73.28. p. 133.  
7. The Saint's inheritance. Preached for Mr. Caryl on his Lecture day at London-Bridge, upon 1 Chron. 3.22. following p. 163.  
8. The great day. At a private fast, upon jerem. 30.7. p. 164.  
9 Grace abused. At a fast for abused liberty, Feb. 28. upon jude 4. p. 187.  
10. The just man's end. At the funeral of William Ball Esquire, a member of the house of Commons, upon Esa. 57.1. p. 209.  
11. God with us whilst we are with him. At a public fast before the Parliament, june 9 1652. upon 2 Chron. 15.2. p. 231.  
12. The doctrine of the jews vocation. Preached at Gregory's Lecture, upon Rom. 11.26. p. 267.  
13. Heedless service unacceptable. Upon 2 King. 10.31. p. 289.  
14 Gospel-Exaltation. Upon Mat. 11.23. p. 309.  
15. The two Covenants. Preached in Bartholomew-lane, june 22. 1652. Upon Gal. 4.21,22. p. 333.  
16. Flesh silenced by Gods arising. Preached before the Lord Maior, Aldermen, and Commons of London, on a Thanksgiving day at Christ-Church London, july 26. 1651. upon Zach. 2.13. p. 357.  
17. The duty and dignity of Magistrates. Preached at Laurence-Iury, Sept. 29. 1651. at the Election of the Lord Maior, upon Zach. 10.4. p. 389.  
18. Perfect cleansing; upon 2 Chron. 7.1. p. 421.  
19 A set time for judgement. Upon jerem. 8.7. p. 443.  
20. One heart and one way. Upon Zach. 14.9. p. 465.  
21. Grace is wisdom, and wisdom the principal thing. Preached at a meeting of the company of Black-Smiths, Octob. 29. 1647. in Fish-street, London, upon Prov. 4.7. p. 493.  
22 The danger of being worse by mercies. Upon Deut. 32.15. p. 513.  
23. Unruly thoughts quieted, by divine consolations. Preached at Paul's, june 9 1653. upon Psal. 49.19. p. 541.  
24. God's Throne erect, in the Assemblies of his Saints. Preached at a fast; upon Rev. 4.6. p. 567.  
25. The Keepers of the Vineyard, must keep their own Vineyard. At a fast before the Parliament, june 13. 1650. upon ●ant. 1.6. p. 589.  
26. State prosperity, in keeping close to the Word. At a fast in the Parliament House, june 31. 1653. upon Iosh. 1.8. p. 617.  
27. Christ's instrumental fitness for his Father's ends. Preached at Bartholomew-lane, upon Isaiah 42.2. p. 637.  
28. The mysteries of Providence. Preached at Paul's, August 18. 1650. upon Ezek. 1.16. close of it, p. 657.  
29. Christ's care in glory, for his Churches good on earth; upon Rev. 2.1. p. 681.  
30. Gifts and Talents shall be accounted for. Preached before the Parliament on a day of Thanksgiving, Sept. 3. upon Luke 12.48. p. 705.  
31. The upright heart, and its darling sin. Upon Psalm 18.23. p. 735.    

The Table of the Scriptures handled, explained, and opened in these following Sermons.  
 Chapter. Verse. Page. Genesis. 3 19 528 17 2 741  7 159 Exodus. 10 6 482 Numbers. 14 24 741 Deutronomy. 6 7 301 9 1 313 32 8 515  10 516  13 517  15 ib. 518, 5●1 joshua. 1 8 617 24 19 297, 703 judges. 2 1 687 1 Samuel. 2 29 522 6 7 302 13 2 241 1 Kings. 16 31 472  32 ibid. 18 28 544 2 Kings. 10 31 289, 292 16 14 484  15 ibid. 1 Chronicles. 15 13 92 2 Chronicles. 15 2 231 job. 6 4 547 22 21 138 28 13 495 34 17 414  30 49, 633 Psalms. 4 3 141  4 505 8 2 69  6 See pag. 146 follow. p. 163 18 23 735, 739, 742 23 6 See p. 153 follow. p. 163 27 4 697 30 3 293 44 23 365 47 9 401 68 12 692 74 14 375, 490 80 17 640 90 12 496 94 19 542 107 34 12 110 3 318 119 126 459 127 2 550 140 11 See p. 152 follow. p. 163 Proverbs. 3 14 504 4 7 493 8 2 276  3 ibid.  30 678 15 24 503 16 31 450 Ecclesiastes. 3 14 725 5 1 294  6 687 10 8 462 Canticles. 1 6 593, 597 2 16 318 4 2 ibid. 6 10 321 7 5 145 8 8 116 Isaiah. 5 5 321  17 520 7 00 515 9 1 171 14 12 314 26 20 464 28 13 14  17 726 29 1 236, 707 534, 723 30 18 See page 155 follows page 163 33 21 732 42 2 637, 638 44 25 671 49 4 717 52 7 690 57 1 209 60 12 563 66 14 35 Jeremiah. 2 33 459 7 12 690 30 33 290 31 8 277  9 ibid. Lamentations. 4 20 398 Ezekiel. 1 8 571  16 657 661, 664 7 20 315 10 2 13, 401 16 7 116  8 ibid.  39 321 37 7 713  24 640  25 ibid. 47 11 1, 9, 704 Daniel. 2 44 2 4 16 660  17 ibid.   400 7 2 526  11 79  12 281  13 278  25 403   563 8 27 288  10 to 12 692 10 20 371 11 40 286  44 ibid. 12 11 281 Hosea. 1 3 526  11 168 2 15 68 3 5 276, 728 7 6 483 8 14 472 9 10 516 14 18 561 joel. 2 3 168 Amos 4 4 484 Micah. 4 5 468 6 5 720 7 4 462 Nahum. 1 10 671 Habbacuck. 2 4 184 3 16 550  17 148  18 ibid. Zephaniah. 1 14 169 2 2 554  4 559 Zachariah. 2 13 359, 365, 3 7 143   701 4 6 114  7 ibid. 5 6 449 9 10 394  12 58, 558  13 391, 396 11 7 482 12 8 668  10 278 13 1 276  21 475 14 8 23  9 468, 469 Malachi. 4 1 168 Matthew. 4 14 312 5 18 430 6 21 144  23 200 11 5 422  23 311, 312 13 52 98 15 13 111 16 18 118, 216  19 122 18 20 700  15 119 24 9 688  30 278  31 ibid.  51 305 Mark. 4 24 303 10 30 149 Luke. 1 76 689 10 27 430 12 41 705, 710 13 32 48 24 8 295 25 18 ibid. John. 2 10 102 3 34 715  35 710 10 16 273 15 2 22  10 157 16 13 625 20 21 124 Acts. 2 28 168 7 55 369, 560 9 11 43 20 28 112 Romans. 5 12 343 8 28 712 10 18 364 11 12 to 15 287  25 269 12 26 267  3 716 1 Corinthians. 3 22 712 4 6 118 5 4 124 10 11 ●1 12 7 117  28 112 14 26 411  32 413 15 24 660  28 71  52 279 2 Corinthians. 3 15 270 4 18 317  6 Ibid. 6 1 712  16 573 7 1 421 10 13 717 Galatians. 1 6 194 3 19 339 4 4 351  21 333  22 334 Ephesians. 2 20 408  21 ibid. ● 7 715  11 95  12 ibid.  13 46  14 483 Philippians. 4 10 716  11 ibid.  12 269 Colossians. 1 2 117  5 ibid.  13 26 2 5 91 1 Thessalonians. 2 6 271 5 12 101 2 Thessalonians. 2 7 477 3 1 10  14 124 1 Timothy. 1 15 329 3 10 96  16 694 2 Timothy. 2 26 30 Titus. 2 16 330 Philippians. 3 2 195  19 ibid. Hebrews. 1 5 92  6 ibid. 9 12 See p 247 after p. 248 10 27 18 12 14 31, 38  27 377 13 5 57 james. 1 18 696 1 Peter. 1 12 35 2 5 743 4 7 271 2 Peter. 1 5 44 3 16 11, 194 1 john. 2 16 529   545  18 206   271 5 19 42  21 483 2 john. 5 10 54 jude.  3 189, 192  4 191  6 550 Revelation. 1 13 682  20 686 2 1 685  4 582  5 ibid.  21 452, 579 3 8 716 4 00 579  3 682  6 567 6 22 669  2 683  12 to 14 723 8 27 688 9 1 196  2 ibid.  10 197  14 718 10 7 288 12 15 196 13 00 190, 378 16 9 11, 80 17 12 73 18 2 to 13 63, 70 78 19 1 84, 358 21 22 3, 4 22 1 282  
FINIS.   

Books Printed for, and sold by Francis Titan at the three Daggers near the Inner Temple Gate.  

THE several following books of Mr. Richard baxter's. Aphorisms of Justification, with their explication annexed; wherein is opened the nature of the Covenants, satisfaction, righteousness, faith, works, etc. in 12ᵒ.  
The Saints everlasting rest, or a Treatise of the blessed state of the Saints in their enjoyment of God in glory, in 4 o.  
Plain Scripture proof for Infant-Baptism, in 4 o.  
The right method in 32. directions, for getting and keeping spiritual peace and comfort, in 12 o.  
The unreasonableness of Infidelity, manifested in four discourses, the subject of which follows; viz. 

1. The Spirits Extrinsic witness to the truth of Christianity, on Gal. 3.1,2,3. With a determination of this Question, Whether the miraculous works of Christ and his Disciples do oblige those to believe who never saw them.  
2. The Spirits internal witness to the truth of Christianity, on 1 John 5.10.  
3. For prevention of the unpardonable sin against the Holy Ghost, a Demonstration that the Spirit and works of Christ were the finger of God, or the Holy war between Christ and Satan, on Mat. 12.22,23.  
A Postscript against Mr. Lyfords' exceptions.  
4. The arrogancy of reason against divine revelation repressed, or proud ignorance the cause of Infidelity, in 8 o.    
Christian concord, or the agreement of the associated Pastors and Churches of Worcestershire, with Mr. Baxters' explication and defence of it, and his exhortation to unity, 4 o.  
A defence of the Worcestershire petition for ministry and maintenance, 4 o.  
The Quakers Catechise, 4 o.  
An Apology against the modest exceptions of Mr. T. Blake, and the digression of Mr. Kendal; whereunto are added animadversions on a late dissertation of Ludiomeus Colvinus, alias Lodovicus Molineus, M. D. Oxon. and an admonition of Mr. W. Eyre of Salisbury, with Mr. Crandons' anatomy, in 4 o.  
A confession of faith, especially concerning the interest of repentance and sincere obedience to Christ in our Justification and salvation; in 4 o.   

Parliamenti Declaratio, 23. May 1649.  
Duke Hambletons' case argued by Mr. Steel, now Lord chief Baron of the Exchequer, in 4 o.  
The Levellers design discovered, by Henry Den, in 4 o.  
The Collection of Orders of Chancery, with the alterations and additions agreed on by the Lords Commissioners of the great Seal, and Mr. of the Rolls, in 8 o.  
The anatomy of john lilburn's spirit and pamphlets, in 4 o.  
A short discourse between Monarchical and Aristocratical Government, in 4 o.  
The grand Case of Conscience stated, in 4 o.  
A discourse concerning the engagement, or the northern subscribers plea, in 4 o.  
Heart-bleedings, for professors abominations, in 4 o.  
An English translation of the Scottish Declaration, in 4 o.  
A discovery of some thoughts wherewith many precious souls are burdened; by Daniel King, in 4 o.  
English Law, or a survey of the household of God on earth, with an Essay of Christian Government, folio.  
The false Brother, in 4 o.  
The rise, growth and fall of Antichrist, together with the much desired and waited for succession of our Lord Jesus Christ: by Edward Haughton, Minister of the Word.  
A vindication of Infant-Baptism, and singing Psalms: by Mr. Sydenham, Minister at Newcastle.  
gospel-mystery.  
Gospel-life and light: by Dorneford.   

A Commemoration Sermon on the fith of November before the Parliament, in 4 o.  
A Commemoration Sermon on the fifth of November, before the Lord Maior, called a Voice from Heaven, in 4 o.  
Heavenly Treasure, or man's chiefest good, in 12 o.  
Communion with God in Ordinances, the Saints privilege and duty, in 12 o.  
XXXI. Select Sermons on special occasions, in 4 o. All by William Strong, Minister of the word of God.   

The horrid bloody Spanish Inquisition, in 12 o.    


Spiritual Barrenness.  EZEK. 47.11. 
But the miry places thereof, and the marshes thereof shall not be healed, but be given to salt.  
THey are great things which the Lord hath spoken of the latter days, which are called by the Apostle, 1 Cor. 10.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The ends of the world, so you render it: but Grotius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 1.10. The fullness and perfection of times. 
Grotius.  Deus in omnibus actionibus prisci seculi semper ob oculos habebat temp●r a Messiae, etc.  
In which there shall be a perfection of Ordinances, and of Churches, and of Prophecies; for the mystery of God is in the latter days to be finished, Rev. 10.7. There is a Kingdom of God which the Lord will set up (or cause to arise) Dan. 2.44. Which though it shall begin in the days of those Kings, in the times of the Roman Monarchies; yet it shall be the great Instrument in the hand of God to destroy the Monarchies: for jacob is in the hand of the Lord as a threshing instrument in the middle of the Nations; either as due from the Lord; or as a Lion amongst the Beasts of the Forest; the Angels they poured out the seven vials full of the wrath of God, which are the seven last plagues, they came out of the Temple, Rev. 15.6. And this Kingdom of God shall not come to perfection, it shall not arise unto its greatness, till judgement sit, and dominion be taken away from the fourth beast, to consume and destroy it unto the end, Dan 7.26,27.  
It's true that the Church of Christ hath a mighty efficacy upon the world, but it is secret, invisible, and comes not under humane observation. Nisi oratione & doctrina sustentaret Ecclesia mundum, uno momento perirent omnia. 
Luther on Gen. 30   
But there will come a time when the power and glory of the Church shall be visible; The mountain of the Lords house shall be exalted on the top of the mountains: 
Lactantius.  when the prophecy of Lactan. p. 579. shall be fulfilled, Confundetur omne jus, & leges interibunt: non fides in hominibus, non pax, non pudor; neque securitas, neque Regimen; & hujus confusionis haec erit causa, quod Romanum nomen quo nunc regitur orbis, de terr a tolletur: And it is the duty of the people of God to eye the prophecies, and to look out for their accomplishment; for the day of the Lord draws nigh; then shall the Lord be King over all the Earth, and jehovah shall be one, and his name one, Zach. 14.9. The most glorious and perfect prophecy of this Kingdom of God, which he shall set up in the latter days, we have, Rev. 21.22. So in the last eight chapters of Ezekiel; which that I may give you a little light into, There are three things mainly to be explained: First, what is meant by the City and Temple, here spoken of? 2. Unto what time this prophecy doth belong? 3. What the waters are which issue out of the sanctuary? which being explained, will be as a key to open all the rest of the mysteries that are therein contained.  
First, unto what time is this prophecy to be referred? for it's a great part of a Saints skill to be able rightly to discern and judge of times, that they may know what to pray for, and what to expect, and when to cooperate and work together with God: Now the times to which this prophecy relates, are the times of the calling of the Jews, when their coming in shall be as life from the dead; and a new Resurrection in the world, which will appear to us by four Arguments.  
First, it shall be after the Jews shall be converted; for it is said, The house of Israel, shall defile my holy name no more as they have done by their abominations, setting their threshold by my threshold, and their post by my post: and by this means there was a wall of separation between me and them, and in my anger I consumed them, chap. 43.7,8,9.  
Secondly, It shall be after the Tribes shall be united. After the sticks of joseph and of judah shall become one in the Lord's hand, Ezek. 37.19,20,23. And therefore the Land is now divided amongst all the twelve Tribes of Israel, Chapter 48.  
3. It shall be after the glory of the Lord is returned; for the name of the City shall be Jehovah Shammah, the Lord is there, chap. 48. ult. and he saith, I will dwell in the midst of them for ever, chap. 43.9. I will set my sanctuary in the middle of them for evermore, chap. 37.26. For when he doth return in to them again, he will never forsake them; he did indeed hid his face in a little wrath, and for a moment; but with everlasting kindness he will have mercy on them, Isa. 44.8. Ezck. 39.29. Neither will I hid my face any more from them, etc.  
4. It shall be before Gog shall be destroyed; for he shall come up against the people of Israel when they are planted in their own land, and when they dwell safely, chap. 38.14,15. Then he shall come against them as a cloud, and cover the land, and the Lord shall give unto Gog a place of graves in Israel, etc. Therefore Israel must be planted first in their own land, and dwell there safely: therefore I conceive it to be the same time with that Rev. 21.22. when Jerusalem shall come down from God out of heaven; and when the glory of the Lord shall be in the middle of them: the Tabernacle of God shall be with men, and he will dwell with them: And after they are settled in their own land, and the people of God have rest for a thousand years, then shall Satan be loosed, who before was not bound from temptation, but from persecution; that he could not stir up men to persecute the Saints; but as soon as he is loosed he stirs up this last and great enemy, and he doth compass the Tents of the Saints, and this holy City; and then the Lord shows himself eminent and glorious in his destruction: So that after Antichrist shall be destroyed, Satan shall be bound, so that the persecution of the Saints shall cease; then shall this City and Temple be built, which shall continue till the second coming of the Lord, till the Heavens be no more: the time therefore is to come; do you long for it, and pray for it.  
Secondly, What is meant by the City and the Temple prophesied of Here? first, it cannot be understood literally of a material City or Temple. 
Peter Galatinus.  Peter Galatinus tells us, that the Jews do commonly speak of a threefold Temple. First the Temple of Solomon. 2. The Temple of Zerubbabel. 3. The Temple of Jacob, which they say God showed unto jacob when he had the vision of the Ladder. Now it cannot be spoken of the Temple of Solomon; for that was destroyed before the captivity, and therefore before this prophecy was revealed, that was burnt with ●…re: and for the Temple of Zerubbabel, the measures and dimensions do no way agree thereunto: for the glory of the latter house was inferior to the former, Ezra 3.12. in many particulars, as that the waters issue out of the Sanctuary, and the trees that grow upon the River side, and fishes in the River, etc. quae in secundi Templi instauratione nunquam fuerunt: under the second Temple these things were not. The materials shall not be in the Letter: Foundations of Saphires, windows of agates, gates of Carbuncles, Isa. 54.11. and for the dimensions also, Rev. 21.16. the height of the city shall be a thousand furlongs, which could not be in the letter fulfilled: and for the Temple, there shall never be a restitution of the Jewish worship; only the Lord doth, as it is usual, express Gospel Ordinances and Worship, according unto the Ancient pattern.  
Secondly, it cannot be understood of heaven, for these Reasons. 1. It is new jerusalem that comes down from God out of heaven, Rev. 21.2. There is no Prince in Heaven: but here the prince shall oppress the people no more. 3. There is no priest in Heaven, nor no Ordinances, nor set times of worship, which is plain: here there's the Priest, and their several portions, and set times of worship, that when the people go in, the Priest must go in; and when the people go forth, he must go forth. 4. There is no measuring in heaven: a city and a temple that is measured, because it's built, chap. 40.12. but this is a house not made with hands, that cannot be meafured. 5. They shall in this City be ashamed of all their former abominations, but in Heaven there is neither sin nor shame, chap. 43.11. 6. This City shall have enemies that shall encompass it, as we see, Rev. 20.9. They shall compass the Tents of the Saints, and of the holy city, etc. 7. And the waters that do issue out of the sanctuary are healing waters, and the fruit of the Tree of life is for meat, and the leaves of it is for medicine; now there will be no healing at the last day; in Heaven, there are the souls of just men made perfect, and they need no healing.  
Thirdly, seeing it cannot be understood literally of a material Temple, nor spiritually of heaven, it must then be understood mystically, of the Church of Christ made up of jews and Gentiles, when they shall be one fold under one shepherd: Agnoscunt & Haebrei, quod ad futurum seculum, hoc est, ad Regnum Messiae haec pertineant: Oecolamp. 
I●…m.  Nos ad Christi referimus Ecclesiam, & quotidie in Sanctis aedificari cernimus. St. Jerom.  
But it is not a Temple that is always building, and a City: but it's a City that shall be built after such a time: and therefore I conceive it not to be the Church of the whole New-Testament, but barely the Church in the latter days of the world, which is commonly called The city of our God: but this in a special manner, Rev. 3.12. is called so, because of an Almighty hand of God in raising it, and a glorious and special presence of God dwelling in it: and by the Temple is meant those glorious ordinances of worship, which should be exercised in this Church in the latter days: which is set forth by expressions according to the Jewish pattern: as the manner of the presence of Christ amongst the people under the Gospel is set forth by his presence amongst his people of Israel in the Tabernacle, Rev. 4. so all the worship of God is set forth to us according unto that Standard, pro ritu Templi; there is a Temple, and Altars and incense, etc.  
And that Ordinances of worship, the institutions of Christ, shall continue in this glorious Church unto the world's end, that's plain: for,  
First, it is said, that the tabernacle of the Lord is with men, Rev. 21.3. and that was a place for worship: if the Lord will have a Tabernacle amongst men, he will have amongst men instituted worship still.  
Secondly, the presence of God amongst men in this City is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Lamp, Rev. 21.23. therefore it shines in a dark place, it is not such a presence as makes it a perfect day as it shall be in Heaven; there will be no more the light of the candle, etc. And therefore it is a light in Ordinances: for in them as in a Lamp, the Lord gives unto his people light, 2 Pet. 1.10.  
Thirdly, there shall be all manner of Ordinances in this City of God. First, there shall be preaching; for there shall be abundance of fishers, chap. 47. Secondly, there shall be the Sacraments; for the Lord is with them baptising to the end of the world: and they are to show forth the Lords death till he come. Thirdly, there shall be discipline; for without are dogs, and they that love and make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that lie, or do incline to it; and there shall be a greater Spirit of discerning poured out this way, then upon any of the former Churches of the Saints. Fourthly, there shall be Officers in this Church; for fishers there are the Ministry, Eph. 4. and they are to last till all the Saints be gathered and perfected; and there is a right and a privilege that belongs to them, and not to others: they that have a right to the Tree of life, and may enter in at the gates of this city; which every one had not a right to do; for the dogs are without, as having no right to enter, Rev. 22.14,15.  
3. What is meant by waters that issue out of the Sanctuary, which flow from the presence of God in the middle of his people? it is to be understood first of truths; A river of the water of life clear as Crystal, Rev. 21.2. Hic fluvius uberrima doctrina Christi. So Brightman, Zach. 14.8. in that day, 
Brightman. Zac. 14 8.  Living waters shall go out of Jerusalem; that is, Evangelii doctrina; so Drus. Rev. 12.15. 
Drus. Rev. 12.15.  The Dragon is said to cast out of his mouth a flood after the woman: what is this flood? his doctrine; 
Mede.  he cast out Doctrinam pestiferam, Arianismum scilicet, & sobolem ejus: Mede.  
2. Because the effects that are here attributed to these waters, cannot belong unto the waters alone; therefore I do not only understand the truths of the Gospel, but the graces of the Gospel, and the gifts there bestowed, Joh. 7.38,39. Out of his belly shall flow rivers of living waters, etc. Joh. 4.14. Whosoever drinks of this water shall thirst again; but he that drinks of the water that I shall give him, shall never thirst, but it shall be a well of water springing in him into everlasting life: its true, that there is not a healing virtue, nor a quickening virtue in the word of itself: Wheresoever the waters did come, they were healed, and every thing did live: but yet it is by the word, that the Lord doth work these great effects, and by which the healing and quickening virtue of the Spirit is conveyed: for it is a good rule that of Luther, All things in the Church are to be measured by the word; Florente verbo omnia florent in Ecclesia, etc. 
Luther.   
But if all places where the waters come are not healed, the Truths of God have not the same power and effect upon all; there are some miry and marish places; First, what is meant by these miry and marish places? the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify dirt or mire, such as man sinks into, that is, can neither go forward nor backward, jer. 38.22. thy feet are sunk in the mire; and it is such a place where waters stand and have not a free passage, job 8.11. Can the rush grow without mire? and the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a ditch, lacuna, a sink, or a pit for dirty and foul water, Isa. 30,14. There is not a sheard to take water out of the pit: and the resemblance between men that live under Ordinances unfruitfully, and marish and miry places, is very plain in three things. First, in a marish place the water hath not a free passage, but it stands, and settles there: it hath not affluxus and resuxus, it meets with many a stop, and a dam: so it is with such a soul also: therefore the Apostle prays, that the Gospel may run and be glorified, 2 Thes. 3.1. Now when is the word said to run? First, when it meets with no stop, no opposition, but it hath a free passage, Cum libere propagatur: Secondly, when it goes through the whole man, and the will of God commanded is subjected unto, Psal. 47.15. when the word runs very swiftly, that is, 
Glass.  Cum voluntas Dei peragitur, etc. Glass.  
So that when it hath no stop either in the mouth of the Ministers, or in the hearts of the Hearers, than the word is said to run and be glorified: but when there are some truths of God that men cannot receive, the heart makes up a stop, a dam against them, they pass not through the whole man, to bring into subjection every thought, 2 Cor. 10.6. but men imprison truth in unrighteonsness, Rom. 1.18. and will not suffer it to pass through the whole man, through the whole soul, this is a marish place, etc.  
Secondly, when the waters and the earth do mix together; this makes the mire; when the Truths of God do mix with the corruptions of men; that either men can hold some Truths, and yet keep their lusts: they can stand for truths, and yet they live in their sins; and so shine as lights, and have their lamps, and yet be unclean all the while; or else when men do make use of the Truths of God to justify their sins, and they do plead the word of God to maintain their lusts; they can stand for the Truths of God, yet will not leave their lusts, but seek to cover them under it, 
Clem. Alex.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. for●ing the Scriptures to their lusts: Voluptatem sequi, non quam audit, sed quam attulit. Aust. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Austin.  2 Pet. 3.16. They do wrest the Scriptures, and make them to speak that which the Spirit of God never intended in them; and all is to favour some lust or other; following the hidden things of dishonesty, they do handle the word of God deceitfully, and make it speak peace when the Lord in the word doth speak terror, etc.  
Thirdly, the longer men continue, the more filthy they grow; the longer the Truths of God lie upon the heart of a man, and if they reform not, they make him grow the more filthy and the more polluted: it makes a man's lusts the more hateful, and the more defiling; for Ordinances do ripen men's sins as well as their graces; and in this respect they may the more fitly be called miry places.  
N●w the judgement is, They shall not be healed, they shall be given unto salt.  
First, They shall not be healed; they had the waters flowing in upon them, and by them many were healed, but they were not healed under them; and now in judgement the Lord saith, that they shall not be healed: those healing Ordinances which work a very great change upon other men, and restore their souls, they shall take no place upon them; that which was their sin shall be their plague: they would not be healed, they shall not be healed; they would not be purged, they shall not be purged: they will not come when they are invited, they shall not taste of my Supper. A man cannot have a greater plague befall him, then to be given up unto his own sin, and that which is the natural fruit there of: Men that have lived under the Truths of God, and have not been healed by them, the Lord gives them up as incorrigible in judgement: they shall not be healed; that makes the Anathema Maranatha; reserved they are as incorrigible for the judgement of the Lord at his coming; for this is that curse upon them which is denounced by God most properly: its Gods ordinary way to deal with sinners; that shall be their punishment which they chose to themselves as their way of sinning; He that is ignorant shall be ignorant still: and he that is filthy shall be filthy still; he that will not be healed, the Lord says, he shall not be healed, etc.  
Secondly, They shall be given to salt, which hath a double interpretation given of it: First, they shall be given up unto a perpetual barrenness, Deut. 29,23. The whole land is brimstone and salt; it is not sown, and neither grass nor any thing grows therein. So Abimelech dealt with Shechem, he beat down the city and sowed it with salt, Judg. 9.45. Psal. 107.34. a fruitful land he turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into saltness, that is barrenness: and so Jerom, given to salt, Ut in perpetuum frugibus careant, that they may not bear fruit for ever.  
Secondly, Given to salt, ut alios condiant exemplorum sale: that is, he shall be given up unto some exemplary judgement, that may teach all other men to beware: For he that built his house, and not upon a rock, when the rain falls, and the winds blow, he will fall, and the fall of that house will be great.  

Doctrine. Some men that live under the purest and the most powerful Ordinances, are in judgement given up unto a perpetual barrenness.  
For the explication of this, there are these sour particulars. First, that God doth by the Gospel execute spiritual Judgements, as well as confer spiritual blessings: Secondly, that of all judgements those that are spiritual are the most dreadful. Thirdly, why the Lord doth in Judgement give men up to a barrenness under the Gospel. Fourthly, the manner how the Lord doth this, and how these Judgements are executed in an ordinary way.  
First, the Lord doth by the Ordinances of the Gospel execute spiritual Judgements, as well as confer spiritual blessings: there are the greatest curses as well as the greatest mercies come out of Zion: all Judgements both temporal and spiritual, come out of Ordinances: for as they have the promises of this life that now is, and that which is to come: so there belongs to them also the threaten of the life that now is, and that which is to come: temporal Judgements come out of ordinances, Ezek. 10.2. Take fire from off the Altar, and scatter over the city: they thought that the fire of the Altar had served for nothing else but ad expianda scelera: Calvin. To expiate their sins; but the Lord doth let them see, that it will burn their City also, 1 Cor. 11.30. for this cause many are sick, and many weak, and many are fallen asleep; and when the day of Revelation shall come, that the Counsels of God and the hearts of men shall be made manifest, we shall then see that many of the Judgements that now we complain of, will be found to be fire taken off the Altar, and to be inflicted for the neglect and abuse of the Gospel, which now we do very commonly attribute unto other causes, every man according as his own fancy or party leads him: and also spiritual Judgements, as Rev. 4.5. there are before the throne the seven spirits of God: all spiritual gifts and graces are poured out in Ordinances: and there are out of the throne thunderings, and lightnings, and voices, which note the terrible ways that the Lord has of punishing wicked men for their contempt and neglect of the Gospel; Fulgura & tonitrua terribilia supplicia significant, nec ullo modo vitanda. 
Br●ghtman.  Judgements from Heaven shall be poured out immediately upon the spirits of men, and that from Heaven, Isa. 28.13. The word of the Lord was unto them precept upon precept, and line upon line, here a little, and there a little, that is, summacum industria & indulgentia. He did it daily, and he did it with a great deal of meekness and forbearance, etc. but what was this for? to what end did the Lord do all this? was it for their spiritual good? no, it was in Judgement, that they might fall backward, be broken and ensnared: there are no people liable unto such terrible Judgements as they that live under Ordinances, and whose plagues flow from them, Heb. 6.6,7,8.  
There are many that live under the Gospel, and by the grace of it they come unto the highest pitch of common works, they are enlightened and taste of the heavenly gift, and are made partakers of the holy Ghost, taste of the good word of God, and the powers of the world to come, yet afterward they fall away, and that with a malicious and final Apostasy, with despite and revenge: the reason is given of it: For the ground that drinks in the rain, and brings not forth fruit answerable, is nigh unto cursing: for the curse is answerable unto the blessing; and therefore they that live under the offers of the greatest spiritual blessings, if they be neglected, and are unfruitful under them, they are nearer to cursing then other men; which is the reason why in judgement they are given up after such great and common works to apostasy and final impenitency; because they have drunk in the rain of Ordinances and influences, and have not brought forth fruit meet for him that dressed it; as it's said of Christ, Luk. 2. it is true of the Gospel also; it is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the fall as well as the rising of many in Israel: and let me tell you, the more spiritual Ordinances are, the more spiritual shall the judgements be, as we see it in the Ordinances of the Gospel; as they were more spiritual, so were the judgements that were executed by them more spiritual: as the more spiritual any man's light grows, the more spiritual will his temptations grow: so the more spiritual Truths grow in any Age, the more spiritual Judgements grow; for answerable to the measure of spiritual blessings, such shall be the measure of spiritual plagues: and as the more spiritual Ordinances are, the more desirable; so the more spiritual they are, if abused, the more dangerous.  
Secondly, there are no Judgements of God like unto spiritual Judgements: those are of all other the most dreadful, Isa. 13. Why should you be smitten any more? ye will revolt more and more. Hos. 4.14. I will not punish your daughters when they commit whoredom, nor your Spouses when they commit adultery, etc. Impunity in sinning is the greatest punishment that can befall a sinner; but the people that do not understand shall fall; that is, shall sin without restraint, without control. 
Drusius.  He that is filthy, let him be so. Drusius. And the grounds of it are these.  
First, because every spiritual Judgement is in itself a sin; it is a judgement as from God, but in us they are sins also: now as there is not a worse evil than sin, for sin is the greatest evil, so it cannot be punished with any thing worse than itself: the Apostle cannot call it by a worse name than itself, Rom. 13.7. sinful sin; and God cannot inflict a greater punishment than itself; and therefore after this life though the demerit of sin shall cease, the obligation of the Law ceasing, as binding unto further punishment, when a man is actually under the sentence of condemnation; yet there is an obligation to the precept of the Law still: for thou art bound to the precept as thou art a creature, and to the curse only as thou art a sinner; now the nature of sin shall remain, though the demerit of sin hath an end after this life, and yet in Hell, pertinet ad damnationis poenam: As all holiness and obedience in heaven, pertinet ad beatitudinis praemium. The one is a part of a man's torment, as the other is part of a man's reward.  
Secondly, because of the subject on which it lights, is the soul; the soul is far more precious than the body; and as any mercy to the soul is far beyond any blessing unto the body; so if the soul prosper, and the inward man be renewed, it is no great matter what become of the outward man: though there be crus in nervo, si animus in coelo: for it is in the soul that the Lord dwells, and in the excellency of the soul that he doth delight: therefore let the hidden man of the heart be adorned: there is no adorning like it. 
Tertul. Bernard.  Aliter pigmentatae sunt vestes: Indutus purpura, cum conscientia pannosa. And if the beauty of the inward man be so glorious, then there is no defilement like to that of the inward man, nor no punishment like to that upon the soul: as the Schoolmen say of Spiritual it is to be preferred before corporal: 
Aquinas.  Eleemosyna cordis major quam corporis; spirituales Elcemosynae sunt corporalibus simpliciter praeferendae: So may we say of Spiritual Judgements; there are no judgements of God so much to be feared as Spiritual Judgements; as there are no mercies so much to be desired as spiritual mercies: the prosperity of the soul should be unto a Saint the measure of all prosperity; and the misery of the soul and judgements upon it, should be the measure of all miseries and Judgements whatsoever.  
Thirdly, Spiritual Judgements are an argument of the greatest wrath and displeasure of God: its true its a judgement that God doth sometimes inflict upon his own people, Isa. 63.17. Why hast thou caused us to err from thy ways, and hardened our hearts from thy fear? but yet it is a greater testimony of his displeasure, than God doth show towards the men of his good will; there is no such evidence of his wrath in the world, as this is; and so it is to wicked men also; for God to give them up unto their own hearts lust, and to deliver them to Satan, as we see Christ did Judas: 
Austin.  Parcit iratus: & iratus Deus dat amanti quod male amat. Austin. 
Jerome.  Magna est ira Dei, quando peccantibus non irascitur Deus. Jerom. In the afflictions of his people, Emendationi instat Deus. It is to restrain us, and reclaim us, etc. But in spiritual Judgements the Lord doth give a man up to sin, and leave him in the power of sin, and under the dominion of sin, as if he did never intent to do him good more.  
Fourthly, it's the saddest evidence of a man's reprobation, and a most dreadful earnest of a man's damnation.  
First, it's a sad evidence of a man's reprobation; for there are three consequents of reprobation, and both of them are spiritual Judgements.  
1. Permissio peccati: the permission of sin.  
2. In peccato derelictio: the being left in sin.  
3. Traditio Satanae, to leave a man in the power of Satan, to give him over unto Satan, to carry him captive at his will; and all these are spiritual Judgements, Rev 13.8. and Rev. 17.8.  
How came men to be ensnared with the Doctrine of Popery? and carried away with that doctrine of devils? they were given up in Judgement to it, as an evidence of their reprobation; for they worshipped the Beast, and received his mark and his image, whose names are not written in the Lamb's book of life, etc. for as Spiritual blessings are pledges of election, so spiritual Judgements are dangerous signs of a man's reprobation.  
Secondly, they are a fearful earnest of a man's damnation, 2 Thes. 2.12. He gave them up to believe that lie, that all they might be damned, who believed not the truth, but had pleasure in unrighteousness, Heb. 10.27. We read of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A receiving of a sentence, an eternal judgement in a man's own soul; when a man carries in his own heart the sentence of his own condemnation; and there is not a greater earnest of it in the world, then for a man to be given over by God unto spiritual Judgements: for that is the portion that all the Heirs of Hell have from the Lord; and as by the works of the spirit of adoption upon the soul, there is an earnest of Heaven; so by the work of the Spirit of Bondage on the soul in judgement, there is an earnest of Hell: the approaches of God are in the one, and the desertions of God are in the other.  
Thirdly, consider what a great evil it is to be given up unto this judgement of a perpetual barrenness: the sins against the Gospel must be especially requited by such judgements; for the Lord will have the judgement hold a proportion unto the sin; now the more spiritual sins are, and the more spiritual Ordinances are, the more spiritual must the judgement needs be: now as there are no sins, nor no Ordinances so spiritual as those under the Gospel, so there are no judgements that are so spiritual: and therefore, as God is a spirit, and hates spiritual sins most, so it is most agreeable unto him, the soul being a spirit, and having the main hand in the sin, to load that with spiritual judgements.  
But why will the Lord punish the neglect of the Gospel with a perpetual Barrenness? Why shall the marish places be given to salt? The grounds are these.  
First, consider of all Spiritual Judgements this is the greatest; of all judgements the greatest are spiritual judgements; and of all spiritual judgements, to be given up to barrenness is the greatest: for it is that unto which all other Judgements tend, and in which they all end and centre. There are many other spiritual Judgements, as there is a Judicial blindness and hardness of heart, a seared conscience, a reprobate sense; but what is all this for? it is that we might bring forth no fruit to God; and that nothing that is good might grow thereupon; and therefore it is that the Devil doth catch away the good seed, Matth. 13.19. That we might be as the highway ground, unfruitful: we complain of a barren earth by reason of the curse, Cursed be the ground for thy sake; when thou tillest it, it shall not yield thee fruit; but there are three sorts of Spiritual Barrennesses, which are far beyond this, and are the fruits of a far greater curse; and they are barren Churches, barren Ordinances, and barren hearts; there was never a more terrible monument of temporal wrath, than the Lord shown upon Sodom and Gomerrah, and those Cities of the plain which are now turned into the salt sea, and their smoke ascends continually, where nothing lives, where nothing grows, neither fruit nor grass, Deut. 29.23. and therefore called the dead Sea, as Jerom saith, 
Jerome.  Quia nihil in se vitale habet: unde nomen mortis sortitumest. And if a fish be at any time carried out of Jordan into it, Statim moriuntur: nth●l utilitatis in se habet: ut simplex sermo testatur: the fishes presently die therein. Now take an unregenerate man a barren soul, and he is compared here unto the dead sea: for it is said that fishers shall stand from Engedi to Eneglaim: Eneglaim in principio est maris mortui, ubi Iordanum ingreditur: Engedivero, ubi finitur, atque consumitur: As great, yea a far greater monument of Judgement, God gives unto a barren heart, then is that of the dead sea: which is nothing else but a barren land, and barren waters, as they bring forth nothing that is good of themselves: so neither is there any thing that can live or thrive or grow in them: but if it come into it, it immediately dies: and so it is with any thing of God or the Spirit of God that comes into the barren heart, it is like unto the dead sea; what truths or motions soever are cast in, they die immediately.  
Secondly, This is the greatest judgement, because hereby thou losest the fruit of thy union with Christ, and the comfort of it: for the end of union with Christ is fruitfulness; and it is a plain argument that he that brings forth no fruits to God, was never married unto Christ: for Rom. 7.4. We are said to be married unto Christ, that we may bring forth fruit to God: There is a double end of Marriage, convictus & proles: Cohabitation and propagation; and therefore there cannot be a greater evidence that thou art not yet married unto Christ, than this, thou art barren; for the Spouse of Christ is fruitful, and he hath no further a delight in them then as they bring forth fruit; for it was the very end of his coming, That they might bring forth fruit, and that more abundantly, and that their fruit might remain. Now to be much in fruitfulness, to be rich in good works, is a great mercy. Si mihi daretur eptio, eligerem unius Christiani rustici opus sordidissimum, prae omnibus victoriis & triumphis Alexandri Caesaris, etc. Quando fidelis es, Deo placent etiam Physica, corporalia, & animalia officia.  
And how great a comfort is it, to bring forth fruit to God? because it is fruit abounding unto our accounts, at the last and the great day; now as fruitfulness is a certain evidence of our marriage to Christ: so barrenness is a certain evidence that thou art not yet married unto Christ: and to be given up in judgement to barrenness, is an earnest thou shalt never be married to him; and fruitfulness is an argument and a pledge unto a man's heart that Christ will delight in him, as Leah said, when she had born a son, Now my husband will love me; now he will be joined to me, now I have born him this son also. So may a soul reason it out with Christ: Now I shall have his love, he will love me, he will delight in me, he will dwell with me▪ ●ow I have yielded him fruit; for he doth delight in the fruits of his pleasant things, Cant. 5.12.  
Thirdly, there is nothing that stands between such a soul and wrath: for joh. 15.2. Every branch in me that bears no fruit, my father takes away, that is, he is cast out of the vine, of which he did seem to be a branch: and he withers, and is thereby prepared for to be fuel for the fire: its true, if there were the least fruit, or the least hope and expectation of it, it would be reprieved: for, if there be but a cluster, Isa. 65 8. the Lord saith, spare it, for there is a blessing in it: but when Christ comes to expect fruit, and findeth nothing but leaves, no fruits thereon, then there is a curse near, Never fruit grow on thee henceforth for ever. And by such a curse the man withers at the root immediately. Chrysost. de poenit. doth allude to the manner of men. 
Chrysost.  Romanae leges poenam praegnanti deferunt: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If the Laws of men spare for the fruits sake, how much more will the goodness and the mercy of God do it, if there be but a cluster? but where there is no fruit, there is nothing now between that and the fire: there is nothing so much as to defer the judgement.  
There is a double curse upon a barren tree: not only the original curse which is the ground and cause of barrenness: but there is a particular curse, when the Lord pronounceth a sentence of perpetual barrenness to this very end, that the soul being cut off may whither, and may thereby be prepared for the fire: and it is said, they are withered, and men gather them: they are cast into the fire, and they burn: the fire of Hell burns so fiercely upon none as upon them that are cast out as withered branches in judgement for their unfruitfulness.  
Fourthly, why will the Lord give men over to a perpetual barrenness, that they shall never more bear fruit, but as it is said, jude 12. They are without fruit, twice dead, and plucked up by the roots: as there is no fruit for the present, so there is no hope of fruit for the future: for the Tree is plucked up by the roots; these are men given up to perpetual barrenness; and the grounds of it are such as these.  
First, if any thing would make them fruitful, the gospel would: for we see that if the waters that issue out of the sanctuary, run out into the dead sea, the waters shall not be healed: and that there is as little hope of fruit from such, as there is of the dead Sea, that it should be yet fruitful, and therefore Zach 14.8. Living waters shall go out from jerusalem towards the first sea: this mare primum is nothing else but mare mortuum, or the dead sea: and why are they called living waters? not only formaliter, or as they are aquae perennes, such as do always flow; but effective, because they do beget life where they come: and all things where the waters come do live; and there are trees for fruit on every side, because the waters do come thither: yea, even when there was as little hope either of life, or fruit as there it now in respect of the dead sea.  
Secondly, there is no other use to be made of them: they must be either for fruit, or else for fuel: for men that live unprofitably under the Ordinances, are good for nothing: as it is with a vine, if it be not fruitful, it is useful for nothing else in the world: for a man cannot take a pin from it, Ezek. 15.3. those that are branches in the vine: fruitfulness doth prepare it for pruning and soiling: for every branch in me that bears fruit, the father purgeth that it may bring forth more fruit: so barrenness & unfruitfulness doth prepare it for lopping, that it be cut down, that it may be profitable one way; for all the garden of Paradise the Lord hath reserved for one of these ends: some of them, because he would not have them all perish, he hath reserved for fruit; and some when he hath a long time expected fruit, and endured with much long patience and suffering the vessels of wrath, prepared for destruction, now he cuts them down, and lays them up for fuel; for Prov. 16.4. he made all things for himself; and he will make some advantage of all the creatures to his own glory; they shall be some way or other serviceable, either as vessels of mercy, or as vessels of wrath, either to honour or to dishonour.  
Thirdly, the Lord doth this because therein are several provocations, that they are unto him.  
First, he hath bestowed much labour upon them: for the father is the husbandman; and his eye is in reference unto fruit, Isa. 49 45. I have laboured in vain, and spent my strength in vain: When he hath dunged and digged about it, not only the barrenness, but the loss of his labour then is a provocation: then the Lord lays a man out of his hand: 
jer. 6.29.  Then reprobate silver shall men call them, when the Lord hath rejected them: I would have form you, I would have purged you, but now you shall never be form or purged.  
Secondly, the Lord expects fruit, Isa. 5. I looked for grapes: for though nothing is hid from God, yet he speaks after the manner of men, through his patience, and long suffering, waiting upon them, that never bring forth fruit; now it is a dangerous provocation to deceive his expectation, Isa. 5.12. I looked for mourning, but there was rejoicing with the harps, etc. This iniquity shall not be purged from you till you die.  
Thirdly, they dishonour the Lords vineyard, that there should be found fruitless trees; and therefore the Lord is provoked against them to take them away, which he doth by giving them up to perpetual barrenness: this Judgement is that which the Saints fear and bewail, as Beza saith, 
Beza.  Tanquam monstrum inter filios Dei sto: inutile lignum: to serve for nothing but to fill up a room to the dishonour of the vineyard, and that is very dreadful: Culcate me salem insipidum: good for nothing, neither for the land, nor for the dunghill; and upon these grounds, the Lord gives up men to live under the Ordinances of the Gospel unprofitably, that they have no saving effect upon them; he gives them up a perpetual barrenness; they are given to salt.   

Use.  
Use. Ye that live under the Gospel, and glory in it as the Jews did under the Law, fear lest the Lord give you over to this Judgement; for many are called, but few are chosen: A very dangerous thing it is to live under spiritual Ordinances and influences with carnal hearts: and to this end, let me exhort you to fear the several steps and degrees by which commonly God doth give men up to it; and they are such as these.  
First, men miss of Christ, who is the only fruitful Root: for it is in him only that you bring forth fruits, Joh. 15.5. without him you can do nothing; when men begin their Religion with duties and performances, without a work of regeneration, which tends unto Union with Christ, for the term of vocation is union; they were never cut off from their old root, and never had experience of an engrafting work, never knew what it was to be translated, Col. 1.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verbum deductum ab iis qui colonias transferunt e natali solo: Its a Metaphor taken from transplanting of Colonies: They are in him by profession only, without any real implantation; for Christ as he is a vine upon earth, has in him many unfruitful branches, though as he is a head in Heaven, so he hath no dead members; and this is the great ground of all barrenness, and so all that a man doth is but building upon the sand when it flows not from Christ, through the union of faith, which is the ground of all fruitfulness: Non semper ore, non semper meditor, sed vestio, dormio, bibo, comedo, etc. Haec omnia si in fide fiant, tanquam recte facta divino judicio approbantur: As are my prayers, so my eating, drinking, sleeping, and clothing myself; they are all 
Luther.  fruit abounding to my account in Christ; Luther, Gen. 33.  
Secondly, he gives them up unto a heedless spirit in the things of God; so much of Religion as shall uphold a form they take up, but they regard not the keeping of their hearts, and the approving of themselves unto God in secret; there is a cultus conscientiae, that is wholly neglected, 2 Kin. 10.31. But Jehn took no heed to walk in the Law of the Lord God of Israel with all his heart: what show so ever they make of Religion, and how great so ever their pretences are, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 2.3. They neglect, or they care not for the salvation that is offered therein. 
Bernard.  Vita uniuscujusque non cognoscitur nisi in conscientia. Bernard. A man's life may seem as fair in a hypocrite, and as fruitful as in a godly man; but it is the inward frame of the heart, and the constant care of that, in which Religion doth consist; and if a man do duties with a Spirit of inadvertency, they are none of them fruits but leaves, and make way for a judicial barrenness.  
Thirdly, he gives them up unto new opinions, and these do engross the heart, and take up the strength of the man, by contests of this nature; whereas the kingdom of God consists not in meat and drink, Rom. 14.17. and when men are given up to this, then 
Hylar.  quas volumus doctrinas coaptamus: Hylar. That must go for true doctrine which is agreeable to their apprehensions; and there is more pains taken in contending for, and in maintaining of such opinions and things which we have made our own, then there is about knowing or practising all the Truths of Christ, and the duties of godliness besides: and so the whole practice of godliness is neglected, while the man is sinfully busied in novelties and unpractical curiosities; and so urbem produnt dum castella defendunt: when as in absoluto & facili stat aternitas. The things necessary to salvation are easy; and as for lesser disputes, be not much in them; say, Elias cum veniet: Let us leave this unto the day of Resurrection, which will declare of what sort every man's work is, whither it be gold, or silver, hay or stubble; and the truth is, this is a grave in which Satan hath buried many a soul, causing men to fall in love with their own births and apprehensions, and thereby to take them off from the things which are of eternal concernment in the things of God, which turn men commonly from Idolatry to Heresy.  
Fourthly, the Lord gives them up to have their thoughts set much upon other things, as it was with the thorny ground: the thorns sucking in the strength of the soil choked the seed, Matth. 13.  
One is taken up about getting an estate; and another about raising a building of honour; and another he is busied in the great affairs of a Commonwealth, and he talks of making of Laws, defeating of enemies, saving of Kingdoms, etc. and in the mean while he himself is lost, Matth. 7 22. There is a man busy preaching to others, whilst he himself is a castaway; and casting out devils out of other men's bodies, when he himself is all the while in his inward man possessed of the devil; and so while he is made a keeper of the vineyard, he neglect to keep his own vine, Cant. 1.6. And so many a great Statesman gives the same account at his death, as Luther brings in Cicero complaining: 
Luther.  Olim frustra me sapientem putatum: vocem indignationis & desperationis pleniss●mam, etc. So that men never consider, by their gifts, and places, and powers, they bear fruit among men, and be useful to a Civil State; they never think of being useful to the people of God, and saving of their own souls: but it's one thing to live fruitful towards God, and another to be thought so by men: as it's said of Jeroboams son: There was found some good thing in him towards the Lord God of Israel: Therefore consider, that may be good among men, which is not good towards the Lord God of Israel.  
Fifthly, After this the oath of God passes on the man: there is a swearing in his wrath against men now, as there was against Israel of old, Hebrews 3. and therefore we also must take heed; for this is the most dreadful Judgement can come among men: and this oath though it be secret, yet it hath this effect, that the Spirit of God in the common works and gifts is by degrees withdrawn: for though there be a decree that passeth upon every man's eternal estate, as an act of the Sovereignty of God: jacob have I loved, and Esau have I hated: and the foundation of God remains sure, the Lord knows who are his: yet there are many strive of the spirit of God about a man's eternal estate, before the Lord swear in his wrath he shall never enter into his rest: for my spirit shall strive with that man no more, Gen. 6.3. for as the Lord will not always suffer his Ministers to speak in vain: therefore sometimes he saith, they shall be a reprover unto such a people no more: and therefore he will change the orb in which the stars sometimes shine; he that hath them in his right hand; & so he will not always suffer his spirit to strive in vain: and therefore he doth call home this Spirit as his extraordinary Ambassador, when he prepares open war against that man; and all Treaties of peace are at an end; the Lord will treat with him about the matter of reconciliation no more.  
Sixthly, after this there comes upon a man from the Lord as a fruit of this oath, a spirit of slumber, and a heart that cannot repent, Isa. 29.10. the word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that's used of Adam when the Lord took out his rib, that though the man be in never so great danger himself, he is not apprehensive of it; nothing doth awaken him: and by this means he is put into the condition of the devil; for he is made perfectly like unto the devil, and is delivered over into his power; for 2 Tim. 2.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word is properly to return to himself after drunkenness; but now the Devil hath not only a power to make that man drunk, but to keep him so, that he never return to himself again to his dying day: and as the devil sins without remorse, so shall he. 
Bernard.  Peccare humanum est, sed in peccato perseverare Diabolicum est. He that perseveres in sin, is as the Devil himself. As the fire of hell is unquenchable fire, so is the sin of Hell unquenchable sin; and the Repentance of a man so given over by God is not medicinalis but paenalis: its a Repentance in respect of Judgement, not of sin: and as it has judgement its cause, so shall judgement be its companion; that very repentance shall be an aggravation and part of his greater plague. By such dreadful steps as these (which a wise heart will tremble to hear) are men given to fault.    

HOLINESS The only WAY to HAPPINESS.  HEB. 12.14. 
And Holiness, without which no man shall see the Lord.  
THE times in which we live are truly styled doubtful times: full of doubtful expectations, and doubtful disputations; incerta sunt omnia.  
Of doubtful expectations; there is no man looks upon himself as safe; but different parties unite themselves, and different plots are laid, and different interests carried on: and by this men think to be established; but men of the strongest parts, and that have the highest power, do not many times attain their hopes and ends; The race is not to the swift, nor the battle to the strong: because times and changes come upon all: there are changes of condition, which the most High appointed unto all men, who rules in the kingdoms of mortal men, which are unto them contingent, casual and unexpected; and by this means men are made like unto a wheel; that which is now uppermost, becomes suddenly the lowest: Summa cito fiunt ima, Eccles. 9.11. And by this means the misery of man, by reason of this uncertainty is great upon him, that he eats his meat in darkness, and his heart takes no rest in the night: seeing this is the state of things, my aim is to put you upon that which is the only security: Nulla satis magna securitas dum periclitatur aeternitas, there is no security unto any man, whilst his eternity is in danger: therefore secure eternity, & you secure all; its only holiness that's the way to see the Lord, and will surely attain that end, and thereby make us everlastingly happy.  
And our times are doubtful, because of doubtful dispu atations; it is with us as the Apostle speaks, 1 Cor. 14.26. Every one has his Psalm, his Doctrine, his Revelation, his Interpretation: and by this means their minds are busied, and their judgements puzzled, whilst their fancies are stupefied with some novel and unpractical curiosity; and so whilst men spend their whole strength about Mint, Anis and Coming, the great and the weighty things of the Law are neglected: therefore my aim is to call you off: Ne diversitas praeceptorum rectum iter impediat. 
Lactan.  Lactan. The way to eternal life is not in curious disputations, but in a holy walking: in absoluto & facili stat aeternitas: 
Hilar.  as Hilary saith: therefore let us all pitch upon that in which all concur, and which all must grant, that it is holiness only that is the way to happiness: and that without holiness, no man shall ever see the Lord.  
Here are two things to be opened.  
First, what this holiness is which the Text speaks of, without which no man shall see the Lord.  
Secondly, what it is to see the Lord, and what this vision of God is, that's here spoken of.  
First, what holiness is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without which, etc. holiness in the creature, as well as truth, is, Conformitas cum Archetypo: as there is a principle from which it is derived, so there is a nature unto which it is conformed: and in this conformity holiness doth consist.  
There is a twofold holiness.  
1. There is a legal holiness, which was a perfect conformity in heart and life unto the will and holiness of God manifested in his Law: and this was the holiness that was in Adam in his innocency, and is the holiness that is now to be seen in the holy Angels in glory: an exact and perfect conformity unto the will of God, as manifested to them, or to be manifested: for they were conformable unto the will of God in revelatis and inrevelandis: This holiness, as it was immediately derived from God without a Mediator, so it was perfect: they knew the will of God perfectly, and had in them a principle of perfect conformity thereunto: but if this be the holiness here spoken of, no man shall ever see the Lord: for by one man sin entered into the world; this holiness was lost in Adam. 
Greg. Prosper. p. 349. Omnes queal Adam perdid●t, perdiderunt.  Totum genus humanum in radice stat. There is therefore an Evangelical holiness, which is not barely a conformity unto the will of God in his law, but also unto the image of God in his Son as Mediator; he is the principle from which our holiness is derived: it is from his fullness: and he is the pattern unto which it is to be conformed: for Rom. 8.29. He hath predestinated us to be conformable unto the image of his Son: so that the holiness now required, is the Law written in the heart: it's not a conformity to the Law immediately, but as the Law of the spirit of life is found in Jesus Christ: and it's not derived from God immediately: for we can, being fallen, receive nothing from him but by a Mediator: and it's not a perfect conformity in all things unto Christ: sincerity is Gospel perfection; a full conformity we expect and pray for, and tend to, that we may be like him, but that we shall never attain till we shall see him as he is. So that the holiness that's here spoken of, is a sincere conformity to the Image of God, & of the Law that is to be found in Jesus the Mediator, though it be here but in part, and but begun, and shall never be perfect till we see God: yet this is the holiness that will bring us to that vision, and without which no man shall see him.  
Secondly, What is it to see God? Some expound this of Christ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ is made of the Father Lord and Christ. For the Learned do make the word to be of the same extent with Adonai in the Hebrew, which they do generally interpret of Christ. 
Par. Christi visionem videtur Sanctis promittere.  Adonai dominationem denotat, & plane filio congruit, per quem Deus pater ut fecit mundum, sic mundum moderatur. 
And. Masius.  Andr. Masius in Josh. 7. There shall be vision of Christ in glory: and in the vision of him, and full communion with him, our holiness shall consist, 1 John 3.3. When he shall appear we shall be like him, for we shall see him as he is: 
Austin.  'twas Augustine's wish to have seen Christum in carne: if it were so desirable to have seen Christ in the flesh, in his humbled estate, how much more desirable to see him in his glorified: to see the King in his glory: Christ glorified, and ourselves as partaking with him in the same glory? for we shall enter into our Master's Joy: Enter into the Joy of our Lord. That as he sat down with the Father upon his Throne, so we should sit with him upon his throne: and this was the happiness that Job expected, I know that my Redeemer lives, and that I shall see him with these eyes: or else we may understand it of the vision of God: for it is that only that is the beatifical vision, for God being the ultimate object of our faith, Christ is but the intermediate object: through Christ we believe in God: he must be the ultimate object of our happiness, and so to See is an Hebraeism, and implies both vision and fruition: in vision; for to know a thing in the most perfect way, is called seeing in the Scripture, 1 Pet. 1.12. The Angels desire to look into: that is, to have a through and a perfect knowledge of them; and it implies fruition, Isa. 53.11. He shall see of the travel of his soul and be satisfied, Isa. 66.14. Ye shall see and your hearts shall rejoice (that is) of this you shall have experience; and so to see the Kingdom of God, is to possess it, to enjoy it, to have a part and a portion in it, etc. And this vision of God is double: First fiducial, which is by faith here, for every believer must be first a Seer, John 6.40. He that sees the son and believes in him. So Mat. 5.8. Blessed are the pure in heart, for they shall see God, Heb. 11.27. He seeing him that was invisible. This is a fiducial vision; and the truth is, without holiness no man can thus see God; But that I shall not restrain the text to: Secondly, beatifical, that is, to see God immediately, and that with such a perfect vision as the creature is capable of: First to see God as he is in himself. Secondly to see God as he is in yourselves: for our happiness consists in both these: first to see God as he is in himself, for, we shall see him as he is: this is called seeing him face to face: here we see God but by Negatives, via negationis, as he is not, denying unto God the imperfections you see in the creature: I say, this is rather to see him as he is not, then as he is: and by shadows and resemblances from the creatures, via causalitatis; and neither of these is to see God as he is, but rather what God is not, but as he is pleased to represent himself unto our faith, it's by way of reflection not intuition: But we shall see him then as he is: that is, by these helps and means, and through this glass no more, but immediately face to face; it is true that the infiniteness of the divine nature, no created understanding is able to comprehend: none can know God to perfection but God himself: No not the Angels in Heaven: nor the man Christ Jesus; but yet all the Saints shall know God, and see him unto their perfection, so as to make themselves perfectly happy, though they can never know him to his perfection: for even a glorified understanding shall be finite, and that cannot be capable of an infinite object; we shall see him, etc. that is infinite: but not modo infinito: and this is that which is commonly called beatitudo objectiva, blessedness in the object: Secondly, there is a seeing of God in themselves, when the Saints shall see such a perfect image of the glory of God stamped upon them, that they shall see more of God manifested in themselves of all his Attributes, than they can see in the best of the creatures here below: more than in all the works of creation and providence beside: some weak appearances there are of the divine nature revealed in the Saints here: but then they shall be full and glorious; they shall shine as the Sun in the Kingdom of my Father: there shall be more of the glory of God stamped upon their souls and bodies then there is brightness in the Sun; and this is another thing wherein the happiness of the Saints shall consist; the perfection of the image of God in themselves; and this is commonly called beatitudo formalis: to see God in themselves, and to see God in himself: in this doth the fruition of God consist: and the happiness of the creature for ever: and holiness is the means to attain to this vision: there is no salvation without it: it is only the holy man shall see God: and they that think to attain it any other way, deceive themselves: for the expression is exclusive; No man, be he what he will be; of what estate and condition soever, high or low, rich or poor; be his authority never so great; be his profession never so glorious: let him make never so fair a show amongst men; let him be of never so great fame and repute, let him be never so just amongst men, and of a moral carriage and a good behaviour, that no man can blemish him; yet is he a holy man? if there be no holiness in him, there is no vision of God for him: he can never see God by a vision of faith here, neither shall he ever see him (that is) enjoy him in a vision of glory hereafter; here there are great shows of holiness and shadows which are not so, that men do count holiness; and many are cried up for Saints in their generation: or (as is the foolery of this age) because other men will not, they will canonize themselves for Saints: but there is a holiness of truth that the Apostle speaks of, Eph. 4. and such a holiness it must be, not in name only, but in truth, not in word, but in power; and it is observable that the Apostle here makes it exclusive, but only to the last particle; he exhorts you to follow peace and holiness, but he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without which there may be a seeing of God without peace (that is) a man may follow peace and not attain it, and yet see God, but without holiness none can see him; it is commonly by Interpreters restrained unto the vision of God in glory, and therefore so I shall consider it only at this time, and the observation that it doth give us, is this:  

Doctrine.  
Holiness is the only way to happiness: there is no seeing of God in glory without it; none shall see God but the holy man: And here for the right understanding of it, we are to consider holiness three ways.  
First quoad principium, according unto the principle of it, and that is Regeneration, when the seeds of holiness (that is) holy principles are sown, a new image is begun:  
Secondly, quoad incrementum, according to the increase of it: which is sanctification, by which he that is new born to God grows up to the perfection of those habits received in the fear of God:  
Thirdly, quoad exercitium, for the putting forth of those inward improved principles in a way of holy walking: and this is in Scripture called obedience: without holiness in all these, suitable to the time and means that God doth vouchsafe man in a measure of truth and sincerity, there is no hope to see the Lord.  
First Holiness quoad principium, which is commonly called regeneration, and without this there is no salvation, John 3.3. Jesus said, verily verily, etc. except a man be born again, he cannot see the Kingdom of God; we have first the manner of the assertion: first, nota dignitatis, there is no truth but is a beam from the father of light; but there are some truths more precious and of greater worth than others. Secondly, not a certitudinis, all his words are true, yet he doth set a special impress of truth for to be observed upon some words more than upon others:  
Secondly, the thing asserted, except a man be born from above, non unius partis correctionem, sed totius naturae renovationem designat. 
Calvin.  Calv. 'tis not the understanding is blind, Labour to get it enlightened: the morals are ill, Labour to reform them: it is not the change of a man's way, or his leaving some sins, and taking up the practice of some duties, but it must be A new nature; as if he were new born into the world, 2 Cor. 5.17. thou must have a divine nature: a new creature, there is nothing of the old building will serve, all things must become new: 'tis called therefore, the new creation of God.  
Thirdly, the universality of the assertion, aequivalet universali: what age, or calling, or condition soever, though this man were one that lived in the Church, a Pharisee, civil in his Conversation, a Saint in his generation, he was a man that had attained a more than ordinary pitch of knowledge, a teacher, and of a good disposition, a man not bitter against Christ, as the rest of his sect were, and yet Christ saith to him, he must be born again: a man may be a member of a Church, of a loving and ingenuous disposition, a fair and unblamable conversation, and a man of that eminency in knowledge that he may be a teacher of others, and yet this man must be born again, or he cannot see the Kingdom of God.  
Fourthly, the necessity he puts upon it also; the Kingdom of God is both the Kingdom of grace here, and hereafter of glory; and to see it, is frui to enjoy it, participem fieri, as ver. 5. he cannot enter into the Kingdom of God; so that to see it, is to enter into, or to have a man's own part and portion in it, with the rest of the Saints; so that let a man be never so great in the world, never so eminent for profession, let his outward carriage be never so upright, nay, Angelical, yet if he hath no birth but his first birth, he is not in God's account a member of this Kingdom of grace, nor hath any right to the privileges of it here, or of the Kingdom of glory hereafter: he hath no part or portion therein. There are two parables by which Christ doth hold this forth to us clearly: first that of the marriage of the King's son, Matth. 22. there is a guest that comes without a wedding garment, it is not a sleight thing to come to the ordinances in the Gospel in an unregenerate state; if there be but one, the King will come in to see the guests; this wedding garment is— Christ put on by faith, in a work of vocation: and the image of Christ gins in a man in the work of regeneration: and he shall be cast out from the wedding, that is so in the day when the Lord shall come and visit the guests: so that parable of the foolish Virgins. 
Math. 25.  First, Virgins they were, and kept their garments from gross pollutions. Secondly, they were Professors, and they joined in society with the wise. Thirdly, in high esteem they were, for they had oil in their Lamps: they did shine as Lights in the world. Fourthly, they held out with great expectation unto the coming of the Lord, for they went out to meet the Bride; and yet they were shut out when the Bridegroom came: because they had oil in their Lamps, but none in their Vessels: the gifts of the Spirit of God are of two sorts, some qualifying, as the Spirit is forma assistens, and works upon them in acts; and this is oil enough to cause them to make a profession, and to shine as Lights in the world: but some are renewing, as the Spirit is forma informans, A spirit dwelling in the Saints, as a fountain of living Waters, springing up to Everlasting life. Now they that had the one without the other, were shut out with I know you not, etc. And we have one famous instance in the Scripture, and that is of Timothy; he was born in the Church, of godly Parents, there was faith unfeigned in his grandmother Lois, etc. he was one Religiously educated, for he knew the Scripture from a child, and he was a child of a great deal of forwardness, in so much that the People of God had great hopes of him; there were many Prophecies that forespoke him, that he would be an eminent and a blessed instrument in the Church of God: Paul saith, according to the Prophecy forespoken that went of thee: and yet for all this there had been no Salvation for Timothy, but that he was begotten by Paul through the Gospel, He is my own son in the faith, 1 Tim. 1.2.   

And the reasons of it are two;  
First it is in Regeneration that a man receives a new and another spirit, 1 Cor. 2.12. We have not received the spirit of the world, but the Spirit which is of God. My servant Caleb hath another spirit, saith God, Numb 14.24. There is a double spirit that acts all Mankind; all unregenerate men are under the power of the devil, who is the spirit of the world: the world lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 joh. 5.19. 
In aliquo posicum esse, est sub ejus esse potestate. Camer.  And this spirit acts and effects works in all the children of disobedience: yea even in the elect before their conversion: before their regeneration the strong man armed keeps the house, till a stronger than he comes: but when the time comes that is appointed by the Father, that the soul shall be actually given unto Christ, who was in his purpose and in his covenant given to him before the world was, for there was grace given us in Christ before the world began, 2 Tim. 1.9. Now he sends forth the spirit of his son into their hearts, and he takes possession of them for the Lord: and the strong man that formerly kept the house, is cast out: that he that was before the devil's house, he is now the Temple of the Holy ghost, and the habitation of God through the spirit: now there are none for whom the house in heaven is prepared, but they that have been the habitation of God here: none shall dwell with God hereafter, in whom the Spirit did not dwell here: the same spirit, that as a spirit of holiness dwells in them here, it is the same spirit that is in them as a spirit of adoption and glory hereafter: therefore the great change in a man, the first change as the first fruit of electing love, is in the receiving of another spirit, and that is only in regeneration: then is the spirit of Christ sent forth into the hearts of the Saints.  
Secondly, in regeneration a man receives a new Principle: for by nature a man hath not in him a Principle of communion with God, or of obedience to him, joh 3.6. that is Christ's Reason, That which is born of the flesh is flesh: it is wholly corrupt, and that by which the soul is no way fitted to walk with God: therefore marvel not that I say unto you, that thou must be born again: grace is a new creature, 2 Cor. 5.17. Eph. 2.10. We are created in Christ, to good works: it is a new man, an inward man: and it is from this created infused habit that all holy actions flow: let a man's duties be never so many, and his outward behaviour be never so Saint like, if it doth not flow from a new man, an inward man, it can no ways please God, or be accepted of him: it's a Law written in the heart, spiritually enlightening the understanding, and effectually determining the will unto Objects spiritual and supernaturally good: and before this be wrought in a man, there are no duties that are looked upon as duties by him. Behold he prays, Acts 9 saith the Lord to Ananias concerning Paul: he was a Pharisee, and they were much in prayer: but it was never looked upon and reckoned as a prayer by God, till he had a new principle, a new man: for the Lord looks to the heart; that is, he sees actions in their principles: men can judge of principles only by their actions: but God doth judge of actions according to the principles from whence they flow. The tree must be good, or else to God the fruit can never be good, but as the apples of Sodom: they must be good things that must be brought forth from an inward Treasury. And take a godly man that is converted, when he doth not stir up the grace of God that he hath received, & acts it in duty, he doth perform it but barely as a natural man; and it doth not stand upon account before God as a duty; no further than there is an exercise of the regenerate part, is any service accepted of God; for it is the good work that is begun in us, that the Lord will perfect, Phil. 1.6. therefore grace is a good work in us: a principle in the soul, fitting it for service and communion; and it is this that is ordained unto perfection in glory. If there be not a new principle, a good work begun, never look to have it perfected in the day of the Lord.  
I see I am much prevented; I shall but touch the rest.  
Secondly, Let us look upon holiness quoad incrementum; and so it's commonly called in Scripture Sanctification, that is, the growth and improvement of that seed, and those principles that were wrought in a man at his first conversion, 2 Pet. 3 18. Grow in grace. 2 Pet. 1.5. Add to your faith virtue; non quoad habitum, sed actum & gradum; add to the acts, and thereby add to the degrees of the habit; for acts do perfect habits: And Col. 1.12. it is not barely the having of grace, that is required unto Salvation, but it is the growth of it, and the improvement of it, that a man may be made meet for glory: I say, growth in grace is a duty, that is of necessity to Salvation as well as truth in grace, where God gives light and means; I speak not now of Infants, or such as die as soon as they are converted, Col. 1.12. We are made meet Inheriters with the Satuts in light. There is a double right that the Saints have to heaven.  
First, Jus haereditarium, an hereditary right, and that is at Regenration, when they are put into Christ, and so are made Coheirs with him of his inheritance, having grace begun in them, the same Image of God which shall be perfected in glory, and was given as a principle ordained to such a perfection.  
Secondly, Jus aptitudinarium, and that is a right of fitness, whereby we are qualified to receive such a mercy, and that is as an heir hath a right of Inheritance in his nonage, but he hath not a right of fitness till he comes to years, and be able to manage his Estate, when he hath received it: And there is required in the Saints as well a right of fitness unto Heaven, as a right of inheritance, without which, I may say (after a sort) they cannot be saved, and that upon a double ground.  
First, there is no grace that is ordained unto glory, but growing grace; and if grace be true, there is a natural tendency in it unto growth: as there is in seed that is cast into the earth; and so much the more, because they are planted by the rivers of water: the Trees of righteousness they grow upon the bank of the River, Ezek. 47.10. They shall grow as Willows, they shall grow as Calves of the stall, Mal. 4.2. There is a great measure of growth promised unto them: and if true grace be necessary to salvation, than growth of grace must be; for there is no true grace but growing grace, and there is no grace that shall come to Heaven else: I forget that which is behind, not that I have already attained: Grace is not only donum, but depositum, and it must be improved; it is a Talon that more must be gained by, by Trading, etc. it is a spark from Heaven that will never cease aspiring till it be joined with the flame of glory Eternal in the Heavens.  
Secondly, there is a pitch of grace that the Lord hath appointed unto his People that they shall fill up whilst they live here, before they be translated unto glory: there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 4.13. A fullness of the age of the stature of Christ, a measure that Christ hath appointed unto them, and with which he will fill and enrich them that are the body of Christ, of which every member is a part, and which he by the increase of his grace doth fill up: which is in this respect as it were imperfect, till the measure of his Saints be filled, not only in suffering, Col. 1.24. but in graces also. Now the Lord having appointed them a measure which they are all in this life to fulfil; as he will not destroy wicked men till they have fulfilled their measure; fill up (saith Christ to the Pharisees) the measure of your father's iniquities: so neither will he translate the Saints, till they have fulfilled their measure, which is done by some sooner, and some later: and when the measure is full, as then Rev. 19 He doth tread the wine-press of his Father's vengeance upon the wicked: So when the Corn is ripe, he doth put in his Sickle and reap, and gathers it into his barn, etc. therefore Job 5.26. Thou shalt come to thy grave in a good full age, as a shock of Corn in his season: God will not reap till his harvest be ripe; therefore the Lord hath appointed a measure, and what it is we know not; we should set no bounds to ourselves, but strive unto the uttermost, adding one degree of grace unto another: so be sure of this, till thou attain thy measure, thou shalt never be received unto glory; and therefore unto the actual possession of grace, growth in grace is as necessary in some respects, as truth of grace is. What is the reason that a wicked man doth commit iniquity an hundred times, and his days are prolonged? it is because he hath not filled up his measure, Joel 3.13,14. So, what is the reason that some of the Saints are taken up betimes into Heaven, and others of the People of God are a long time in the world? Why it is because they have not fulfilled their measure; for the Lord would not stay a day beyond his time in the one as well as in the other: the one is ripe for wrath, and the other is made meet for glory.  
Thirdly, look upon Holiness quoad exercitium, and so it's called Obedience: and this also is necessary to salvation; that unto men grown, strong Christians; without the exercise of Holiness in ways of Obedience they can never see the Lord: A man must run before he can receive the prize, 1 Cor. 9.24. And he must fight the good fight of faith, and finish his course, before he shall receive the Crown of righteousness, 2 Tim. 4.8. To him that overcometh I will grant to sit upon my Throne, as I overcame, and am sat down with my Father upon his Throne, etc. Rev. 3.21. It's called The Labourers are worthy of their hire: the hire is for the Labourers, and for none else; Opera non sunt minus necessaria, quam sides ipsa, Luther: Obedience and good works are in some sense as necessary to Salvation as Faith; I say as necessary, though not in the same kind, as the Instrument of Justification.  
And there is also a double ground for it:  
First, because there is a measure of Obedience which the Lord hath appointed unto all the Saints before they shall be translated; it shall not be till their Obedience is fulfilled, 2 Cor. 10.6. as men shall not take them away, The Witnesses shall not be slain till they have finished their testimony, Rev. 11. So God will not take them away till they have finished their course, Joh. 17.2. saith Christ, Father, I have glorified thee on earth, I have finished the work that thou gavest me to do: and a Saint shall not be taken from hence till he be perfected: I work to day, and to morrow, and the third day I shall be perfected: that is, in respect of the work that was given him to do: and the perfection of the service, is the perfection of the man: the same is true of all the Saints, when they have brought forth their uttermost fruit unto God, and their work is ended, they shall never till then be translated.  
Secondly, all men that are received into glory, they are received unto the degrees of glory unto which they are appointed; and though its true, that by Conversion they are put into a right of glory; but degrees of glory are answerable unto degrees of service which men are in this life drawn forth for: though God will not reward men for their works, as if they were the meritorious cause; yet he will for degrees reward them according unto their works; and so good works are a good foundation, by which men lay hold of eternal life, 1 Tim. 6.19. As Christ hath upon his head many Crowns, suitable to the multitude of his Victories, Rev. 19.7.  
Amongst the Romans there was a common Crown, and some Crowns that were more special and peculiar; Corona Civica, and Navalis, etc. So there is a common Crown too belongs to the Saints, as they are in Christ, and so enter into their Master's joy; but there are some peculiar Crowns, which belong unto some more than to others, answerable to the special services that they have performed upon Earth: As the Apostles shall sit upon twelve Thrones, judging the twelve Tribes of Israel: There are stars primae magnitudinis, though all the righteous shall shine as the stars; yet it is observed by our Divines in the Angels themselves, that though there be no difference betwixt them in natura Angelica; the Angelical nature is alike in all: Yet in of ficio, in office, there is a great deal of difference in the glory of the Angels, as the Lord doth employ them, some in more high and excellent services than others; and answerable to that shall their reward be; the essential glory shall be all alike: but there is an additional glory that shall be made out unto them answerable unto the services that they have performed; therefore it's true of holiness in this large extent of it, That without it no man shall see the Lord.  
There is but one Use I will make of it, which is of marvellous concernment unto every one of you.   

