Die Mercurij, 30 Novemb: 1642. IT is this Day Ordered by the Commons now Assembled in Parliament, that M. Vines shall be desired from this House, to print the Sermon he preached before this House at St. Margaret's Westminster this Day at the public Fast; And it is further Ordered, that he shall have the usual priuledges as others formerly have had, that none shall Print or reprint his Sermon, but those whom he shall appoint. Hen: Elsing, Cler. Parl. D. Com. I Appoint Abel Roper to Print this Sermon. Richard Vines. CALEBS' INTEGRITY In following the LORD fully, IN A Sermon Preached at St. Margaret's Westminster, Before the Honourable House of COMMONS, at their late solemn and public Fast, Novemb: 30th. 1642. By RICHARD VINES, Mr. of Arts of Magd. College in Camb: and Minister of the Gospel at WEDDINGTON in the County of WAR▪ Et facere, & pati fortia, Christianum est. LONDON, Printed by G. M. for Abel Roper, at the Sign of of the Sun against St. Dunstan's Church in Fleetstreet. M. DC. XLII. HONOUR ATISSIMO, GRAVISSIMOQVE SENATVI PARL. DOM. COM. HANC SUAM QUALEMCUNQUE CONCIONEM HABITAM APUD EUNDEM, IN ECCLESIA SANCTAE MARGARETAE, APUD WESTMONASTERIUM, SOLENNI, MENSTRUORUM JEJUNIORUM, DIE, NOVEMB. ULTIMO, ANNO 1642. EX OMNIBUS, QUI SACRIS OPERANTUR, IN AGRO WARWICENSI, MINIMUS. D. D. D. RICHARDUS VINES. CALEBS' INTEGRITY In following the LORD fully. OR The Pattern of a godly Man, going upon a dangerous service, or at a desperate point. NUMBERS XIU-XXIV. But my servant Caleb because he had another Spirit with him, (or in him) and hath followed me fully, (Hebr. hath fulfilled after me) him will I bring into the Land whereinto he went, and his seed shall possess it. THE History whereof this Text Vers. 2. & 9 & 11. & ●●. is part; is a narrative of one of the murmur of the Israelites, which famous sin of theirs is expressed in some variety of stile, being elsewhere called Temptation of God, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocation, or embittering of God, and sometime rebellion, which is a sin incident to a people that are under promife, or in expectation of good from God, and yet withal, so encountered with temptations and obstructions of their hopes, wave after wave, that they cannot unto themselves by faith reconcile the promise, or tenderness of God with his present providence and dispensation towards them, his footsteps being cloudy, and his hand heavy: whereupon their spirits are even by his probationary scourges embittered against him, as if he neither regarded his own truth, nor their sufferings. And God again is embittered against them for their unbelief in him, their jealousy of him, their discontents, thought or vented against him; for God would not have the people of his Covenant, because they are in straits, to question his respect to them; no, though they be between Pharaoh and the Sea, at point of perishing: But if his present hand make them cry, Alas for the day is great, It is even the time of jacob's trouble I●r. 30. 7. (and who will not shrink at the first putting his feet into cold water) yet to overbeleeve sense, and add withal, but he shall be saved out of it. This murmuring was the Tenth, the greatest, and of the heaviest consequence. The Tenth, so God himself numbers it, who, as he keeps a Book of every man's particular sins (as the phrase of blotting out imports) and whereof every man's conscience is a counter part, so it appears hence that he keeps an exact account of our Nationall rebellions and provocations, Ver. 22. They have tempted me now these ten times. The greatest, for besides that it is after nine, and the repetition of a sin makes the latter eo nomine the greater, (Ezra 9 14. Should we again break thy Commandments) I say, absque ho●, their other murmur arose upon their want of flesh, bread, water, or some dislikes of some particular occonomy of God over them: This strikes at the root, at Chap. 12▪ 16. Deut. 1. 20. the throat of all, for now being in Paran, or at the Mountain of the Amorites, in the very borders of the Land of their rest, ready to put in their sickle to reap the promise made to Abraham so many hundred years before. They so undervalue and dishonour God's rest made over by deed of promise unto them long ago, and now ready to be given by livery and seisin into their hand, that they prefer a slavish life, nay a grave in Egypt, before such an adventure, would God that we had died in Egypt, Ver. 2. Or would God we had died in the wilderness, any grave would serve their indignation, rather than they would put on for this inheritance; and haply they thought (as we sometimes do in like case) that this Land being in promise, it should have dropped into their mouths, even without their opening them, and not have been a Land of conquest as well as promise; for so we fancy, that promises must fulfil themselves, even though we be not in capacity of them, or contribute not to serve God's command or providence in the way of reaping them. And what was the consequence? God was provoked, and in his wrath swore an oath exclusive of this people, led them off the borders of the Land a 40. years march in the wilderness, until all the mutineers (all above twenty years old at their going forth of Egypt) fell therein. Upon which account, not a man of that great people (except Caleb and joshuah) of much above 60. years of age came into Canaan. Now if these things be our ensamples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 10. 6. than it is but laying the scene among ourselves, and the result of it will be this; That if after all our other Nationall provocations of God, for which we have long deserved, that the hand should write upon the wall, that God hath numbered our Kingdom and finished it. We should be brought to the borders of that long prayed for rest from our yokes and burdens in Church and State, and then prove, as I may so say, runaways from Edge Hil, and stumble at the threshold, despising the offer, cancelling our former prayers, scandalising ourselves, saying, The time is not come, the time the Lords house should Hag. 1. 2. be built, and so wish for Captains that we may return into Egypt, as this people, Vers. 4. Might we not fear such another oath of God against us, and such another pilgrimage of ourselves in the wilderness of our own misery, until our carcases were all fallen as theirs. The occasion of this mutiny was, Twelve Princes or heads of the Tribes, were sent out to discover the Land, they went, returned, and reported, but these Twelve were not all agreed of their verdict, they were ten to two; The ten spoke their carnal fears, nothing but walled Towns, warlike people, sons of Anak. the Land indeed is good, but like the garden of the Hesperides, Dragons keep it; not a word or syllable of God's covenant, promise, or presence, to counterbalance or make rebatement. The people are drawn after them and embittered, they cry out that God hath betrayed their lives, Wives, Children to manifest ruin, and to Egypt they will bacl again. The two, Caleb and joshua, countervoted the ten, Num. 30. 30, 31. and protested. We are not able say the ten, we are well able saith Caleb; they are stronger than we say the ten, they are bread for us say the two; we are Cum Cap. 30, 31, 32, 33. Cum. Cap. 14, 8, 9 Pismires and Grasshoppers to them say the ten; the Lord is with us, fear them not say the two; they are fenced in with walls, and giants say the ten; their shadow is departed from them say the two; This was the contestation, but the noah's carried it, and though Caleb and his fellow plied the people with God's presence, power and promise, and with the experience they had had of him, yet they got no heat into them, but the heat of insolency and rage, All the Congregation bad stone them with stones, Vers. 10. Spiritual arguments to a carnal heart, are but warm clothes to a dead man; when men have once a prejudice against God, as if he would be false to them, and think their faith in his promises will be but a snare to engage them into ways destructive of themselves, then it's no oiling of a wheel so skotcht: for it is a sure rule, he that hath no faith to make use of God, would by no means have need of him. When this people saw the great work which God had done upon Egypt, than they believe; the Exo. 4 31. faith of a carnal heart is laid up in present sense or evidence of God's hand; but while the Anakims are alive, God is no body to them; a hard heart will not bring up former experiments of God, to charge new dangers in the face, for though saith Moses, you have seen so much of God already, yet in this thing ye did not believe the Lord your God. On the Deut. 1. 31, 32. contrary, Caleb values God alone against all that can be said, and makes the Giants but Pismires to his faith, by setting God by them, of such down-weight is God, to a spirit of faith, in that very thing wherein to an unbeliever he doth not so much as stir, much less turn the beam. So much for the survey of the Suburbs of the Text, whereby you already do perceive, that here is something that is proper to the Meridian of our own case. And now I am at the words, which are an exception of Caleb out of the number of them, whom God by oath peremptorily excluded the Land of promise for their Rebellion, and therein we have, 1. God's testimony of him. 2. God's promise to him. 1. God's testimony of him. 1. He hath fulfilled after me. 2. He had another spirit with him. 2. God's promise to him. Him will bring, etc. and therein, 1. The assignment of Calebs' plot, the Land he searched, or that part of it into which he went. 2. The ground of that promise; because he had another spirit, and hath etc. 3. The entail of the promise, or the inheritance upon his seed. His seed shall possess it. I begin with God's testimony of this servant of his, He hath fulfilled after me, which after this time you may observe to be set as a mark of honour upon Deut. 1. 36 Ios. 14 & 6. & alibi. this man: insomuch as when his name is named, this character surnames him, He that followed me fully; in like manner, as that brand sticks upon the name of jeroboam, He that made Israel to sin. I list not to vex the words. The Hebrew being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath fulfiled after me, answered with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in the new Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 10. 