Use.  
The Use shall be of Examination; prove yourselves, for without holiness there is no salvation; it is that in which men are apt to deceive their own souls, Job 34.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hypocrite: that the hypocrite reign not, lest the people be ensnared; the word signifies nubilus, a man in a cloud, or velatus pallio, 
Aven.  Av●… a man that covers himself with a cloak; men find out oftentimes artificial cover for themselves, and thereby deceive their own souls: it is not holding some opinions in matters of Religion, or going zealously with some one party; it's not barely appearing for truth, for thou mayst do all this and be unholy, a worker of iniquity, and if so, there is no vision of God for thee: But how shall a man know whether or no he be holy according to the sense of the Gospel? I will give you six rules briefly. I beseech you carry the● home with you, and the Lord carry them to your hearts.  
First, a man that i; truly holy according to the sense of the Gospel, is truly affected with the honour and dishonour of God: for holiness exalts God. I say, holiness exalts God; in Joshua 7.9. Israel had fallen before the men of At their enemies; what is it now that troubles Joshuah most? Israel flies before their enemies; Lord, what wilt thou do for thy great name? truly, though we should perish, and our names be rooted out from under heaven, our names rot in the earth, it were no great matter; but thy name, Lord, saith he, I am not able to bear the thought of it, what wilt thou do to thy great name? so likewise David, The reproaches of them that reproached thee are fallen upon me; he could have born any thing better, then that God should have been dishonoured; my cyes gush out with Rivers of water, because men keep not thy Law; malo in nos murmur hominum quam in Deum, 
Bernard.  I remember it is Bernard's expression; rather saith he, let men vent their displeasure against us then against God: bonum est mihi si dignetur Deus me uti pro clypeo: if the Lord would please to make use of me to keep off reproaches, and injuries from himself, it would be satisfaction enough to me; let my name be blotted never so much, if God's name be not spotted: if his name be not profaned, it is enough: Now if I should put you to examine your hearts by this: Is God's glory dear to you, and do you say, profaned be my name, so as God's name be honoured; is there nothing better to you in this world like to this? my conscience answers in the presence of God to such a question as this: Truly (my Brethren) I am afraid few of you can say in truth, that the Lord is thus exalted in your souls; how is it that the dishonours done to God, either we make matter of scoff, or otherwise it doth but draw out our envies, and invectives, but it is not matter of drooping continually upon our Spirits: there are few Ages that you shall read of, wherein the name of God hath been higher, in a more impudent way dishonoured, then in this Age, (I may say it with boldness) with more open face, a Whore's forehead that cannot blush; and yet notwithstanding, where be the morners in Zion? where be those that do say, My estate doth me no good, and my honour doth me no good, nor never will while I enjoy it without God, while I see God dishonoured? Well, certainly, suitable to the measure of holiness that is in any man, so will his affections be to the honour of God; and where this affection is not in truth, there is no holiness in truth. This is the first thing.  
The second sign that I shall give you to examine yourselves by, is this. Where holiness is in truth, there the heart is mightily affected unto the truth of God, which is the foundation of boliness; sanctify them by thy truth: it is the expression in Joh. 17. then Truth is the foundation of sanctification: whensoever holiness is in truth, than the man is mightily affected to truth: & I do reu●ember it was an excellent rule that Virenencius gave long ago, 
Virenenc.  quo quis sanctior, co promptior novellis contraire: the more holy any man is, saith he, the more his heart goes against all humane inventions, contrary to the truths of God. Why now, should I put you upon the trial by this; have not you all Truth's corrupt, even to the very foundation? those in this City, that dispute whether there be a God or no, to the very foundation: that deny the Godhead of Christ, and of the Spirit: deny the truth of the Scriptures: why now, how I pray you do●h this sit upon your spirits? how are you affected with truth? for truth is the mother of holiness; and I say unto you, it will bear a childlike affection thereunto: my Brethren, will you give me leave a little to speak plainly to you; the great design that Satan hath (I conceive) in this present age; the great design (for he hath many) but I say, the Great design, I look upon to be this: So to dispute all things, as that in matters of Religion men might look upon nothing as certain: dispute all things, that so you may be certain of nothing: for this hath been the great business: and truly I must (though some of them go under the name of Saints) I must say, they are highly the instruments of the Devil in it: I faith, the great business of these latter years hath been this, it hath been to dispute principles, and overthrow foundations. 
Augustine.  Augustine saith, there are two ways by which the Devil draws men from Christ: one in a time of peace: and another in a time of persecution: in a time of persecution, coget homines negare Christum, he compels men to deny Christ, in the time of persecution: But in the time of prosperity, docet, he teacheth men then to deny Christ, he finds out such Doctrines as shall teach men handsomely to deny Christ, and to defend it when he hath done; O my Brethren, how doth this sit upon your Spirits? It was Luther's saying, 
Luther.  Spiritus sanctus Scepticus non est, the holy Spirit is not a Sceptical Spirit, there is little of that Spirit in this Land; Christianism is turned to Sceptism, question every thing, and dispute every thing; and men look upon it as a great piece of Religion, to maintain that there is no certainty in Religion; and truly this is the way of the wise men of our times: Why, now consider two things are added hereunto. One is to prosecute this design, the Ministry must first be undervalved, that by that means there may be way made that they may be suppressed; for while these men live, they do say in their own bosoms so much as Saul did of David to jonathan, while the son of jesse liveth, saith he, thy Kingdom will never be established: they do say so, that these new ways of Religion will never be established, so long as some of these men continue: they do say, that this is the Heir, let us kill him, and the inheritance will be ours; we shall never be the great Preachers till then; nor our lights, and opinions will never be entertained for Gospel till then; for so what was the advice of Consenus the Jesuit a great while ago; and truly this is the very truth; for as it is justly to be feared you have a great many among you, so those that are acted among you, are acted very much by a Jesuitical principle; and what was his advice? he wisheth them by all means to take away the Ministry; but saith, do it not all at once, but take away some first, and disgrace the rest: and so by that means a way will be mace that you may lay them aside when you will; and he gives them his reason for it; take away those that are able to maintain those Doctrines once, and then the Doctrines will fall of themselves: Haeresis (for so he calls the truth) cui patrocinium decrit, sine pugnâ concidet: alas, take a poor upstart fellow now, that looks upon himself as a great Preacher, understanding not what he saith, it is an easy matter to make this man leave this truth, or that truth; but take another man that is able to assert it: and alas, before such a man these men dare not appear: and therefore I say, that these Doctrines they cry down will never fall, so long as they live to maintain them, therefore down with them.  
Another way that is effectual to further this great design is this, which you cannot but see: who must be embraced, countenanced: I wish it be not so with those in authority here among you, I wish it be not so; who must be received as the men of their Council, entertained at their table, why, who must they be? truly, such as do maintain some abominable Doctrine in matters of Religion: that by this means such men being countenanced by men in place and authority, truly their ware may vent the better; that is the way I say, the ware may vent the better: and whereas, oh that the Lord would be pleased but to let men consider that in the 2 Ep. of john v. 10. He that brings not this Doctrine, receive him not into your houses, bid him not God speed: have no converse, no communion with him; there is not so much as common civility to be showed to him; a stranger you are to take in, but an heretic you are not. Now I entreat you to consider seriously with yourselves; if truth be the mother of holiness, and you see truth is so much in danger, and so much laid at, and the great designs of the times run this way, how are your hearts affected with it? Certainly, if thou hast holiness in truth, thou wilt be mightily affected with truth that is the mother of holiness. This is a second Rule. There are two or three more; but I am very fearful of trespassing upon you.  
One is; where there is holiness in truth, that man is affected with spiritual sins: that man is most affected with spiritual sins: you shall find the Apostle saith, Cleanse yourselves from all filthiness of flesh and spirit: that is the aim of the holy man, the Godly man, in 2 Cor. 7.1. but the great thing that doth affect his soul, is spiritual sins; that which no eye takes notice of, but the eye of God only; so you shall find in Psal 42.11. there the base dejection of spirit, how David is troubled at i●; why art thou cast down O my soul? so likewise carnal confidence; in Psal. 80.7. he saith, I saidthon hast made my mountain to stand strong: grudging at the prosperity of the wicked; so foolish was I, and ignorant, I was as a Beast before thee: all my ways are brutish; I am more brutish than any man. Paul the rebellion to the Law that was in his members. Hezekiah humbled himself for the pride of his heart: thus the people of God, they are more affected with spiritual sins committed in the eye of God, than they are in reference unto outward sins committed before the eyes of men: they are more ashamed before God, than they can be before men. Mr. Bradford, though he were a man had attained to a great measure of holiness, that Doctor Taylor calls him, That Saint of God john Bradford, yet how doth he bewail his hypocrisy!  
Now do you examine your hearts by thy: if you be holy, you be not affected only with sins before men, but that which sitteth sadliest upon your spirits, is, that your hearts are defiled before God: you are more ashamed before him, than you are before all the men in the world. That is a third Rule, which I do but name.  
Secondly, where there is holiness in truth, there the man sets before him as his mark, the most difficult duties in Religion: he doth not take up the easiest dut ies; but I say, though he fall short in performance many times, yet he sets before him as a mark to aim at, the most difficult duties of Religion. I press hard to the mark, saith Paul; a mark of an enlightened understanding which I conceive as well as that goal of glory: now as there are in the cripture some things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard to be understood, as the Apostle saith: so there are some duties too in Scripture that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard to be put in practice, very hard: now the holy man, he hath an eye unto the most difficult duties in Religion; for he knows that all these lie upon him as duties, and he sets them before him as a mark that he aims at; and I will name some of them to you, that I may draw to a conclusion.  
As first: It is a hard thing, and yet a duty, to have a man's obedience at highest, when his comforts are at lowest: it was one of the great difficulties that Luther found; 
Luther.  there were three things he found very hard, he professed, in Religion. One was, to believe that which was impossible: and another was, to hope for that which was delayed: and another was: to love God when God shown himself an enemy, saith he, that my obedience should be highest when my comforts are at lowest ebb: for a man to obey his voice, and serve him, and yet all the while to walk in darkness, and have no light; as it is in Isa. 50.10. truly my Brethren, this is a hard thing to say, I will love him though he kill me: I will trust in him though he kill me: this you will say is a hard duty: O, such things as these now, the holy man hath in his eyes, these are the marks he sets himself to aim at.  
Secondly, for a man's soul to be lowest when his employment is highest: for a man to be like a Spire-Steeple, minimus in summo, to have his spirit lowest when his employment is at the highest; it was so with Paul, in the 1 Cor. 15.10. I have laboured more abundantly than they all: chiefest in service, the greatest of servants, but the least of Saints, the least of Saints: why this is a hard thing: O, we do find, there is not a poor creature employed in a business, if he be honoured above his Brethren, but presently how doth his spirit rise with his employment! he grows so proud presently, the earth cannot bear him: we see examples of it every day: but here is holiness, my Brethren, that sets him this pattern, his spirit to be low, when his employment is high.  
Thirdly, holiness sets a man this pattern, to be contented with the things that are present; that is the Apostles exhortation, Heb. 13.5. be contented with things that are present, or be sufficient with them: let the things that are present be sufficient to thee: whether I have much or little, honour or disgrace, it is that that is present: Now for a man to subscribe to the dealing of God, and to lay his hand upon his mouth, and to say, This is the disposing of a wise Father, it is but in viaticum, it is not in praemium, it is but for my passage, it is not for my reward: then I say for a man to say truly, Whatsoever I have here, if it be but enough to land me sase in an other world, it is all I care for: O my Brethren, this is the pitch that the Saints of God now set to themselves: where there is holiness, I say, these difficult duties the soul propounds unto itself. But,  
Further yet, Where there is holiness, it propounds this, To look upon suffering as a gift: in Phil. 1.29. to you it is given, not only to believe, but to suffer for the name of the Lord Jesus. Men can look upon employment as a gift sometimes, if God will set them in honourable service: O but to look upon sufferings as honourable, as if a man by that were to fill up that which is behind of the sufferings of Christ: this is that pitch which the Saints set to themselves: the mark they aim at, is such difficult duties as these are, to look upon suffering as a gift, to say as in Jam. 1.9. Let the brother of low degree rejoice that he is exalied; I, there is reason for that; I, but shall the brother of high degree rejoice that he is made low? Yes, that God hath called thee to any condition to do good: O that is a spiritual heart indeed, that is a holy heart indeed.  
Besides, there is yet another great truth, and that is, to have such a spirit, willing to go alone in duties, and not to be turned out of the way: that if I am brought to duty, though I am left alone, yet notwithstanding the duty is mine, the special assistance is Gods. Man is a sociable Creature indeed, and he is in a great measure like a drop emptied into the Sea, he is mightily apt to swim down with the tide: O 'tis a hard matter for a man to be willing in duty to go alone: yet so it was with Paul. At my first Answer all men forsook me, no man stood by me: for a man to say, One God is sufficient, as Mr Calvin I remember hath it upon Zach. 9.12. Go to the strong holds ye prisoners of hope. Strong holds! they had no strong hold, the City was burnt, and the Temple destroyed, and they had no strong hold to betake themselves to, turn to your strong holds: Satis praesidii in uno Deo: but yet notwithstanding saith he, there was succour enough in one God. So saith the soul, There is society and communion enough in one God: if no man stand by me in duty, yet notwithstanding the Lord will: for a man to go alone, and not to balk nor to be turned out of the way, because he is deserted by men, either by a principle of falsehood or Cowardice: truly this is one of the difficultest duties of Religion.  
There is one thing more (I see I must break off) I will but name this one thing; and that is, To have a man's spirit raised by opposition, that the more he doth meet with opposition, in a way of duty, the more resolute he is for it: so far is he from being afraid of the threaten of men, of the frowns of men, he shall lose this man's favour, incur such a man's displeasure, and lose such an advantage and opportunity: no, his spirit riseth far more for it: it is with such a man as it is with the fire in winter: the fire burns the hotter because of the coldness of the air; so it is with such a soul that is truly inflamed. Come to David and tell him, O there is a Goliath, and he is come out with a spear like a Weavers beam, and there is one that bears his target goes before him; where is he? saith David: I will fight with him, saith he; his spirit doth not fall by difficulties, but riseth: I am not afraid of any uncircumcised Philistim; my Brethren, this is a true noble spirit; holy greatness of mind lies in this; when a man's spirit is born up upon the greatness of his God, and the goodness of his Cause: it is a base spirit that is born up by the strength of his party, I have so many men on my side; alas my Brethren, that is a base spirit; but I say, here is a true noble spirit, the greatness of his God, and the goodness of his Cause: and if that will not bear me out, saith the soul, let me sink in it, I am content to perish. I remember a godly man; the Lord, saith he, will make Jeremiahs' face like an Adamant: saith he, like an Adamant, the hardest of stones? truly then let the storm come, and the Adamant that shrinks not, it fears not, it changeth not its hue: no not a jot, the Adamant is the same. Certainly, my Beloved, this is the Motio of every truly noble spirit; Nec spe, nec timore, it is neither hope, nor fear that acts me; I can neither hope for any thing, ne there truly am I afraid of any thing that man can do unto me; and he doth neither fear, nor faint, nor fly, but the more difficulties rise, the more doth his spirit rise: I say grounded upon the greatness of his God, and the goodness of his cause; Now it ye be holy men, you do not pick and choose duties, but the more difficult duties are, the more you strive to rise to bring up your spirits to them; I that is holiness, not to bring down the duty to you, but to keep up the Law, as Paul saith, the Law is holy, and just, and good; only labour you to bring up your spirits to the rule of it. If you are holy men now, it will be thus with you.  
Thirdly, a holy man hates every false way, and fears it, and recovers out of it, Psal. 119.128. Rom. 12.9. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it's to hate it as Hell itself. Secondly, he fears it, Eccl. 9.2. he that fears an oath, etc. I fear nothing but sin, says the holy man. thirdly, he recovers himself; he doth not lie in his sin; Peter sinned, but Peter sorrowed for his sin; a good man is a living fountain, will never be drawn dry; grace is a living principle, it doth work out the mud in the heart by degrees, as the Sun doth labour for some time with the mist, but dispels it at the last, the longer any man lies in sin after a fall, the more unholy his heart is; to sin presently after duty, is a sign there hath been little communion with God in the duty: and to rise presently after sin, is a sign that God hath hold on the man, and that the root of the matter is in him.  
Fourthly, try it by this, if you hate your own iniquity, if that be your great care, Psal. 18.23. Ezech. 7.19. they shall not satisfy their souls because it is the slumbling block of their iniquity, etc. 13. neither shall any strengthen himself in the iniquity of his life; that is, the whole comfort and delight of their lives doth come in by it: it is all the pleasure and the joy they have; men looking upon the vanity of the world, every man hath his Treasure something that he doth choose to himself, either in his age, Psal. 119.9. or in his calling, or in his acquaintance, in his custom; and if ever a man do meet with an opportunity of temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is then; he is to take heed to himself, as the exhortation is in Luke 8.13. you have been Conquerors, take heed now you be not overcome with the Devil: and you have fought for liberty, take heed you be not the worst of slaves, as that man is that is a servant to his lust: You have asserted the liberty of others, maintain your own liberty also, and be not the servants to sin.  
Fifthly, if you be holy, you will have respect unto all the commandments, Psal. 119.6. he that doth despise any one Commandment, makes conscience of none; it is universality that is the great note of sincerity; now to live in the willing neglect of any known duty, and the Law of God comes in against a man, and the man is afraid to hear of such a duty, because his guilt arises, and his trouble is renewed thereby, and therefore the man would shift it off, & would disburden himself of the since of it; surely then that soul has cause to fear, holiness is not his aim: but now when the commandment comes, and the man is a co-worker with God as it were, and is willing it should be set on upon his soul, and is not willing to give himself a dispensation from it, but he saith, I must walk up to the extremity of the rule, and observe it to the uttermost extent of it, for I must be Judged by it, God will lay Judgement to the line, etc. this is the sense of a holy heart.  
Sixthly, if you are holy, your holiness will answer the Law of God; for it is the Law written in the heart, that you must come up to; you have obeyed from the heart that form of Doctrine which was delivered to you; we are cast into it, as into a mould, and therefore it must be a perfect form; there are the great things of the Law, Rom. 11.17. Heb. 13.8,9. and it was the sin of the Pharisees that they only regarded lesser things, and left the great things of the Law undone: and it's the great sin of hypocrites whether it be in point of sin, or in point of duty, to be only zealous against lesser things: therefore try yourselves by these rules, for it is a matter of the greatest concernment of your lives, etc.  
By these may you know if you are in the way to the Beatifical vision; by these may you judge of your holiness, without which no man shall see the Lord.    

Babylon's utter ruin, THE SAINT'S Triumph.  
At a Thanksgiving for the victory of Ireland, against the Irish, Aug. 29. 1649.  REVEL. 18.2. 
Babylon the great is fallen, is fallen, etc.  

THE great works of the Saints in this life, are to believe God's promises, and to serve his providence, and reflect his praises; and it is the great thing that God doth expect as the fruit of all his marvellous works, that when his works do praise him (that is) give matter of praise, his Saints should bless him, Psal. 145.10. and for this cause there are three titles given unto the Saints in the Scripture.  
First, they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that take delight in the works of the Lord: they being all of them wonderful and glorious, and only to be admired: whereas other men only study the works of men, and be taken with them, but they only take pleasure in studying the works of God.  
Secondly, they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking pleasure in them, they study them and search into them, that they may find out all the excellency and glory that is in them; which at first sight no man is able to find out, Psalm 111.2.  
Thirdly, they are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Recorders, Isa. 62.6. they received the promises of God, and their accomplishment; & of these things the hearts of the Saints are a faithful Register; his mercies are written in their hearts as well as his Laws: the one that they may serve him; and the other that they may rejoice in him.  
Now you that have pleasure in the works of God, ye are come before the Lord this day to enter an eminent National mercy upon public record; and if ye search into it, after a diligent scrutiny ye will find there are these six things specially to be observed therein.  
First; it is a return not only of late, but of ancient prayers: It is one of the great Questions that the Saints of God have as matter to dispute in all the mercies that they receive, whether they have them as effects of providence, or as the heirs of the promise: whether they have of them only a jus Politicum, or Evangelicum? the one indeed non fundatur in Gratiâ; but the other is: now if it be given in answer to prayers, it is a birth of the promise, which the prayers of the Saints help to deliver, Isa. 37.3. but specially when mercies have been long delayed, and the answers of prayers have been long deferred: whe● Abraham had prayed for a child twenty years then to have the promise speak: and when thechildrens of Israel had prayed 70. year, then when they were even out of hopes, and gave their prayers for lost, now to be answered in them, made them to be like them that dream; to recover an old debt, and to receive a ship safe home and richly laden that hath been long at Sea, and we know not what was become of it, it comes home with the greater joy: Why doth the Lord delay the answers of the prayers of his people? not that he doth not intent to grant them; for Bernard, 
Bernard.  Priusquam engr●ssa est oratto ex ore tuo, ipse scribi jubet in libro suo.  
But he doth wait to be gracious. Now delaying of the mercy doth raise the price of it; now ye come to reap of the harvest of many of your prayers that are past and gone, that you even now gave for lost: there is a twofold joy that the Scripture speaks of as transcendent; the joy of harvest, and the joy of soldiers when they divide the spoil: and truly there is matter of both these joys in this mercy administered to you; for you divide the spoil of the enemy, and with all you reap to yourselves the harvest of all your former prayers and petitions: Oh how did the pulpits in times past sound with such words as these, Lord, remember bleeding and dying Ireland; Lord, this is Ireland that is a cast-out people, hat none cares for; but when thou makest inquisition for blood remember them, etc. and those prayers which were put up from many a gracious heart, which are now answered, though now many of them haply are displeased and discontented with the return of their own prayers.  
Secondly, it is a mercy given in when all things were desperate, and even all hope of a deliverance was gone: Now is God a help found in the needful time of trouble: when the enemy's power and confidence was high, and they said Ireland is our own: we will pursue them, even take them and satisfy our lusts upon them: we will surely root out the English name from amongst us, and we will try if they can swim into England: it may be their faith will bear them up, as that party hath always scoffed at godliness in all their successes; but be no more mockers lest your bonds increase.  
Now when you had not an Army in the field, the whole Kingdom was their own, and not a Garrison left in the whole Kingdom but one and that brought to the very brink of destruction also, and must have been surrendered speedily after they made their approaches to it; Now God gives in the mercy, now doth the Lord judge his people, and repent him concerning his servants: when he sees that their power is gone, and that there is none shut up or left, Deut 32.36. when there is no Army in the field, no soldiers in garrison: now is the time that the Lord doth appear, and take to himself his great power and reign.  
Thirdly, when the Lord doth therein exceed the expectations of his servants; a deliverance they hoped for, but not so great, not so sudden, so that when it came they seemed as men that dream, and they can scarce believe that God would do so great things for them, when the Lord is come to do them: when the son of man comes, shall he find faith upon earth? its a faith in reference to the coming of Christ for to take vengeance on the Church's adversaries, Isa. 64.3. thou didst great things for us which we looked not for; for God doth not answer prayers according unto our hopes, but according to his own mercies; as he doth not reward our services according to the measure of our duty, but in the mouth of mercy, Hos. 10.12. a man doth sow in duty, but he doth reap— in over— misericordiae.  
Fourthly, when it is by the hand of those whom they have oppressed; when the witnesses that were slain shall rise again, and they shall destroy their persecutors by the sword that comes out of their mouths, than it is the greater mercy, and far the greater confusion unto the enemy; Isa. 41.15. When the worm Jacob shall thresh the mountains, and when the arm of the Lord should be made bare in it, and his hand more immediately seen, beyond the purpose, courage and intention of men, they are engaged before they are ware, and victory is won before they know they are engaged in a Battle: when the Lord shall bend Judah for him, and fill his bow with Ephraim, and they shall have the honour of the conquest, that have had their great share in their Torments, and were by the enemies designed for destruction, and they shall fall by their hand, it makes the mercy far the greater.  
Fifthly, when it is such a mercy as lets us see still that God owns the same cause, and however men warp and turn too and fro, yet the good old cause in which the people of God were engaged against the Antichristian party, the Lord owns that cause still, and gives unto his people hereby hopes of a settlement: For the Lord Christ when he rides forth in the conquest of the Gospel, he doth ride forth conquering and to conquer (not all at once) but by degrees, and doth give to his people yet a ground of their faith to see, if they be of the seed of the Jews before whom they have begun to fall, they shall surely fall; God hath given us therein, Hos. 2.15. the valley of Anchor for a door of hope; it is true that Anchor was a pleasant valley, and it was sweet in itself; therefore it was joined with Carmel and Bashan; but yet it was much more sweet in reference to the hope: for it was at the first entrance into the Land of Canaan, and as the first fruits gives them possession of the whole.  
Sixthly, it is still a carrying on of the grand design that the Lord Christ hath to do in the world in the latter days; for Christ in glory hath not only Saints to gather home to himself, and to bind them all up in a bundle of life, and he doth reign for their sakes, for he is the head over all things for the Church's sake: but the Lord hath also enemies to be subdued; he must reign till he hath put all his enemies under his feet, and he will be faithful as the Father's servant in the one, as well as in the other: therefore, Rev. 14. there is a harvest of all the Saints to be reaped, and there is a wine press of wicked men at the same time to be trodden, etc. Now the great enemy unto Christ in the latter days of the world is, that wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Baylon the great, the Mother of Harlots. Now so far as this tends to the promoting of that great design (as it doth exceedingly) so far should the Saints of God rejoice therein: for they must by degrees go into perdition: and though all the former subjects would be fit matter for our meditation throughout this day, and might have given us several Considerations of very public concernment in reference to the mercy of the day, yet at present I have chosen this rather to draw out your praises thereby: concerning which I shall present you but with these three considerations.  
First, the least return that you can make of a mercy, is praise to God for it; and it is all that the Lord doth expect of you. Hos. 14. and we will give thee the calves of our lips: it is all the promise, that the Lord would have his people make to him in the time of their straits. Afflictions they are stupefactive and of a confounding nature, and they close the mouth, J●r. 8.14. let us enter into our fenced Cities, and let us be silent there, for the Lord our God hath put us to silence: but mercies they are of an expansive and dilating nature, and they open the mouth: as Hannah, not only her heart, 1 Sam. 2.1. was filled, but her mouth was enlarged also.  
Secondly, if you do not return praises for mercies, God will surely add Judgements unto mercies, and will turn his hand against you, do you evil after he hath done you good: Hezekiah received a mercy, but he did not render according to the mercy: and this brought a Judgement upon him and upon the whole land, 2 Chron. for let me tell you, of all things God can least bear the despising and contempt of his mercies: there are two things that are very terrible to the Saints, and that they are afraid of, and would be preserved from. First that they reap not curses from the Ordinances of God, which are usually the great means of blessing. Secondly, that they have not Judgements grow out of mercies, because of their unanswerable walking under their present enjoyments.  
Thirdly the praises of the Saints are as terrible unto the Church's enemies as their prayers: you think it is your duty to pray often: truly it is your duty to praise God also: for Psal. 8.2. out of the mouth of Babes and sucklings he hath ordained strength to still the enemy and the avenger: it is spoken of Satan, and of all spiritual enemies. So the children of Israel, 2 Chron. when they praised God in the beauty of Holiness, God set ambushments, & they destroyed their enemies with the sword that proceeded out of their mouths, Orabilibus telis, and that is as much by their praises as by their prayers: therefore if you would not have the present mercy prove a future judgement, and if you would have the work go on, let me exhort you as you did give in your assistance in prayer for this beginning of mercy, so let not your praises be wanting: withhold not them for the perfection of it: So let all thy enemies perish oh Lord, but let them that love thy name be as the Sun going forth in its strength.   

And now I address myself unto the words: out of which I would speak something as matter of your thankfulness and meditation suitable unto this present occasion. Babylon the great is fallen, is fallen: there are in the words four things to be opened.  
First who it is that speaks?  
Secondly who this Babylon is of whom it is spoken?  
Thirdly why called Babylon the great?  
Fourthly why its put in praeterito pro futuro? is fallen: and why it's set down by way of ingemination? is fallen, is fallen, etc.  
First who it is that speaks it, ver. 1. it is an Angel that came down from Heaven, having great power, etc. By Angels some do expound the heavenly hosts, those ministering spirits, that are sent forth for the good of the Elect: which are therefore called principalities and powers, because of that great and that glorious government that the Lord hath committed unto them, during the Mediator Kingdom of Christ, Ezech. 1. the spirit of the living creatures is in the wheels: so that they have a great hand in the government and the administration of all things below: and in this doth their degrees of glory consist, in officio, in the office in which the Lord Jesus doth employ them: they differ not in their nature at all, but only in their office, as Zanch. observes: answerable unto what the Lord Jesus will employ them in: for they are the great instruments and officers in the ordering of all things; and when Christ shall give up his Kingdom, then shall they lay down theirs: for Cor. 1.15,28. he shall put down all rule, authority and power, 
Calvin.  de principatu Angelico etiam intelligitur; all power and authority that was set up by the oeconomical Kingdom of Christ, shall at the giving up of that Kingdom be laid down: and therefore according unto the particular services, in which God doth employ the Angels, such a great work is committed unto one Angel, and another great work is committed unto another, 2 Dan. 10,21. Zach. 6.8. the Instrument of Vengeance went forth into the North: So Rev. 7. there are four Angels that held the four winds, that they must not blow upon the earth: that is, motus bellicos, & Impetus hostiles: and some there are that sound the Trumpet unto war, and then if the Angel go out before them, he stirs up all the Instruments amongst men, and all things shall succeed accordingly to that saying of Opera divinae providentiae Angelico administerio geruntur, answerable unto the work; so there is an Angel to whom the great care of it is by Christ committed; for they are ministering spirits sent forth for the good of the Elect.  
Some by Angels understand messengers and Instruments raised up amongst men, whether Magistrates or Ministers; and so Brightman, 
Brightman  vir aliquis praestans & egregius, qui subito, nec expectatus adveniet, quemadmodum res quae coelitus delabuntur. Suddenly and unexpectedly, as if he had descended from heaven, some great instrument that the Lord would unexpectedly raise up▪ which I should not understand of any individual persons, and bring it down to this man and the other, as the seven Angels full of vials unto Rome: not to seven individual persons, but for seven sorts of Instruments, ●nd officers, that God would successively raise up for to finish that work, which should though they be many, all concur as one person to effect that about which they are employed. Now I shall choose to put both these together, and to understand it of heavenly Angels, which the Lord Christ employs in these administrations, which have the first hand in the work: and also all men, all sorts of instruments and officers, that those Angels do stir up and employ; for the Spirit of the living creatures is in the wheels; and when I am gone forth the Prince of grace shall come: therefore the Angels, and the Instruments stirred up, and acted by the Angels, the Lord looks upon as but one person, etc. So that first the ruin of Rome and all the Roman power is committed unto an Angel; and therefore if all the power of the earth were engaged for it to support Rome, yet this Angel is a mighty Angel, and he will surely destroy it: and if an Angel hath undertaken it, he will not want instruments, those that he will surely in all ages stir up to effect it.  
Secondly, Rome's ruin as it is the work and office of the Angel, so it is unto the Angel's matter of joy and triumph: for as the conversion of the Saints is joy to the Angels, so is the destruction of the enemies also; but especially unto those Angels that are employed as officers therein, as Ezech. 9.1. there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Angels the ordering of that great work was committed; and therefore they are said to have the charge of it; the Babylonish Army did the work, but the Angel that had the charge of it ordered it.  
Secondly, of whom is this spoken? it is spoken of Babylon, Rev. 17.12.3. there is a woman seen riding upon a scarlet-coloured Beast, full of names of blasphemy, having seven heads and ten horns; and this woman hath written upon her forchead, mystery, Babylon the great the mother of Harlots: who is it? ver. last, it's that great City that reigneth over the Kings of the Earth: Now this could not be literally Babylon; for that was destroyed many hundred years before John's time; but this is Babylon in a mystery; the City that now rules over the Kings of the earth, and that was only Rome; a woman that did sit upon many waters; (that is reigned over Kingdoms and Nations and people, &c) and this woman is brought in riding, which is an Emblem and expression of power and authority throughout this whole book: Now what is the Beast that the woman rides upon? it is regnum sive imperium Romanum, which because of its blood and its cruelty, hath been always expressed by a Beast with a scarlet colour, etc. and this hath three names given to it throughout this book: for all the old enemies, that were ever any of the ancient persecutors of the Church, is to be found in her, the blood of all the Saints; therefore is said to be found in her, because in her was the cruelty of all former persecutors to be found, Rev. 11.8. spiritually Egypt, & Sodom: not literally Sodom; for their filthiness called Sodom, and for their Idolatry Egypt and Babylon: for there is all Idolatry, Sorcery & Cruelty; so that the evils that have been in all former persecutors, is to be found in them: and therefore it is called Babylon by way of allusion, as the Churches of Christ are called Zion and Jerusalem, and the Israel of God, Rev. 7. the Lord keeping to the old names: so the enemies also are called Egypt and Babylon, the Lord keeping unto the old names and ancient resemblances: So than Rome and the power thereof, is here meant by Babylon: for it is to be understood in a mystery, or in a spiritual sense.  
Thirdly, why is it called Babylon the great? I answer it is called so upon a double ground.  
First, because of the greatness of its strength, and glory; it was the strongest and the most fortified place in the world; in so much that when the Lord did employ Cyrus in the work, it was thirteen years' siege, that they were fain to cut the River Euphrates into channels, and draw it dry, and enter the City by the channels of the River; in that pit where Beltshazer the King and the inhabitants of the City were found to be all of them buried: and she was the original of the Nations unto which they did all bring their glory: and so it is with this City, the merchants and the great men of the earth trade with her, as Rev. 18.3. so that to see Romam in slore is one of the gloriousest sights that this lower world could afford, which Fulgentius admiring, raised up his heart higher by this consideration, 
Fulgentius  Quantum splendeat coelestis Jerusalem, cum adeo fulgeat terrestis Roma? etc.  
Secondly, it is also Babylon the great, because of the greatness of their power, and dominion: She did set upon many waters, and did rule all the Kings of the earth, as Babylon did say of old, Are not my Princes altogether Kings? and therefore, because of their dominion, they are called the great City, and the great City that rules over the Kings of the Earth; and yet this great Lucifer, son of the morning, must fall from Heaven and be brought down unto the dust.  
Fourthly how is it said, is fallen? put in praeterito;  
First it is put in the Preterperfect; and that is ordinary with the Hebrews.  
Secondly by way of Ingemination: and they do imply, First certainly: for it is a speech of faith, speaking of things to come as if they were already past. Secondly it notes the suddenness of it; it was at hand; as Christ said, it is finished, that is, it was now near to be ended; and so, it is fallen: that is, subito ruitura.  
Thirdly it notes an utter ruin and destruction in the fall; for it is fallen, it is fallen; (that is) it is greatly, eminently, utterly fallen.  
Fourthly, it is a destruction generally published over all the world, and with a great deal of joy spoken of by the Saints, as appears afterward, when they give God the glory of taking vengeance of the great whore, etc. for the repetitions in Scripture do really note great affection, Psal. 22.1. My God, my God, why hast thou forsaken me? Psal. 137.7, Down with it, down with it to the ground: as Sam. 18.23. Absolom my Son, my Son: and Isa. 28.10. precept upon precept, line upon line, etc. the expression is taken from Isa. 21.9. Babylon is fallen, is fallen, etc. it's spoken of ancient and literal Babylon, and it is applied unto mystical Babylon, Rev. 14.8. there we have a threefold discovery of Antichrist. First, there is an Angel flies with the everlasting Gospel; and they do publish the Doctrine of the grace of God in Christ, openly against all the inventions of men: and denounce Judgements against all Idolatry, etc. Secondly, Rome not repenting thereof, now the Lord declares it to be Babylon, and a Church of God no more, and now it is fallen. Jam Ruinae Babylonis jaciuntur fundamenta: and now the Lord having declared it to be Babylon, doth begin to prepare war against it. Thirdly, than the people of God rise higher, and declare no communion with her, and that whoever doth receive her mark and Image, he shall drink of the pure wine of the wrath of God, without mixture: 
Luther.  efficiam brevi ut Anathema sit esse Papistam: Luther.  
But now the work is at hand; there is none of the enemies of Christ so great as mystery Babylon: and there is none of his enemies towards whom he hath used so much patience and long suffering, bringing them to destruction but by degrees: several vials have been pouring out upon her; degrees of wrath poured out upon them, and yet every one of these degrees is a fall of Babylon: but yet the last and utter ruin of it is to come: but it hast ens, for the word is gone forth of the mouth of the Lord, that he will have war with this Romish Amaleck, and never have peace with it, till it be destroyed: He hath said, Great Babylon is fallen, etc.  
Hence the Observations are Three:  
First, Rome, mystery Babylon shall certainly fall.  
Secondly, It shall utterly fall, and be broken with breach upon breach, and destroyed with a double destruction.  
Thirdly, The fall of it the Saints of God look upon as matter of the greatesl joy and Triumph; Babylon is fallen, is fallen; it is a joyful voice to be heard in Zion by the inhabitants thereof, and they that stand with the Lamb thereupon.   

Doctrine.  
The Doctrine from hence is: Rome, that is, mystical Babylon shall certainly fall: which will appear if you consider these particulars:  
First, consider the enemy that hath set himself against Rome; is one that is able to effect it, and that is the great and the Almighty God: and if he lift up his hand to reap, if he whet his glittering sword, he will surely make a slaughter, Rev. 18.8. strong is the Lord God who judgeth her: it is true, Babylon hath all the strength of the earth on her party, the Kings of the earth do bring their glory to her, and give their power and strength to the Beast; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all their natural power and strength is given to her, and all their civil power and strength or authority: and therefore a man would think it impossible for any to make war with the Beast: But they have a strong God against them, and he hath undertaken it, and the Lord will never make peace with Rome: this is that spiritual Amalek with whom God will never make peace from Generation to Generation: there be some of the enemies of God that shall be converted in the latter days: and many of those Kings the Lamb shall overcome, not by their destruction, but by their conversion: for he will uphold them afterward, though they had been his enemies: but with Rome he will never have peace, but will be a professed enemy unto them for ever: the enmity between God and them is like the enmity between the seed of the woman and of the Serpent, that shall never be reconciled, never have an end.  
Secondly, look upon the causes of their destruction: and they are mainly four, and all of them will bring eminent destruction with them:  
First, because they corrupted Religion, and that both in doctrine and worship: they have made all the Nations of the earth drunk with the wine of her fornication; and this they have done in a golden cup: they make fair and specious pretences, and call themselves the Church of God: Romae venduntur omnia: nihil tamen agas sine lege & formula sanctissimi moris: 
Lud. Viu.  Ludou. Vives. Religion in Doctrine and worship is very dear to God, and he will not have it to be corrupted: and therefore he is an utter enemy unto corrupters; but this is the mother of Harlots; and of all the abominations of the earth.  
Secondly, because the Kings of the earth have committed fornication with her; Rome hath been the great corrupter of Kings, and of all men that have been eminent in authority; and this is their last refuge, Rev. 16.14. they send forth their Emissaries unto the Kings of the Earth, and of the whole world: it is a great influence that they have had upon the authority of the world: Now Kings they stand in the place of God, and bear his Image in respect of government: to have them corrupted is a great provocation unto God, and a great occasion of destruction unto the world.  
Thirdly, by reason of her merchandise, the merchants of the earth are waxed rich through her delicacies: what is this merchandise? it cannot be meant of merchandizes in a literal and proper sense: where it is said, ver. 11.12. the merchants of the earth shall weep and mourn over her, etc. not that men shall merchandise no more for gold, and pearl, and precious things, which ordinarily merchants trade about: the merchandise of them shall not cease when Rome shall be destroyed: for the world shall continue, and trading shall still be. In the 13. ver. we read part of their merchandise to be the souls of men: 
Brightman  quae nullo modo in propria vocum natura haerere, scimus nos. It is spoken of spiritual merchandise, making sale of the things of God, and the Ordinances of God, and the souls of men for their own gain and advantage: which is unto the Lord a great provocation: Rome is another Tire: as Tyre was the Mart of the earth for temporal things so is this City nobile emporium rerum spiritualium, and men grow great and are advanced by this merchandise, etc.  
Fourthly, for her cruelty, Chap. 18.24. in her was found the blood of the Prophets, and of all the Saints that were slain upon the earth; and God will not suffer the blood of his Sains to lie unrevenged the cry of blood the Lord cannot deny to hear, though it be but the blood of men: but much more the blood of Saints: for precious in his sight is their blood; he hath a bottle for their tears, much more will he make inquisition for blood: and if the blood of any one of his Saints be such a burden that God cannot bear it at the hands of men; how much more when the blood of all the Saints shall be shed, the Prophets and Martyrs of Jesus? Specially considering that their cruelty shall grow, and they shall be mo●e bloody towards their end; for whereas, the witnesses before did but prophecies in Sackcloth and ashes: now they must have a time to be killed, and that with the greatest cruelty and revenge: they shall rejoice over them, and keep their dead bodies upon the earth, and no man shall bury them.  
Thirdly, it is the great design that Christ hath in the latter days of the world, to destroy this Beast; the last enemy, Dan. 7. is the fourth Beast: and in the fourth Beast there is a little horn that shall be more sierce than his fellows: and ver. 11. before that the words that the horn spoke, I beheld till the Beast was destroyed: all the Roman power doth perish in the little horn: in the destruction of Antichrist, all the Roman power shall be utterly broken: there were ten horns that did arise upon the rise of the Beast, and there was government given them, and power successively: but when this little horn shall be destroyed: never a horn shall stand up in the place thereof any more; and therefore, Rev. 16. we see the vials that are poured out are but degrees of wrath upon Rome Antichristian, and we have seen many of them in a very glorious and unexpected way already accomplished, and therefore we have great cause to trust Christ for the effecting of the rest; and he will turn the heart of the Kings against them that they shall hate the whore; they that did support her, they shall become the greatest instruments to destroy her; as the seals have had their effect upon Rome Pagan, and the Trumpets upon Rome Christian, so shall the vials upon Rome Antichristian; for this book of the Revelations doth mainly concern Rome: for there is a double prophecy; fata Ecclesiae & Imperii: and they are the two great works Christ hath in design after his ascension.  
Fourthly, it shall surely be destroyed, because they shall never repent, Rev. 16.9,11. When the vial is poured out upon the world, they were scorched with sire; exceedingly enraged, and they blasphemed the name of God which had power over these plagues, but they repent not to give glory: and upon the seat of the Beast, they Blasphemed God because of their pain, but repent not of their evil deeds; and the ground of it is, because most of them generally, they that embrace the Doctrine and worship, are reprobates: and the Scripture doth make it a dangerous sign of reprobation, Chap. 13.8.17.8. They that wonder, who are they? such whose names are not wrote in the Book of life from the foundation of the world: Now if men be under the hand of God in wrath, and one judgement doth make way for another, God will punish them seven times more: surely they must be utterly destroyed at the last: so it was with Rome, one Judgement makes way for another: and one vial doth prepare and fit the subject for another: So that as unto the Saints one mercy doth but prepare the subject, and open the door unto another, so also to ungodly men one judgement makes way for another, and their hearts are hardened unto their own destruction.  
Fifthly, it is the expectation of Christ, and all the Saints, and all their prayers have been poured out this way. First it is the expectation of Christ, he is sat down at the right hand of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expecting the rest, which God hath promised him, that all his enemies shall be made his footstool; and Christ's prayers shall be heard, and his expectation shall not be frustrated, nor made void; and all the Saints have laid up prayers for it, for Rev. 16.1. the vials come out of the Temple: there is a double voice in this book, a voice from the throne, quoth immediate a deo prosiciscitur; and out of the Temple, cum precibus sanctorum Impetratur, 
Brightman  Brightman. Therefore all the degrees of wrath that Rome hath had upon her, hath been from the prayers of the Saints, and not by their Power, and it hath been their expectation long ago, that Rome should be utterly ruined: 
Lactantius  Horreo dicere, dicam tamen, quia futurum est, Romanum nomen de terra amovebitur.  
Now God that hath raised this expectation in the hearts of his people, and drawn out this supplication, he will not frustrate their expectations, he will fulfil their petitions.   

Doct. 2.  
All the Roman Power shall utterly fall: they shall be destroyed with double destruction, Jer. 17.18. and the sword shall be double upon them, Ezek. 21.14. Babylon is fallen, is fallen:  
First the destruction of Babylon as from God, it shall be pure wrath, without mixture, Rev. 14.10. they had a cup of fornication with which they made all Nations to drink; Now God hath a cup of indignation also, that which they must all drink, and it is poured out without mixture; if water be mixed with wine, it breaks the force of the wine, so that it doth not so soon bring a man to drunkenness as pure wine does: this notes summum poenae severitatem, judgement without mercy. Here the judgements of God that he executes upon men, have mercy mixed with them; there is a mixture of light with all their darkness, non dantur puraetenebrae: but in Hell there shall be judgement without mercy, and fury without compassion: and truly the judgement that shall come upon Rome shall have a great resemblance of the Torments of Hell with it: and therefore their judgement is very terrible.  
Secondly, it shall be an utter destruction, which shall be the more Tormenting because it shall be in the height of their hopes, Rev. 18.7. when she shall say, I set as a Queen, and am no widow, and shall see no sorrow: the thoughts of Babylon have been and still are high, and are eminently confident of victories and successes, and yet ver. 8. her plagues come in one day, as Sodoms with fire and brimstone, Rev. 14.10. they shall be tormented with fire and brimstone; God will as it were rain Hell out of Heaven upon them: he hath fire and brimstone for this spiritual Sodom, that they shall not know it till it comes upon them: when they think themselves safe, then shall judgement come, and Babylon shall fall into the Sea like a millstone suddenly and irrecoverably.  
Thirdly, the judgement shall come upon all parties, and upon all degrees and conditions of men that join with them; all those that do partake of their sins, shall have a share of the plagues: there is a vial upon the earth, that is upon the common people.  
Secondly upon the Sea also there is a vial, the jurisdiction of Rome.  
Thirdly, upon the rivers, their ministers and Instruments that advance this authority, all the ministry of Rome that carry abroad this power over the world.  
Fourthly, upon the Sun, all Princes and Magistrates, and all powers so far as they hold of Rome.  
Fifthly, there will be a vial also upon Rome itself, the throne of the Beast; in the Lord's time, all this will be accomplished, and the day hastens apace, and there is no degree from the highest to the lowest that shall escape: no place shall protect a man; for the vial is poured out by the Lord, and there is no escaping.  
Fourthly, there is an utter desolation described; it shall become an habitationfor Devils, which love to be in solitary and desolate places, and it shall be a cage for every unclean and hateful bird; as Sodom was, it shall be a monument of wrath unto all the world, Isa. 13.19,20. Rev. 18.22,23. The voice of Harpers and Trumpeters shall be heard no more in thee, etc. and the light of a candle shall shine no more at all in thee, etc.  
Fifthly, God will stir up the Instruments of vengeance to do their utmost to destroy them; as he had before put it in the hearts of the 10. King's to set her up: so shall he also put it into their hearts to cast her down, they shall make her desolate and naked, and eat her flesh, and burn her with fire, Rev. 17.16. and Rev. 18.6. reward her as she rewarded you, double upon her double: and if the Lord put a principle of vengeance into the hearts of men, and command them to do it, surely the destruction may be exceeding fearful, when the Lord does bid and command men to be cruel.  
Lastly, it shall make way for their eternal destruction. For a man to undergo Temporal afflictions, though they be grievous, yet it were not so much, so his soul might be saved in the day of the Lord: but when death goes before, and Hell follows after, this is the greatest misery: Now this is the condition of all that follow the Beast, and receive his mark, whose names are not written in the Book of the Lamb; and therefore Rev. 19.20. the Beast was taken and the false Prophet, and they were cast alive into a Lake that did burn with fire and brimstone: Truly then it is terrible when judgements do make way for a man's everlasting destruction, and eternal ruin.   

Doct. 3.  
The destruction of Rome, and every degree of it, the Saints of God do look upon as matter of joy and triumph: the righteous shall be glad when he sees the vengeance that shall come upon Rome, and shall with a holy scorn say, as they do upon the fall of literal Babylon, Isa. 14. How art thou fallen from Heaven, O Lucifer, son of the morning: Rev. 19.1. There is a voice of much people in Heaven: Heaven that is put for the Church, saying, Amen Hallelujah, because the Lord had judged the great whore, etc.  
But, what is there in their destruction that is such matter of joy? to hear of the shedding of blood, and the destruction of many thousands, and those many of them poor souls very unfit to die? to see them in garments rolled in blood, is this matter of joy? a man would rather think you should rather sit down and sigh, to the breaking of your loins. There are many things in it matter of joy and triumph unto the Saints; as first they rejoice in the Judgements of God, Rev. 19 2. True and righteous are thy judgements; for thou hast judged the great whore; they do taste a sweetness even in the judgements of God, as Ezek. 3.1. it was in my belly as honey; even that roll which contained nothing but bitter lamentations, yet it was very sweet to him: the Saints love to see Christ with his sword girt upon his thigh: and clothed with a vesture dipped in blood, and treading the wine-press alone, travelling in the greatness of his strength, Isa. 63.1,2.  
Secondly, because God hath appeared for the Church's cause, and hath owned their quarrel, and hath avenged the blood of his servants at their hands, Rev. 19.2. when God doth appear for them, and doth not leave them unto the will of their enemies, but doth awake as a Giant in the behalf of his people, this hath always occasioned songs and rejoicing in his people; the Lord hath triumphed gloriously over the horse & his rider, Exo. 15. not that they do triumph merely upon the account of their own safety: but they triumph because God hath triumphed over his enemies: else to see so many drowned in the mercyless grave, who would not have pitied them?  
Thirdly, of all the Church's enemies that ever were, this is the cruelest enemy; the fourth beast is worse than any of the former; and in the fourth beast the little horn was more fierce than his fellows; they have been always drunk with blood, and their endeavour was to wear out the Saints of the most High.  
Fourthly, it shall be the last enemy; for as soon as they shall be destroyed, the seventh Trumpet sounds, and then shall the mystery of God be finished: it hath been an enemy to the Church of longest continuance of any: their oppressions have lain longest upon the Church of God; and the longer a burden doth lie and hath been complained of, the greater mercy you would count it to have it taken off: if to be 430. years in Egypt, and 70. years in Babylon, be a long time for the people of God to endure: yet this is a bondage that lasts 1260. days in the greatest tyranny and rage that can be: they Tread down the Temple, Rev. 11.1,2.  
Fifthly, when this enemy shall be destroyed, the cup of her fornication shall be removed, by which the men of the earth, but specially the Kings of the earth have been made drunken, Rev. 18.11. Now there is no man shall be their merchants more: they had Chapmen abundantly before, but now there shall be a dealing in that trade no more: the same God that did cast out Satan in the Pagan way of Idolatry, will also cast out Satan in the Antichristian way of Idolatry: but they shall not deceive the earth by such sorceries any more: for there is by this means a cloud that hath filled the house, and no man could enter into the Temple, Rev. 15.8. there was no considerable number of menconverted, there was such a darkness and a smoke upon the ordinances of God and all his dispensations: but all shall be removed.  
Sixthly, Lastly from the glorious fruit and consequences that shall follow upon the destruction of Antichrist, the people of God will have great cause to rejoice and praise God: I'll name only these four.  
First then the Kingdoms of the world shall become the Kingdom of the Lord and of his Christ, Rev. 11.15. there shall be multitudes converted unto the Lord.  
Secondly it shall be the inlet of all the promises: now Christ shall be called, the word of God: he was so before, but now he is called so for the accomplishment of it: as Exod. 3.6. by the name Jehovah God was not known unto them.  
Thirdly, than all persecutions shall cease, Rev. 20. Satan shall be bound, so that he shall not stir up the world to the persecution of the Saints, as he had done in times past.  
Fourthly, New Jerusalm shall come down from God out of Heaven; there shall be that glory of the Church that the Kingdom and dominion under the whole Heavens shall be given up to it, and they shall possess it for ever and ever, Dan. 7. the mountain of the Lords house shall be exalted on the top of the mountains; there is a triumphant state of the Church that is yet to come in this life: when all the glory of the world shall be brought unto the Church and people of God.   

Use.  
Seeing God hath in a degree accomplished this in this late mercy, do you rejoice with Triumph, and say great Babylon is fallen; for they are some of the most blind and Jesuited Papists in the world, and those that profess otherwise, yet they do enter upon the Popish interest, and engage in the same quarrel with them; and take heed you be not deceived with vain words; we see how not only this, but the neighbour Nations do declare against them that seek to promote that cause of tyranny and oppression which you have hitherto fought against: let not your discontents carry you to the quite contrary point of the compass: and your zeal against sects and heresies, make you to succour their profaneness, and to enter upon their interest, and thereby to destroy that which you have endeavoured to build, and to pluck down with your own hands, that which you have so much with your purses and prayers laboured to set up. I'll only speak briefly to these five particulars, to quicken you in this duty of praising God.  
First it is a command that God doth give to all his Saints to rejoice at Babylon's downfall, Rev. 18.20. rejoice over her thou heaven; universa sanctorum multitudo, all the Saints, but specially the Prophets and the Apostles, the saithful Preachers of the word of God, let not them be last in their joy and praises, that had the great hand and were first in praying for it: it is your duty, and it lies as a command upon you, and if you make conscience of other commands, do not for fancies dispense with this.  
Secondly, they be Rome's merchants only that be sad at it; let them say, Rev. 18.10. Alas alas that great City Babylon, that mighty City: this doth not befit the Sons of Zion, but the merchants of Babylon; and truly let me tell you, a man may receive the mark of the beast in his right hand, and may strongly promote the Popish interest, that doth never wear●t by profession in his forehead.  
Thirdly, if Babylon shall fall, then come out of her my people, saith your God: when Rome doth fall, now is the time to preach that Doctrine: there may be many of the Elect of God that may delitescere, and be ensnared by Rome some way or other, that do not wholly follow the Beast, and receive his Image: but how ever now God goes forth in Judgement, come out of her: let me exhort you in the name of the Lord, do not cleave to Rome: now you will surely partake in her plagues, if you do join with her in her sins: and if you take part with her now, you come in at the worst time when it is falling, when Popery is falling: now ye that have been against it, prayed against it, fought against it, and now by a wile to be brought into it to support it, when it is falling, now its Judgement is at hand, it is the greatest vanity that can be.  
Fourthly: then a man were better with patience suffer with Zion, and the Church's party a while: rather than join with the Romish party and be ruined with them in his end, Rev. 14.12. here is the patience of the Saints; ye shall suffer a while and be trodden down by them, and you must stay for the full accomplishment of this promise for your deliverance; but I will surely come and will recompense all your patience; and therefore be nor discouraged and faint in your minds, let not your hearts turn back unto Egypt, and hanker after Rome, and those remnants of Baal, which God will surely destroy.  
Fifthly, how abundant should you be now in prayer for these two reasons?  
First, because the time draws near, now your prayers shall not be long unanswered, Dan. 2.19. and ye shall be sure of a gracious answer.  
Secondly, the Lord doth let you see, that he hath begun the work; now follow him: the Promises do begin to bring forth, let us not be wanting to assist them in the birth: if ever you would pray, do it now, when God is doing the mercy: and you may expect a present return: the Judgements of God upon his enemies and yours do invite your prayers.  
Lastly, beg of God for your Governors, that they may never comply with Rome: which hath brought so great miseries upon all Christian Princes and estates, complying with Rome upon Politic respects, thoug not upon Religious: O let us abhor it, and desire God to keep their hearts from it: for Rome shall perish Babylon shall fall; and truly there is no party be the what they will be, and let his respect be what it will, that do comply with them, but they will fall with them; for they are the people of God's curse, with whom God will never make peace, and therefore neither should we: Queen Elizabeth's Motto was, No peace with Spain: So I say, No peace with Rome: and truly that is the way to have peace amongst yourselves, and to have your work carried on strongly, when you do firmly stand with the Lamb upon mount Zion; and be not shaken sometimes this way and sometimes that way: savouring this way, and then another, as it serves our Politic ends: God is with you whilst you be with him; and if you be through for him he will be so for you; if you be not, the Lord will surely leave you to perish by that hand with whom you sinfully comply: as the people of Israel did when they complied with Assyria: if they will go to King Jareb, or go to Egypt for help they shall surely by the same hand perish, and the Judgement came upon them from their helpers in the end.    

Gospel Order, A CHURCH'S Beauty.  
Preached when Mr. Strong was chosen Pastor, Dec. 9 1650.  Col. 2.5. 
For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, etc.  
CAlvin upon this place saith, that the Church's perfection doth stand in these two things, in their faith, and in their order: and indeed all things that are necessary to its glory, that it may be presented without spot to God, are to be reduced to these heads: It is your perfection that I earnestly desire, 2 Cor. 13.9. Therefore I shall endeavour to instruct you in both these: that you may be led on to perfection by it. As for matters of faith, it hath been the constant course of my ministry amongst you; Now I shall speak something to matters of order; that so there may be no part of the council of God that concerns your duty hid from you.  
Now the order of a Church doth consist in three things: and so I find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Scripture. First it is put for the holy and orderly walking of every particular member, when they do all walk by rule, 1 Thes. 5.14. Warn them that are unruly, disorderly, 2 Thes. 3.6. Withdraw from every brother that walks disorderly: (that is) that doth not walk with a right foot towards the Gospel: whose conversation is not holy as becomes the Gospel of Christ: and so order belongs unto men's conversion.  
Secondly, it is put for the right administration of all the Ordinances of God, according to the rules and Institutions of God, Heb. 1.5,6. The order of Melchizedeck, is nothing else but the Institutions, or prescribed rules given unto Melchizedeck; and the order of Aaron, are the rules prescribed by God for the Priesthood of Aaron: and so Bezaon Hebrews, cap. 7.15. makes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be all one: and so we use it, 1 Chron. 15.13. We sought him not after the due order: that is, according to the rule, and to the institutions of God: so that when all ordinances are administered according to the Lords Institution, that is the order of the Church; for then the order of God is observed.  
Thirdly, it notes the due subordination that is appointed by Christ to be observed in the Church: for that also is order, 1 Cor. 15.23. All shall arise, but every man in his own order: First Christ, and then they that are Christ's at his coming: and so order is opposed to confusion, when no man knows nor keeps his own place and station in the body: When they that rule, keep their place, and they that are to be ruled keep their place: and they do it with subjection to Christ, as being concluded under the Power of an Institution, that is properly order: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is military, and taken from the order of an Army: Now there are three things that make an orderly army.  
First, that every soldier walks honestly, and doth not oppress and run out of their rank.  
Secondly, that the Governors and Commanders do keep their places and do their duty in them.  
Thirdly, that all that is to be done, be done according unto the rule of the Commanders; and by their the Soldiers do nothing of themselves, and by their own appointments; and this is properly the order of an Army: when every one doth keep his own rank, doth his own duty, etc.  
I should speak of the orderly administering of ordinances. Secondly, the orderly walking of members: Thirdly, the orderly carriage that should be between officers, and members: each of them keeping their place, and unto each other performing the duty of their relation: and it is this last on which I shall speak of at this time.  
You are met here at this time for the election of a Pastor; for no man is to take upon himself an office in the Church, but one that is set apart by God thereunto: and the way by which God doth set men apart for this office, is, by the election of the people: whose power or whose privilege it is to choose their own officers that shall be over them: as appears in that instance of the Deacons the lowest officers, Acts 6.5. they choose them, and the Apostles ordain them unto the office; and when the people choose those persons that are qualified according unto the rules prescribed in the word, than they may conclude these are the officers that God hath so● over us: and the Holy-Ghost hath made us over seers, and the officers are to take it as a call from God, unto the employment: and being chosen, it is not to be looked upon as a humane, but as a divine institution, and he that is chosen is to be looked upon as an officer unto Christ: and to have his power from Christ, according to the rules of the word, over that people: It is necessary therefore in so weighty a business, that you should know the grounds upon which you go: and what the office is unto which you are now to elect a person: and what the Order is which the Lord hath set down to be observed between the Pastor and the people: that so you may know what to expect from him in way of duty: and what he in a way of duty is to expect from you; that so the order of God between both may be observed.  
First, what is the office of a Pastor? The office of a Pastor is an Institution of Christ: all that rule in the Church do rule under Christ, and therefore they must have their office from him; it is not for men to make a new officer in the Church any more than it is for them to make new ordinances in the Church; as all offices in a State are appointed by the supreme power, and there is no man is to take an office upon him that they do not authorise: so also it is with the Church, 1 Cor. 12.28. he hath set over them in the Church. Eph. 4.11. he gave gifts to men: that is, the office, and the gifts that did qualify for the office: officers that are set in the Church are of two sorts: some temporary, as Aposiles, Prophets and Evangelists: and their gifts were but for a time: the gifts did cease with the office: but there are some officers that are standing, and are to continue in the Church until the end of the world: for there is a work of the ministry that must continue till we all come to the unity of the faith, for the gathering and the perfecting of the Saints; till we all come to the unity of the faith: that is, till all the Saints of God that are scattered abroad all the world over, be gathered together to the unity of the faith: that is, if they be converted, and do all believe: For there is but one faith which all the Elect of God must have, and till that be begun and their sanctification be perfected, till they all do become a perfect man, and attain to the fullness of the stature of Christ, that he hath himself appointed them in this life to attain to before they be translated to glory; therefore such officers in the Church Christ hath instituted, and and he will continue them till the end of the world: so long as there are any Saints to be gathered, or graces in them to be perfected.  
Secondly, the election of a Pastor is the privilege of the people; and in that the will of Christ is made manifest, and the call of Christ is to both the person chosen, and the people: it's given them by Christ, and they are thankfully to accept it, and carefully to improve it, and preserve it, and not suffer them to be taken from them; the Saints of God are to look upon privileges to be saved as well as promises, and they must not part with any of them.  
First, the Apostles, Acts 6.5. that had the highest authority under Christ, yet they did not take upon them to impose any officers upon the Churches, but they must look them out, and they must choose them, than the Apostles will ordain them; and surely they that would not impose a Deacon, which is the meanest officer, they will not impose any higher officer: and it is the rule that the Apostle gives, 1 Tim 3.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they must be proved first: and also approved by the people: for the word signifies both to try a thing, and upon trial to approve it.  
Secondly, the ordering all things in a Church state doth plainly argue it: for every thing there is done by mutual consent; and there can be no union in the body, but by their own consent; for as consent doth unite us unto Christ, so it doth also amongst ourselves: for in all things, as it is in the Church invisible, faith and holiness in Truth makes a man a member of the Church invisible; so the profession of that faith and holiness makes a man a member of the visible Church: consent of the heart makes a man a member of the Church invisible; and this consent professed makes a man a member of the Church visible: and as it is between the members, so also it is between members and officers: for all power is of three sorts: either it is natural, or voluntary, or tyrannical: now all Church power cannot be natural; and it must not be tyrannical; therefore it must be voluntary, and by the consent of parties; 1 Cor. 5.12. Do not ye Judge those that are within, says the Apostle? therefore they that were within came under this power of judgement, because they had given consent unto that power to live under it, and to be ruled by it: whereas they that were without, and did not consent to it, they were not subject to it, or bound by it.  
Thirdly, from this election of the people, there doth arise a voluntary relation between the Pastor and the people, Acts 20.28. The Elders of Ephesus came to Paul, and he commands them to take heed unto themselves, and to all the flock over which the holy Ghost hath made you overseers: and Col. 4.12. it is said of Epaphras, that he is one of you: for he was Pastor of the Church of Coloss. and so, the Angels of the seven Churches: there were some general officers over all the Churches as the Apostles were, and so were Evangelists, and those that planted Churches: but there are particular Church-officers that have a relation to such a people by virtue of their election, and their own acceptation: and they stand in the relation of an officer unto that people only, and unto none other; so that though by virtue of their commission from Christ they preach as the ministers of the Gospel unto any people; yet by virtue of the election of the people they have the relation of Pastors to none but those that chose them so to be.  
Fourthly, the office of a Pastor is to be reduced to two heads: First the duties that he doth owe to the people. Secondly, the dispositions with which those duties are to be performed.  
First the duties that he doth owe to the people, and which he is by virtue of his calling bound to perform; and these duties are,  
First he is bound to instruct them: Christ is the great Shepherd of the Sheep; they are but Shepherds under him: Christ feeds the flock, and so they must do: Jer. 3.15. the promise is, I will give them Pastors after my own heart, that shall feed them with knowledge and understanding: therefore, 1 Tim. 3.2. He that is a Pastor, he must be able and apt to teach: he that is not able to feed a people with knowledge and understanding, he is not qualified for this office; feeding you know is a constant and a daily thing; he must supply them with new food from day to day, bring out of his Treasury things new and old, Mat. 13.52.  
First he must be one that hath a Treasury, a stock to spend upon, that will not be spent or drawn dry. Secondly he must have all sorts of knowledge, things new and old: what ever may be either profitable, or taking to the people, he must be furnished with: it is an allusion, Par. observes of new and old wine: some are taken with old wine, and some desire new; and some say, Give us both new and old: that is the knowledge of the Law, and of the Gospel; or else it may be their meaning in new notions, and old experiences, and he must bring them forth also for the people (silk worm-like) wove it out of themselves continually.  
And the Pastor's duty in point of teaching is reduced to three heads.  
First, it is the duty of the Pastor to catechise them, and instruct them in principles, in the foundations of the Doctrine of Christ; they that are unskilful in the word of righteousness must have milk, Heb. 5.13. and so the Pastor's office is set forth, Gal. 6.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is catechised in the word: and so he is to take care of the weak ones in the Church, and of the children of the Church-members, that they be instructed also.  
Secondly, he is to lead them to perfection: Heb. 6.1. for their care must be to build them up further, Acts 20.32. not that they should stand at a stay in knowledge, but grow in knowledge, that the whole connsel of God may be known to them, and the word of God may dwell richly in them; their knowledge praised, and thereby their graces improved; for the Pastors are debtors unto men for meat, as well as unto babes for milk.  
Thirdly, they are to convince the gainsayers, Tit. 1.9. that if there be corrupt tenants, and wicked Doctrines vented, the Pastor should take care to strengthen, and establish the people against them, that they may not be as children carried away with every wind of Doctrine, Eph. 4.14. For it is whilst men slept, through the carelessness and negligence of the Pastors it is, that the enemies have such power and opportunity of sowing tares, as they have, Acts 20.30. he bids them watch against the Wolves.  
Secondly, he is to pray for the people, Rom. 1.9. God is my witness, that I make mention of you always in my prayers: Col. 1.3. praying always for you: and in this, though Paul was an extraordinary officer; yet he is a standard and an example for our duty; we are to pray for the people; and to do all that doth belong to them to do for the Church; and here consider three things.  
First, they are to acquaint themselves with the state of the flocks, that so they may know their particular necessities and wants, that they may go to God for them for suitable supplies: he that is a Shepherd, must know the state of his flock.  
Secondly, they are to pray for them not only ex charitate ut fratres, but, ex officio: the brethren are to pray for one another as brethren, it is their duty; but the Pastors they are to do it as men in office, and as those that God hath appointed, and hath instituted unto that work: and therefore they may expect to be answered for them, in what ever petition they put up to God: they may look for a gracious return of their prayers; as we see under the Law it was enjoined, Joel 2.17. Let the Priests, the Ministers of the Lord weep between the Porch and the Altar, and let them say, Spare thy people O Lord, etc.  
Thirdly, they must pray for particular persons according to their necessities, and engage their interest unto God for them: James 5. Is any sick amongst you? let them call for the Elders of the Church, and let them pray, etc. Labouring to keep the Judgement off from the body of any particular member of it; if any man be sick, the Elders of the Church may pray over him, and they shall save the sick, and labour to attain the pardon of the sins that occasioned the sickness, etc.  
Thirdly, he must watch over them, Act. 20.28. Take heed of all the flock; not in a careless and a formal manner; for the Lord says, Son of man, I have made thee a Watchman, and thou shalt watch over this people, Ezech. For I will require their blood at thy hands; But how must he watch over them? First he must observe diligently that they be not corrupted in Doctrine, and he must contend earnestly for the faith, that they be not turned away from the Truths of the Gospel. Secondly, he must watch over them that they be not defiled in their conversations, that there do no root of bitterness spring up amongst them, that he neither suffer the Doctrine of the Nicolaitans, or the woman Jezebel: one by Doctrine, and the other by practice, to corrupt the Church.  
Thirdly, he is to observe and watch that their graces do not decay: and that they do not fall from their first ●…ve; but he is to quicken them in duty, and stir them 〈◊〉 from day to day, Eccl. 12.11. He is to fasten the goads and nails given by one Shepherd. Fourthly, if any be sick he is to visit them; the Elders of the Church are to be sent to them. Fifthly, if any of them be offended, or misled he is to labour to reduce them; the wandering sheep he is to bring home upon his shoulders; if any be going astray, he shall seek that sheep and bring him back again to the fold. Sixthly, if any be weak he is to comfort them; he is to bear the Lambs in his bosom, to mourn with them, and have compassion over them: and this he is to do not only for some of the great ones, but he is to do it impartially over all the flock: For God makes no difference in respect of any man's title, or place, but he that hath the best heart, is the best man in God's account, and in Church members those should be esteemed by us, that have the greatest graces, not the greatest places.  
Fourthly, it is the Pastor's duty, if any man in the Church walk disorderly or inordinately, he is to mourn for them, Jer. 13.17. My soul shall weep in secret for your pride: and Phil. 3.18. Now I tell you weeping, etc. Their miscarriage should be to him as the errors of a child unto a tender Father; he should bewail them with bitterness; to consider how they thereby go about to destroy themselves, should exceedingly affect the Pastor; as Christ when he beheld jerusalems' sins he wept over it; and many times there is nothing left for a minister to do for a person but to shed tears.  
Secondly, he is to admonish them, and that authoritatively, ● Thes. 5.12. Know them which labour amongst you, and are over you, and admonish you in the Lord (that is) by virtue of the authority that is committed unto me by Christ, I do admonish you in the Lord: and this is to do a thing in the name of the Lord jesus Christ, 1 Cor. 5.4. Yea reprove them sharply: and so Paul doth propose it unto the Corinthians, Wither he should come to them with the rod or in the spirit of meckness.  
Thirdly, if nothing else will do, they must together with the Church, in which they are, have the main hand, they are to stir them up to cast out such a person, and to represent it to the Church according to the power that is committed unto them by Christ for the Church's edification, Rev. 2.3. they must not bear them that be evil, they must be cast out; they should look upon it as their Burden, that any amongst them should deserve to be cast out from the Church, yet they must do their duty: this is the rule that they have over you in the Lord, Heb. 13.17.  
Fifthly, they must walk as examples to the flock, 1 Pet. 5.3. Go before them in a holy life; 2 John 10. it is said, Christ is the Shepherd, and he goes before the sheep, and his sheep do follow him; the meaning is, he went before them in a holy conversation; for he hath in all things given us an example: a Copy to write after, that we should walk as he hath walked; Pastors should be a living Scripture, and walking Bibles, more than any other men; and yet ye are to take this as a rule, be you followers of us, as we are of Christ: and mark them who so walketh as they have us for an example, Philip. 3.17.  
Secondly, for the dispositions with which all these duties are to be done, which I will lay down in six particulars.  
First, from a tender love and care; God doth put this care of the flock unto those whom he calls to be their Overseers in mercy, and he doth give them graces suitable, Pastors graces, 2 Cor. 8.16. God did put the same care into the heart of Titus, Phil. 2.26. Epaphroditus, that was their Pastor, he doth long for them exceedingly, and his love was so great, that he would not have them so much as grieved, and therefore he was sorry that they had heard that he had been sick: there was in the heart of our Lord Christ a Law of love written; thy Law is in the middle of my bowels; as there should be a love amongst the members, so in a special manner in those that are Pastors and Fathers to a people, their bowels should yern over them.  
Secondly, all this is to be done with the spirit of meekness; in a way of Ministry, and not in a way of Majesty: For we are but your servants for Christ's sake: and we are not to rule as Lords over God's heritage, 1 Pet. 5.3. and therefore pride, and imperiousness, must be avoided; for all that we have to do is by the word, and we can rule no other way.  
Thirdly, all things must be done without self-respects, and to make a gain of the people; we must feed the flock not for filthy lucre's sake; that though the Pastor is to eat of the milk of the flocks and though it be the people's duty: 1 Cor. 9.14. God hath ordained that they should: yet this is not to be the end propounded by the Minister or Pastor unto themselves: for them to have such a low end as this, put me into the Priest's office, that I may eat a piece of bread; no we are to seek you, and not yours: and to expect our crown of glory, at the appearing of the great Shepherd of the sheep, 1 Pet. 5.9.  
Fourthly, it must be with faith: and an expectation that God will in a special manner bless their endeavours and labours unto that people over which God hath put them: over which the holy Ghost hath made them overseers: for with the call of God there doth go the blessing of God: and if God do put a man into any office, he may expect a blessing upon him in that employment: he doth call Christ, and he doth promise him, the pleasure of the Lord shall prosper in his hand: and Christ sends forth the Apostles, and he promises to be with them to the end of the world Math. 28.19. the people are to expect a greater blessing by them because God hath put them over them, Heb. 13.17. they watch for your souls: So the Ministers also that go forth with faith to preach the Gospel, the Lord will make them a blessing to the people where he sends them.  
Fifthly, it must be done as those that give an account for your souls, that are the people committed to his care, Heb. 13.17. there are great accounts that men have to give for talents, and opportunities of doing good; and of Riches that God hath entrusted them with, and Honours, and the day of grace: but the greatest account is that of souls, which are precious unto all those to whom their own souls are precious: and as the Lord Jesus himself comes in at the last day before the Father, Here am I and the children that thou hast given me, Heb. 2.13. So also this will be the work of the Ministry at the last day, they will give an account of your souls: O what a great thing is it for a Minister to be able to say, I prayed for such a soul: I instructed such a soul; he was blind before, and God used me as an Instrument to convey light to him: I watched over such a soul; for it is your souls only that we have to do with all: and its only with reference to your souls that we watch over you.  
Sixthly, the Pastors of a people do their duty, as those whose crown of glory it will be at the last day, for us to deliver our flock well into the hands of the great Shepherd at the last day that he hath betrusted them with, 1 Thes. 2.19.20. This is our glory and Crown of rejoicing: yea in the presence of our Lord Jesus Christ at his coming, etc. to see their graces thrive, their souls prosper, Christ gloried in it, he sees the Travel of his soul and is satisfied: and it is a great satisfaction unto poor Ministers in this particular also; and having given their charge safe into the hands of Christ, they shall then lay down the burden of their office, and they and their flock shall be made happy together; and though the particular relation shall cease between them, yet shall they take more special comfort and communion one with another as Saints in glory for ever: their relation that they had to each other here, will sweeten their glory hereafter.  
Secondly, Now to make up this Order of the Gospel, also there is a duty that the Members do owe unto their Pastors that are in this manner chosen by them: and they are these.  
First, it is the people's duty to pray for them, as those that God sets in authority over them: if your Pastor prays for you as being over you, you should also pray for him as being over you.  
First, pray for their gifts and abilities, to go through their duty the whole compass of it. Eph. 6.10. and for me, says the Apostle, that utterance may be given unto me.  
Secondly, for their preservation. Rom. 15.30. That you strive together in prayers, that I may be delivered from them that do not believe in Judea.  
Thirdly, pray that they may have a sanctified use of all their afflictions, and of all God's dispensations, Phil. 1.19. I know that this also shall turn to my salvation through your prayers: when the prayers of Pastor and people meet together at the Throne of grace each for other, it is exceeding acceptable to God.  
Secondly, honour them in your hearts; let it be answerable to the honour Christ hath given them in the Congregation, 1 Thes. 5.13. Know them and esteem them highly in love for their works sake: they are to look upon themselves as your servants; and to look upon you as the Lords heritage, and that they are not Lords of the flock: they are not to know in that respect their own honour, as Moses his face did shine; it was seen of others, but not of himself: but yet there is an honour that is due from you unto them also.  
Thirdly, submit unto them, or be persuaded by them, Heb. 13.17. Attend upon their ministry, as those from whom you may expect a special blessing; though it may be they may not have such great parts and gifts as others, yet they are those that God hath set over you; and do you submit to them: though they be in outward respects far inferior unto you, yet as they are Pastors, so they stand in Christ's stead; for remember they are so by an Institution; and so disobedience unto them speaking in the name of Christ, is a disobedience unto Christ; he that hears you, hears me; and he that despiseth you, despiseth me; it is a very dangerous thing for a people to have their Minister go to God against them, and bewail the contempt that is put upon them, and say, Lord, thou hast sent me to a rebellious and gain saying people: Christ says to such a one, Thou shalt kick the dust of thy feet against them; it will be easier for Sodom, than it will be for that man in the day of Judgement.  
Fourthly, encourage his labours: strengthen his hands: stand by him, look upon yourselves as concerned in all things that befall him, Phil. 2.26. Epaphroditus was sick, and they were very sensible of it, though he were absent from them; and he was willing to venture his life for the Church's service; and indeed the labour is burdensome, and continual; do what you may to make it easy to him, that he may undergo it with cheerfulness; For if he give up his account with grief, it will be unprofitable for you, Heb. 13.17. So if he do his work with grief also, it will be as unprofitable to you, as uncomfortable to him.  
Fifthly, admonish him of what evil so ever you see in him; if he do not walk with a right foot towards the Gospel: or be negligent in the performing of his office: say to him, Take heed to thy Ministry, Col. 4.17. It were a misery for the greatest officer to be exempted from that ordinance of admonition, which is a mercy to the meanest member: and yet be careful, do not take up every flying report against him: for there are no men so subject to the scourge of the Tongue as they are: but God as he will wipe all tears from their eyes, will also wipe off all blots from their name.  
Sixthly, there is a supply which you are to make to their wants, and it is your duty to administer unto them of your substance, according to your ability, Gal. 6.6. You must make him partaker of all good things: First you must do it in obedience as an Ordinance of God. Secondly, it must be given proportionably to a man's ability, for it must be in all good things. Thirdly, not to think much of what you give them: if the ministers of the Gospel sow spiritual things, why should we count it a great matter if we let them reap of our carnal things? these things which are the truths that the Gospel holds forth, as the Lord hath enabled me, I have endeavoured to give every one their portion, both Pastor and people: what remains further in relation to both, as God gives opportunity I shall by his assistance set before you: I shall now beg your prayers that the Lord would teach me how to go in and out before you, that so I may be given you in mercy and not in Judgement.   