6. when your obedience is fulfilled: but I will not stand to tub that ear, which will yield me no more corn than the Translation hath beaten out. He hath followed me fally; as if the Lord had said, he hath stuck close to me, and improved the business under his hand, howsoever succeslesly as to the people, yet dangerously as to himself for my sake, and managed it to the best advantage of my honour, by valuing me, my promise, presence, power, against all Objections made by humane wisdom; or Obstructions laid by humane power. Let us now see what the Text holds forth unto us, and that honey is best, which runs freely from the comb; we must not commit rape or extortion upon the word of God, a sin too frequent in our times, by such as are most zealous for their party, for how many do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cauponari verbum Dei, as the Apostle speaks, dashing and mixing as Hucksters do their wares, adulterating the pure word with their own crude fancies, and so uttering and venting it abroad into the world, to the great scandal of Scripture itself, godliness, learning and ingenuity. The Observations that offer themselves willingly are these. 1. That God makes great reckoning of, and gives special testimony unto such his servants who fulfil after him. My servant Caleb hath fulfiled after me. 2. To fulfil after the Lord, proceeds from another spirit than the unbelieving Israelites are acted withal. He had another spirit with him. 3. Such shall not lose by the hand, who out of a right spirit doc follow the Lordfully. Because he had, etc. him will I bring into the Land, etc. For the first, it is not Calebs' commendation only, but every man's duty also, who bears this stile, My Servant. You hear that Solomon who out of compliance with his wives, took in also, as I may say, Concubines to God's Temple, is therefore charged, 1 King. 11. 6. Not to have fulfilled after the Lord; and jehu who out of compliance with that policy which proved fatal to that Kingdom, not casting out that jeroboamiticall Idolatry in being, is likewise charged, 2 King. 10. 31. Not to have observed to walk in the Law of the Lord with all h●● heart: both of them are taken as defective in this duty, he that took in more, and he that cast out less than might answer the level of God's order of worship, and judge the same in other cases. For it is plain by our Saviour his frequent and instant importunity, that his people must deny, lose, sell, forsake, hate all, not only all sin, but all dearest things of this life, which are lawful, necessary, and (out of the case of impediment of our following of Christ, and their competition with him) worthy to be sought or enjoyed, which can import no less than this duty of fulfilling after the Lord. Nor are these merely Evangelicall counsels to some perfect men, but obligatory of all Christians, otherwise that weight could not be laid on, which is, Whosoever doth not this cannot be my Disciple, And indeed, as the Philosopher saith of privation, that it is one of the principles of natural generation; so is self-denial and the whole sale of all for Christ, it is the first lesson, howsoever it be last that is well learned, being the only removens prohibens, that which removes all impediments of our fulfilling after Christ. And as the times of Christ, opposite to the institution of the Gospel did require the inculcation of this Point, so ours, opposite to the restitution of God's worship to its native simplicity, do bespeak the same, being such, In quibus animum firmare oportet constantibus exemplis, as he in Tacitus. For the opening of this Point, we shall consider, 1. What groundwork is requisite to be laid in a man, that he may fulfil after the Lord. 2. What it is to fulfil after him. 3. Why we should fulfil after him. For the first of the three, I shall acquit it in four things, of which the second will rise out of the first, the third out of the second, the fourth out of the third. 1. The first and indeed the root of all the rest, is this, that there be in a man a principle of saving faith, closing with Christ to secure the present and final estate of the soul, or the groundwork of sound Regeneration and conversion to God; there may be many workings or gifts of the Spirit of God in and unto men, in whom there is not a spirit uniting to Christ, and there is a dogmatic faith of holding the truth in opinion and assent which is not justifying of the person by reception of Christ; now there must be such a spirit, and such a faith as may carry the soul out of itself for subsistence, and above itself in operation and working, so that God may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whom and unto whom the soul doth act, and then it will follow, that he that hath cast his soul on Christ by faith, securing the main estate thereof, shall the more easily cast away his life, estate, etc. in a particular cause for him. He that through all the pangs and struggle of the new-birth, discouragements at the weight and height of his sins, oppositions of reasonings, delusions and flatteries of self-righteousness, violence of hell itself, hath shot the main gulf and hath landed in Christ, shall with more facility lay aside his lesser, his outward interests for him: for it is a terrible thing for the stoutest heart alive to look such a danger in the face, as for aught he knows may at one blow kill him and damn him, or in a moment, send him both to his grave and hell, it makes a man follow the Lord fully, when he obeys the Commandment by the same faith, whereby he receives the saving promise, and offers up Isaac by the same faith, whereby he got him; that is, to obey and suffer by a justifying faith, as they, Heb. 11. whose acts there expressed, were not most of them justifying acts, yet done by a saving and justifying faith, for so it is the same hand which shuts and closes upon the gift and opens itself to work. And yet I must needs preoccupate an Objection, and grant that Abraham who believed the main promise without staggering, shown some trepidation, when he conceived himself in danger of his life, They will kill me, saith he; but that is Gon. 12. 12. but the encountering of sense with faith, which sense fights sore against faith, when it is upon its own dunghill, I mean in a sensible danger, nature's retraction of itself from a visible fear may causeth pulse of a Christian which beats truly and strongly in the main point, the state of the soul, to intermit and falter at such a time; but the needle will return to the true point again upon self-recollection, That godliness hath the Promises that belong to this life and the life to come: as for such men whose hearts are not ballast with grace; no marvel if they ride uncertainly and are up and down in rough water, for though in fair and easy weather they may keep tune and time, yet it will be no wonder if they ring their bells backward whenthings begin to be on fire, Religio religat, Godliness binds fast. 2. The second is, That a man affect God himself, and account him his great reward, and this is the immediate effect of saving grace and faith, to bring the soul into the esteem and acceptance of God himself for our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or chiefest good; it is true those Promises, I will call for the corn and increase it, and will multiply the fruit of the Tree and of the Field, are blessings and benefits of his Covenant, Ezek. 36. 29. And blessed are the people that are in such a case, Psal. 144. 15. but the main Promise of the Covenant is, I will be their God and they shall be my people; and then saith the Psalmist, Ibid. Yea blessed are the people whose God is the Lord: That which we call amor amicity or conjugalis closes with the person, and not only with benefits. The first Commandment shows that this is the most natural order; first, to have God for our God, and then and thence to perform other duties. Servility when one is awed from sin, or driven to duties by the whip, and mercenarines when one is drawn by mere benefit or reward, are the bane of following the Lord fully: He that parts with sin as a slave, parts with it and loves it, and will in the calm gather up again that which he cast overboard in the storm; and he will perform duties and hate them: He that follows God as a mercenary will no longer uti Deo, than he can frui mund● He will use him while he can serve himself of him. Duties and sufferings are irksome things without that suave condimentum, the love of God himself. I know the opinion of merit with God or men, sweetens sharp duties and sufferings to some palates, but that is but dulce venenum, a sweet poison to all we do, it frustrates our very Fasts, Did ye at all Fast Zach. 7. 5 unto me, even unto me? Was it not an argument of an excellent spirit in Moses, when God offered him the benefit without himself or his presence, Exod. 33. 2. I will send an Angel before thee, and I will drive out the Canaanites, etc. but I will not go up in the midst of thee; and this was the reason, I shall but consume thee if I do; what a fair offer was this, and what a reason of God's denial of his own presence was that, and yet Moses could not be content with it; For if thy presence go not with Exod. 33. 25. me, then carry us not up hence. Let us be here in the Wilderness under thy Cloud, rather than possess a Canaan without thee. 3. The third is, To value God's interests in any business under our hand, more than our own, his Gospel, his cause, his glory; and this rises out of the former; for he that loves God himself, above himself, will value God's interest above his own. It is the property of a sincere heart to observe, what share God may have in any action or duty to which he is called, and to distinguish and abstract it from his own. We have a famous instance in Moses, who was offered a private fortune, even by God himself, I'll make of thee a great Nation, greater Numb. 14 12. and mightier than they; not (saith he) Lord, thou wilt be a loser by it, and shalt run the hazard of thy honour; and surely as God was displeased with Balaam for going, though he bade him go, so the Lord would not have taken it so kindly of Moses, if he had taken him upon the offer he made in a time of his heat against his people; nothing makes a man eccentricke in his motions so much as private respects; he that hath an habituate bie-end, hath as it were a nail in his foot, and though he may go well enough in soft ground, yet he will halt when he comes in hard way: If ever in any great business God did intwist his own interest with ours, it is now in our case, and if there be any that could be content to sit down in the settlement of their liberty and property, without further care of Religion, and to dwell in seiled houses, while the house of God Hag. 1. 