Church-Officers, According to Institution.  
Preached at the Churches choosing of Officers.  HEB. 13.17. 
Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give an account, that they may do it with joy and not with grief: for that is unprofitable for you.  
THE Church of Christ is sometimes called The Tabernacle, Rev. 11.1. etc. And as in the Tabernacle all was by Institution done according to a pattern, both Ordinances, and Officers, so it must be in the Church of God the spiritual Tabernacle of God amongst men, 1 Cor. 12.4,5,6. There are three things that are by the Lord exceedingly differenced in the Church: first there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all have not the same gifts, but the Lord divideth them according as he will Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there are diversities of Offices: all the members in a Church have not one and the same office, or ministry, or labour. Thirdly, there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, different effects of those offices and gifts: men labour in them with a different fruit and success: Some more, and some less, according as the Lord is pleased to use them or bless them: and as suitable to the Church's necessities; so he doth give gifts, so he● doth give Officers also: for no men are to minister in the things of God, without a call from God: therefore such Ordinances, and Officers as the Church doth stand in need of, he hath appointed: and with these they ought to rest satisfied, and to fancy or create no more to themselves: which was the error of the first Churches when they began to degenerate and corrupt themselves; when they brought in new Ordinances, than did they begin to set up new officers immediately: and they that will lay aside the Ordinances of God, will bring in multitudes of their own, as we see it in Israel, they multiplied their Idols: and also they that will lay aside the Officers of Christ, wilmultiply Officers of their own.  
Ambrose saith of the Church of God at first, 
Amb●ose.  It did nothing without the approbation of certain Elders thereunto appointed; but that being neglected, doctorum desidia, vel potius superbia, dum soli voluerunt aliquid videri, now they brought in all manner of new Officers to the great burden of the Church that under Popery they are as much burdened with officers as they are with Ordinances: therefore it must be our care to have an eye to the pattern in the one as well as the other: for what ever is not of the Lords appointment, that he will neither own, nor bless; it is of such that Christ speaks of in joh, Every plant that my Heavenly Father hath not planted shall be rooted up: it is those that did place themselves in Offices in the Church, never planted by the Father. Here are in the words two things. First the Officers duty, and that is, first to rule, and then to watch. Secondly, the object or subject of this authority, it is not over the bodies and estates of men, but their souls only. Thirdly, the great engagement and obligation that lies upon them so to do, because they must give an account. Fourthly, here are the different accounts that Church Officers will give to God, and that is some with joy, and some with grief. Secondly, here is the duty of the people that are under their power. First, they are to obey. Secondly, to submit themselves. Thirdly, upon this ground, because they are such as watch for their souls, and must give an account. Fourthly, as knowing if it be with grief, it will be unprofitable unto them. And hence there are several propositions very useful to our present occasion, which I will set down in their order. First, that the Lord Christ as head of the Church, hath appointed that there shall be Officers in all the Churches: there is as well an Institution of Officers and offices, as there is of Ordinances; and it is in a man's power to constitute the one no more than he may the other: and the neglect of one, is a neglect of the Institution, and so of the authority of Christ, as well as the other; it will appear that there hath gone some great hands unto this, and to manifest this appointment.  
First Christ, Eph. 4.11. it is counted there as one of his gifts, which Christ gave upon his Ascension: for he doth not only say that he gave the gifts that qualified men for that work; and that is a mercy when the Church is enriched with gifts, and the Lord doth pour out his spirit upon many of them, that they be fitted for office if they be called to it, 1 Cor. 1.7. 2. in a Commonwealth though there be but a few Magistrates, yet there be many that are fitted to be Magistrates: as in an Army when the soldiers are valiant, yet it's not expedient that every one is able to command a party, or be an Officer, etc. But it is not the gifts only, but the Officers also that Christ hath given his Church, and they are to be looked upon as a special gift of Christ, as a special fruit of his taking possession of the Kingdom, when he sat down at his Father's right hand; and though they were all given for the gathering and the perfecting of the Saints, yet some were but temporary, others were to abide to the end of the world, till all the Saints were gathered and perfected; and therefore it is said that he hath set them in his Church, 1 Cor. 12.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word notes a constitution, a firm establishment, that cannot be changed, Act. 17. the times and seasons which the Father hath put in his own power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a firm appointment and decree, etc. 1 Thes 5.9. God hath not appointed us to wrath, but to attain salvation: it's the same word. So that the word signifies to appoint by a firm and a sure decree, which cannot be changed; he hath set them there, and therefore none shall or can remove them.  
Secondly, the Holy-Ghost he also hath a hand in this Constitution, Acts 20.28. Over whom the Holy-Ghost hath made you overseers; it is spoken unto Officers when they meet with the Apostles, etc. and for the understanding of it, we must consider, That the Spirit is the Mediatory Kingdom hath undertaken to be as it were a Prorex, to rule for Christ: therefore, before the Throne there are seven Lamps of fire, that is, the seven spirits of God, Rev. 4.5. for in the gifts and graces the Spirit is given, the Gospel it's Preached by the Holy-Ghost sent down from heaven, etc. Now there are two things mainly that the Holy-Ghost doth in this constitution.  
First, the Spirit doth gift the men, and qualify them for the work; for though there be diversity of gifts, yet it is the same spirit that works in every man even as he will: to one man the gifts of wisdom, to another the word of knowledge, but by the same spirit, 1 Cor. 12.7,8,9,11. that as before Bezaleel and Aholiab did set upon the work of the Tabernacle, he was filled with all wisdom by the spirit of God, understanding and knowledge in all manner of work-man-ship: and when Saul was called unto the Kingdom, the spirit of the Lord came upon him, and he was turned into another man, 1 Sam. 10. Whether we do look unto the providential, or spiritual Kingdom, it is now in the hands of the Spirit, and he knowing what works he hath to accomplish in both, he doth gift men for the work in which he will employ them: for though the gifts be common, yet they proceed from the spirit as well as graces.  
Secondly, when a man is gifted, and by the furniture of the man there is a ground to conceive God hath done it that he may employ him, yet it is not enough by and by for any man to say, I am gifted, and therefore I will employ myself; but there is another work of the spirit, and that is, he doth stir up the hearts of men, to choose men, & to call them forth unto the works whom he hath gifted, and qualified for it: and this drawing out of the spirits of men, in that way that the Lord would have them, is a special work of the spirit of God, 1 Sam. 10.26. God having gifted Saul, he doth draw out the spirits of men to call him to the office of a King, and to join with him in it, whose heart God had touched; and the finger of God, is the spirit of God, by whom the hearts of men are touched: and therefore Zach. 4.6,7. Not by power and might, but by my Spirit, that is, his spirit that is working upon the spirits of men, both in instruments, and opposites, raising and elevating the one, and subduing the other: so that the spirit inclining and ordering, and overruling of the hearts of men in such a work, it is an evident testimony of a call from the spirit; for their hearts God had touched, etc.  
Thirdly, there is yet something more, and that is persons being thus chosen, there is a sanction, and a establishment from the Holy-Ghost, that doth come upon them: that as all the duties of the office lie upon their consciences, by the command of God, that whatsoever is required in that office, the Lord expects it of them; so all the honour and dignity of the office is due to them, and that by a command from the Holy Ghost: and men are to be subject for conscience sake, as an act of obedience unto God; as a wowan before she hath chose a husband is at liberty to marry whom she will, only in the Lord; but having once chosen a husband, all the duties that belong to a husband, she is to perform unto him, by virtue of the Covenant of God, and in obedience unto God: and as it is with a people in the point of the Magistracy, its true that civil government is appointed by God; but that it shall be in this or in that form, he hath not appointed: and therefore though there be several forms of government, yet all are lawful, and may according to the rules of prudence be made use of in any state, as shall be most for the public good: therefore all forms of civil government are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.13. but having made choice of Magistracy in what form so ever, the authority of God than comes upon it, and ye are to obey as unto God, and to be subject for conscience sake, Rom. 13.5. and so it is here also; and upon these three grounds it is that the Holy-Ghost is brought in for the Constitution and establishment of Church-Officers; and therefore it is that he hath set, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 20.28. He did constitute them in that particular place where they should be.  
Thirdly, for this cause the Apostles they took special care to set up all the Institutions of Christ, as well offices as ordinances: as the state and condition of the Church did require, and therefore they did not only gather them into bodies, but they did also set Officers over them: Acts 2.14,23. They ordained Elders in every Church, and the same charge and employment they gave to the Evangelists, who were appointed to this purpose, to confirm the Churches, and to ordain Officers in every Church.  
Fourthly, and we see that all the Churches of Christ accepted of Officers, and acknowledged them as such; as there were Elders in the Church of Ephesus, Acts 20.28. and the Church of Jerusalem had not only Apostles but Elders also, Acts 15.2,22 and therefore the whole Church is brought under these two heads, them that rule over you, and all the Saints, Heb. 13.24. They are not all Rulers, all are not men in office, there be Rulers that are distinguished from Saints.  
To what end are officers appointed in the Church? what need is there of them? they are appointed by Christ for these ends: First for the Church's perfection, in the Constitution thereof: for though a Church without officers be a true Church in respect of the Essence of it, when there is a society of visible Saints, united into one body by mutual consent, in the profession of the faith of the Gospel, as appears Acts 6. there was a Church at jerusalem, before there were Deacons: and a Church at Antioch, before there were Elders, Acts 14.23. but yet it is nor a complete Church in all the parts of it, as an Organical body: therefore it hath officers superadded, and therefore as soon as the Apostle had converted a people to the faith, first they did embody them, and then for their perfection they set officers over them: they did not look upon them as complete, whilst they were as sheep without a Shepherd: till there be some to rule, and to order them in the ways of a Church, and according to the Institutions of Christ: and therefore in all ages the officers have been in a special manner the glory of the Churches, as the Apostles were, Rev. 12.1. Upon their heads is a Crown of twelve stars: and therefore Cant. 8.8. We have a little Sister, and she hath no breasts, that is a established ministry, and settled officers, from whom the sincere milk of the word might be sucked: breasts of consolation, whereby they might be supported: Now this tends to the perfection of a Church, as we see it described, Ezek. 16.7,8. Thy breasts were fashioned, and thy hair was grown: it notes coming unto maturity, and ripeness of age: whereas a Church wanting officers, is but a little sister yet in her infancy or minority, etc.  
Secondly, Officers are appointed in the Church, to avoid confusion; therefore the Lord saw officers to be necessary, 1 Cor. 14.33. God is not the author of Confusion but of Peace, in all the Churches of the Saints: and Col. 1.2.5. rejoicing and beholding your order, according unto God's order, when every man keeps his place, and rank: that is, they that rule keep their place, and they that are to be subject keep their place: for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a military term: and if either of these be wanting, there will be confusion in the Church: therefore he will have some to rule, and others to obey, that there may be no disorder: and by this means no differences: for its disorder that is the ground of all differences, as it is order that is the ground of peace: break order in a Church, and you break the peace of it immediately.  
Thirdly, the Lord doth it for the Church's edification: that as he doth give diversity of gifts, and all of them to profit withal, 1 Cor. 12.7. It is not that any of them should lie idle, and be used barely for a man's self, and his own advantage, as an ornament to himself, but for the good of the Church; so the Lord doth also appoint diversities of administrations to officers in the Church, that according unto men's gifts, so they may have suitable employments in the Church, in which they may increase their gifts, and thereby having public occasions, they may be more publicly useful, then otherwise ever their gifts could have been, had they continued only as private Christians: therefore the Lord having gifted men, and thereby fitted them for the public good, he doth give unto them a call unto a public office, that thereby they may have opportunity to exercise these gifts, that he hath given them: which else in a private condition must needs in a great measure lie idle, the man wanting opportunity to draw them forth as in an office he may do, and thereby improve them: so than officers there are by the appointment of Christ, and we may not neglect them lest we despise any institution, and lest we run into confusion, and be enemies to our own perfection and edification; and therefore it is a great fault in some Christians that they are without them; sometimes they are without a Preaching Officer, sometimes they are without Ruling Officers, and all upon some curiosities: they cannot have a man so qualified as they desire, a man that hath eminent gifts, or a great name, an honourable repute: there is a great deal of pride and vanity that men do manifest even in such things as these are, that are spiritual pride: as men glory in officers, in Paul, in Apollo, etc. They are said to be puffed up one against another, 1 Cor. 4.6. that is, they were puffed up for their Teachers, and they grow proud, and boast, one against another, because we have higher and more eminent officers than you: therefore they despise one another, and so they were in their boastings and glorying carnal: there is a great deal of pride and vanity in men's glorying in them carnally, when they have them; and it's manifested in many, that because their pride this way cannot be satisfied, therefore they will choose rather to be without them.  
Secondly, These officers have an office: there is an employment, and a power which is put into their hands by Christ, for the good of the Church: we read in Scripture of the power of the keys, Math. 16.18. which is an Ensin of Authority, put for the Authority itself: as to give a man a sword, is to put the power, of the sword into his hand: to commit authority to him, of which this is the Ensign: and so it notes a Commission given by Christ, unto some persons to rule in his house, according to the order, and the rules prescribed in the word: and this power in Scripture is threefold: First it is Monarchical in respect of Christ the head: Secondly, it is Democratical in respect of the body of believers. Thirdly, Aristocratical in respect of the officers: So Dr. Whitaker, p. 2. pag. 519. there is a threefold power that belongs unto the members of a Church; first a power of admission of members, and of ejection of them: therefore the people are taxed, that they did not cast out the man; there is a virtus expulsiva belongs to the body, 1 Cor. 5.13. Take away from amongst you that wicked person: and the same is the Judgement of Peter Martyr, loc. come. p. 886. sect. 9, 10. where he doth peremptorily deny, Absque Ecclesiae consensu quempiam excommunicari posse, etc. and if so, ejusdem potestatis, the same power that can cast out, they only can admit; for if the officers may admit without the body, they may cast out without them also. Secondly, there is a power of Election, they have a power given them by Christ to choose their own Officers, that the Apostles would not interpose, but Acts 6. the Church do choose their Deacons, choose out amongst yourselves. Thirdly, there is a power also of admonition, Math. 18.15. Take two or three with thee and admonish them; and it is an authorative act, for it is in a way of process, after a private admonition hath been refused; and if there were not such a power given unto the Church, then, First if Officers abuse their power, they have no remedy against them, they must lie under it for ever; the Church having power to withdraw from any particular man, may also do the same to an Officer. Secondly, than that Officer is without any remedy himself, and he hath not the privilege of the meanest member; for if excommunication be an Ordinance, and is for edification, and to reclaim, if an officer go astray and persevere in it, it is a misery to be deprived of it; but yet there is a power and authority that belongs to the Officers, which must not be entrenched upon by the Community; as to preach the word, administer the seals, observe the ways of the Church, to visit the sick, etc. These are the acts of the Elders, which the whole Congregation are not to meddle withal: and though it is true that a private Christian may watch over his brother, and visit the sick, they are to do it, yet he doth it not as an act of office, but of brotherly love and Christianity only: and there is a great deal of difference: as it is one thing for a man to give an alms, and another thing as a Deacon, to communicate to the Necessities of the Saints, as every one hath need; the Church may choose the Deacon, but they cannot execute the office of a Deacon: they must not give all of them their own alms, because it is not the way into which Christ hath put it: there is a great deal of difference between these two, as it will appear in this; we pray one for another ex charitate ut fratres, non ex officio ut mediatores: out of Love, not out of office. It is very different to do the same thing as a brother, and as an officer: these two powers must be kept distinct, that as the Church must not meddle with the authority and power of the officers, so neither must the officers engross and take to themselves the whole power of the Church; for in the primitive times it was not so.  
Now these Officers have a power committed to them; they are as the Church's servants, and so they are to acknowledge themselves: We preach ourselves your servants for Christ's sake: and they are to manage it with all humility: therefore not as Lords over God's heritage, for all is for the good of the Church, and so the Angels are ministering Spirits, because it is for the good of the Church, though the greatest power and authority under Christ, is committed unto them, in ordering of all things here below: but yet there is an authority committed unto them by Christ, 2 Cor. 10.8. there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an authority given them, for edification of the body, etc. though to keep in, and cast out, belong to the body, yet they have a special hand in it, and the managing of all the business of the body belongs to them wholly, and therefore the names that they have, do note a great deal of power, and great authority, they are not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thes. 5.13. men set before other men, and exalted above them: for in Church societies, it is not outward honours, or wealth that exalts men; men may be great men, yet have but mean gifts, and of little honour and esteem in the Church of God: but also they are called by terms of authority, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this place, and v. 7. they are your Guides, Leaders and Commanders: and therefore,— it is taken from the Master or Pilot in a Ship, that turns it about to steer it in its right course, and therefore they were of old called The Masters of Assemblies, Eccl. 12. and this appears so much the greater, if you do consider also that they speak to you in the name of Christ: for 1 Thes. 5.12. They are over you in the Lord; and what they do require by virtue of their office, they can do it in the name of the Lord Jesus Christ; as an Ambassador hath great power because he speaks in the name of the King: and they can enjoin you as you own obedience to Christ, in whose name we speak, and whose work we do: therefore he that rejecteth you rejecteth me, 1 Cor. 5.4. In the name of the Lord Jesus Christ deliver such a man to Satan: if they did it in their own name, there were little power in it indeed, but in the name of Christ there is great authority: and there is this the more to be added, because as it is a power given them by Christ, and Christ is despised in them, so it is a power given them by your own consent: now for a man to give consent to put power into a man's hand, and afterwards he denies him the exercise of that power which he hath given him, it is for a man to Judge and condemn himself in the thing which he himself allows: therefore it lays a necessity upon you of subjection to this power, both for conscience sake, and as a thing that was done by your own free election and consent: and so there is not only an authority that commands it, but a Law of love also: as a woman subjects herself to her husband, not only as God hath commanded it, and given him authority over her, but also from a principle of love, because this is the man that I did choose to myself to obey, and to be subject unto all my days: therefore a double Law is broken in this respect: and this still argues the greatness of an Officers power in the Church: It's called the power of the keys, which doth note a very great authority and office; Isa. 22.22. power in the house, the ordering of governing of all the affairs in a family, shall go through their hands: as it is said of Joseph, what ever was done in all the land of Egypt, he was the doer of it; so it is true of them, what ever is done in the Church of God, it must go through their hands, they must also be the doers of it: and Math. 16.19. it is the keys of the Kingdom of Heaven, which is meant both of grace, and glory, a power to bind and lose in the Church, by virtue of the Institution of Christ and what they do bind and lose, or they remit or retain, shall be so done in the world to come, in the Kingdom of Heaven: so that they shall open Heaven to the Church, and if they shut them out, heaven shall be shut out: if they bind upon their consciences, so will the Lord also in the world to come in Heaven: and in this respect, it is a far greater power, then if a man had the keys of the authority and Government of all the Kingdoms of the Earth.  
Thirdly, the subjects of this authority, it is not the bodies, lives of men, or their estates, but the authority is spiritual, and it relates unto the soul only and this will appear: First because it is managed only by spiritual means: as the Kingdom of Christ is not of this world, the management of things in the Church of Christ are not to be done in the way of the world; it is not by any outward power and greatness, or by authority and force of arms, etc. but all is ordered by the word, 2 Cor. 10.5. The weapons of our warfare are mighty through God; for it is this that is the Sceptre of the power of Christ, and all the authority that he doth exercise by his Ministers, and Officers under him, it is by the word only; and if they will not hear the word, let such a man be unto thee a Heathen man, let him be Anathema Maranatha to the coming of the Lord: we must leave him as a man incurable: we can do no more to him, 1 Cor. 16.22. if the word will not reclaim him, we have no way to deal with him, but to set before him the Judgement that is written, which if he despise, than Church-Officers have no more to do, but as they when they refused the Gospel, did shake off the dust of their feet: it will be easier for Sodom and Gomorrah in the day of Judgement: they have no power either to imprison, or afflict their bodies, or seize upon their estates, if they obey not: they can only leave men to the Judgement of the Lord. Secondly, answerable unto the power, such are the censures, and they are all spiritual, they relate unto the soul: they can inflict no corporal punishment upon men, but the Punishment in Scripture, and first a binding of their sins, Joh. 20.21. as they pardon sin in the conscience and in regard of their Church-state by receiving them after sinning upon their repentance; So there is a binding of sin upon the conscience, convincing a man of the guilt of sin, and also the putting him out of the society, so that the man's sin is bound in his own conscience, and before the Church, and the Lord saith, It shall be bound in heaven, and shall not be pardoned to him; or if he be godly, he shall not have the sense of pardon till by this ordinance of Christ he be again received.  
Secondly, they withdraw communion with him, 2 Thes. 3.14. If any man obey not our word, note that man, and have no fellowship with him, that he may be ashamed; all this is in reference to the soul, that the man may be reclaimed; it is only, Mingle not with him, that when he shall see all godly men to avoid him as a Pest, and his communion as some filthiness, he may thereby take shame to himself.  
Thirdly, deliver him to Satan, 1 Cor. 5.4,5. Ordinances are means to inflict spiritual Judgements, as well as to convey spiritual Blessings: cast him out by a Judicial act from the Assemblies of the Saints; and so being cast out, he is in the world where Satan rules: he shall have nothing to do with Ordinances more; and yet all this is with special respect unto his soul: it is for the destruction of the flesh, that the soul may be saved in the day of the Lord; therefore all power is for the good of the soul, that is committed to the Officers of the Church.  
Thirdly, all their power is for spiritual ends, all with relation to the soul: First, for preservation, they do watch over them, that they be not deceived with corrupt Doctrines, lest being led away with the error of the wicked, they should fall from their steadfastness; and because Wolves will come in, watch therefore, take heed to yourselves and to all the flock, Act. 20.30. and also lest they be corrupted in their practices, for a little leaven will leaven a whole lump, therefore Church Officers are made watchmen to discover the danger that is coming upon them, and to prevent it.  
Secondly, for their edification, therefore S Paul saith, The power was given for edification; that he had authority in the Church, it was that he might have the greater opportunity to edify the Church of God: and 1 Thes. 5.12. They labour amongst you, and admonish and instruct you: all is for the edification of the body of Christ, till we all come to the unity of the faith, and to a perfect man.  
Thirdly, for their salvation; all is done, that the spirit may be saved in the day of the Lord, 1 Cor. 5.5. and therefore the great care of all the Officers mentioned in Scripture, hath been of the souls of men, and to see their souls prosper, and their graces thrive; how ever it was with them in outward things, if they were rich in faith, and abounding in hope, and full of good works, though it went never so mean with them in outward things, they were not afflicted with it; and therefore Paul is mightily troubled when they are turned away from the Truths of the Gospel, and when any of them do walk scandalously, to the endangering of the souls of the rest of the body, etc.  
Fourthly, Officers must give an account of souls that are committed unto them: Here first, every man must give an account to God for his own soul, and his own ways, for we must all appear before the Judgement seat of Christ, to this end, 2 Cor. 5.10. Secondly, every man shall give an account of the souls of others, so far as either they have been under his power, or he hath had a hand or been instrumental in their destruction: as the destruction of Israel will be charged upon jeroboham, who made Israel to sin: and Leu. 19.17 Thou shalt not bear sin for him. Ab alienis meis, 
Austin.  Austin: and it is a terrible thing to be Instrumental in any man's destruction. Thirdly, but Officers in a special manner, that do take the charge of souls, they shall give an account for them, that is, according to the terms of the Prophet, Ezek. 3.17,18. If thou give him warning, he shall die in his sin: the blood shall be upon his own head, thou hast delivered thy own soul: but if thou do not give him warning, he doth perish, but his blood shall be charged upon thee, it shall be required at thy hands: it is the guilt of blood that is the greatest guilt, and of all bloods, the blood of souls; yet this is that which lies upon you, which Erasmus saith, 
Erasmus.  are fulmina non verba; it's a terrible thing to consider such a charge upon him with such a danger: A man that considers what account he hath to give of his own sins, he would not be willing to take upon him also the guilt of other men's sins, and give account for them. Fourthly, all that are employed by God, there will come a time when they must come unto God, and deliver up their charge for the talents that they have received; I had five Talents, here they are, and are improved to five more: the unprofitable servant must come also, that hide his Talon in a Napkin, and conscience shall give up its charge, when it lays down its viatory office, delivering the man up perfectly unto the grace of God; and Christ the Kingdom (which some (as Chrysostom) do understand of the Church of the Saints, and that fitly, and truly) unto the Father: I have kept them through thy name: take them now to thyself, that they may be with me where I am; and so for a man to lie down in the dust with this account, and to appear before God with this truth, Of all the souls that thou hast given me, this is my account, that I have brought them unto thee safe: here am I and the children thou hast given me: Fifthly, of all trusts in the world, that of souls is the greatest: First, it is the great thing in the man, and the man is lost when his soul is lost: and therefore in one place it is said lose thy soul, and in another lose thyself; it is eternal destruction, when the soul is lost; it is more worth than a world: it will not profit a man to gain the world if he lose his soul. Secondly, it is the great thing that Christ betrusts us with, he doth prise it above all things else; all other Talents that he gives us are but for the good of the soul; and it was in love to the soul, that Christ did, and suffered all that he did for poor lost man; it was merely for the redemption of his soul, the great thing that Christ hath an eye to is the soul, the which he hath most glory, and about which he hath laid out most grace. Thirdly, it is that which Satan doth most of all oppose, and desire to destroy: he is indeed Abadon, he hates all mankind, but his chief aim is at the soul; he is a murderer, but he will murder the soul if he can: that is it which he doth charge all his volleys at, he cares not for men's estates and for their honours, it is their souls that is the great thing in his eye, therefore there is nothing is in so much danger, and there is no such trust committed unto a man as the souls of men; it is a greater trust then to have the charge of all the Kingdoms of the world. Sixthly, surely than they had need know the souls well that are under their charge, they had need of a very exact account of them, and to keep an account of them, that shall give this account before Christ at the last day; and therefore all that are heedless in this office, and that for low and poor ends undertake such a charge, and are negligent, and are wanting in that labour and diligence in it, it doth plainly argue, that men do judge the account of souls to be but a small thing, and that which may be easily passed over; and truly as he that hath no care of his own soul, will never take care of an others, so he that makes no matter of giving up an account to Christ of his own soul, it is no wonder if it be a small thing to him if he had the burden of all other men's souls upon him also: but he to whom the account of his own soul is dreadful, he that hath known the terror of the Lord in himself, it is a terrible thing unto him to give an account of other men's souls also. Fifthly, there is a different account that Officers will give at the last day, some will give an account with joy, and some with grief: there is a double connexion. First, they watch for your souls, obey that they may do their work with comfort, watch for your souls with comfort. Secondly, that they may give up their account with joy; for the obedience of a people is a ground of both; the greatest joy of a faithful Minister of God is in this, which was the great satisfaction of Christ, Isa. 53.10. To see the Travel of his soul: the joy of harvest is the greatest joy; one sows and another reaps; to receive the fruit of a man's labour, is as it were reaping it brings great joy, 1 Thes. 3.8. Now we live if you stand fast; the great comfort of our lives comes in by it; for it is a comfortable living to see the souls of men committed to our charge prosper, 1 Thes. 2.19. Ye are our glory and joy, our Crown of rejoicing in the presence of the Lord jesus Christ, at his coming; ye are our glory and joy; next unto a man's interest in Christ, and the joy that he hath at his appearance, are the souls that he hath brought unto him: on the contrary what they do, if the people profit not, they do it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspirantes: its true, that there shall be no sorrow of the Saints at the last day: for there shall be no more sighing; ou● tears shall be all wiped away, but yet there will be something that will be even matter of sorrow to them.  
First, that they have lost their labour, Isa. 49.45. I have laboured in vain, and the labour of the officers is great, it is the greatest labour, 1 Thes. 5.12. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wearisome cutting labour, and to look upon all this as lost in reference to the main end of it, is a grievous thing.  
Secondly, that the souls of the people are lost, which was the greatest care, that they should die in their sins, though their blood be not required a● their hands; Oh it is sad: for there is a great love in the Officers that are faithful unto the souls of the people: and they ought to walk in a high degree of love towards them; now to see those souls lost for whom I put up so many prayers, and about whom I took so much pains; it is grieving the Spirit of God to see men turn his grace into wantonness, Eph. 4.30. And it will also exceedingly grieve them that are acted by the same Spirit.  
Thirdly that I should be instrumental in their Condemnation, and be a means to heighten it: for it will be casier for Sodom in that day; and the greater means men have had, the greater will their condemnation be; the greater pains any Minister hath taken with a people, the greater will their Judgement be; they that have been exalted up to heaven, shall be brought down to Hell, and in the day of Revelation, when the secrets of God as well as the hearts of men shall be made manifest, it shall appear how Ordinances did ripen sins, and how God did make use of them to pour out spiritual Judgements by them: the greatest curses come out of Zion, as well as the greatest blessings.  
Fourthly, that I should be brought in as a witness against them at the last day: Satan shall be the accuser; but there will be three very dreadful witnesses against them. First, Christ: then shall the King say, etc. Secondly, Conscience: a man's own thoughts will accuse him in the day that God shall judge the secrets of men. Thirdly, the Ministers, when they that have been labouring for their good all their life time, shall witness against them. There is one that accuseth you, even Moses in whom you trust; when a man shall bring in his accusation against a disobedient and a rebellious people, Mark 6.11. Shake off the dust of your feet for a testimony against them; it will be easier for Sodom and Gomorrah, then for them, etc.  
Sixthly, From all that hath been opened we may plainly by way of use gather, what manner of men Church-Officers ought to be: First, they must be gifted: and it is this must be the ground of the Church's choice: for as grace fits a man for communion with God, so do gifts fit a man for the edification of the Church: and who ever is chosen that is not gifted, was never appointed by Christ; for the Holy-Ghost doth gift men, before he doth set them over any people: therefore you are not to look only at the grace, but at the gists of Officers: every godly man is not fit for an office. Secondly, they must be humble men: for they have a power put into their hands, and an honour put upon them: now it will be a snare to a proud man to be in honour, and he will never use power well that is not humble: the great care of officers should be that they might so walk as not to Lord it over God's heritage: they must not exercise a Lordlike authority, but carry themselves in all manner of meekness and humility, or else it is dangerous to put such a snare upon them: it is a temptation for them to be in place. Thirdly, they must also be holy men, such as have a care of their own souls, and rightly judge of the price of a soul; for they that have no care of their own souls, will never have a care of yours. Fourthly, they must be faithful men, that is faithful in labour: Laying out themselves to the utmost without any respect to themselves, or to their own ease: for the business which they are to do, concerns souls, and they must be faithful in their account, those that shall do all things that their office requires of them upon this consideration, that we must give an account for the souls that are committed to us: it is not an account unto the Church that will serve, but our account must be unto him that shall judge quick and dead. Fifthly, he must be a man eminent in holiness, for he must be a Leader: Now there are many Saints that are not fit to lead: their Officers are to walk holily before them, that they may follow their example; and he must also be courageous, or else he will never dare venture in dangers, to go before them, and if he be not so, he will be a man apt to misled and pervert; there is nothing more dangerous then to have a man of great parts and eminent place in the Church, if he be a leader in an evil way: men will be ready to follow him: and therefore above all take heed of this, that he be a man eminent in holiness and of an exemplary conversation. Sixthly, that he be well known and acquainted with you, etc. if he have not all these qualifications, see the evil of it in these particulars; I will but name them. First, you abuse a Gospel-priviledge, a power of Election that is put into your hands. Secondly, in the end you will find the misery of it by putting yourselves into the power of men, who shall not use their power for your edification, but for their own honour and advantage, making Church-power to serve their pride and lusts, which hath been the common abuse of it in all ages of the Church.   

Communion with GOD, Good in Bad Times.  
Preached at Paul's, Octob. 14. 1647. before the Lord Maior, & Aldermen.  PSAL. 73. ver. the last; the former part. 
But it is good for me to draw near to God.  
WHen dangers are eminent, all men begin to look out for a refuge, that they may be able to make a certain and an honourable retreat: that they may in an universal deluge provide an Ark; in a common conflagration, a Zoar: and in a common Shipwreck that they may have tabulam post naufragium, that they may have something, that when danger hath done its worst, they may be able to lift up their heads and say, Terram video: I yet see an Haven to anchor in; I yet see an Haven to make to a safe harbour. All natural and unregenerate men, they have their refuges to which they retreat: the rich man's wealth is his strong Tower: and his high wall is his own conceit. But the Holy-Ghost hath told us, that when God shall lay judgement to the line, and righteousness to the Plumet, the hail shall sweep away the refuge of lies, and the storm shall overflow their hiding place, Isa. 28.17. But a godly man he hath his refuge also: grace makes a man partaker of the divine nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Athen. Nazianzen expresseth it: it doth wholly resolve the creature into God: God is to him allin all. God is his provision, for he is a Sun. His protection is from him, for he is a Shield. His perfection lies in him: for he himself is his exceeding great reward. Thus the name of the Lord is a strong Tower, and the righteous fly thither and are safe; when the Branch of the terrible ones shall be brought low: specially if we consider the time into which God hath cast us. As I know there is no duty, so I know not of any Doctrine more necessary then for the people of God, those that have an interest in him, to be stirred up at this time in a special manner to keep close to him, that they may put on David's resolution in the Text, It is good for me to draw near to God.  
In this Psalm you shall find David lie under a great affliction, and a great temptation: an affliction, for he saith, that he was plagued every day, and chastened every morning: and the temptation risen from his observation of the contrary prosperity of the wicked. Here was a dispensation of Providence that David could notunderstand; here was a Temptation of Satan, that David could not overcome; thereupon he goes into the Sanctuary of God. Truly, whatsoever men may think, the holiest men, and the ablest men will sometimes stand in need of the Ministry of the word: David went into the Sanctuary of God, and then the passage of Providence was clear to him, his mind was quiet, there is a pacifying virtue in the word, and the temptation vanished: and this the Lord did by discovering unto David the ground of this differencing dispensations in outward things, in regard of the different Covenants under which men stand; and that both towards unregenerate men, and towards his own people: Towards unregenerate men, the Lord in his Sanctuary did discover to David these Three things;  
First of all, their outward prosperity was but like a dream, but an Image, an appearance an outside, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & doth please men no longer than while they are asleep: it was but as a dream, when a man waketh, that all their outward prosperity would certainly die.  
Secondly, the Lord discovered to him, all this glory should end in their utter destruction in time; and that this Jordan of content did but carry them down to the dead Sea; the Lord will say, they had their portion in this life: Son, remember that in thy life time thou hadst thy good things.  
In the third place; the Lord discovered to him, that this common love should end in an eternal hatred: so in these outward mercies there was a judgement: their Table was made a snare, and to ripen their sins, and by this means heighten their judgement; and so all the prosperity of the wicked to be an act of wrath, and not of mercy; and the Lord did advance them, that they stand upon slippery places. In all God's dispensations towards unregenerate men there is a judgement, even in those things that are mercies: outward blessings in themselves, but curses to the men; because this is a rule, Sine summo bono nil bonum: there is nothing good to a man that hath not an interest in God that is the chiefest good. These things being discovered unto David, he understood the end of these men; but in the Sanctuary also God taught David something of his own people; and they were these three things.  
First, that notwithstanding their sufferings. yet they had God's presence in them: though the Lord be present with his people at all times, yet especially in the worst times: when the Bush is in the fire, then in an especial manner is the good pleasure of him that dwells in the Bush there: Thou art with me (saith David) thou holdest me with thy right hand. And as he had God's presence: So he learned in the Sanctuary, that they had God's guidance: as he did not bear the affliction alone by his own power, so he did not go through it with his own wisdom: thou shalt guide me with thy counsel. And,  
Lastly, he had God's glory; for these light afflictions work for us a more exceeding excessive eternal weight of glory: thou shalt guide me with thy counsel, and afterwards receive me to glory: and this sowing in tears shall make way for a joyful harvest. Now David having understood these things in the Sanctuary, hence he gins again to lay claim to God, and that he had made the best choice. Whom have I in Heaven but thee? and who do I desire upon earth in comparison of thee? surely it is good for me to draw near to God. Thus God's people are gainers by all their afflictions, and they grow the stronger by all their temptations: This being the Connection, The Observation then that I shall desire to handle without any division of the words, is plainly in the Text.  

Doctrine.  
In evil times it is good for the people of God to draw near to God: The best course a godly man can take in calamitious times, is to keep close to God.  
In the handling of this truth, there are two things that I shall desire to clear for Explication, and then we shall come to Application.  
First, I desire to show you what it is for a man to draw near to God; by sin every man he is departed from God; the first design of sin is to draw a man away, 1 jam. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the further a man goes in a way of sinning, the further he doth departed from God. Ind 18. and all the lustings of their heart are ungodly lusts. In this respect it is said, the Prodigal went into a far Country. Eph. 2.17. Now there is by reason of sin a double distance of enmity and estrangement; The Apostle in Col. 1.21. puts them both together: We are strangers and enemies in our minds through evil works: now answerable to this double distance, so must our returning to God be: there must be a returning by reconciliation to take away your enmity: and by Communion, to take away your estrangement: for Christ's business is, to bring us back unto God again, 1 Pet. 3.18  
First, for Reconciliation, that is not in Scripture called drawing near so much as being made near, Eph. 2.17. You are made near that were a far off, by the blood of Christ: so that by Reconciliation a man is put into a state of nearness and proquinquity. That is the first thing whereby the creature returns to God; but now being made near, being put into a state of union, than  
Secondly, The soul comes to draw near, that is, the estrangement must be removed, which is done by communion, to exercise acts of communion; observe it I pray. I say a man must first be put into a state of nearness, and made near, before ever he can exercise acts of communion, and then draw near. Now this drawing near, is for a soul to come to God from day to day, to improve his interest in him, grow into more and more acquaintance and familiarity with him: and you shall find, that when a man is once brought into a state of union, than the Lord calls him always unto fellowship. Open unto me my Love, my Sister, and my Spouse: there are continual knockings of the Lord as for a further entrance; there is a principle in us always drawing back to perdition: and you shall find that there is a Spirit within always calling to draw near unto God: the Bride saith come, and the Spirit saith come: the Spirit in the Bride. There is a great deal of distance between God and the best of the Saints; for 2 Cor. 5. while we are at home in the body, we are absent from the Lord. So Ignatius of old, he saith, Aqua viva in me intrinsecus dicit, veni ad Patrem: that there was a living voice within him, that always called upon him. And I beseech you consider, a soul that is once put into a state of communion, and hath tasted what it is to draw near to God, he desires a daily communion, he is never near enough, he doth continually set it as a seal upon the heart. When a man is once by reconciliation put into a state of nearness; then in all Ordinances, in all ways of obedience, in his exercise of all graces, the soul is said to draw near; that is, to act, and increase his fellowship and communion with God. This I conceive to be the meaning of that expression, joh 22.21. Acquaint thyself with God and be at peace, so goodness shall come unto thee: acquaint thyself with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuesce te cum illo; it is in the Hebrew, and is rendered by some, accustom thyself to be with him: a daily commerce with God, and an accustoming of a man's self with fellowship and communion with him; this is properly to draw near. So that as Reconciliation taketh away your enmity, so communion takes away your estrangement.  
But you will say to me, Can a creature draw near to God? if you look upon man in his natural distance, God is in heaven, you are upon earth: can there be a drawing near between finite and infinite? cna finite and infinite have fellowship? nay, look upon man in his moral distance, as a sinner, and so, can there be agreement between light and darkness? can righteousness and unrighteousness have fellowship? Surely, God is a consuming fire: and who can dwell, who can engage his heart to draw near to him? Now give me leave (I beseech you) to clear this to you, by proposing to you this consideration.  
There is a twofold state of a sinner. There are some sinners that are in a state of estrangement unto God: and whosoever you be that are here present, the enmity of whose nature is not yet taken away, and destroyed by a work of Reconciliation: I say to you, whatsoever you be, you cannot draw near to God: you may have communion with duties, you may pray, you may hear, but you can never have fellowship with God in those duties, and that upon a double ground.  
First, because the enmity of your nature remains; and two cannot walk together unless they be agreed: and surely the nearer such a soul comes to God in any duty wherein God's people approach to him, the more God is provoked against him, and the more he is estranged from him: a strange expression, that of the Prophet, I saw him in Gilgal, & there I held my peace; Gilgal was the place of worship: the nearer any man comes, the more a man's heart riseth against him, and the more enmity doth increase: I saw him in Gilgal, and there I held my peace: you cannot draw near to God, the enmity of your natures still remains. You cannot draw near to God also  
Secondly, because you have another society: your fellowship is with unfruitful works of darkness; and the fellowship, the amity, and love of the world, is enmity unto God. I remember, Augustine complains concerning himself in the days of his unregenerate condition, speaking of the pride of the lusts of his Spirit: Ecce, high sunt amici quibus consului, quibus credidi: these were the companions that I conversed with, these were my friends, and these were my Counsellors. Now, my Beloved, whosoever he be that hath Communion with the unfruitful works of darkness, it is no wonder if that man cannot draw near to God. I have told you already, and I desire you would lay it to heart, you must be made near, or else you can never draw near: you must be in a state of communion, or else you can never have fellowship with God. That is the first thing.  
But there are a second sort of sinners, that are made near by the blood of Christ: and these, though God be in heaven, and they are upon earth: though they be sinners, and the Lord be holiness itself: nay, though they in their own apprehensions shall say as Hooper once did, Lord thou art Heaven, I am Hell: yet they may draw near to him, and that upon these six grounds: I beseech you observe them. A sinner put into a state of communion may upon these grounds draw near to God.  
The first is, God's electing love: the Lord hath separated unto himself the man that is Godly, Psal. 4.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is in the Hebrew, he hath gloriously, and miraculously, wonderfully, separated to himself into fellowship: not only to himself for service, but to himself for communion: and what is the ground? because you are predestinated unto followship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My Beloved, when you all fell from God as well as the Apostate Angels, might not the Lord have left you in the same condition with them? and your doom should have been cursed, and therefore cursed, because you must departed; but if the Lord had been pleased to have been reconciled; if he had said to you as David did concerning Absolom, bring the young man home, but let him return to his own house, and let him never see my face: if the Lord should have said, I will not remember their evil against them to destroy them, but they shall never see my face more, they shall be estranged to me for ever: you would have said, this had been a mercy, even your preservation; but this doth not satisfy Electing love: there is a double end that electing-love aims at, 2 Luke 14. it is, peace and good will; not only Reconciliation, but Communion: that God may take the creature into fellowship with himself, and empty himself (as I may so speak with reverence) into the bosom of the creature. Be pleased now to consider, you may then draw near to God upon this ground of God's electing love.  
Secondly, you may draw near to God, grounded upon the nature of the Covenant of grace under which you stand. My Beloved, God deals with all mankind in a Covenant-way; and according unto the Covenant under which he standeth, so are all God's dispensations towards him: and to that end the Lord hath made a double Covenant with a double head. The first Covenant was made with the first Adam, the second Covenant with the second Adam; and therefore God looks upon all mankind, as if there were but two men in the world. 1 Cor. 15.47. The first man was of the earth earthly: the second man is the Lord from Heaven Heavenly: God looks upon all mankind as coming under these two heads, the first Adam, and the second Adam. Now the Covenant of grace which the Lord hath established, it hath a double property. First, it is faedus amicitiae, a Covenant of friendship; the Lord doth take Abram as his friend. Abram my friend: James 2.23. Now the Schoolmen tell us of two sorts of relations; relatio disquiparantiae connotat dominium: that notes subjection and dominion, as between a King and a subject, a master and a servant; there is not so properly communion: and relatio aequiparantiae quae denotat Communionem: now the proper end of friendship, is fellowship: for a man's friend is as his own soul, and the Covenant of grace is a Covenant of fellowship & therefore they may draw near unto him, being taken by God into a Covenant of friendship.  
2ly. the Covenant of grace is a matrimonial Covenant: faedus Conjugale: I betrothed her: in Hos. 2.9. you knowing this is the nearest Communion, & the surest oneness in this relation beyond all other in the world the greatest friendship by virtue of an Ordinance two made one. One that was heretofore a stranger, shall be dearer than Father or Mother, and this voluntary relation by consent, shall by virtue of the Ordinance of God be more powerful than a natural relation, and a man shall leave Father and Mother, and cleave to his wife: and if there be this power in an Ordinance of God that is but civil, what efficacy shall divine Ordinances and this spiritual Covenant have? Surely, thou shall lie in his bosom, and have the more intimate and full communion with him for ever. Now when the Lord will set forth the near Communion that his people may have with him by this Covenant this he calls a Matrimonial Covenant.  
Thirdly, you may draw near to God grounded upon your union with the Lord Jesus Christ. The Apostle tells us, 1 Cor. 6.17. that he that is joined to the Lord, is one Spirit: and by that Spriit we have access to the Father, Eph. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle tells, that our way to God is through him; we have by Jesus Christ our manuduction: he is the great Favourite that leads us in by the hand into the presence of the Father, Eph. 2.18. through him we have an entrance to the Father, by one Spirit. Christ is not only medium reconciliationis, but he is medium communionis also: by his satisfaction the one; by his intercession the other: Jesus Christ (my Beloved) hath a double reference to us: in the work of satisfaction, he is the means of Reconciliation: but in all our approaches unto God, being reconciled, Christ is the medium, he it is by whom we have Communion with the Lord. Besides,  
In the fourth place, you may draw near to God because of your conformity to him: for we are made partakers of the divine nature, 1 Pet. 1.4. and we live the life of God, Eph. 4.18. and we have his Image restored, 1 Cor. 15.49. Conformity is the ground of communion wheresoever it is. Joh. 3.6. and the more Conformity, the more Communion we have: and when your Conformity shall be perfected, so shall your communion be. Take that place (and it is a choice Scripture) in that Zach. 3.7. If thou wilt obey my words, keep my charge, I will give thee places to walk in among those that stand by; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter stantes illos: who are these? Those, interpreters conceive to be Angels: So Drusius, Post mortem anima tua in chorum recipietur, etc. the Angels and the Saints they are taken into nearest communion. So Calvin; so that the more Conformity there is, the more a man obeyeth God; and the more he keepeth God's charges, the more the Lord will delight to give him places to walk in amongst those that stand by. Nay,  
In the fifth place, you may draw near to God; for though God be in Heaven you may ascend, and the soul may be above in Heaven when the body is walking here below: there is a double way of the souls assent: either in contemplation, or affection. In contemplation, the soul may ascend. John in Rev. 4. said, I saw a door opened in Heaven, and a voice said, Come up hither: John in his body ascended not, but John in contemplation of his heart was above, Col. 3 4. A man is worth as much as his love is worth. Ezekiel, when he was in Babylon by the River Chebar, yet he saith, the Spirit of God carried him in the visions of God to jerusalem, Ezek. 8.3. in his contemplation at jerusalem, and yet notwithstanding in his body in Babylon by the River Chebar: And the soul may ascend in its affection; Mat. 6.21. Where a man's treasure is, there will his heart be: and surely where a man's heart is, there is his happiness: and where his happiness is, there is the man; mira sublimitate transit amor in amatum. Niremb. Observe it, Augustine saith concerning himself, his soul ascended up, and frequently ran and saluted the Prophets, and visited the Patriarches, etc. Anima ascendit frequenter & currit familiariter per plateas coelestis jerusalem. Thus (my Beloved) may a man's soul be in heaven, even while his body is here below, feeding upon the hidden manna, and bathing himself in those rivers of pleasures, that the Lord hath prepared at his right hand for those that love him; then, though you be upon earth, you may ascend, and therein draw nigh to God.  
In the last place (I must hasten) you may draw near to God; for if you cannot ascend to God, God will be pleased to come down to you, Isa. 51.15. Heaven is my Throne, I inhabit eternity, I dwell in the high and holy place, yet will I dwell with the humble and the contrite heart; Luk. 13.15. If the Prodigal do but say I will go to my Father; the lost Son comes in, the compassionate father runs: God deals with his people in this, in a way of reatliation; and when a man hath but a motion to return to God, why the Lord is ready to meet him, and embrace him: he hath to this end appointed Ordinances, and in them he tells you, he will meet you, Exod. 20.24. you need but come half way as it were; God saith, he will meet you. My Beloved, it is true indeed, it is an imperfect, yet notwithstanding it is a real communion: we do but see him indeed behind a wall; and through the lattice: but yet we do reasly see. And it is such a Communion that the Lord is himself exceedingly delighted with; the King is held in the Galleries; it is that mighty expression of the Spirit, Cant 7.5. the King is held in the Galleries: there is a double Gallery wherein God's people take their walks with God, he, and they alone: the upper Gallery is reserved for the souls of just men made perfect: but there is a lower Gallery wherein God's people walk with him here: Jesus Christ is said so to delight himself in this converse, that he is held there, and that by nothing, but by the cords of love; The King is held in the Galleries. Thus then let this serve for the opening of the first Branch; what it is to draw near to God; and upon what ground, though God be in Heaven and you upon earth: though God be a consuming fire, and thou as a sinner, but stubble before him, being put into a state of communion, thou mayest draw near to him.  
Now let us come to the second Branch of the opening of the Doctrine; and that is, why it is good for the people of God, yea best for them in calamitous times, then to draw near, to keep a close and a constant communion with him; truly the grounds of it are very weighty; take it in these particulars, as briefly as I am able.  
In the first place, this is the only means to preserve a man from the sin of evil fellowship; therefore it is good to draw near to God; you shall always find times of suffering to be also great times of sinning: and men in them, they are not Tam miseri quam mali, as Salmon compares them. When God pours out his wrath, then doth Satan pour out his rage: then because iniquity doth abound, the love of many waxeth cold, and men prove Apostates and fall away. Now at such times there is the greatest Apostasies, and backslidings manifested then at any time: men fall from their former apprehensions into erroneous opinions: men fall from their former affections, and they lose their first love. Men fall from their former conversations, and they glory in their shame, and because iniquity aboundeth, the love of many waxeth cold; and it is not strange (I beseech you mark it, for I speak to you that fear God, that are put into a state of Communion, I say it is not strange) that even the Godly should backslide, and deny, and fall from the glory of their former conversation. David had his first and his latter ways. It is the expression in Chro. 17.3. jehosaphat walked according to the first ways of David his father. A David may have his first and his latter ways; and in such times as these for a man not to fall from his steadfastness (my Beloved) it is a mighty thing: when the Dragon's tail shall sweep down the third part of the stars, for you to abide fixed; there hath been in all ages a course of the world: the world is a Sea, and every man is a drop emptied into that Sea, and he swimeth in it; he is apt to run with the tide: there is a course of the world, Eph. 2.2. and in every age of the world there is a several form of it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 1.4. delivered from the present evil world: that is the redemption of the Saints to be delivered from the evil world that is present, and that way of wickedness that is common in their age, etc. Ye shall observe this in the first three hundred years: then the generality of the world, they were the Dragon's Angels that made war against the woman: but when the woman had brought forth a manchild, and he was advanced into the Throne of God, into the state of the Empire, then presently the world becomes Christians. In Constantine's time than Satan pours out a flood after the woman, the flood of the Arrian heresy, and then the world became an Arrian, 
Jerom.  totus mundus factus est Arrianus, as Jerom complains. This flood being in some measure dried up, and afterward settled in the Sea of Rome, than all the world wonders after Rome: a new Beast ariseth that had two horns like a Lamb, and speaks like a Dragon, and reserves all the cruelty of the Dragon, but only under a more promising, under a more harmless and promising shape; by and by, I say, all the world wonders after Rome. And thus you shall find men that mind nothing but earthly things, and that usually that they may enjoy the world, they are thus carried on by the course of the world, in all ages; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Just. Mart.  justin Mart. Now what shall preserve us? Oh, there is nothing now but keeping close to God, that will keep you unspotted: In Gen. 6.9,10. Noah walked with God; semper incedebat, eratque cum Deo perinde ut homo cum homine amico, 
Aust.  Aust. The Schoolmen put the question how it comes to pass, that the Angels and the souls of men in Heaven are impeccant, and without sin. They answer: that it is the Beatifical vision, they have always God in their eye: visio Beatifica impotentes reddit ad peccandum: truly, there is nothing in the world that will stay the soul like to it. If you will be preserved from the evil of the times, and be upright in a crooked generation, then take heed to walk close with God. It is good for you to draw near to God. But  
Secondly, it is good for you to draw near to God, when all things else withdraw themselves from you: My Beloved, it is good for a Christian to make such a supposition as the Prophet Habbakuck doth in Chap. 3.17,18. Though the Figtree should notblossom, though there be no fruit in the Vine, though the labour of the Olive should fail, and the fields should yield no meat: the flocks should be cut off from the folds, and the Herds from the stalls: yet I will rejoice in the Lord, and I will triumph in the God of my salvation. Mark, he doth not only pitch upon those comforts that are rather for compliment then necessity, but the choicest provision (as I may so speak) of the world's making; here is the Figtree, the Vine, the Olive, the Field, the flock: and he saith not, If any of these should fail, than they might be recompensed with the labour of the other; but if all these should fail together, and conspire to make man miserable: and not only to fail in hope, but even what you have already in possession. When doth a man think his flocks to be certainer, then in his folds; and his herds, then in his stalls? but though the flocks, and the herds should fail; what now will bear up his soul? I will rejoice in God: Oh, it is time to keep close to God; let me tell you, the Land reels to and fro like a Drunkard; sometimes leans this way, you know it, and sometimes that way: truly, when the Land gins to sink under a man's feet once, foundations shake, than it is time for a man to lift up his hands, and to take hold of heaven; restat iter coelo: for this will be the great cut to a man's heart when he shall be shut out of all things here below, as it was with Saul in his agony: the Philistines made war against him, and God hides his head; the Philistines made war: so they did many times before, and Saul got the better; Saul had now an Army in the field. I, but though he had an Army; Saul had lost his God, the Lord is departed from me, and answers me no more. This is the best way indeed to keep close to God, it is time to draw near to God, when all things else withdraw themselves from you.  
Thirdly, it is best, because if you draw near to God, God will certainly draw near to you: he hath promised it, in Jam. 4.8. Draw near to God, and he will draw near to you: and the approach of God sums up all, Gen 15.1. for in his presence is fullness of joy. It is a mighty expression, Rev. 21.7. that he that overcomes shall inherit all things. I, and that of our Sautour, Mark 10.30. If a man forsake father and mother, house or lands, he shall have a hundred fold more in this life: a hundred fold in some respect, he cannot have an hundred Fathers, or an hundred Mothers, but Interpreters say, it is not to be understood formaliter, but eminenter: he shall have all the comforts in God that these could afford him, if they were a hundred times more: Oh then draw near to God, and God will certainly draw near to you. But, I but name things.  
Fourthly, to draw near to God is best; for by this means you shall be preserved from the evil that other men suffer, the evil of suffering: The promise is in Psal. 91.10. He that dwelleth under the shadow of the most high; no plague shall come nigh him: he will give his Angels charge over thee; it notes a constant fellowship: thou shalt be the special charge that the Angels have I shall desire you but to consider, the Lord hath projects of providence for his people's preservation, as well as for his enemy's destruction. Noah walked with God, and had an Ark, when the rest of the world of ungodly men perished in the waters; David a man that kept constant communion, and we see how the Lord owns him in all his trials and appears for him: upon all the glory there shall be a covering; and there are projects of providence beyond the wisdom of men or Angels; for, the Lord knows how to deliver the just from all their trouble, and how to reserve the wicked to the day of Judgement. These things now I am forced to pass over.  
Lastly, (and so we will hasten to the Application) It is best for men to draw near to God, because a close communion keeps up in a man's soul those qualifications as shall make every affliction comfortable and easy, be the times never so bad: for the drawing near of the soul to God, is like the Sun to the earth, which by its heat and perfect influence puts life, vigour, and beauty into things dead and withered before, Cant. 1.12. Communion with God is the spring-time of all grace: and therefore I will but name them.  
First, Communion with God will keep a man's soul in a silent humble frame: that was the fruit of Aaron's Communion in Levit. 10.3. a great cross be fell him, he lost two Sons taken away by an immediate act of God's hand, even in an act of sin; yet Aaron held his peace: Aaron held his peace: fellowship with God will certainly keep the soul in a peaceable submissive frame, that be the affliction what it will be, the soul shall say, Gods will is the rule of goodness: when Judgement was pronounced against Hezekiah, good is the word of the Lord: and job, the Lord hath given, and the Lord hath taken away.  
Secondly, fellowship with God will keep a man's soul in a holy independency upon the things below: there is nothing (my Beloved) puts a man's soul out of band with the creature like communion: this is the way to have the Moon under your feet, as the expression is: for that in fellowship with God, a man that knows what it is to have close communion, knows that he doth really set his feet where other men set their hearts: it puts the mouth out of taste to all creature comforts to him; Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Chrysost.  though the world were on fire about his ears, yet he hath lost nothing, for his portion is enough.  
In the third place, as a holy independency, so a holy magnanimity of spirit; he shall not think those things great that other men think insupportable. jesus Christ endured the Cross, and despised the shame; and the shame of the cross was the greatest suffering. Why do you weep and break my heart? I am ready not only to be bound, but to die for him. 
Luther.  And Luther (I remember) when the enemies gave out that he had recanted, he writes in a Letter of his, that I will never recant: think that I will do any thing rather than recant, be the dangers and threaten what they will be; they are not careful to answer thee in this matter: omnia de me praesumes praeter fugam, qui odium & impetum totius orbis sustinui: Communion with God keeps up a man's Spirit in this magnanimity.  
Lastly, fellowship with God keeps up a man's soul in a holy selfsufficiency: if it be in prison, God is his enlargement; a good man is satisfied from himself, Solomon saith; so as he may enjoy God truly, he is able to stand upon the ruins of the world, and say, that he hath lost nothing. 
August.  I remember it is Augustine's expression of the Bishop of Nola. The City was taken and sacked by the Goths, that he did reason with himself, having lost all his estate, should he vex himself for the loss of silver and gold? domine, ubi omnia mea tu scis. Lord, thou knowest where all my treasure is laid up: there is a holy selfsufficiency in regard of a man's fellowship with God. Now this noble disposition, communion with God will always keep alive, and active in the soul. Let this serve for the Explication of the point. I shall borrow but a little time for application, I shall not hold you long.   

Use.  
I would make but one Use of it and no more. To exhort every one to put on David's resolutions in the times in which you live, It is good for me to draw near to God: make it your business, to keep close, and constant to him: truly, I fear many a man in public employments (I beseech you lay it to your own hearts, I say, I fear many a man) many a godly man in public employments his heart runs out so much upon the things without him, that he hath cause to complain as the Spouse doth, the Church doth, they made me keeper of the Vine-yards, but my own Vine I have not kept. I am afraid, many in public employments do much remit their private duties. My Beloved, there is a cloud that hangs over all the Reformed Churches, and we have cause to fear, that the sword is already bathed in their blood, & that great a consumption is determined upon them all, whether we consider our fullness of sin, or our fearlesness of Judgement.  
First, fullness of sin; for we have certainly, after pruning brought forth grapes of Sodom, and clusters of Gomorrah: truly, I know whatsoever we may suppose of ourselves, I know no terms that God offers to creatures but this: if you will not be chastised of me, I will punish you seven times more, and seven times more till I have destroyed you: in decretis sapientum nulla est Litura: And if Gomer gins once to bear, in Hos. 1. (you see the pedigree of judgement) she will never leave bearing till she hath brought forth Loammi, perfect destruction: therefore if you look to the fullness of sin;  
Secondly, If you look to the fullness of judgement: truly I may say, (though it be sad to say it) Ephraim, England, is a silly Dove without a heart; grey haris are here and there, and she knows it not. Consider (I beseech you) but the juncture of time into which God hath cast us. The time of the Witnesses prophesying in Sackcloth and ashes draws near to an end, and they do think by and by to put of their Sackcloth; and so some render that expression, when they are about to finish their testimony: and they thought they should by and by have put off their sackcloth and ashes, and have put on the garments of praise and glory; then comes the kill of the Witnesses This I desire you to consider; the kill of the Witnesses shall be shortly before Rome's ruin, Rev. 11. When they rise, the tenth part of the City falleth, which is whole Rome: that which now remaineth being but the tenth part of what it was anciently, and therefore doth syncronize with Rev. 18. Babylon being cast in the Sea as a millstone: We have great reason to expect this to be coming on; and then who are they that shall escape that great tribulation, such as never befell the Christian Churches, forrunning their great delivery: that shall stand with the Lord, with Palms in their hands, as tokens of victory? none but those that having gone through great tribulation, have washed their garments white in the blood of the Lamb: and that is immediately before the seventh Trumpet soundeth: and certainly whosoever shall observe both the course of the History, and the course of God's dispensation of providence, must needs conclude, it is not yet come. Now in this consideration, how good is it for to take this counsel of the Prophet? It is good for a people to draw near to God.  
But you will say to me: how should we draw near?  
A few directions with a word of Exhortation, and I conclude.  
There are these five Rules that I earnestly desire the Lord may write in your hearts, that you may know how the soul ought to draw near to God.  
First, be much in the use of all Ordinances, for in them you do draw near, Leu. 10.3,4. God will be sanctified in those that come near unto him; you do draw near in Ordinances: this is the Bed wherein Christ and his Spouse do solace themselves, and enjoy the sweetest of pleasures: and it is of flourishing Ordinances that the Holy-Ghost speaks when he saith in Cant. 1.16. But yet in all your Ordinances, pray observe to take heed that you do mark the special presence or absence of God in them; else you may have communion with a duty, when God withdraws himself: and know, that Gods withdrawing of himself from an Ordinance is a great judgement, when the glory of the Lord departeth: for then our Ordinances will be Wells without water; Breasts without milk: there is a vanity in Ordinances as well as in creatures, if God leave them. But as it is a great judgement; so it is the forerunner of Judgement. Oh that the Lord would set on that place upon your hearts, Ezek. 10.2. the Lord saith to the Angel, Go take fire from off the Altar, and scatter over this City; take fire from off the Altar. If the glory of the Lord depart from the Temple, than the fire of the Altar that before would serve to expiate their sins, will now burn the City, and there is no fire burns so hotly as that which is taken from off the Altar. Nay, I desire you to take this with you, That as you must use the Ordinances, and observe the spiritual presence or absence of God in them: See  
That your Ordinances be pure Ordinances, or else they will do you no good: See that they be without humane mixture and sophistication: there is a great deal of vanity and pride in men: for truly, vain man would be wise, though he be born like a wild Ass' colt, and men love to exercise their wisdom in nothing more than in the things of God, and therefore for matter of Ordinances they will pick and choose. I desire you to consider, and you will find this Rule: The less of God's Order you have, the less of God's presence, and the less of God's blessing. That is the first Rule for your drawing near. Be much in the use of all Ordinances. But yet observe the spiritual presence, or absence of God in them.  
Secondly, if you will draw near to God, Walk in a continual fear that God should withdraw himself from you. That is another Rule of Communion. Truly, all people that know what belongeth to walking with God, and drawing near to him, know they must be acquainted with such spiritual truths: walk in a continual fear of Gods withdrawing of himself from you. It was the Church's misery in Cant. 5. I opened, and my Beloved had withdrawn himself: my Beloved had withdrawn himself. 
August.  Augustine I remember speaks of a chaste and of whorish fear, a sinful fear, and he expresseth it by the disposition of a Wife, and a Harlot; both stand in awe of the Husband, of the man: but (saith he) Haec virum timet ne veniat, illa ne descedat: one fears lest the Hushand will come, the other fears least the Husband will departed; these are the dispositions (certainly) of a soul that knows what belongs to Communion with God; a man that hath once obtained Communion with God to approach, but afterwards the Lord departs, it is uncertain whether ever he shall obtain that approach of Communion again, or no. 
Bernard.  I remember it was Bernard's observation (and truly it is a sad one) speaking of those that did fall from their Communion; saith he, Perpaucos invenimus qui unquam redeunt ad gradum pristinum: we shall find very few of those that ever obtained their former approach of fellowship again: make this your business, walk in continual fears lest the Lord withdraw himself.  
In the third place; If you would grow in Communion, and draw near to God, you must grow in conformity unto him: for I have told you already, that according as our Conformity is, so shall our Communion be; so I beseech you observe it in john 15.10. Christ saith to his Disciples, Keep my Commandments (saith he) and abide in my love, as I have kept my Father's Commandments, and abide in his love: abide in his love; doth our abiding in the love of Christ stand upon our keeping his Commandments? it is spoken here of abiding in the sense and the apprehension of his love, walking in the light of his countenance: there is a double love of Christ unto the Saints: there is amor benevolentiae & amor complacentiae; there is a love of benovelence, and that is the ground indeed; it is free grace is the ground of all grace whatsoever: this is not grounded upon our conformity to Christ, for he loved us when we were enemies. But there is a love of delight, and that is grounded upon the image of God in us, and our conformity unto his: and the Lord so much the more delighteth in the creature, as he sees the more of his image in it. So then, if you would draw near to God, grow into conformity, and your communion shall grow.  
In the fourth place; Observe the times of fellowship: I beseech you remember this: There are peculiar times when God draws near to you; mollissima tempora sandi: do you then draw near to God: call upon him while he is near: that is the expression: the Spirit of God (Tertullian observes, 
Tertullian.  res delicata spiritus Christi) is a delicate thing, a delicate Spirit, easily provoked to departed when the Lord knocketh, and offers love, and men will not entertain it. Courtiers have their peculiar times of speaking, when they may have Communion in all their requests with grace: Observe these times, the Lord thus draws near you; cherish as your life these seasons of times, and these sweet warble of the Spirit of grace: observe when God draws near to you. That is a fourth Direction.  
And in the last place, Take heed of all those sins that may interrupt your fellowship: it is true indeed, every sin separateth between us and God: and the smallest sin, the smallest body hath its shadow: but yet notwithstanding there are some sins that in a more peculiar manner break a man's Communion, and hinder a man's comfort. And here let me give you to understand, there is a sin that the Scripture calls a man's iniquity, the sweet morsel that a man hides under his tongue, and will not forsake: a man's darling, his minion lust: for as in the new man though there be all grace wrought in a man's heart, yet there be some graces that are a man's peculiar excellency, that art more than others. Abraham's peculiar excellency was his faith: in joseph, his chastity: in job, his patience: in David, his spirituality: Now so it is in the old man, though there be all sins, yet notwithstanding some lust's act more than others: and the uprightness of a man's heart (as David observes) lies in this; in Psal. 18.23. I was upright before thee, and I kept myself from mine iniquity. Now there is no sin that engrosseth the heart like to this; therefore there is no sin keeps the heart so much from Communion with God as this; therefore above all evils, as you do desire to draw near to God, so take heed above all sins, keep down the darling corruption: for there is no sin (I say) that engrosseth the heart so much: there is no sin that casteth so much shame in the face, and takes off the Spirit in all his approaches to God, as this: Then these be the Rules that I commend to your consideration, if you would keep close Communion with God. Be much in the use of all Ordinances, walk in a continual fear lest God should withdraw himself from them. Grow in your conformity, and you shall grow in your Communion. Observe especially those times when God draweth near to you. And in a special manner take care to keep yourselves from your own iniquity.  
To enforce this exhortation, take these few considerations:  
First, you may draw near to God by reason of the near Relations in which you stand to him: the great promises of the Gospel be personal promises, I will be thy God, and give thee my Son and my Spirit. Now when God makes over himself by Covenant unto the creature, it's a great ground of our coming to him: had he said I will be to thee a Father or a Husband, etc. it would have but carried with it all the comforts that could have been in such a relation: but when he saith, I will be thy God, that is, tantus quantus est: what ever there is in God shall be as truly thine for thy good, as it is his for his own glory: my mercy to pardon thee, my power to perfect thee, my wisdom to direct thee: my grace to heal thee, my glory to crown thee, and therefore David called him the God of my mercy, and the God of my life: and your interest in him may be a great encouragement to you to draw near to him.  
Secondly, the more a man draws near to God, the more communion he hath with him, the more he shall be acquainted with the secrets of God: for communion lies much in imparting of secrets. Abraham is called the friend of God: and he had gotten such an interest in him, that God can do nothing that he will hid from Abraham, Gen. 18. And Moses, God will speak to him as a man with his friend face to face. 1 Sam. 9.15. The Lord told Samuel in his ear. In this respect it may be truly said, the secret of the Lord is with them that fear him: and his Urim and Thumim, with his holy ones; these lean upon the Lord's bosom from day to day, and that is the seat of secrets as well as of love.  
Thirdly, the more a man draws near to God, the more acceptable will all his services be; and therefore the more Moses appeared before God, and stood in the gap, the more God delighted in him, and he turned away the wrath of God from his people. Job must pray for his friends, and the Lord will hear him; though they were godly men, yet they were not contented that it should be only well with them, but they wrestled with God for others, and God will honour them with the answer of prayers, for they that draw most near to God, and God draws near to them, are the men of his good will; God will say unto them, Concerning my sons, and the works of my hands, command ye me, etc. and therefore Bernard speaking of such times of Communion, 
Bernard.  Dulce commercium, sed Breve momentum, saith he; when it is so with a man, then pray for me; cum talis fueris memento mei; for than his prayers will surely prevail. Moses prays, Exod. 32. Lord pardon them, etc. and God repent of the evil he thought to have done to his people, etc. My presence shall go before thee, and I will give thee rest; Lord show me thy glory; Thou canst not see my face and live, but I will cause my goodness to pass before thee: God can in such approaches unto the soul deny them nothing.  
Fourthly, the more a man shall prosper in whatever he doth undertake; Joseph was a successful man in all his undertake; and the ground of it was, because the Lord was with him, Gen. 39 last: he kept constant Communion with God: and so David in all things that he did he prospered, for the Lord was with him, 1 Chron. 11.9. Josh. 5. the ground of all Joshua's success in war was, because the Lord was with him; I know a godly man doth prise his services above his comforts, his work above his wages: as one of the Martyrs said when he came to die, Nothing did grieve him more, then that he was now going to a place where he should be for ever receiving wages, and never do any more work. Now if you would be employed by God, and would have the Lord to delight to use you, and prosper you in your undertake, keep close to him.  
Fifthly, the more fellowship you have with God, the more friendship you shall find among men: Indeed the people of God are commonly the persons that are most evil spoken of in the world; the evil eyes of vain men are set against them and they will do what they can, to render them unsavoury; and they learn from their father the Devil, to cast aspersions on them: But yet notwithstanding, they are the Lords darlings, and are precious in his sight: the world may throw dirt on them, but it shall not stick or fasten there: and if it be good for them, they shall be delivered from the strife of evil tongues: and in evil times, when dangers come, when the enemy encamps the City, God will give them favour in the sight of their enemies. God gave joseph favour in the sight of the Keeper of the prison, Gen. 39.21. and jer. 3.9,11. Nebuchadnezar gave charge concerning jeremiah, a poor man in a danger, when the rest of the great Princes were not considered: and among the godly, they have the highest place in their hearts: All my delight is in the Saints, saith David. Zach. 8. ten men shall lay hold of the skirt of a jew, because God is with him; Communion with God here is the highest pitch of happiness, next to the beatifical Vision in glory.  
Sixthly: Lastly, it is the highest pitch of happiness for any people to have God for their God: the People of God make this their great Boast, Who is a God like unto our God? and the nearer they come to God, the more they have of him, the fuller is their happiness: and they are thereby encouraged, because they know that God delights in Communion with them: he calls upon them for it: he proclaims it, to let the world see, that he that is God blessed for ever, will have his Tabernacle among men: he will walk amongst them, Rev. 21.4. he calls them Hephzibah, my delight is in them: Communion is the first fruit of fruition: therefore the people of God should labour for it: every act of fellowship is the morningstar, Rev. 2.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and doth assuredly tell that the day is approaching: if it be so great a matter to have the first fruits of glory, what must the possession be? Consider what hath been said, and the Lord give you understanding in all things.    

THE SAINT'S INHERITANCE.  
At Mr Carryl's Church at London-bridge.  1 COR. 3.22. 
— Or things to come.  
OMitting the Context; The words contain in them, the Inheritance of a Christian, with the Tenure thereof: The Inheritance is, all things; the Tenure is, ye are Christ's, and Christ is Gods.  
First, the Saints have an Inheritance; Christ is by the Father appointed heir of all things, Heb. 1.13. As he is the Son, he is haeres natus; as he is the Mediator, he is haeres constitutus: The one by Generation, which was an act of his Nature; and the other Designation, which was an act of his Will. Now the Saints being made Sons by the Sonship of Christ, they are also made coheirs with him in his Inheritance, Rom. 8.17.  
And his Inheritance being all things, so must theirs be.  
There are two things in Christ to be distinguished.  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a price paid, and thereby a satisfaction given unto provoked Justice; and so Christ did fulfil the righteousness of the Law, and paid the curse thereof.  
Secondly, there is Meritum, which is a purchase made as it was performed by a person that was not bound unto the Law. The Law indeed required it of Men, but not of him that was God and Man; and so the excellency of the person is the ground of the Merit, and of the Purchase, and the Inheritance; for though it be true, Meritum Christi habet in se gratiam invisceratam, there is the free grace of God in all the merit of Christ: Yet there is nothing that is so pure grace, but that there is a purchase also therein: That the Father may be truly said to give it, and Christ truly said to purchase it also. And this Inheritance is as full and large as could be desired; for it is all things, Rev. 21.7. He that overcomes shall inherit all things: All things are yours; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: our gifts are benefits given for your good. It's said of Christ, Psalm 86. That God hath put all things under his feet, that is, hath given all things into his power and dominion; In potestate tradere, so as all shall be his servants at his command, and their utmost end shall be his glory, and so he hath put all things under the feet of the Saints; they are all subjected to them as their servants; so that the highest end, next unto the glory of Christ, is for their good; All things shall work together for their good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
First, all things are for their use. 2 Cor. 6.10. As having nothing, and yet possessing all things. So that though the Saints do not engross all things unto themselves by way of a Monopoly, yet as far as their necessity shall require they may expect the use and the service of them all; so that whatsoever extraordinary experiment any of the ancient Saints have had of the service of the creatures when they have needed them, that they also may expect, as their exigencies and necessities shall require: The Heavens to rain bread, and Rocks to give water, and the Sun to stand still, and the Moon to go badk; for the Saints are the Lords of all the creatures, and all things shall be for their use, because they have an interest in him that is the Lord of Hosts. 
Fidelibus est totus mundus. Aug.   
Secondly, all things are the Saints for their comfort, and they can taste a goodness, and a sweetness in them all; 1 Tim. 6.17. He gives us all things richly to enjoy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And indeed in this respect, we must only, mundo uti & frui Deo; for he is only to be the rest and delight of the soul: 
So the Schoolmen tell us, fruitio est finis.  In the utmost end attained, we have the greatest comfort that a soul can be capable of; it is noblissima voluntatis actio, and so as Heb. 11.25. Enjoy the pleasures of sin: Other pleasures enjoyed, become pleasures of sin; all creatures enjoyed, become the baits and the snares to sin; but here, fruition, as one hath well observed, signifies nothing else but cum laetitia rem aliquam perci pere, and so God hath given a godly man the creatures, and all things, that he may take comfort in them: And this is the Saints portion, that they may have all these things as a Viaticum in their way to heaven: Though their happiness lies not in these things; these things are not the peculiar gifts of God to them; even unregenerate men may have the creatures; For God gives the Kingdoms of the earth to the basest of men, but they have no comfort in them; they have only the sting, the gall and the wormwood that is in them, all his days he eats his meat in darkness, Eccles. And he hath sorrow with his dainties.  
Thirdly, a godly man hath a spiritual fruit and benefit by them; all of them tend to his blessing, and to the prosperity of his inward man: They are scala caeli, and the soul climbs to heaven by them, as it's said of King Jehoshahat, 
2 Chron. 17.5,6.  he had riches and honour in abundance, and his heart was encouraged in the ways of the Lord, etc. whereas to other men their Table becomes a snare to their soul; it's to them as lime to their wings, that they cannot ascend up to heaven: They are pondus, the weight that keeps the soul grovelling here below: There's a double evil befallen the creatures since that curse came upon them, Gen. 3.17. it's deceiving, and its defiling.  
1. They deceive; they are themselves empty, yet raise men's expectations from them: He that depends on them, seeds on ashes, Isa. 44.20. and comes under the Serpent's curse, Dust shalt thou eat: and when he depends most thereon, is as he that worshippeth an Idol, who hath a lie in his right hand.  
2. They defile; Tit. 1.15. to the unclean all things are unclean. Now in the covenant that the Lord made with the creatures, Hos. 2.19,20, etc. God promises not only that they shall not be hurting, but that they shall not be polluting to the souls of the people of God Grace shall make advantage by them all, and they shall all of them work together unto a man's spiritual good, that the soul shall shine, & prosper by them.  
Fourthly they shall all of them have an influence into eternity, and all of them shall add to a man's eternal account, and a man shall have the fruit of them in his eternal inheritance; A man makes friends of the unrighteous Mammon, and therein makes himself bags that wax not old, Luk. 12.23. and thereby lays up a good foundation for time to come, that he may lay hold of eternal life; for we are but Stewards of what we enjoy, and we must one day give an account answerable to the improvement of those Talents committed to us by God, such will our honour be at the last, thou hast been faithful in the Mammon of unrighteousness, and therefore the Lord will not fail to give unto thee the true Treasure.  
Secondly, the Tenure is, ye are Christ's; for we hold all in Capite, all by virtue of Union; Omnes communio fundatur in union; our communion with him is in his graces, in his privileges, in his victories, in his sufferings, in his inheritance, etc. But what's the ground of it? It's from our union. It's the highest glory of a man, next the glory of God, that such a glorious creature as a woman should be made for his comfort and service; for the man was not created for the woman, but the woman for the man: So the highest glory of God is Christ, as God-Man, that he should become subject to him: That he that was the Lord of the Law, should be made under the Law; he that was God equal with the Father, 
2 Cor. 11.3,4.  and thought it no robbery so to be. So Christ holds his right to all things from God, and we hold ours from Christ by virtue of union with him.  
There is a double dominion; There is dominium politicum, and that is grounded upon the providential Kingdom, that Christ as the Lord hath bestowed upon him by God all the services of the creatures; for he hath bought all the creatures, even all the world of God; not only the Saints, but ungodly men also; for, there are some deny the Lord that bought them. But he buys them not all alike; but some as servants, others as sons, some their persons, and others their services only; and as servants he doth give unto them a reward; and they have a right to it, but it's only a right of Providence, as they are servants: But now there is another right, which is dominium Evangelicum, a right as sons, as they be pledges of a man's eternal inheritance, and flow from a Father's love, a right of the promise: and so its only union with Christ that gives such a right; fundatur in gratia, and can belong to none but unto the Saints; for, it's the Covenant that is the ground of all our claim unto any of the creatures in a spiritual sense; for that is the root and the centre of all the promises; and it's our union with Christ that brings us under the Covenant, and therefore makes us heirs of all the promises; and by this means the Inheritance of the Saints is theirs, because, they are Christ's, and Christ is Gods.  
We have here also an Inventory of the Saints, a particular enumeration of this all things, etc.  
That which I am engaged in at present, is this (things to come.)  
Man being a creature both prudent, and provident, cannot be satisfied that it's well with him for the present, but his mind is taken up about what shall be hereafter, and concerning either the good, or evil things to come; doth raise up to himself vast hopes or fears; for in both these the soul goes out to things to come: The soul is apt to say, I know how it's with me for the present, but my mind is taken up with what shall be hereafter; my Mountain may prove but a mountain of snow, it may melt; what changes there may be I know not: All things here are compared to Wheels, Ezek. 1. that which was upmost one minute, is down the next; Wheels are in perpetuo motu, in perpetual motion; sometimes compared to the sea, Dan. 7.3. which is in perpetuo fluxu, in a continual flowing, and therefore how it may be with me hereafrer, I know not: Now to secure the soul against any distractions for the future, the Lord assures the soul of things to come: 
Job.  The thing that I feared is come upon me: I had not rest, neither was I quiet, and yet trouble came. The heads of men are apt to frame strange suppositions to itself; and indeed it is a man's duty so to do in reference to a preparation, that so evil do not come upon him unawares; for, mala praevisa minùs sentimus: Though as its matter of dejection, it's a man's sin: 
Hab. 3.18.  Though the Figtree should not blossom, neither shall fruit be in the Vines; the labour of the olives shall fail, etc. Yet I will rejoice in the Lord, etc. 
Psalm 46.1.  Though the earth be moved, and the mountains be cast into the depths of the sea. What if the Sun be darkened, and if the Stars fall from Heaven? What if the foundations be cast down? We know how things are for the present, and what our Inheritance in them is, but what if the face of things change? What may be my Inheritance for time to come, and in things to come, I know not: Therefore the Lord assures the Saints, that they have not only a present Inheritance, but also in things to come, that they are theirs also: Things to come are yours.  

Doctrine.  
The Saints of God have an Inheritance in things to come; Things to come are yours. For the proof of it.  
First, God hath made over unto them things to come. The substance of all the promises, is things to come, whether they do refer unto the life that now is, or that which shall be hereafter; 1 Tim. 4.8. Now, the Saints Inherit the promises, Heb. 6.12. The Word of God is in scripture sometimes compared unto a Travelling woman, and there is a time of the birth of the threatening, and of the promise: 
Zeph. 2.1,2,3. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is decretum scriptum & promulgatum,, non occultum, etc.  The threatening, travelling with Judgement to come; and the promises, travelling with Mercies to come; and therefore Acts 7.17. We read of the time of the promises, that is, when the children are come to the birth, Isa. 37.3. Both Promises and Threaten lie in the womb of the purpose, and appointment of God a long time, but there is a birth time; and then the Vision will speak, and not lie, it will come, and will not tarry. And sometimes it is compared unto one in pursuit of another, Zach. 1.6. Did not my word overtake your Fathers, Psalm 140.11. Evil shall hunt the wicked. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It's a metaphor taken from beasts for which men lay snares, and then hunt them, that they may be driven into those snares, and so take them. There is a pursuit of the threatening of God upon ungodly men; and there is also a pursuit of the promises of God upon the Saints.  
Secondly, upon this ground it is that the Saints are the only men that have hope, and therefore they are called the prisoners of hope in the greatest calamity that is upon them, Zach. 9.12. Those that have not only a hope in this life, but in that also which is to come. Ungodly men do fancy unto themselves hope, but it's but kindling a fire of their own, Isa. 50.11. and they compass themselves about with their own sparks, when they lie down in sorrow: It's not a living hope, it dies with the man; but the Saints are begotten to a lively hope, 1 Pet. 1.3. Now hope is conversant about things to come, as fear is; but the one about good things to come, as the other is about evil things; there is this difference between. Faith and Hope, in eyeing of the promise, Faith gives a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and presentiality unto the thing in the promise, and looks upon it as present, though they be things not seen, Heb. 11.1.  
But hope looks upon it in the thing; and that looks upon it as to come: now if things to come were not theirs, there were no ground of the hope of the Saints, they were altogether vain hopes.  
3. The Saints of God assure themselves it shall be well with them in reference to things to come, Psal. 23. last verse. Surely Mercy and Truth shall follow me all my days. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word doth signify, to follow one; sammo study & diligentia, etc. it's the same word that is used Ps. 34.15. Seek peace and pursue it: Mercy shall be to them as the Rock that followed them, 1 Cor. 10. not only to relieve them at the present, but also for time to come; and therefore in the lowest condition, the Church of God do promise themselves that the Lord will appear for them; they have yet an interest in things to come: The Lord will not hid his Face for ever, Mich. 7,7,8. 
Psal. 94.5.  I will look to the Lord, and I will wait for the God of my Salvation, my God will hear me Rejoice not against me O mine Enemy: when I fall, I shall rise: When I sit in darkness, the Lord shall be a light unto me, etc. He was in an afflicted condition: He went mourning all the day long for the oppression of his enemies: and the Lord hide his Face, And his soul was dejected within him; but yet he had hope in God: For I shall yet praise him who is the health of my Countenance, and my God: The Saints do comfort themselves in their saddest condition, with their Interest in things to come; that the Lord will wait on them, and be gracious, and will not keep his anger for ever.  