4. lies waste: let me put them in mind of Reuben and Gad, who being seated in their plot, would yet march on to see the rest of the Tribes settled, as well as themselves, before they would sit down; and saith Moses, if you will not do so, ye have sinned against the Num. 32. 18, etc. Lord, and be sure your sin will find you out. 4. The fourth is, To be able to perish for God, and this rises out of the former, for he only can lay himself out for God, that can lay up himself in him: And it is a point of great ability, I know how to be abased, how to hunger, I can do all things, Phil. 4. 12. Let no man say, Paul thou must hunger and be abased, it is a matter of necessity, nay but ye see he makes it a point of ability in him, that he can be in a necessitous condition; a man shall never be quiet nor at point, till he can lose himself to save himself, as Christ speaks, and perish to live, for he shall be daunted at every alarm of ill tidings, fearful of the shadow of the Cross; every danger in a duty awes him; every frown of a great man dastards him, until he can perish in his reputation, and be vile, more vile, yet more vile for God, or Heb. 11. 35. can come to that, They would not be delivered. It was the greatest heart-breaking to Paul when his friends in affection to him, would have besought him out of his own danger, Act. 21. 13, 14. And this groundwork being well laid, you may easily see how possible and probable it is, that such a man should follow the Lord fully, especially in the matters of God and of Religion, wherein many excellent Romans to their Country and true Patriots, prove very truants and heavy slugs. I come to the second thing, viz. what it is to fulfil after the Lord, or who may be said to do it? And this I shall briefly run through. 1. More generally. 2. More particularly. 1. For the more general explication of this point, To fulfil after the Lord. 1. Excludes partiality in the Law of God and takes in integrity. Partiality is either in the negative part of the Law, and that is when a man casts off some sins, and hath some other, one at least, in delicijs; or in the affirmative part, when he ploughs here, and makes a balk there, this cannot be following fully, for that consists in integrity of aversion from sin, and of conversion to God, quoad assensum & conatum. 2. It excludes sinisterity of ends, and takes in sincerity; for the Scripture brands it for an emptiness of fruit, when a man brings forth fruit to himself, Hosea 10. 1. Israel is an empty vine, he brings forth fruit to himself. 3. It excludes lukewarmness and takes in zeal, not that preternatural heat, miscalled zeal; for that is a disease rather than a grace; zeal should eat us up, but not eat up our wisdom, nor should pride eat up our zeal. 4. It excludes the mere form of godliness, and takes in power; for form wants the chief dimension of holiness, which is depth and substance; therefore those follow not sully, that run before the commandment in outward form, but walk not after it it in moral piety. 5. It excludes withdrawing and takes in constancy, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to follow fully, and go on to the end, are much at one; he that walks fully after the Lord, walks finally after him. But this fulfilling after the Lord, doth not necessarily require legal perfection, as to exclude all sin out of the person, or his ways, for we hear of none besides the two adam's, in whom it might be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no sin; though it was said of one, and may be of other true Israelites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no guile, or predominant hypocrisy; Neither doth this fulfilling after the Lord, exclude inequality, and take in the same measure as necessary in all, for the fullness of two vessels, doth not infer the equality of them; God hath differently tallented men with grace, parts, means, opportunities, and he doth not require him that hath but one talent, to put forth five. 2. For the more particular explication of the point, and first, who fulfils after the Lord in duties of obedience, and that is when a man walks, 1, Universally in compliance of heart and endeavour to the whole rule, clipping off industriously no part of that service which bears God's superscription upon it, though it may be to him harsh and unpleasant, yet the command of God shall both awe and draw the heart unto it, for that word, I am the Lord thy God, makes every Thou shalt of his, and every Thou shalt not, acceptable to a godly man, and this is to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fully. 