Consider these Eight things.  Secondly, But how shall things to come become the Saints? In respect of good and evil things to come.  
1. They are delivered from temptations to come: A man shall be delivered from them, and not left unto them; and there is a great deal of mercy in the preventing grace of God this way, in being freed from temptations: The Lord will not lead his People through the Land of the Philistines, 
Exod.  though it was the nearest way to the Land of Canaan, lest the people see it, and their hearts turn back again into Egypt, etc. And indeed, the Lord doth strangely order things in his Providence, that temptations may be hid from his People's Eyes. Satan desires continually to winnow the Saints; but the Lord rebukes him and all his temptations.  
2. If Temptations sometimes assault them, yet he doth make provision for them against Temptation: Satan hath desired to winnow thee, saith our Lord to Peter; 
Luk. 23.31.  but I have prayed for thee: The Lord lays in consolation for the future trials of the Saints; and as the Temptation was fore-appointed, so also is the Consolation, Jer. 10.11. When the children of Israel were in Babylon, and should have temptations to worship other Gods, they were bid to make this Answer. The Gods that have not made the Heavens and the Earth, shall perish from the Earth, and from under these Heavens: And 'tis very observable, that one Answer God puts into their mouths, is wrote in the Chaldee Tongue, etc. So the Saints shall be able to withstand them by virtue of the Intercession of Christ, etc.  
3. Afflictions to come, either they shall be delivered from them, as Hezekiah; thou shalt, saith God, be gathered into thy grave in peace: God had an Ark for Noah, and a Grave for Methusalah: The Flood was appointed to come upon all the Earth, well, at the time appointed it comes: But first, Methusalah must be delivered, for he lived until that very Year the Flood came, and God provides him a Grave; takes him away from the evil to come: him does God deliver from it: But Noah he must abide the trial; for him God provides an Ark, and safely carries him through it, Isa. 4.5. Upon all the glory there shall be a defence: The great water Floods shall not come nigh unto thee; or else, if they be afflicted, they shall be graciously supported under them: The grace of God shall be sufficient; for he hath promised, When thou goest through the fire, I will be with thee, Isai. 43.2.  
There is gratia perveniens & assisteus, in suffering, as well as in sins and duties. Psal. 43.46. We will not fear, though the earth be removed; for there is a River, the streams whereof shall make glad the City of God.  
4. Mercies to come to the Saints shall prove Mercies indeed: Saul hath a Kingdom as well as David, but it was a mercy to David, and therefore the Lord did qualify him for it, and gave him Kingly graces, and weaned hii soul from the Mercy before he had; 
Bernard.  Bern. Ecce paratum est cor meum; vis me constituere pastorem ovium, aut regem populorum: My heart is as a weaned child, Psal. 131.2,3. And therefore it's said, Isa. 30.18. that the Lord waits to be gracious; he doth not defer because he is unwilling to bestow mercies upon us, but because we are not prepared to receive Mercy; for Mercies to unprepared souls, are like unto Cordials unto foul stomaches, the which do but increase the peccant humours; and therefore the Lord never gives them till the season of them, and till he hath prepared the soul to receive them. There is a double right that the people of God have to Mercy. First, there is jus haereditarium, a right of Inheritance, and that they have as soon as they are converted; but yet they are but then as a child in its nonage. Secondly, there is a jus aptitudinarium, a right of fitness that is wanting; and the Lord doth not give any Mercy, in Mercy, till both be found in the soul; till there is a right of fitness as well as an hereditary right.  
Fifthly, Sins to come. If God leaves under any temptation, that we are foiled by it (as that the best of God's people may; for I know no sin but may overtake such but final impenitency, and the sin against the Holy Ghost) yet all things shall work together for good to them that fear God. Et si omnia, qui ni etiam peccata; 
Aug.  Aug. If all things, than sin itself is not excluded. God makes a strange use of sin, to his people's good and benefit; either to discover unto a man what is in his heart, and so to abate his carnal confidence, as the Lord did let Hezekiah fall to that end, that the work of Mortification may be perfected, and the Sword of Godly sorrow may go the wider, and the Plough of Repentance the deeper; and that shall be the fruit of it, that the man may be more vile in his own sight; or else to make him the more instrumental in that kind to do good unto others, being able to comfort them with the same consolation with which he himself was comforted of God: And being himself converted, he may be the better able to convert, and strengthen the brethren, Luk. 22.32. And the Saints of God do see great Mercy even in their sins to come, as well as in their suffering; that as some of the Ancients have blessed God for the Falls of the Saints, those Horrenda naufragia; by reason of the comfort, and support, and admonitions that they had from them: So they do see cause many times to bless God for that Grace that brings so much good out of their sins also; and so much they may promise themselves from a principle of Faith, in regard of sinning as well as suffering.  
Sixtly, in respect of the happy and glorious condition of the Church that is promised in the latter days; there is a time coming, when all the kingdoms of the earth shall become the kingdoms of the Lord, and of his Christ. Rev. 11.16,17. and unto the holy people of the most high, Dan 17.27. And when the smoke out of the Temple shall vantsh, and the Temple shall be opened in heaven, and a man may see into the Court of the Testament which is within the vail. The darkness of the pre●ent dispensation of God shall be done away; and new Jerusalem shall come down from God out of heaven. When that Sea of glass Rev. 15.2. shall be pure as Crystal, as it was in the Primitive times; now mingled with fire of contention and disaffection, then shall Jehovah be one, and his name one. These promises are all for the Saints; if they die, and never see them fulfilled, yet they die in the Faith of them, Heb. 11.13. & Rev. 3. I will write upon him, the name of the City of my God, new Jerusa●em: That when the Lord shall reckon up his people at the last day, and put every man with those of his own rank, all they that died in the faith of it shall be reckoned as truly to belong thereunto, as they that lived in the time thereof that enjoyed it.  
Seventhly, in reference to the destruction of the Enemies of the Church: 
Rev. 14.  The Lord Jesus Christ hath a Winepress to tread, and a Vintage to gather. It's the Winepress of the fierce wrath of God, who is almighty, when the blood shall be up to the briales of the horses, etc. which is in the times of the third Angel, and it hath a more special and peculiar aspect upon the times in which we live; then the Saints shall rejoice when they see the vengeance and wrath of God upon the ungodly; and they shall sing Hallelujah, praise, and glory, and honour be unto thee (O Lord) for thou hast judged the great whore, and avenged the blood of thy Saints, etc. Rev. 19.2.  
Eighthly, the glory of Heaven is to come, but the Saints do rejoice here in the hope of it, and do bathe themselves in th●se Rivers of pleasures which shall be for evermore, etc. By this hope, Anima ascendit frequentèr, & currit plateas celest is Jerusalem. By this do they see God in a fiducial, though not in the beatifical vision. And a man having this hope he doth purify himself that he way be made a meet partaker of the blessed hope that is set before him. So that all things to come do make for the good of the Saints; surely things to come are theirs.  
But what are the grounds of the interest that the people of God have in things to come? Consider these five.  
First, the Lord hath ordered his eternal decrees concerning things to come; so that they shall not only make for his own glory, but also for the good of his people; 
Eph. 1.11.  for he doth work all things according to the counsel of his own will. He did not only from all eternity choose his people's eternal estates, and choose them to glory, but he hath a decree that passeth upon all things to come, in the government of this world, as may conduce unto this end, and as may further this great decree and grand design of God: For though in the decrees of God, some Divines do observe, that there are not priora & posteriora, because they are eternal, and in aeternitate non est prius & posterius, yet there are subordinata, one thing may be subordinated to another, as the means are to the end; for he hath chosen us to glory and virtue, the one as the end, the other as the means, 2 Pet. 1.3. And so the grand design of God, is the glory, and eternal good of all the Saints; and he hath subordinated all things in the government of the whole creation of God unto this great and principal end, all things to come shall work together for their good.  
Secondly, it is for their sakes, that he hath committed the world unto the government of Christ; 
Isa. 9.8.  for it is by their Covenant that the world stands; and 'tis for their sakes that he hath undertaken the Government of the world, Ephes. 1. last. He hath made him the head over all things to the Church. Christ is not a head over all things, as he is the head of the Church. He is a head of guidance unto all things; but he is a head of influence unto the Church also; and he did undertake the government of all things for the Elect sake, That he might gather them all together under one head, even in him, Eph. 1.10. And he that doth rule all things for their sakes, they need not fear but he will overrule all things for their good; and therefore all things which are in the government of Christ do belong wholly unto the good of the Saints.  
Thirdly, hence Christ doth exercise a peculiar providence over his own people; which is a great mercy. There is a common providence which doth extend unto the meanest creatures; not a sparrow doth fall to the ground, not a hair from off your head, without it. But there is a special providence over all the Saints, he is the Saviour of all men, but especially of them that believe. 
1 Tim. 4.10.  It's spoken of a temporal salvation, and there is a special providence over the Saints in reference to temporal things: Yet how apt are the people pie of God many times to distrust the providence of God even in these: O ye of little Faith, are you not much better than many sparrows, etc. Consider but the projects of this providence for the Saints good in reference unto things to come; 'tis exceeding remarkable how they have been overshaddowed by a special providence, whilst they live in this world: When the Saints shall come to Heaven, and shall understand all the deal of God towards them whilst they lived here below, and the grounds thereof, that they may give God the glory of it. 
Suarez.  Beatus in Deo videt res omnes accommodas ad se pertinentes, & omnes circumstantias accommodatas, Suarez. Then when all things shall be opened and laid together, than it will appear how gloriously God watched over them for their good by all, things to come.  
Fourthly, hence it is, that in the oeconomical Kingdom of Christ the Angels have their government, and they do order things to come strangely for the Saints good; for though no creature can know things to come of themselves, yet by Revelation they do; for they receive from Christ, 
Rev. 19.10.  a spirit of Prophecy, and they are employed as Officers under him in the government of all things, Ezek. 1. The spirit of the living creatures is in the wheels, and that was the Angels, chap. 10.20. and ver. 19 When the living creatures went, the wheels went by them, and when they were lifted up, the wheels were lifted up; for the spirit of the living creatures is in the wheels: and this is, because they are sent forth as Ministering spirits for the good of the Elect, Heb. 1.14. And when Christ gives up his kingdom to the Father, he will put down theirs; for he will put down all rule, and all authority, and power, for they were made principalities and powers, only under the kingdom of Christ; and so long their principality shall last, and no longer, as we see Dan. 10.20. I go forth and fight against the King of Persia, and then the Prince of Grecia shall come, etc.  
Fifthly, God hath subjected things to come unto the prayers of his people, and thereby joined them, as it were in the same commission with his Son, the Lord Christ, in the government of the world: Isa. 45.11. Ask me concerning things to come, concerning my sons, and concerning the works of my hands command you me, etc.  
There are two things that the providence of God is extended to; and they are either matters of common providence, and they are concerning the works of his hands: And also matters Ecclesiastical, which concern his Church, and all things to come; concerning both, he hath subjected unto the prayers of his people, and therefore ye that are the Lords remembrancers, keep not silence: And therefore Revel. 4.5. it's said, out of the Throne proceeded thunder, and lightning, and voices: Out of the prayers of his people are the great Mercies and Judgements; the great turns of the world are brought about and accomplished by this, the Saints working together with God; and therefore at the last day, when the causes of all things shall be laid open, it will appear, all these great things that are dispensed either in a way of Mercy, or in a way of Judgement, were attained by Prayer.   

Use of exhortation.  
Exercise Faith about things to come; for this promise, that things to come are the Saints, as it is a ground of Faith, so also it should be a ground of Hope, and a rule of Prayer: Therefore let me exhort you in the name of the Lord, be not sinfully dejected about things to come. I would not have you ignorant of the signs of the times, nor secure: I would have you know the Judgement of your God; for he that is wise shall know times and judgement; but yet I would not have you distrust, and walk dejectedly; for what if the Witnesses be not yet slain? that ultima clades ad huc metuenda? What if the Enemies of God prevail once more, to ripen them for their greatest and final ruin? What if such a temptation should befall a poor soul, that he thinks he should not be able to withstand? What if I be left by God unto such a sin? What if such a misery and calamity should befall me, that GOD should take away my Friend, which is as my own soul? and such a Relation that I took comfort in? etc. What will become of the Church of GOD? What will become of the Ordinances of GOD? What will become of my Posterity when I am gone, now the Enemy is sowing Tares amongst the Wheat? I have Friends few; where can a man find a faithful man? Let these be the Queries of ungodly men, whose enjoyments are only present, and have no ground of hope for time to come.  
I should have given you a few directions; I can now only name two or three.  
First, Rowel thyself upon the promise, Psalm 10.14. Jerem. 49.11. Leave thy fatherless children with me.  
Secondly, the same Fountain of Love and Goodness that was extended to the Saints of old, is extended also to thee. There's Mercy for the future as well as at present: As Faith will purify the heart, so also it will pacify it, that it shall not be afraid of evil tidings: But the consideration of the great Goodness of God will support the spirit of a man in any calamity whatsoever.    

THE GREAT DAY.  
At a private Fast.  JER. 30.7. 
Alas! for that day is great, etc.  
GOD hath subjected all the works of his Providence unto the Prayers of the Saints; 
●sa. 45.11.  and therefore though we are met hereupon a particular occasion, and that private, yet I hope it is with general intentions to seek God for the Public also: Which persuasion put me upon the choice of this Scripture, at this time. I shall not detain you in the Context, though there may be many weighty observations drawn from thence.  
The words are, the words of the Lord; 
Verse 5.  we have heard a voice of trembling, and not of peace; and is there a voice of trembling unto Jehovah, at whose presence the earth trembles, and before whom the everlasting hills do bow?  
There is a double apprehension of the speech.  
First, that the Lord speaks it in the person of his people, as taking part with them, being affected after the manner of men: as it's said, 
Isaiah.  In all their afslictions he was afflicted: So in their trembling, he may be said to travel also, to show that he was like affected towards them.  
2. The Lord speaks in the Person of his People, reproving them, and instructing them: reproving them, that though the Lord saith, we heard a voice of trembling, socordiam exprobrat: It was in itself a voice of trembling, but the people trembled not: I and the people that foresaw the calamity; yet they were so unwise as not to tremble: A wise man foresees the evil, and he trembles; all that were wise hearted did tremble, but the generality of the people did not tremble; and to instruct them the Lord directs them what they should say, and how they should be affected with the calamities that were coming upon them: We have heard a voice of trembling, and the Lord would at the last extort that acknowledgement and confession from them, how secure and senseless so ever they were under his present hand: and when they were brought into the sense of it, they should cry out, Alas! for the day is great, etc.  
Here is first jacob's Affliction: It's the time of jacob's trouble.  
Secondly, His Consolation; But he shall be saved out of it: Here first we are to consider what is meant by Jacob: Jacob is commonly put for all the Tribes, they being all called by their Father's Name, sometimes Jacob, and sometimes Israel. We see it put so, Mich. 1.5. For the Transgression of Jacob is all this, and for the sin of Israel: 
Deut. 32.9.  What is the Transgression of Jacob? Is it not Samaria, & c? The Lord's portion is his People; Jacob is the Lot of his Inheritance; But Israel was before these times carried into Captivity, and God had by Salmanasar, removed them out of his sight; only Judah did yet rule with God, and was faithful with the Saints: There was a Remnant of the faithful of Israel, that rather than they would join in worship with Jeroboam, some of the Levites, and the people, 2 Chron, 11.14,16. they left their possessions, and in the desolation of the ten Tribes, they were preserved; but when they had peace, what the Lord had done, they were neither moved by his Mercy unto themselves, nor by his Judgements upon their brethren: But, They provoked the Lord, & they justified their Sister by their evil do: Therefore those that were preserved in the former calamity, there's a Judgement also remains for them; there's a rhyme of trial that yet is reserved for Jacob: and these were the people amongst whom the Prophet lived; For he was in the Court of the Prison when Jerusalem was taken: and this is called jacob's trouble, Lam. 1.17. The Lord hath commanded concerning Jacob, that the Adversaries shall be round about, etc. therefore by Jacob here, is meant only Judah, that is, the two Tribes that did not departed from God in the Revolt and Apostasy of the ten Tribes: and that those of Israel that for conscience sake, did leave their Habitations, and went and dwelled in Judah and Jerusalem; yet there's a time of trouble for them also.  
2. What's meant by the time of trouble? It's in the Original, 
Hab. 3.16.  tempus augustiae, a time of straits; which is called a day of straits, when the Lord did come up upon them and invade them with his Troops: for so the Army of the Babylonians is called: when they should be led into Captivity by the will and command of others, for their Persons and Estates to be made use of as a prey, to serve the wills and ends of strangers and servants: For strangers, Jer. 30.8. Stranger's shall no more serve themselves of them: And for servants, Lam. 5.8. Servants rule over us, and there's none to deliver us out of their hands. Now when the walls of the City were broken down, the Temple destroyed, the Worship of God profaned, and all the Ordinances of God trampled under foot, all Order & Authority deposed, and all things subjected unto the will and lusts of a conquering Army, now it was a time of straits, great straits in point of conscience; for they would now be working them about to their way, and persuading them to worship their Gods, Jer. 10.11. Now to be under the power of men, and not to be subjected to their lusts, and serve the lusts of men, it's a great strait; and straits also in respect of the affliction, having their lives always hanging in doubt; having their bread by weight, and their water by measure; and in respect of succour, in a great strait also, for there was no deliverer: Lam. 1.3. All her Persecutors overtook her, between the straits, that there was no escaping, no way to avoid them; and therefore, 2 Tim. 3.5. These shall be difficult times, in which men should meet with great and variety of straits, that they should not know which way to turn themselves, etc.  
Thirdly; it's called a great day, magnum pro formidabile, Cal. Terribilis aut mire calamitosa, à magnitudine supplicii, magnus nominatur. Theodor. And we do read of five Great Days in the Scripture.  
First, the day of the Lord, spoken of in Malach. 4.6. I will send you Elijah the Prophet before the great and terrible day ●f the Lord: that is interpreted, Luk. 1.17. of John Baptist, who was to be the forerunner of Christ's coming: And this is called a great day, for the great manifestations of God, wherein life and immortality should be brought to light by the Gospel; the great changes of Ordinances, and the great destruction of the Enemies, the terrible Judgements that should then be poured out; for Mal. 4.1. The day cometh that shall burn as an Oven, and all that do wickedly shall be stubble; that is, when the Sun of Righteousness doth arise with healing in his wings, etc. And for the terrible Judgements that under the Gospel the Lord would pour out upon the world, and that is meant, Acts 2.28. Joel 2.3. The Sun shall be turned into darkness, the Moon into blood, before that great day of the Lord come. It's spoken of the great Judgements that the Lord Christ would pour out upon the world, and thereby make way for the receiving the Gospel publicly; for he doth shake Heaven and Earth, and thereby makes way for the coming of the desire of all Nations; for out of the Throne, when Christ is exalted, comes thunderings, and lightnings, and voices, Rev. 4.5.  
Secondly, there's the great day of Jezreel, Hos. 1. last. That is, when the Lord shall call home his ancient people; and gather together the outcasts of Israel: Which shall be a day in which the Lord shall appear in his glory; for when he doth build Zion, he doth appear in his glory; a day of the restitution of all things, a day of enriching of the world, a day when new Jerusalem shall come down from God out of heaven; and a day in which the kingdoms of the earth shall be given to the Lord and his Christ; and there shall not be any more any pricking briar, or any grieving thorn in all the land: there shall be no more a Canaanite in the land forever; all persecuting Powers shall be subdued.  
Thirdly, there's a great day, when the battle Armageddon shall be fought, Rev. 16.14. When all the Powers of the earth shall rally and gather together their broken Troops against the Church of God; they shall be the greatest combination that ever hath been, and in which all the opposite Powers shall be utterly and finally broken; and thereby way shall be made for the vial poured upon the air, which brings in the binding of Satan, chap. 20. Now this battle, with the issue of it, we have chap. 19.19,20,21. Now from the great preparations that the enemies do make, and the great destruction which then they shall be sure to find, and the great things which shall follow upon this, and that in this day the Lord will make way for, therefore it's called, the great day of God Almighty; when the Lord shall fulfil all his promises, and prophecies, and Christ shall be clothed with a garment dipped in blood, and his name shall be called the Word of God.  
Fourthly, the day of Judgement is a great day also, the Angels are said to be reserved in chains of darkness unto the Judgement of the great day; for than shall the son of man sit upon the throne of his glory, and all Nations shall be gathered together before him; and he shall separate them one from another, as a Shepherd divides his Sheep from the Goats, etc. and he shall then pass a final sentence, an eternal judgement upon the eternal estates of men, and set a gulf between them for ever, which they shall never pass; & when he hath so done, he shall resign, or give up his kingdom unto God the Father, and then all the present ways of administration shall cease.  
Fifthly, when the Lord brings any special judgement or affliction upon his people, that also is called a great day, Zeph. 1.14. the great day of the Lord is near, it's a day of darkness and gloominess, a day of clouds and thick darkness, that Trumpet and Alarm against the fenced Cities, and against the high Towers; it's a threatening of the same Judgement there which here the Prophet speaks of, the captivity of Babylon; and it's called the great day of the Lord, and so it's here called also.  
Fourthly, it's said that it's such a day that there is none like to it; that is,  
First, it is the greatest evil that ever befell that people, they had been smitten with Pestilence, with scarcity of bread, cleanness of teeth, invasions of Enemies, but never any like unto this, and therefore does the Prophet call it, an only evil, Ezek. 7.5,6,7. it's come; and it is not a high sound, the echo of the mountains, but it shall be so in truth, and in reality, in which the fury of the Lord shall be poured out upon them; he would give the dearly beloved of his soul into the hand of his enemies.  
Secondly, there's none like it, if we also compare Gods dealing with them, and with other people: The Lord hath not dealt so with any Nation, as he hath done with Jerusalem, and therefore they are afflicted, and in captivity with the heathen Nations, who are at ease and sit still, Zach. 1.13.14. For judgement must begin at the House of God; and there is at the last a worse end remaining, for them that obey not the Gospel, etc.  
Secondly, here's a consolation also, Jacob shall have his time of trouble, but it is yet but a time; the people of God never enter into affliction without a promise, and therefore they are prisoners of hope, when they are in a pit in which there's no water, Zach. 9.11,12. There are three great promises that the Saints have under all their afflictions.  
First, they are promised support in the affliction, I will be with you; and, there's a River, the streams whereof do make glad the City of God; Gen. 15. there's a light that goes between the pieces, in the middle of the darkness: the bush in the fire is not burnt: a peculiar providence watches over them, to keep them from fainting under the affliction.  
Secondly, they are promised Sanctification: This is the fruit of the affliction, to take away their sins: by this shall the iniquity of Jacob be purged; they shall be made partakers of his holiness; and of his glory; for these light afflictions that are but for a moment, shall work for us a more exceeding, and eternal weight of glory.  
Thirdly, there's a promise of deliverance out of affliction: Israel shall not die in A●gypt, though it be four hundred years before they come forth; though the Temple be trodden down of the Gentiles, and the woman be in the wilderness 1260. days, yet she shall not always be in a wilderness estate; and though they be in Babylon, yet the Lord by the blood of the Covenant will send them forth out of the pit, and he will break the yoke from off the neck of the anointing, etc. And some think (as Calvin) that to be the meaning of Is. 9.1. Her dimness shall not be such as was in her vexation, when he first lightly afflicted the land of Zabulon, etc. that was, in the inroads formerly made upon them by Tiglah Pileser, and was that greater than the captivity when the City should be destroyed, and the Temple burnt with fire, and there was no comparison in the affliction, but yet the darkness should not be such; and the reason is this, huic certa permissionem esse additam, cum in prioribus nulla esset, better be as low as Hell with a promise, then in Paradise without it; the darkness of the bottomless pit would not be utter darkness, if there were but the light of a promise, for the soul to look upon, for there is a time of the pro nice Acts 7.17. when it will truly speak, and not lie.  
But what are the grounds why God will not spare his own people?  
Hence the grounds are these two.  
First, God will not spare his own people; there's a time of Jacoh's trouble, when even Gods own people shall be reduced to extremity, and there shall come upon them a time of straits.  
Secondly, jacob's trouble is but for a time; there's a day of deliverance for them, they shall be saved out of it.  
The Doctrine is this.  

Doctrine.  
There is a time of jacob's trouble: Gods own dearest: people are many times brought into a time of straits.  
It's true, that through a man's whole life, Christianus must be crucianus, he must take up his cross that will follow the Lord: There's no son that he receives but he chustises. Affliction is a Child's portion in the ways of holiness; their correction is as truly from the hand of their father, as their provision is. But my purpose at present is to speak of some special times of jacob's trouble; a great day, a day of straits: And God doth many times bring his own people unto this: It will appear to be true from all the deal of God with the Saints; the children of Israel were in bondage in Egypt long, and their affliction was great, but there was a time when the bricks were doubled, and the opposition heightened, so that they were as dead carrion cast out to the Ravens, Gen. 15. And though Israel were hated of all the Nations, which God called their evil neighbours, yet there were some special straits that befell them, as in the days of Asa, 2 Chron. 14.9,10. When there came an Army of the Ethiopians, an host of a thousand thousand men; and in the days of Hezckiah, when Senacherib besieged Jerusalem, it's a day of trouble, of rebuke, and of blasphemy, Isa. 37.3. But yet there was a time of greater straits, when they must be carried into captivity, and the glory of the Lord removed from his own habitation. And the Gospel was no sooner placed in the world, but the great Red Dragon raised a persecution; the Heathen Emperors, and all the Powers of their Empire, Rev. 12.1,3. And that Power was no sooner broken, and the Church obtained of God a Manchild, but immediately there was a flood cast out after the woman; the Arrian Heresy, and they persecuted the Church more than the Pagans had done before; and then the Earth helped the Woman, etc. Then doth Anti-christ arise, and the people of God do prophecy in sackcloth and ashes: Witnesses they are, and two Witnesses, for their paucity, and for their sufficiency● and yet there is a time of greater straits that remains for them; there is the time of their fulfilling, and of their kill: so that God doth reserve a time of straits for his own people; there's a time of jacob's trouble, etc.  
First, because the Lord will give unto them some eminent experiences of his providence, under which they walk; it's true that he is the Saviour of all men, but especially of them that believe; and upon all the glory there is a covering at all times, Isa. 4.5. but the greater the straits are, the more eminent shall the protection be; if Daniel be in the Lion's den, and the three children in the fiery furnace: the wonder had not been so great, if the bnsh had not been in the fire, but to see it in the fire, and yet not to consume, that was the greatest sight that ever Moses saw before. When the Earth is removed, and the Mountains cast into the midst of the sea, than there is need of a Song upon Alamoth, pro occultis, for God's hidden ones, Psal. 46.1. If the Saints are in the pit in which there is nowater, now turn to your strong holds ye prisoners of hope, satis praesidii in uno Deo.  
Secondly, Satan being the God of this world, he doth always rule the present world, which God hath redeemed the Saints from, Gal. 1.4. And the children of disobedience walk in the course of the present world: The world is cast into variety of shapes, but into what form soever the present evil world is cast into, Satan is the god of the world, and he doth apply himself to rule the world under all the forms into which the Lord doth cast it. And therefore Higher am saith well, Erras, mi frater, erras, si putas unquam Christum persecutione non pati, etc. If the world be Pagan, Satan rules in the great Red Dragon, and so brings the Saints into their time of straits. If the face of the world change, and it turn Christian, than Satan rules also in that, and casts out a flood after the woman. If that Flood be dried up, than Anti-christ doth arise, and he rules in him as a false Prophet; and afterwards, 2 Tim. 3.1,2. If a form of godliness be brought in, under that he will rule, and men be lovers of their own selves, proud, boasters, treacherous, high minded, and despisers of those that are good; and therefore there must needs be straits in all estates that shall await the Saints of God.  
Thirdly, the more spiritual light grows, the greater are the straits that the people of God are brought into.  
First, because the more are their consciences seared, 1 Tim. 4.2. It is not a cold Iron that will sear the Conscience, but when there is evident, clear convincing light, and men be told of it, and yet will go against it, their Consciences are seared by it, and in Judgement they are given over unto a reprobate mind.  
Secondly, the more they are exasperated against the Truths of God, because they do come nearer unto the sin against the Holy Ghost, which is the Devil's sin; and it doth consist in malice upon a high and a raised light. No men were so cruel as the Pharisees, that did sin against the Holy Ghost; and therefore if prophesying in sackcloth and ashes would satisfy the lusts of men in times past, now killing is not sufficient, but their dead bodies shall not be buried, to express their former malice and rage against them; and therefore in the latter times, the straits of the people of God must needs be greater than ever they have been in times past.  
Fourthly, God will by this make way for an utter ruin of the Church's Enemies; the greater straits they do bring the Saints into, the nearer is their destruction, and the sooner will God arise. I have seen the affliction of my people that are in Egypt, and I have heard their cry: For the Church's Enemies must perish by the Church's hand, and therefore they are said to be, a cup of trembling, and a burthe some stone: The Church brought that mighty people into a condition fit to be consumed: Jerusalem was to them a cup of trembling; now they think to drink it off, and it proves their poison; and when they have brought them to extremity, that they thought all had been sure, than they themselves perish: It's by the Church's straits that the Enemies are ruin●d: When the ploughers ploughed upon their backs, and made long their furrows, then will the Lord cut the cords of the wicked, Psal. 129.3.   

The Use is for Consolation to all the people of God; and this I will reduce unto three Questions.  
First, with what mind God doth bring his people into straits? What the thoughts of God are towards them when he doth it? And here we shall see that God thinks thoughts of peace to them all the while, and not of evil, Jer. 29.11.  
Secondly, in what measure will the Lord do it?  
Thirdly, unto what end?  
For the first: With what mind does the Lord bring his people into straits? What are the thoughts of God towards them when he doth it?  
First, he doth it from a principle of Love, and their Afflictions are grounded on the Second Covenant, as their Mercies are; other men's afflictions are from the First Covenant, as a fruit of the Curse, Mich. 7.9. the Church says there, I will bear the indignation of the Lord, etc. Why is God in indignation with his own people? indeed he is angry with the wicked every day. There is a double anger of God, simplex & redundans in personam; he is angry at his people's sins, but yet he loves their persons; and he afflicts them from a principle of faithfulness. Psal. 119.75. For he hath covenanted to keep them from the evil of the world; he is to preserve them unto his heavenly Kingdom; and he does, as I may say, sometimetimes preserve them in Salt, and sometimes in Sugar, as we use to do with some things that we would preserve.  
Secondly, God looks upon your suffering as the suffering of Christ; the Saints being one with him, their services are Christ's, and their sufferings are Christ's, they bear fruit in him, they live in him, Col. 1.24. So they fill up what is behind of the sufferings of Christ.  
Thirdly, whilst he doth smite them he is afflicted with them; in all their afflictions he is afflicted; though Christ be in heaven, yet he has the same nature there that he had here; and he stands in the same relation to us now he is in glory, that he did here, he is not ashamed to call us brethren; and therefore his compassion still remains: Jer. 31.22 Since I spoke against him, I remembered him still: my bowels are troubled for him. The heart of God goes out unto all the Saints in their afflictions.  
Fourthly, whilst he doth afflict them, he doth wait to be gracious, Isa. 30.18. He doth not defer deliverance because he is not willing to bestow it, but because his people are not prepared for it, that's the reason they are so long out of glory, Col. 1.12. because they are not yet meet to be partakers of the Inheritance with the Saints in life; and to make them so, he doth sit by, as a Refiner, and he will only purge away their dross by their afflictions.  
Fifthly, all the while they are in straits, he doth take special notice of their sufferings, and he is deeply displeased with the Instruments that afflict his people, and he is preparing for their ruin all the while; for he takes special notice of their wrong, Rev. 2.2. I know thy work, and thy labour, and thy patience, etc. Exo. 3.7. I know their sorrows: He hath a bottle for their tears.  
Secondly, he is deeply displeased with the Instruments: Zach. 1.15. He sent his people into Babylon, but yet, I am sore displeased with the heathen; I was but a little displeased, and they helped forward the affliction. So that whilst God doth use them as the rod of his anger, he is angry with them.  
Thirdly, he is all the while the Enemies are afflicting of his people, preparing for their overthrow, Zac. 1.21,23. When he doth raise up horns, he doth provide Carpenters also. And Jesus Christ all the while is preparing for to be his people's rescue, though they see him not, yet he is behind the Mirtle-trees at the bottom, Zach. 1.8.  
Sixtly, he will make their affliction to be the great means of their exaltation; Jacob shall arise when he is small: The killing of the Witnesses made way for their Resurrection, the more glorious. These are the thoughts and the mind of God towards Jacob in the day of his trouble.  
Secondly, in what measure will he do this? Jer. 30.11. I will correct thee in measure, but not leave thee altogether unpunished: And here consider these five particulars.  
First, it shall not be according to the desert of your sins, Ezra 9.13. I have punished you less than your iniquities deserve: He will not stir up all his wrath, Psalm 28.38. It's the Lord's mercy we are not consumed. We might have been in Hell as well as in Babylon.  
Secondly, it shall be but according to the measure of your necessities: He doth afflict but when need is, 1 Pet. 1.6. And it shall be no farther than need is, Isa. 28.24. He will not always be ploughing; there is a sowing time, so much breaking of the ground as will prepare it for the seed, and no more.  
Thirdly, it shall be proportionable to a man's place in the mystical body of Christ: There are some vessels of Gold, and some of Silver, 2 Tim. 2.20,21. Christ the head was the first born amongst many brethren, Rom. 8.29. And as all the brethren are not called forth to the like eminent services, so all are not called to the like eminent sufferings.  
Fourthly, it shall be proportionable to their strength, 1 Cor. 10.13. He will not suffer us to be tempted above what we are able: and he will give in supplies of graces suitable unto the suffering, 2 Cor. 12.9. My grace is sufficient, etc. Isa. 28.27. He doth not turn the cart wheel on all the Corn, but he hath a staff for the fitches', and a rod for the cummin, etc. He takes measure of your graces, of your spirits, and of your strength, and he doth give it unto you proportionable to your need.  
Fiftly, there are always some mitigating circumstances, that do abate and sweeten the affliction; non dantur purae tenebrae, there is a light between the pieces, Gen. 15.17.  
First, God doth sometimes give them favour in the eyes of their enemies, Psal. 10.6.96. he made them to pity them that carried them captive. Joseph shall find favour with the Keeper of the prison, and Daniel with the chiefest of the Eunuches.  
Secondly, what is wanting in outward blessings, he will make up to them inspiritual ordinances; Isa. 20.20. Though he doth feed them with the bread of affliction, and the water of trouble, yet their eyes shall see their Teachers.  
Thirdly, if they have none of these yet they shall have his gracious presence with them enlarging of their hearts; that with Paul and Silas they shall sing in a prison, and be able to say, it was good for me that I was afflicted: As one of the Martyrs said, I was in prison till I came into prison; nil crus sentit in nervo, dum animus est in coelo.  
Thirdly, unto what end doth the Lord do this? Every wise Agent works for an end, and the more wisdom he hath, the higher ends he aims at in every action, and the more ends he doth make to meet in every thing that he doth, Isa. 30.18. The Lord is a God of Judgement: It's there put for Wisdom: He orders and moderates all things, in reference unto the end that he doth aim at; and as the Lord in all his ways is wonderful in wisdom and counsel; so he is in all the afflictions of the Saints; there is much wisdom seen in his high ends, that he has in afflicting his people, and in making many ends to meet. I'll name four great ends.  
First, the Lord doth bring his people to straits, to prevent sin.  
1. In the rising of lust, 2 Cor. 12.9. that I might not be exalted, etc.  
2. The acting of lust if it doth arise, Job 33.17. He doth chastise a man with strong pain, it is to keep man from his purpose, and to hid pride from his eyes: When he hath taken up an evil purpose, there is a cross interposeth, interactum primum & secundum.  
3. For the finishing of sin, Hos. 2.6,7. He hedged up their way; they were going on in it, but God doth put a stop in their way, as men do to beasts, their way is hedged up.  
Secondly, the Lord doth bring his people to straits for their Instruction, Mich. 6.9. There's not a rod but it hath a voice. Beasts feel the rod, but the Saints they hear it.  
1. God does it, to let them see the evil of sin; for a man is held with the cords of his own sin, Prov. 5.22. Ezek. 7.10. As pride doth bud, so doth the rod blossom.  
2. God doth it to let them see the emptiness of the creature, Gal. 6.14. I rejoice in the cross of Christ, for by it the world is crucified unto me, and I unto the world: He was thereby enabled to look upon the world as a crucified thing, that they may see they are but strangers and pilgrims, and therefore should seek a country, and hasten home.  
3. To let them know what it is to have fellowship with the suffering of Christ, Phil. 3.10. There's a fellowship of the sufferings of Christ, that the Saints desire to know experimentally in themselves; that as Christ was supported under suffering, so may they; and as he was perfected by suffering, so may they also be; for he did in suffering leave himself an example, 1 Pet. 2.21. as well as in dying.  
Thirdly, for their sanctification.  
1. To purge their corruption; the bundle of folly the rod of correction must drive out, Zach. 13,8,9. Two parts shall be cut off and die, and the third part shall pass through the fire, to refine them as silver, and they shall call upon my name, and I will hear them.  
2. To improve their Graces; for he doth it to make them partakers of his holiness, Heb. 12.10. And he will do it in a higher way, by a cross sometimes, then by an ordinance he will make the way foul, and the soul fruitful, Jam. 1.3.4. Tribulation works patience, and patience experience, and experience hope, etc. There's a sweet influence in these showers of affliction that ripen the graces of the Saints.  
Thirdly, it's to prepare them for services, 1 Cor. 1.5,6. He comforted us in all our tribulation, that we might be able to comfort others with the same consolation. 1 King. 4.31. Heman is counted one of the wisest men of the world, and in Psalm 88 we see how he attained it, by being trained up in the school of affliction; and God doth cast some men into great afflictions, that thereby he may fit them for high and eminent services afterwards: Joseph had never been so fit to have been a Governor in Egypt, if his foot had not been hurt in the stocks; nor Moses to have been a leader of the people of Israel, if he had not been banshed forty years in the Wilderness; and David his Crown had never sat so well, if he had not been hunted as a Partridge upon the mountains.  
Fourthly, that the Lord may have some to give their testimonies unto his truth; that it may appear, that there are some that do stand for God, and dare appear for him; when the world wondered after the Beast, there are some that stand with the Lamb upon mount Zion, Rev. 14.2. There are two Witnesses. The Witnesses of God are but a few, yet some there are that God will raise up in all Ages, so that corruption in Doctrine and Worship shall not go untestified against; for the Lord will not leave the world without witness; and hereby the Lord will endear his Witnesses, and raise them up in the hearts of the Saints, it will make them dear, and their names precious in the Churches, for none have been so precious in their names as they that did not count their blood precious, they thought not their lives dear to them, they loved not their lives to the death: How precious was Peter in his suffering? When all the Church engaged their interest unto God for him, Acts 12. As Roses are sweeter in the Still then upon the stalk, so it is with the Saints in all their sufferings in the apprehension of the Churches.   

Use 2.  
Is it so, that there is a day of trouble to Jacob? Then do you look for a day of trouble also, and to that end it's your wisdom to discern the signs of the times, Mat. 16.3. God hath stretched the expansum of his Word over the rational world, and as by the heavens a man may discern in the natural world, so by the Word, if a man be skilful in it, a man may discern the signs of the times in the rational world also. In the Word there are two sorts of rules.  
First, ancient Predictions.  
Secondly, present Dispensations.  
1. Ancient Predictions, Rev. 10.7. cum finituis sint, when they were about to finish: The 1260 days are not years fulfilled; therefore the kill time is to come; for the Beast receives his Kingdom with the seven Kings since the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was removed.  
2. There was never yet that perfect Victory, that they did say, they are dead; there were none that did visibly appear to bear witness against them, therefore it is yet to come.  
Secondly, present dispensations compared with the rules of the Word.  
First when there's a general decay of Wisdom in Rulers, and children and babes rule over a people, Isa. 27.14. I will do a marvellous work, the wisdom of the wise men shall perish, and now I will distress Ariel.  
Secondly, when there is poured out upon a people the spirit of a deep sleep, as Isa. 29.10. that nothing could awaken them, but as men sleeping upon the top of a Mast, though the Sea roar, and the Wind make a noise, yet they sleep still; when men are secure, than the distress of Ariel is near; I will search Jerusalem with candles, and the men that are settled upon their Lees, etc.  
Thirdly, when there is a general oppression and mercilesness in the Rulers, Zac. 11.5. When a people become the flock of the slaughter, Mic. 7.3,4. the Judge asketh for a reward: now shall be their perplexity.  
Fourthly, when there are general neglects of Government and order amongst a people, every one does what's right in his own eyes, when the base doth presume against the honourable, and the children against the ancient, Isa. 3.5. then presently there is a ruin coming, ver. 8. Jerusalem is ruined, and Judah is fallen: judg. 18.7. When there was no master of restraint in Laish, their ruin was near.  
Fiftly, when there are bitter envyings and parties, the people shall be as fuel for the fire, Isa. 9.19,20. No man spares his brother, but every man eats the flesh of his own arm, etc. Jer. 8.7. My people know not the judgement of the Lord.   

Doctrine 2  
Yet jacob's trouble is but for a time, then shall deliverance be, Mich. 7.9. Though I fall, I shall arise, and the Lord will be light about me; the rod of the wicked shall not always lie upon the lot of the righteous. The Witnesses though they be killed, yet they shall not always lie dead, but they shall rise again, etc. I cannot now stand to prove this Doctrine, but spend the remainder of the time I have to speak in a short use to all the people of God.   

Use.  
First, live by faith in this time of trial; the Lord doth but wait to be gracious, and he says, blessed be those that wait for him, Hab. 2.4. The just shall live by his Faith. The meaning is, he shall live comfortably under the cross; for it is an expression like that of the Apostle, Now we live if ye stand fast. And the acts of Faith that we should now exercise should be these: I'll name two or three.  
First, commit yourselves to him quietly; leave yourselves with him, Psal. 114.14. As you have committed your souls to him, so to him also commit your way, Dan. 3.17. Be not careful in this matter, he that hath cast me into the fire, will assuredly watch over me in it, because he hath promised to bring me out of it.  
Secondly, wait for him till he be gracious, and do not make haste; he that believes does not make haste. Do not use unlawful means out of pride of passion, because you will not wait God's leisure, nor do not use compliance with carnal men to deliver thee, for that is not the way of faith.  
Thirdly, look towards God in thy prayers, under this consideration; that he hath undertaken deliverance, 2 Chron 22.12. We have no might, neither know we what to do, but our eyes are towards thee; for it is the exercise of Faith that doth procure deliverance, Gen. 49 21. His bow abode i●…●…re g●…; that is invictum robur; it's by this that the 〈◊〉 of God prove victorious in their sufferings.  
But how may a man know when deliverance is near? Are there not rules for that as well as the other. I will only name there three rules.  
First, when the people of God look towards him and return; if not, Leu. 26.24,25. ●e will punish them seven times more, till he hath destreyed them; for there is a pedigree of judgement, Hos 1. Jeel 2.14. Rend your hearts, and no your garments, etc. Prepare to m●et thy God, O Israel. There is no going to God in the way of his judgement, but by meeting of him, and that is not in a way of opposition, but in a way of submission.  
Secondly, when the hearts of the enemies and their sins are grown unto a height, Rev. 14.18. when the grapes are fully ripe, when men do add unto all their sins contempt of God, and say, Who is the Lord? it is an argument they are not like to stand long, that do stretch their mouths out against heave●, and their tongues run through the earth: When Instruments do rise against their maker, and the axe is against him that hews with it, than I will send amongst the fat ones saith the Lord, and kindle a burning under their glory.  
Thirdly, when the hearts of the people of God are low, and their spirits do fail, and they say our bones are dry, our hope is past, and we are cut off, Ezek. 37.12. When the Son of man comes shall he find faith upon earth? Men will not believe it, Luk. 18 8. And though ye see no ways or means of deliverance, yet remember, It is not by power, nor by might, but by my spirit, Zach. 4.7. And the earth did help the woman. The Lord can make use of any Instruments for the Redemption of his servants: The barbarous Nations came in for their succour, which I fear will be the Judgement upon this Nation.    

GRACE. ABUSED.  
At a Fast for abused Liberty, Febr. 28 th'.  JUDAS 4. 
Turning the Grace of God into wantonness, etc.  
THE word propounded for this day's humiliation is, that we may take shame to ourselves before God, for that horrible abuse of that Gospel liberty which God hath given us, which is the fruit of the Prayers, the Tears, and the Blood of the ancient Saints of God amongst us: Rara quisquam circa bona sua satis cautus; it's a very rare thing for men to walk worthily under Mercies that they have earnestly desired, when they are enjoyed.  
There are two things that most men desire, and they are, Power and Liberty; and when they have attained them, I may say they are unto men, as they describe waters, suis terminis difficilè continentur. They are easily apt to run over in what vessels soever you put them in. I can myself remember, when Arminianism did first invade this Nation, how much the old Puritans (for that was then the term of reproach) were affected with it; how the Ministers preached against it, and writ against it, and the Saints fasted, and prayed against it, as that which they looked upon as the inlet of Popery; for if you will receive it first in its doctrine, the same persons will quickly begin to set it up in its worship also: And it was so much laid to heart by the godly Patriots of the Nation, that I have been assured from good hands, that they drew up an Act of Parliament to be passed against it in the Parliament at Oxford, which they did intent to have stood upon, and by an Act of the Civil Authority to have suppressed it, had not the Parliament been in a sudden, & in an untimely manner broken up; and yet now we can cry out against Popery, and yet maintain with open face the Doctrines of Popery, and that under the notion or name of the greatest liberty that can be, and I can remember also that in the Bishop's time, when the people of God could not have liberty to meet without danger, or the name of a Conventicle, though it cross Tertullia's notion; for he saith, cum boni coeunt, non est factio dicenda sed curia, etc. and in danger of a High Commission: How would the people of God have rejoiced at the Liberty that now they may enjoy? and how sad it is to see how they are neglected by some, and strangely profaned by others they cannot be liberi unless they be Sacrile●i, as Augustin against the Pelagians, etc. And this being the work of the day, to humble our souls for the●e corrupt opinions, and abominable practices, that under the notion and conceit of abused Liberty, are broken forth amongst us; that which the Lord requires of us, is this, That we should not only cry out against it as many of us do, but have our hearts seriously affected with it, and desire the same for our Governors also, that do enjoin this Fast, that they may be humbled for that, for which they do enjoin upon us a day of Humiliation; for every new Fast is a new obligation both to them, and to us; against this evil; not only to speak against it, and pray against it, but also to endeavour to reform it in our places, to the utmost of our power; for there is not any thing that is a greater provocation unto God, than a cloak of Religious duties drawn over any corrupt intention: Of a Jezebels Fast, and a Pharisees long Prayers; the one to shed innocent blood, and the other to devour the estate of an innocent person; and both are an abomination to the Lord. And this being that which is appointed for the humiliation of this day to help you therein, and to administer something unto your thoughts, I have made choice of this Scripture now read unto you.  
The grand exhortation in this Epistle, is set down ver. 3. Contend earnestly for the faith once given unto the Saints. The thing that you must strive for, is the Faith, the Doctrine of Faith, the Doctrine of the Gospel, which ye cannot keep without contention; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies, pro viribus, it is to strive with all their might; or (as some render the word) its to strive one after another, in your places, and successive Generations; in super certare; or certamen repet●re: It's not enough to strive once, and to assert the Truths, but ye must do it again, and again, after one another, as often as the Truth of God is opposed  
And he gives the reason of this exhortation.  
First, because it is a depositum, that the Lord hath in mercy delivered unto the Saints, 
Rom. 3.2.  which the Lord requires them to keep: You are but Stewards of it, it is committed unto you, that you should transmit it unto posterity.  
Secondly, it was but once given, and therefore you cannot expect, that if you part with it, the Lord will again bestow it unto you: It's like the fire upon the Altar, that was at first kindled from heaven, and was there by the industry of the Priests to be kept alive, and was never to go out; it was but once given, it was Gods free Grace to bestow it, and he doth expect that it should be our care and work to preserve it.  
Thirdly, he doth press this from the danger of it, in regard that the enemies lie in wait, there are certain men crept in unawares, etc.  
First false Teachers; they do not rush in, for than they would be observed, but they creep in secretly, and in an unobserved manner, Rev. 13. A beast rising out of the earth: There's a temporal power of the Pope; for he is represented under a double vision, of two Beasts.  
First, a Beast with seven heads, and ten horns, that is, he did claim a power over the ten Kings to depose them, and release their subjects from obedience unto them; and this was a power that the ten Kings did give unto him, and this did arise out of the Sea, from the wars, and trouble, and commotions that were in the world: But there is another description of the Pope, as he is the false Prophet, which relates unto the Ecclesiastical power, that he takes to himself; and so he hath two horns, one as a Lamb, an emblem of Meekness and Innocency, and he ariseth out of the earth, that is, stirpium more, as things do grow out of the earth in a secret and unobserved way.  
Secondly, the thing that they trade in, is the Truths of God, and the souls of men; therefore contend earnestly for the Faith; for when false Teachers come, it is the Faith that they do mainly aim at, and Satan is the grand deceiver in them.  
And the Apostle comes also to a description of the persons with whom your contention was to be.  
First, they are described by the act of God upon them, what they are in God's Predetermination.  
Secondly, by the act of sin within them, and what they are by their own corruptions.  
First, by the act of God upon them; they were of old ordained to destruction. The Greek word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praescripti, they are prescribed, forewritten, because there is an act of God in revealing of them, that is passed upon them from all eternity. It is unto this damnation that they are appointed: And some read the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad hoc judicium; for to be given over into such a way of sinning, it's the greatest spiritual judgement that can befall a man in this life, and doth flow from a sentence and a decree passed upon him by God; for he that hath ordained men unto damnation, hath by a permissive (though not an effective will) appointed also the means by which he shall come unto that end, that so he is ordained to be damned.  
Secondly, by the power of sin within them: All ungodly men, pretend what they will, they have no fear of God in them, nor any respect unto God, they are men that are strangers unto God, and live without him in the world, that's their general description; they are ungodly men that have no fear of God in their hearts, and that do whatsoever they do, without any respect unto God, though they are many times great pretenders, yet of them all it's said, that their God is their beily, and all that they do is for some low end; it's with no respect unto God.  
Secondly, they are more particularly described.  
First, by their desperate opinions; they turn the grace of God into wantonness.  
Secondly, by their devilish conversations; They deny the Lord God, and the Lord Jesus Christ: it's spoken in respect of their lives and ways: 2 Tit. 1.16. They profess they know God, but in works they deny him, etc. And we shall ever find, that monstrous opinions are ever accompanied with monstrous corruptions.  
It's the description of these men according unto their wicked opinions that I am to speak of at present, and there are in the words three things to be explained.  
First, what is meant by the Grace of God?  
Secondly, what is meant by Wantonness?  
Thirdly, what it is to turn this Grace into Wantonness? etc.  
First, what is meant by the Grace of God? As given unto us, Grace is taken two ways in Scripture, either for the Gospel, the Word of his Grace, as it is called Acts 20.32. and so it is taken 2 Cor. 6.1. We as workers together with him, do beseech you not to receive the grace of God in vain. It's spoken of the Doctrine of the Gospel, which the Lord had sent amongst them; and Tit. 2.11. The Grace of God that bringeth salvation hath appeared to all men, etc. It's spoken of the Doctrine of the Gospel, the Word of his grace.  
Secondly, it's put for the impress of this Word upon the heart; for it's the word writ in the heart; they are the habits of Grace in us, it is into this mould we are cast, Rom 6.17. and it is by looking into this Glass that we are transformed, etc. 2 Cor. 3. last v. It's the Word engrafted that doth change the man: 
Jam. 1.21.  And so we are said to receive from Christ Grace for Grace, Joh. 1.16. The unction in us being answerable to that of those that are in Christ; and that gratia habitualis in us, answering that which was in Christ's humane nature; for he had the same spirit● dwelling in him, and working habits in his humane nature, that we also have; but it's not this latter that is meant here; for the Devil himself cannot turn Grace into Wantonness though corruption will endeavour to m●ke advantage of Grace, but Faith itself is the new creature, the divine nature, it's that which is born of God which cannot sin, Joh. 1● And therefore it must here be meant of the Word of his Grace, the Doctrine of the Gospel.  
Secondly, what is m●ant by Wantonness? the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a wanton, vam, licentious, and unruly disposition of heart: It is by Zanch. described to be effraenis quae●am peccandi libido: ●eing past feeling they gave themselves over unto lasciviousness 1 Pet. 4.3. it's said, Whilst they were Gentiles they did walk in lasciviousness, excess of wine, etc. It notes all manner of lust and filthiness, etc. 
Eph. 4.19.  For all men do not sin with the same lewdness, nor with the same resolution of spirit, that other men do, Ezek. 29.13. 〈◊〉 cogita●…o, consilium, machinatio, etc. The more thought rulness that there is in sinning, and upon the greater grounds men's lusts are bottomed, with the more confidence, and fearlesness, and resolution of spirit they do commit them; and this looseness of spirit and resolution in any way of sinning, without any check, or reluctancy of spirit, this is called Wantonness.  
Thirdly, what is it to turn the Grace of God into Wantonness? The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to transpose a thing, and put it out of its place; to turn away a thing or a person, and puts it out of its forformer condition, as Heb. 11.5. it's said of Enoch, that the Lord tran slated him; put him out of his present earthly condition in which he was, and removed him out of his place to heaven, Gal. 1.6. Why are you so s●on carried away by another Gospel? The false Teachers had translated them, and put them from their station, in which belief they stood before they removed them from it; and so when the doctrine of the Grace of God, that did teach men to deny ungodliness and worldly lusts, and was given to make the man of perfect unto every good work, when this grace is by the lusts of men perverted to a quite contrary end, this is to translate the grace of God to another end, then that for which the Lord appointed it, when men do father their lusts upon the Word of God, and bear them up by it; and this has always been the custom of a I fal●e Teachers; 2 Pet. 3.16. the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they do put the Scripture upon the Rack, and bending them unto their own bow, they shall serve their turn which way soever their lust's work; there shall be found something in Scripture that they can lay hold of for it: And when men do make use of the Doctrines of the Gospel to serve their own lust, and do grow more lose and licentious under them, this is to pervert the Gospel of Grace unto an end for which it was never appointed; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin M.  
Hence there are two things to be observed.  
First, that there is a Wantonness that goes with corrupt Teachers; wheresoever they are, corrupt doctrines and wicked practices go together. There are no men that sin with so much wantonness, that is, with so much licentiousness, liberty and impudence, as corrupt Teachers do.  
Secondly, they will wrest the Word of God, and of his grace unto this end, they will strengthen their lusts by the word, and so pervert it to an end unto which it was never appointed.  

Doct.  
There is a wantonness in corrupt Teachers; there is both wicked doctrines and wicked practices, for they both go together in the same men.  
First, this will appear by the descriptions every where given of them in the Scripture, they are described and placed in the highest rank of wicked men, Phil. 3.2.19. Degs they are; that is unclean creatures that return unto their vomit; and they are joined with evil workers, their God is their belly, they merely serve their own lusts in all that they do; and they do it with a great deal of impudency, which is the highest pitch of sinning, they glory in that which should be looked upon as their shame: The Apostle had said, 2 Peter 2.14.18,19. That there should be false Teachers amongst them, that should privily bring in damnable, (or destructive) Heresies; and he describes the men, having eyes full of Adultery, and cannot cease to sin, having their hearts exercised with covetous practices, cursed children; and they allure through the lusts of the flesh, and much wantonness: It is this that is the bait, for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They do allure as with a bait, 2 Tim. 3.13. Evil men and deceivers grow worse and worse: There is no stay, when men once are deceived themselves, and do become deceivers and seducers of others, the Lord doth commonly give them up in judgement unto all excess of Riot, and they shall to all manner of lasciviousness, etc.  
Secondly, it must needs be so, if we consider from whence doth Heresy come. We have the rise of it, Revel. 9.1,2. And I saw a Star fall from Heaven unto the Earth, and to him was given the Key of the bottomless pit, and he op●…ed the bottomless pit, and there arose a smoke out of the pit, etc. It's spoken of the Judgement of GOD poured out upon R●me, Anti-christian in the Eastern part of the Empire. And the bottomless pit is opened, and that by a Star that. fell from Heaven: For Mahomet was at first a Christian, and did profess the Christian Religion, till at last meeting with Sergius, a wicked and corrupt Monk, they made up between them this fardel of Heresies and Follies, by which they have deceived the world: Now this Star falling, opened the bottomless pit: That is, it was the Instrument to let out the smoke thereof. And so the Armies of Mahomet are called, Re●el. 12.15. The Serpent cast out of his mouth a flood after the woman; that's meant of the Arrian Heresy. Now consider what can come out of Hell: And what can come out as smoak out of the bottomless pit, but it must needs be full of filthiness and uncleanness; but hence it is that all false Doctrines come out of the mouth of the old Serpent, who is uncleanness itself.  
Thirdly, they are in Scripture resembled unto the wickedest men that ever were, 2 Pet. 2.15. as Balaam, it's said they followed the way of Balaam, who was himself a Witch, and one that would be easily hired to curse the people of God for a reward, and they are Jannes and Jambres, 2 Tim. 3.8. who were two famous Egyptians of Egypt. There are not a more wicked generation of men in the world, nor men given up to wantonness and looseness more than they.  
Fourthly, no men are so industriously wicked as they are, and they will compass Sea and Land to make a proselyte, and make him tenfold the child of hell when they have done, more than he was before: Revel. 9.10,18,19. They had tails like to Scorpions; of these were the third part of men killed; that is, of the fire, and smoke, and brimstone that came out of their mouths: For their power is in their mouths, and in their tails: It's spoken of the Mahometans, who as they did conquer, used their utmost power to promote their Religion, and the corrupt principles thereof by which they have wholly defiled even all the Eastern Chuches, they had the Heads of Lions, but they had a st●ng in their tail, wheresoever they came, they left a sting behind them, and they did kill not only by their hands, but by the smoke that came out of their mouths: Their power was not only in their mouths, but in their tails also; they did a greater mischief by their corrupt Doctrines than they did by all their power and force of arms, and the men were in better condition that were killed by their hands, than they that surviving were destroyed by their tails.  
Fiftly, the people of God have abhorred them as the wickedest men that ever were in the world, and therefore there is no sort of sinners that the Spirit of God hath so set himself, and the Spirit of his Saints so much against, as these; Tit. 3.10. A heretic reject, etc. And we are exhorted, to beware of false Teachers; for they come in Sheep's clothing, but they were ravening Wolves: By their fruits ye shall know them: They be thistles, and ye shall never gather grapes off them they are thorns, and therefore you shall never gather figs off them, 3 Joh. 10. We are charged not to receive them into our houses, not communicate a word with them, not to bid them, God speed: It was the title that John gave to Cerinthus, I know thee to be primogenitus Satanae, the first born of the devil: Heretics are they that have received a double portion of this spirit.  
Sixthly, they are such sort of sinners as most immediately acted by the Devil, of any men in the world; they have the most immediate influences from Hell; and therefore Revel. 16.13,14. The unclean spirit came out of the mouth of the Dragon. They are sent forth by his command, and they do receive a commission from him in another manner than any other sinners do, being as Officers employed under him: As it is in persecution, it is the Devil that doth act persecutors immediately, Revel. 2.10. The devil shall cast some of you into prison. So also it is in Heresy, for it is a flood out of the mouth of the Serpent, Rev. 12.15. And it appears to be a highway of wickedness, and that which brings all others with it, because Satan did put more confidence in it, then by any other way to carry on his design; and when he was not able to uphold his power any longer in a way of persecution, as he did in the first three hundred years, now he thinks to repair all by a way of Heresy; for let Christ cast the world into what shape he will, Satan applies himself unto that shape, that so he may be the ruler of the darkness of it, etc. Now there being a great influence from Hell upon this; and Satan putting a greater confidence in it, it doth plainly show, that there are more depths of wickedness in this than in any other way of sinning whatsoever, and it must needs be, if we consider with ourselves these three things.  
First, the Understanding is the leading faculty, and therein are laid down the rules for the whole life. In the practical understanding that is the common treasury of all the rules of practice, and according unto these a man's whole life is form; corrupt but the principals of a man, and his whole life will quickly be corrupt; for no man is better than his principles, neither can he be: There's many a man would be better if he had higher principles; and therefore the Lord when he shows mercy to a man, and doth increase his Grace, he doth usually raise his principles, and then as a man's light doth rise, his Graces will increase; for it is claritas in intellectu parit, and every man will strive to live up to his principles; a godly man doth, and he blaming himself that he doth fall short; and a wicked man shall daily be put upon it, and therefore many of them, they cannot be so wicked as their principles would lead them to; they see there is so much flesh in them, that they cannot yet bring themselves to be persuaded, that there is no Resurrection of the dead, nor no life after this life, no punishments nor rewards; but if the eye be darkness, how great is that darkness? By the Eye is meant the Understanding, or the practical Judgement, which is the guide of a man's way, as the Eye in the body is, and if that be darkened in the principles of it, the whole body, the whole life must needs be full of darkness; the blindness in the Eye causeth a darkness all the body over.  
Secondly, it must needs be so, because this takes away whatever should restrain the lusts of men; for there is a sea of corruption in the heart, Isa. 57.20. As the raging Sea, only there are bounds set to it, and what is that but the light that God doth put into their consciences; and men are overawed by it, they cannot be so wicked as they would; now if lust can once by a corrupt Doctrine cast off this bridle, what kind of evil can they be withheld from? What is it they dare not do? Rev. 92. The Su●ne and he air were darkened by the smoke, luce vintatis prersus extinera. Neither in the Sun, nor in the Air is there any light, now all light being taken away that should discover the way of death to a man, and there is an impulse of lust within, that puts the man upon acting: And whither will not that man run, that hath no principle within to restrain him? He will commit all iniquity with greediness.  
Thirdly, There is a just judgement of God upon them in it, that they do dishonour God in his Truths, God should give them up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1.26. to that lust which should bring that dishonour upon them that should make them vile and abominable, and hateful before men; Satan comes with the deceivableness of Unrighteousness, because they had pleasure in Unrighteousness: 
2 Thess. 2.10.  they were such Doctrines as did in judgement draw out their lusts; for God doth many times in judgement send men Teachers according to their lusts: 
Micha.  If any man will prophesy of Wine, and strong Drink, he shall be a Prophet to this people: So the Lord doth fit them with Doctrines according to their lusts, that shall be a means to draw them forth, Ezek. 20. I gave them Statutes that were not good: It's spoken of the statutes of Omri, and all their Idolatrous commands, which God gave them in judgement, and their lusts were drawn forth by them, and they perished in them: For there is a reciprocation between the head and the heart, and a constant communion. An evil heart commonly makes an evil head, and then an evil head doth very much add unto the ro●…enness of the heart: And by this means Deceivers in Judgement grow worse and worse; 1 Tim. 1.9. Faith and a good Conscience must be kept together; and there is no hope of keeping the one without the other; for a good Conscience is the vessel wherein Faith is preserved, and if that be once split, Faith (that is the lading) will suffer wrack; There must be a mutual preservation of both, for they must be kept together, or they will surely be lost together.   

Doct. 2.  
Men take special care that the Word of God should be brought in to patronise their lusts. They will be wanton, but they would also wrest and pervert the word of God the Father, and have that countenance it.  
First, Carnal Reason is lust's Councillor, and the strong Holds of sin lies therein; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is a great Pleader for sin; Men sought out Inventions, Eccles. 7.29. 2 Cor. 10.5. there is a great contribution that corrupt reason gives to lust.  
Secondly, But never so much as when it is from the Word of God, that being the rule of a man's actions; let lust have something from it to satisfy it, and then the man sins securely; it's true that of Rom. 10.18. the Lord hath stretched forth the Expansum of his Word, and many men (it may be) will not dare to sin with freedom against the aspects of it, etc. but if the Word do seem to countenance it, and they can catch at any thing, it shall suffice; They wrost the Scriptures to their own damnation, 2 Pet. 3.16. The Devil himself will come with, It's written: and the false Prophets, with Thus saith the Lord, and then men can sin securely, and without fear, because the Word doth justify them, and bear them out; and therefore the first, the most continued heresies that can never be stubbed up, but there are fibrae of them do appear in all ages; as we see it in Arminianism, Pelagisme; it is because they have much Scripture that they can allege to defend it; the greatest plot that ever the Devil had: and so it is with Popery, they'll allege the same Scriptures together with us.  
Secondly, The bitterest enemies that ever the Church of God had, have been those that have owned the same Scriptures with themselves; as the Samaritans and the Jews, and the Papists unto us; for hereby wickedness comes under the title of a Duty, John 16.2. They shall suppose that they do good service: and Paul saith, I verily thought that I ought to do many things against the name of the Lord Jesus; he did it in Duty, and did Sin conscientiously as I may say, etc.   

Use.  
The Lord hath given you Liberty in many things, such as we could not have expected that ever our eyes should have seen done: Now let me exhort you, Do not turn this Grace of God into vantonness: Use not your Liberty as an occasion ●o the flesh: Take heed of this way of sinning above all other, to make the Word of the holy God a Patron of Lust, abhor those men above all other men, next the Devil, that are best skilled in Scripture to this end, that they may justify an evil way; Truly I shall say, better our old bondage or suffering again, if this be the use we make of it, if our new liberty be a liberty in sinning: One disputes for , and Universal Grace, and he hath Scripture for it; another he disputes against the regulating power of the Law, and he hath Scripture; another against Prayers but when the Spirit moves him, and he hath Scripture, another against the Sabbath; and others for all manner of wickedness; for they say, we live in God: and others plead for swearing, for it's an Ordinance of God; Thou shall swear by his Name: and others plead for mixed multitudes in Ordinances, and they have Scripture; and others act for every ignorant and confident fellow to preach in our public Congregations; for say they, the Scripture says, as every man hath received the gift, so let him minister, etc. whereas we know the public ministry is an Office, and it is committed unto some, and not to all, 2 Cor. 5.17.  
Consider but these four things, and I have done.  
First, Is this the return you make for all the goodness of God towards you?  
Consider the evil of it; First, hereby you do dishonour God, in that which is highest to him, and which he has most exalted next to his Son; Psalm 138.2. His Word is exalted above all his Name: Now to lay the Word of God aside, and to count it as a strange thing, Hos. 8.12. is a great evil; much more to turn it against the Lord, and gather rules from the Word, to justify that which the Lord himself abhors.  
Secondly, Hereby you do gratify the Devil for that hath been his great Design: First, when the Lord hath at any time powered out a higher measure of light, as in Luther's time, then risen up abundance of heresies, and so in the days immediately succeeding the Apostles, and when the Lord works any great changes tending to Reformation, for cast Satan down in one kind, and he will rise in another; as when Rome Pagan was cast down; now there is a flood upon Rome Christian, etc. and by degrees, to be at last gathered together into the See of Rome.  
Thirdly, No men brings on themselves greater destruction, than these men do, who turn the grace of God into wantonness, by bringing into the Church damnable heresies; 2 Pet. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are men ripe for destruction: and as I have told you, the Lord will make it eminently appear, that they are the greatest enemies to his glory, and his Churches good; and therefore God reserves them for worse punishment than other wicked men shall have: God looks on them as men of Blood, Bloody men, that are drunk with the blood of souls; the sons of perdition, men of sin; 'tis an Hebraism that signifies an eminency in every one of those kinds of sin, that wicked men are guilty of; and it is not only reserved for them hereafter, God will not stay till he gives punishments and rewards at the day of Judgement, as he will do to all men, both good and bad, but they shall receive an earnest of damnation here in a special manner, as well as hereafter; God will exalt their damnation above other men's; Primogenitus Sathanae. Heretics are the first born of the Devil, and they shall have a double portion with the Devil in his Inheritance.  
Fourthly, This is a dangerous forerunner of destruction to any Nation or Church: Truly if if you bear with the woman Jezabel, God will not bear with you, for he is tender of his Truths, and prizeth them above all the world; Heaven and Earth shall fail, before one tittle of that shall fall to the ground; Christ made that the great sign of the destruction of Jerusalem, that it was near, There shall arise false Christ's, and false Prophets many; and so 1 John 2.18. There are many Antichrists, and hereby we know it, is: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and it's not spoken of the end of the world, but of the destruction of the Jewish state; and it drew very near upon this ground, because many Antichrists had turned the grace of God into wantonness, and made use of the Word of Christ, to the dishonour of Christ, in opprobrium Christi: and it was the overspreading of heresy that did give the Saracens footing in the Eastern Empire; and seeing they are willing to be deceived, the Lord let out that flood upon them; therefore, oh all you that fear God, that desire to serve him as he has revealed himself in his Word; whose spirits God has drawn forth to prise the truth of the Gospel; Take heed of false Teachers: Hold fast the Faith that was once delivered to the Saints. For if damnable heresies do creep in amongst you. Consider nothing threatens destruction so much as they do.    

THE Just Man's End:  
AT THE Funeral of William Ball Esquire, a Member of the House of Commons.  ESAY 57.1. 
The Righteous perish, and no Man lays it to heart.  
IN these words are four things to be considered. First here's a godly man described in his life, and that either in respect of his inward disposition, or his outward conversation. In his disposition of soul, he is a Righteous man and a merciful man also. A Righteous man] he had need have good eyes that finds out such a one; for Psal. 53.4. The Lord looked down from Heaven upon the children of men, and he found none righteous. Indeed in a legal sense there is none, but hath an allay in a Gospel sense, there is arighteousness that is imputed upon justification, and there is a new image infused upon sanctification; and both these must concur in the righteous man, and the merciful man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of mercy who hath attained mercy himself, and who is ready to show mercy unto others. The spirit of God came down in the likeness of a Dove. A Dove as it is without guile, so is it without gall also; and a righteous man is not only thus within, but in his conversation, his light shines before men, he is always walking in his uprightness.  
Secondly, In his death, and so he is said to perish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Hebrew is either put for temporal or eternal death. john 3.16. that they should not perish but have everlas;ting life, but here it's meant of temporal death, the disunion between the Soul and the Body, and so to perish is to die, Matth 8.25. Master save us, else we perish. And it's said also they are taken away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in unum colligere: They are gathered unto their Fathers: here in this world they are scattered, and some live in one place, & some in another, but death is a gathering; & there is fasciculus viventium even a bundle of the living: as the tares are bound in bundles so is the wheat also.  
Thirdly, After his death: the Soul in this life is full of trouble: here in this life but a little peace enters into him, my peace I give unto you, but, then after this life he shall enter into peace; here, a little joy enters into him, but then he shall enter into the Master's joy, for ever: and for their bodies, they shall rest in their beds, as the grave is commonly called: it being the sweet sleeping place, as 2 Chron. 16.14. it is said of Asa that he slept with his Fathers; and they buried him in his own Sepulchre, and laid him in a bed which was filled with sweet odours etc.  
Secondly, Here is a public loss bewailed, the righteous perish, and there is no man that doth apponere cor. Mich. 7.1. woe is me for I am as the Summer-gatherings; the good man is perished out of the Earth, the taking away of the godly is the great loss and matter of great mourning unto those that survive.  
Thirdly, Here is a public and a common evil reproved, the foolish and unthankful world is no whit affected with the loss of those of whom the Lord says, the world was not worthy of: and this want of affection is grounded upon the want of consideration, no man lays it to heart, no man understood that they were taken away from the evil to come.  
Fourthly, Here is a secret of providence discovered: godly men are taken away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à faciebus mali, from the evil to come: there being a storm coming, the Lord doth hasten to gather in the Corn into the barn, beforehand.  
That I should speak unto all these, cannot be expected at this time; there are only three points that I shall pick out of them all.  
First, Godly men die not as other men do: it is peculiar unto them, to enter into peace, and rest in their bed, etc.  
Secondly, Godly men are usually taken away in mercy, before an evil come.  
Thirdly, When they are taken away, it should be unto them that survive, matter of serious Consideration, Affliction, and Lamentation.  
First, This is made the peculiar portion of the righteous and merciful men, at their death, they shall enter into peace.  

Doctrine.  
Godly men die not as others do; there's a great difference between them, and others in their death.  
There is indeed a great deal of difference between men in their lives: they are men of another spirit, of another generation, they walk by other principles, they aim at other ends, they live upon other comforts than others do, and therefore they are men of another value, and esteem, they are the excellent ones; when the greatest amongst men (if they be wicked) are vile persons, they are amongst men, as gold amongst the dust of the Earth, and as diamonds amongst the common pebbles in the streets.  
But the great and the grand difference between them is in their deaths, there is something in a special manner in death peculiar to the Saints, and this we are specially to observe. Psal. 37.37. the end of that man is peace: this Balaam could observe Numb. 23.10. There is a death peculiar to the righteous, Proverbs 14.32. The wicked shall be cast away in his wickedness, but the righteous hath hope in his death: The opposition shows the difference. When a godly man shall be gathered, a wicked man shall be destroyed, cast away; and when the godly man dies, he dies in hope, but the wicked man at death he breathes out his soul, his life, and hope together.  
But seeing they do both die, the righteous man as well as the wicked; we see also that wise men die as well as those that are foolish: and for the manner of their death, to outward view there is a great resemblance: Eccles. 2.16. as dies the fool, so also dies the wise man: yet there is a great difference; Ahab, and josiah, a wicked, and a gracious King, they both died & for the manner of their deaths, it was much alike, they died both in War, with the same words in their mouths, turn thy hand for I am wounded; and yet it's said of the one, he died and was gathered to his fathers in peace, though he died in War. What is therefore in death that is peculiar to the Saints? how dies the wise man? this will be seen in three things. First, in respect of the persons dying, Secondly in respect of death itself, Thirdly in respect of the fruit and the consequence of death.  
First, In reference unto the person dying, for a godly man dies in the Lord. Rev. 14.13. he doth sleep in jesus, 1. Cor. 15.18. which implies two things. First an union with him, a being in him,  
Secondly, A dying in him, by the power and efficacy of the same union: now we do not only read in Scripture of our being in Christ, but also living in him, working in him, bearing fruit in him etc. Now a man doth live in Christ, when by the Almighty working of the Spirit of Christ the Graces of Christ appear in him, and he lives no more, according to Men in the Flesh, but according to God in the Spirit: so we are said to die in him, when by the Power of the Spirit of Christ, by virtue of our union with him, we do exercise these dying graces that were in Christ; for their be in him living, and dying, doing, and suffering graces; and when by virtue of our Union living by the faith of the son of God, a man doth exercise these Graces, then is a man said to die in Christ, work in him, suffer in him, live in him; so that a godly man dies in the Lord, he is one with him, and even in death, the Mystical union is not dissolved, and the dying graces that were in Christ, and which a Saint doth receive by virtue of union with him, those graces he doth exercise as Christ doth, for he dies in him.  
Secondly, He dies in Faith, First in respect of himself; he believes that death shall be unto him a blessing, and not a curse: 1. Cor. 3.23. all things are yours (that is) in ordine ad spiritualia, whether life or death, 2 Tim. 4.8. Henceforth there is laid up for me a Crown of Righteousness. 2. Cor. 5.1. We know, that if this Earthly house of our Tabernacle were dissolved, we have a building with God etc.  
And towards the time of a Saints death, Faith commonly puts forth the most glorious acts, the Sun shines brightest at its setting: so that the soul can say with Ambrose, nec pudet vivere, nec piget mori, etc.  
2 In respect of the Church: though he never lives to receive the promises, nor to see them accomplished, yet as they have exercised faith upon the great things promised, and have laid up prayers for after times, so they die in the faith of them, that they shall be fulfilled in their season, Heb. 11.23. God will surely visit you, saith Joseph: and therefore what difficulties soever they see raised against it, yea the Archers shoot at the Church, yet his bow abode in strength, his faith holds out, and can look through all opposition whatsoever.  
3 For their posterity: Men are commonly troubled, what shall become of the little ones they leave behind fatherless and friendless Orphans: but his fatherless children he can leave with God, and the widow that trusts in God shall not be forsaken: although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure, etc. Luther in his Will says, Lord thou hast given me wife and children. I have neither Land to bequeath them, nor houses, nor portions to leave them: only tibi reddo, nutri, doce, serva, ut hactenus me, pater pupillorum, & judex viduarum.  
Thirdly, The die in obedience to God: Obedience is not real, if it be not universal; a submission to the will of God in doing as well as suffering; in dying, as well as in living: Rom. 14.8. None of us lives to himself, nor none of us dies to himself: but whether we live, we live unto the Lord; or whether we die, we die unto the Lord; for grace having made God a man's utmost end, it is his glory; and a submission unto his will, that is the great thing in that man's eye, whether in living, or in dying: if God will further use him, he is content to live; and if the Lord will translate him, he desires to die; and so God may be glorified in him whether in life or death, he passeth not: and when he hath honoured God in his life, he desires that he may honour God in his death also.  
2 In reference unto death itself: and so there is something peculiar to the death of the Saints: take these three things:  
First, Though death in itself be a fruit of the Curse, yet unto him it is turned into a blessing; though it be a curse in the thing, yet it is a blessing to the man; because he having his Covenant changed, he is delivered from the Curse, Christ being made a curse for him: A Curse hath two things in it:  
First, something that is evil in itself:  
Secondly, The wrath of God therein.  
Now unto the Saint's death is not evil, and therefore they have desired it: I long to be dissolved and to be with Christ, neither is it a fruit of God's displeasure to them, but it flows from his fatherly, and eternal love, that it may be a passage unto a better life; whereas all other men die by virtue of that ancient Curse; The day thou eatest thereof thou shalt die, and in death the wrath of God abides upon them.  
Secondly, Unto the Saint's death hath no sting 1 Cor. 15.55. Death is compared to a Serpent, which by nature we fear, and fly from, and the thing that is dreadful in it is the sting: but if that be taken out, there is no fear of the serpent now the sting of death is sin; and this is taken off by the surety, 2 Cor. 5.21. for he hath made him to be sin for us; and therefore there is no sin stands upon our score, that should cause us to fear the serpent for ever: but other men die in their sins, Joh. 8.21. and have all their sins to answer for before the judgement seat of Christ; and not a drop of his blood shall take one of them off his score.  
Thirdly, Over the Saint's death hath no dominion, Rom. 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now what is it that doth constitute death in dominion? that is, when it can put forth its utmost power, and there is none to control it, but there comes upon a man, quicquid mortis est usque ad novissimum, it hath a power to keep them under for ever; but unto the Saints the dominion of death is controlled; for death entered by sin, and it reigns by it: therefore when the dominion of sin is broken, the dominion of death is also so; and the Saints are freed from the dominion of him that (as an executioner) hath the power of death, that is, the devil, Heb. 2.15. Psal. 49.14. but for wicked men, death shall feed on them, and there is none to deliver them; but for the Saints, the gates of hell shall not prevail against them. I know that there is a Dalile interpretation commonly given and received from that scripture, Mat. 16. First, gates is put for the power of hell, because the strength of Cities was in their gates; but surely, this seems not to be the meaning, for by gates of hell is meant that power which should oppose the Church, and surely gates by their strength might be for defence unto them, but not for offence: unto them without they were propugnacula, non ●ppugnacula, they did not fight with gates. Secondly, Anciently Councils did usually sit in the gates, and so it signifies all the council and the policy of hell, but that also seems not well to agree with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, which signifies to prevail and overcome by power, not by policy; by strength, and not by art: but that which prevails most with me, is, that our Divines have commonly asserted against the local distance, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never put for Hell, or the place of the damned, but either for the grave, or the state and condition of the dead: and if that ●e true, than we read of the gates of the grave, Job 38 17. Isai. 38.10. of the power of the grave; to keep ●hose that are under its possession, and so Christ doth argue from the greatest to the least; no enemy shall prevail, because even when you are brought under the Dominion of death, and the power of the grave, yet you ●hall have a glorious Resurrection, and the grave shall ●ive up its dead: and being risen you shall die no more, ●…th shall no more have Dominion over you, the gates of ●…e grave shall not be able to prevail against you: and ●…erfore no other opposition or temptation whatsoever; ●…meron.—  
Lastly, In respect of the Consequences, and Issues of ●ath, so also there is something in death peculiar to he ●ints: First, by death they are delivered from the pow● of Satins grace here in this life doth free a man from ●…e Dominion of Satan; but it doth not free him from ●…s temptations, and to be continually annoyed, with the ●…llutions and suggestions of this unclean spirit, for the ●…cked one to touch them, 1 Joh. 5. tactu qualitati●o; is ●e great affliction of their lives: and it is that wherein ●eir spiritual warfare doth mainly lie: it was not the ●st part of the humiliation of Christ, for Sa●an to have ●…ch an access to him, and to propose such suggestions, ●s, 〈◊〉 this will I give thee if thou wilt fall down and worship 〈◊〉; when he had but only an access unto Christ, by representations from without; and not by suggestions within; but he hath by reason of the darkness that is in us, a more immediate access unto our spirits; but our warfare shall be at an end, and we shall be for ever freed, not only from the dominion, but the temptation of Satan forever: Christ makes use of the Angels in Ministerium, and the devils in exercitium— but both, but for the time of this life, and no more: and therefore in the world to come, after death, there shall be no more of either to the Saints for ever.  
2. From the being and indwelling of sin: which is the great misery that the Saints complain of Rom. 7.24. but he that is dead is free from sin, that natural fountain of corruption, original sin, shall be perfectly dried up; and the soul shall never think a vain thought, never speak an idle word, any more for ever: nay, they shall not only be freed from sin actually as Adam was; but even from a possibility of sin also; that as the wicked after death are given up to sin as part of their torment, and are in malo obfirmati, so the Saints shall be in bono confirmati: not only they shall not sin; but be freed from the fear of a possibility to sin for ever.  
3 For the perfection of their grace; the Saints have here, the first fruits of the earnest of glory; and that is so precious to them, that they sell all to buy it, and count all things loss and dross in comparison of it: and yet still there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things wanting in their faith and their love, etc. but 1 Cor. 13.10. then that which is perfect will come, and that which is but in part shall be done away; and these first fruits shall be swallowed up of glory.  
4 They shall be with Christ, and receive the reward that he has prepared for them; they shall enter into their master's joy: here in this life Christ is said to be with us, but after this life, we are said to be with him, yea to be ever with him: he shall never hid his face more; but it shall be communion without intermission, and without interruption for ever, says Bernard: Christus est cum Paulo magna securitas; Paulus est cum Christo summa faelicitas.—.  
If a little of the presence of Christ be so sweet here, when we have it in his spirit; O what will his eternal presence in glory be? thus dies the wise man; thus he enters into peace: thus he rests upon his bed, having walked before God in uprightness.   

2. Doct.  
When the righteous man dies, he is taken away from the evil to come: the Lord had formerly told them, that evil was prepared, a sword was already barhed in heaven, to make a sore slaughter; and in verse 9 of the former chapter, the Lord invites the beasts of the field to come and take their part of the prey; now these are some, that the Lord will hid in the day of his wrath, Zeph. 2.3. the Lord hath a double hiding place for his people in evil times; sometimes he hides ●hem in his pavilion, and the secret of his Tabernacle upon the earth; his chambers of peculiar providence; and sometimes, he hides them in the grave, even the chambers of death, in which in times of affliction God's people do desire to be hid, Job 30.23. and many of them are hid in me●cy from the evil that is coming on the earth. Thus when a flood came upon the world. God provided an Ark for Noah: and as he had an Ark for Noah, so he had a grave for Methusalah, who is conceived to be taken away the same year that the flood came upon the earth. God's usual course is, either his people shall stand in the gap to turn away his wrath and his judgements, which sometimes are deferred for the elects sake and, if the Decree of God be gone forth, and the judgement must come, than the Lord takes his people out of the way before it come; so the Lord dealt with Hezekiah, he defers the judgement till after his death, there shall be peace and truth in his days, and josiah, the Lord says to him, because thy heart was tender, Thou shalt be gathered to thy grave in peace, and shalt not see the evil that I will bring upon this place and the inhabitants thereof: therefore the Lord, Rev. 19.13. having described the rise of Antichrist, and the general pollution and corruption that should follow; all men should worship the beast and wonder after him; blessed are the dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from henceforth; were they not blessed before? yes all that died in the Lord are blessed from the beginning of the world; but now, to be taken away in a time of so great trial, it is a more special mercy; upon these three accounts chief.  
1 That they may be preserved from the pollution of the times in which they live: therefore the Lord takes them away; it is a very hard matter for God's people to live in times exceedingly evil, and yet to pass through such times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspotted, and and not to have a taint and tincture of the present corruptions upon them, to keep their garments white● now that the Lord may preserve his people unspotted from the world, he doth translate them before hand, takes them away from the evil to come.  
2 The Lord takes them away, that they may be freed from the vexations that his people are in, when the abomination of desolation is set up; as Lot when he lived in Sodom, they vexed his righteous from day to day with their ungodly deeds. God's people are mourners in Zion, and they do with that their eyes were a well of water, to weep for the sins, as well as for the sufferings of the times: and the Lord sees that their spirits cannot bear such dishonour, as is done to his great Name; and therefore he takes them away beforehand to better company: even the souls of just men made perfect.  
3. God takes them away from the persecutions, and afflictions of the times: for he knows our frame, and in all our afflictions he is afflicted; therefore the Lord does as we ourselves would do in the same case; if we had a child abroad at school, and we did foresee some great evil either of pestilence, or famine to be near unto that place where the child was; we would send for the child home beforehand, that he might not partake in the misery with the rest; so God hath put his people to nurse, to school in this world; and if there be evil near, he doth send for his people home, beforehand, and cause them to go forth out of the world, to preserve them from the evil of it.   