2. Freely, though no rod be holden over us, the Laws curse is the impressed shilling to force a servile spirit, but the love of God is the bias of a voluntiere. Grace is that whereby God is free in giving to us, and grace is that which makes our hearts free in obedience to him, and this freeness of spirit will be most seen, when there are most rubs in the way; for than he that moves by outward poises will stick and be dull: as when a bowl runs up hill every rub slugs it, but when it goes down hill a rub quickens it; a free spirit is enkindled by that which quencheth another man. 3. Satisfied in part with duty, and with the conscience of sincerity and exercise of his graces therein, though success answer not; what a joyful man was David when he and his people had offered so willingly the materials of a Temple, though he might not build it, 1 Chron. 29. What pleasure took Paul in infirmities and reproaches for Christ, when the strength of Christ was perfected in his weakness, 2 Cor. 12. 10. And this is that satisfaction wherein a good conscience finds some rest, when a man can pray, can believe, wait and speak for God, though the success and event answer not his duties or desires, a good heart is loaden with the very burden of duty, and finds ease when it is sincerely discharged, let the issue be as it will. 4. Independent upon, and unrespective unto the eye and account of men, and that, 1. Though equals interessed as well as he do desert him, as the ten did Caleb and joshua. 2. Though the people misconstrue him, as these did them; he that walks by men's countenance or eye, steers by a Planet, and not the Polestar. 2. To fulfil after the Lord when impediments lie in our way, and cross winds carry us from the Port, is, 1. To reckon upon God with us, against all mountains of opposition, so Caleb, The Lord is with us, fear them not. Thus the Prophet animated his man being in fear, and Hezekiah his Subjects, There be more with us then with him, yet had he none but 2 King 6. 16. 2. Chro. 32. 7. God to reckon on, and the Assyrian had a hundred fourscore and five thousand at least; such is this God of ours, who saith, Shall I bring to the birth, and not cause to bring forth, Isa. 66. 9 who promiseth jacob the worm, that he shall be his instrument to thrash mountains to dust, Isa 41. 14, 15. and what comparison between a worm and a mountain; what other reason is given of the breaking in pieces of all confederacies and associations against the Church, but only this, For Immanuel, Isa 8. 10. and it might teach all the world, to say when they set against God, si collidimus frangimur, as the earthen pot against the iron rod breaks not the iron, but is itself broken. 2. To stand firm, by setting one foot upon the experiences we have had of God, and the other upon his promises yet in expectation; for our experience of him, we may argue from his opening of the red Sea, to his opening of jordan. He that opened the Sea to bring us into this wilderness, will surely open a River to let us out. And for his promises to his people, they will eat their way over all Alps of opposition, God will be the midwife of them to deliver them of their womb, as it's said, He hath fulfilled with his hands, that which he spoke with his mouth. 2 Chr. 6. 4. 3. To fulfil after the Lord, being in encumbrances inward, outward, is, 1. When a man prefers not a quiet Egypt, before a troublesome and hazardous adventure upon the Land promised; He will never repent of his choice of God, nor of his engagements to his cause, though he suffer for it, and lose by it, he will never say, would God I had died in Egypt, nor sound for a parley with the world and sin, nor sound a retreat to his heart, to march away from the cause or work of the Lord. 2. When we misconstrue not God's intention and meaning towards us, nor put a false gloss upon his hand that goeth forth against us, like these rotten-hearted Israelites, that cried God would betray them; it is hard when his covenant, truth and love, cannot vindicate him from all possibility of falsehood towards us, or forgetfulness of us. Keep up good thoughts of God; that if he bring us not into Canaan at the foredoor, yet after he hath led us about to humble our pride, he will bring us in at the postern, as he did this people; and if he save not jonah by the Mariners, he may save him by the Whale that swallows him. 3. The third thing is, why his people should fulfil after the Lord; in which I will be brief, for Eliah his reason is enough, If the Lord be God follow 1 King. 18. 21. him, for all attractives are in him, all remuneratives, all restoratives, and he expects it of his people, commends it in them, and rewards it to them: He expects it, I know Abraham saith God, that he will do so and so: He commends it, as here he doth Caleb, he followed me fully: He rewards it, as here he promiseth, and afterward performed to Caleb, and generally they that follow the Lord home. 1. Shall see more of him. 2. Receive more from him. 1. They shall see and taste more of him, for than shall we know the Lord, if we follow on to know him, Hose. 6. 3. we shall see him in oftener experiments, and observe the curiosity of his contrivements and workmanship in his ways, and that is one reason why he crumbles his mercies to his people, and why they have his blessings by retail, that communion and trading between his people and himself may be maintained, and he more sweetly enjoyed: so the cloud empries not itself at a sudden burst, but distils and dissolves upon the earth drop after drop. 2. They shall receive more from him; he measures liberally bacl to them that meet liberally unto him: They that will have their fill of God, must hold on to the lose of a duty or suffering, for usually he reserves the best and fullest cup to the last; we know what Saul lost by not holding out one moment longer, his men melted from him, the enemy was strong and near, and himself had stayed almost to the end, yet for want of a minute, he lost by it, 1 Sam. 13. 13. Thou hast done foolishly, for now would the Lord have established thy Kingdom for ever; we know not what we lose by making haste, and not holding up our hands as Moses did, to the going down of the Sun. For the Use or Application of this Point, Use 1 First it meets with the murmuring and disaffected Israelites, who, whether out of neutrality or malignity, fulfil not after the Lord, being either purely privative in respect of this duty, or positively disaffected, of these we have infinite, and of divers principles, It's strange, that men should be no more sensible of the sin of lukewarmness, but that our Saviour gives a double reason of it. 1. That they are not stone cold, that is, not so vicious or profane as others, for there are not so many degrees of cold in the lukewarm as in the cold water; but they should consider that the lukewarm are more offensive to Christ's stomach, and can less be borne by it. 2. That lukewarmness is attended with self-conceit and security, thou sayest I am rich and have need of nothing, but this Rev. 3. 17. security arises out of selfe-ignorance, by which key whosoever is locked up, they lie fast. I shall not so much discuss the sin, as the principles whence such indifferency towards, or malignity against God and his ways doth flow. As, 1. Some are indisposed merely out of a stupid carelessness, lying asleep in the side of our tossed Ship in this great storm, folded fast up in blindness and security, as blanks in a Lottery, and they are but white paper, having nothing written on them; such as these, like Samaritans are a kin to the jews when the jews prosper, and disclaim kindred when they go down, being ready to contribute their earrings neither to golden Calf nor Tabernacle; or haply indifferently to both, I mean Popery and purity are to them alike; And such is the case for most part of such poor souls among whom there hath been no vision, their Idol shepherds having made their people Idols like themselves; not seeing, not hearing, not having any spiritual sense; nor are they much the better who have had some rare Sermons, most what about Orders and Ceremonies, and such extrinsecalls, which have proved as a thrum left in the looms, to which our craft's masters might more easily tie in their new piece, and if in no other, yet in this respect, deserve castigation; because they have so taken up Pulpits, Pens and Tongues, as to commit waist of precious time, of affections between brother and brother, and even of the substance of practic godliness, which hath suffered by such diversion; nor yet are they more awakend, whose Preachers have been but Ethick Lecturers reading morality, whose Ministry hath not been first a fiery Serpent to sting the conscience (for God's witnesses are called tormentors of the inhabitants of the earth) and then a pole to hold up Rev. 11. 10. the brazen Serpent to the wounded. 2. Some are indisposed to this duty of fulfilling after the Lord, out of policy, and that is either policy of safety or of temperament. 1. Of safety, as a reed in the stream, which stands because it yields to the tide and ebb, and bends the same way as the stream runs; the wisdom of these men (as they call it) makes them stand as spectators upon the shore, while the Ship is tossed at Sea, applauding themselves alone to have hit the right blot, and censuring all others that endanger themselves for the Truth; If there be deliverance they shall have part in the benefit without their care, cost or trouble, and have share in the win though they have nothing at stake: but put case a man is not agreed in hac hypothesi, that such or such a cause is Gods, and therefore cannot lay out himself in it, or suffer for it. I answer, when men are indisposed towards a duty they can easily plead in Bar, every lesser scruple, or haesitancy of mind, which if they might forbid the action, notwithstanding more preponderating arguments, melancholy and Satan would have us at such a pass, as we should do little or nothing; as it is a sinful thing to ravish the judgement, to go without, or against the dictate of it; so it is dangerous to enslave it to base fears, interests, lusts; the heart is not more fraudulent than in seeking conviction, being like a Client instructing his Council, and laying open all that favours him, concealing the strength of what may be said against him, and when a rotten heart is pitched upon a verdict like a partial and engaged ●ury, it will hold to it, let the evidence be what it will, resolving to elude the evidence and not see it. And if inconviction of judgement, was but enough to free a man from the fin of not doing a duty, a man might the better rest in it; but since it is not, let every man labour to avoid that perplexity of sinning, if he perform, and of sinning, if he perform not, and to that purpose, not only search the Word of God, but purge his heart from the false bias; nor only praying, but praying for practice ends, He that will do shall know: and let not the common sense and concurrent judgement of those that truliest joh. 7. 