3. Doct.  
Therefore, when godly men are so taken away, it is matter of serious consideration, and high lamentation unto them that survive; and it's their sin if they do it not: it is that which David doth complain of and bewail, Psal. 12.1. there is not a godly man left, and the faithful fail amongst the children of men; and they were wicked ones that were exalted on every side; Mic. 7.1. the good man is perished out of the earth; the godly men were taken away, so that when the Prophet did come to seek them, he was as men that did seek grapes after gleaning, found here and there one; and as one that seeks the first ripe fruits, but finds none; for the good man is perished, and there is none upright amongst men; for they all do lie in wait for blood, every man hunts his brother with a net; and when the world is preparing their nets to catch the Saints, than God withdraws them from the world; and their loss should mightily assect us: Consider these three things;  
First, The Saints are our glory; as they are Gods jewels, so they are the excellent ones of the earth, and so they should be to us: 2 Cor. 8.23. it's said, they are the messengers of the Churches, and the glory of Christ; and those that Christ glories in, we should also glory in: and as we should rejoice in the addition of any one into the number of the Saints amongst us; so we should look upon it with mourning, and grief of heart, that any of that number be taken away: and the more useful any man is to the Church, the more honourable he should be in your eyes: they are vessels of honour, sitted for the master's use: Now as scandalous professors are spots in your feasts, so sincere ones are stars; and it is a great abasement, and the eclipsing of the glory of a Church, to have an eminent light put out of it.  
Secondly, When the Saints are taken away, it's a dangerous sign that wrath is determined; because, the Lord takes away and withdraws the pillars of the Earth, from off the earth: it was a sign that Samson intended the fall of the house, when he plucked down the pillars; the Lord doth commonly before judgement come, make way for his indignation; and one special way by which he doth it is by taking away those that stand in the gap to divert it: the Lord may say to Moses, let me alone; but yet Moses will still wrestle with the Lord: but when Moses is gone, now who shall strive with God for his people?  
Thirdly, All our protection, defence, and blessing depends upon the Saints that are amongst us; for it is by their Covenant that the world stands, and that all the Creatures are continued ●n their being: and let me tell you, after the Lord has gathered in the wheat into his barn, it will not be long ere he does burn he chaff with unquenchable fire; if he do but once say to his people, Come ●e blessed; go ye cursed; to the wicked, they will quickly follow after: and therefore they do so bewail the taking away of Elijah, as the Chariot of Israel and the horseman thereof: their strength and their fence was gone: for this is a truth, the strength of a Nation, next to God, lies in the Saints, they are the shields of the earth: for if it be for their sakes that the world stands; God will provide a place for them of safety, when the rest of the world is consuming, as we see in Zoar, a place may be preserved for the sake of the people of God: and indeed they are the partition wall between wicked men and temporal wrath, yea and eternal wrath; it is the Saints that keep the wicked so long out of hell: whatever the world thinks of them, they are a blessing to the world, Gen. 12.2. Mic. 5.7. as the showers upon the grass are a blessing, so are the Saints by their prayers, and their Counsels, and their pains, and their gracious example, and holy conversation, every way a blessing: so that as Nazianzen saith of julian when he was smitten and had a wound, it was to him indeed Lethale vulnus; But, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
So we may invert it, and say this of a saint that dies, 'twas indeed a happy wound for him, for to be with Christ is best of all: but though a saint have advantage by it, yet it is a misery to the place, to the Church, to the Commonwealth, where such a one lived; ●ea even the whole world is a loser by the death of a saint, and therefore judah was so sensible of the loss of gracious josiah, that they made a great public mourning, yea a yearly mourning for a long time after: sine supplicationibus non staret mundus, is the Jews proverb; the world is upholden by the prayers of the saints.   

Use.  
Hence learn, that the ways of holiness are the best ways; for that is the best way that leads a man to the best end: there is a double goodness in holy walking;  
First absoluta: there is a goodness in itself, it being a conformity to the good will of God.  
Secondly, There is a goodness in hol●ness which is respectiva, in respect of the end unto which a man is thereby brought: and we see, finis dat mediis bonitatem amabilem.—  
I know that the unworthy would have many prejudices against the ways of holiness; the Saints in their lives, are afflicted and chastised every moment, and they go mourning all the day long, and they cannot put themselves in the glory of the world, cannot partake of the jollity of the times; as he saith, spiritus Calvinianus est melancholicus: but look not upon their outside, but their inside; look not upon them in their life, but in their death; and then let me tell the greatest gallant of you all, you will give a world to change estates with them at their death, in whose life thou wouldst by no terms be conformable unto. What would Dives have given after all his glory, all his delicacy, to have changed with Lazarus in his death? let it be your work therefore to die the death of the righteous: and to set this the more home upon your spirits, take these four considerations.  
1 Consider, the great end why we came into the world was, that we might learn to die well, for Heb. 9 27. it is appointed to all men once to die; but death comes not presently, and the end of a man's life is, that he may consider his latter end, Deut. 32.29. men do not live here to get riches, and enjoy the good things that are present, and the pleasures of sin are but for a season; this life is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the school of death, which teaches men how to die.  
2 It is the last act of a man's life, the close of all his actions; and for a man in his life to burn as a Torch, to shine as a light, and afterwards to go out in a snuff, as the foolish Virgins, and the foolish Builders; in jobs affliction there was nothing desirable, but yet there was in the end which God made with him, that which was very : julius Caesar when he was taken in the Senate, he plucked down the robe he wore about him, Ut honestè caderet.  
It is the night that commends the day; mark the end of the righteous man, his end is peace.  
3 At death all outward excellencies will leave a man, job 4.21. their excellency goes away, and they die without wisdom: for, though there be a flower in the grass which has a glory in it, yet Psal. 90.11. it quickly comes to nothing: so shall all the excellencies that men so pride themselves in, their learning, parts, wisdom and policy, knowledge in the Scripture, and in the common works of grace, it is all but flesh, and will take its leave at death; and it will be said of you, as one of the Ancients said of Caesar, who was one of the greatest men in the world in his time; Ubi nunc pulchritudo Caesaris? quò abiit magnificentia tua?  
What is become of his glorious magnificence? his Armies, Triumphs, and Trophies?  
4 At death your eternal states are cast; it is aeternitatis ostium, the door of eternity: there is a Double time set to the sons of men, 1 A time of working. 2 A time of rewarding. A time of working: here they toil and labo, urbut at death, the Lord doth call the labourers to give them their hire; every man shall have his penny; but after death comes judgement: there is no more time of working, for after death remains nothing but judgement then for ever.  
But what shall a man do, that he may be blessed in his latter end? I will set before you these five things, and the Lord teach you to profit by them.  
1 Let me exhort you to get union with Christ, and thereby, thou art translated from death to life: for this is a truth: no man dies well, that doth not die in the Lord. What a sad thing is it to think, that a second death must follow? death rides before, and Hell follows after; nihil facit mortem malam, nisi quod sequitur mortem,— when death in sin went before, and eternal life is not begun in thee.  
2 Serve thy Generation, and thereby lay up a good foundation against that last day, Act. 13.36.  
Fight the good fight and finish thy course, be abundant in the works of the Lord; It's said of Saul, Sam. 13.1,2. he reigned two years over Israel; he reigned twenty years, but after he was rejected of God, no more is counted of him: nor will it be unto all those that spend their lives unprofitably, that are but as empty trees, only serve to cumber the ground, are unprofitable both to God and man: vita fabula est, in qua non refert, quam diu, sed quam bene.—  
3 Number your days, and consider your latter end, with Joseph of Arimathea: walk with thy Tomb. A man shall not need much Arithmtick to number his days, they are so few, and yet he will need a great deal of grace to number them, they are so evil: and so death shall come upon thee not as a stranger, but as a friend, that brings peace along with him and rest.  
— 4 Exercise faith much on the dying graces of Christ and the promises the Lord made, joh. 16. to all Christians, dying as well as living; of his fullness we shall receive grace for grace: it is our business in this world, to be made conformable unto Christ, not only in our life, but also at our death; and then the Lord says of his people, they shall be mine, Mal. 3.17. what a glorious creature will a Saint be in that day when God himself looks on him as a jewel? 1 Cor. 3.21. all things are yours, than a Saint enjoys perfection enough when he has a full possession of God, Psa. 16.11. in thy presence are fullness of joys, and on thy right hand are rivers of pleasures for evermore:— and then when a Saint has such a glorious advantage by death shall not we say, blessed are the dead which die in the Lord?—  
— 5. Lay up a treasury of prayers, that thou mayst be fitted for this great change: if a man be in any strait or any sad condition, nature will prompt him to seek relief, and he will take any course that may deliver him out of it; especially since God hath made such a promise, Call upon me in a time of trouble, and I will hear you: and if a man be so careful to avoid and prevent these lesser changes, that they may not do him harm; how much more should he be industriously careful touching this great change? Psal. 34. the Psalmist begs that he may know his latter end: Psa. 90.12. so teach us to number our days, that we may apply our hearts unto wisdom:— and therefore a man should lay up a treasury of prayers in his life time, and they will be as so many comforts to him on his death bed: he shall then have a gracious answer of all those prayers.   

Use. 2.  
— Let us lay to heart the loss of the righteous man; that we be not guilty of that sin condemned in the Text. I know it has been a thing condemned or at least always suspected, funeral Panegyrics, as being a badge of the false Prophet; and by a funeral Oration, we do as the Papists do, think to send souls to heaven, after their death, even those that have been posting to hell all their life: but yet, seeing the name of the righteous is as a precious ointment poured out, and that precious in the sight of the Lord is the death of all his Saints:— and seeing it was an Ancient custom to do the Saints of God honour at their death; I think it but our duty, to consider of our loss, in this brother at this time, though it be but to carry a torch after him to his long home; first, he was a man of a gracious spirit, in whom the Lord had wrought the good work, and a through work of Regeneration: he was one, that feared God above many; that had truly given up his name to Christ; one that had oil in his vessel, and did not only shine by profession before men; one that was not indulgent to himself in his own iniquity; did not hid a sweet morsel, but had respect to all the Commandments, and hated every false way: Secondly, he was a friend to Reformation, in the purity and spirituality of it; which consists, not only in casting out the old rubbish of corruption in doctrine and worship, but laying a new foundation; not only an outward Reformation of Ordinances, but an inward reformation of members, Re. 11.1. The corruption of the Church is so expressed;  
There are many when God is about to reform his Church will bear the name of Christians, Isa. 54.11,12. I will lay thy stones with fair colours, and thy foundations with Sapphires; when the Church of God sparkles in the eyes of the world, as many times it does; it shall have many followers. There is saith Calvin, a double foundation: a foundation of doctrine on which the Church is built; and of members of which the Church is constituted, and this he saith, is meant here:— the Church shall not be built of every ordinary and Common-stone, but new-Jerusalem shall be built with precious stones; and without shall be dogs, and every one that loves and makes a lie; and in comparison of what now it is, they shall be all eminent Saints then; as it is said, thy people shall be all righteous, every one of them: and this will distinguish in an eminent manner the Saints from the men of the world; and therefore no wonder if godliness has so few friends in the world, Color omnibus unus.—  
— 3 He was a man in all his relations of a very public spirit; he was far from making those private advantages to himself, that many do of kindred and friends; he was one had impoverished himself for the public service, to my knowledge, and never sought, and professed never would, recompense from the State.— Many men will serve the kingdom whilst they serve themselves upon it; and the while they serve the State, they have wrought well for themselves: dives potestas pauperem facit Rempublicam.  
'Twill be an honour in after ages, that a man hath made no advantage of his public trust:— when every man is making gain from his interest, to promote himself and his family thereby.  
4 He was a man very humble, of a meek, and a sweet temper; free from the common bitterness that is in men; he had much of the Dove, and of dovelike simplicity; and much of the wisdom, though very free from the craft of the Serpent; a man full of sweetness and love: of an amiable and a winning conversation, which surely are things, in the sight of God in great price.  
5 He was a man of a very faithful spirit; which truly now is very hard to find. We may well say, the faithful man is perished; falsehood is now grown the wisdom, and the policy of the times; for men to pretend grace, and intent nothing less; to look one way, and row another; to speak words smother than butter, when they have war in their hearts, and to betray his brother with a kiss, and with joab stab him in an embracement: and he that can carry it with the greatest fairness and smoothness, is the wisest man; and this is the great policy of our times.  
6 Lastly, He was (and I wish all that are in places of trust would consider this) exceeding industrious and active in the care of the public: much lay upon him, he did not spare his pains, and his time, even to the neglect of his own necessary affairs; yea, the necessity of nature, for a support of nature many a time, as I can witness; and the sad condition of the kingdom lay very heavy upon him; he was willing to his power, to put men a work, ere he had wages for them, from the public: Many men are active, but it is, when there is something to be gotten, that does oil their Chariot wheels; they love to tread out the Corn, but to blow in hope; and to labour barely for the public good. I fear there are but few such in the kingdom: I'll appeal now to you that knew him: you know these things to be true; I doubt not but God has rewarded him according to his works.    

God with Us, whilst We are with Him.  
At a public Fast before the Parliament. june 9 1652.  2 Chron. 15.2. 
But if ye forsake Him, He will also forsake you.  
THe Lord having rend the kingdom from Rehoboam, according unto the word that he had spoken, and left him only two Tribes, that his servant David might have always a light before the Lord in jerusalem; this remainder of the kingdom did he seek to establish & to strengthen himself in: but as Luther observes, qui regit, signum est in quod Satan omnia jacula dirigit: therefore as he doth of men, endeavour to corrupt the first, the prime of their years; so he doth also to Magistrates, the prime of their Government, that he may lay corruption in the foundation, and therefore he forsook the Law of the Lord, ch. 12.1. and men in Authority sin not alone, principum delicta sunt plano diabolica.— they have many that fall with them: therefore it is said, that he did not only forsake the Law of the Lord; but all I srael with him: having thus departed from the Lord, they now betake themselves unto other Laws, having chosen unto themselves other Gods; for they forsake God, that forsake his Law; and they build high places, and Images, and groves upon every high hill, and under every green tree, and there were Sodomites in the land also, who did according unto all the abominations of the Nations, permittente Rehoboam: so also he did give them a toleration: its true that he did not set them up by authority, but he did connive at them, and let them alone: he did not look upon it as his duty to use his Authority, and turn the edge of it against them; but there was something else in it, for it was done nomine & praetextu religionis, Pet. Mart. it being the way that the heathens did worship their Gods, and who shall limit the Consciences of men? that way of worship which they shall think fit that they are to use, and who shall control them? and so set themselves in the place of God: if men, as Sodomites or Ranters, will worship God, who hath power to gainsay them? for uncleanness in opinion will soon bring in uncleanness in conversation: and Abijam succeeded his father in all these abominations, for he walked in all the sins of his father, that he had done before him; as Rehoboam did in the abominations of the heathens, which the Lord had cast out before them: for men may be the sons of those per imitationem, to whom by generation they have no relation: and they that cast others out of authority, and yet be their successors in the same abominations, they are in Gods account their sons, though their posterity be disinherited by them: and this was the state and condition of the kingdom when Asa came to the Crown; and he being a gracious man, did turn from all the abominations of his fathers; and the land having peace for the first ten years of his reign, he spent that whole time in reformation: in reforming the corruptions of Religion, and thought himself as a Magistrate so highly concerned in it, that he used his power to take away the Altars of the strange Gods, etc. and his Authority was not only destructive, as some would allow the Magistrates to destroy what they will, so they build nothing; but it was astrictive also, for he commanded jacob to seek the Lord God of their fathers, and to do his Law and his commandments. This glorious work of Reformation being begun, & for about ten years carried on (never was any great work so begun in this world, but mighty mountains of opposition have been raised against it): nowhere is an Army of Ethiopians raised against him, the greatest that we read of in any story, of a thousand thousand; 
chap. 14.9  and though it may be it was not their direct aim to hinder the work of Reformation, yet this (doubtless) was Satan's aim in stirring them up: for as the aim of the good Angels is beyond that of the Instruments, which many times they use, Dan 10. last, and when I am gone forth, lo, the Prince of Graecia shall come, He shall fight with the Prince of Persia; but is overruled therein to another end then himself intended; So is the aim of the evil Angels also; but the Lord who delights in Reformation, and loves to see Temple-work go on, will not suffer this good work to perish under so great an opposition; and therefore this mighty Army shall not stand before a Reforming Prince, and a praying people, but they were all smitten before the men of judah, and they returned home to jerusalem laden with the spoil in great abundance. At this time the Lord stirred up the spirit of Azariah the son of Obed, who went forth to meet them, he preached this Sermon unto the King, and unto the victorious Army: and he saith, hear me O Asa, and all judah and Benjamin. God's Messengers may require audience and obedience in the Name of God, from the greatest men upon earth: and that, when they were in the height of their prosperity and glory: for the Lord hath exalted his word over Nations and kingdoms, to root out, and to destroy, and to build, and to plant; and it is not the least charge given against Zedechiah, that he humbled not himself before jeremiah, the Prophet speaking from the mouth of the Lord: for though the men die, yet their words will live: and it will asuredly overtake men, though they may seem for a while to escape it; Zach. 1.6. Did not my words take hold of the fathers? the sum of the Prophet's Sermon is here laid down in three Doctrinal Propositions.  

First, That the Lord is with You, whilst you are with Him.  
Secondly, If you seek Him, He will be found of you.  
Thirdly, If you forsake Him, He will forsake you.  
Here is a Doctrinal Proposition, with a particular Application; the Proposition is this, That they that do forsake God shall be forsaken of God. 2 The Application is, that if ye forsake God, he will also forsake you, that he hath so gloriously delivered, and for whom he hath so eminently appeared, riding upon the heavens, and his excellency on the sky, yet if he will turn his hand and consume you after he has done you good; this is ●o perish with a double destruction: as, for a man to die after he hath had some quickening works upon him, is to be twice dead: so, for a man or a people to perish or be destroyed after the Lord hath done them good, and seemed to rejoice over them, this is to perish with a double destruction.  
For the opening of this Doctrine, there are four things in the Text, which are to be considered. First we see, that the desertion of a people never gins in God; the Lord doth not forsake them, till they forsake him. There are two sorts of acts that God exercises over men; some Actus dominii, acts of sovereignty: Secondly, Actus justitiae: the one respects men as creatures, the other respects men as sinners.  
Preterition, is an act of sovereignty, and that gins in God: but desertion is an act of Justice; and therefore must begin in us: for the cause of all punishment, the meritorious cause, is to be found in the creature; and doth begin in us, and not in him. It's true, that all acts of mercy do begin in God; and they have no ground in the creature: he loves us first, he shows mercy freely, and what ever he doth it is for his own sake, there is nothing in the creature that procures it. The rise and foundation of mercy is in himself; but acts of Justice have their rise from us: for he doth in all judgements clear this unto the creature, that he doth not without cause any thing that he hath done: and the Lord saith of all judgements, hast thou not procured it to thyself? is not this the wages that you have wrought, and laboured for? is not this the harvest which answers the seed that you have sown? for they that sow to the flesh, shall of the flesh reap corruption, etc. So that the Lord doth never reject us till we reject him; he doth never forsake us till we forsake him, Rom. 6.23. the wages of sin is death, but the gift of God is eternal life: but acts of grace begin in God, and they are mere gifts, but all acts of Justice begin in us, and are but the fruits of our own deservings: he rejects us because we reject him first, etc. Secondly it may be supposed that they that have had the Lord much with them, and have had great and eminent experience of his presence going with them, yet they may forsake the Lord and departed from him; Israel did so, they forgot God their saviour who had done great things for them in Egypt, wondrous works in the land of Ham, and terrible things by the Red sea, as Psal. 10.6,21,22. and they that forget God will quickly forsake God: a people may arise unto that foolish confidence in their own present condition, that they may say, jer. 2.31. We are Lords, we will come no more at thee: a strange expression! and they may walk towards God, as if they were put into such an estate, that they should now need God no more; but that they could live without him: we have now no more need of fasting and praying; days of humiliation may now be intermitted, for not only months, but years together. What is this but for a people to say. We are Lords, we will come no more at thee; we have not now the same need of God that we had in times past: 2 Chron. 26.15. Vzziah was marvellously helped till he was strong: but when he was strong, his heart was lifted up unto his own destruction, Isa. 29.1. there is a woe for Ariel, the City where David dwelled, which Mr. Calvin renders, the Altar of God, because the Sacrifices and Ordinances of God were there; but others, (and so in the Margin it is rendered,) the Lion of God, quia tanquam Leo Gentes alienas subjugasset:— None could stand before them;— There is a woe for them, because they had in the greatness of their strength and power, and victories, forsaken the Lord; and therefore the Lord saith he would bring distresses upon them, that he had formerly been with, and they had conquered by his power and presence: and they that in their pride did speak loftily as if they had spoken from Heaven, the Lord saith they should be brought down to the ground, and their speech should be low as out of the dust.  
Thirdly, Former duties, nor former mercies shall not serve men, but if they do forsake the Lord, they shall be forsaken of him: first former duties will not secure men: here is a gracious Prince that had laboured ten years in the Reformation of Religion, and that with great success, and had met with great opposition, and yet with resolution gone through all, yet the Lord tells them, that for all this, if after this they did forsake the Lord, he would forsake them. There was in the days of Josiah, the most glorious Reformation of Religion, that ever we read of in judah, he was such a King as like unto him was none before him, nor after him should arise the like: the people entering into a solemn Covenant before God, that they would be the Lords people; and the Reformation went farther, for it was the taking away of the High places also, which other Reformers left standing: and they kept the Passover unto the Lord, such a one as had not been since the time of the judges, and yet 2 King. 23.26,27. notwithstanding the Lord turned not from the fierceness of his wrath. Here is a sad and unexpected close of this famous story, and that not only for old sins; but Zeph. 1. the Land continued in the same evils still, and therefore the Lords controversy continued against them: there were the remnants of Baal in the hearts of the people still, and there were those that did swear by God, & by Malchom, that did endeavour so to keep up a mixture in Religion; and those that were Apostates, and were turned back from the Lord, and men that were settled upon their lees, that did say, the Lord will neither do good nor evil, and for this cause will the Lord search jerusalem with Candles, etc.  
2 Former mercies will not secure you, if you forsake the Lord. It's true that former mercies are of a great engagement unto us to keep close to God: the cords of love lay upon men the strongest bonds; but yet if they do not oblige us, they are not binding unto God. It's true, that faith may make use of former mercies, as an argument to a repenting and returning people, as Num. 14.19. Pardon the iniquity of this people according unto the greatness of thy mercy, as thou hast forgiven this people from Egypt even until now, but it is no prevailing Argument for a back-sliding people; but the Lord will say, how long shall I bear this evil Congregation? and therefore the word is gone out of his mouth, and judgement shall the sooner and with the greater fury plead the cause of abused mercy in former deliverances, Deut. 28.63. It shall come to pass that as the Lord hath rejoiced over you to do you good, so also the Lord will rejoice over you to destroy you and to bring you to naught; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify to rejoice, summo gaudio & incredibili laetitia. Answerable unto the joy and delight which the Lord seemed to take in blessing a people, and in building them up; such will the delight be which he will seem to take in ruining that people and destroying them. If you be not bound by the cords of his law; let me tell you, he himself will never look upon himself as bound by the cords of his law: if they be no engagement upon you, they will be found none upon him in the end. Psal. 120.4. it is by some understood of the slanders of men; but it is by others understood of the judgements of God; there shall be mighty and sharp Arrows, with coals of juniper, that is such as burn with greatest fierceness, and longest lasting, and such as yield a sweet savour in the burning; there is no destruction like unto that, when God shall delight to destroy a people, he shall laugh at their destruction, and mock when their fear comes. Fourthly, The Lord delights to deal with sinners in a way of proportion and retaliation; according to their dealing with him; and there shall be the Image of the sin in the judgement that shall be executed upon them: that the Lord will but deal with them so, as they deal with him: if they forsake him; this shall be their judgement, he will also forsake them. If men be invited to the marriage feast of the King's son, and they make excuses they will not come; their judgement is, they that were ●idden shall not taste of my supper. If the people of Israel will not (at the command of God) go up unto the land of Canaan to take possession, they will not enter into God's rest; the Lord saith, nay, he doth swear in his wrath, that they shall not enter: and if in the days of their prosperity, men will say to the Almighty, depart from us; in the same proportion will the Lord say unto them in the day of their judgement, Depart from me, I know you not. In those things wherein the sons of men are, and their lusts acted and more drawn forth, in those the Lord doth delight that their judgement should be. The people of Israel were formerly weary of the Prophets, as we now are of Ordinances, and they did say to them, prophesy not, and cause the holy one of Israel to cease from us; therefore the Lord saith, he will cause the Sun to go down upon the Prophets, and he makes the day to be dark about them, that there should be none that should understand or be able to tell them how long: and when they desired Teachers according to their lust, and did say, Speak to us smooth things, and prophesy deceit; these rough-spirited men we cannot away with them:— The Lord saith, if any man will prophesy of wine or strong drink, he shall be a Prophet unto this people; yea even in hell the sins of men shall be their torment; and the Lord delights to make them so; 'tis true, sin ceases there, as it is paenae demeritum: for judgement passes only on men, for what is the flesh: but, not & paenae damnatio: for damnati blasphemant Deum & in hoc peccant, sed peccata pertinent ad damnationis poenam, etc. for what the Lord doth, he doth in high displeasure and indignation, and that doth delight him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retaliate, that men may abundantly eat the fruit of their own ways, and be filled with their own devices; and the Lord makes in this retaliation a greater speed with some men, than he doth with others, answerable to the Mercies bestowed, and abused: some men's sins are as a basket of Summer-fruit: quia maturitatem suam sunt assecuti— 
Am. 8.12  Drusius:— they that have stood long under mercies, and under Ordinances, they do ripen the sooner, and the Lord will surely hasten his work upon such a people: habet sapientia justitiae sua compendia; the Lord knows how to finish the work, & to cut it short in righteousness: for a short work doth the Lord intent to make in the land, Rom. 9.28. How long soever the work be that God makes with any other people, yet with an unthankful people, that lives in high abuses of goodness, he will surely make a short work with them. Fifthly, At the same time when we begin to forsake God, he doth begin to forsake us; for so much must be taken from the beginning of the verse, the Lord is with you, whiles you are with him: so we and some others render it, dum fuistis— Therefore the same date that our departing bears unto God, the same also doth the Lords departing bear unto us; at the same time when the Prodigal did but set the first step to return to his father, the father did set forth to meet him: and at the same time that any man departs and turns away from God, at the same time doth the Lord turn away from him also, and though it be not presently visible; for our Apostasy from God is first in the inward man, our souls draw back from him; 
Jer. 6.8.  at the same time also his soul departs or is disjointed from such a people: and in such cases the Lord is very exact in observing of the time, he keeps an account of it unto a day, as we see it in Saul, 
1 Sam. 13 13,14.  Now would the Lord have established the kingdom upon Israel for ever, but now thy kingdom shall not continue; now Saul departed from the Lord, and from this time forth the Lord did forsake him: and therefore 1 Sam. 13.2. it's said that he reigned but two years over Israel, that is, Legitimè & non rejectus á Deo, so Jun●post biennium a Shemuèle fuit: so that though the kingdom did continue so many years ●fter, or he continued in the kingdom, yet he reigned as King but two years, now he rejected God, and now the Lord re●ected him from being King over Israel: and though men discern it not, yet there are symbolical precepts, by which the Lord doth try men even at this day; the Lord puts them upon such a business, puts such power, and such authority into their hands, which they abusing, and their heart, departing from God in it, they are under an evil aspect from God from that time forward; that though their lives may continue, and though they may for a time continue in their authority, yet from that time, he Lord departs from them, and they do by degrees whither and decay insensibly; degenerate in their zeal for God and his people. Sad are the Records and the aspects of God upon great men in this kind; such a day I tried a man's integrity and his faithfulness, I put power into his hand to honour me with it, and yet his spirit departed from me, his heart was false and unstable with me; therefore, from that day my soul is disjointed from such a man, will honour him no more: Saul reigned long after before the people; but, from that time, no longer in God's account.  
Sixthly, In the same degree that a people do forsake the Lord, will the Lord also forsake them: and so much the Hebrew word also doth seem to import in existendo vos cum eo, in your being with him, he will also be with you, and in your forsaking of him, he will also forsake you. The Lord departs from a people gradatim by several removes, to see if there be any that will stir up themselves to take hold of God. As the glory of the Lord departed from the Temple, Ezek. 10.11. first he goes up from the Cherubins unto the threshold, and from thence to the middle of the City, and from the City unto the Mountain: and these removes of God from us are answerable unto the degrees of our departing from him: for in these things the Lord doth exactly observe a proportion. As it is in the matter of outward afflictions, so it shall be also in spiritual desertions: Ezek. 7.16. as pride doth bud, so the rod doth blossom; violence doth rise up unto a rod of wickedness: their rod is taken out of their own sins: their own wickedness doth correct them: and answerable to the growth of sin in them, so doth the rod grow for them, that it may be corrected. And so it is in desertion also; with the upright the Lord will show himself upright: if men's hearts be wholly with him, he will be perfect and entire with them: but if men be for God only in show, he will be for them and with them only in show: if they give unto him only outward obedience, he will give unto them only a temporal reward: if they do offer unto God but external service, and that which is seemingly service, but really a sin; he will bestow upon them outward blessings, that is, that which shall be seemingly a blessing, but really a curse: a blessing in the thing, but a curse to the man. For the Lord will hold a proportion: as we forsake him, so he will in the same measure and degree, forsake us also. All the children of destruction, are not born at once, 
Hos. 1.  the first is jezreel, and the last Loammi; yea and Gods own people answerable unto their departing from God, so they shall find the Lords withdrawment from them; David had his first ways, 
2 Chr. 17  and the people of God have their first, Rev. 2.4. and they that do decline from God in holy obedience, they shall find the Lord will departed from them in reference to a gracious presence: it shall not be with them as it hath been in times past: they shall remember with bitterness after their departure from their former husband, that it was better with them than it is now.  
2. Let us now look upon the grounds of this Doctrine, that upon our forsaking of God he will forsake us; and they are different, according unto a double state of men in this life: some are in a state of Nature; and some are in a state of grace.  
First they that are in a state of nature forsaking God, shall be utterly forsaken by him, and that for ever; for the Lord doth deal with men according to the tenor of the Covenant, under which he stands; in all his administrations, he is always mindful of his Covenant. Now all men in a state of Nature, are under a Covenant of works; for though this Covenant were broken in the fall, yet it was not abolished, but stands in force still unto all unregenerate men, to the end of the world; its true, that being become weak through the flesh, it can give life no more, Rom. 8●3. but it commands duty as perfectly as it did unto Adam in the state of innocency; and so far as a man falls short of perfect and personal obedience, so far he sins, and it threatens a Curse as dreadfully now, as it did in the state of innocence: and it is by virtue of this Covenant that sin is bound upon the Consciences of ungodly men for ever: and by virtue of this Covenant the Curse comes upon them in this life, in a degree, and hereafter in the perfection thereof. Neither is that Arminian Doctrine to be received, Lex prima cessabat primo foedere rupto per inobedientiam primi hominis; that men being constituted under the Curse, the first Covenant being broken, all the debt of legal obedience which the creatures did owe unto God, did immediately cease; for then, there should have been no sin after the first sin; for if the Law ceased, there could be no transgression: neither is it any way answerable unto Reason or Scripture, that because man had lost his ability to obey, therefore God should lose his authority to command. Now in the first Covenant God dealt with man by way of retaliation, Gen. 4.7. if thou dost well, shalt thou not be accepted? the best services must needs be rejected for the least failing; therefore in the creatures departing from God, he will also departed from him: and by the terms of the Covenant he is bound, if they forsake him, he must also forsake them: his Justice and truth do bind him unto it: and according to that Covenant, it is, bonum ex integro constat; malum ex quolibet defectu.  
2 There are some men in a state of Grace, and the change of their estate depends upon the change of their Covenant: such a man's state is as is his Covenant under which he stands. He that is in a state of Grace, is therefore translated into the Covenant of Grace; and then all the deal of God with him are answerable unto the tenor of the same Covenant: and this Covenant is an everlasting Covenant, for he will write the law in their hearts, and put his fear so into them, that they shall not departed from him, Jer. 32.20. and therefore he will never forsake them utterly: for he hath said, he will never turn away from them to do them good. We are far from that Doctrine as to conclude from hence, that the interchange of members between Christ and Satan, is frequent and ordinary; and that as Christ takes members from Satan, so doth Satan also take members from Christ; that a man may be a member of Christ to day, and a child of the devil to morrow; now in a state of Grace, and by & by in a state of sin; beloved of God to day, & forsaken of God to morrow; for we read, that whom he loved once he loved unto the end; for he loves them not with a temporal, but with an everlasting love: and as in reference unto a man's eternal condition, there is a gulf fixed, which notes 
Calv.  aeternitatem status; so there is in reference to the change of a man's Covenant, a gulf fixed; and it is as possible for the creature to pass from Heaven to hell; as it is for a man according to the rules of the word of God, who is under the Covenant of Grace to pass afterward, or ever to return into the Covenant of works: yet, under the second Covenant, though there be not a final forsaking, yet there may be a real, and a gradual desertion: as well as affliction, is compatible with the state of a son. I will visit their offences with the rod, but my loving kindness I will never take from them, nor suffer my faithfulness to fail: I was wroth and smote him, and hid my face, etc. my beloved had withdrawn himself, and was gone, etc. and there is a real displeasure, though it be 
Cant. 5.  Ira paterna, non hostilis; and there is a desertion not only in point of consolation, but in point of sanctification also; that when a man comes to resist sin, or to perform duty, he shall not find the same presence, nor the same assistance, that he formerly had: men may go forth in the strength of Grace received, and they may with Samson think to do as in times past; but if they turn aside from the Lord, they shall find that the Lord is departed from them: for it is not being in a state of Grace, that carries the actual presence of God with a man, but it is acting those graces that he has received, and walking answerable unto that estate: 
Joh. 14.23.  If a man love me and keep my words; my father will love him, and we will come to him and make our abode with him; he will love him; we cannot love him unless he love us first; there is a love of benevolence which gins in God, and hath respect unto nothing in the creature; but there is a Love of complacence, which though it flow from free Grace, yet it is acted answerable unto the Image of God in the creature, and as the creature walks with God, and is serviceable unto his great ends; there is a presence of God with us answerable to our care of keeping Communion with him: if a Godly Magistrate shall with Solomon, have his heart departing from the Lord, though the Lord have appeared to him twice, and hath given him formerly very gracious and signal testimonies of his presence with him, if he shall turn aside unto crooked ways, he will surely fail of his former presence, and assistance in his Government: a man's right Arm will whither, and his right eye will be put out: he shall neither have that wisdom in his Government, neither shall he have that Authority and ruling power in the hearts of the people; and the reason is, because God is not with him as in times past: but he having forsaken God, he is forsaken of God: and if a Godly man whose soul is become an habitation of God through the spirit, shall now forsake the fountain of living waters, and shall dig to himself broken Cisterns, shall let his heart go out to the Creatures, and shall forget the Lord, and his heart sit lose from him; he shall find that the Lord will withdraw himself, that he shall not have that assistance in services, nor that comfortable and fruitful presence in all his ways, but he shall in a measure walk without God in the world, even as the men of the world do: and if a state that have had a glorious presence of God with them, that the Lord hath made bare his Arm in the sight of the Nations, so that the fear of them hath fallen upon all the Nations round about, because they saw that God did fight for them, the Lord hath gone before them, and the God of Israel was their rearward; and therefore he hath given them the necks of their enemies, and no weapon form against them hath prospered; every tongue that did rise up in judgement against them hath he condemned: but if this state shall now fall in love with her own beauty and greatness, and shall say this is Babel that I have built, and my hands have gathered the riches of the Nations, if this state shall now trust in an arm of flesh and say we'll have no more care of the truths of God, and the Ordinances of God, they are upon Civil and Politic respects that we stand; the Lord will surely departed from them: if they shall say, we are Lords, we will come no more at thee; their Rock will sell them: their wont presence will departed from them, and the Lord will take pleasure to bring them down whom he hath before exalted, and to destroy them after he hath done them good.  
3 Yet for the further opening of this point, it is necessary that we discover, what it is for a person or people to forsake the Lord, and what it is for God to forsake them, and when he is said in Scripture so to do?  
First, What it is to forsake God, and when the Lord is said to be forsaken. First, they that forsake the Law and truths of God, forsake God; wicked men that live without God are described by 
Psa. 119 5●.  forsaking the Law of God, the wicked that forsake thy Law, Jer. 9.13. they have forsaken my Law which I set before them, and have walked after the imaginations of their own hearts, and after Baalim which their fathers taught them, etc. For it is God that we have to do with in the word: the word is mighty, 
Heb. 9.12 13.  and all things are open and naked before him with whom we have to do; therefore the word hath (as it were) the properties of God attributed unto it, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a discerner of the secret thoughts and intents of the heart, which belong unto God only: but it is not from the power of the word alone, but from the presence of God therein; for in the word it is, him with whom we have to do: therefore if in the word we have to do with God, than they that do forsake the word of God, forsake God: and men do forsake the Law of God; first when they depart from the foundation: there is a twofold foundation that the Scripture holds forth; fundamentum doctrinae, & personae.— its true, a personal foundation can no man lay, any other then what is laid, Jesus Christ: but there is also a doctrinal foundation, which is called the foundation of the Apostles and Prophets, 
Eph. 2.20.  and this is that pattern of wholesome words that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that form of Doctrine, and that which the Apostle mentions of the foundation which he himself hath laid, Heb. 6.1. and this the Church of Christ in the purest times shall not departed from, for Rev. 21.14. the walls of the City shall have twelve foundations, and upon them written the names of the twelve Apostles of the Lamb, etc. that Ancient standing of Truth, let it be preserved, and all superstructures, let them tend to the clearing and establishment, and not to the subverting of them; let men build as high as they can, so as they hold the foundation; sit verè profectus fidei, non permutatio: Lyren. And in this the people of God have been always fearful; quo quis sanctior, eo promtior novellis adinventionibus contraire, etc. we are now quite contrary: the more holy any man seems to be, the more open h●s ears are, and the more ready he is to close with every novelty, or call all into question; Satan's great design in this age, is, to keep all men in uncertainties: two ways Satan hath, one way in the time of peace, and another in the time of persecution; in the one cogit homines negare Christum, in the other docet, Austin; he doth force them in the one, he doth teach them in the other: but his great aim is at fundamentals; for there is such a connexion of these, that a man cannot deny one, but he overthrows all the rest. It was the rule that Luther gave, Spiritus Sanctus scepticus non est, and therefore it is to be feared, that under these great pretences of the Spirit, there is very little of the Spirit of Christ in men; when it tends to Scepticism, not to Christianity.  
Secondly, Men forsake the Law by putting false interpretations; for he that hath not the spiritual and true sense of the Law, is without the Law, Rom. 7.9. 
Psal. 11●…  and so men are said to make void the Law of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not Palam & ex professo, but it is fecretly & under hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have unlorded the Law by your traditions:— and they that take away the mind of the Law they do destroy the Law; and this is the greatest sacrilege in the world; men are called, by Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
They that do steal away the sense of the Scripture from the words of the Scripture, and take them not according to the scope of the place, or the intention of the spirit of God in them, but in Allegories and mystical senses; now this way, and then another, as it chimes into their fancies. We blame the Papists for making of the Scripture a nose of wax; if ever it were so, it is so made by many of our Teachers at this day: and by this means, it shall serve to usher in and to patronage any invention that our own hearts can present unto us; there are great pretences of love now held forth, that men should love one another, though they differ in opinion, upon the point of saintship, etc. the same thing we also say and press, that we love one another, but let it be with the Apostles assertion, 2 joh. 6. This is love, that we walk after his Commandments: and let it be also with the Apostles Injunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truth it in love: 
Eph. 4.15 — steal not away Truth from us under the shows and pretences of love: in vain have the endeavours of Conciliators, been that have sought to unite men, whose principles in respect of Truth were contrary. It is a great honour to be as Nazian. of Athanasius, he was dissentientibus magnes, etc. but yet so as we are to consider, that Truth is primo-primum in Religione: without which all motives unto union though in a moral construction good, and coming from a good intention, will never prove in any measure effectual: it is speaking Truth in love, that will only make men grow up into one body in the Lord; and it was the dishonour of that great power, Rev. 9 that though they had faces like men, and the teeth of Lions, a great show of meekness, and yet abundance of stoutness and courage joined with success in all their undertake, for they were crowned Locusts; yet they had a sting in their tails, diabolicam & pseudopropheticam propaginem denotat: all the power of their Conquest was used to no other end, but to leaven and poison all places where they came and conquered with their corrupt opinions: whoever they be that use their power in this manner, be their success what it will be, they are in judgement, and for the Torment of all where they come, and such Locusts proceed out of the smoke of the bottomless pit.  
Secondly, They forsake God that forsake his worship: ye are they that forsake the Lord, that forget his holy Mountain, to prepare a Table for that host, etc. 
Isa. 65.11.  Some expound it of the host of heaven, and there is a great number of them; for they that forsake the way of the Lord, they do find out many inventions, in God's worship. There is a double worship of God, natural, and instituted; the one following upon the nature of God, and the other flowing from the will of God; and the latter the Lord did see necessary in all ages, as medium cultus naturalis, it was necessary unto Adam when he was in Paradise; the Sabbath, and the tree of life, and the Tree of Knowledge of good and evil, were then instituted; it was so for the honour of God, that the Lord Jesus himself observed it in the days of the flesh, and did thereby fulfil all righteousness, and worshipped God according unto the institution of the Jewish Church, and he hath left such Institutions to be observed in his Church to the end of the world: the Saints continued in the Apostles doctrine and fellowship, in breaking of bread and prayer; and now men are grown so Religious, as they cry down instituted worship, and say that they are but forms: it is true, that rested in they are no more, as the Ceremonies of the Jews were not: but as they are Forms, so they are Duties; therefore to say men may use them or not use them, and that Christians are sometimes for seeking under Forms, but there is yet a higher way; some that are unwedded unto any Form, that reserve themselves single for the immediate embraces of their love: What is this but to forsake the Lord; because it is to forget his holy Mountain? to worship God in any other way than he hath apppointed, that is Idolatry; and to neglect that way of Worship that he hath apppointed his people to walk with Him in, that is profaneness. We complain of the profaneness of the people throughout the Nation; they are such Principles as these that are the great Grounds of profaneness: and from hence it goes forth into all the Land; for how ready will all they that were weary of Ordinances, and looked upon them as a burden long ago, how greedily will they embrace such a Doctrine as this is; that may be a bribe unto their Consciences in their profaneness, and utter neglect of God; surely it is a good rule, qui non est Religiosus, Christianus non est: that man doth very much forfeit his Christianity, that doth either in Doctrine or Practice in this manner decry the instituted Worship of Christ: I am not willing to speak much of Officers now, which is an Institution, as well as that of Ordinances; for the Lord hath set them in the Church, 1 Cor. 12.28. and he hath appointed their term of continuance, till we all come unto the unity of the Faith, unto a perfect man; till the whole body of Christ be gathered, and perfected; and the end, Ephes. 12.14. why he hath apppointed them is, that we may not be carried away with every wind of Doctrine; that was the end why God appointed them, and this is the main reason why men oppose them; because they cannot carry men away as they would, by this means; and theresore it is a true observation, that never any man did begin to overthrow and corrupt Religion, but he began with the Ministry first. It is that which Adam Contzen. directs to the Ministers and those that give their Testimony to the Truths of God, specially suppress them, & error cui patrocinium deerit, sine pugna concidet: so calls he Truth; and there is a promise made to them, that God will be present with them to the end of the world; and a provision is made for them to the end of the world; for the Lord hath ordered, that they that serve of the Altar should live at the Altar; Cor. 1.9,14. though now a great part of the Religion of the times is to cry down a Ministry, and so as Luther hath observed, Satan hath had two ways to put out the light of the Gospel mendaciis, & Inopia: And he saith men do profess, Ministris nihil opus est: they were things not much to be regarded, though there is a justice to be exercised unto them as men, how much soever they are despised as Ministers: but it were not much to be regarded, though you look upon them as men of all others the least considerable, if God were not forsaken in it; but to forsake God's Worship, is in the Scriptures account to forsake God.  
Thirdly, we forsake God by carnal confidence. The Lord says, Jer. 2.13. they have forsaken me, and they have digged to themselves broken Cisterns. Jer. 17.5. Cursed is he that trusts in man, and makes flesh his arm, and his heart departeth from the Lord: if the Lord be not exalted alone in the soul, either sub ratione boni, aut auxilii, the heart of man forsakes him, and leans on something else that is not God. Now if it be Counsels of men, the power of Armies, the Assistances of Confederates, so far a man forsakes the Lord: therefore the Lord doth way lay all humane succours, that they shall prove vain and unsuccessful; and men shall be ashamed of their Confederacies: thou shalt be ashamed of Assyria, as thou hast been ashamed of Egypt thy confidence; yea destruction comes out of it; they that sit down under the shadow of a creature, it is but under the shelter of a bramble: fire will surely come out of it to consume the Cedar's of Lebanen; when men turn to God, they are taken off from carnal confidence, they shall then say, Ashur shall not save us: therefore men turn to the creature when they do forsake and departed from God.  
Fourthly, men forsake God in their conversation: when they neither walk with God, or worthy of God: the ways of sin are departing from God: going into a far Country, it is communion with Belial: and walking in ways of pride, oppression and uncleanness, it is living without God and therefore surely it is a forsaking of him, a departing from him; and forsaking of his Truth and Worship; is the only and special means thereunto; our Saviour says John 17. Sanctify them by thy Truth, etc. Take away Truth, and ye destroy Holiness at the root: Let men pretend holiness whilst they will, unclean opinions will ever be accompanied with unclean practices; and therefore it is a vain thing for men to hope that a holy conversation can be maintained without truth, which is the instrument which the Lord useth of men's sanctification, Job 6.14. he forsakes God, that forsakes the fear of the Lord.  
Secondly, What is it for a people to be forsaken of God? First, when God withdraws the influence of his Spirit from the Ordinances, that though the Ordinances continue, yet the influences are gone; it is the first step of the Lords removing from a people, and this is properly the removing or departing of his glory from off the Temple; though the Lord is everywhere present, yet there was a gracious presence there; Deus ubique est, sed non eadem ubique praestat. And therefore there is a darkness that fills the house, when the glory of the Lord was departed; its true, that the Temple, and the Sacrifices did continue, but it was but barely an outside, for the presence of God in glory and mercy was not among them; and therefore when the Lord returns to a people in mercy, the glory of the Lord doth in this manner return unto their Ordinances, Ezek. 43.4. while he may be found, seek the Lord; the time of the Spirits working in the means, is the day of salvation, Heb. 6. unto that people; there is a ground that drinks in the rain, not only of Ordinances, but of Influences: and the Lord will say, My Spirit shall not always strive; there is an oath that may go forth against a people, and then they are undone for ever: for the Lord is not as a man, that he should repent: and this is the greatest Judgement that can befall a person or a people in this life: for if the Spirit of the Lord depart from them, and evil Spirit from God in Judgement comes upon them: a Spirit of giddiness, a vertiginous Spirit, which doth cause them to err in all the works of their hands: there is by some a great talk of conversion, that abundance have been lately converted: it is true, if turning unto a new opinion, or being brought off from such a party be conversion, there are abundance of such turn in this Nation: but such a general conversion, that if we look into the conversation of men, yea even of them that do profess Religion and the power of godliness, and the good old way of holiness in the practice of it, is even wholly forgotten amongst us.  
Secondly, he takes away the Ordinances also: the presence of God is in them: he is by these said to dwell amongst us: now when God departs from a people, he is said to take away the Ordinances, which are the visible tokens of his presence, jer. 23.33. they say, the burden of the Lord: and they were weary of the Ordinances of God amongst them, says God, this shall be your burden, I will forsake you: Nulla posthac erit Prophetia, 
Calvin.  Calvin. But what if it be so? its that in a special manner that we desire: but consider, 2 Chron. 7.20. I will cast this house which I have sanctified for my name out of my sight, and I will pluck you up by the roots out of my Land which I have given you: when God once forsakes his Ordinances, he will the Land too.  
Thirdly, the Lord doth forsake a people, by taking away the former assistances that they have had, and denying of them to his people: therefore the promise is Isa. 62.4. thou shalt be no more termed forsaken: whilst they were under the power of the enemy, and given up into the hands of their oppressors, so long they were a people forsaken of the Lord, Iosh. 1.5. I will not leave thee, nor forsake thee: when God forsakes them, they shall not have the wont presence of God amongst them: the Lord will neither bless their counsels, nor go forth with their Armies: but he will delight to make that people vile, that all their enemies should take encouragement thereby, and say, God hath forsaken them: persecute them, and take them, for there is none to deliver them; as the presence of God is the great terror unto all that are round about, he being a wall of sire about them, and the glory in the middle of them; so the greatest encouragement to the enemies, is, when they shall see that God's people have not the wont presence or assistance of God with them: and they shall be a derision to all the Nations round about: ha', ha', so would we have it.  
Fourthly, God doth forsake a people in respect of his returns of their prayers, Psal. 22.1,2. My God, why hast thou forsaken me? and why art thou so far from helping me, and from the words of my roaring? O my God, I cry in the day time, and thou hearest not: and in the night season am not silent; and this is the true greatness and the glory of a people, Deut. 4.7. that they have God nigh them in all that they call upon him for; and this hath been your glory in former times in the sight of your adversaries: that you could say, 
Tertullian.  Caelum tundimus, & misericordiam extorquemus.  
And the prayers of the people of God have been the fire that hath gone out of the mouths of the people of God that hath consumed your enemies on every side: as Rev. 11 5. We did no sooner make our prayers, but we might as it were, with Stephen, lift up our eyes to heaven, and see jesus standing at the right hand of God: tanquam causae suae Judex & vindex: But if God forsake a people, they may cry, but the Lord will not hear them; he will shut out their prayers in displeasure, and will cover himself with a cloud, that they shall not pass through: when God takes away the spirit of prayer from his people, there is not a greater Argument that I know, that God doth intent to forsake them, and to shut out their prayers.   

Use.  
Having thus spoken of the Doctrinal proposition, let us take the particular application to ourselves: If you forsake him, he will also forsake you: our own hearts cannot but testify against us, that there is a great forsaking of God in the middle of us: look but upon the generality of the Nation, and for all manner of profaneness we go beyond the worst of times: and under a pretence of liberty, every man doth that which is right in his own eyes; and there is no master of restraint to put them to shame; It may be the fault is immediately to be laid upon inferior officers, but ye know their neglects, and yet you do not force your own Laws: misera vis est valere ad nocendum; it is woeful liberty, a liberty of sinning, the horrible oppressions, such as have not been heard of: you have made an act against it, and what hath been done upon it? is it only to quiet the spirits of the people? and to stop their mouths for a time only? The oppressions amongst you are horrible: the delays of Justice, putting things out of one hand into another: So that men know not when to have an end, that they rather choose to sit down in despair, and lose all, then follow businesses of the greatest concernment to them. And which of you in authority that have abundance of outward beings, in comparison of many of your Brethren, can abate any thing of what you can exact for any place or employment that you have, because of the cry that is amongst us, as Nehemiah did? Nehem. 5.15. where is Nehemiahs' spirit? Former governor's were chargeable to the people, and had taken of them bread and wine, besides forty shekels of silver, etc. but so did not I, because of the fear of God: what abatement is there of men's salaries and pays? they that have abundance otherwise, that formerly never had, and could scarce ever have hoped for so much as now they have, and yet they cannot for the necessity of their brethren abate any of it; and how strangely carnally confident are we? and ready to sacrifice to our own nets, and to say, Our own hand hath wrought these deliverances for us: and we think we have an Army, and a Navy, that is able to defend against all our enemies; but let me tell you, if you live upon these, though they be as the breath of your nostrils, yet it shall be as fire to consume you, etc. Isa. 33.11. Now as for the truths of God and his Ordinances, how are they forsaken? all the world do witness against us at this day: and though much hath been pressed that way unto a settlement, yet nothing is done: there are some that are enemies unto this building: all establishment in the things of God avoided: and industriously it's observed by some (I hope it will not prove a Prophecy) that in this Age only, the destructive work hath prospered in the hand of those that sit at the stern: but for the destructive work, let it be undertaken by whom it will, yet it hath never prospered in any hand: therefore it's feared, that God's intention in this thing is only to destroy, and that he reserves the glory of the building unto the generations to come: But it will be objected, is there not power enough in Religion to avenge itself? Religio contenta est viribus suis; nec spoliata est vi sua, etiamsi nullum habeat vindicem. 2 Cor. 10.6. our weapons are in a readiness to avenge all disobedience; and it will be said, have not we made Laws against them? Laws against heresy, Laws against Blasphemy? but what are dead Laws to living examples? we are exhorted joh. 3. not to receive them into our houses, and not to bid them God speed, etc. Yet you know they bring not this Doctrine: and yet who are the men of your counsels? who are admitted to your houses? received at your tables as your chiefest friends but such men? and those that you know to be such men, that oppose and are professed enemies to the truths of God, in such things that you yourselves know to be truths: And will that maxim of Mariana bear you out? Princeps nil statuat de Religione: its true, Conscience will seek a bribe, if the mind be upon any thing, it will colour it over with fair pretences: but it is but a figleaf, and will appear so before God: surely you should walk in the ways of Godly Magistrates who have gone before you. Now to which of the Saints will you turn? When did ever any good Magistrate plead, that in the things of God, as a Magistrate, he was not concerned?  
But it will be said; All this is but begging the Question. For this supposes that the Magistrate is concerned in matters of Religion, which is the thing in doubt: I look not on it as seasonable to dispute the thing now; only crave leave to offer a sew considerations to you about it.  
First, that which may provoke God to forsake a Nation, that certainly Magistrates are concerned in: But the things of Religion are the great things that provoke God to forsake a Nation, in Ezek. 8.5. the Prophet saith, they have set up an Image of jealousy to provoke me to departed from my sanctuary: And the next news you hear is, God departs from the City.  
Secondly, that which lays the foundation for the overthrow of Governors and Government, that Magistrates are concerned in; but corruption in Religion doth so: take but the example of a heathen, in Ezr. 7.23. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven; for why should there be wrath upon the Realm of the King and his son? Nay consider but one man, it's a strange instance that Lachish should be called the Beginning of sin, in Mich. 1.13. Why, Lachish the Kenite carried away michal's Gods; they conquered Lachish, and set up the Idols there: this began in one man, and never ceased till it had destroyed the whole Nation, brought the Captivity at last.  
Nay I should desire to add one thing more; the neglects in this kind hath brought the greatest Judgements upon the Church and people of God in the world: two or three instances I shall give: What brought the Goths and Vandals upon the Western Empire? the neglect of the Arrian Heresy. Because the woman was not relieved, the Lord brought in those barbarous Nations for her succour: What brought in the Saracens upon the Eastern part of the Empire? why corruption in Religion: they worshipped Images, and they repent not; What brought in Antichrist, the temple of God becoming an outer Court? there was a general neglect of the things of God: and by this means Antichrist arose: And Austin saith, this year 
Austin.  Libertatem perditionis promisit. julian did suffer all men to use their own Religion with freedom: leaving every one freely to destroy themselves: Let these things be considered, and I doubt not but it will appear that Magistrates are somewhat concerned in the things of God: if you were pressed to any thing that did not savour of truth, or were any way unsuitable to the Gospel, happily somewhat might be said: But that which hath been pressed upon you, is only this: Give testimony for those truths that you yourselves profess, and discountenance the contrary errors: And I am sure they that are most tender in these things and speak least in it, say, Igne charitatis haeretici sunt comburendi, we must burn the heretic with the fire of Charity: Love the man, but hate the error: but not to countenance the error by countenancing the man.  
I should now press you to consider the misery that will come upon you by Gods forsaking us. I will only now speak briefly to three things concerning it.  
First, if God forsake us, all the creatures will forsake us: as when God became an enemy at first to mankind, all the creatures also did become their enemy: it were no matter for the desertion of all the neighbouring Nations, though we were as a speckled Bird unto them and they all hate us: yet, if God be with us, who can be against us? but, Tolle Deum & nullus ero; if the glory of the Lord departed, than the Cherubims lifted up their wings, and are gone: as the voice that was heard to say in the Temple the night before Jerusalem was taken, Migremus hinc, etc.  
Secondly; if God forsake us, all the creatures will break in upon us: God hath forsaken him, pursue him and take him: for his hedge, his fence is taken away: I will take away the hedge thereof, shall the Lord say, and then a poor creature may comfort himself as Saul did in the creatures, honour me before the people, when the Lord had rejected him; but it is but cold comfort for a man so to do; for thy own servants will then become thy enemies.  
Thirdly, there is no one thing that afflicts and affects a gracious heart more than desertions; either in Church or state, or his own soul, he fears nothing else; all that David still prays for, is O Lord, forsake me not: Oh forsake me not utterly; Lord be not thou far from me: there is this difference commonly between a godly man and a wicked man: the one fears Gods punishments: but the other fears God's departure: and therefore Austin, It is as with a chaste wife and a harlot: 
Austin.  they both fear their husbands; Haec ne veniat; illa ne decedat: And the reason is, because the one seeks only blessings from God; and the other only seeks communion with God; and if he had never so much from God, yetif he be denied to seek his face denied fellowship with him, and if the Lord do so forsake him, all things are bitter unto him, because the joy of his heart is gone; surely, if you go on to forsake the Lord, he will forsake you; but the desertion gins on your part; if you do not forsake him, he will not forsake you; therefore so far as you have backslided from God, return to him, and you have this promise, I will heal your backslidings.    

THE DOCTRINE Of the jews Vocation.  
Preached at Gregory's Lecture.  ROM. 11.26. 
And so all Israel shall be saved, as it is written, etc.  
THe Apostle having spoken in the close of the former Ch. of the vocation of the Gentiles, I was found of them that sought me not; & of the rebellious, under which is employed the rejection of the Jews, all the day long have I stretched out my hands to a disobedient and gainsaying people: he closes the Discourse in this Chapter, and makes of this Chapter three parts; first, Consolatoria; he hath not cast off his people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, è conspectu amovere: he hath cast them off, but not so as he will never look after them again; he hath not so cast them off: for there is even amongst them, and to come out of their loins, who are at present rejected, a seed according to the election of grace, though those four great Judgements threatened are come upon them: there is poured upon them the Spirit of a deep sleep unto this day: their table is made a snare: and their eyes are darkened that they see not: and they do always bow down their backs; but these Judgements shall not always lie upon them, because they are dear unto God, according to the election of grace: the Lord hath not cast off his people whom he knew before.  
Secondly, Hortatoria: If the Jews were broken off, that were the natural branches, yet let not the Gentiles boast against the branches broken off: be not highminded but fear: for if God spared not the natural branches, take heed lest he spare not thee also: behold therefore the goodness, and severity of God; towards thee goodness, if thou continue in his goodness; if not, thou shalt also be cut off.  
Thirdly, Prophetica: and that is of the grafting in of the Jews again, the natural branches, if they continue not in their unbelief of what the state of the Jews should be when the Lord again shall return to them in mercy, and build up the Tabernacle of David that is fallen down: and this he doth Usher in with a praemium, as being a great truth, and that which he would have specially observed, I would not have you ignorant of this mystery: What is a mystery? a mystery is something made known by Revelation, and can be known no other way: it is from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 4.12. I am instructed from heaven: a truth which the Apostle had been taught by divine Revelation: and though much of this is spoken of and foretold in the Scripture, yet there is a spirit of Revelation that must go to the opening thereof, or else he could never have understood it himself, nor been able to reveal it or discover it to others: its true, it was abundantly revealed in the Scriptures: and when it was discovered to the Apostles, they could see clear Scripture for it, but not till then: they are mysteries till the Lord please to enlighten the understanding to know these mysteries: and therefore as the calling of the Gentiles is said to be a mystery hid in God from Ages and from Generations, and made known only by Revelation, Eph. 3.4,5,6. sc. that the Gentiles should be fellow-heirs with the same body, and partakers of the Promise of Christ by the Gospel; the calling of the Gentiles, though abundantly foretold in the Scripture, was a mystery unto the Jews, that they understood it not; and so the calling of the Jews may seem also a mystery unto the Gentiles, till the Lord reveal it unto them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysostom so calls the Doctrine of the Jews calling, 
Chrysostom  a paradox, and strange thing; A strange and a wonderful thing, and he that doth publish it, shall seem at first to preach a paradox and a new Doctrine: But what is this mystery? Blindness in spirit is happened unto Israel, until the fullness of the Gentiles shall come in: that is the mystery: Blindness is in part come upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are three Interpretations, and all true. First, non omnibus, it is not come upon all Israel, but upon a part; and so it is to speak as the Apostles manner is, molli locutione, though it came upon a great part of them, and in comparison, there were but a few converted unto the faith of Christ, yet he saith it came not upon all, but upon part of them only, the whole Nation were not cast away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. there are many of them now do believe, and many of them hereafter shall believe: and therefore it is not come upon all the Jews, for God had mercy on many in those primitive times; Insomuch that the first glorious Christian Church, was a Jewish Church: Blindness is therefore but in part. Secondly, non omnino: it is not a blindness in all things, but in respect of this one particular, to see Jesus Christ to be the Messiah, and the Saviour of the world, the consolation of I srael which they expected and waited for; in this respect they were under a judicial blindness: they that were otherwise, jeshuron, the seeing people, and they that had lived in the valley of Vision, and knew more of the mind of God than all the Nations of the earth besides, for in judah is God known and his name is great in Israel, etc. so that there is a particular blindness in Judgement; that as God may and doth hid some objects from a people, as he did Lot's door from the Sodomites, and so the Disciples that conferred with Christ, their eyes were held that they might not know him; so the Lord doth in Judgement hid some Truths & some Doctrines from men, that they shall not see them; 2 Cor. 3.15. to this day when Moses is read, there is a vail upon their hearts, that is, in reference unto Christ, and the things of Christ, which are foretold and spoken of in the Old Testament; but when they shall turn to the Lord, the vail shall be taken away, etc. and so, though they know much of the Law and the mind of God, in respect of moral duties, and the worship of the Lord required of them, yet the intent of these, either as Christ was hid in the one, or as the other was a Schoolmaster to bring unto Christ, so they had a blindness upon their hearts: a blindness so in part was come upon them in respect of the object: thus we may often note; men may be knowing in some things, and yet have on them particular blindness in others. Thirdly, in respect of the time, it shall be but in part, not a continual, or everlasting blindness; though it hath been a long and dreadful desertion as ever came upon any people, never was any the like, therefore the Apostle saith, wrath is come upon them ●wordE the uttermost, 1 Thes. 2. ●6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be either understood of those particular persons, as Beza says, who did oppose the present ministry, and so wra● might come upon them for ever to eternity: an everlasting destruction, referred unto the particular persons who did maliciously oppose the preaching of the Gospel; or else it may be understood de atrocitate paenae; and so the word is used, 1 Pet. 1.13. Hope to the end, or hope perfectly; but the end is commonly put for the finishing of any particular dispensation; so the end of judgement upon the Jews, Dan. 9.24,26. and Luke 21.9. the end is not by and by; and so the end of any Judgement or dispensation; the end of the administration of the Kingdom of Christ: 1 Cor. 15.24. then cometh the end; Dan 12.9. Seal the Book till the time of the end; till the time that God hath appointed for the calling of the Jews, and the fulfilling of this mystery, 1 Pet. 4.7. the end of all things is at hand; the total desolation of the Jewish state and worship, not of the end of the world is it spoken; So 1 john 2.18. This is the last time; we read, This is the last hour; of what? of the world? no, but of this dispensation to the Jewish state, before their utter ruin; So, wrath is come upon them to the end; till the time that the Lord hath appointed when they shall be called, and then the Lord will cause his fury to departed from them; and that shall be, when the fullness of the Gentiles shall come in, than the wrath upon the Jews shall end, and continue no longer; but when the fullness of the Gentiles is come in, then shall the blindness of the jews be taken off: and they shall be again engrafted into their own Olive-Tree, that is, they that were called Loammi, and were not a Church unto God, but were cast off and termed desolate and forsaken, they shall become a Church unto God again, and so all Israel shall be saved. By all Israel, there is a double sense of it.  
First, some refer it only to the jews, and so all Israel, is as much as tota gens Israelitica, that whereas before, even in the time they were broken off, and the Gentiles grafted in, and surrogated in their place, there were many particular persons converted of the Jews, and they were brought home unto Christ, and added unto the true Church of Christ, but yet the Nation still remained under blindness, as rejected by Christ still; but now, that mercy which was before showed unto particular persons, shall now become National, and it shall take in the body of the jewish Nation, which is yet preserved in their dispersions in great multitudes, unto this great day of Jesreel; 
So Beza. Par. etc.  and they say, Else the Apostle had revealed no such great mystery, to say, that when as blindness was removed from the jews, than the fullness of the Gentiles that come in to the faith, shall be saved, and a great number of the jews; for it was plain that the Gentiles were converted and brought home daily; but the subject the Apostle had in the words, is to speak of the coming in of the Jews which should be as a new resurrection, and therefore they understood it not of spiritual Israel, but of Israel according to the flesh; others do understand it of the whole Israel of God, that is, of the whole Church of God; which shall be made up of Jews and Gentiles, when it shall be presented by Christ unto the Father, without spot or wrinkle, etc. And it is a speech like unto that John 10. Other sheep I have which are not of this fold, them I must bring in, and these shall be one fold, and have one shepherd. What is there spoken of the conversion of the Gentiles, is here spoken of the conversion of the Jews, etc. and yet there is a mystery revealed in it also, not to say that the Gentiles converted shall be saved, that was a thing commonly known, but that at the coming in of the Jews, there shall be a greater fullness of the Gentiles brought in, and that the Gentile Church shall be great gains by the Jewish conversion; that as their casting off was the enriching of the world, so their coming in should be life from the dead; and that there should be a great addition to the coming in of the Gentiles, and a second fullness of them brought in at the conversion of the jews and so all Israel shall be saved, not only natural Israel, and those that were surrogated and ingraffed into their Room, but also those that are supperaded unto both these; For as is said, 
Esa. 60 3.  the Gentiles shall come unto thy light, and Kings to the brightness of thy rising. I will send those that scape of them unto the Nations unto Ta●shish, Pull, and Lud to Tubal, and Javan, to the Isles a far off, that have not heard my fame, nor seen my glory, and they shall declare my glory among the Gentiles, Esa. 66.19. So that when the fullness of the Gentiles that God had apppointed before their call shall come in; then blindness shall be take off from Israel, and they shall be converted to the Lord in a great multitude, A national way, that they shall become a Church unto Christ, being ingraffed into their own Olive tree; and then shall there come in a greater fullness of the Gentiles, even of many that never heard of the name of the Lord, and so all Israel shall be saved; but indeed the ensuing promise doth seem to restrain it only into natural Israel; For it is a Redeemer shall come to Zion, and he that turns away the iniquity from Jacob, Esa. 59.20. And this is the Covenant that I will make with them, when I shall pardon their sins; and so it refers all unto Israel, that is, unto the jews; and all Israel is meant not a sprinkling, & some few first fruits but the whole crop; and whereas before he had said that blindness came but in part upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now he saith when their deliverance shall come, it shall come unto all Israel, even unto the whole Nation, for their iniquities shall be turned away by God, and they also shall turn from their iniquities: All Israel shall be saved: not every particular person, but a National conversion. All Israel, etc.  
Being to treat of the coming in of the jews, when all Israel shall be brought in; there are many heads unto which all may be reduced, which orderly the Scripture speaks there, which I shall briefly in a sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set before you at this time; that I may be at least an occasion of enquiry into each of them, and thereby happily light may be increased.  
First, there shall be National conversion of the jews, wherein a great, if not the greatest part of the Nation of the jews that are reserved, shall be turned unto the Lord. This some oppose, a Conversion they grant, but a National Conversion it must not be.  
Secondly, this Conversion shall be in the height of their misery, when there shall be the greatest misery and affliction upon them, that ever was since their dispersion; There shall be a time of trouble, such as there never was since they were a Nation unto the same time; and at that time, daniel's people shall be delivered, as many as are found written in the book, Dan. 12.1. when they shall be dry bones, and all hope shall be passed with them, that they shall say, our bones are dry bones, our hope is past, and we are cut off for our part; then the dry bones shall live, and they that sleep in the dust shall awake, Ezek. 37.11.12. Behold, Oh my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. That's the Lord's time of love above all other times, when men lie wallowing in their blood; when their hopes shall be lowest, their Redemption shall be near.  
Thirdly, when they are converted, they shall return unto Christ, and embrace him whom they formerly crucified and rejected, saying, we will not have this man to rule over us, and his blood be upon us and our Children; but there shall come a time, when Israel and Judah shall be gathered together, (which never yet was since their rejection) and they shall appoint to themselves one head, Hos. 1.11. and this head can be no other than Christ, whom they shall then by their own election appoint to be as a Head or a King over them: its true that he was appointed by the Father in his eternal decree, and in the covenant made between the Father and the Son before the World was, as he himself saith, I was set up from everlasting: it cannot be spoken of him as he is God, for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was appointed, 
Prov 8.2.3.  which must refer into the office into which he was designed from eternity by the Father, it is the same word used Ps. 26. I have set my King upon my holy hill of Zion; but now their hearts shall be brought about, and they that rejected the counsel of God against themselves, and would not have him to be their head, whom the Lord had appointed; now they shall also choose the same, and consent unto him; they shall appoint unto themselves o●e head, etc. In that day shall there be a Fountain open unto the house of David, and the inhabitants of Jerusalem for sin and for uncleanness, Zach. 13.1. it is spoken of the day of their conversion, as appears by what goes before in the former Chapter; then shall Christ become the glory of his people Israel; he was their glory, because that of them, according to the flesh Christ came, Rom. 9 But now they shall choose him as their glory, and they shall rejoice and glory in him, and they shall in their return seek the Lord and David their King, Hos. 3.5. that is, they shall seek God aright, according to the way of the Gospel, and with Gospel apprehensions, they shall not only seek the Lord from whom they have grievously revolted; but they shall seek him in Christ, and they shall come to him in the way that he hath appointed; that is, in Christ, and unto Christ shall they come.  
Fourthly, at their conversion, there shall be wrought in them a great and a national humiliation Jer. 31.18.19. I was ashamed and confounded because I did bear the reproach of my youth, Hos. 14.8. Ephraim shall say, What have I do any more with Idols? I have heard him and observed him, etc. Zach. 12.10. I will pour upon the house of David, and the inhabitants of Jerusalem the spirit of Grace and supplication, and they shall look upon him whom they have pierced; and they shall mourn for him, and be in bitterness for him, as for an only son, as he that mourns for his first b●rn: There shall be a great mourning, as the mourning of Hadadrimmon, etc. Jer. 31.8,9. Behold I will bring them from the North country, & will gather them from the ends of the Earth, and they shall come with weeping, and with supplication: I will lead them to Zion, they shall come, but with weeping and supplications, etc. But is not this spoken of their return from Babylon? How can it? did they come out of Captivity weeping? It cannot be meant fully of that return, though there are different degrees of the accomplishment of prophecies; but if we look to verse 1. At the same time, saith the Lord, I will be the God of all the Tribes of Israel; and they shall be my people; Which can hardly be imagined unto the ten Tribes, in that return to be fulfilled; for they did never return from the land of their Captivity unto this day. There were but two Tribes returned from Babylon, we never read of the return of the ten Tribes. They went into Captivity with weeping, and with weeping shall they return. But if so it shall be sorrow under suffering in the one, and under the sight and apprehension of their sin in the other.  
Fifthly, the Scripture seems to speak, as if the great means of their Conversion, should not be by the preaching of the Gospel, as the Gentile Churches are brought home unto the Lord, but that it shall be by sight, and by a visible appearance of the Lord Jesus unto them. I shall assert nothing positively in it, only give me leave to set before you some Scriptures that seem fully to speak so much, Zach. 12.10. They shall look upon him whom they have pierced, and mourn. And that it is not barely a spiritual looking upon him with an eye of faith, such as the holy Ghost calls, Joh. 6.40. Seeing the Son, and believing on him, but that it is a bodily vision, and to see him with bodily eyes; for Dan. 7.13. there is the Son of man coming in the clouds of heaven brought to the ancient of days, to receive a Kingdom. What Kingdom; sure his Davidical Kingdom, when he shall sit on the throne of his Father David. When Christ receives this Kingdom, it is not as he receives the spiritual Kingdom, and entered upon the administration of the providential Kingdom that was by his sitting down at the right hand of his Father, and so enter as man actually, upon the administration of all things: for its plain, that to receive this Kingdom which shall be after the four beasts are destroyed, He shall come in the Clouds of Heaven, and they shall bring him unto the ancient of days: he comes attended with the Angels, and they bring him unto the ancient of days; its true, that Gods coming in the Clouds, his riding upon the Clouds; it's that which notes out the eminent, visible, glorious appearance, of his Majesty: but it's the appearance here of Christ, as he is the Son of man, which I conceive is never found to be so used in the Scripture, but at the last day, the Lord Jesus shall appear in the clouds when he comes to judgement. As spoken of a visible appearance; so this also shall be, and so much haply is meant, Mat. 4.30.31. Then shall appear the sigh of the Son of man in Heaven, and then shall ye see the Son of man coming in the clouds of Heaven: I know its a perplexing Scripture, yet haply is meant this appearance of the Son of man, not to judgement, but as a sign that the judgement is near: that which they may be as truly assured of, as the husbandman can be, that the summer is near, when he sees the figtree put forth leaves, etc. and therefore I should rather conceive there is meant the appearance of Christ in the clouds for the conversion of the jews, and to receive a Kingdom, rather than his appearance at the day of judgement, when he must shortly give up the Kingdom; and I am induced rather to think so, because it follows, and he will send the Angels with a great sound of a Trumpet, and they shall gather together the elect from the four winds. Which is, I do not conceive to be restrained unto the day of judgement, though the Apostle doth so speak also of the general Resurrection, 1 Cor. 15.52. The Trumpet shall sound, and the dead shall be raised, the Lord shall descend from Heaven with a shout, with the voice of the Archangel, and the trumpet of God, 1 Thes. 4.16. But when this Trumpet shall sound, all the Nations shall be raised, bad as well as good, Elect as well as Reprobate, and they shall all awake unto judgement; but this is a Trumpet, that gathers only the Elect from the four winds: therefore it seems that none shall hear this trumpet but the Elect; and that it shall sound unto them as such, and shall never reach unto the Reprobate, and that instruments of mercy or judgement are called Angels is ordinary, and that what the Lord doth eminently, and publicly and dreadfully make known his glory to them, with the sound of a Trumpet, is clear, Rev. 1.10. & 4.1. and therefore it may be spoken of the Lords gathering in the Elect of the jews, having not cast off whom he knew before, who are now scattered, even into the four winds of Heaven: and therefore there is that which seems to incline unto this, of the conversion of the jews at first, shall be by sight and by appearance of the Lord jesus Christ visibly in the clouds of Heaven, and so Paul's conversion should be as the first fruits, the Lord setting forth him as a pattern to the whole Nation; his conversion was by a sight of Christ from Heaven: and a glorious light that shone round about him: and so its probable there shall also be, but yet not all of them so converted, but the Lord will take some of them, and make them to be as Priests unto the Lord, and they shall declare his glory amongst the Gentiles, and shall be instrumental in gathering of them, and they shall also bring in their brethren, (that is) say some, the unconverted Gentiles, which shall be as brethren, than all the differences between them, being taken away. Others more properly refer it unto the jews, the remainder of them not brought in the first grand conversion of the Nation: for it is said, They shall bring all their brethren for an offering unto the Lord out of all Nations, upon Horses and Chariots, and upon wild beasts unto my holy mountain; So that it may be some of them shall be converted by the appearance of Christ, and others of them by the preaching of the Gospel, by those that are amongst them converted: that their brethren going forth to them, and declaring to them the returning of God in ways of grace unto their Nation, and the great things that he hath done for them, and so they having a spirit of grace poured out upon them, shall also be brought as an offering to the Lord.  
Sixthly, The manner of their calling shall be exceeding eminent and glorious, unto the admiration of all Nations, that they shall all see how the Lord hath honoured them, Esa. 60.1. The glory of the Lord is risen upon them, Hos. 1.11. Great shall be the day of Jisreel, it shall be a glorious day, that which shall make them honourable in the eyes of all the Nations of the Earth: that ten men out of every Nation under Heaven shall lay hold of the scirt of a Jew, and shall say, we will go with you, for we have heard that God is with you. Ps. 10.2.16. When the Lord shall build up Zion, he will appear in Glory; they shall have glorious appearances of him, such as no people ever had, and this shall make them to be the desire of all people, as they have had a great day of misery, so a great and glorious day of their deliverance shall come, to the astonishment and amazement of the Nations: and there are many great reasons that it must be a great day; but I cannot insist upon them.  
Seventhly, the time of their calling shall be when the fullness of the Gentiles is come in, blindness so long is happened unto them: when the four Monarches are cast down to dust in the period of them, Dan. 7.12.13.14. after the destruction of Antichrist, when the little horn is slain, and his body given unto the burning flame; now he comes to receive a Kingdom of the ancient of days; and it shall be when the seventh Angel's Trumpet shall sound, than the Kingdoms and Nations under the whole Earth, become the Kingdoms of the Lord and his Christ, Rev. 11.16. which is from the setting up, the abomination of desolation, the 1290. days, which shall be the year of the jews redemption, Dan. 12.11. which is to be finished four thousand year after which is 1335. days, but these are times ●hat I cannot now speak to.  
Eighthly, then shall be amongst them a glorious Church, in which the presence of the Lord shall dwell, Ezek. 37.27. I will set my Tabernacle among them for ever more. And elsewhere, 
Ezek. 48. ult  the name of the City shall be, Jehovah shammah, the Lord is there. Rev. 21.3. The Tabernacle of God is with men, and he will dwell with them; and it is not in Heaven, for it is new Jerusalem that comes down from God out of Heaven: and the Kings of the earth shall bring their glory to it, and the glory of the Lord and of the Lamb shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of it, and 
Rev. 21.12.  twelve Angels at the gates: and there shall be no use of the service of the Angels in Heaven, they are sent forth as ministering spirits for the good of the Elect. But when they are gathered in, as their Kingdom gins with the Kingdom of Christ, so shall it end also; for he will put down all rule, authority and power: it is to be understood, Etiam de principatu Angelico, as well as of any other. And they shall have the purest Ordinances, Rivers of water of Life, that is clear as Crystal, not running blood, not mixed with fire, Rev. 22.1. Not blood, as is the Doctrine of Antichrist: nor mixed with Fire, either of affliction or contention, as are the doctrines of the reformed Churches, and then shall be the exactest discipline, all that love and make a lie shall be without: and the more of God's order, the more of his presence, and his blessing: for they shall see his face, and his name shall be written upon their foreheads, etc.  
Ninthly, this Church of the converted Jews shall be the Mother Church, and shall be exalted above all the Gentile Churches; the mountain of the Lords house exalted above the tops of the mountains, Ezek. 16.61. then shalt thou be ashamed when I shall give thee thy sisters for daughters: all the Gentile Churches shall know that they do receive, as the Law from them at the first, so now abundance of light and nourishment; great discoveries, of God and of his grace; for the light of the Moon shall be as that of the Sun, and the light of the Sun sevenfold: and the Temple shall be opened in Heaven, and you may see into the Ark of the Testament: all veils shall be taken away, both from the hearts of men, and the mysteries of God and the Abdita, the hidden things of God revealed, the which should then be made fully manifest. For he did not write the Word for the World to come, but for the Life that now is: and therefore there is nothing there hid, that shall not be made manifest; it shall appear unto the world, that he wrote none of those divine mysteries in the word in vain.  
Tenthly, Then shall follow great peace and prosperity in the world; all persecutions, either from Enemies without, or Tyrants within, shall come to an end, Ezek. 34.25.26. I will make with them a Covenant of peace, and will cause evil beasts to cease out of the Land, they shall dwell safely in the wilderness and sleep in the woods, Esa. 66.12. I will extend peace to her like a River that shall never be dried up: that when the enemies shall look when it will be dry, it may be expected in vain, Labitur & labetur: 
Zach. 14.11.  Jerusalem shall be safely inhabited, persecutions from without for the four Monarches shall be destroyed, and Satan shall be bound, that he shall not stir them up to make war against the Saints, Rev. 20. 
Ezek. 45.8.  because their Princes before did slay them, and not hold themselves guilty, make nothing of oppression, but now he saith, my Princes shall oppress my people no more: a wall 12000 furlongs high, Rev. 21.16. and for prosperity, Esa. 60.16.17. &c, she shall suck the milk of the Gentiles, and the breasts of Kings.  
Eleventhly, Over this people jesus Christ shall in a glorious manner reign, and that in a more eminent manner than he hath done over the Churches of the Gentiles; for it is the Kingdom of David his Father which he is to sit on, a Kingdom which he is yet to receive, Ezek. 34.23.24. 
●zek. 37.25 Ezek. 21.26  David my servant he shall feed them, and rule over them: I will be their God, and David my servant as a Prince amongst them: when the dry bones are risen, David my servant shall be their Prince for ever, remove the Diadem, &c, he will overturn, overturn, overturn, and then will he come whose right it is. The Sceptre shall departed from Judah, and they shall be many days without a King: Any form of government of their own, Hos. 34. and what then? they shall seek the Lord, and David their King. unto whom the Father hath committed all judgement, Joh. 5.22. and in a special manner the Kingdoms and Nations over this people, that from his presence their judgement is to go forth, and therefore he shall in a more special manner be be King of the Jews, as being his own people, unto whom he hath a right of inheritance, more than he has over any people of the world besides, and yet I do confess, I do not see light from the Scripture to assert the personal reign of Christ upon Earth over them, and the Saints reigning with him in his person; I know Aliud est Christum regnare in Sanctis; Aliud Sanctos regnare cum Christo: both shall be in this life in some sense; but yet whether Christ shall rule them by a personal residence upon earth, is unto me still a doubt; but this I say, the Lord jesus Christ hath a peculiar right unto the Kingdom of the Jews, as he is of the seed of David: And God will give him the Throne of his father David.  
Twelfthly, The people shall be exceeding holy in this Church, walking in truth and sincerity; there is a form of Godliness, but there is little of the power now, there shall be much of the power of Godliness, of the life of Christ manifested in them; thy people shall be all righteous, the branch of my planting that I may be glorified, Esay 60.21. It is the Bride, the Lamb's wife having the glory of the Lord upon her, Rev. 21.10,11. it's true there shall not be perfect holiness in the Saints, for there is a Tree of life for medicine as well as for meat, Rev. 22.2. and they shall not be without Hypocrites, those that shall cleave unto them by flattery, but yet there shall be a glorious spirit of discerning even of them also, and they shall be without, not only that make, but they that do love a lie.  
Thirteenthly, This Church shall have abundance of converts, and their Ordinances shall be exceeding fruitful, to bring in souls into the Lord, Ezek. 37.9,10,11. Where the Waters come, every thing shall live, and there shall be a multitude of fish, even as that of the great Sea exceeding many, thy Gates shall be open continually not shut day nor night, that they may bring the riches of the Gentiles and their Kings shall be brought, and they shall fly as a Cloud, and as Doves unto their Windows, because of the glorious Majesty of the Lord that is seen amongst them, etc.  
Fourteen, They shall be brought home into their own land, and they shall dwell there, they shall dwell in their own City as in the days of old, and 
Ezek. 12. Ezek. 37.25.  Jerusalem shall be inhabited again in her own place even in Jerusalem: they shall dwell in the land that I gave to Jacob their father, wherein their fathers dwelled, they shall dwell there even they and their Children, and children's Children for ever.  
Fifteenthly, There shall be a perfect union between the ten Tribes, and the two Tribes, and the hatred shall departed, that breach was never yet made up, But then the sticks shall become one, Ezek. 37.19. The envy of Judah shall departed, and Ephraim shall vex Judah no more: I will gather them out of all Countries, whither I have driven them in my anger, and I will give them one heart, and one way, and then Jehovah shall be one, and his name one, etc. 
Jer. 32.39.   
Sixteenthly, They shall be the great instrument in the hand of the Lord, for to ruin and destroy the Turkish Empire, when the Lord shall bend Judah for him, and fill his bow with Ephraim, Dan. 11.40.44. We read of the King of the South, whom tidings out of the North, and out of the East shall trouble. There are several reasons, why by the King of the South, I conceive to be meant the Turkish Empire, as that which had the next power, and exercised the next Tyranny over the Jews; and being come to a height, there is tidings from the East and North, troubling the gathering together of the Jews, Ezek. 37.7. when the bones came together, there was a great noise, and a shaking, and standing up, they became an exceeding great and formidable Army; and he saith, that these bones are the house of Israel returning into their own land; here is the tidings that trouble the King of the South; there the Turk invadeth the glorious holy Mountain, and then he comes to an end, and none shall help him: it is Euphrates must be dried up to prepare the way for the Kings of the East, Rev. 16.12. that they may join themselves with the Western Christians.  
Seventeenthly, At their returning to the Lord, there shall be by them a wonderful blessing upon all the Gentile Churches, their gain shall be much by it, they were gainers by the Jews rejection, their casting off was the enriching of the World, their diminishing the riches of the Gentiles, how much more their fullness, Rom. 11.12.15. it shall be as life from the dead, it is not I conceive spoken of the Jews, that there coming in should be suddenly and by an act of almighty power as a resurrection, as it is resembled, Ezek. 37. but it shall be unto the Gentiles, as life from the dead; that is, as misery is expressed by death, so all joy and happiness is expressed by life, it shall be as it were a resurrection, put a new face upon the world, that as it shall be a glorious condition upon earth, when all the Saints shall arise and stand upon the earth with joy, being perfected in their graces, and in their faculties, so shall this be even unto the Gentiles, as well as unto the Jews, a resurrection.  
Eighteenthly, With the calling of the Jews, the Kingdom of the God of heaven shall be set up; that which is now so commonly called the fifth Monarchy, shall begin when the four Monarchies are destroyed, which shall be with the drying up the River Euphrates, that is, the Turkish Empire: It's true that Christ hath a Kingdom, during the rule of the Monarchies, in the days of those King's God doth set up a Kingdom, but it is a little stone and it breaks the Image by degrees, and then afterward becomes a Mountain, and the Kingdom given unto the Saints of the most high: Which in the Book of Dan. 7.27. it's meant the Jews. who are every where called the holy people, not of the Gentile Saints, Dan. 8.24. and 12.7. and therefore it is they must take the Kingdom and possess it, and it shall be given to them, which is not well applied by all that will call themselves Saints and holy people, as if they were to take to themselves the rule of all the Kingdoms of the world.  
Nineteenthly, Unto this time the perfect fulfilling of all the prophecy of God doth belong: there are degrees of fulfilling the prophecies more or less in all times; but it's unto this that the perfections of the World are reserved, Rev. 10.7. its never before the 7th Trumpet sound, that the mystery of God is finished; that is, all those secrets that were in the bosom of God to perform, and which he revealed unto his servants the Prophets, all those do not receive their full accomplishment; all that God doth intent to do for his people in the advancement of his son in this World, is now fulfilled and accomplished.  
Lastly, And this glorious condition shall continue unto this people unto the day of judgement; that they shall suffer no more, the Sun shall no more go down, nor the Moon withdraw itself: Esay 60.20. I will set my Tabernacle in the middle of them for evermore, Ezek. 37.26. by an everlasting covenant, and I will plant them in their own land with my whole heart, and my whole soul: and I will never turn away from them to do them good; there shall be no more sorrow, nor crying, all tears from their eyes shall be wiped away, and no more curse as they formerly had, Rev. 22.4. they shall be cast out of the land no more, etc. There Sun did rise and set, but now shall go down no more: These things require further discussing than one hour permits: But having laid down these things in the general, I hope it will engage others to look further into them.  

The first by way of Doctrine on this time, There shall be a great and a national conversion of the Jews unto the Lord; not here and there a man, but even multitudes of them, a whole Nation, all Israel, the whole house of Israel shall live, they that went before, were but as the first fruits, Rom. 11.16. if the first fruit be holy, so is the lump, the harvest, therefore all that have been converted is but as the first fruits, in comparison of the lump, the harvest of that people are yet to come into God, Is. 66.8. the Earth brings forth in a day, and a Nation born at once, Esay, 49.21. I was desolate and left alone, who hath begotten me all these, where have they been? etc. And the grounds are; First, they do many of them belong to the election of grace, God will not cast off his People whom he knew before; and though we can see none, yet the Lord looks not as men look, he hath 7000 in Israel, etc. when a man cannot see one, and the Elect shall attain mercy, for electing love will follow a man till it overcome him, and prevail with him, and will overcome.  
2dly. 
Austrium Predestinatio electos ad gloriam usque producit.  By reason of the covenant made with their fathers, they are beloved for their father's sake; its true God doth take children into their Parent's covenant, but they first in the outward privileges of the covenant, than God breaks them off from this also, but the Lord hath a time when the covenant shall take place again, and it is by virtue of this covenant that they do attain mercy; the Lord remembering the covenant made with Abraham and with his seed; and therefore he will not cast away the whole society in the latter days, he will return unto them again, and a redeemer shall come unto them there is a seed of election runs through their father's loins, and when this seed is brought forth, then for their father's sake they shall be called.   

Use.  
Such a conversion we should help forward by faith and prayer, and so much the rather, because the time approaches, the promises are even come unto the birth, and they do draw on apace: Consider these six things, first how sweet will the presence of God then be: 2. The Sun shall be ashamed and the Moon confounded, when the Lord shall reign in Mount Zion, and in Jerusalem and before his ancients gloriously, Esay 24. last. Then shall it be said, the Tabernacle of God is with men. 2dly How glorious will it be to see abundance of Souls converted every one bearing twins, and not one barren amongst them, Rev. 15.8. No man was able to, enter into the Temple during the time of the Vials, now the smoke being gene many enter in. 3dly To see Grace acted in the life and in the glory of it, which is but little in the Christian Church to see men walk in the power of the holy Ghost, being as Justin Martyr calls them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how lovely and amiable would the lives of Christians be, it shall be as life from the dead, as they that have known, nay, had experience in themselves of another resurrection, etc. 4thly To see so many lie as dead, withered branches, upon whom the heart of God was set, and were dear unto him, they pitied you, how much more should you pity them, that through your mercy they might attain mercy, Rom. 11.31. that is, by the sight and the apprehension of the mercy that God hath showed unto you, they may be provoked for to look out for a part in the same mercy that was shown towards you, when you were lost, the same will the Lord extend unto them also, etc. 5thly Consider that their coming in shall be without your loss, your coming in was with their rejection, the natural branches were broken off, that tho● mightst be grafted in; we can know no reason for it, but admire the Wisdom of God; as Christ's spirit was not given, because Christ's spirit was not glorified, etc. but now you may be of the same Olive Tree, and you may be in the same fold, etc. 6thly You have great benefits by it, you have much profit by their rejection, you shall have more by their restoration, even life from the dead to you, an enriching of the Gentiles with greater riches, than the Gentiles can enrich them, for the Lord Jesus will in a special manner exalt the Kings of the East.  
Some Objections are to be answered when God gives another opportunity. As then suffer them to live among us, that they may have the Gospel preached to them, that's the way to their conversion, to bring them into our land.  
Ans. First, if they be here, in providence we should not cast them out. 2. If the Jews did live among you, they were to have by the Law of God, no other liberty among Christians, than the Jewish Magistrates were to give the Heathens among the Jews: if they were here, as they were not, to suffer the Gentiles amongst them, upon the account of aiming at their good, neither might we suffer these among us, not to abuse their worship, or set up a false worship, profane their Sabbath, or blaspheme their God. This the Jews permitted not to the Gentiles, nor should the Gentiles now permit the Jews. 3. The stage & place of their conversion shall not be in the Western parts of the world, where few of them are, but in the East and North, etc. Dan. 11.44. it's said, tidings out of the East and North shall trouble them, as indeed their main residence is in those parts. 4. It shall not be by the preaching of the Gospel, which is the ordinary way for the Gentiles, but the Lord will do it in an extraordinary way, A Nation shall be born at once; therefore these are but the weak plots or charitable misapprehensions of men (in this) ignorant of the Scripture, and all Labours this way will be to no purpose, but let thy compassion run out in faith and prayer, to bring the promise to the birth, etc.   
FINIS.   

Heedless SERVICE Unacceptable.  2 KINGS 10.31. 
But Jehu took no heed to walk in the way of the Lord God of Israel with his heart: for he departed not from the sins of jeroboam which made Israel to sin.  
IN the Text are three things principally contained. First, a great service performed by jehu, both against the house of Ahab. and the house of Baal, with the Lords commendation of the same, ver. 30. that he had done well in executing that which was right in his eyes, and had done according to all that was in his heart.  
Secondly, a great reward promised by God in Recompense of this service; not ex precio operis, but ex largitate donantis; thy children to the fourth Generation shall sit upon the throne of Israel: whoever is a labourer in God's Vine-yard, shall not go away without his penny, Mat. 20. God will say, Call the labourers and give them their hire: yea to show that he loves righteousness, the unholy services of unsanctified men shall not go unrewarded; only, indeed, as their heart is not perfect with God in the service, so neither is his perfect with them in his reward: (for with the perfect only he will show himself perfect, Psa. 18.) but the reward shall hold proportion to the service: the service unsanctified, seemingly a service, but really a sin: so the reward shall be in itself a blessing, but unto them a curse: the service temporal only: so shall the reward be.  
Thirdly, the person censured by the Lord: though God approve, and reward that which is good; yet he doth not justify that which is evil: neither can his love to the one, blind his eyes towards the other: his eyes behold, and his eyelids try the children of men. And therefore though he had done this great service, yet in all that he had done, the Lord saith to him, he did that which was right in the eyes of the Lord, but not with a perfect heart: he took no heed, etc.  
Grace is the Law written in the heart, Jer. 3.33. the Table fleshly, the heart: the Ministers the pen, the Spirit the Ink, and Christ the Scribe, which is the Apostles Metaphor, 2 Cor. 3.2,3. the word is a mould, Rom. 6.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or into which you were delivered; therefore answerable to the cuts in the mould, such must be the impression of the thing moulded by it. Now in the Law, the mould, there are two things: Precepts enjoining duty: and Prohibitions forbidding sin: now Jehu had not the Law written in his heart, and therefore his heart was not right with God in either of these.  
First, for the Precept, his heart was not right; for he took no heed, etc.  
Secondly, for the Prohibition, his heart was not right: for he departed not from the sins of, etc. The first part of the censure is upon the unsoundness of Jehu, in respect of the Precept: but Jehu took no heed: and therein are four things setting forth his unsoundness.  
First, his inadvertency and inconsideracy, he took no heed.  
Secondly, his partiality, he took no heed to walk in the Law of the Lord: integritas objecti.  
Thirdly, his inconstancy some steps he did set in this way, but it was not his walk.  
Fourthly, his insincerity; he took no heed to walk with his whole heart; Many duties that his conscience was convinced of, he neglected; there was his partiality: The duties which he did were perfunctorily performed, therein he was heedless; in the best duties that he did, he had self-ends, his whole heart was not in them, there was his insincerity: and the duties that he did set up, he did take them up and lay them down as might stand with his own worldly and by respects: he did not walk in them, therein is his inconstancy: and in them all his hypocrisy.  
Before I come to these particulars, I will speak a word to the particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be rendered, And jehu: but because it sets forth the unsuitableness between Gods dealing with jehu, and his towards God, therefore our Translators have fitly made choice to render it here by the discretive particle, but: God had of an obscure Captain taken jehu from amongst his brethren, and set him upon the Throne of Israel: admitted him to the highest earthly honour: neither was this honour personal barely as some of the Kings of Israel was, but hereditary: God had as it were entailed it to his posterity, and spoke of his house for a long time to come, to the fourth Generation: for which David was so thankful: but yet jehu took no heed.  

Doctrine. All the outward blessings in the world will never allure an unsanctified heart to serve God in sincerity, unless God's grace and Almighty Power go with them.  
Doctrine. Not to serve God with a perfect heart, after a man hath had experience of the Profitableness of the service, is a wonderful aggravation of his sin. Who would not have reasoned, God hath for one service raised me from a mere man to be the head of all the Tribes of Israel; what will he do for me if I go on to serve him? if a temporal reward be so sweet, what is an eternal if he so far rewards an unsound, what will he do a sincere service, wherein my heart should be perfect with him? surely the Holy-Ghost hath not said in vain, the merchandise of wisdom is better than silver, etc. Prov. 3.15. and all thou canst desire cannot be compared to it; and what cannot a man desire? Mountains of Gold, Alps of Gold, shoals of pearl: but yet the trading in it, and the returns by it, are more profitable than any temporal thing a man can employ himself in: yet so blind is the heart of a natural man, that he cannot deduce out of such premises such a plain inference, such an easy connexion.  
Behold, first a great engagement: we hold ourselves bound to all services that are lawful unto our benefactors; God had set jehu in the Throne, and then he took no heed, etc.  
Secondly, behold a great encouragement: he that hath found one way gainful, will be encouraged to the same again: and he that hath found a service profitable, will afterward in the same service be more abundant: and though he had found one service so gainful to him as a Kingdom, yet he took no heed either he took no care at all to do the service, or else, which is more probable, he took no heed to do it acceptably, to serve him acceptably with a reverend and godly fear, as the Apostle speaks, Heb. 12.28.  
But I come to the words themselves, and in them to the first part of jehus censure, his inadvertency: he took no heed: in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies to keep or observe with exactness, or the greatest diligence, that may be, Iosh. 6.18. and ye in any wise keep yourselves from the cursed thing, Psal. 30.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou shouldest observe, or straightly mark what is done amiss, who shall stand? and the Septuagint puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is commonly used by Christ in the New Testament, for all manner of heedfulness, diligence, and exact observation: jehu did not take heed, he did not observe, he did not strictly and carefully mark what he did in the service of God, that so he might walk before him with a perfect heart: Here is therefore, First, an evil thing he di● take no heed, and that was his sin. Secondly, an evil sign, he took no heed, and therein did manifest his hypocrisy and unsoundness of his heart.  
First, it is an evil thing, he took no heed, and that was his sin: now because omnis negatio fundatur in affirmatione, & therefore here is the neglected duty supposed also.  
And so we have in this first particular three things considerable.  
First, here is a duty employed, and that is heedsulness in walking towards God.  
Secondly, a sin reproved, heedlessness.  
Thirdly, a sign proposed, and that is, this is made a dangerous sign and note of hypocrisy: A false and unsound heart.  
First, the duty employed is heedfulness, carefulness, exact observation in all a man's dealing with the Lord.  
The first thing that the Text presents to our view is this;  
Doctoine. He that will serve God acceptably, must serve him heedfully: we may observe it enjoined in the two great Ordinances of Hearing and Prayer: in the one God speaks to us, and in the other we speak to God. Eccl 5.1. the wise man directs us in the performance of all manner of services towards God, specially those that concern his own immediate worship: and the rule is, look to thy feet, or keep thy feet, observe thy feet; for the same word is there used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 considerthy way, be well advised in what thou dost. Ponder the path of thy feet, Prov. 4.26. when thou comest to perform a service unto God; this is the general rule: then in particular he descends to the duty of prayer, and saith, be not rash with thy mouth; weigh well thy petitions and the nature of them and grounds of them, before thou venture to put up any in the name of the Lord: and do not utter a rash raw indigested prayer before the Lord: and to this end, look well to thy heart, that is, be not hasty; for it is a hasty Spirit that causeth a man to be rash with his mouth: therefore let thy watchfulness begin there; for out of it are the issues of life: heedfulness in the heart will prove a door to thy lips, and a bridle to thy tongue: So that here is all heed required, keep thy feet, be not rash with thy mouth, let not thy heart be hasty, let not thy mouth cause thy flesh to err. The like direction is given concerning hearing, by him that is greater than Solomon, Mark. 9.23. Luk. 24.8.18. take heed how and what you hear: he that hath ears to hear let him hear: that is, seeing God hath given his word, and great is the company of his Preachers, seeing also he hath given you ears to hear, and understanding to profit by it, and seeing your ears are allowed to hear such things, let your utmost diligence be seen in it; come not to hear unless you bring your ear with you: take heed that you hear; let not the duty be neglected; and when you hear, take heed both to the matter, and to the manner, take heed what, and take heed how you hear; and this heed the Apostle expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or more excessive heed, more abundant, least at any time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we prove leaking vessels, and so spill such precious liquor, Heb. 2.1. therefore to press upon you the necessity of this duty: First, the right and serious consideration of the nature of that God with whom we have to do, Heb. 4.13. will much enforce it, if a man's heart were but balanced with it when he comes to perform the duty.  
First, if we consider his greantess and majest; where greatness is amongst men (who if compared to him, are less than nothing and vanity, yet) they expect in services exactness answerable; which is given by Solomon as a ground of it, Eccl. 5.2. he is in heaven, and thou art upon earth: therefore look to thy feet, and let thy words be few: Consider therefore, he is the high and lofty one that inhabits eternity, that dwells in the high and holy place, Isa. 5.7,15. Mat. 18.10. Ezek. 1. Job 16. therefore Christ directs us in prayer to look upon God in heaven, Mat. 6.9. that beholding him in his greatness and glory, our hearts may be overawed, when we come before him in his Ordinances, Rev. 4.2,3.  
Secondly, if we consider his holiness, therefore the Angels are said to be full of eyes round about, (that is) as it were made up of nothing but heedfulness and watchfulness in all the services that they perform unto the Lord: and what makes them so to be? it is because they behold God in his holiness and purity, Isa 6 21.  
Thirdly, as a Judge, Rom. 2.14. Joh. 12.48. Gen. 9.15. and that for this cause he puts no confidence in his Saints, he charges his Angels with folly, Job 4.18. Ezek. 2.13.  
Fourthly, if we consider his special Presence; it is true, that because he is everywhere present, therefore a man should walk before him and be upright, Gen. 17.1. but, when we come do to him service, he hath promised a more special presence: he walks in the middle of the Golden Candlesticks, Rev. 2.1. in the Temple, it is said, the glory of the Lord was there, Ezek. 8.3,4. there he will meet, and there he will bless, Exod, 20.24. and to note his special presence, it is said, 2 Cor. 6 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I dwell in them, and that is not at once and no more, but at all times: Gods special presence: he saith, I will set them before my face for ever, Psal. 41.12. Now to neglect God when he is present, and to provoke him to his face, that is made a great aggravation, Isa. 65.3. that shows a man hath cast off all fear.  
Fifthly, if you consider the jealousy of God, which is the argument used by that good man joshua, 24.19. you cannot serve the Lord, for he is a jealous God: his scope is not to deter them from service, for he exhorts them thereunto, as we see ver. 15. but he saith, ye cannot serve the Lord; to show the difficulty, how hard it is to serve him acceptably, that they might do it with the more fear, care, and heedfulness: and the ground of it is, for he is a jealous God; Now jealousy is exceeding observant and quicksighted, takes notice of the least neglects, not only from a Corrival, but also from the person on whom God hath set his love; soon takes notice of the least slight and neglect, and having once taken notice of it, we know that it doth make deep impression upon the heart; for jealousy is cruel as the grave, and is as the rage of a man; Pro. 6.34 Cant. 8.6.  
Secondly, yet to press it further, Consider the rule of this service; for as a Christians service must be spiritual, so it must be regular, Gal. 6 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to this rule: it must be canonical obedience in a spiritual sense; as the whole service must be reasonable service, so it must be word-service, Rom. 12.1. therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendered, either reasonable service, or word-service: and so the same word is rendered by our Translations so in 1 Pet. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not the reasonable sincere milk, but the sincere milk of the word, that we may grow thereby; Now Aquina; tells us, that if the Carpenter's hand were the rule, he could never strike awry; but because it is not, but he hath a rule without, according to which every stroke must be regulated, therefore unto that he must take heed: specially, if we consider in this rule these four particulars.  
First, it is a strait rule; there is no turning, no defect: for the Law is holy, Rom 7.12. perfect, Psa. 19.7. it omits no duty, it bears with no sin, it is a strait gate, a narrow way, Mat. 7.13,14. there is no rule that ever man made, but it hath still been too short, and there hath been something in particular not determined by that rule: it's not so here, neither in the actions, words, or thoughts of the heart: therefore David saith, I have seen a●… end of all perfection: look upon the most perfect and exact Laws of men, and there be defects in them; a man may be able to look to the end of them, and see where they do fail; but thy commandment is exceeding broad; it reaches to all persons, places, times, actions and thoughts; he could see no end thereof wherein it was defective, it had such a latitude, Psal. 119.96. and the more strait the rule is, the more we ought to take heed lest we strike aside to the right or lest hand: therefore in respect of this rule, if in any thing, that counsel of Solomon is to be taken, let thine eyes look right on, and let thine eye lids look strait before thee, Prov 4.25.  
Secondly, it is also a spiritual rule, the Law is spiritual, Rom. 7.12. directs not only the motions of the body, but also of the Spirit; it is the candle of the Lord: the Spirit enlightened by this rule, searching the inward parts of the belly, Prov. 20.27. opening the treasures of darkness, discovering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hidden things of darkness, and the counsels of the Lord, 1 Cor. 4.5. dividing between the soul and the Spirit, the joints and the marrow, and is a discerner of the secret purposes and intents of the heart, Heb. 4.12. Now the soul of man being the act of the body, is far more active than the body, and the thoughts and motions of it are infinitely more in number, and more suddenly and unobservedly break forth then those of the body; therefore he that will keep close unto the rule, had need as the Apostle exhorts, give heed to it 1 Pet. 1.19.  
Thirdly, Consider also the universality, and reality of the Law; the Holy-Ghost calls it therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 2.8. that which is in all things the highest Judge: from whence, though quatenus habet rationem foederis, there is, yet quatenus habet rationem regulae, there is no appeal; from the Law in the point of the Covenant and curse there is: but in point of obedience there is no appeal: So that there is now but one Law, one God, and one Judge, and one Hell, to the highest as well as to the lowest: and there is no appeal from it; this Law binds Kings in chains, and Nobles in fetters as well as the meanest, Psa. 149.8. Now had not a man need to give heed to such a Law, from whence there is no appeal, but if a man be cast, to the same Law he must still stand?  
Fourthly, Consider further the harmony and coherence of this rule; they are like Ezekils wheels, they do one involve and include another, Jam. 2.10. he that breaks one, is gu●…y of all: the whole Law, and the same authority is wronged; and the same disposition of heart manifested in one, that would be in the breach of them all: and would surely show itself if there were occasion, and opportunity to draw it out: and it is the want of this right knowledge of the rule, that makes men set light by many sins, and count them small, because they look not upon the Law broken in respect of its harmony, and dependence, and so see not themselves guilty of all but that man that sees the greatest transgression in the least, and sees the whole Law broken in every deviation, will say that he had need take heed that he transgress not in one, lest he make himself guilty of all.  
Thirdly, yet to press it farther, Consider the person who thou art, that dost perform the service, and if thou be but well-acquainted with thyself, thou shalt see great reason to be exceeding heedful when thou comest before the Lord, and that in these particulars.  
First, Consider, by sin we are become unprofitable, Rom. 3.12. dross and chaff, fit for nothing; and unto this add our enmity unto God; we are naturally enemies in our minds, through evil works, Col. 1.21. and this takes off a man's heart: that as by sin he is made unprofitable, so he hath no mind to do God service: for he is an enemy in his mind: now what a man's mind is not on, unless he give diligent heed, he will quickly vanish in his own thoughts, and tender to God but his labour and bodily exercise, and no more.  
Secondly, in all our services unto God we are full of ignorance: we know not how to pray, or what to ask, Rom. 8.26 therefore Christ offers daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 9.7. for the ignorance of the people in the services that they do perform. Now the less acquaintance a man hath with any thing, the more heed he had need to take; else immediately he is like to miscarry: for ignorance is the mother of error: no man wonders to see the blind go out of the way.  
Thirdly, there is in all our services much forgetfulness in respect of the things we do know: ye have forgotten the exhortation, saith the Apostle, Heb. 12.5. I thought good to put you in remembrance: though you have known & been established in the present truth, as 2 Pet. 1.12. therefore a man had need recollect his thoughts, and take in the whole rule, that so he may not afterward say, it was an oversight; and his conscience condemn him in his own account.  
Fourthly, even in those things that we do remember, and actually Consider, yet there is much dulness, and deadness, and unmoveableness in the affections towards them: ye are dull of hearing, Heb. 5.11. therefore a man had need take the more heed to stir up himself, and to awaken these, as Deborah doth, Awake, awake, judg. 5.12. and as David, Awake my glory awake lute and harp, etc. Psal. 57.8. therefore a man had need to whet and sharpen the rule upon himself as well as upon others. See Deut. 6.7. the word signifies to whet, sharpen, to repeat often, and with intention.  
Fifthly, there is much rashness and inconsideracy in all things that a man puts his hand unto; specially in the service of God: and therefore Solomon well saw it to be an evil, and our nature was prone to evil; for he would never have given that preventing Physic, Eccl. 5.2. be not rash with thy mouth. Whereas he saith, the heart of of the Righteous teacheth his mouth, Prov. 16.2,3. he speaks that specially, because God's word in his heart he hath well digested: there is in the best men much precipitancy, many oversights, much inadvertency: there is folly and madness in the heart of a man whilst he liveth; Eccl. 9.3. and both are hasty: therefore a man had need take heed to himself.  
Lastly, there is much looseness and vanity in a man's thoughts, jer. 4.14. how long shall thy vain empty thoughts, that have nothing in them, lodge within thee! that when a man sets about any duty, his thoughts will not keep to the thing in hand, he likes not to retain God in his knowledge, Rom. 1.28. the mind of man will never leave tossing from one thing to another, till it shift out thoughts of God, and of the spiritual part of duty: also man's mind in a duty conversing with God, is like one that looks through an Optick-glass upon a star, with a palsy hand: it is long before he can ken and discern it, and as soon as he hath found it, so unsteady is his hand that he looseth it again; and such is the unsteadiness of our thoughts in the most serious services. Now seeing it is so, if ever a man will serve God acceptably, he had need serve him heedfully: take heed how you hear, watch unto prayer, Mar. 13.33.  
Secondly, here is also a sin reproved, and that is heedlessness; but jehu took no heed, or did not diligently observe to walk, etc. hence,  
Heedlessness in a man's converse with God, is a provoking evil.  
First, It is so by the Lords own sentence and censure, Isa. 29.13. This people draw nigh to me with their lips, but their hearts are removed far from me. Ezek. 33.31.  
Secondly, it is so by the Saints own confession, Isa. 64.67. Our righteousnesses are as filthy rags; there is none to call upon thy name, and that stirs up himself to take hold of thee.  
Thirdly, It is so by God's just Judgement, as in 2 Sam. 6.7. where Uzzah without due consideration did touch the Ark, not being thereunto called, it is said, the Lord smote him for his error, or as the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his rashness and forgetfulness, and he died before the Lord, Now to press this upon you also, I desire that these particulars may be well considered.  
First, ordinarily, according to your care and heed in the duty, so will God measure to you grace, and profit by the duty, Mar. 4.24. Look with what measure you meet, shall be measured to you again: that is, look what measure of care and preparation you bring to the ordinance, such a measure of fruit and profit shall you carry from it.  
Secondly, when either Judgement shall come, or God thus open thy conscience in sickness or death, all these services that thou hast heedlessly performed, thy spirit in them will fade away as leaves nipped with the wind, and a man shall have no comfort in them at all, Isa. 64.6. we fade away as a leaf in our iniquity: that is, the iniquity of our righteousness, the iniquity of our holy things: whereas the duties of godly men that have life, and care, and substance in them, their leaves shall not fade, and their fruit shall not be consumed, Ezek. 47.12.  
Thirdly, Consider the oftener a man doth perform duties in a heedless manner, the worse he will daily grow; and what good soever he had in him before, will surely decay, Luk. 8.18. Take heed how you hear; for to him that hath shall be given; and from him that hath not, shall be taken away; he that stirs not up the measure of grace that he hath in the duty, he will surely grow worse after his performance: for in the Scripture sense, idem est non habere & non uti.  
Fourthly, there is no service that thou performest heedlessly but thou art in danger of some temporal Judgement; we see Nadab and Abihu were consumed with fire from heaven, Leu. 16.2. And Uzzah 2 Sam. 6.7. and who can promise himself security from the same punishment that doth go on in the same sin?  
Fifthly, hereby thou sinnest against a cloud of witnesses, the blessed example of all the Saints: and it is in some respect a greater Aggravation of sin, to sin against Example then against Precept, because the one hath a stronger hand upon a man then the other; praecepta ducunt, exempla trahunt; look to Abraham the Father of the faithful, see how heedfully he walks with God, Gen. 18.27,30. Seeing I have taken upon me to speak to the Lord that am but dust and ashes: and then by and by, Oh let not my Lord be angry, and I will speak, etc. jacob is humbled that he was not so ware of the presence of God, as he ought to have been, Gen. 28.16. and David was afraid when the Lord had made a breach upon them, and cries, Oh shall the Ark of the Lord come to me! and durst not remove the Ark till he had enquired of the mind of the Lord, 2 Sam. 6.8,9.  
Lastly, it is a sin against great mercy; thou shouldest be a vessel of honour fitted for the master's use; and in this respect godly men prise their services above their comforts; And amongst the glorious promises, Psal. 10 17. Consider this, he prepares the heart to pray, and causeth his ear to hear: he will accept the heedful service, and will give much grace: to them that hear shall more be given, Mark. 4.24. else Mar. 1.14. Cursed be that deceiver that hath in his flock a male, and offers to the Lord a corrupt thing, etc.  
Thirdly, this is not only an evil thing, but an evil sign also: and so here made by the Holy-Ghost a sign of hypocrisy and unsoundness of the heart of jehu: hence this Doctrine.  
A constant heedlessness in a man's converse with God, is a dangerous sign of an unsound heart, Isa. 29.13. they draw near to me with their lips; but even while they did so, they took no care to bring their hearts with them, but they were removed from the Lord: and this heedless performance was a sign of their hollowness and unsoundness: So Christ saith of the Pharisees, their care was wholly about the outside of the duty, making clean the outside of the cup: Christ made this a sign of their hypocrisy; for hypocrisy is but an outside: like cloth of Arras, fair and beautiful without, but look to the inside, nothing but rags and ends: now when a man's constant care is only for the outward performance, and never looks whether the heart answer within, that is an unsound heart: but yet I say, constant heedlessness; for the best of God's people are many times too rash, and hasty, and inconsiderate in their approaches unto the Lord but it is not constantly so: neither do they rest therein: but that man with whom it is so, surely he hath nothing but a form, 2 Tim. 3.5.  
Now to apply this briefly, there are in it three Directions.  
First, Be humbled for the hypocrisy past: so doth the Church, Isa 6.4,6. they were ashamed of their righteousness: Hypocrisy is so exceeding hateful to God, that he makes all their punishments to be measured out by that; they shall have their portion with Hypocrites, Mat. 24.51. they shall have their portion with the Devil, and his Angels: to show none so near to the Devil as they: no man so hateful unto God or creatures but the Devil: and this is a most common and ordinary way of hypocrisy that can be: this makes the Saint's groan in themselves, therefore Bradford did write in his Letters to his friends, john Bradford, a very hypocrite, a very painted hypocrite: look back with how little preparation, how vain thy thoughts, how thy eyes have wandered, etc.  
Secondly, Apply the righteousness of Christ for the pardon of this amongst other evils, Exod. 28.38. Christ must have upon his forehead holiness to the Lord, that he may bear the iniquity of your holy things; a great part of the holiness of Christ is appointed for this, for the pardon of your unholiness in service.  
Thirdly, be more heedful for the time to come; and to stir you up to it, consider but only this, how heedful you have been in the ways of sin, Prov. 16.30 He shuts his eyes that deviseth mischief; a man that will study and be intent upon a thing, will shut his eyes, that so objects from without do not distract his mind, so intent is this man in a way of deceiving, job 17.11. the thoughts of man are called the possessions of the heart, whereupon a man's heart doth dwell; now we know upon any sinful projects and thoughts of evil, a man's thoughts are so settled upon them, that a man cannot remove them, but there they dwell; but as for the things of God, a man's heart dwells in them as one doth that is in another man's house, he is always going and taking his leave.  
Now let this heed be seen, First, in thy Preparation: prepare with all thy might, as David did for the material Temple, 1 Chron. 29.2. and say in thy heart, as Solomon did, the house must be great and magnificent, for it is for the Lord, 2 Chron. 26.6. Isa. 12.3. Come to the Ordinances as wells of salvation, as breasts of consolation, Isa. 66.11. to see the face of Christ, and the go of the Lord: Come to them as the ministration of the spirit and a Doal of spiritual gifts, Rom. 1.12.  
Secondly, when thou art come, take heed in the performance, be not rash with thy mouth, let not thy heart be hasty, Eccl. 5.1,2. when thou dost, do it with all thy might, as David did, 1 Chron. 29.17. act all graces, stir up all thy affections, awake my glory, etc. else when thou hast done, there will be an outside of service, but yet they will not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They will be empty works, hollow, no inward grace, or strength, or affection to fill them out.  
Thirdly, to show that thou canst never take heed enough, after every service go and humble thyself before God for thy want of heed and watchfulness; say with Abraham, I that was dust and ashes did take upon me to speak to the Lord: and with jacob, How dreadful is this place, it is the house of God, the gate of Heaven: God was here, and I was not ware, etc.  
Lastly, and to enable thee so to do, get the fear of the Majesty of God throughly planted in thy heart, and whenever thou comest before God, stir up thy fear, and all those awful considerations that may be; for fear is the watchman of the soul, exceeding heedful and vigilant that is appointed as the remedy; be not rash with thy mouth, but fear thou God. Eccl. 5.7. and to this end, walk in the fear of the Lord all the day long: walk with God in his fear at other times: a special cause why men are no more heedful in God's worship is, because they give liberty to themselves, and have no eye to his presence at other times, therefore, be thou in it all the day long.    

GOSPEL EXALTATION.  MATTH. 11.23. 
And thou Capernaum which art exalted up to heaven, shalt be brought down to hell: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained unto this day.  
THE Lord hath not chosen one fixed place for the Gospel to reside in, unto which all Nations that expected any benefit thereby were to resort, as he did for the Jews at Jerusalem: that only was the valley of Vision; but now its sound is gone forth into all lands, and there is beauty in the feet of those that bring those glad tidings, Isa. 52.7. the Lord hath now made it an ambulatory, an itinerary Gospel, it walks from place to place, and comes home to the doors of those who will scarce go out of their doors to it.  
And wheresoever it comes, it brings with it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A fullness of blessing, Rom. 15.29. It is to a place as the Sun to the world, a beam of the sun of righteousness, Mal. 4.2. It is the rain of the earth, Heb. 6.8. it is a feast of fat things, of fat things full of marrow, of wine on the lees, well-refined Isa. 25.6. it is the glory of God, and the glass wherein we behold it, 2 Cor. 3.18. it is the face of Christ. 2 Cor. 4.6. the ministration of righteousness 2 Cor. 3.9. it is the dole of spiritual gifts, Rom. 1.11. it is eternal salvation itself, yea, great salvation, Heb. 2.3. Here are garments to cover your nakedness, meat to satisfy your hunger, medicine to cure your diseases, armour to protect your persons, and a Treasure of precious promises and sure mercies to provide for your posterity, that so there may be nothing wanting to make it up, a fullness of blessing.  
But wherever the Lord sends this Gospel and the Ordinances thereof, he doth send it with a threefold reference.  
First as donum, with reference to our thankfulness.  
Secondly, as depositum, which respects our faithfulness.  
Thirdly, as talentum, which respects our fruitfulness, that we may bring forth fruit meet for him of whom we have received it, that we fall not into the sin, and so become liable unto the censure of the unprofitable servant; now the fruit which the Lord expects where he sends these Gospel-Ordinances, is, Repentance, and Conversion; Repent, for the Kingdom of God is at hand, Matth. 3.2. The Lord lights not up this can●le, but it is to find the lost groats; he goes not abroad in this, but it is to find the lost sheep, or to meet some prodigal son: And though there may be fruit of an inferior nature, civility and formality which men may bring forth, yet the Lord counts this nothing unless repentance and conversion go before them; as cyphers they be that stand for nought, if set alone; though they add to the Number, if the figure of conversion go before. Christ saith not unto them, Auditores, Spectatores, Administratores ni fuissent, virtutem ejus divinam non laudavissent, & ● saith Brugens. plainly manifesting unto us, that all the rest without this is nothing worth in God's account; because this people was like unto the ground that had drunk in the rain that came oft upon it, and brought not forth herbs meet for him that dressed it, not fruit meet for repentance, but rather bare thorns and briars; therefore Christ shows that they were nigh to cursing and their end was to be burnt, Heb. 6.8.  
The words are the Exprobration of Caparnaum, and the sentence which the Lord Christ did denounce thereupon, because they had neither answered the Lords mercy nor expectation. First, he looked for fruit, and there was nothing but leaves; he looked for grapes, and they brought forth wild grapes: he looked for repentance, and behold impenitency; no man repent of his wickedness, saying, what have I done, but they held fast deceit and refused to return, jer. 8.5,6. Therefore he that upbraids none propter inopiam & necessitatem, jam. 1.5. before they do receive mercy, yet he doth upbraid them propter ingratitudinem, after they have received: he upbraids none respectu Dei dantis, as if he did it out of unwillingness to give; but respectu hominis accipientis, to shame and fear the man who desires to receive. And to this end is this Exprobration used by Christ in this place. In them we may consider, first a concession, something is confessed and acknowledged, which was that Capernaum was lifted up to Heaven: Secondly, a Commination; in them we may consider this place, First, in its exaltation, and that is the highest, they were exalted up to heaven. Secondly, in its humiliation and abasement, and that is, they shall be brought down to hell. Thirdly, the cause of both, the cause or means of their exaltation was the ministry of Christ, and his mighty works, ver. 20 and the cause of their depression, their impenitency under such a powerful ministry, and such glorious means, which is amplified by a comparison by which Christ makes them to be more incurable than the worst of sinners, humani generis opprobrium, the Sodomites; for if the mighty works that have been done in you, had been done in Sodom, they would have repent and remained to this day; for that must needs be employed, though it be not expressed.  
We have first, capernaum's exaltation, and therein we are to consider the place, Capernaum. Secondly, the glory thereof, thou art exalted up to heaven. Thirdly, the means of this exaltation, the ministry of Christ and his mighty works.  
First, the place was Capernaum, situate in Galilee, a maritine Town near to the lake of Genezareth, and as Andriconius conceives, in the half Tribe of Manasseh, and bordering upon the Tribes of Zebulon and Napthaly; and so that place seems to be understood, Math. 4.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the borders: Not in either of those Tribes, but bordering upon them, and in the Tribe of Manasseh: The Lord Jesus was born at Bethlehem, and then in his infancy for fear of Herod, by God's direction he was carried by Joseph into Egypt; there he spent as is conceived some years; then returning for fear of Archelaus the Son of Herod, Joseph took up his habitation in Nazereth, Mat. 2.23. and there Christ abode till the time that he was to show himself unto Israel in the public execution of his ministry; but when he began to preach, though he made choice of that Country Galilee, and not of jerusalem and judea, for to exercise his ministry, and there he spent most of his time and labour, yet he passed by Nazareth, and resolveth not to make choice thereof as the place either to preach or live in; he leaving it made choice of Capernaum, Mat. 4.13 and if you ask the reason why Christ passed by, and shown so little respect to the place of his education the true cause is given, John 4.44. because he knew he could have no honour there in his own Country; therefore leaving it he takes up Capernaum for the place of his chief residence and abode, there for to exercise his ministry, and to manifest his power in mighty works unto the world, so that during the time of his ministry, here he lived most, and here he preached most, and manifested forth his glory.  
Secondly, this place though in that dark Country Galilee of the Gentiles, yet I say this place was exalted up to heaven: which expression in Scripture notes the higest degree of Honour and Exaltation, as Deut. 9.1. Their Cities are fenced up to heaven; that is, exceeding high: A rage that reacheth up to heaven, that is the height and extremity of fury, 2 Chron. 28.9. Ezra 9.6. So Isa. 14.12. how art thou fallen from heaven O great Lucifer? It's spoken of the fall of the King of Babylon from the top of all earthly honour, in that day when Judgement should overtake him, and he is said to fall from heaven. So that his meaning is, that Caparnaum was exalted to a transcendent and a superlative degree of honour.  
Thirdly, by what means was it thus advanced? How came this Town in this obscure Country of Galilee, to be so highly honoured, rather than Jerusalem? it was only as the glory of the second Temple was greater than the former, the Temple of Solomon, Hag. 2.9. not in the frame and fabric, not in the curious stones and goodly building thereof; in this the glory was of Solomon's Temple, which made the old men to mourn, who had seen the beauty of the former House; yet the Lord saith it should be greater, that is, greater by reason of his Presence that is King of glory, Mal. 3.1. The Lord shall speedily come into his Temple: So here it is true that jerusalem was the joy of the whole earth: Babylon the Lady of the world. Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet Capernaum an obscure Town in Galilee, which very name was a reproach, advanced above them all, by the presence, ministry, and miracles of the King of glory; so much is intimated in the two former verses. Christ did upbraid those Cities, because in them most of his mighty works were wrought, that is, there he had mainly exercised his ministry; for though the miracles only are named, yet the ministry also in them is included, and this was the ground of their honour, by this means it was exalted up to heaven.  

Doctrine.  
The Ordinances of the Gospel being set up in their Power and Purity, are a great honour and advancement unto the meanest people and the obscurest places.  
For this cause God's Ark is called the glory of Israel, 1 Sam. 4. ult. and the Land of Juda therefore called, Dan. 11.16. the glorious Land, and this is made one end why God did set up the Temple and the Ordinances therein amongst the Jews (as some interpret it) Ezek. 7.20. the beauty of his Ornament, he set it up in Majesty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad excellentiam, ad magnificentiam. &c that is, not only that there God might manifest his own glory, and there he might be glorified by the Church, but also for the glory, honour, and advancement of that people above all other Nations under Heaven: but where the Ordinances were corrupted, the place is polluted, Ier 32.34. and when they were removed, the Land was defiled, Ezek. 7.22. And if it were so amongst the Jews, who had only Typical Prefigurations of Evangelical Ordinances, we may safely conclude it with the Apostle with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How much more must these needs exceed in glory? 2 Cor. 3 9 Rom. 1.8. Their faith was spoken of throughout the world: there seems to be as one hath observed, tacita antithesis fidei & imperii: and the Apostle seems to intimate that they were never so honoured by their Nation, as they were by their faith, throughout the world: as this is the wisdom, so this also is the glory and honour of a people in the sight of the Nations, Deut. 4.7,8.  
If you ask me wherein doth this advancement consist that a people have by Ordinances? I answer, it doth consist in these six particulars, all of them matters of great honour to a people.  
First, it is a great honour to any people for the Lord to avouch them publicly to be his people; this is the honour of the S 'tis at the last day; when the Lord breaks up the House keeping of this great world, he will leave the lumber of it, take it who will, but the Lord will himself own his jewels, and he will take them and avouch them for his own before the world, Mal. 3.17. and this is the advancement of a people by the Ordinances; I entered into Covenant with thee, and thou becamest mine, Ezek. 16.8. upon this ground the Lord is pleased to speak of them as a people that he did specially own: and of them as a people that had special interest in him; therefore he is pleased to style himself the God of Israel, the Rock of Israel, the hope of Israel, and all by reason of the Covenant that he had made with them, and the Ordinances that he had established amongst them: But when once by sin the Ordinances are either corrupted, or removed, the Lord owns that people no longer; Call them Loammi, for they are not my people, I will not be their God, Hos. 1.9. In a common calamity it is said, Isa. 4 1. that seven women shall lay hold upon one man, and say, we will eat our own bread, and wear our own clothes, only let us be called by thy name to take away our reproach: if it were a reproach amongst men not to be called by the name of a Husband, what is it when the Lord shall as it were give a people a bill of divorce and say, call them Loammi, they are not my people, I will be styled their God no more.  
Secondly, it is a great honour and advancement unto a people to have God present with them, and as it were to reside amongst them; this was the advancement of the Jews, What Nation is there so great who have God so nigh them, as the Lord our God is in all that we call upon him for? Deut. 4.7. there the Lord doth promise his presence, and his divine blessing: In the place where I record my name, I will come unto you, and there I will bless you, Exod. 20.34. And the Lord did never manifest his presence so gloriously as he hath done in the Ordinances of the Gospel, 2 Cor. 6.16. Therein we behold as in a glass the glory of the Lord. 2 Cor. 3.18. What is this glass but the spiritual administration of the Gospel, and the Ordinances thereof, the vail of carnal stupidity being taken from the heart, and we know Quod videtur in speculo imago non est; they are the reverberated species of the thing itself, and therefore seeing in a glass is the clearest way of vision, next to face to face: yet thus God vouchsafes his presence to a people in Gospel Ordinances. And in these we have the presence of Christ also; he walks in the middle of the Golden Candlesticks, Rev. 2. whensoever you seek him, be sure he is gone down to the Gardens of the beds of spices, to feed in the Gardens, and to gather Lilies, Cant. 6.2. insomuch that the Gospel and the Gospel Ordinances thereof are called the face of Christ, 2 Cor 4 6. that is, that which doth as lively represent his presence unto us, as if he were present with us in the flesh: so that when a man shall come to behold him in glory, and to see him as he is, he shall be able truly to say, this is the face that long since hath in the Gospel been exhibited unto my faith. What shall be the advancement of all the Christians in glory? it shall be only the beatifical Vision, when they awake to be satisfied with his likeness, to see him as he is; now if this be begun here in the Ordinances, that may be well counted the advancement of a people; that is unto them as it were the beginning of eternal glory.  
Thirdly, fruitfulness also is unto a people great advancement; and on the contrary, barrenness is a reproach, Gen. 30.23. The Lord hath taken away my reproach; but they were never so much honoured by the fruit of their bodies, though in that God made good his promise to increase them as the stars of heaven, and as the sand upon the Sea shore, yet I say they were never so much honoured by the fruit of their bodies, as they were by the fruitfulness of their Ordinances: They are therefore called the Bed wherein Christ doth embrace his Church, and wherein souls are begotten to the Lord, Cant. 2.16. Our bed is green; glorious things are spoken of Zion the City of God: what be they? I will make mention of Rahab, Babylon, Philistin, Tyre with Ethiopia, it shall be said this and that man was born in her, etc. that is, though they were strangers unto Zion in their first birth, and so children of other Country's; but yet for their second birth, their new birth, they shall know it to be in Zion, by means of the Ordinances, and she shall be called the mother of them all: and this is made the glory of a Church under the Gospel; the dew of thy birth is of the womb of the morning, Psal. 110.3. that is, multitudes shall be born unto it as the drops of the dew that are begotten in the womb of the morning. But when the Ordinances are either corrupted, or removed, Christ meets his Spouse in this bed no more; when the son of righteousness withholds his beams, this dew is not exhaled and a man shall not find a drop falling from the womb of the morning; this is a great reproach unto a people: Cant. 4.2. Thy teeth are like a flock of sheep coming up from the washing; they bear twins, and not one is barren amongst them: by the teeth of the Church some understand the Ministers, quos aliis erudiendis Christus praefecit; for the office of the teeth is to chew and to prepare the meat that it may be fit nourishment for the rest of the members, so do these. Brightman, 
Brightman  Dividendo, distinguendo, nodos solvendo, obscura illustrando, dentium funguntur munere, etc. These for their purity are like a flock of sheep newly washed, and for their fruitfulness, they bear twins, and not one is barren amongst them, but by their labours they bring forth much fruit, and they bring home many a soul to the Lord; but if once God withdraw his Ordinances, his people become barren: as it is in the Church of the Jews; and it is true of the seven Asian Churches, and many other forsaken Churches of the Gentiles; the barren hath born seven, and she that had many children is waxed feeble, Isa. 5.4.  
Fourthly its a glory to a people to have store of all things in it, so that they may be able to communicate to others in their necessities, but need not borrow of any: this was the advancement that the Lord promised unto his people, Deut. 28.12. you shall lend unto other Nations and shall not borrow; this is that wherewith God hath exceedingly honoured this Nation of ours, and when that we many times vainly boast that we need not for outward things be beholding to any people; but much greater is this glory in things spiritual, and all this is by the Ordinances; if the embryos in the womb of the Church want nourishment, her Navel is like a round Goblet that wants not liquor: and by it the children in the womb are nourished unto life, Cant 7.2 if babes want milk, they may suck and be satisfied with these breasts of Consolation, Isa. 66.11. if the children want bread, the belly of the Church, the Sacrament of the Lords supper, the belly which receives the sustenance for the rest of the body, is like a heap of wheat set about with Lilies, Cant. 7.2. if strong men want meat, it is to be had in them, Heb. 5.12. and if they need water for their spiritual refreshment, here are the wells of salvation, Isa. 12.3. and that you may not think that in the days of drought these will be dry, the Lord tells you, that there are springs to feed them; all my springs are in thee, Psal. 87. ult.  
But when the Lord takes away the Ordinances, than the tongue of the sucking child cleaves to the mouth for thirst; then the children cry for bread, and there is none to break it to them; then they that fed delicately upon the purest Ordinances, they are desolate in the streets, and they that were brought up in scarlet embrace dunghills; it is spoken by the Prophet of a bodily famine, Lam. 4.5,6. it is much more true of a spiritual famine, when men shall run from Sea to Sea to seek the word of the Lord, and shall not find it, Amos 8.12. this is not only a misery, but also a dishonour unto any people.  
Fifthly, it's a great advancement when the Lord makes a people flourish in outward things, making them the head and not the tail, as the Lord promised, Deut. 28.13 and how comes it to pass that a people do not flourish? all the outward prosperity that we have, in which we so much glory, it is only by the Ordinances, 2 Chron. 7.19,20. the Lord threatens that if they did forsake his Ordinances, and serve other Gods, than he would remove his Ordinances from them; and the House that I have sanctified for my name, I will cast out of my sight, etc. And what follows? then saith the Lord, I will pluck them up by the roots out of the land that I have given them: when the Ordinances were removed, and the Lord called them Loammi, all their outward prosperity did quickly vanish, Hos. 2.9. I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and my flax given to cover thy nakedness, etc. Ezek. 16.39. I will break down thine eminent place: that is, the Temple, where they did play the Harlot, and set up the Image of jealousy before the Lord, Cap. 8. therefore the Lord will remove the Ordinances; and what then? then they shall strip thee of all thy , and leave thee naked and bare: we therefore that count our outward prosperity our glory, consider we hold it by the Ordinances.  
Sixthly, it's a great advancement to a people to be well fortified, so as to be able in danger, both for defence and offence to secure themselves, not to fear their enemies; this was the glory that God did vouchsafe the Jewish Nation, and was sometime the glory of the English also, the fear of thee shall fall upon all Nations round about, Deut. 2.25. These are spiritually the Towers of Zion, Psa. 48.12,13. that we are bid to tell, and the bulwarks that we are wished to mark: it is because of this that the Church is described to be terrible as an Army with banners. Cant. 6.10. that is, because the weapons of our warfare in them are not carnal, but mighty through God: therefore they are as great a dread unto the enemies, as an Army set in battle-array. But as they are either corrupted by a people, or removed from them, so doth their defence departed, as the Lord threatens, Isa. 5.5. I will take away the hedge thereof, and it shall be eaten up; I will break down the wall thereof and it shall be trodden down. Now what was this hedge and this wall? nothing else, 
Musculus.  as Musculus interprets it, but the Ordinances, the Word, and Sacraments, etc. which did serve for two ends, as a hedge and a wall ad separationem & ad munitionem: therefore when the Lord took away the Ordinances, their defence departed from them; and as men corrupt them, so they break the Hedge and pluck down the wall of our protection; it is true, it may not fall at once, but one picks out one thing, and another another, till at last they make a plain way for the Beasts of the field to break in upon the Vineyard of the Lord: In all these respects, and in many more, the Ordinances of the Gospel in their purity and power are a great advancement to a people.  
Surely then they are in an error that esteem the Ordinances in their power to be a matter of disgrace, a note of indignity upon any place or person. First, make it your glory. Secondly, walk toward it as your glory: for that which is so great an advancement to a people, must needs be an honour to a person also; yet such is the enmity and the folly of our nature, that we are apt to glory in any thing (yea many times in those things that are our shame) the wise man in his wisdom, the strong man in his strength, and the rich man in his riches, etc. Jer. 9 and pass by that as an aspersion, which indeed would make us truly honourable, and in comparison of others advance us up to heaven: for any thing else to be pointed at, men count an honour, pulchrum est digito monstrari, etc. there goes a rich man, a wise man, a great Scholar, etc. but to be pointed at, there goes a holy man, a diligent hearer, a constant frequenter of the Ordinances in the place where God's honour dwelleth: this is an imputation, and a matter of disgrace: and this especially in any of the higher and the greater sort: 
Salvian.  It is that which Salvian in his time did complain of, p. 113. that if any Noble man or great man begun to be religious, statim honorem nobilitatis amittit; quantus in Christiano populo honor Christi, ubireligio ignobilem facit. The same is the disease of the present times, that dishonour some men for no cause but because they do honour God, of whom the world may truly say, Thy God hath kept thee from honour.  
It will appear in the consideration of these things: First, what a man counts a matter of honour, he will not be ashamed to appear to be: Paul was not ashamed to preach the Gospel, but was abundant in it, laboured more than they all: why? because he counted it the matter of his glory, Rom. 15.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so his labour, that he counted it his honour too, and that made him so abundant in it, he was willing to appear so to be: the Martyrs in the Primitive times counted Christianity their honour, and therefore they were not ashamed to profess with triumph before their cruelest persecutors, Christiani sumus, etc. but amongst us we find men are loath to be taken notice of for constant preachers, for diligent hearers, etc. because they count it will be a blemish to their names, and may be a stop to their honour, and preferment in the world, etc. Thus many a man is by this means kept off from the Ordinances which would be his glory, & quodammodo mali esse coguntur, ne viles habeantur: they must be evil, or else they say they shall be vile: if they be not wicked, they say they shall be men of no esteem: Surely, all those that are ashamed to appear, or to be thought holy, they count the Ordinances of God their disgrace, and not their honour: for a good man is that Seneca, Epist. 81. 
Seneca.  boni viri famam perdidit ne perdiret Constantinus: let every man look into his own heart whether it be so with him. I accuse none, but as Salvian saith, 
Salvian.  Si quis in se esse novit quae loquor non à mea sihi haec lingua dici aestimet: sed à conscientia sua: not my tongue, but his own heart is his accuser.  
Secondly, what a man counts his honour, that he will have recourse to, or fetch comfort or encouragement from it in disgrace, or any other calamity whatsoever. When Mordecay refused to bow to Haman, unto what did his heart recoil in this contempt, as he conceived? Hest. 5.10. it is said, that he told his friends of his glory, riches, multitude of children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes, etc. and with this he bore up his own Spirit. So it will be with the Ordinances; if a man make them his glory, as the Lord himself tells his people, Isa 30.20. though they were not freed from outward afflictions, though they were fed with the bread of affliction, and the water of trouble, yet their Teachers should be removed into corners no more, but their eyes should see their Teachers, etc. and with this the Lord strives to uphold their hearts against all their outward calamities; they should be sure of plenty of the bread of life, though they did want the staff of bread; when a soul is able to turn in upon himself, and in any calamity uphold his spirit herewith; It is true God feeds me with the bread of affliction, but yet my eyes do see my Teachers; and can he be hungry that is fed with the bread of life? can he far meanly that is always at a feast of fat things? No surely; brown bread and the Gospel is rich provision. Can he thirst that may at pleasure draw water with joy out of the wells of salvation? Can he be poor unto whom is daily offered the unsearchable riches of Christ? Can he be sick to whom the Sun of righteousness doth arise with healing in his wings? and can he be alone, who is come to the innumerable company of Angels, or the general assembly and Church of the first born which are written in heaven, & to God the judge of all? etc. Thus we are by Gospel-Ordinances, Heb. 12.22,23. Matth. 9.2. Christ saith unto the poor man sick of the Palsy, Son, be of good cheer, thy sins are forgiven thee: A poor man in sickness and in pain, how could he be of good cheer? yea there is sufficient in the Gospel, and the Comforts and Ordinances thereof, to cheer a man's heart, and to bear him up against all the outward sorrows, and calamities in the world; if a man do make the Ordinances of the Gospel the matter of his honour, than they will be his chiefest joy in the best times, and his only joy in the worst.  
Thirdly, a man's honour, and that which he glories in, he will lay all at stake to defend; the people of Israel counted David a great honour to his Nation as indeed he was, and therefore they called him the light of Israel, 2 Sam 21.17. and being in battle, there came Ishbebenob the Giant, and would have slain David; but Abishai the son of Zerviah interposed himself, rescued the King, and slew the Philistine. Now when the Giants of the world strike sometimes at one Ordinance, sometimes at another, and think surely to quench the light of Israel; Where is the man that hath interposed himself, and born the blow that he might secure the Ordinances? Where is the man that is of Saint Bernard's mind, 
Bernard.  Malo in nos murmur hominum quam in Deum; bonum est mihi, si Deus dignetur me uti pro clypeo.  
Objection But when you have said all, the world will never count these Ordinances an honour, nor those that do frequent them to be honourable men, but either men of mean parts, or mean fortunes, the instable multitude, etc. or what ever a man was before, he shall never be so esteemed afterward, Si honoratior quispiam religio ni se applicuerit: 
Salvian.  illico honoratus esse desistit, Salvian. p. 113.  
Answer. But consider, First, though the world will not so count it, yet there is an honour that comes from God only, john 5.44. and there is circumcision in the heart, and in the Spirit, whose praise is not of men, but of God, Rom. 2. ult. There are indeed two great rate Books, or counts in which all the persons and actions of men be valued; Go●s book, and the worlds; and they set upon persons and actions different rates, for that which is highly esteemed amongst men, is an abomination in the sight of the Lord, Luk. 16.15. and there is many a man's person and actions when they are weighed by the world, are conceived to be great weight, and yet when the Lord comes to weigh them, are found too light, and it is his Sentence must stand: he is praiseworthy, and that man is honourable, not whom himself, nor whom the world, but whom the Lord commends, 2 Cor. 10.18.  
Secondly, for the world, we know it is unacquainted with, and therefore unable to esteem either the comforts or the honours of the Ordinances: for they are men of another Generation, Luk. 16.8. In estimation a great deal of wisdom and art is seen, and that cannot be expected in those whom the Scripture doth every where brand for folly: every man may see a precious stone, but he must be a Lapidary that knows how to value it; every man sees the Sun but he must be an Astronomer that shall be able to measure it, and take the quantity thereof: they that know no honour but the praise of men, it's no wonder if they be not able to judge of the praise of God, Act. 17.11. whatever the world counts of honour and descent, the Lord saith, they of Berea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were better descended then the rest of Thessalonica, in that they received the word with readiness of mind, and searched the Scriptures daily, etc.  
Thirdly, though they should count it a disgrace, yet look upon the Ordinances always as thy honour, and value not the Judgement of such men; say, it's a small thing to me to be judged of you or of man's day: let it appear that you as much undervalue their Judgement, as they do your ways; this was Luther's resolution, 
Luther.  Non ego opprobrium Bohemi cinominis metuo quae gloria est coram Deo. Ita concurrimus utrinque; illi extremo furore, ego summo contemptu; & vincit mea audacia in Christo: for that thing and that person is honourable, and none else, who is precious in God's eyes; since thou wast precious in my eyes, thou hast been honourable, but never till then.   

Use 2.  
Strive so to walk towards the Gospel and all the Ordinances thereof, that you may make it appear to the world you count it your honour, glory, and highest advancement in the world: This concerns, First those that have it not. Secondly, those that have it.  
First, you that have it not, strive to get it at any rate, for yourself, for the place in which you live: for it is a pearl of great price, and therefore you may do well to sell all that thou hast to buy it: in other things men will spare no cost to satisfy their ambition, give any thing for their honour, but in this men have no ambition. Infelix prorsus ambitio quae ambire magna non novit, 
Bernard.  Bernard.  
You that live in the dark places of the earth, and are like to Jericho, where it may be the Land is pleasant, but the waters bitter, count it now not only the matter of your misery, but also of your dishonour; stir up your ambition in this respect, to have the Ordinances of the Gospel, that may exalt you up to heaven, and what difficulty so ever may seem to stand in the way, let them not deter you, anime magno nihil est magnum.  
What? God will bless your riches, honour and advancement in outward things: do not you live without this; it was the complaint of Bernard of some, 
Bernard.  purpura induunturcum conscientia pannosa▪ fulgent monilibus, & moribus sordent: it is the very condition of many places in this Kingdom: a special ground of it is want of the Ordinances in their power: Nay if you have good hearts, all these outward things will do you no good if this be wanting: the poor woman, 1 Sam. 4. ult. though they told her, Be of good comfort, thou hast born a Son; yet she answered not, neither did she set her mind upon it, but called his name Ichabod, the glory is departed from Israel: the Ark of God, a type of Evangelical Ordinances, Evangelium sub velo, the Ark of God is taken. And not only for the places you yourselves live in, but strive to propagate the Gospel unto others also. Not only your duty to God and to the Gospel, your love to the souls of your brethren, but your reference to the Land itself calls for it: it is every Christians duty to raise the Age, and as much as in him lies to ennoble and honour the Land and Nation where he lives: this is the only way to make this Land to become the glorious Land, and to name it jehovah Shammah, the Lord is there, Ezek. 48. ult. You will say herein, what shall we do●  
First, Consider and strive to be seriously affected with the misery and dishonour of those that want these Ordinances, Cant. 8.8. we have a little sister, and she hath no breasts.  
Secondly, Inquire, study, set your thoughts on work about it, whether you may relieve her; What shall we do for our sister in the day that she shall be spoken for? Can we do nothing by our pains, by our purses, by our friends? etc.  
Thirdly, resolve thou wilt do thy utmost as they do: if she be a wall, we will build upon her a Palace of silver; if a door, enclose her, etc.  
Fourthly, when you have done all, pray to the Lord of the Harvest to send forth Labourers, Mat. 9.37. pray that the Gospel may run and be glorified, as it will: that it may go forth with speed and strength, prevailing over difficulties, and conquering all opposition; that it may go forth, as the Sun when it goes forth in its strength.  
Secondly, you that enjoy the Ordinances of the Gospel, and by them are exalted up to heaven,  
First, prise it as highly as you do your highest honour, it is worthy of all acceptation to be received, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 1.15. Acts 17.11. Say as St Chrysostoms' hearers, Satius esse ut sol non luceat quem ut non doceat Chrysostomus, etc.  
Secondly, preserve it and defend it as you will do your honour: if men seek to take it away, or to hinder the Gospel in any kind contend earnestly for the faith that was once given to the Saints, Judas 3. for the Gospel is committed to the custody of the Pastors of the Church to preach it, but to the Princes and people of the earth to defend it, to be a guard about it against all the opposition and malice of the enemies: little do they consider what the cost of our poor forefather's was to transmit the Gospel, and the Ordinances thereof unto us; the blood of Martyrs spilt, the blood of Ministers spent, and all was to transmit it to your hands; Rom. 3.2. Rev. 13.16,17. take heed through carelessness and cowardliness we betray not the trust committed unto us: but that we also by a public profession, and an earnest contention, in its purity, convey it unto our posterity; you take care that they shall inherit their Father's Liberties and Honours, be as careful that they inherit their Father's Ordinances also; else contend by prayers, put in thy stock for them there also, Rom. 15.20. say not that it is too late now, 1 Kings 8.42.  
Thirdly, honour it, Adorn the Doctrine of God and our Saviour in all, Titus 2.16. it is but reason that we should honour, it which doth so highly honour us. First by studying it, despise all other knowledge in comparison of it; with the Angels stoop down to pry into it. Secondly, prefer it above all your own counsels, set it up in your hearts as the only rule to walk by. Thirdly, have recourse to it upon all occasions as your only refuge, as the Anchor of the soul in every spiritual Tempest, as a staff to lean upon in your greatest darkness, as the ministration of righteousness, for thy Justification, the Instrument to convey grace for sanctification, as the Golden pipes to convey the oil of grace from the two anointed ones, Zac. 4.14. by looking into which glass thou art transformed from glory to glory, 2 Cor. 3 ult.  
Fourthly, walk worthy of your honour, as it becomes the Gospel, Phil. 1.27. great honours stand not with base courses; sedes prima, vitaima: dignitas in indigno, quid est nisi ornamentum in luto? 
Salvian.  Salvian. It is not agreeable to your honour who are exalted up to heaven, that you should walk as if you lived in hell: not for you that are honoured as Christians, to live as Heathens: for know, the Lord is now come nigh unto you; for his truth, his Gospel, and the honour thereof, if you walk not answerable, will make your sins more filthy: it is like a Taper in the hand of a Ghost, which makes him appear the more ghastly: it will ripen them the sooner, they are like to summer fruit, Amos 8.1. and all the glory of it will be unto you but as pitch to the barrel, it will make you burn more fiercely in those eternal flames.  
Fifthly, strive to have the excellency of every Ordinance; there is a special power in every one: powerful preaching, 1 Cor. 2.4. jam. 5.16. Content not thyself with the Letter without the Spirit; be of Elisha's mind, here is the mantle, but where is the God of Elijah? they are wells that must be drawn, Isa. 12.3. breasts that must be sucked, Isa. 66.11.  
Sixthly, be sensible of the spiritual absence of God: the Ordinances continued, and they saw nothing, but the Prophet saw the glory of the Lord departing, and he departed not all at once, but by degrees; a soul should strive to be sensible of each degree of his removal; when the waters increase, a soul should take notice, and so when they decrease and grow low amongst a people, Ezek. 47.34.  
Seventhly, Lastly take heed of those sins that may cause your glory to departed, and may provoke God to remove the Candlestick; take heed of all; but there are some sins in a special manner, That cause God to go far from his Sanctuary, Ezek. 8.8.  
First, when men corrupt the Ordinances with humane inventions, Ezek. 10.4. set up the Image of jealousy.  
Secondly, when the Ordinances become a burden to a people; this is the burden of the Lord, Jer. 33.33.  
Thirdly, when men set up their lust against them, Psalm 78.58,59. The Lord was wrath, so that he greatly abhorred Israel, and forsook his Tabernacle in Shilo.  
Fourthly, unprofitableness and unfruitfulness under Ordinances: even that ground that drinks in the rain, and brings not forth fruit answerable, is nigh to cursing, Heb. 6.8. even those sins which may seem small in men's account for them, God will come and remove the Candlestick except you repent, Rev. 2.5. for know this in Conclusion, The foundation of all true peace and tranquillity in a Commonwealth, is from the Gospel, and from them that show forth the power thereof; and therefore if by sin you provoke the Lord in the Gospel to departed from you, you must expect it will not departed alone, but all prosperity with it, Rev. 4.5. Out of the Temple proceeded Lightning, Thundering and Voices; the Lord saith, Ezek. 10.2. before the destruction of Jerusalem, fill thy hand with coals from between the Cheruhims, and scatter them over the City. the Jews gloried in their Temple, and they thought Ignem Sacrum tantum valere ad scelera expianda, that it did serve for nothing but to expiate their sins, but the Lord will manifest also that it will serve to burn the City.    

The two COVENANTS.  
Preached in Bartholomew Lane, june 22. 1652.  GAL. 4.21,22. 
Tell me you that desire to be under the Law, do you not hear the Law? For it is written, Abraham had two sons, the one by a bondmaid, and the other by a freewoman; which things are an Allegory, etc.  
IT was sometime the complaint of one Drex, de cultu. consc. that this is a misery that befalls us in the Ministry above all other callings whatsoever, that we can never find our work as we leave it: let a Ploughman sow his seed, and as he leaves his field, so he finds it after; dolabra semel dedolares, etc. let a Joiner plain a board, and when he returns he sees the fruit of his former labours; but if a Minister sow the seed of the word, after his departure the enemy comes and sows Tares; let him take never so much pains to plain and fashion a people, yet after a while he finds a rough-cast of corruption over them: let him take never so much care to lay firm the principles of the Doctrine of Christ, yet he shall find them soon moved away from the truths of the Gospel.  
It was the Apostles case here; he had with much labour and many travelling pains planted this Church, but after his departure, there arose men of corrupt minds, speaking perverse things, defaming his ministry, and opposing his Doctrine: In this Epistle the Apostle justifies his person against their calumnies, Chap. 1.2. and confirms his Doctrine against all their Cavils, Chap. 3.4,5.  
The principle that they oppose, is, Justification by the righteousness of Christ, without an addition of the works of the Law: for it hath ever been the manner of false Teachers, they have loved mixture: This principle the Apostle labours to confirm them in, in these words, by setting before them the miserable condition that they must needs be in that are under the Law in matter of Justification; they thereby become subject to bondage, children of the bondwoman, and forsake the liberty wherein Christ hath made them free: and this he proves by setting before them an ancient and known history, wherein he tells them a spiritual mystery was contained: the history this; Abraham had in a manner two wives of different conditions, the one bond, and the other free, and by these he had two sons of like condition with their mothers; for the rule is, partus sequitur ventrem; the son of the freewoman was a freeman, and the son of the bondwoman was a bondman. This, the Apostle saith, is not to be taken barely as the letter sounds and no more, but there is something else meant then the words themselves do represent unto a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, continuata, or perpetua Metaphora, that is, this is more than a bare historical narration: but here the Holy Ghost had an intent to make these things in nature types and resemblances of something answerable in the work of grace.  
And the mystery is this, the two mothers are types of the two Covenants the Covenant of works, and of grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doctrina non est mater: the two sons are a type of two sorts of men living in the Church, the one proceeding from the first, and the other from the second Covenant; the one born after the flesh, and the other born by promise: the one regenerate, and the other unregenerate mon.  
The condition of these sons answerable to the condition of their mothers; the one bond, and the other free; that is, all unregenerate men, being the children of the first Covenant, they are bondmen, in a state of bondage; for since the fall this mother hath ever gendered to bondage, that is, who ever were begotten and born by this Doctrine, they were always in a state of bondage.  
But all regenerate men that are born of the Covenant of grace, and are under it, they are freemen, and in a state of freedom, because born of a free mother: for all a man's freedom or bondage doth flow from, and depend upon the Covenant under which he stands.  
Would you see an example of both these sons, the bond and the free? if you would see an example of Ishmael the son of the bondwoman, look upon jerusalem that now is, that is, the people of the Jews as they then stood affected, who did seek Justification by their own righteousness, and expected eternal life by the works of the Law, and therefore they being under the first Covenant, which genders to bondage, they were in bondage also: see an example of Isaac the son of the freewoman; look upon the Church planted by Christ and the Apostles, in the dares of the Gospel, which dare not stand upon the righteonsness of the Law for Justification, but embrace the righteousness of Christ alone, and trust perfectly in the grace that God hath revealed in his Son; and this is called jerusalem that is above; as Heb. 12.22. because begotten from above, and have above their conversation; and of all free men, all regenerate men, this is acknowledged to be the mother, and they sons of this Church in jerusalem that is above.  
Some Interpreters I know say, that these two Covenants are not two in substance, but that it is meant of the Covenant of grace diversely administered under the Old Testament and under the New: in the one they were under Tutors and Governors, and so in bondage till the time of liberty came that was appointed by the Father.  
I confess that this bondage is also spoke of in the beginning of this Chapter, v. 2, 3, 4. under the ceremonies of the Law, the rudiments of the world, and in comparison of the Ordinances and liberties of the Gospel, beggarly Elements; but here the Apostle cannot speak either that those sons, or those mothers signify the Covenant of grace diversely administered for these two reasons.  
First, he speaks of men under the Law as a Covenant under the same Covenant that Ishmael was, being as he was the son of the bondwoman, that did seek Justification by the works of the Law, according to the promise of this Covenant, This do and live: But the people of God under the Old Testament, sons under Tutors and Governors in their minority, and under the pedagogy of Moses, did not seek to be Justified by the Law, nor desire to be under it, neither were they under the same Covenant that Ishmael was, therefore it cannot be meant of the sons of God under the Old Testament. And this forceth Calvin to reject this interpretation, and to say, 
Calvin.  Fateor Paulum hic de talibus siliis non loqui: therefore it is spoken of two distinct Covenants, the Covenant of Ishmael, which was a Covenant of works, and the Covenant of Isaac, which was the Covenant of grace.  
Secondly, the Apostle speaks of such as being in the condition of Ishmael, were to expect no inheritance, but to be cast out at last: Cast out the bondwoman and her son, vers. 30. Now this is not true of those that were under the Covenant of grace under the Old Testament; for though they were for a time under Tutors and Governors, yet they were children of the free woman, as well as we under the Gospel, the Church of the first born written in Heaven, Heb. 12.23 and therefore were to abide in the house for ever: and though not without us, yet together with us they were to be made perfect, H●b 1● ult. taking the two mothers therefore, not for the Covenant of grace diversely administered; but for the two several Covenants that God hath made with mankind, the Covenant of works, and the Covenant of grace: the purpose of the Holy-Ghost here I will set down in these propositions, worthy to be studied and enquired into.  
First, there are two several Covenants that God hath made with mankind, one of works, before the fall; and the other of grace, which since the fall God hath established and revealed to the Church.  
Secondly, all those that live in the Church are the children of one of these Covenants (that is) they be under them; for Abraham's family was a Type of the Church, and there were two mothers and two sons. All carnal unregenerate persons are scoffing I smaels, are the children of Hagar, they are under the first Covenant, the Covenant of works: all godly and regenerate men are the children of Sarah, that is, born of the promise, and under the Covenant of grace.  
Thirdly, all the liberty and bondage that a man stands in, proceeds from the Covenant under which he stands; he that is born of the bondwoman, whatever his pretences and privileges be, he is a bondman; and he that is born of the freewoman is a freeman.  
Fourthly, the Covenant of works, though it was at first given as a Covenant of liberty, and Adam under it was a freeman, yet unto man fallen it is a Covenant of bondage: and all unregenerate men that be under it are bondmen; but on the contrary, the Covenant of grace is a Covenant of freedom, and they that are under it are freemen.  
Fifthly, to stand under the Covenant of works which genders to bondage, is unto all unregenerate men a desirable condition: they desire to be under the Law.  
Sixthly, the Law itself which God delivered upon Mount Sinai, though God did publish it there with Evangelical purposes, and had no intention to set it up as a Covenant of works, but only as a handmaid, an appendix unto the Covenant of grace: and therefore the Apostle saith, whereto serves the Law, if it were not set forth as a Covenant by which man should attain life? Gal. 3.19. he answers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was added, or put to, not set up by itself alone, as a distinct Covenant, but added as a handmaid to advance the glory, and to further the ends of the second Covenant; yet even this Law unregenerate men in the Church make unto themselves to be nothing else but a Covenant of works, and so though it were not given for bondage, yet in them it genders unto bondage.  
Seventhly, no man can stand under both Covenants: no more than he can be born of two mothers; he that is born of Hagar, cannot be naturally the Son of Sarah; and therefore if a man be under the first Covenant, there must be a translation, and that supernatural, or else a man can never be a son of the freewoman, can never be under the second Covenant.  

Doctrine.  
All unregenerate men, men in a state of nature wherein they were born, are all under the first Covenant, the Covenant of works; they be all the sons of Hagar the bondwoman: Ishmael is a Type of all unregenerate men.  
A Covenant is a mutual agreement between two, voluntarily binding themselves upon certain conditions each to other.  
Man is bound unto God by a double bond: First, by the bond of Creation. Secondly, by the bond of stipulation; the one natural, and the other voluntary, that so the Lord may bind the creature to him by all imaginable engagements to prevent future apostasy: for the Lord knows our frame and whereof we were made: by the former we are only bound unto God; but by the latter God also is bound unto us, and as before I said, he did it to engage the creature: so he doth this to encourage the creature to obedience: The Lord hath, as Creator, absolute and unlimited authority, and therefore might have commanded duty without reward: for when we have done all that is commanded, we are but unprofitable servants: or if he had intended a reward, he might have reserved that unto himself, and have told the creature, you shall trust unto me: if I think fit, I will reward you: but however I will be free: But the Lord doth not: but that man might not think much to be bound unto obedience, God himself is pleased to be bound to recompense: Hast thou served God for nought?  
Now this agreement between God and man is twofold, answerable unto the twofold state of man; First, in the state of integrity God made with man a Covenant expressing man's duty, and promising a reward unto his obedience, and this was faedus amicitiae: because God and man were not at variance, like that between David and Jonathan for the confirmation of their mutual loves.  
Secondly, in a state of corruption after the fall, God entered into a new Covenant to take man into friendship again, after God and man had by sin been set at variance, and this was faedus misericordiae, a Covenant of reconciliation.  
Thirdly, these two Covenants were made with two several heads: with the first and with the second Adam; for under these all mankind are included; and in them the Lord looks upon the whole nature of man; therefore the Apostle speaks as if there were but two men in the world, 1 Cor. 15.47. the first man, and the second man: because they are as the two common heads of all mankind.  
The first Covenant was made with the first Adam, Gen. 2.9. God gave Adam all the Trees of the Garden for meat: but one was given as pabulum animae: called therefore non ab effectu, the tree of life: not because of any natural power in it, either to beget or continue life: but, à significatione quâ erat Sacramentum & Symbolum vitae: as a sign signifying, as a seal ratifying and confirming to him the assurance of that life which God had promised unto his obedience: Now this was not a seal set to a blank: therefore it must needs be given upon supposition, and for confirmation of a foregoing Covenant.  
The second Covenant was made with the second Adam; he saith not unto seeds, as speaking of many; but unto one, which is Christ, Gal 3.16,19. he is called the seed unto whom the promise, and with whom the Covenant was made: for as Adam was Caput cum faedere; so is Christ also, therefore the Lord promiseth that he will give him as a Covenant to the Nations, Isa. 4.2,6. for in this Adam was a Type of him that was to come, Rom. 5.14.  
Thirdly, the first Covenant was a Covenant of works, so called from the condition of the Covenant which did require personal and perfect obedience; this do and thou shalt live, Ezek. 20.13. and that under a penalty of a curse for the least deviation; cursed is every one that continues not in all things written in the book of the Law to do them, Gal. 3.10.  
Fourthly, this Covenant was made not only with Adam, but with the whole nature of man in him, for Adam was a public person, a representative head; and the tree of life was not a personal Sacrament, but a natural, which did belong unto the nature, and therefore the Covenant was made with the nature, and not with any particular person only; which doth appear plainly, because the Covenant being broken, the curse of the Covenant doth seize upon the nature, Gal. 3.10. for the duty of the Covenant must needs be as large as the curse of the Covenant; therefore upon whomsoever the curse doth come, unto them the duty did belong, and none were bound unto the obedience of the Covenant, but they that were foederati, persons with whom the Covenant was made.  
Fifthly, this Covenant is not abolished by the fall, but remains and stands in force. Not to give life and salvation; that indeed it cannot do, because it is become weak through the flesh, Rom. 8.3. but it commands duty now, as perfectly as it did of Adam, and that must be personal and perfect obedience: And if a man fail in the least degree, it threatens the curse also. God speaks unto Cain according to the tenure of this Covenant after the fall, Gen. 4.7. if thou dost well, shalt thou not be accepted? etc. It is by virtue of this Covenant that the curse comes upon men here in a degree, and in perfection hereafter. there is no reason, that because we have lost power to obey, therefore God should lose his power to command.  
Sixthly, Lastly all unregenerate men since the fall, do stand under this Covenant with the Lord: it must needs follow from the principles already laid: for if this Covenant were made with Adam, with the whole nature of man, and if it stand in force since the fall, then wheresoever the nature of man is, because every man is a Son of the first Adam, he must needs become bound unto the terms and condition of this Covenant; for it was made with the nature of man, and therefore it must be universal; yet that since the fall all unregenerate men are under this Covenant, I will further prove it by these Arguments  
First, it will appear from the conveyance of the guilt of Adam's sin, Rom. 5.12. As by one man sin entered into the world and death by sin, so death came upon all; because sin came upon all: how so, seeing there be many dye that do never sin? The Apostle answers, though they have never sinned in their own persons, yet in him as a public person they did sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned: we were all in him, and therefore we all sinned in him: now how were men in Adam? they were in him two ways.  
First, legally by virtue of the Covenant which God made with him, we were parties therein; we were as well bound to the duty, had as true an interest in the mercy and life promised, and were as liable unto the curse that should follow upon the breach of the Covenant as he, and therefore all mankind fell at once.  
The Covenant it seems, that God made with the Angels, he did not make it with the whole Angelical nature, and therefore some of them fell and others stood, but ours being made with the whole humane nature, and we being all involved in one Covenant, when in Adam our Covenant was broken, we all fell in him, and therefore speaking of this Covenant, Saint Chrysostom tells us, 
Chrysost  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hand writing of Adam's Covenant was ours, as truly as it was his.  
Secondly, naturally, and so we bear the Image of the earthly, receiving from him the same nature that he had, 1 Cor. 15.49. if he had stood, he had conveyed unto us an undefiled nature, and we have from him a corrupt nature by the fall: so that whatever is born of the flesh, is flesh, Joh. 3.6. now seeing his sin is conveyed unto us, because we stood under the same Covenant with him, it must needs follow, that so long as a man stands guilty of Adam's sin, so long he stands under Adam's Covenant, and that must needs be till this sin be done away in Christ.  
Secondly, to be freed from the Law as a Covenant of works, is in Scripture made a special favour, vouchsafed unto none but them that are in Christ, Rom. 6.14. we are not under the Law, but under grace, Rom. 7.1,2,3. the Law is brought in as a dead husband, that hath command over a man no more, but it is Christ that cancels this hand-writing, Col. 2.14. it is a liberty wherein Christ hath made us free, Gal. 5.1. Now how hath Christ made us free from the Law? how is it done? and how are we not under the Law? the Law hath in Scripture divers uses; Est instar Paedagogi, regulae, fraeni & speculi, now in all these respects believers are under the Law: it is not a hand-writing canceled in either of them, but sub ratione pacti: so they that are in Christ, are not under the Law, but under grace, that is, either for righteousness, or life, for Christ is the end of the Law for righteousness to every one that believeth, Rom. 10 4. If none are freed from the Law as a Covenant, but they that are in Christ, than all unregenerate men who are without Christ, they stand under the Law as a Coeunant still.  
Thirdly, God deals with all unregenerate men according to the terms of the first Covenant: for God deals with and dispenseth himself unto men according unto the Covenant under which they stand: and therefore we shall find the dealing with those, and with believers is exceeding different, according as they stand under different Covenants.  
First, he expects perfect obedience in their own persons: indeed the Lord requires perfect obedience still, and wherein we come short in the least degree, we sin: but yet because the perfection is not to be found in us, it is made up in the second Adam in the obedience of the beloved: for there is commutatio personae, but not Justitiae: but this is not vouchsafed unto any unregenerate man: neither a change of his right ousness, it must be perfect: nor of his person, for it must be personal righteousness: for this Covenant admits no Mediator: so that of all the obedience of Christ, not any goes to perfect their obedience, and of all his sufferings not a drop of his blood goes to take away one of their sins off the score, for they are without Christ, Eph. 2.12. and it is in him alone that God is well pleased, Math. 3.17.  
Secondly, he rejects their most glorious works for the least failing in them; See it in Jehu, 2 King. 10.30. God saith of him: He had diligently executed what was right in mine eyes: and hath done unto the house of Ahab according to all that was in my heart: and yet in Hos. 1.4. he saith, I will visit the blood of jezreel on the house of Jehu: and in them, Isa. 1,11,12. though they were things commended by God, yet he abhors them; if thou dost evil, sin lies at thy door, Gen. 4.7. whereas it is not so with them that are under the Covenant of grace: I persuade myself many of their works are rewarded that have had (if you look upon the thing itself) as great imperfections as there have been in those works that unregenerate men have been punished for; if there be a willing mind, though the work be not answerable, yet it shall be accepted, 2 Cor. 8.12. and the good Lord will pardon a man though he be not cleansed according to the purification of the Sanctuary, 2 Chron. 30.18,19.  
Thirdly, he hates their persons for their works sake, Gen. 4.7. if thou dost well, shalt thou not be accepted: the person's cursed for the works sake, Gal. 3.10. but under the new Covenant it is the love of the persons that makes their Services be accepted: Abel's offering was offered with sin as well as cain's, yet Gen. 4.4. God had respect to Abel, and then to his offering: but he respected not cain's offering because he had no respect unto his person: the weakness of Abel's person made not his services rejected, but so it did cain's: God is angry indeed at the sins of the one: but there is ira simplex, & ira redundans in personam: he doth never hate their persons when he is angry with their works: but he deals with the wicked under the first Covenant, hates their services for their persons sake.  
Fourthly, all things are turned into a curse to them that are under the first Covenant; for this Covenant deserves nothing for the breakers thereof but the curse, Gen. 2.17. and they are cursed in the Basket and in the store Deut. 28.7. their Table made a snare. Psal. 69.22. curse their blessings, Mal. 2.2. That Covenant being broken brings forth death: And these temporal Judgements are but the praeludia judicii futuri: but under the Covenant of grace, unto them all things are turned into a blessing, Rom. 8.28. all things work together for good, by their Covenant; all things are yours, whether life or death, etc. 1 Cor. 3.22. Now this dealing of God with men living in the Church under the same Ordinances, and enjoying the same privileges being so different, there can be no reason given of it, but merely the different Covenants under which they stand: for God hath been and is always mindful of his Covenant, and according to it, doth always dispense himself to the creature.   

Use.  
Let it awaken every natural man to seek for a translation: Thy misery by sin stands in two things: First, that thou art under Adam's Covenant. Secondly, that thou bearest his Image: now we many times see our misery by the one, the evil of our ways: but few are sensible of the other, the evil of our state; and that is the greatest: for this makes thee a bondman whilst thou livest: for the Covenant genders unto bondage, and it cuts thee off from all hope of an inheritance hereafter: for the bondwoman must be cast out with her children.  
This is the translation which the Apostle speaks of, being translated into the Kingdom of his dear son, Col. 1.1. this is the passage from death to life, john 5.24. In this passage a of man there must be a double change. First, mutatio moralis: a Relative change, as when of a bondman, a man is made a freeman: of a servant he becomes a son. Secondly, Physica: a natural change: that is, when of a sick man he is made sound; the first is the change of a man's Covenant, and the second a change of his Image: the one is done in Justification; and the other in Sanctification: and by both these, old things are passed away, all things do become new, 1 Cor 5.17. This translation all the people of God that ever went to heaven had experience of; and this is that I desire all men in a natural state may be awakened to seek after. But you will say, who be the men that stand under this first Covenant? I hope there be none such amongst us. You may judge yourselves by these two rules.  
First, he that is under the second Covenant, hath an interest in him who is the prince of the Covenant; he that was given as a Covenant to the Nations, Isa. 42.6. for we heard before that the two Covenants were made with two different heads; and it is union with them that brings a man under either Covenant; it is being in Adam that makes a man stand under the one: and being in Christ, that gives a man interest in the other: for a man must be in Christ as he was in Adam (that is) in him legally standing under his Covenant: and in him naturally, that is bearing his Image.  
Now if a man would know whether he hath an Interest in Christ or no, let him take the Apostles rule, and lay it unto his own soul impartially, 2 Cor. 5.17. he that is in Christ, is a new creature: he is not barely new dressed, or hath gotten a new outside, but he is within renewed in the Spirit of his mind: he hath a new understanding, new apprehensions of persons and things; and those things which before he counted foolishness, now he doth know them to be his only wisdom; and those persons that he looked upon as the scum and offscouring of all things, these they judge to be the excellent ones of the earth; and those dark and carnal apprehensions of the ways of God, and the mysteries of Godliness, that he had before, they are now done and passed away, they have no affection to them: for it is not enough for a man to have new words, and new actions: there is many a man abstains from the practice of many sins that their heart's love: and many a man for some respects takes up the practice of some duties that his heart hates: but such a man now loves that which before he hated, and he now hates that which before he did love: that which before was to him the only matter of his joy, now becomes the only object of his sorrow: thus he that is in Christ, is a new creature.  
If so, then surely they cannot take themselves to be new creatures, that have not so much as renewed their actions: that were drunkards and so continue: were Sabbath-breakers, and Swearers, and Usurers, and Scoffers, and so continue still, the comfort of whose lives comes in by evil: it is their meat and drink: they eat the bread of wickedness and drink the wine of violence, Prov. 4.27. It's their clothing: Pride compasseth them as a chain, violence covers them as a Garment, Psal. 73.6. and it is their recreation: it is a pastime for a fool to do wickedly, Prov. 10.23 and there be no recreations that have any pleasure in them unless they be sweetened by sin: surely thus walking in their old ways, it is impossible they should be new creatures; and not being new creatures, they are not in Christ; and not being in Christ, the Prince of the Covenant, they have no interest in the new Covenant.  
Secondly, he that is under the first Covenant, is a bondman as Ishmael; whereas he that is under the second Covenant is the son of the freewoman, and receives from the Lord by that Covenant a free Spirit, Psal. 51.12.  
First, he is in bondage by earthly engagements, he can have no engagement but it is a snare to him: The false Prophets were honoured by some of the Kings of Israel: therefore they could not speak the truth to him, neither to reprove his sin, nor to discover the mind of God. I must do such a thing though it be against my conscience, to give such a man content: I must not reprove such a sin, because it will displease, etc. the Prophet Michaiah had a dis-engaged Spirit in this respect.  
Secondly, in bondage unto sin and under the power of their own lusts, that though they may see many evils in themselves, and confess it, yet when occasion and opportunity serves, and the lust represents itself, they are no more their own, thy cannot resist Eyes full of Adultery that cannot cease to sin. 2 Pet. 2.14. and as men use to say, they cannot choose, etc.  
Thirdly, in bondage unto the creatures under the power of them, 1 Cor. 6.12. one man cannot live without his honour, another without his minion, another without such an estate: and all the thoughts of their hearts run out about such things, and are wholly busied about meat, and drink, and , and money, and play, and this wholly drinks up their spirits.  
Fourthly, in bondage under the guilt of sin, and slavish and servile fears; they go all their life long with a galled conscience, filled with fearful apprehensions of death and Judgement: for they all their life long for fear of death are subject to bondage, Heb. 2.15.  
Consider seriously of these particulars: and unto such men I speak, as being as yet under the first Covenant; and I exhort them to seek to be translated.  
I speak not this to make the first Covenant which God made with Adam, vile in your eyes.  
For first, it was a great favour that God would be pleased to make a Covenant with the creature: for we did owe him service, though he had never promised a reward.  
Secondly, the person with whom this Covenant was made, was the most excellent of any mere man: never any so full of perfections as he: so fit to be head, and so likely to convey grace unto us, as Adam was; and therefore the Lord made the best choice for us for the establishing of this Covenant: for had we ourselves been to choose, seeing his perfections, we would rather have put the keeping of our happiness into his hands, then have kept it in our own.  
Thirdly, there were great things promised by this Covenant, Gen. 2.9. all the good things of this life, and eternal happiness with God in the life to come.  
Fourthly, it was the same Covenant that God made with the best of the creatures, even the glorious Angels: they stood by it, and own their happiness to it at this day: which appears by Gods dealing with the Angels that fell: he cast them off for one transgression, Judas 6. and they that stood, stood by virtue of the same Covenant which they broke that fell: and by virtue of that Covenant being now confirmed in their estate, they daily behold the face of your Father which is in Heaven.  
Fifthly, to put an end to all: it is the same Covenant that the Lord Christ himself stood under: for he was made under the Law, Gal. 4.4. that is, not only the Ceremonial and Judicial Law, as a Jew, but as a man also under the moral Law, Gal. 4.4. being bound to his obedience, and to suffer the curse thereof: for he was our surety, Heb. 7.22. and the surety is bound in the same bond with the principal; and therefore he was made a curse for us: which is the proper fruit of the Law as a Covenant of works, Gal. 3.13. in all these respects it was a glorious Covenant.  
But men should be awakened to seek to be translated, whether we look upon this Covenant, and man's standing under it in his state of innocency, or in the state of sin.  
First, in the state of innocency, so if he had stood, he might well have desired to have been translated out of this Covenant, if we consider it and compare it with the Covenant of grace.  
Secondly, this was a Covenant made with a mutable head; Adam, though he were an excellent creature, yet he was but a creature: and it is true of all men, that they were given to change, Prov. 24.21. now for a man to have all his happiness inbarked in a creature daily subject unto change, must needs imply an imperfection in their condition: but the Covenant of grace is made with Christ an unchangeable head, and therefore because he lives, we shall live also, joh. 14.19.  
Thirdly, the Covenant itself was a changeable Covenant, and therefore by reason of sin there is a change thereof unto all that believe: and the Lord hath introduced a second and a better Covenant; but the Covenant of grace is an everlasting Covenant, Gen. 17.7. a sure Covenant, 2 Sam. 23.1,2. so that nothing can arise de novo, to disannul it.  
Fourthly, the promises of this Covenant were far in feriour unto those in the Covenant of grace: it is a Covenant established upon better promises, Heb. 8.6. in this indeed God did promise life here and hereafter, but he did not promise, I will be thy God: I will give thee my Son: and I will give thee my Spirit; I will be thy God: that is, all the Attributes that be in me, shall be as truly thine for thy good, as they be mine for my own glory: thou shalt have my wisdom to direct thee, my power to protect thee; if thou sin, thou shalt have my mercy to pardon, my grace to rule, and my glory to crown thee.  
Fifthly, the righteousness of this Covenant was a far less glorious righteousness; for it should have been the works of righteousness that we had done, Tit. 3.5. but the righteousness of a creature: but the righteousness of the second Covenant is the righteousness of God himself, 2 Cor. 5.21. not the essential righteousness of God; but a righteousness answerable unto the Law, unto which the Godhead gave both efficacy and excellency, Heb. 9.14  
Sixthly, the Condition of this Covenant was less glorious: for it was Doing; but the Condition of the 2d was believing; and this is most glorious, because it sets a man upon the highest way of glorifying God; for all acts of obedience in Adam did but glorify God in his Law; but this is glorifying of God in his Son; which is the highest glory, joh. 6.29.  
Seventhly, Lastly, the power of performance was far inferior: for that was to be done by man alone, by the strength of grace received without any further supply; and grace unassisted, what can it do? but under the second Covenant, though the work be to be performed by us, yet the supply of strength is Gods; it is God that works in us both to w●ll and to do, Phillip 2.13.  
Thus if we look upon man in his integrity under this Covenant, he hath reason, seeing the new Covenant is offered, to desire to be translated.  
Secondly, but if we look upon man as fallen, than all those that stand under this Covenant have reason to be awakened, to be transplanted.  
First, by virtue of this Covenant, sin is imputed and laid upon a man's own score; Noxa sequitur caput; the soul that sins shall die, Gen. 4.7. Sin lies at thy door; so that thou though hast heard talk of the death and suffering of Christ yet, not a drop of his blood shall go to take off one sin, or one torment from thee: for thy Covenant admits no commutation.  
Secondly, it is a Covenant without a Mediator: for then there needed no middle person; no daies-man to lay hold upon both, job 5.9. so now since man is fallen, all that stand under this Covenant converse with God immediately, they have no Mediator to bear their sins, or to offer their sacrifices.  
First, to offer their sacrifices, so that in all their services they come unto God immediately; First, thou hast none to bring thee into the presence of God, whereas by the second Covenant we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, boldness and access, Eph. 3.12. we have a manuduction to the Father by him.  
Secondly, when we come to God we have no Priest to offer our sacrifices, and so they can never be acceptable unto the Lord; for whosoever should offer a sacrifice of himself without a Priest, that soul was to be cut off from his people. Yet this is your condition under the second Covenant.  
Thirdly, there is none to perfume them, and take away the failings of them; to bear the iniquity of your holy things, Exod. 28.38. to perfume your prayers, to wash your tears: Lava lachrymas meas Domine.  
Fourthly, if Satan object any thing against thee, thou hast none to make answer for thee, for thy Covenant admits no advocate.  
Lastly, if any services be required, thou hast none to help thee, but thy own might; no Christ to strengthen thee; no Spirit to help thy infirmities, Rom. 8.26. as it is with the people of God in the Covenant of grace.  
Secondly, none to bear thy sins, or sufferings; and so wrath must needs come upon thee immediately; it comes upon the godly under the second Covenant, and Christ the Mediator stepped between, & he bore the curse, being made a curse for us, Gal. 3.13. but when the Lord shall come to pour out his wrath upon thee, thou mayest rather hope to prevail with the Rocks and the Mountains, then with Christ; he will not appear for thee, but thou must wrestle it out with the wrath of the great God for ever; and it is a fearful thing to fall into the hands of the living God, Heb. 10.30,31. there must needs be judgement without mercy, and fury without compassion, when the Lord will stir up all his wrath, and none step in to bear one drop of this storm for thee; for thy Covenant admits no Mediator.  
Thirdly, it is a Covenant under which unto man fallen there is no hope of reparation; First, it promiseth no repentance after sinning: it belongs to the second Covenant, that Christ shall give repentance unto Israel, Acts 5.31.  
Secondly, it promiseth no space to repent, but Gen. 2.17. the day thou eatest thou shalt die; and so they had, had not Christ stepped in, Rev. 2.21. space to repent is not from the first Covenant.  
Thirdly, if a man did repent, this Covenant promiseth no acceptation upon repentance; it saith indeed, Gen. 4.7. if thou dost well thou shalt be accepted: but it faith not, if thou dost evil thou shalt upon after repentance be accepted: therefore this is a man's miserable condition, and this it must be by this Covenant for ever therefore the Devils are in a hopeless Condition, because the Covenant under which they stand offers them no mercy after sinning: and God hath not revealed unto them any other Covenant; and the same is the condition of every man by this first Covenant: only men have this privilege, that they have a second Covenant offered unto them, upon which they may lay hold with hope of mercy: therefore neglect not these glorious offers: seek the Lord while he may be found: close with the grace in the new Covenant; know the day of thy visitation; for if thou be found at the last day under Adam's Covenant and untranslated, thou must expect no other, but to bear thy own sin and shame for ever.  
Let this awaken you to seek, first for a change of thy Covenant; and then afterward for a change of thine Image: many men labour to change their ways, and to abstain from many sins: but whilst thou art under this first Covenant, thy Covenant promiseth no grace to perform duties; thy Covenant promiseth no acceptance; therefore the first thing that a soul should set upon, is to seek to God to be translated out of that Covenant, that bondage under which by nature he stands.    

FLESH SILENCED BY Gods arising.  
A Sermon Preached before the Lord Maior, Aldermen, and Commons of London, on a Thanksgiving day at Christ-Church London, July 26. 1651.  ZACH. 2. ver. ult. 
Be silent, O all flesh, before the Lord, for he is raised up out of his holy habitation.  
IT is the great honour of the Saints, that they are made the Temples of the Holy-Ghost, and the Priests of the most high God, that they may offer to him spiritual sacrifices acceptable to him through jesus Christ. The sacrifices of the Jews were of two sorts. Some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Propitiatory Sacrifices, for the obtaining of pardon, and peace, and reconciliation after sins committed: there were other sacrifices that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace-offerings, a returning unto God of thanks, and praises for blessings received. When God did put into the hands of his people a cup of consolation, for that is the Prophet's expression in jer. 16. than did they take the cup of salvation, the cup of benediction, and returned unto God again, Psal. 116.13. You have both these sacrifices in the spiritual sense of them under the Gospel; and the Lord delights in each of them in their seasons: Sometimes the Lord calls his people to mourning, and it is dangerous to deceive the expectation of God. Sometimes he calls them to rejoice: Consider in Heb. 12.23. you are by the Gospel taken into Communion with Angels, and your Communion with the Angels in a great measure doth consist in bearing a part with them in your praises; it is the action of heaven, and requires hearts in heaven to join with it: therefore the hearts of the Saints are so described, Rev. 19.1. I heard a voice of much people in Heaven, saying, Amen, Hallelujah; it is spoken of the Saints upon earth: it is usually in that book styled the Church of God in heaven: but how? when they praise God, they are a great multitude in Heaven. The Countries that have most staple commodities in them for exchange, you know they have the freest and the fullest traffic: The most glorious intercourses between heaven and earth, is in mercy: and the most glorious return between earth and heaven, is in grace, praises, and the returning of mercies into themselves: ad locum unde exeunt gratiae revertantur, 
Bernard.  saith Bernard: it is a returning of mercy into the same fountain, the same bosom of love from whence it flows: it is indeed the habitation of God, that next to heaven he delighteth to dwell in: he inhabiteth the praises of Israel. These considerations I desire to premse, that you may a little observe of what weight and importance the services that you now go about are.  
For the words that I have read to you, that you may find out the meaning and scope of the Holy-Ghost in them, it is necessary that we look into the story, the context, and the connexion of the verse, which I shall briefly give you, and I entreat you diligently to mark: The Babylonian Monarchy having trodden down the City of God, the holy City, and laid waste the Temple, and worship of God for seventy years: that time being expired, the Lord according to his promise, delivers his prisoners out of the pit in which there was no water. Deliverance was proclaimed by Cyrus the first King of Persia: this liberty some of the Jews underulaved, and they still chose rather to abide in the Land of their captivity: to them is the speech directed in the 6. ver. of this Chapter, Ho, saith God, come forth, and sty from the Land of the North: they might have had liberty, but they embraced their former bondage: those that did accept of deliverance, and returned into their own Country, they were no sooner returned, but there risen a Samaritan faction, their neighbours, those that were neither Gentiles by profession, nor Jews by religion: these did labour to their utmost to retard the settlement of this people newly returned into their own Land again, laboured to keep the City and Temple in their ruins, and to that end by their interest and power in foreign Nations, they had engaged against them, even the whole authority of the Persian Monarchy. Now, when the hopes of the enemy grew high, and when the hearts of the Saints fell low: what is the way God takes to remove them now? why now a Prophet must go to them, he sendeth Zachariah the Prophet, and bids them, Return to your strong holds ye prisoners of hope: your strong holds? why, their City was laid waist, their Temple burnt with fire: strong holds they had none: satis praesidii, in un Deo, 
Calvin.  Calvin. There is enough strength in one God, even then when walls and fortifications fall. Why now, that the Lord might bear up their Spirits in this condition, he reveals his mind (as the manner of the Lord was in those times) unto his Prophet by several Visions: in an especial manner in this Chap. and the latter end of the former Chap. he doth it in a double vision. In one, the Lord tells him, that be the powers of the enemy what they would be, though they saw no help, none to oppose them: yet the Lord would raise up an adverse power that should break them, though they knew not whence it should come: And he tells them in the 21. ver. of the former Chap. there were four horns that did push jerusalem: and the Lord saith, I will raise up four Carpenters, and they shall beat them in pieces: equal to the horns, so shall the Carpenters be.  
In the next place, in this Chapter, the Lord shows him another vision, a man with a line in his hand taking me azure of the City jerusalem, and of the Temple, as the manner of Builders and Artificers is to do. Jesus Christ doth usually appear to his people according to those great things that he is about to effect for them: when the people were to be carried into Captivity, Jesus Christ then appears clothed in linnon, with a writer's Inkhorn by his side, Ezek. 9.1,2. and when the instruments of vengeance come, jesus Christ comes in the midst of them: the man with a writer's Inkhorn was in the midst of them: what to do? to mark those that were written to life in jerusalem. First, before the instruments of vengeance can stretch out their hands against any, the man with a writer's Inkhorn will set his mark upon those that are written for life: But when the people returned out of captivity, now Jesus Christ appears with a line in his hand, for he it is that must build the Church: so you have it in the 6. Chap. 12. ver. Behold the man whose name is the Branch, he shall build thee, he shall build the Temple of the Lord: no wonder then, that when the Temple and City is to be built, Jesus Christ appears with a line in his hand. This is the Vision.  
Now observe in this Chapter three things, that I may bring you home to the words read to you.  
First, you have the Vision itself: the man with a line in his hand.  
Secondly, you have the interpretation of the Vision: jerusalem shall be built, and the City shall be inhabited.  
Thirdly, you have a threefold Apostrophe that the Lord infers from this.  
First, directed unto the Jews that yet continued in Babylon, the Lord calls them; deliver thyself Oh Zion, that dwellest with the daughter of Babylon.: It is barrenness and lowness of spirit not to accept deliverance: it is pity but those men that say they love their Taskmasters, they should have their ears bored, as a token of perpetual service. The Lord calls upon them, Oh Zion that dwellest with the daughter of Babylon, deliver thyself.  
Secondly, the next is to the enemies that were their neighbours: the truth is my Brethren, it was a good observation that of Tertullian unto the Church; 
Tertul.  there are tot hosts quot extranei; all that be strangers, be enemies; now the Lord speaks unto these, and tells them, I will shake my hand against you, and they that spoil you, they shall be a spoil to their servants; their own servants shall spoil them.  
The third and last branch of this Apostrophe is in the words that I have read unto you; the words of the Text, and it refers partly to the enemies; and partly to the people of God that were returned out of captivity: be silent Oh all flesh; for the Lord is raised up out of his holy habitation: Let the enemy's silence their murmur, silence their slanders: Be silent Oh all people. Let the Saints silence their frettings, silence their doubtings, for the Lord is raised up out of his boly habitation.  
You have then in the words two things.  
First a Proposition; The Lord is raised up out of his holy habitation.  
Secondly, an inference by way of Exhortation, or Command thereupon: Be silent before the Lord, Oh all flesh.  
The Proposition is first in nature, though it be last in place: and therefore I must first speak of that, and then afterwards of the Application.  
First then, the Proposition is this: the Lord is raised up out of the habitation of his holiness.  
Here are two things to be explained before I can come unto those points that I purposed to commend to you.  
First, I must show you what is meant by the habitation of his holiness: And,  
Secondly, I must show you how the Lord is said to be raised up.  
The habitation of his holiness is used two ways in the Scripture. It is sometimes put for heaven; in 2 Chron. 30. ult. it is said, their prayer came up to his holy habitation, even unto heaven. So in Isa. 63 15. look down from the habitation of thy holiness, and thy glory: why then the habitation of the holiness of God, is Heaven.  
Secondly, it is many times put for the Temple, the place of God's presence amongst his people, manifested in Ordinances: so the Tabernacle is called God's habitation, in 1 Sam. 2.29. And the Lord is said to be at jerusalem. 
Brusius.  Brusius interpreteth it of the former. 
Calvin.  Mr. Calvin of the latter; we may very well by way of subordination take in both, for I conceive the sense will be made up with both: all the Church's deliverances, as well as all the enemies destructions, they come out of heaven: the sword is bathed in heaven before it comes down upon the people of God's curse in judgement, in Isa. 34.3. and yet all these, whether deliverances, or destructions, are obtained by the prayers of the Saints in the Temple: so that you may well ascribe it to both. Observe I beseech you, and it is a mighty truth: the Saints have as glorious a hand in the Government of the world, as they shall have an eminent hand in the Judgement of the world. There is a threefold Authority that was erected by Christ when the government was taken into the hand of the Son as Mediator. First, a Government of Angels: the spirit of the living creatures is in the wheels, Ezek. 1.20. Had not Jesus Christ had the Government in his hand, the Angels should never have been principalities and powers; their authority came in with the Government of Christ.  
Secondly, the Authority and Government of Magistrates and Ministers came in with the second Covenant: 
August.  istud nomen culpa meruit non natura: so Augustine. But there is, another kind of Government.  
And that is, the Saints being taken into Covenant with Christ, they have a great hand with him in the Government of Christ: in Rom. 10.18. the Apostle saith, their sound is gone forth into all the earth, and their words unto the ends of the world. This is spoken of the Sun, in Psal. 19 how can this be applied to the preaching of the Gospel? I conceive the accommodation runs thus: As the great God hath stretched out the Expansum caeli super mundum naturalem, the heaven over the natural world, so he hath stretched forth the glorious Expansum verbi super mundum rationalem, the word over the rational world: Now be pleased to consider, when the people of God put Prophecies and Promises in suit, beholding the several conjunctions & aspects of them in the world, truly, those things that are done by God's power, they are done also by their prayers: they have a strange hand in the Government of all things. There is a double voice in the Book of the Rev. vox e throno: vox e templo: You read of a voice out of the Throne: and a voice out of the Temple: 
Bright.  Mr. Brightman I remember puts this difference, and hath this hint, vox e throno, saith he, is that, quando immediate aliquid à Deo proficiscitur, when any thing comes from God immediately: But vox e Templo, quando precibus sanctorum aliquid Impetratur: that is, when any thing is obtained by the prayers of the Saints, that is a voice in the Temple. Now I entreat you to observe, this is the first thing: This holy habitation is heaven, in the Text. The Lord setteth so high a price upon the services of the Saints, that they have a very great hand with him in the Government of all things. It is Augistines speech that I have met withal sometimes in Luther: 
August.  he professeth, aliquid bonum opus licet agreste & sordidissimum est pretiosius caelo & terra: the meanest good work of the Saints, be it never so poor, never so ordinary, he saith, it is more precious than Heaven and Earth● there is more in it, because it hath so great a power with God: it is no wonder: then if the Lord be said to be raised up in his Temple. Well, that is the first thing.  
Secondly, but how is God said to be raised up? how can it be said that God should rise? the word in the Original that is here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies E●…somno excitari, for a man to be raised up out of sleep; the very same word that you have used in Psal. 44.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Awake Lord, why sleepest thou? awake Lord, or arise Lord: for it is such a rising as is after an awaking out of sleep. How can God be said to sleep? and how should God be said to awake and rise? The cessation of acts of providence is God's sleep: the putting of them forth is God's arising, Gods awaking: as when a man sleepeth, sleep bindeth up his senses in reference to their proper objects, that they cannot act: why so? when the Lord doth not act, doth not appear for his people, then is the Lord said to sleep: when he doth act for them, and providence puts forth itself gloriously, now the Lord is said to be raised up, God is awake. Now observe I pray you: when the Lord breaketh the designs of the Church's enemies, when he bloweth upon their counsels, smiteth them in the hinder parts, puts them to a perpetual shame, why then doth the Lord arise as a Giant refreshed with wine, Psal. 78.65. So that now the meaning is this; When the Lord doth appear for his people as a return of their prayers, when the Lord ariseth gloriously for them for their deliverances, and their enemy's overthrow, than it is said, the Lord is raised up out of his holy habitation. But I must hasten.  
The Observations that I shall give you from hence, are two.  

Doct. 1. The first is this, The great comfort of the Saints in all their straits and difficulties lies in this, when they see God ariseth for them; for here is that now that they have pitched upon to comfort themselves with. I say, the great comfort of the Saints in all their straits and oppositions, and difficulties, is in this, when they see God arise for them in his providential actings.  
Doct. 2: Secondly, Experiments of Gods rising in acts of Providence are great grounds to his people to stay their fait●h●, that God will go on, he will bring his work to perfection: for both these, (I conceive) are intended in the Text: God is raised up, therefore fear not, though you have no men rising; God already hath manifested that he is raised up; do not doubt but he will carry on the work. These two things I conceive the Lord intendeth in the words: And this I mean to make the Doctrinal part of this Sermon. I pray observe them.  
I will begin with the first: It is the great comfort of the Saints in the midst of all their difficulties and oppositions, to see God arise for them in his providential actings. In the opening of it I shall speak to three heads.  
First, there is a time when God seems to sleep: when the Lord seems to set still as a mighty man that cannot save; you know in Zach. 3.9. the vigilance of providence is compared to seven cyes: and sometimes the Saints of God do even think that all these seven eyes are asleep together: but yet you must know, he that keepeth Israel never slumbereth nor sleepeth: but as it is said of the Saints (I sleep, but my heart waketh) in their spiritual failings; So likewise it is true of the Lord in his providential actings, his heart awaketh towards his people, even then when every eye seemeth to be asleep. There is a time when God will bring his people low, and he doth it in design. Observe it, Jerusalem is sometimes put into a cup ready to be drunk off, that the enemy should think, it is no more to devour them then it is to drink, as you use to say to a proverb, I can do it as easy as to drink, The state of the Church is brought unto that low ebb: But now mark, then saith the Lord it shall be a cup of trembling: there is a time when God seems to lay all his power aside, Rev 11.16,17. he hath taken unto himself his great power; God is always omnipotent; but for a great while the power did seem to be in the enemy's hands, as if God had put all power out of his hand: I, but he can reassume it when he will: he takes to himself his own great power, and rai●eth himself: it is a most glorious Scripture, and full of all consolation, that in Zach. 1.8 Jesus Christ was on horseback, he had an Army following him in battle array all in a readiness; the Church saw no succour all this while: the enemy came on: none appeared but the enemy: he was behind the myrtle trees in the bottom, saith the text: the Lord many times seems to sleep, appeareth not, when yet notwithstanding his heart is on the business: as I say the Saints sleep, but their hearts wake in their spiritual failings, so doth the Lord towards his people in his providential actings. Well, that is the first thing for the opening of the Doctrine.  
Secondly, The great labour of the Saints in all their straits is to awaken God, that God may arise; their business is not to raise armies, and forces, powers of men; no my Beloved; their great business therefore is to raise up God, Psal, 68.1. Let God arise, and let his enemies be scattered: whether any body else rise or no, that is nothing: Let God arise; in Psal. 44.23. Awake Lord, why sleepest thou? stand up for my help, lay hold of the spear: (I, God must do it) and stop the ways: O, stand up for my help: the great business of the Saints hath always been to raise up God; Awake, awake, put on strength, O arm of the Lord, that is the Church's prayer. Art not thou he that didst cut Rahab, and wound the Dragon? it is spoken of the destruction of the King of Egypt: the great business of Saints hath been always to get God to arise. There are two things commonly awaken God: two things cause him to rise up presently. The one is the prayers of the Saints; Because of the cry of the poor, and of the sighing of the needy, I will rise, saith the Lord, Psal. 12.5. the truth is my Brethren, God cannot sleep when you pray: it was a golden speech that of Tertullian, 
Tertul.  Deum orationibus ambimus, caelum tundimus, & misericordiam extorquemus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Basil.  Basil. We knock at Heaven gates, we environ God, beleguer God by our prayers, we as it were wrest mercy out of his hands. Be pleased to consider this is one means: when the Disciples were in the storm at Sea, what was their great business? their great business was to awaken Christ, and then immediately the storm was over, and there followed a great calm, and they were at the Haven where they would be: God is awakened with the prayers of the Saints.  
Secondly, the Lord he is awakened likewise by the blasphemies of the enemies: truly, you have many times, even my Brethren, beheld how that the very end of Gods rising for you, was because of the rage of the enemy; I will awake and set him at rest from him that puffeth at him, because of the rage of the enemy: the enemy's cruelty doth cry loud in the ears of God, as well as the Saints prayers: Now this being the great end that the people of God propound, truly when God ariseth they are satisfied: let God arise, and they can sit down secure, be the difficulties and oppositions what they will be: in fine acquiescit appetitus efficientis. It was a strange spirit that possessed Steven you will say, that he was able to lie down to sleep when the stones flew about his ears: having so said, he fell asleep: what is the reason? why, I see heaven opened, and Jesus standing at the right hand of God: Christ was up for him: Christ standing; why, Christ is said to sit at the right hand of God; how doth Steven see him standing? standing tanquam sui sudex, & vindex, as one that would judge, and one that would avenge his quarrel; and truly he could lie down and sleep securely. Lord Jesus receive my Spirit; and when he had so said he fell asleep. The great business of the Saints then in all their difficulties is to get God to arise: that is the second thing.  
In the third place: The consolations of the Saints must needs be very great from the arisings of God for them in his providential actings; though men do not rise, though Armies do not rise, yet I say, they are mighty consolations to see God arise. And that upon these three grounds, Observe them I pray you.  
In the first place: When the Lord doth arise, whatsoever standeth in opposition must fall: God will rise up alone, that assure yourselves; whatsoever stands in opposition I say, must fall; yet many times poor creatures we look upon Armies, and multitudes of men, and we think now, Oh alas, here is now no hope, but the Church will presently be overwhelmed: mark; you have seen sometimes a black smoke arise out of a Chimney, that you would think it would threaten even to darken the Sun in its orb: but mark, in Isa. 13.3. I wilscatter them saith God, as smoke out of a chimney when you see Nations and multitudes combine, they are confederate as thorns: when you see them confident, drunk with confidence as the Drunkard, then shall they be consumed like stubble fully dry, Nahum 1.10. it was a good intimation that of Cyprian, 
Cyprian.  ne attendas numerum: never observe the number: they be so many thousands, and so many thousands: certainly when God ariseth, whatsoever stands in opposition must fall, for God will rise alone; that is the first ground of the Saints consolation.  
Secondly, when God ariseth, he over-ruleth the spirits of men, over-ruleth the malignity of the spirits of men, so as they shall effect and accomplish his end: ●…ou may see, Psal. 76.9,10. When God shall arise to Judgement, the wrath of man shall praise him: verily, and the mainder of wrath thou shalt restrain; my Brethren, though we consider little of it, yet we own very much to restraining grace; I say we own very much to restraining grace● in the Saints indeed I conceive restraining grace and renewing grace to be one and the same habit, as Justifying faith and Historical faith is; the Saints own very much to restraining grace; that in their own persons; but they own much to restraining grace in reference unto others. This is exercised two ways.  
There are restraints upon men's actions, and there are restraints upon men's lusts: God restrains not the Devils lusts, he lets them out to the utmost, but he restrains his actings: but for men, the Lord sometimes restrains their acts, and sometimes their lusts: No man shall desire thy Land: God would lay a restraint upon their lusts: now when God ariseth, than I say, he so order the spirits of men, that so much of their rage shall be let out as shall accomplish his ends, and the remainder he will restrain.  
In the third place, the Saints have a great comfort in Gods rising for them upon this ground; when God ariseth, he hath abundance rise with him: I say, if the Lord old rise alone, he is able to do it; but whensoever he ariseth, he hath abundance rise with him: When the Lion roars, all the Beasts of the forest trembl●: Observe I pray you: when the Lord comes to Judgement against a people, if he doth but say, cause the instruments of vengeance to draw near, they come every man with a slaughter weapon in his hand immediately; Ezek. 9.1. so when the Lord riseth up to execute vengeance upon an enemy: I will give you but one place; but it is a very glorious Scripture, observe it I pray you, Dan. 10.20. there is an Angel come to comfort Daniel, and instruct him, and he tells you: now saith he, I go forth against the King of Persia, and when I am gone forth, the Prince of Grecia shall come: mark, God riseth up, as the Text tells you (for it refers to the same) when God riseth up once, then truly there is an Angel up, and together with him, all the power of the Grecian Monarchy; When I am gone forth (saith he) than the Prince of Grecia shall come; mighty wars there were between the Grecian and the Persian, until the Persian were subdued before him: Now, how came it to pass? the Angel went out first to fight against the King of Persia: when God riseth up, than I say there be abundance rise with him. These are the grounds of the consolation that the people of God did take from the rising of God in his providential actings for them. There is a word more that I would speak to. A question will rise now in every one of your mouths.  
Oh, But how should a people know? when by his spiritual eyes can he discern that God is raised up? we see men rise, an arm of flesh: but how shall we be able to say, God is raised up out of his holy habitation; that were comfort indeed, if we could conclude that: but what if men rise without God?  
Why now, in answer to that, I entreat you give me leave a little. When God is raised up for a people, he useth to cause magnam conjunctionem, a great combination as it were, and a joining together of these five things (observe them, I beseech you) and truly I think we may speak it with thankfulness to the glorious praise of our God they have very far concurred in the Lords rising among his people in England.  
In the first place, When the Lord is awakened by prayer, that is the first thing; prayer is God's way by which he is raised up, job 8.5,6. If thou make thy supplication to him, he will surely awake for thee: If thou make thy supplication to him: what is the reason that God was raised up for his people here? he was raised up by prayer: look into Zach. 11.12,13. the Lord Christ he comes, and prayeth, how long will it be ere thou have compassion upon jerusalem, against whom thou hast had indignation these threescore and ten years? why now what is the return? The Lord answereth the Angel with good words, with comfortable words, I am jealous for Zion: as soon as ever Christ prayeth, my Brethren, he prays your prayers: if ever prayer arise, God ariseth: I am jealous for my people. That is the first. You shall know when God ariseth, if he be awakened by prayer: and truly, we had cause to hope in the beginning of our troubles, that the Lord did pour a large measure, a plentiful measure of the Spirit of prayer upon his people.  
Secondly, when the Lord defeateth the counsels of the enemy, turns their plots upon their heads: I beseech you observe; the Lord is known by the judgements that he executeth, when the wicked is snared in the work of his own hands; when the Lord takes men, and burns them like Bees in their own Hive: truly that is an argument God is up; men could not do that: God brings men's ways eminently upon their own heads: you have a Scripture very remarkable, Micah 4. (for I dare speak nothing to you but what I have a word for I the enemy say, that they would come together, and they would thresh Zion; why now saith God, they know not the thoughts of the Lord; these are their thoughts: I bu● they do not know mine; why, what were 〈◊〉 thoughts? God's thoughts were to make their 〈◊〉 against the people of God, to be the means of their own ruin: their own counsels should destoy them; for so he saith; they shall be gathered together as sheaves in a flore: arise and thresh O daughter of Son● they thought to come together to thresh the Church: I, but saith God, they themselves shall be threshed; they shall be gathered together as sheaves to be threshed; it would be horrible ingratitude for any of us to overlook the manifold appearances of God in this kind in these latter days, and not confess the Truth. That is a second ground, how we may know whether God arise for his people.  
In the third place; when the Lord takes away the hearts of his enemies; truly, my Brethren, the discipline of Spirits is not in men, but in the Father of Spirits; when it shall be truly said, the men of might have not found their hands when that shall befall them that the Lord threatneth in Nahum 3.17. their Captains shall be like the great Grass hoppers in a Sunny day: the Sun ariseth and they are gone; when their strong holds shall be like ripe figs falling into the mouths of the Eaters; when God shall make the very names of men terrible to the enemies, certainly God hath the Discipline of Spirits: when it shall be said, the sword of the Lord, and the sword of Gideon; and that as it is said, a Barley Cake shall overthrow the Tent, this is the Lords do.  
Certainly, God doth arise, In the fourth place, when the Lord acteth the Spirits of his people unto high, and noble and invincible resolutions; draws them out to resolutions more than men; when he guides their strength, when he girds up their spirits to the business: in Zach. 4 6. Not by power, nor by might, but by my Spirit: how did the Spirit of God do it? truly, it is the Spirit of God working in the hearts of men, raising up their hearts to encounter with the greatest difficulties, to look a thousand deaths in the face with boldness, and elevating the spirits of men beyond what or linarily is in men, this is the Lord, the Lord riseth when it is so.  
And then in the last place, when the Lord goes on in ways of mercy, and draws out his loving kindness, sometimes the Lord may step forth for his people; and he may withdraw himself again, and then the misgivings of their hearts will be ready to say, it is the Lord is upon us: but when the Lord holds on a continual tenor of mercies, when it shall be said as it was to joshua there is no man shall stand before thee all the days of thy life, I am with thee: Is it so my Brethren? then all men must conclude, surely the Lord is raised up out of his holy habitation: And this is the first point.  
The second I shall speak a little to, but very briefly, that I may come to the second general in the Text: I am loath to trespass, or to straighten him that succeeds in the service▪ The second Doctrine that I propounded to you was this, 
Dostrine.  That the experiments that the Saints▪ have of the rising of God for them in some Providential actings, are a sure pledge to their faith that he will go on the will not leave the work till he hath brought it to perfection: so observe: I will give you but one Scripture, Psal. 74.14. he smote the head of Leviathan in the water, and he gave him to be meat to the people inhabiting the wilderness: the Lord here doth encourage them against those great difficulties that they were to meet withal in the wilderness after they came out of Egypt: why now what is the use that they must make of the affliction of Pharaoh, and his Army called the head of Leviathan there, his power, his policy, his strength? the Lord broke the enemy: Why, the text saith he gave it to be meat to the people: Why, did the people of Israel in the wilderness feed upon the dead bodies of the Egyptians? No, that is not the meaning of it: but this; he gave it to be food to their faith, not to their bodies; for their faith to feed upon in all those ensuing difficulties that they were to meet withal in a howling wilderness: in decretis sapientium nulla est Litura, Wise men make no blots: when the Lord hath begun, he useth to go on: if he open the first seal against Rome Pagan, he never leaves till he comes to the seventh seal. If he sounds the first Trumpet against Rome Christian, he goes on to the seventh. So having begun to pour out some of the Vials against Antichristian Rome, surely the Lord will never leave till the last vial be poured out. So it is a great encouragement to the Saints, the great experiments they have had of the Lords rising for them in his providential actings, that the Lord certainly will go on.  
Oh but will you say to me, If we could be assured of that: but what if the times should turn? there are changes in the right hand of the most high: what if we should see a new face upon things? I know these are the suppositions of every heart here: Now I entreat you consider: I confess there is an ultima clades adhuc metuenda: there is a great cloud that yet hangs over all the European Churches: pray observe what I say: the killing of the witnesses I cannot look upon as past, because I cannot find the time of the prophesying in sackcloth and ashes to be expired; and Rome Antichristian, as well as Rome Pagan under julian, shall have its three years and a half; but yet for your comfort let me tell you, the experiments that you have had of God's providential actings may secure your hearts that they shall never prevail, so as to put out that l●ght of the glorious Gospel that God hath set up among you, they shall never prevail so far. Rome hath a time of seduction, and a time of persecution: the time of Rome's seduction is over, though it is true, the grand persecution is to come. Angustine (I remember) tells us that there is a threefold persecution that the Church of God should undergo. 
August.   
The first is violenta, by force.  
The second is fraudulenta, that is in a way of heresy.  
A third should be & violenta, & fraudulenta; there should be a deceit mixed with force. Now I entreat you be pleased to consider: there be these three arguments that I have looked upon as a great stay to my own thoughts in this respect; I shall crave leave to propose them to you.  
In the first place, the Apostle Heb. 12.27. tells us, that the Lord doth shake the things that are made, that the things that cannot be shaken may remain: he shaketh the things that are made, that they may be removed, that the things that cannot be shaken may remain: then the end why the Lord hath shaken in Church and State whatsoever is of man, what the Lord will not have to continue, it is that he may remove it. Why now this is the great end then that the Lord hath, that things that cannot be shaken should remain: Whatsoever Jesus Christ hath removed, all the power of men shall never exalt: for he did shake it to that very end, that he might remove it: I say, what the Lord hath removed, as a thing made movable, all the powers of men shall never be able to establish again. Jesus Christ will maintain the ground he hath won. That is the first Argument. Yea,  
In the second place: when Christ rides forth for to Conquer, he conquers not at once, but he will go on to conquer: that is another argument: you may see him going forth, Rev. 6.1,2. he rideth forth conquering and to conquer: he did not conquer all at once, but he carries on the victory. Luther (I remember) said when he began, 
Luther.  brevi efficiam ut Anathema sit esse Papistam: it shall not be long saith he, but by the grace of Christ I shall bring it about that it shall be looked upon as a cursed thing to be a Papist: God hath carried on the work still; and I remember it was the speech of Latimer one of our Martyrs when he came to be burnt, I hope I shall kindle a fire this day in England shall never be put out; Romanum nomen de terra tolletur: Certainly, the Lord Christ will carry on his work for he conquers not all at once, he goes on conquering, and to conquer.  
In the third place: Consider I beseech you, the ten Kingdoms shall destroy the whore: that is my third argument: the ten Kingdoms are the Instruments God will use. Antichrist riseth in a double beast, Rev. 13. in his civil power; so he makes up one beast with the ten Kingdoms. In his Ecclesiastical he makes up his ten Kingdoms in the Clergy: that is the Beast that hath two horns like a Lamb: he speaks like a Dragon. Now observe I beseech you; these ten Kingdoms the Lord will make use of to destroy the Whore: therefore he must reserve a considerable party: Nay, a major party, that shall hate the Whore: who shall become chosen, and faithful: the Lord hath been pleased to make this one of the ten Kingdoms: certainly the Lord will uphold a major party here: those that shall keep themselves, that be Virgins, not defile themselves with the fornications of Antichrist: and the Lord will raise them up for this great service: and they shall stand with the Lamb upon Mount Zion. Consider I beseech you this: and then when you look about upon those glorious providential acts of God for you, truly, you may comfort yourselves with this, the Lord is raised up out of his holy habitation: he hath begun, and he will carry on the work. And so much now for the first branch of the Text; the Proposition: the Lord is raised up out of his holy habitation. The inference that followeth upon it, I shall speak but briefly to: only I pray you lend me your diligent ear, and with that I shall conclude. I would be loath to trespass in respect of time.  
The Lord is raised up out of his holy habitation: what then? be silent Oh all flesh before him. That is the inference: be silent O all flesh before the Lord. These words Interpretets refer both to the Church's enemies, and to the people of God who were returned from the Land of their captivity. The particle, Interjectio est silentium Imperans, 
Jerom.  jerom. Oh, that is here used, is a kind of Interjection by which the Lord commandeth silence, and not a silence of the tongue only, but silence of the soul: My soul keep silence unto God: There is a double silence in the world.  
Some men keep silence in policy, because they would not discover themselves till a convenient time. But all the people of God that will approve themselves, they must keep silence in duty: Well,  
First then: Let us look upon enemies, and as it is a direction to them, a command laid upon them, Oh all flesh be silent before the Lord. I here is a double ground of all ungodly men's silence; and I find it used so in Scripture.  
First, there is a silence from shame, Psal. 31.19. let the lying lips be put to silence, that cruelly and despitefully speak against the righteous; silencing may be by shame.  
Secondly, there is a silencing of men wi●h fear, and astonishment, Psal 107.41. he setteth the poor on high with Princes; the righteous shall see this and rejoice, and all wickedness shall stop their mouth; men shall be amazed to see it. There is a silence from shame, there is a silence from fear: than it is as if so be the Lord should have said, unto all the Churchs' enemies, for shame, or if not for shame, for fear suppress your murmur; away with your boastings, your censurings, your slander. Keep silence Oh all flesh before the Lord; why now, give me leave to enforce it a little. All those that are enemies unto God's actings among his people, give me leave to speak a word to you, if any such are here, as in most of our Congregations it is like there are.  
When the Lord is raised up out of his holy habitation, doth gloriously appear in providential actings for his people, then see that you keep silence; I say, away with your murmur, your dispute, your censurings, your slander; and let me enforce it upon these four grounds; remember them.  
First know, the Lord hears all your murmur; the Lord takes notice of all your censurings; sometimes men in design keep silence, because they dare not speak out; But remember what the Lord told his people when they murmured against Moses, Exod. 16. the Lord tells them, that they have not murmured against thee, at the 7. ver. they have not murmured against thee, but they have murmured against me. When God appears in Instruments, and you evidently see the hand of God with them: then, when you murmur at these Instruments, you murmur against God: remember that, and the Lord takes notice.  
In the second place: It is a far greater Judgement for a man to be given over to a froward fretful spirit under an affliction, than any affliction that can befall him: I desire that it may sink deep into all your hearts: I say, to be given over under an affliction, to a froward, and a fretful spirit, is a greater judgement than any affliction can befall him: for a man to be like a wild Bull in a Net, full of the fury of the Lord; the cross he cannot bear, and yet he cannot avoid it. I entreat you consider, it is worse than any other judgement can befall you; it is the Devil's sin, and it is the Devil's punishment: mark this I say, it is the Devil's sin, and it is the Devil's punishment: the Lord crosseth him in all his designs, and yet notwithstanding for all that, still his spirit risseth up against all his acting: and so, envy is his sin, and his plague: now do you mark; it is true all sins are from the Devil, but yet some are from him per modum servitutis: others per modum Imagini: in some sins you do the Devils work, but in some sins you bear the Devil's image: and I beseech you consider: this is the condition of every man, so far as he is given over to a froward, fretful, perverse, discontented spirit under the providential actings of God towards his people: Consider I beseech you, it is this that makes Hell: this makes Hell, when a man is under the hand of God, that yet he cannot bear it, nor he cannot avoid it. It was a good speech of Bernard, 
Bernard.  Ubi non est propria voluntas, non erit infernum: take away a man's self-will, and truly you take away hell: this is that my Brothers makes it be so: when an affliction lies upon a man, all that while his will continually riseth against the deal of God, and he frets against the hand of God upon him, it is the greatest Judgement could befall him.  
In the third place: This will certainly hinder your repentance. It is a sad Scripture that, & so much the more sad, because it hath an aspect upon the times in which we live, Rev. 16.9. you read of the Vial poured out upon the Sun: the highest authority in Church and State: so far as it holds to Rome. Now the Text saith, that men should be scorched; the same Vial that was poured out upon the Sun: I say now, that men should be scorched, exceedingly fretful, perplexed in spirit: and what follows? why, the text saith, they blasphemed God that had power over these plagues, and they repent not to give God the glory. My Brethren, there is not a greater Judgement befalls men in these days, then through a fretful spirit against the instrument, to neglect the hand of God, and not repent and turn.  
Yea, in the last place: that I may draw to wards a conclusion: This will provoke the Lord (I assure you) for to bring greater plagues upon you: therefore take heed to it, to keep silence before him when you see God's hand upon you, Isa. 26.11. When the hand of the Lord is lifted up, they will not see, but they shall see, and be ashamed, for their envy at the people, saith the Text. My Brethren, God worketh Judgements in lesser characters at first; and truly if men cannot read it, he will write them in more eminent and capital Letters: small judgements, they will not open wicked men's eyes: truly, neither will they stop wicked men's mouths; and if they will not do so, assuredly God will have a way for all wicked men to stop their mouths: therefore if you would not have Judgements increased take heed when you see the Lord appearing for his Church providentially acting, the Lord is up then; Say to thy own soul, Let all flesh be silent before him: That is the first: looking upon these words as referring to the Church's enemies.  
A word I shall add, looking upon these words as referring to the poor distressed Jews who were now returned out of the Land of their Captivity; but there was a mighty power of the enemy against them: why yet saith the Lord, do you keep silence: silence your doubtings, silence your frettings.  
Silence your doubtings. It it said of Abraham, Rom. 4.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did not dispute the business, pro and con; and truly, neither must you; if God be up, leave the work in his hand: leave off your doubtings, leave off your doubtings upon conjectures and suppositions. That is the first: Let all flesh keep silence; silence your doubtings  
Secondly, Let all flesh keep silence: silence your frettings: saith David, Psal. 39 I kept silence, I was dumb saith he, for it was thy do. A terrible Judgement befell Aaron; two sons were taken away by an immediate stroke from God's hand, and Aaron held his peace: his spirit did not rise, and discontentedly fret at the present dispensation; Oh, ye that fear God, take heed, when the Lord ariseth for his people; keep silence before him: silence your doubtings, silence your fret things. That I press by four considerations, and so I shall conclude; I beseech you mark them You that fear God, that know his name, that expect an interest in all that mercy that the Lord intendeth for his people in the latter days, take heed I say, that ye keep silence before the Lord.  
First, Consider but this: will you contend with God? will you I say, contend with God in Judgement? the Lord challengeth that; Who will appoint me a time? who will contend with me in judgement? Will you dispute the business out with God? Consider, God's Judgement is the last Judgement: and his Judgement is an eternal Judgement: from his Sentence there is no appeal: it is the worst course that a man could take, that is to be Judged, to undertake to contend with his Judgement before God: therefore take heed of it you cannot contend with God in Judgement, job 9.32.  
Secondly, should not the Sovereignty of God put you to silence? though it may be all the actings of God be not according to your will, should not the Sovereignty of God (I say) stop your mouths ● hath not the Lord reserved to himself the power of Kingdoms? Depoint Reges, disponit Regna: he it is that disposeth Kings, he it is that disposeth Kingdoms: now I beseech you observe this seriously; this did silence David; I was dumb, and opened not my mouth, it was thy do: truly, had I looked barely upon man, it was such a thing I could not have born, if I had looked only upon instruments; but when I looked upon him as my Sovereign and absolute Lord, than (saith he) I was silent before him.  
In the third place, consider this, A fretful spirit, even in Gods own people, doth strangely blind their eyes that they cannot see the goodness of God in the mercy, but take many times that which is a high and glorious mercy, they take it to be a cross and an affliction: My Brethren observe, envy will strangely hoodwink a man: when the hand of the Lord is lifted up, they will not see: why? for their envy at the people, they text saith; it is an evil frame of spirit in a Christian; a froward, discontented, fretful spirit, a spirit ill becoming a Saint: your wisdom should hinder it: Solomon tells you, a man of understanding is of an excellent Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigidus spiritu, he is a man of a cool spirit, a man of understanding: a great many men will speak of their understandings, and their zeal many times: but know, that a man of understanding is of a cool spirit. Consider, the Spirit of Christ comes in the form of a Dove; be innocent as Doves, without gall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sine felle, & sine dolo: so the word signifies; the Dove is without gall, as well as without guile; and truly that is a spirit becoming a Christian; and the want of this my Brethren, makes many deny the most glorious actings of God towards his people: when many times, even an Heathen man, a stranger standing by, is ready to cry out as he did: truly, it is a glorious God, the God of the Christians. Alas, they will not look upon it, they cannot see it: envy I say, strangely bleareth the eyes, take heed of it therefore.  
In the last place, and so I have done: Consider, doth the wrath of, man work the righteousness of God? the Apostle S. james tells you clearly the contrary: certainly, you that will maintain God's cause, you must do it by God's means; the Lord needs no carnal weapons, no help of any body, no fleshly interest to maintain his spiritual cause; no: I entreat you consider it: when if ever you will carry on the cause of God, let it be done by the means, and with that spirit that God requireth. I dare undertake you shall find that of Nazianzen a good rule, 
Nazian.  Let us be weak, that we may overcome; I, that is the way, the way to overcome men, or to manage a cause, though you say it is the cause of God: I say it is not to be done by humane heats, and fleshly animosities; therefore this is that I shall leave with you for the present, in these five considerations farther, and so have done. First, God hath never set up any authority, or way of government, but he hath reserved to himself in his providence a power to change it at his pleasure, Zach. 21.10. Remove the Diadem, take away the Crown: God will show himself to be King of Kings, and Lord of Lords. Secondly, it is his ordinance that there should be a Magistracy; they are called the shields of the earth: the stay of your tribes; the foundations of the earth: and it is not good there should be an Anarchy: for God hath set Rulers over men: some by providence, some by promise. But yet God sets them over them: that should be enough to restrain men of giddy spirits, who are like the children of Belial, without a yoke: therefore let us not go about to pluck up our own bedge, and destroy our own foundations, Hab. 1.13. The fishes of the Sea have no Ruler over them, but devour one another: The Persians at the death of their Kings, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on purpose that men might find the evil of it: therefore be not unruly, boisterous spirits, like the raging Sea. But be content to submit to the bounds that God hath set you. Thirdly, though this Government be an Ordinance of God: yet the extent, and specification of it is but an humane creation, 1. Pet. 2.13, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and doth arise merely from the compacts and agreements betwixt men: Rex debet esse sub Deo, & sub lege, quia Rex Regem facit, 
Bracton.  Bracton. 4ly. It is a Judgement God threatens on Magistrates, Zach. 11.16. that their right arm shall whither: they may lose their ruling power amongst men; and that justly, both in reference to God, and men. Fifthly, in all difficult cases it is best to go the safest way, that a whole Nation perish not through their own wilfulness: I shall add no more. When the Lord riseth, when the Lord is raised out of his holy habitation; then as all unregenerate men, let them silence their murmur, silence their slander, and censurings: So all you that fear God (for you are but flesh) silence your doubtings, silence your sretting before the Lord. And so much now shall serve for this Text: The Lord give you understanding in all things.    

THE Duty and Dignity OF Magistrates.  
A Sermon Preached at Laurence jury, Sep. 29. 1651. at the Election of the Lord Maior.  ZACH. 10. ver. 4. 
Out of him shall come forth the Corner: Out of him the Nail: Out of him the Battle bow: Out of him every Oppressor together.  
laws are in Scripture called the foundations of the Commonwealth, Psal. 11.3. Magistrates also they are the Pillars: when the Lord intendeth to go fotth in Judgement against any people, he goes forth against them in both these: he gives them Laws that are not good; and ●udgements by which they shall not live, Ezek. 20.25. And he doth send them Magistrates also that shall establish iniquity by these Laws, Psal. 94.20. But when the Lord returns unto a people in mercy, he doth give them righteous Laws, and gracious Rulers. In this Chapter you have the Lord returning unto his own people in mercy. There is a double visitation of God: One of his enemies in wrath; the other of his people in mercy. His enemies in wrath, in the former verse before the Text. I was angry with the Shepherds, and I did punish the Goats; it is spoken of those former tyrannical Governors that ruled over them; sometimes called Shepherds, in the 11. Chap. ver. 5. their possessors slay them, and hold not themselves guilty; and their own Shepherds pity them not. Sometimes styled Goats: oppressing Governors are commonly so called in the Scripture, Isa. 14.9. All the Rulers of the earth: it is the same word in the Original, all the Goats of the earth: for Goats feed high: they are of all creatures most lustful: and yet amongst the creatures very unuseful: nec ad bellum prosunt, nec ad aratrum: a fit resemblance of Oppressors. This was the Lord's visitation now of his enemies in wrath.  
Secondly, he visiteth his people in mercy: and though the appearances of God in this visitation were glorious: for he was mightily seen in their deliverance: yet he makes themselves to be the instruments to effect it: God doth it, but he doth it by themselves: I will make judah as a goodly horse in the battle: the excellency of the horse is in the battle, job 39.21. he meets, he goes forth to meet the armed man: he doth mock at fear, and he turneth not back from the sword, for thou hast clothed his neck with thunder; such a goodly horse now doth the Lord make his own people to be in the battle: it is ordinary in Scripture for God to resemble his people to all sorts of warlike instruments, Zach. 9.13. I will bend Judah for me: and fill the bow with Ephraim: judah is the bow, Ephraim the arrows: as there they are resembled to a bow in the battle, so here they are Gods charging horses, they are my goodly horses. It is true indeed, the Lord is the rider, the motions of these horses are ordered by him: and when the victory is, now it is not the horse wins, it is not the horse conquers, but the rider: yet notwithstanding they are my goodly horses for the battle. Thus you see the Visitation of God. First, of his enemies in displeasure. Secondly, of his people in mercy.  
Now the words that I have read to you, set forth a glorious promise that God makes unto his people when they were delivered; Out of judah shall come forth the corner: for I should not read it as it is in your books: out of judah came forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the original is in futuro, out of Judah shall come forth: this is the promise, when God hath delivered them. Out of Judah shall come forth the Corner: Out of him the Nail. Let us look into the meaning, and the difference of these words a little: surely, all Scripture was written for our learning.  
First then, the promise is, Out of him shall come forth the Corner: what is that? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the original is, and is commonly a Metaphor used for Magistrates and Governors: I shall give you several places. Look into judg. 20 2. and all the chief of the peeople came together: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the corners of the people came together, 1 Sam. 14.38. draw near hither all the Corners of the people; all the chief of the people; that is, all the corners of the people. Isa. 19.13. the Princes of Zoan are become fools, they have seduced Egypt; even they that are the stay of their tribes, you read; it is in the original, they that are the corners of the Tribes: Then by the Corner is here meant Magistrates. And there are three great Reasons thereof, or three things wherein the Analogy doth lie: why the Magistrates should be called the corners of the people.  
First, the cornerstone laid in the foundation, aedificium sustinet, it upholds the building: the main weight of the building lies in the cornerstone: so you shall find it used, Isa. 28.16. behold I will lay in Zion a precious Cornerstone; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foundation: the Lord Jesus Christ is made the foundation upon which the building of the Church stands: and there is the main stress in the cornerstone, 1 Pet. 2.6.  
Secondly, the cornerstone doth not uphold the building only, but parietes conjungit: the cornerstone joins and coupleth the wall; it is a uniting stone: so you shall see the Metaphor used, Eph. 2.20,21. Christ is said to be the Cornerstone, in which all the building is fitly framed together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fitly framed together.  
Thirdly, and lastly, the cornerstone aedificium ornat, it adorneth the building: so you shall find the Metaphor used, Psal. 144.12. Your daughters shall be as corner-stones, polished after the similitude of a Palace; because there is more labour spent in polishing the cornerstone, then in the ordinary stones of the building; Anguli prae aliis aedificiorum partibus exornari solent. 
meler.  meler. Now in all these respects see how fitly Magistrates are called the corner: the weight of the building they uphold. The several parts of the building they unite. And the whole building in both these they adorn. Then this is the first, Out of him shall come forth the corner.  
Secondly, Out of him shall come forth the Nail: What is that? It is a Metaphor used likewise for Governors. You have that clear place in Isa. 23.23,25. there is the removing of one bad Governor and the setting up of a good: Shebnah is removed: Eliakim is exalted: the Lord saith of them both, they are a Nail fastened in a sure place. A Nail fastened in a sure place shall be removed, saith the Lord, speaking of the displacing of Shebnah; and I will fasten him as a Nail in a sure place, speaking of the exalting of Elikaim. There is a double Analogy, or proposition in that Metaphor.  
First, Clavibus connectuntur, & compinguntur inter se trabes: the beams of the building are fastened, and united by Nails one to another: so that the Cornerstone doth not only unite the foundation: but the Nails they unite the roof.  
Secondly, vasa suspensa pendent; upon the Nails all the Vessels hang, that is the Metaphor used there; I will fasten him as a Nail in a sure place; and you shall hang upon him all the glory of his Father's house; the offspring, and the issue; all the Vessels, even from cups to flagons; all the necessary Utensils of the house, they all hang upon this Nail: so than the meaning is this; That out of judah shall come forth a Magistrate, who shall be as a cornerstone to support; to unite; to adorn the Commonwealth of Israel. And he shall be as a Nail; he shall be for union above, as well as a Cornerstone below; and upon him all the building of the Commonwealth shall hang, even from the highest to the lowest; all sorts of Vessels, even from flagons to cups.  
Thirdly, Out of him shall come forth the Battle Bow; the Bow was an Instrument of war, much in use in ancient times, and therefore is here put for all the weapons of war all their ammunition for and all their discipline of war: now the Lord had said before, Hos. 1.5. I will break the bow of Israel: and then there should be no success in any of their undertake there should not be any instrument of war, nor any success in the use of them; and so that Zach. 9.10. it's said, the Battle-Bow should be cut off from jerusalem; whereas formerly they had no strength for war, but fell before their enemies continually, and were given to them as a prey; it was the Lord had broken the battle-Bow, and therefore they did hire in the neighbour Nations for to be their strength; and sometimes they are found in the way of Egypt, sometimes of Assyria; but when the Lord returns unto them in mercy for their deliverance, they should have strength of their own against all the neighbour Nations; so that out of themselves should come forth the Battle-Bow: and they should be successful in war, and tread down their enemies as mire in the streets; because the Lord is with them: So, that when the Lord did return to them in mercy, he would give them power for, and success in war also.  
Fourthly, Out of him every Oppressor, or Exactor, which I put both together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word properly signifies an Exactor, or one that gathers taxes or tribute of others, Isa. 60.17. I will make thy officers peace, and thy Exactors righteousness: or else the word signifies to exact a man's work; as is used of Pharaoh, taskmasters, Exod. 3.7. I have heard their cry because of their tack-masters: an Exactor of labour, and of tribute, are both fitly to be understood here: for God doth not only deliver his people from the power of the enemy, but doth also put the enemies into their power, so that they rule over them: for, that is the promise, Isa. 14.2. They shall take them for servants and for handmaids; they shall take them Captive, whose Captives they were: and they shall rule over their Oppressors, Isa. 60.5,6. The Rulers of the Gentiles shall come unto thee: the Dromedaries of Midian, and the gold of Shebnah: They shall bring Gold and Incense. The sons of strangers shall build the walls; their Kings shall minister unto thee: and the Nations that serve thee not shall perish; so that they shall not only subdue their enemies, but rule over the Nations: this shall be the glorious condition of the Church when the Lord shall arise and have mercy on Zion: the fullness of which time is not yet come, because the whole mystery of God is not yet finished: but it is Lactantius his observation, 
Lactan.  de divin. praem. l. 7. cap. 19 Cadet repent gladius e coelo, ut sciant Justi, ducem sanctae militiae descensurum. There is a great sword fallen from heaven amongst all the Nations of Europe, yea even of all the world: which shall be a signal to the Saints, that the Captain of the Lords host shall surely come unto their full and perfect deliverance; and therefore they are to lift up their heads, for their redemption draws nigh. Bellum saepe renovabit Antichristus, & saepe vincet, donec consectis omnibus Impiis, debellatus: it is he hath drawn in all the wicked of the earth in his quarrel: But that is now the work of the Lord that he is doing, making preparation for that great and last battle, the battle Armageddon: and you will find a confederacy of all those of the Popish Interest, and that have received the mark, either in the right hand or in the forehead: and they shall some on one account, and some on another be engaged, that they may perish together: and, than the Kingdoms and Dominions under the whole earth, shall be given to the Saints of the most high: But that is not until the fourth Beast be destroyed: The God of heaven shall set up a Kingdom by itself, and after the destruction of the fourth monarchy: and therefore that which now doth hinder the setting up the Kingdom of God in the world, shall be destroyed with an utter destruction. This I conceive to be the meaning of the words.  
You have then in these words the state of the people set forth after their deliverance, what it shall be, and that is double.  
Look upon them first in statu Politico: and afterwards in statu Polemico.  
First, in reference to their Politic state: so (saith the Lord) they shall never want a Governor, a (faithful Magistrate: but he shall be to them as the Corner, and as the Nail: their enemies shall rule over them no more, the Sceptre shall no more departed from Judah: they shall have those of their own that shall be able to uphold the Government, and unite the Commonwealth.  
Secondly, look upon them in statu Polemico: so he saith: Out of him shall go forth the Battle-Bow: they shall have all sots of warlike provisions in themselves: and they shall be very successful in war: they shall tread down their enemies, and they shall rule over their oppressors. These are the promises that the Lord makes of a glorious estate unto his people after their deliverance. But it is the first only that I am to speak to, as being only proper for the present occasion: Out of him shall come forth the corner.  

Doct.  
The Observation that I shall deliver to you from thence is this; When the Lord returns to his people in mercy, he will give unto them Governors that shall support them: that shall be for the supporting, for the uniting, and for the adorning of the Common wealth: I say, when the Lord returns to a people in mercy, he will give unto them Governors that shall be for the support, the uniting, and adorning of the Commonwealth. Here are but two things that the time will give me leave to speak to; Therefore I shall omit the third.  
I shall show you, that when the Lord returns to a people in mercy, he gives them such Governors as support the Commonwealth; they shall be as the Cornerstone upon which the weight of the building may lie.  
Secondly, he doth give them such Governors as shall be as the Corner stone, that may unite the Commonwealth.  
I shall begin with the first. First, good Magistrates are as the Cornerstone to support the Commonwealth; it is true, all the stones in the building do conduce to the upholding thereof; for as it is in the spiritual building, so it is in the Politic, men are built as living stones; but I say, the main weight of it lies upon the Cornerstone, because the weight of the building, the burden of all lies upon the Magistrate; therefore I say, he is here resembled to a Cornerstone. Now, that a Magistrates business is to uphold the Commonwealth, take notice of these four denominations in the Scripture.  
First, Magistrates are called the foundations of the earth, Psal. 82.5. and Mich. 6.2. where he speaks of the oppression of Magistrates, he saith, all the foundations of the earth are out of course: I have said ye are Gods: why? you that are the foundations of the earth: to pull up Magistracy, is to pluck up all by the foundation: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly they are called the breath of your Nostrils, Lam. 4.20. the breath of our Nostrils: it is spoken of Zedekiah who was an evil Prince, yet he hath this honourable title given him by the Prophet: it is as possible for a man to live without breath, as it is for a Commonwealth to subsist without Magistracy.  
Thirdly, they are called the shoulders upon which all the weight is born, Isa. 22. I will give him the key of the house of David: I will lay the key of the house of David upon his shoulders: a key is Symbolum potestatis, an emblem of Government: Now saith the Lord, I will not put the key in his hand, but I will lay it upon his shoulders, Isa. 9.6. Unto us a child is born; the Government is upon his shoulder: Principes mundani onus gubernandi reji●iunt in humeros servorum: it is but to let you see the weight of Government: therefore it must be laid upon the shoulder, and men must lay their shoulders to it.  
In the last place, Magistrates are called the Arms of the people; the Arms of Moab are broken, jer. 48.25. I am not able to bear this people alone, saith Moses: Moses had not Arms sufficient to bear such a weight. My beloved, the great burden of all, I say, lies upon the Governors; they are the Arms by which the people are born up. Unus tantum subditus in Civitate Magistratus est, 
Luther.  saith Luther: there was but one subject in a City, and that is the Magistrate: the weight of all yes upon him And it must needs be so if you take his reason: for he saith, Ante peccatum Politia nulla fuit, politia est remedium necessarium naturae corruptae: all civil Government was but a necessary remedy, that was brought in for corrupt nature: Now if it be a remedy against corrupt nature, the burdens of corrupt nature are exceeding many: in so much as the Lord himself complains in Amos 2.13. I am pressed under your abominations as a Cart that is full of Sheaves: therefore I say, the weight of all, the supporting of all lies upon the Magistracy, they are the cornerstone upon whom the weight of the building lies.  
But the great enquiry will be: how are Magistrates the cornerstone of the Commonwealth? how do they, or how must they support the Commonwealth, that their duty may answer their dignity? that they may indeed prove corner-stones? I shall give you five directions as briefly as I may.  
First, that the Magistrate may be a cornerstone to support the building: he must take care that he uphold Religion: that must be his first, that must be his great care; that which should be mainly in our eye in praying for them, should be chief in their eye in practising, 1 Tim. 2.2. Pray for Kings, and those that are in Authority, that you may lead a peaceable, and a quiet life in godliness and honesty; peace without godliness, is but a vain, and a mock-peace: but because now this is made a controversy, I shall offer three considerations, which truly are to me unanswerable, that the Magistrate is to take care of Religion: Nay, his great care, his first care is to be of that: pray observe them well, because you are every where told now, Magistrates have nothing to do with matters of Religion.  
In the first place; every Magistrate ought to rule with God, Hosea 11. ver. ult. Judah rules with God; the throne of the Magistrate is therefore called, the throne of God. When Constantine was exalted to the seat of the Empire; it is said, he was taken up into the throne of God, Rev. 12.5. than the great care of Magistrates must be, that they do not rule alone: but that they have God to rule with them: it is true, the most high rules in the Kingdoms of mortal men, Dan. 4.17. but he rules but as he doth rule in the Kingdom of the Devils; he rules but by a way of providence; but you that fear God, should endeavour that God should rule among you as he rules among his Saints, in ways of grace; in ways of grace I say: Now I beseech you consider; let Religion be neglected or corrupted, presently God forsakes that people. Look but into the 10. and 11. Chapters of the prophecy of Ezekiel; it is true, the Lord doth not remove all at once: but the glory of the Lord goes up first from the Cherubims to the threshold of the house, from the threshold of the house to the midst of the City, and from ●he City to the Mountains; my Brethren, if the glory of God leave your Ordinances once, be well assured, he will leave your City next; the next move is that: therefore whatsoever you do, if you would rule with God, take heed that by this means he be not provoked to departed; for a Magistrate ruling alone, and a Minister preaching alone is much alike: the one will never convert a soul: and truly the other will never subdue a people: Nay mark what the Lord saith; to convert souls, and to subdue hearts is his work. David acknowledgeth it, Psal. 18.47. Thou art he that subdueth the people under me, saith he; truly if a man in his person neglect Religion, he lives without God in the world; and if a Magistrate in his Government neglects Religion, he rules without God in the world. That is the first argument: and I never expect to have it answered, I look upon it as an unanswerable consideration.  
The second is this, and pray mark it, for you had need endeavour to strengthen your thoughts against such delusions as these are, that are everywhere suggested: I wish it were not in men in high places. In the second place. A Magistrate ought so to rule, as that God may not break in, in Judgement upon a people: Pray mark it: you ought to rule so, as God may rule with you. Secondly, you ought so to rule as that God may not in Judgement break in upon the people: my beloved, you that are Magistrates, you are the shields of the earth, called so, Psal. 47. ult. the shields of the earth: Now consider, I humbly pray you: a Shield is a defensive weapon, that the main protection of the people lies in: you are not only to protect them from injuries among men, but you are to protect them also from Judgements from God: and therefore when wrath goes out from the Lord, Moses stands in the gap; when a plague is gone forth from the Lord, David intercedeth: Hezekiah prays for the people: the Magistrate is to be a Shield to them. But let the Magistrate in his Government neglect Religion: what then? the Judgement of God breaks in upon the people immediately: look into Ezek. 10.2. Go, saith the Lord, take fire from between the Cherubims, & scatter over the City: here is a fire now to burn the City; whence comes it? out of what? Ordinances neglected; the fire is taken from between the Cherubims, it is taken from off the Incense Altar: it will not only serve to offer the sacrifices, but the same fire will serve to burn the City too; that is a Scripture that I desire you much to observe, 2 Chron. 7.19,20. If you forsake my statutes, and serve other Gods, saith he; be negligent in matters of Religion once: and what then? saith the Lord, I will pluck you up by the roots out of the Land that I have given you: there be some men now that think to root you by the neglect of godliness, and to root you by the neglect of Religion; this it not the way to establish you: no, consider, this is the way to pluck you up by the roots, even your Commonwealth before it hath scarce taken root.  
In the third place, I beseech you consider: Magistrates ought so to rule as they destroy not the foundations of their authority. You will say he is a foolish man that pulls down his own house with his own hands: then certainly Magistrates must so rule as that they destroy not the foundations of their own Authority. My Beloved, if you uphold not Religion, you do so, Rom. 13.5. you must be subject, saith the Apostle, not only for fear of wrath, but for conscience sake: why all Divines give this as a rule, conscientia immediate Deo tantum subsicitur: Conscience is subjected immediately to God only: then we are to obey the Magistrates, only because it is an Ordinance of God: can any man rationally imagine, that men will obey the Magistrate for conscience sake, who is an Ordinance of God, and to be obeyed immediately, that neglects this Ordinance of God in which this authority immediately is; can any man rationally imagine, I say, that men will obey the Magistrate for God, that do not obey God for himself? my Beloved, this is the way to destroy, and to pluck up by the roots, I say, all authority: it destroys the foundation of all authority: it is the most destructive opinion to Government that ever came into the world: and yet notwithstanding, it is observable too, see how the Jesuits and some others meet in this thing, though upon different grounds: Mariana he saith, 
Mariana.  Princeps nihil statuat de Religione; Princes and Magistrates have nothing to do with matters of Religion, saith he: why? because there he would establish the authority of the Pope: now say some others; the Magistrate he hath nothing to do in matters of Religion, because though he will cry out against the Pope, yet notwithstanding he will make himself one, he will take such a licentiousness, that he will take to himself the Papal authority: thus I entreat you then to Consider: this is the first thing wherein the Magistrate should show himself the corner indeed, to support the Commonwealth, let him uphold Religion. That is the first. I shall be more brief in the rest.  
Secondly, the Magistrate is to be the corner to support the Commonwealth, in upholding the Laws: the Laws are the foundations of the earth; they be so called, Psa. 11.3. if the foundations be cast down, what can the righteous do? the Laws are the foundations; it is a note of ignominy set upon Oppressors, Dan. 7.25. that they labour to change times and Laws: they labour to change the times and Laws: the Law is the Rule between the Subject and the Magistrate, that the one may know how to rule, and the other know how to obey: it is the standard between a man and his neighbour, by which all differences are to be tried: therefore they that are in supreme authority, they ought to take special care to observe the Laws: and they that are in subordinate authority, they ought to take special care to execute the Laws; for this cause Magistrates they ought to be well acquainted, make it their business to study the Laws by which they are to rule; the truth is, my Beloved, a Magistrate without the Law, and a Minister without the Bible, they are equal absurdities: a Magistrate unskilful in the Law, and a Minister ignorant in the Scripture. Job saith, I was an eye to the blind, and feet to the lame, and a father to the poor; I diligently searched out the cause, saith he, Job 29.15: I diligently searched out the cause; it may be he had more sense to complain, than he had skill to explain; but I searched it out saith he; he that shall do so, must be skilled in the Laws; there are in ways of sin many cunning conveyances. David tells us, Psal. 58.2. that there are men that weigh violence in the earth; that weigh violence, that commit sin by measure; they know how far they may go, and yet how far they incur danger; by this means an unskilful Magistrate many times justifies the guilty, and condemneth the innocent: therefore it's your duty I say, to preserve the Laws: it is your duty to be well skilled in those Laws; this is certain, an ignorant Ministry wrongeth many a soul, and an ignorant Magistracy undoeth many a cause; Therefore that is the second. It would be very honourable unto the Governors of this honourable and populous City that they would apply themselves much these ways, that they may know the rules of their own judgements, and not be acted barely by those that plead the cause; God will judge by Law my Brethren, when he comes to judge; and so should you; he will judge the secrets of all men according to my Gospel; he will not judge by prerogative, he will judge by Law, Rom. 2.16. That is the second; uphold the Laws, and you uphold the Commonwealth.  
Thirdly, Magistrates are to uphold their own authority, and in so doing they uphold the Commonwealth: I say, you are to uphold your own authority: to what purpose is the Legislative power, if there be not an executive power? the Magistrate is to be the living Law; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If once the authority of God fall in the heart of a man, the authority of his Law will quickly fall down: So if once the authority of the Magistracy fall before men, truly the authority of the Law executed by it will quickly come to nothing: therefore it should be your business to uphold your own authority. In Prov. 20.8. it is said, that a wise Ruler scattereth the wicked with his eye. It is the Magistrates duty to uphold their authority in the highest, to scatter the wicked with their eyes. There is a generation of men that are enemies to authority, and they talk of Levelling all every day: I desire that you would be pleased to consider, support your authority in the execution of Laws; for if you cannot do that, if you cannot support your own authority, you will hardly be able to support the Law, which is in itself a dead letter: true indeed, it is no wonder that the men of Belial should be willing to be sine jugo, without a yoke. It is said, 1 Sam. 10. there were Sons of Belial that brought him no presents; it is no wonder I say: for consider seriously, this is that which comes to pass sometimes by the Sons of men, and sometimes by the just Judgement of God. Zach. 11 ult. it is said, the sword shall be upon the right hand of the Magistrate; his ruling power shall be taken away, he shall have no authority, his authority shall come to nothing, the sword shall be upon his right hand: my Beloved, if the Lord engage your hearts to uphold holiness among you, there is nothing will strike that awe into the hearts of offenders, of the proudest oppressors, as that will, when Magistrates bear a double image, the image of God in them as men, and the image of God upon them as Magistrates. Uphold your authority; that is the third.  
Fourthly, the Magistrate is to uphold the people's liberty, and in so doing he upholds the Commonwealth: uphold the people's liberties: the liberties among the Romans, were looked upon as sacred things, and of very high esteem, Acts 22.28 with a great price bought I this freedom: but I was freeborn, saith Paul: your liberties my Beloved, have cost much more than his could cost: what expense both of treasure and blood? and therefore how great care, what great care should the Magistrate take? those that are Custodes libertatis: it is your honours to be Keepers of the Liberties of your City: it is your honour; aliud est obedire, aliud servire: it is one thing to obey as a subject, it is another thing to serve as a slave: therefore I say, the liberty of the people, that in an especial manner should be preserved; you must draw them with the cords of a man, drawn from Law and Love: or otherwise, whosoever he be that thinks to ride a people as a Beast, that Beast will with the first opportunity cast his rider: and this is the true reason why so many stars have fallen from heaven; this is the true reason why you see at this very day so many Princes walking like servants upon the earth; for surely that Authority which entrenches on the people's liberty, is not lasting; nullum violentum est perpetuum; it's the liberty of the people that equal Justice be towards all, and that all have equal access to it: and that it be administered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without respect of persons, or to servants, or friends: do not put a difference in the case, out of partiality to any man: for all men should have the same interest in the Magistrate as a Magistrate: and all particular respects in Judgements should be put far away: the most upright and wary Magistrates may sometimes distribute unevenly: for the Balances do seldom hang even, when some personal respects are put into one end: Consider that I beseech you. That is the fourth particular.  
In the last place, and so I have done with this first Branch, (I am sorry the time hasteneth so.) The Magistrate must uphold the propriety of the people, and in so doing he upholds the Commonwealth: he must uphold their propriety, that every man may sit down under his own Vine, and under his own fig tree, Mica 4.4. That men may have something that they may call their own: not only their own in reference to the Subjects, but their own in reference to the Magistrate: for we are to consider, universa sunt in Regis imperio, non in patrimonio; though you come under the Magistrates command, yet all is not the Magistrates patrimony; he may not dispose of the subjects estates at his pleasure: it is a dangerous thing when Magistrates prove Nimrods', mighty Hunters before God, when they hunt many for the estates of the people: it was a sad complaint, Hab. 1.14. Lord, saith he, why hast thou made men like fishes of the Sea that have no Ruler? where the great ones shall devour the less without control. These are sad complaints when they come up before God: this is that that hath buried many a State in its own ashes, that the propriety of the people hath not been preserved; for Augustine complains of old, 
August.  that mundi regna, what were they saith he, sed magna latrocinia, the governments of the world what be they? why truly, but great Robberies. Now I humbly desire you to consider: then is the Nation, then is a Commonwealth supported, then do Magistrates prove the Corner, when the Liberties, when the Religion, I say, the Law, the Authorities, the Liberties, the Proprieties of the people are preserved: and remember the promise: and we may look out for the time, in Ezek. 45.8. My Princes (saith God) shall oppress my people no more: my Princes they shall give unto their people their portion in my Land: saith he, they shall not take all to themselves, but they shall be contented with their own portion: & they shall be contented that their Brethren shall take their portion; My Princes shall oppress my people no more: Now, my Beloved, then shall you that are Magistrates prove the cornerstone to a Nation, or to a Common wealth, or to a City, when you do thus uphold them. And that is the first thing: The Cornerstone, aedificium sustinet; it upholds the building.  
I would speak something of the second, the Cornerstone aedificium continet, it unites it: Magistrates are not only to sustain, and to uphold, but they are to unite: Magistrates be called Healers, Isa. 3.7. they must bind up the wounds of the people. The Lord Jesus Christ, it is his glory and work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he doth unite them all under one Head: things in Heaven and things in earth, Eph. 2.20,21. in Adamo nos omnes uni sumus, Prosp. that as in the first Adam, so it is true in the second Adam, it is in him they are made one and united: The Corner stone is to unite as well as to support.  
Oh, But you will say to me: It is union that we all long for: we are a divided people; shall we always eat the flesh of our own arms? shall Ephraim be against Manasseh, and Manasseh against Ephraim, and both against Judah still? The staff of bonds is broken amongst us: shall it always remain broken? what way is there that there might be a healing in this, that this breach might be made up?  
Why truly, the hand of the Ruler must be first in this thing, that the mercy may be called by his name, the hand of the Ruler must be first in it: you that are the Corner stones must unite the building: you talk of persuading the people to unite; I say the hand of the Ruler must be first in the union.  
I, but you will say: how can that be?  
I beseech you, let me give you a few directions, and then I shall from all make a short Application, and conclude. The ways of union are these five: and I desire you that are in Authority to lay them to heart.  
In the first place: Religion is the great bond of union: therefore I say, let it be your great care that there be a unity in Religion; the greatest breach is in that, Odia-religionum sunt accrbissima: no breach like that. You shall see what began a breach between Israel and Judah: it was Religion upon a Politic respect, when God rend the Kingdom from the house of Rehoboam; but observe, the Politic difference might have been made up, and Jeroboam out of his Devilish subtlety foresaw it, 1 King. 12.17. he saith, if the people go up to Jerusalem to worship, their hearts will turn again to the house of David, saith he. The Politic difference would have been made up: therefore saith he, I will make them two Calves, one in Dan, and the other in Bethel; and this shall set them at a perpetual distance: the difference, the Politic difference might have been made up, the State difference; but the difference in Religion would never: therefore this was the way to divide them perpetually. If ever you will unite the people, there must be your foundation: So the Lord gins when he will unite his people, Zach. 14.9. jehovah shall be one, and his name one: you shall have but one God, and you shall worship him one way, by one name: Now you have many Gods, and many names: Ichovah shall be one and his name one, jer. 32.39. I will give them one heart, and one way; one way: in what one way? in Religion, that is the main thing he speaks of: or as the Prophet saith, Zeph. 3.9. They shall serve the Lord with one shoulder. I desire therefore, that no man would take delight in keeping up differences in matters of Religion; take heed of it, either upon this ground, because you look upon it as policy to uphold parties, or else it may be, because you dare not displease either party: take heed of it I say; be valiant for the truth upon earth: in this, contend earnestly for the faith once given to the Saints: usually a girdle was an ornament belonging to the Magistrates in former times: it is fit for those that are Rulers to wear it still: have your loins girt about with truth, Eph. 6.14. Beloved, it is true, I expect not that all men shall be of one mind, one judgement. I know men see with different light: and I know, that while the smoke of the Temple lasteth, as it shall be during the pouring out of the Vials, Rev 15. I know the Sea of glass will be mingled with fire: but in this you should be of one mind: you must be in the fundamentals, that without which there can be no Religion, no Christianity; he that speaketh against these, openeth his mouth wide against Heaven. Neither say I, that the Magistrates judgement in this should be the rule, as some men suggest, than you will have the Magistrates judgement to rule in matters of Religion? No, we have a sure word of prophecy: and we know this sure word of prophecy is not dark in that, in things necessary. The Apostle tells us plainly, there is a pattern of wholesome words, to which we must keep: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and though it is true, the grossest errors in the world would shroud themselves under Scripture, and fly thither for a refuge: saith justine Martyr, 
Justine M●…r.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a man expounds the Scripture secundum sensum non quem legit, sed quem Attulit, 
August.  August. they would offer violence to the Scripture: they would fly thither for refuge; but upon examination it would appear that the Scripture gives no such shelter. Well, that is the first thing, if you would unite the great body, unite in Religion; Let Ichovah be one, and his name one.  
Secondly, if Magistrates would unite the people, then take heed: agree amongst yourselves, if you would have union amongst the people; I say, agree amongst yourselves: if the Corner-stones once fall asunder, you may easily expect many cracks in the building: differences amongst Governors must needs cause strange distractions among the people, for they are generally led by parties and personal respects: therefore if you would heal this breach now which you all seem to complain of, begin with yourselves, Physician heal thyself: heal your own differences first, all divisions amongst yourselves; this is the way the Lord takes in Hos. 1. ult. he saith, they shall appoint to themselves one Head: they should have many Governors united all under the Lord Jesus Christ, they should be all under one head: I beseech you consider it: how comes it to pass then, Governors in their Politic meetings meet with as great confusion, as they did in their Church, Ecclesiastical meetings, 1 Cor. 14.26. how is it (saith the Apostle) that every one hath a Psalm, and every one a Doctrine, and every one hath a Revelation, and every one hath an Interpretation: let all be done to edifying: every man did seek to show his gifts, and to lay out his own parts, without all respect to the edification of the Church: So many times it proveth in Politic meetings too. It is good advice to Magistrates, though it be given generally to Christians; My Brethren be not many masters, saith the Apostle, in jam. 3.1. When a masterless disposition bears sway in Rulers, truly then if their paths in every thing be not trodden, they are so far from being Counsellors, that they are themselves uncounsellable. My desire therefore to you is this; that such Breaches amongst yourselves may be made up, that amongst you there may be none such, if it may be. But I should further desire, that if any such be, you would with more wisdom keep them amongst yourselves than you do: if such differences and breaches, whatsoever they be amongst you in counsels, come abroad, they cause great divisions amongst the people, and great animosities in the hearts of the people, some one way, and some another, as their party, or their fancy leadeth them.  
In the third place labour for union amongst the Ministers; that should be one thing that the Magistrate should take special care for: endeavour a union among the Ministers of the Gospel: they will have still, and God would have them have a great influence upon the people. If there be jars between Paul and Barnabas, it is no wonder then, if one be for Paul, and another for Apollo: people presently fall to parties: therefore I desire you to consider, in a special manner, let it be your care that the Ministers be united: far be it that they should be men to stir up strife: and that they should cause divisions, or nourish them amongst the people: surely, it is your duty, Rom. 14.19 to follow after the things that make for peace; and those that will edify one another. It is an observation that Bullinger hath, 
Bullinger.  I remember in a Tract that he hath written the persecutionibus Christianae Ecclesiae, be saith: that whensoever the Church had peace, auctae sunt dissentiones praecipue inter Episcopos & Doctores quibus populus nihil aedificabatur: by and by there arose differences amongst the Ministers, and by this means the people were not edified but distracted: and what then? then the Lord gave them to such a persecution, and then to such a persecution, ad abstergendam aeruginem: and those of us now that cannot pray together, nor give thanks together; no, by no means, we can neither pray for the same mercy, nor give thanks for the same deliverances: truly then we may go together in the same prison, and it may be die at the same stake; far be it therefore from the Minister of the Gospel, I say, that they should cause division or uphold it: but if such a thing be, it was Nazianzens last request to the Emperor before he left the Court, 
Nazianz.  that he would use all the Authority he had to reconcile the Ministers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'Cause that dissension, cause that war to cease.  
Oh, But you will say, how is it possible we should do it, how can it be?  
Truly, the Apostle hath a Rule, if it were we I understood, and as well practised, would reach very far in it: you have it in 1 Cor. 14.32. the Spirit of the Prophets is subject to the Prophets: the Spirit of the Prophets is subject to the Prophets: the Spirit of the Prophets, that is, the Doctrine which they did profess to speak by the Spirit, this Doctrine is subject to the Prophets; how? prophetarum censuris, to their examination, and to their censure; they were to try it by the rule of the word, whether it were the word of God or no; Now, if the Spirit of the Prophets be subject to the Prophets, then certainly if men were to undergo such a trial of Doctrine, they would not be so venturous both in the Press and in the Pulpit, as now every where they are; but it is for want of this rule not being observed, the spirit of the Prophets is subject to the Prophets. That is the third direction. Reconcile the Ministers, and you will unite the Nation.  
In the fourth place. I will but add a word of the rest. Take away all oppression, and all partiality in judgement; there will never be a union till then; while there is oppression there will be division: it is a sure rule; Ubi desinit judicium, ibi incipit bellum; war gins where judgement ends: a sure rule; hold the reins of Government with an even hand: I say do not hold them straight upon some, and lose off upon others: for if you do, there will be a heart-division that will arise: take but that Scripture (but mark) it is a notable Scripture, Job 34.17. Shall be that hateth right Govern? saith he: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall he that hateth right bind up? so it is in the Original, shall he that hateth right bind up? truly that man that doth not administer judgement righteously in his Government, that man will never bind up the breaches of a Nation: he that hateth right will never bind up the sore.  
In the last place: pray for this mercy, you that are Magistrates, pray for it: it is not only your duty to rule the people, but to pray for them. Hezekiah prayed for the people; and you find upon every occasion, Moses his hands were up: and Samuel saith, God forbidden I should cease to pray for you, saith he. And God hath promised to hear the prayers of the Magistrates in an especial manner; you pray ex osficio; you pray as men in office: their prayers are more than the prayers of any private and particular man, if they be godly. Consider, I humbly beseech you: as it is in Church-Officers, james 5.14, 15. saith the Apostle, If any man be sick, let him send for the Elders of the Church, and let them pray over him: why not for the Brethren as well as for the Elders? The Lord hath special respect to men in office: and in an especial manner let your prayers be by strength of arguments of faith drawn from those great promises, I will give them one heart, and one way: the two sticks shall become one in my hand: and by this means the Lord may make you the healers of the breach: the Cornerstone to unite, as well as to uphold the people. This is the dignity and this is the duty of Magistrates, that as Corner-stones they uphold the building; and that as Corner-stones they unite the building.   

Now I have a word of Application suitable to the present occasion, and I have done. The Use that I shall make of it is unto you, my Beloved, that are to vote in this Election: it is a great trust that the Lord hath committed to you: the good, and the public welfare of this great, rich, and populous City: I say it is a great trust that the Lord hath committed to you. You are now to make choice of a Cornerstone, to rest the weight of the building upon; a Cornerstone in whom the several parts of the building be united. You see what manner of person he ought to be. You see what the office is to which he is called. I shall now in the Apostles words give you a charge before God, and the Lord jesus Christ, who shall ●udge quick and dead at his appearing, and in his Kingdom, that you do this without partiality, without respect of persons: making choice of such a one, of such persons as may be fit, and best suitable in your consciences unto those great ends that have been named, to support and unite the building.  
I, but you will say, What manner of persons must they be, what manner of men must they be now that will be fit for this great work?  
Truly, I shall but make choice barely of that direction laid clearly down, Exod. 18.21. the common rule for Magistrates which I shall briefly offer to your consideration, and conclude. They were to choose Governors under Moses, because he could not bear the people alone: now saith he, choose you able men, fearing God; men of truth, hating covetousness: mark ye: First, I say, make choice of men fearing God; have not respect to riches so much, or to seniority so much, where there is not piety: Let that be the great thing you have in your eye: For I beseech you consider, they that have not given themselves unto God, they will never govern for God; they will never give up themselves to the public good, who have not in that great work of Regeneration denied themselves; they can never do it: and therefore I say, it is the greatest wrong you could do such a man to choose him to an eminent place: for what do you do? You do but put into his hands a far greater occasion, an opportunity of sinning. Besides (I beseech you consider) if they have not the fear of of God in their hearts, they will not have the presence of God in their Government: I say, if they have not the fear of God in their hearts, they will not have the presence of God in their Government: and surely they will never rule well, that rule without God: in stead of being a Corner to support the Commonwealth, truly they will be a means to destroy it. Therefore that is the first thing; have respect unto godliness; let them be men fearing God; those that have first given themselves to God, and then when they have given themselves to God's service, they will give themselves to yours: but never else.  
Secondly, The second direction that is there given, is, they must be men of courage; able men, you read it; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, it signifies strength either of body or mind; they must be men of stout and resolute Spirits. Magistrates meet many times with matters of great difficulty: sometimes they be ill looked upon by them that are above them: sometimes they are ill spoken of by them that are below them. Now I say, this will require a stoutness, and resolution of spirit, that a man shall not flatter the one, nor he shall not strive to please the other, but go on in his duty, and not turn aside neither to the right nor to the left hand. I told you, Magistrates are called the Shields of the earth; a Shield is a venturous weapon, receiveth all the Darts: and I say he had need be a stout-spirited man that must undertake such an employment: he must be a man of courage, that he may not for fear of them above him, nor that he may please them below him, he may not step by, or beyond his duty. He may despise the murmurs of the multitude, and he ma● say, Bene facere & male audire, regium est, 
Seneca.  Seneca. It is the property indeed of a noble Spirit: for if you should choose now a weakhearted man, one that is not able to encounter with difficulties, but is afraid of the appearance of every danger, when any opposition presents itself, his heart faileth, and he will be ready to turn with every wind; you have seen woeful experience thereof: therefore I say, the next thing, as to be a man fearing God, so in the next place, let him be a man of courage, a man of strength and resolution of Spirit.  
In the third place; let him be a man of truth: choose men of truth: that is, not only men that love the truths of God, and are valiant for the truth upon earth in that respect, but men that love truth in judgement: men that love to execute true judgement, as the expression is. My Beloved, a false Judgement is a lie to Authority, and therefore the greater transgression: I say a wrong Judgement is a lie to Authority, and therefore the greater transgression: there is a great deal of Art not only in sinning, but in concealing, Micah 7.3. So they wrap it up; sometimes the forgery of a witness; sometimes the subtlety of a pleader, there is a mist cast before the eye of the Magistrate: and truly by this means many times wrong judgement proceedeth from him: which now if he be not a man that loves truth, he will never be diligent to search out the cause; and therefore that is the third thing: Choose men of Truth.  
And then in the last place, Let them be men hating covetousness: hating covetousness; not only he must not be a covetous man, but must be a man that hateth covetousness: Certainly my Beloved, that man that is greedy of gain, will transgress for a morsel of bread; the poorest circumstances will turn this man out of the way of Judgement; a gift blindeth the eyes, Deut. 16.19. truly, the man cannot see with his own eyes, he cannot see with the eyes of the Law, nor he cannot pronounce the Sentence of the Law: surely men will never take care for the public profit, so long as their eyes are set upon their own private gain; it was an old observation of Salvian: 
Salvian.  Dives potestas pauperem facit Rempublicam; a rich Magistrate commonly makes a poor Commonwealth; who make it their business to serve themselves upon it. Therefore in an especial manner these are the directions I give you, and I lay it upon your consciences in the name of the Lord, that you make choice of such a one, and that will serve for those high and glorious ends that hath been mentioned to us, to support and to unite the building: by this means (my Beloved) the Lord shall be with them, and with you in their Government: and by this means, your City shall be called a City of righteousness, a faithful City. And so much now shall serve for the opening to you this first branch of the Text, how to support, and unite. Let us look up to God for a blessing.    

Perfect CLEANSING.  2 COR. 7.1. 
Having therefore these Promises (dearly Beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.  
THE Apostle having in the former Chapter exhorted the believing Corinthians to abstain from all Communion and fellowship with Idolaters: and having pressed the Exhortation with divers Arguments, he comes at last to mention those exceeding great and precious promises, of which by their holy calling they did partake in, ver. 16.17,18. having therefore these, he exhorts them to look upon them either as me●… of holiness, or as motives to perfecting holiness 〈◊〉 the fear of God. First, as means of holiness; the whole word of God is operative, and doth produce real effects: I speak the word saith Christ; but my Father in heaven doth the works, joh. 14.10. therefore not a word spoken, but the word written, Heb. 3.8,9. leaving upon the soul answerable dispositions, not barely an informing, but a transforming word, 2 Cor. 3.13. a word engrafted: the change of the stock into its own nature: not a transient, james 1.21. but an abiding word, 1 Pet. 1.25. if you receive these promises aright, they will thus make you partakers of the Divine Nature, 2 Pet. 4.4.  
Holiness here, as Cameron hath interpreted, 
Cameron.  ad modum creaturae, etc. in blessedness hereafter, having such promises that will transform you, Matth. 11.5. the blind receive their sight, etc. and the Gospel is preached to the poor: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor are Evangelized: that is both to the poor is the Gospelpreached, and the poor receive the Gospel, and be transformed thereinto, the poor are Evangelized; therefore cleanse yourselves, perfecting holiness.  
Secondly, As motives to holiness, and that considered three ways: either, First, As an honour put upon a man; and dignity should engage a man to duty: monstrosa res est gradus summus, & animus Infimus: Nehem. 6.11. Dan. 4.17. therefore having such promises, let us cleanse ourselves, and stand upon our dignity, as they did. Secondly, as an assurance that whatsoever God promised he will also accomplish; for omne promissum cadit in debitum; therefore, Matth. 10.7. it is said there, he will perform his truth to Jacob, and his mercy to Abraham: The promises (it is true) their ground is now in fieri: but it is truth in facto ●sse: surely therefore faithful is he that hath promised and will also do it. Having therefore such promises, let us cleanse ourselves, etc. Thirdly, as rewards; for so it is true, most of the promises are rewards for services going before: and as the Lord in his punishments doth usually punish sin with sin: so in the ways of mercy he doth usually reward grace with grace: to him that hath shall given: for recte fecisse merce est; and knowing that a godly man desires no greater reward, but even that which comes in keeping the Commandment: and the Lord doth proportion the reward unto the work: he will reward every one according to the works here: For as hereafter in glory, so he doth it in the life that now is: answerable to a man's service in reference to the promises, such shall the reward from the promise be: For he will not forget any of the works and labour of Love, it shall not be in vain in the Lord. Having therefore such promises, let us cleanse ourselves, etc.  
Here then is first a duty pressed, which is perfect sanctification, which consists of two parts. 1. Perfect cleansing. 2. Perfect holiness.  
Secondly, here is the means and motive unto both; sanctifying truths, Having such promises; secondly; sanctifying graces; in the fear of God.  

The Observations that might be gathered are divers, as;  
Observe. 1. First, Sin is filthiness; that is, First it includeth in it all loathsome evil; there is malum turpe, as well as malum triste. Secondly, it is so in its essence, for it is in the abstract: & abstractum denot at essentiam.  
Observ. 2. Secondly, it is an universal defilement both of life and spirit: it is an overspreading leprosy, so that men have not only fleshly members, but also fleshly minds, 2 Col 18. Vainly puffed up by his fleshly mind.  
Observ. 3. Thirdly, this universal defilement remains in a great measure, even in those that have believed through grace; they must cleanse themselves also; they have not already attained, neither are they also perfect, Phil. 3.12. the Apostle saith, Not as though I had already attained, neither was already perfect, etc. But I shall pass these by, and pitch only on those things which the Apostle doth in these words mainly intent: which is to press them to perfect sanctification, having promises made unto them of the great perfection: the Doctrine which we shall therefore speak is this.   

Doctrine.  
As perfect holiness hereafter shall be the Christians Crown, so striving to perfection here is the Christians duty: perfecting holiness in the fear of God.  
Here I will show you two things. First, what holiness is: Secondly, what perfection of holiness is, and so come to prove this point. First, to begin with the first: What holiness is? The holiness of God being absolute and independent as all his other Excellencies are, cannot as I conceive consist in relation, but must be an absolute and positive thing: which I conceive to be nothing else but the purity of the divine nature: but now holiness in the creature being a dependent excellency, having its principle from another, and its pattern in another, that is in God, and in the Law: it must consist in conformity unto another, as the truth and goodness of the creature doth: so that the holiness of the creature is nothing else but a conformity of the creature unto the purity of God, manifested in his Law. I do not say the holiness of God as in himself, but the holiness of God as in the Law: in conformity whereto the holiness of the creature doth consist. Before the fall, the holiness required was only positive, consisting in a conformity to the duty commanded: but since sin, there must be a cleansing from the sins forbidden: it was before only a conformity to the precept, but since it is a conformity to the holiness of God in the prohibition also: so that as in the Justification of a sinner, there is more required than was required to justify the Angels, or Adam in innocency; not only a doing the duty, but a suffering the curse: so in the sanctification of a sinner also, there is more required to make us holy, then there was to make Adam holy: It is not now barely a creation of the new man; but also a mortification of the old, and a destroying of the body of sin; not only sanctification and dedication to what is holy, but a purification and separation from what is unclean: therefore here the Apostle sets down both parts of holiness; purification and dedication, a cleansing of a man's self from all filthiness, and then a perfecting holiness in the fear of God. Secondly, the perfection of holiness therefore consists in three things. 1. Perfectio gradus; when corruption is perfectly cleansed, and all filthiness, and in all degrees, and in all faculties, both of the flesh and of the spirit. 2. Perfectio essentin: when grace hath attained its full pitch unto which it is appointed; the measure of the age of the stature of Christ's fullness to all might in every grace and every faculty. 3. Perfectio operationis: when those perfect graces have their perfect works as the Apostle speaks, James 1.4. Let patience have its perfect work; that you may be perfect and entire, wanting nothing: so that the point hath in it those three branches.  
First, perfect purification, which shall be hereafter our glory is in this life our duty: in that every one that is an heir of the promise, is to purge himself from all filthiness: and this perfection of purification consists in three particulars. First, in being purged from all kinds of sin, all filthiness, Col. 3.5. Mortify therefore your members which are upon the earth fornication, uncleanness, etc. Now the lusts of the flesh, the lusts of the eye, or the pride of life, can be dispensed with; neither sins of ignorance, or sins of knowledge; sins of omission, or sins of commission; neither in thought, word or deed: nay it shall rise so high, that a man should strive not only that sin might not rise, but that sin might not be; answerable to that prayer of the Apostle, I pray God that you do no evil, 2 Cor. 13.7. When a man's labour in purging holds correspondency with the purity of the Law: and is of equal latitude: thy Law saith David, is very pure, thy Commandment is exceeding broad, Psal. 19.40. & v. 96. when a man hath an inward principle of purity answerable to the exact purity of the Law, and as broad as the Law, that a man hates every false way: I was also upright before him, and I kept myself from mine iniquity: because it is the stumbling block of their iniquity, Psal. 19.28. Psal. 18.23. Ezek. 7.19. Secondly, from all degrees of those kinds of sin: so to be cleansed, as that he may be presented not having spot or wrinkle, or any such thing, but that he may be holy and without blemish, Eph. 5.26,27. when a man doth strive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only to purge, but to pull out the old Leaven, that a man may be in all things a new lump, 1 Cor. 5.7. and this is required not only that a man should not lie in wickedness as the word doth, 1 Joh. 5.19. that is to be wholly in the power of the wicked one, as that phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth import: but also that a man keep himself unspotted of the world; not a spot of sin shall be upon him: sin shall not seize on him in any degeee, James 1.27. he keeps himself unspotted from the world. Eph 5.3. but fornication, uncleanness and covetousness, let it not be once named among you as becometh Saints. And see how a godly man is described in reference to the least defilement of sin, Isa. 33.15. he despiseth the gain of oppression, he shaketh his hands from holding bribes, and stoppeth his ears from hearing blood, and shutteth his eyes from seeing evil; he keeps himself that the wicked one toucheth him not; 1 joh. 5.18. he may, tactu simplici: and so he did Adam, and so Christ also, and a man cannot avoid it; but not tactu qualitativo, as a loadstone toucheth a knife to leave an impression of its nature, to enable it to draw iron: as it doth to leave an impression of the same evil and devilishness that is in him: so he that is born of God, keepeth himself that the wicked one toucheth him not. Thirdly, and that in the whole man, when a man's purging reacheth to all filthiness of the flesh and spirit, when a man makes it his business to have his heart cleansed as well as his hands, james 5.8. hate a corrupt mind as well as an unclean conversation: the wills of the fle●h, as well as the lusts of the flesh: to have a man's conscience purged from dead works, as well as his ways, Heb. 9.14. And put off the old man together with his deeds. Col. 3.9. When a man puts off all his filthy garments; will not leave a rag behind upon any part, Zach. 3.4. when a man's care is that his Spirit and soul, as well as his body, may be preserved blameless unto the coming of the Lord jesus, 1 Thes. 5.23. this is the perfection of purification, and we see it enjoined in all these particulars; and he that strives unto this, he doth purify himself, even as God is pure, 1 john 3.3.   

Reasons.  
Now the reasons of the point, to mention some of many that might be brought.  
First, because of the filthiness and spreading nature of all sin. 1. Because of its filthy nature, it is an open Sepulchre, and the stink thereof, Rom. 3.13. Ezek. 24.11. it is ascum, it is a vomit. 2 Pet. 2.20. it is dung: Nay to express it to the highest, it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very excrements of naughtiness; so that if there could be any thing worse and more filthy than naughtiness itself, that is sin: jam. 1.21. Wherefore lay apart all filthiness and superfluity of naughtiness, etc. What ever is loathsome in the world, it is all too little to give names to sin: and if sin be so in itself, if filthiness in its essence, than all the parts of it is filthiness: and though there be but the remainders of sin in the godly, yet this is their nature; for every spark is of the same nature with the sire: and every drop with the water, because it is corpus homogeneum, so is the body of sin also. Secondly, and it is not more filthy than it is spreading: therefore it is rottenness, Isa. 1.6. from the sole of the foot to the head, there is no soundness in it; it is a leprosy, a gangrene, 2 Tim. 3.8. it is the plague: the most infectious disease, 1 King. 8.38. it is a poison, Rom. 3.13. and therefore so long as any remains, so long there will be a continual infection: if a man hath but one lust in his soul, this will speedily conceive and bring forth all sin: for the birth of sin is monstrous, it will not only bring forth lusts after its kind, but lusts of divers, nay of a contrary kind, covetousness is the root of all evil, 1 Tim. 6.10. if there were but that one lust in the soul, all sins would grow out of it, even its contrary corruptions.  
Secondly, Because Christ hath perfectly bought off all sin, in every kind and degree, and he is as well a fountain for the filthiness of sin to wash it, Zach. 13.1. as a Sea for the guilt of sin to drown it, Mich. 7.19. And to this end, he gave himself that thou mightest be without spot or wrinkle, or any such thing, Eph. 5.25,27. And should not a man strive to have all the price out of the blood of Christ? consider the perfect cleansing was the price of blood: it is a great undervaluing of the blood of Christ, and not the least pitch of profaneness, not to seek after that which our high Priest hath purchased at so dear a rate; should it not grieve man to see lust possessing that which he so dearly bought? Impius has segetes? Nay let the Spirit of Christ come and take a full possession of what he hath purchased. I might mention divers other reasons which will be brought in to the answering of this Objection.  
Objection. This is to put men upon seeking impossibilities, which was never promised, never attained, but as we know in part, and prophesy in part, so our grace is but in part, and our purification in a measure: Who can say, I have made my heart clean? I am pure from my sin? Nay the best men have those sores running upon them, and therefore have need of the balm of Gilead: the best are clad with filthy Garments: and need that the Lord should say, Take away the filthy Garments, and I will  you with change of raiment, as in Zach. 3.4,5.  
Answer. First, perfect purity is commanded both in nature and life: the Law condemns each uncleanness with a curse To him that continues not in all things, Gal. 3.10. which are written in the book of the Law to do them; neither did Christ come to abolish the Law; but a justified person is as strictly bound to the Law for duty as Adam was, though not with such evil consequences: he is bound under danger of contracting sin, though not under danger of concurring death: he that came to redeem men from sin, did never come to privilege men to commit sin: he that was made a curse for sin, never came to be a cloak for sin: therefore, Mat. 5.18. Christ saith, not a title of the Law shall pass. One observes, that the expression notes Absolutissimum legis complementum: the Jews superstitiously conceived, that there were strange mysteries in every point and prick in the letter of the Law: Christ saith, I am so far from destroying the Law in regard of duty, that if the smallest letter, and the least tittle of the Law had such hidden mysteries in it as you teach and conceit, yet every such title, and the mysteries therein shall be fulfilled and perfectly accomplished: for this perfect purity we had in Adam, Eccl. 7.29. God made man upright, but he sought out many inventions; our inability to obey, doth not take away God's authority to command: and therefore he requires not the same duty only, but the same power. Luk. 10.27. Thou shalt love the Lord thy God with all thy might: that is not, thou shalt love him with all the strength thou hast: and thou shalt resist sin withal the strength thou hast: but with all the strength that I have given thee, and which thou wast to have: so that the ability comes under the commandment, as well as the duty; and therefore want of ability to resist sin perfectly, is both thy sin and thy punishment. Secondly, Because God hath commanded absolute perfection, to be perfectly freed from sin: therefore the godly have prayed for it: Christ taught them so to do, Matth. 6.13. And deliver us from evil. And Paul, 2 Cor. 13.7. I pray God that you do no evil. Heb. 13.21. The God of peace make you perfect in every good work to do his will; the God of peace sanctify you throughout; and I pray God that your whole spirit, soul and body, may be kept blameless, etc. 1 Thes. 5.23. for I conceive, that the whole will of God is the ground of prayer, if we ask any thing according to his will, he heareth us, Joh. 5.14. therefore the precept is as well as the promise; only the precept requires perfection, because it is the rule of obedience required under the first Covenant, though not made subservient to the second: but the promise is not of perfection here, because it answers only to the grace which the Lord intends to bestow in the second Covenant. I know that these prayers of the Saints were never fulfilled here, but the best men have departed hence have souls imperfect, much wanting of this purification: perfection is reserved for time to come, Heb. 12.23. And to the spirits of just men made perfect, that is only in heaven: yet such prayers and endeavours be not vain, and all such strive after perfection is not to no purpose. First, because here a man manifests his displeasure against sin, and his love to the Commandment: and though he hath brought upon himself a miserable necessity of sinning, yet notwithstanding the evil that he doth he hates, and therefore cries out, Oh miserable man: Who shall deliver me from this body of death? Rom. 7.15.24. Secondly, hereby a man manifesteth the abundant sincerity of his heart towards the Lord Christ: That he would not only not have sin to reign, but also that it should not be; that not only his ways, but his nature also should be conformable to the Law in all things: and not only that Christ should rule, but also that he should rule in him without resistance and control: he would not have the Kingdom of Christ amongst his enemies here, but over his enemies: that every thing might be brought into subjection, 2 Cor. 10.5. That he might tread every enemy under foot, 1 Cor. 15.25. Thirdly, hereby a man doth his duty in striving to perfection, Phil. 3.12. Work out your salvation Phil. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rem rudem & informem expolire: and so by doing his duty he makes his heart perfect with the Law, even in the imperfection of his obedience: for the Lord accepts the will for the deed: the duty belongs to us, the success to God: and he takes it exceeding kindly that men should be willing, not only to, but, beyond their power, 2 Cor. 8.3. Abraham did his duty in praying for Ishmael, and the Lord did graciously manifest the acceptance of his person and prayer, when he did deny the particular request he asked of him. Fourthly, Though such prayers and endeavours be not answered in perfection, yet they shall be answered in degrees; and if God add but a further degree, it is not lost; for God's usual manner is to make one mercy to his people an answer to a former prayer, and an encouragement to beg a further mercy: and it is not in vain if God in any degree give a man his hearts desire, and do not deny him the request of his lips, Psal. 22.2,3. for as formerly Prophecies were truly fulfilled, though by degrees: so prayers and endeavours are truly answered, though but by degrees, yet so as still an answer in a degree is a sure pledge that God will in his due time fulfil all our petitions. Fifthly, those prayers and endeavours are not lost, which are for things not to be accomplished in this life: for as Christ's righteousness is an everlasting righteousness, because it is offered unto God by an eternal Spirit, Heb. 9.14. so I conceive the prayers of the Saints being sacrifices unto God, because they be offered with public intentions, and by a public and eternal spirit, are eternally accepted, and of an everlasting efficacy, though after a man's death to be accomplished in this world, or in that which is to come. David puts up a prayer by the spirit against Judas, Psal. 69.8,9. and it took effect upon him many hundred years after he was dead, and had seen corruption. God hath promised to bring forth Judgement to victory, and to present you without spot or wrinkle: your prayers and endeavours; for this shall add to your glory: and these promises shall be accomplished in the Lord's time: and then your names shall be recorded in those mercies, as those that were co-workers with God, and preparing your own glory here for hereafter: and then you shall rejoice in them not only as God's mercies, but also as an answer to your prayers: all the prayers of the godly are not for present fruit, yet so as they bring a harvest many years after; and then when it comes, a man hath the sweetness of the mercy, and the answer of the prayer, all come in together: if the Spirit that indites prayers doth so here in this life, how will it do hereafter when he shall dwell in a man for ever without grievance? how will a man's joy be great, when his joy shall be as the joy of harvest? oh how full will a man's joy be then!   

V●…  
Let it therefore stir us up to the practice of this duty, which is here exhorted, and that is perfect cleansing: And now to awaken us to it the more, I will give some Rules by which men may judge, that they have great need of this exhortation, and that the work of cleansing is very imperfect in them: Consider these six particulars.  
First, To sin much against knowledge, is an argument of a very unclean spirit, whether it be against principles, as Rom. 1. ult. Who knowing the judgement of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them: or against repeated admonitions, as Judas and Pilate did: or against the secret instructions of a man's own conscience, the chastisement of his reins, as Darius and Herod did against john the Baptist, Mark. 6.22. or against truths professed, as Saul against Witches: and truths glorified in us; the Apostle saith, Thou art called a jew, and makest thy boast of God, and gloriest in the Law; through breaking the Law dishonourest thou God?  
Secondly, The more speedily lust takes away the man, the more unclean that man is; therefore the expression is, A man soon angry, Prov. 14 17. A man of a hasty spirit, Eccl. 7.9. but on the other side, a man of understanding, that is, a holy mortified man, is of a cold spirit: so that though the fire of corruption blown long by Satan may kindle at last, yet it doth not speedily, because he hath a cold spirit, not a Gunpowder disposition unto evil, Prov. 7.22. as soon as the harlot made the motion, it is said, he went after her straightway: or immediately without any more ado, etc. And as it argues a heart the more perfectly sanctified, when it is sitted for a very good work, Tit. 3.1 for any honourable use; so it argues a heart more exceedingly unclean when it is fited to be used by Satan in any evil work, when the heart is prepared as an Oven fit for any Batch, Hos. 7.6. fit to be led captive at the will of Satan, 2 Tim. 2.26. And the truth is, that makes a man stubble to judgement, because he hath been stubble to sin first: and therefore lust in a man's heart is not only compared to fire amongst men that must be fed with fuel, and so it sooner burns: but it is a fire that feeds itself without fuel, and therefore called the fire of hell, james 3.6.  
Thirdly, the more sin passeth through the whole man without control, the more unclean the heart is; as in the performance of duty, the more the soul is subdued to the duty, and every thought brought into subjection, 2 Cor. 10.2. the more sanctified it is: so on the contrary, the more the heart is subdued by a lust, and the less resistance it finds, jude 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. So Ezek. 16.36. Thy filthiness was poured out to all thy Lovers: when shame which is a doom to some men's lusts prevails not: when checks of conscience, thoughts of death and Judgement, keep not men's lusts from overflowing, 2 Pet. 3.4. it shows a heart exceedingly defiled.  
Fourthly, the more unsatiable men's desires are in the commission of any sin, the more unclean the man is: Hab. 2.5,6. Nebuchadnezar for his covetousness is compared to a Drunkard for his unsatiableness; for none call faster for wine usually then they that have had too much before: it is with greediness. Eph. 4.19. who being past feeling have given themselves over to work all uncleanness, 1 Pet. 4.4. with greediness, excess of riot, wherein they think it strange that you run not with them to the same excess of riot. Isa. 5.14. As the grave, and as hell they weary themselves, jerem. 9.5 the members are weary in obeying, when the Law of the members is never weary exacting: Balaams lust was too swift for the very beast, and men's lusts are often too vast for their weakened and tired ability to act them: therefore they load themselves with thick clay, Hab. 2.4,5. enough to load them, but not to satisfy them.  
Fifthly, the more provision a man makes for lusts before, and the more plots he hath going to accomplish his lusts, the more unclean that man is, Rom. 13.14. As judas sought opportunity to betray Christ, Mat. 26.16. And some do provide themselves of nets and drags before hand to catch men, as Hab. 1.16. Hos. 7.5. and 6.7. They have made ready their heart as an Oven: it is conceived to be spoken of the Princes of Israel under some Idolatrous King: the hearts of the Princes and the Counsellors were ready as an Oven: they had prepared themselves to receive and bring in any wickedness, or any Idolatry, and they were ready to bring the people into it, and they had their Agents went about to leaven the people that were not all of that mind: presently, in the mean time it is said, the saker, the King some say, or else they that had the special hand in this, he sleeps not at night, but he observes how the plots take, and where the lump is leavened, and the people prepared to entertain the innovations that he did intent to bring in, and if they miss an opportunity of sinning they be sorry for it, 2 King. 5.20.  
Sixthly, and lastly, The more lust doth disturb a man in holy duties: it did show indeed that Elyes sons were sons of Belial, that lay with the women at the door of the Tabernacle, 1 Sam. 2.22. It argued that Zimry was desperately set upon evil, when in a day of humiliation he durst bring a woman where all the Congregation were humbling themselves before the Lord. So for a man to lead a lust through the whole soul in the special presence of God in his Ordinances, shows a very unclean spirit; if the heart of the people go after covetousness when they are hearing, Ezek. 33.31. and after vain glory in prayer, Mat. 6.5. for if ever grace have the advantage, it is then when a man stands before the Lord; and that sin bear it down at best duties, it argues that lust is exceeding powerful in a man, and he is exceedingly unclean.  
Now for some rules to judge of the perfection of this work, how a man comes nearer to it, take these five.  
First, The more clearly a man discerns, and the more fully his heart is affected with spiritual sins, the more clearly he can discern them: for as all sins proceed from darkness so every sin increaseth darkness: the more unclean any man is, the more blind he is: therefore Paul could not only see Satan's pitched battles against him, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 2 Cor. 2 11. the stratagems and ambushes that he used: not only the temptation: itself, but Satan's plots and purposes in tempting: the depths of Satan, Rev. 2.24. And the more he is affected with them, the more bitterly he doth condemn them, and mourn for them, as David for his base dejection, Psal. 42.11. his carnal confidence in the creature, Psal. 30.6,7. his secret grudging at the prosperity of the wicked; Psal. 73.21,22. Agur for his brutishness, in regard of spiritual things, Prov. 30.2. Surely I am more brutish than any man, and have not the understanding of a man: Hezekiah for the pride of his heart, 2 Chron. 32.26. for as a man's graces grow more and more in the new man inward, in the old man so will his lusts and temptations be: and therefore they that be still exercised about outward and bodily lusts, it argues a small cleansing in them: but the more a man considers that God is a Spirit, and his eye is most upon the Spirits of men, and that these defiling lusts before God make him most like unto the Devil, who is spiritual wickedness, and he saith, My house, and land, and estate is worth so much, but my heart is nothing worth, Prov. 10.20. for consider if it were with me as with Maximenius and some of those Roman Emperors; through their exceeding gluttony their bodies bred vermin continually; how loathsome should it be for you to think, and to have reason so to do? but I am a man of a corrupt mind, 1 Tim. 6.5. and that continually breeds vermin, and will at last the worm that never dies; and this makes a man loath and abhor himself; it is a good sign of a clean heart.  
Secondly, The more a man hates and is afflicted, and god's mourning for not only the reigning but the being of sin, as it was with the Apostle, that sin had never rebelled, that it had never led him captive, yet his body of death makes him miserable, Rom. 7.24. the very being of it: when it is with a man in regard of sin, as it was with leprosy the Type, Leu. 14.44,45. When they had scraped about it, and carried out the dust, than they shall sweep it again; then if it break forth again the house must be plucked down: So when a man hath done all he can by removing the dust, and by carrying out the rubbish, and yet lust will spread, then to be contented, and desire to have the house dissolved, the house of nature, that the building of sin might be destroyed, 2 Cor. 5.2. it is an Argument of a great measure of purity.  
Thirdly, The more speedily a man's heart is awakened to turn to God after sinning: it was a sign that David's heart was in a clean frame, when his heart smote him, assoon as he had cut off the lap of saul's garment, 1 Sam. 24.5,6. and of Peter that immediately he went out and wept bitterly, Math. 26. ult. The first note was, that a pure heart keeps itself, that the wicked one toucheth him not: but the second is speedily to return and cleanse a man's self after falling: david's heart was in a defiled frame, that he could lie well nigh a year in the sins of Adultery and Murder, without repentance: the heart of a man is a fountain, Mat. 12.35. that preserves itself pure and in its first glory as a fountain doth; but if mud do at any time enter into it, it will be continually working of it out: and it is as truly an argument of purity as the other: and when a man reputes, that will also afflict him, that God was forced to use so many means with him before he could be brought to repentance; that Ephraim bemoans, jer. 31.18.  
Fourthly, The more jealous a man is of himself upon every occasion, Mat. 26.22. How far am I guilty in this sin? Is it I Lord?  
Fifthly, The less a man's heart is affected, and the less he is taken with worldly things, Gen. 15.1. Rev. 12.1. Hem Germana illa Bestia: and as Moses and joseph, prefer the good of the people of God before any worldly advantage of their own.  
Sixthly, The more truly glad a man is, and can bless the Lord that he hath been pleased to cross him in a way of sinning; let God cross Ahab and he is in a rage; better meet a Bear rob of her whelps, then meet a wicked man God hath crossed in a way of sinning, Pro. 17.12. cross David in a way of sinning, and he blesseth the Lord. And David said to Abigail, Blessed be the Lord God of Israel which sent thee this day to meet me; and blessed be thy advice, and blessed be thou which hast kept me this day from coming to shed blood, and from avenging myself with my own hand.  
The Motives thereunto are these five.  
First, this fits a man for communion with the Lord, and makes his communion more clear; for what communion hath light with darkness, Christ with Belial? and though a man be godly, and so hath fellowship with the Father, and with his son Christ, 1 Joh. 1.6 yet if we say we have fellowship with him, and walk in darkness, we lie: if therefore walking in darkness take away all fellowship, than the more a man walks in darkness, the less fellowship he hath; therefore the promise to a clear communion, is unto such as separate themselves; for then God saith, I will receive you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will dwell in you, 2 Cor. 6.16,17. which notes clear and near communion.  
Secondly, It is a special means to be employed, that God should use a man, 2 Tim. 2.21. If a man therefore purge himself from these, he shall be a vessel to honour, san●tified and meet for the Master's use, etc. and so Mal. 3.3. and Godly men be as happy in their services as in their rewards: on the contrary, it is a Judgement to be despised of God, so as not to be used; a vessel wherein he takes no pleasure, jer. 22.28. The earthen vessels leprous must be broken, they are of no use.  
Thirdly, this will make a man ready and willing to do service; for it is corruption that is the clog that hinders from service, Heb. 12.1. Let us lay aside every weight, and the sin which doth so easily beset us. Isa. 6.6. and 7.8. when the Lord saith, Whom shall I send? the Prophet saith, send me: non tardat uncta rota; but see the contrary in Moses and jonah; and this makes men in all the duties God calls them unto, no longer than corruption is bribed, to drive heavily.  
Fourthly, This makes all our services the more sweet unto God, the more clean the heart is in them, Mal. 3.4. Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord, etc. Psal. 66.18. But if I regard iniquity in my heart, God will not hear me; the duty would be more valuable in God's account. Luke 21.3. The poor widow cast in more than they all; because her mite came from a purer spirit than their great gifts: therefore such services of the Saints, Christ calls them the honey and the honeycomb, wine and milk: to show how acceptable they are, Cant. 5.1.  
Lastly, consider the glorious motives and encouragements we have therein; as First the promises, Ezek, 47.8. and Zach. 13.2. Secondly, the Spirit of Christ to be a spirit of burning, Isa. 4.4. and when the Church is in the purest condition, yet always this spirit is leading her on to perfection still; the spirit and the Bride saith come, Rev. 22.17. and Christ and the Father love the purity as well as the prosperity of his people: and if we would set faith on work, he hath promised to manifest it, john 14.20,21. In that day ye all know that I am in my Father: in his counsel, in his bosom; one with him in Majesty and in power; and we have the same purposes and intentions towards sinners; and you in me; your nature and your infirmities, you are in my bosom and in my heart, clothed with me, and living with me: and while I live, you shall live; I died your death, and you risen my resurrection; I bear your in firmities, and you are filled with my fullness; I pray your prayers, and you wear my righteousness; and I in you, not only by my righteousness to justify you, but by my Spirit to purify you: by my wisdom to guide you: and by my power to keep you; and by my glory to Crown you: You unto whom I will say, Enter into the joy of your Lord: these are the better promises of the Gospel; and it is the lowness of men's spirits, want of Christian greatness of mind, grounded upon the consideration of this, that is the true cause why Christians lie fettered with their old failings, and out-grow their infirmities no more than they do.    

A Set Time FOR judgement.  JER. 8.7. 
The Stork in the heaven knoweth her appointed times, and the Turtle and the Crane, and the Swallow observe the time of their coming; but my people know not the judgement of the Lord.  
EVery faithful Minister of God hath a double reference.  
First, unto the particular Flock over which God hath made him an Overseer, Acts 20.28.  
Secondly, unto the Land in general where he lives, unto whom God hath made him a watchman to foresee danger, Ezek. 3.17. and a Trumpeter to discover it, Numb. 10.8.  
For first, every private Officer in the Church is to have a public spirit, and so to perform his particular duty, as to have respect unto the general good; a Minister is so limited to a particular Flock, as he must also remember that he is the servant of the whole Church; and as every particular Church hath an interest in the gifts of all, 1 Cor. 3.21. so every particular Minister is to have a care of the good of all: though in a more peculiar manner of the Flock committed unto his own charge.  
Secondly, there are not only Congregational and Personal sins, and mercies, but there are National also; and there are times when God calls a people to be humbled for the one, and to be thankful for the other: and in both these, the Ministers of the Gospel must be employed as Trumpeters to sound forth the praise of God, and as watchmen to give warning of God's displeasure, and of the time and approach of Judgement.  
Being thus debtors unto both, we must pay both debts in their season, and be so far careful of our particular charge, that also we forget not to be faithful to the Nation, and Church wherein we are: for this is the common Ship in which we are all embarked, and if this in Judgement be cast away, whether dashed against the Rock of any foreign power, or swallowed up in the quicksands of domestic divisions, it must needs hazard all the passengers.  
Or if you were sure that for your parts you might be safe, would it not be a bitter thing to you to stand upon the shore, and to see so glorious a Vessel as this Nation is to be cast away: to see this glorions Land defaced, the blessed Gospel polluted, the golden Candlestick removed, it cannot but affect men that have any bowels.  
Or if this move you not, yet to see a stranger to Lord it in thy habitation, and thy dwelling to cast thee out; for your delightsom dwellings, your pleasant and well-tilled fields to be made a prey, and for you to sow, and another to reap, Impius has segetes, etc. for the delicate woman upon whom the wind must not blow, and that scarce dares venture to set the sole of her foot upon the ground for tenderness, Deut. 28.26. to be exposed to the lusts and cruelty of an enemy, and to be glad to fly away naked to prolong a miserable life: which they would be glad to part with for death, were it not for fear of the exchange; for the tender mother to look upon the child of her womb, and consider, Must this child in whom I have placed the hope of my age (for omnis in Ascanio●stat chari cura parentis) he that hath been so tenderly bred up, must he fall into the rough hands of a bloody soldier, skilful to destroy? it had been well for me if God had given me a miscarrying womb and dry breasts, rather than to bring forth children unto murderers: if you might be safe, how could you endure thus to see the evil that should come upon your people, and the destruction of your kindred? as it was her expression, Hest. 8 6. I do not Rhetorize and fawn to draw your affections: your Brethren are a sad Comment upon what I have spoken, and Ireland the stage upon which you may see this Tragedy acted before your eyes.  
And is this nothing unto all you that pass by, are you nothing concerned in the misery of your Brethren? is not the Lord come near un to you? and may not you be consumed by the same fire? tunc tua res agitur. etc. is not judah nearly concerned in the desolation of Israel? can we see the dealing of the Lord with our Brethren, & say, I shall sit down as a Ladyfor ever, & I shall see no sorrow? shall we say, when the overflowing scourge shall pass over, it shall not come at us? Isa. 28.15. shall we imagine that when the cup of fury that is in the Lords right hand hath gone round, and all nations have tasted of it, and yet that we shall not drink thereof? jer. 25.15. may it not be as truly said of us, as of our brethren, Ezek. 12.4. thou hast caused thy days to draw near, thou art come even unto thy years: there is a time for Judgement, the text tells you, upon a Nation; and he that is wise shall know and discern both time and Judgement, Eccl. 8.5.  
Now as I have before shown you th●… Ministers are Servants, so also they are the Prophets of the Nation, and therefore preaching is called prophesying; and the Ministers of the Gospel are called Prophets 1 Cor. 4.32. though not in so full and complete a sense as the Prophets anciently were, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quadam, by a true resemblance and analogy, though not a foretelling, yet a fore-speaking things to come, for that God that had made all things by his word, doth uphold all things by the word of his power, Heb, 1.3. governing all things by the rules of the same, exactly dispensing punishments and rewards according to the tenor of the promises and threaten therein recorded, so that as he hath appointed the Sun Moon and Stars to rule by day and by night over this natural world, Psal. 19 so he hath stretched forth the Expansum of the Law over the rational world, Rom. 10.18. all things being ordered according to the precepts, promises and threaten thereof: Now as a man that is skilful in the one by observing and calculating the influences, and aspects, and conjunctions of the one, can foretell in many things what is to come in the natural world; So the other by observing the promises and threaten, and the special aspects that is in them both, can in a great measure fore speak what is like to come to pass in the rational world also: suitable hereunto the Prophet here tells ●s that there is, First, a time for Judgement. Secondly, that this time may be known. Thirdly, the ignorance of this time makes a man more brutish than the unreasonable creatures.  
For the scope of the place seems to be this, that such is the wisdom of unreasonable creatures, the Stork, Crane and Swallow, that in winter they fly from cold and hard places, unto those where there is a more temperate and moderate air, they knowing the seasons and the appointed times, for this they fly away before, and by the instinct of nature to make provision for a natural life: Now God had made man wiser than the Beasts that perish, above the beasts of the field, and he hath appointed a time for Judgement, and he hath foretold it shall come; and yet man is not so wife for himself, as either to prepare for it, or to fly from it; and this is meant by not knowing the Judgement of Jehovah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Judgement of God is either Directive, as the Law written in the Book, or the Law written in the heart, as Mat. 12.20. bring forth Judgementto Victory.  
Secondly, Corrective.  
Thirdly Destructive; and this last is meant here; it is spoken of the Judgement of utter ruin and desolation upon whom the former Judgements, neither the directions of the word, nor corrections of God's rod had taken its due effect, its proper work.  
Neither is it meant of the Judgement itself only, that it should be utter destruction, the fatal blow, the last and utter ruin of that people, but also the time of this judgement which was at hand, and this the people knew not, and so much the word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, tempus certum & constitutum; a certain and an appointed time. Gen. 17.21. My Covenant will I establish with Isaac, which Sarah shall bear unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this set time in the next year: and this seems to be intimated by the subjects; the Stork and the Crane know their times, but my people know not the Judgement: that is, not only the judgement itself, but not the time of judgement that is at hand: that which the Prophet had so often told them, and that which they were continually admonished that it was near, cum in re tam clara & dilucida coecutirent; therefore here the Prophet doth justly complain that they were more brutish than these unreasonable creatures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they know not; verba sensus significant cum affectu & effectu; In the count of the Holy-Ghost in Scripture, a man knows no more than he believes, and is affected with, and makes use of: they knew not, they considered not, believed not, were not affected with, neither did they make use of it, either the judgement itself, nor the time of the judgement, either to fear it, or to fly from it: so that the judgement and the time of judgement was appointed; this they should, and they might have known, believed and been affected with, but they were more unwise for themselves, and for their temporal and eternal safety, than the unreasonable creatures; they knew not the judgement of the Lord.  
Hence the observations that I purpose to insist upon, are these two. First that there is unto a sinful Nation, a set and an appointed time of Judgement. Secondly, that this time may and should be known or else in vain are they blamed for not knowing it.  

First Doctrine.  
Doctrine. There is unto a sinful Nation a set and an appointed time for judgement: a time when judgement shall infallibly come, and God will bear with them no longer: God being the ancient of days, he is the Lord of time, and the great Landlord of the world, and he hath set unto every thing a season, or an appointed time to every thing under Heaven, Eccl. 3 1. but in reference to the point in hand, it will be requisite that we consider of a six-fold time appointed by him that is Lord of time.  
First, there is a time of sinning, a set and an appointed time; for there is, First a fullness of sin, appointed by God that it shall have its period, it shall not grow in infinitum, Gen. 15.16 The iniquity of the Amorites is not yet full: and as there was a fullness, so there is a time appointed to fill up this measure, to fill the Ephah, Zach. 5.6. where the measure of the sin of the people of Israel is set out for the greatness of it by an Ephah, the greatest dry measure amongst the jews: and there was a time for the filling up of the Ephah, before it was carried into the Land of Shinar.  
Secondly, there is a measure of wrath which every vessel of wrath shall treasure up (for all shall not have the same measure) and the Reason is, because all do not treasure up the same measure unto themselves, Rom. 2.4,5. Now seeing it is a Treasure that doth grow by degrees and several additions, there must be a time for the filling and the gathering of this Treasure; some Exchequer days when this Treasure is brought in; so that the time in which men fill up the measures of sin, and the treasure of wrath, this is that which I call an appointed time of sinning.  
Now as some men, and some Nations measures and treasures are greater than others, so God gives them an appointed time to fill it up; and being considered in itself, the greatest judgement that can befall a man is for the Lord to give unto a man or a Nation a long time of sinning: as the time that man hath to sin is but small, only during the time of the body, for he shall only give an account of the things done in the body, not those that are done in statu separato, 2 Cor. 5.10. and to a man in the body, there is an appointed time under heaven, job. 7.1. a short time appointed for his being, and therefore a short time for his sinning. But the Devil hath a large time, from the beginning of the world, unto the end of it, to the day of judgement, which argues that there is much wrath reserved and prepared for him, that must have so long time to enlarge the vessel, and fit it to receive it; for as grey hairs are a Crown if they be found in the way of righteousness, Pro. 16.31. that is, it is a special mercy to live long to add to a man's Crown. so it is a special curse for a man to go on in evil, and yet his days to be prolonged, Eccl. 8.12.  
Secondly, a time of patience, when the Lord holds his peace and reproves not, Psal. 50.21. indeed God is angry with the wicked every morning, Psal. 7.11. there is not a day that he riseth, but a cloud of God's displeasure riseth over him, but yet he deferrs his judgement, holds his hand; there is a time, when he is pressed under their abominations as a Cart is pressed under sheaus, Amos 2.13. for to have men go on to sin against him, and because judgement is not executed speedily, therefore to have their hearts fully set in them to do evil, and the patience of God to be made the ground and the encouragement of sinning, cannot be but a great and a heavy burden to the patience of God; and yet there is a time when the Lord bears, and doth not by and by ease himself of his adversaries, as he saith in judgement he doth, Isa. 1.24. and it is an ease to him, jer. 32.31. the City of jerusalem, the Lord saith, had been a provocation to him from the day that it was built, which was many hundred years, and yet the Lord had born it, and had not removed it out of his sight according as he threatened for to do; for there is a season for God to glorify all his attributes; he will make them all exceeding glorious in their time; now after this life there shall be time to glorify justice, Mercy and Truth; but the patience of God can have no place in heaven, nothing that shall burden God's patience: and in hell he will show forth no patience: nothing but wrath to the vessels of wrath: it is the breath, the fury of the Lord that is a River of Brimstone burning in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 30. ult. therefore there must be a time for the Lord to glorify his patience, and a time for Christ to rule in the midst of his enemies; and a time for him to rule over them, when they shall be made his footstool: there must be a time for the decree to conceive and to bear before it bring forth, Zeph. 2.1. The truth is, we consider not what a precious time even the time of patience is; to have a poor soul that expects to be executed at last, but to have two or three years added to his life by way of a reprival, how great a favour doth he esteem it? So for a man or a people to have deserved death, for the Lord to cut ten or twenty years out of eternity, but to respite the judgement, and give a man but so much time of ease, it is a special and extraordinary favour. It is not time of slackness, but time of patience, 2 Pet. 3.9.  
Thirdly, there is a time of repentance, when God doth defer and respite the judgement after sinning, of purpose that man may return and come in, Rev. 2.21. I gave her space to repent, and she repent not: the words are Emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he gave it, and the principal and proper intent that God had in it, was this, that they might have time to repent, come in and make their peace in a time wherein the Lord calls men to repentance, by the ministry of the word, stretching out his hands all the day long, jer. 32.33. when the Lord calls to weeping, mourning, baldness and sackcloth, Isa. 22.7. a time when the Lord strives inwardly with the spirit of a man, to bring him to a sight of sins and sorrow for them: a time when, if men seek him he will be found, Isa. 55.6. and when though the Lord do threaten never so severely, it is but with condition of repentance; and if then they will come forth and take hold of his strength, and make peace with him, they shall make peace according to his promise, Isa. 27 5. when though there be a cloud of blood hang over a people, and grievously threaten danger, but yet it is but conditional, and if they return and repent they shall make their peace and God will be again reconciled, and the judgement shall not come, as we see in Nineveh: for that only I call time of repentance, when there is hope of mercy; else repentance will not profit; for it comes too late.  
Fourthly, the time of patience and repentance have their periods; indeed these times are not of the same length to all: to some God shew● but a little patience, and to others a great deal, riches of patience, and forbearance, that though they do evil a hundred times, yet their days are prolonged: so for repentance, some have but a winters, and others a summer's day: but when these are longest, yet there is a time when they will expire, and time shall be no more: they have their fixed and set bounds, that they cannot pass.  
First, time of repentance; for though the spirit may strive and strive long, yet he saith, he shall not always strive, Gen. 6.3. and though if in the day of repentance men do come in, he will turn from his fierce wrath, Isa. 55.6. Yet if this time be passed there is a time when the Lord will not be found. jerusalem had the day of her visitation, wherein she might have known the things belonging to her peace; but a great while before the judgement came, they were hid from her eyes, Luke 19.42.  
Secondly, it is true, the time of patience may last longer than the time of repentance: for God may withhold his hand, even when Judgement is determined against a people, but yet the time of patience will not always last; the longest day hath its evening: there is indeed a long time sometimes of whetting the sword, and bending the bow, and making it ready, Psal. 7.12,3. But there will be a time of smiting also; no soldier doth always whet his sword, but because he hath a purpose to cut at last; though the decree bear long in its womb yet it will not bear always: there is a time when it will bring forth, Zeph. 2.1. so that the time of patience hath its period.  
Fifthly, when the time of patience is expired, there is then a time for judgement, a day of recompense, a year of vengeance, a time for the expending of those Treasures of wrath that have been so long laying in; because there was by sinning a time of treasuring: and so there shall also come a time of spending, Rom. 2.4,5. a time for the wall that is swelled out to hang, but there will come a time also when it will fall, Isa. 30.13. husbandmen expect with much patience the ripening of the grapes; there is a time of ripening, and there is a time of pressing and treading the winepress, Rev. 14.10. The Butcher stays till the cattle be fat; there is a fatting-time, and there is a kill time: and then they shall be plucked out as sheep for the slaughter, jer. 12.3.  
Lastly, when this time doth come, the Lord will forbear a people no longer: this determinating of judgement in the time of it is exceedingly set before us in the word, and that under divers expressions.  
First, the Lord doth express it by a full and a peremptory resolution that he will do it, Ezek. 21.27. I will over-turn, over-turn, over-turn, and it shall be no more, I the Lord have spoken it, Chap. 24.14. It shall come to pass, I will do it, I will not go back, neither will I spare, neither will I repent, but according to thy ways and according to thy do shall they judge thee, saith the Lord God; they are the expressions of a great, and a full, and peremptory resolution that will not be turned.  
Secondly, it is called a decree, or the bringing forth the decree, Zeph. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies decretum or statutum scriptum, from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit: and so it is commonly used in the Scripture, and so I conceive it to be understood, non de occulto consilio, sed de decreto promulgato. It's true in that the word of God by the ministry of the Prophets, there were many threaten and judgements denounced, but faetus adhuc in utero latet: there is a time when all these threaten will take place, for they shall not be in vain, there is not a word that goes forth, but it shall accomplish the thing that I speak, Isa. 55.11.  
Now it is called a decree in a double respect.  
First decrees are acts of authority.  
Secondly, they are established and firm, they shall not be altered or disannulled; therefore every judgement is a decree, and though it may be long hid, that a man doth not know what is in the womb of it, yet there will come a time for the Decree of God to be delivered, and then there is no hope: men shall be as chaff, and pass away in that day.  
Thirdly, it is called swearing in his wrath, Psal. 9.11. It is true that the word of God is as firm and sure as his oath; for Heaven and Earth shall pass away, rather than one jot of it shall pass away: but yet in the word there may be, and commonly is, an implicit and a tacit condition; as we see, jer. 18.18. If I speak concerning a a Nation or a Kingdom, to pluck it up and destroy it, if that Nation turn from their evil, I will repent of the evil that I thought to do unto them: but the oath of God shuts out all secret and tacit conditions whatsoever, that nothing shall arise de novo, that shall hinder the accomplishment thereof; which must not be conceived, as if it were peculiar unto that time, or unto this people, but that the Lord doth constantly the same against other people, and in other times also, as the Apostle plainly manifests to us, Heb. 3.11,12.  
Fourthly, those means that do usually prevail with God, and turn away judgement when it is threatened, In the time of judgement they prevail nothing with the Lord: and they are these.  
First, repentance comes too late; so much the Prophet doth intimate, Zeph. 2.1,2. gather yourselves, that is, by repentance and public humiliation, but what is the season? it must be before the decree come forth implying otherwise it would not avail; many there were no doubt in judah, that were the Basket of good figs, that did repent and humble themselves but yet it came too late to keep off the judgement, they must be carried into captivity as well as the bad: indeed repentance never comes too late, if it be true, to prevent the curse: but many times it may come too late to keep off the cross  
Secondly, but if that to their repentance they add prayers, will not the Lord hear them? Prov. 1.28. they shall call, but I will not answer: for there is a time when that the Lord will not be found, Isa. 55.6.  
Thirdly, but what if to their prayers they add fasting, will not the Lord hear them then? No, jer. 14.12. When they fast I will not hear their cry, but I will consume them by the sword, by the famine, and by the pestilence.  
Fourthly, but if God will not do it for their own sakes, yet it may be he may for some other godly man's sake, if the godly pray for them; they may stand in the gap, as we know Moses did, and did hinder the breaking in of judgement upon the people: No, than the Lord will not hear them, Jer. 7.16. Pray not for this people, neither lift up a cry or a prayer for them, for I will not hear thee.  
Fifthly, but yet if he will not hear one of the Saints apart, yet the united prayers of the godly may prevail far with him, and that may overcome; but the Lord names the most powerful men with God that ever were, Ezek. 14.14. Noah, Daniel, Job, and Moses, and Samuel, Jer. 15.1. and yet the Lord saith, if they did stand before him (an expression of prayer and intercession) yet his mind could not be towards that people.  
There is therefore a set and appointed time for judgement, and if that be once come, the Lord will forbear a people no longer; it will be easier to weigh the fire, to measure the winds, to recall the day that is past, to change the Ordinances of heaven, and to restore the verdure of the withered grass, then to reverse the Sentence and Decree gone forth against a sinful Nation; for as Samuel said to Saul, he is not a man that he should repent.   

Doctrine.  
This time of Judgement may and must be known: for why are they blamed if they might not? and how justly could they be blamed if they ought not to have known it? Mat. 16.3. It is that Christ reproves in the Pharisees, they could discern the true face of the sky, but could not discern the signs of the times: one might have been done as well as the other, if they had applied themselves to the like care and industry.  
But may it be known? as the Lord governs the world by the Sun, Psal. 19.1. Rom. 10.18. and in nature doth many time's cause Comets and blazing Stars as tokens of some dangerous and dismal accidents approaching in nature: so hath the Lord set forth by the Book of the Word, some signs also hat are as so many Comets to the world, if a man doth wisely behold them by a spiritual eye and a right judgement resulting from them: for the ways of God are unchangeable; he is not wearied with process of time, neither can he be ever won to give his blessing in one age, which he hath cursed in another: and therefore that which hath been a sign of judgement in one age, must needs be so in another: for the word of God is like to a well-drawn picture, that casts an eye upon every person and every Nation alike. It is necessary therefore to inquire what be the signs foregoing judgement, which the Scripture doth set down.  
I will only mention these two, which I desire every one that is wise will lay to heart, that so he may be able a little to discern the signs of the times.  
First, a fullness of sin: that is made the sign when judgement was to come upon the Amorites, Gen. 15.16. when their iniquity was full: and this is made the ground of bringing judgement, put in thy sikle and reap, for the harvest is ripe, joel 3.16. So Jer. 1.11,12. An Almond tree hath the first ripe fruit of any tree, and it notes the hastening of them to ripen their sins; and the Lord saith, as they did hasten their sins to a ripeness, so he would hasten to ripen his judgements, so that this is a certain sign foregoing judgement: But when is sin full? when is it ripe in a Nation? I know Divines commonly and truly set forth the fullness of sin by its universality, impudence and obstinacy, but I will not insist upon these.  
But let us look into this Nation of judah, of which our Prophet speaks here, and see what did ripen their sins, and brought them to that fullness that brought the judgement: see what it was amongst them that filled the Epha, and made way for the women with the wind in their wings to carry them away.  
First, when a people seeks to make void the Law: than it is time for God to work: that is, to execute judgement; so David saith, Psal. 119.126. the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies irritum facere, non palam ex professo, sed obliqne: not by open opposing, but by secret undermining; it is fitly expressed by our Saviour, Mat. 13.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have unlorded, taken away the ruling power of the Law by your Traditions; how this hath been done in this Nation, in these latter times, is not unknown unto them that know any thing of the Doctrine of this Church; sometimes by opposing Scripture to Scripture, sometimes by subtle distinctions, grounded upon Scriptures in a show, by misinterpretations and frigid expositions put upon Scripture, by false conclusions and Paralogismes drawn out of Scripture, and by customs and Church traditions put upon it as the practice of the Primitive Church, the judgement of the learned; and all that the wisdom of men, and not the Law of God might rule; but when men come so far that they dare not only to change the Laws of men, but to temper with, and unlord the Law of God, it is time for the people of God to pray, and then it is time for God to work.  
Secondly, corrupting the worship of God by humane inventions, that have a show of wisdom, and will-worship to hold correspondency with Idolaters, Jer. 2.33. Why trimest thou thy way to seek love? he speaks it of their correspondence with Idolaters: sometimes with Egypt, and sometimes with Assyrian they did so order things in God's worship as might best further their Politic ends; now this triming did please, and then another, and all was to please their Lovers. How much triming hath been used in this Nation of late years? we must have Altars, Crucifixes, Copes, Tapers, Basins: sometimes we have been taken with the French, sometimes the Spanish, and sometime the Italian fashion; what is this but to trim our way to seek love?  
Thirdly, Confederacy with Idolaters of a contrary Religion. jer. 2.36. why gaddest thou about to change thy way? sometimes they went down to Egypt, sometimes they did sly to Assyria, etc. this is called the fornication of the Nations Ezek. 16. The gadding of this Nation of latter times in this kind, I need not speak of that; it is too well known unto most Nations in the Christian world; but all that ever we are like to get by it is the same that was the gain of this people; Ahaz made a confederacy with the King of Assyria. 2 Chron. 28.20. and he came and distressed him, but strengthened him not.  
Fourthly, abusing the Messengers of God, 2 Chron. 36.16. They mocked his Messengers, and they misused his Prophets, till the wrath of God risen up against them that there was no remedy. How far this hath taken place in these latter days is not unknown to all; many of them imprisoned, disgraced, deprived: and those that did enjoy their liberty for the most part Prophesied in Sackcloth, Rev. 11. in much affliction and full of doubts and fears, every one suspecting whether what he did would please or no.  
Fifthly, not laying to heart the afflictions of our Brethren, Amos 6.6.7. They drink wine in bowls, and stretch themselves upon beds of Ivory; therefore they shall go into Captivity with the first that go Captive: how far we have been affected with the distresses of our brothers in France formerly, the desolations in Germany, and the present unheard of cruelties in Ireland, our hearts know very well, and it will be well if in the day when the Lord makes in juisition for blood, some of this blood be not found bound up in our own skirts.  
These were the evils that ripened the harvest of sin with them, and moved the Lord to say unto the Executioner of Judgement, put in thy sickle and reap, oel 3.13. and how can we expect but that it shall be so with us also? for God measures all Nations with the same line, and the same plumet, Isa. 28.17.  
Secondly, the beginnings of judgement are an evident token that the time of judgement draws near: When the Figtree puts forth leaves you say summer is near; so when you see these things come to pass say it is near, even at the door. Lu. 2.30 3 For he saith in Judgement, when begin, I will also make an end, 1 Sam. 3.12 as former mercies be pledges of future and meat for the soul to feed upon in the expectation of mercy; he gave them to be meat to his people in the wilderness, Psal 74.14. so former Judgements are meat also for the soul to feed upon in the expectation of future; for the wrath of God breaking in upon a people, is like a breach in awall where the enemy will be sure with all violence to break in if no man stand in the gap to make resistance: impossibile a patente porta iram Dei non procedere. For by a lesser Judgement God makes way for his anger, for a perfect and an utter ruin, Psaul. 78.50.  
Let us see whether the same way be not made with us as it was with them.  
First, all Nations about them were against them, jer. 12.9. Mine inheritance is as a speckled Bird; the Birds round about her are against her as a strange Bird seldom seen: the Birds usually fall upon and set themselves against her; & if we did wisely consider the estate of this Kingdom how it is a speckled bird, and how the Nations about her are against her as a strange bird, it were easy to conceive, and what expectations most of them have from the present state of things amongst us it is not hard to guests.  
Secondly, the general corruption and decay of truth and wisdom of men in places of greatest trust: their silver becomes dross, and their wine mixed with water, Isa. 1.22. their Judges and Officers, and men in authority, growing daily more and more corrupt: the best of them is a Briar, Mich. 7.4. that is, a poor man flies to them for shelter as a sheep to a thorny hedge, and instead of defending, they do fleece him in; and what follows? the day of thy watchmen, and thy visitation cometh; now shall be their perplexity; what hath been the condition of this state we all know; how servants have ruled over us, and there was none to deliver us out of their hands: men of servile birth and education, and servile spirits, in so much that there hath been no peace either to him that went out, or to him that came in; for God did vex us with all adversity, 2 Chron. 15.6.  
Thirdly, the subversion of fundamental Laws of the Kingdom, which the Scripture calls the foundation upon which a Kingdom stands: which was a bitter complaint of the Church of God in this state; all the foundations of the earth were out of course, Psal. 82.5. what invasions have been made upon us, and our Laws, hath been abundantly of late discovered: and Solomon tells us, that he that breaks a hedge, a Serpent shall by't him, Eccl. 10.8. he speaks it of this hedge by which a people are defended, and kept several, that all do not become first a Common, and then a Wilderness.  
Lastly, private and intestine divisions amongst us, the forerunning of God's last and fiercest wrath upon that people, Ephraim against Manassch, and both against judah, Isa. 9 ult which the Lord saith is as if one member in the same body should be injurious to another as if a man should eat the flesh of his own arm; and how far the wrath of God is at present stretched forth against this Nation, we all know and complain of; what secret whisper and murmur, what jealousies and fears there are one of another, and what parties, and how for these divisions there do arise great thoughts of heart, we can never sufficiently bewail, which doth continnally threaten that the Lord will take us and dash us one against another as Potter's Vessels.  
These were the forerunners of Judgement with this Nation, which did show them that the time of Judgement was at hand: and these are now the sins of the times, which may justly occasion us to conceive that the time of Judgement is at hand; let it not be our sin which is here reproved as theirs, that we should not know the time of the Judgement of the Lord.   

Use.  
Use for direction only in five things.  
First, not to know the time is misery enough: therefore men are taken suddenly & unawares ensnared in an evil time, as birds in an evil share, and as fishes in an evil net, Eccl. 9.12.  
Secondly, that you may know the time to improve this promise. Whosoever keepeth the Commandment shall find no evil; a wise man's heart shall discern time and judgement, Eccl. 8 5.  
Thirdly, a wise man foresees the evil, and hides himself; but fools pass on, and are punished, Prov. 22.3.  
First, by a work of humiliation; Hab. 3.16. When I heard, my belly trembled; rottenness entered into my bones, I trembled in myself, that I might rest in the evil day.  
Secondly, a work of reformation, Zeph. 2.3. Seek righteousness, seek meekness; it may be you may be hid in the day of the Lords wrath.  
Thirdly, improve all the promises, that perfection to which you are called, Isa 26 ult come my people, enter into your chambers: the Promises and Attributes are the chambers of the godly; but you must come into them, else they will afford no shelter: upon all the glory shall be a defence.  
Fourthly, be much in prayer; to lay in for this time, will be profitable for you; for know, prayer never proves ineffectual to a spiritual end: it never in this respect comes too late, because God never comes too late. 1 King, 18.45. Luke 21.36. Watch therefore and pray continually, that you may be accounted worthy to escape all those things that shall come to pass: fidelibus orationibus Deum ambimus, coelum tundimus.  
Fifthly, betake thyself to the mediation of Christ, Mich. 5.5. for this man shall be the peace when the enemy comes into the Land: he is a refuge from the storm, a defence from the wind, a river of water in a dry place: and the shadow of a great Rock in a weary Land, Isa. 52.2. therefore return you to your strong holds, you prisoners of hope, Zach. 9.12. Remember his name is Shilo the peacemaker, and he is so called everywhere; when the Sceptre departs from Judah, Gen. 49.9. there must needs be nothing but trouble: yet than he is the peacemaker, then doth Shilo come.