17. fear God be utterly slighted as inconsiderable, for though that be no rule determining my act, yet it is a strong motive of my more diligent inquiry. I conclude with that of our Saviour, He that will save his life shall lose it. It is a man's perdition to be safe, when he ought to perish for God. 2. Of temperament, I mean sinful, such as are they that cry, Divide the living child, or can be content to make a mixture, like the transplanted Nations, 2 King. 17. 〈◊〉 Who feared the Lord and served their graven Images. If there be any that can go so low as to give toleration to Popery (though now the Papists put themselves into such a posture as they seem to threaten to give, rather than take) let him consider that we have been too liberal in connivance that way already, and is it not therefore that war is in our gates; The setting up of Reubens altar had presently stirred up war against them, if the misprision had not been cleared, that no Religion was therein intruded; and what say the messengers Judg. 5. 8. of the Tribes, sent upon the embassy, Rebel not against the Lord nor against us, Josh. 22. 19 We shall smart for it if you do it. Let their Popery and our popishness go forth at once for ever: and so I would close this point, but that having named the word Temperament, I would not be mistaken, as if I meant to blow the fire which needs no bellows, flaming already out at the housetop, to which every good man should bring water and not oil. For love peace, saith the Scripture, yea seek it when it is wanting to you, yea and follow it when it is flying from you; but yet withal the same Scripture couples peace and truth: peace and holiness in our loving, seeking and following, for we shall have a dear bargain of it, if we sell truth to buy it, and therefore we must not play booty with one another, to rise winners, and God who hath greatest interest to be the loser. We should be happy in such Treaeys, as might not prove a Trojan-horse unto us; and which might heal us to the bottom, and not skin us over. And for him that delights in blood, let satiate sanguine be his burden. 3. Some are indisposed to this duty out of fear, as 1. Fear to be engaged, standing with one foot within, and another without the threshold, looking backward and forward, afraid of every new step, saying as Caesar at Rubicon, yet we may go bacl, and of such men there can be no certainty; for as it is said of those that followed Saul, they trembled after him, 1 Sam. 13. 7. and the next news of them is that they were scattered from him, vers. 11. So is it here. 2. Fear of loss by the Reformation, and such is every Demetrius, whose Trade goes down by it; and therefore no wonder if all the Craftsmen cry up their Diana; there is but little more reason for engrossers of dignities and live in the Church, then for Monopolists in the State, yet let not that Ox his mouth be muzzled that treads out the corn: If our Churches be made golden Candlesticks, let not candle-rushes be set up in them: If our Ministers be Angels, they must have wings, and their feathers not so pluckt-off, as to prevent their flying; there is no colour of fear of this from a Senate of such learning, Religion, and already declared resolution, for starve the Nurse, and she must needs starve the Child; the bird that is to keep the nest and sit upon the eggs, must have her meat brought in to her, and not fly abroad to purvey for herself; nor makes this any thing against that freeness of preaching the Gospel, which some in simplicity or worse do urge as inconsistent with liberal maintenance; for even the Volunteer follows not the war at his own charges. I say no more but this, that poor pittances and mere benevolences, are but too like a prisoners maintenance, whose small allowance, and almsbasket to boot, keep him still hungry. 3. Fear or hatred of the purity of Ordinances and power of Religion, of which thousands will say, as they of Christ, Mal. 3. 2. But who may abide the day of his coming, and who shall stand when he appeareth, for he is like a Refiners fire and Fuller's soap. This root bears gall and wormwood, Deut. 29. 18. unto such the burning and shining light of the Ministry is terrible; and the more, when they shall not be able at pleasure to hamper it in the old snare of Ceremonies, or bring upon it the old extinguishers with that facility as was wont; it is a mark of a Philistine, if the Ark of God smite him with Emerods' and afflicts him, it serves not the Israelites so. 4. A scrupulous fear of sinning against authority, and in truth the tenderness of the conscience in that point is to be approved; for God hath so hedged in Magistracy, whether the supreme or subordinate, that 1 Pet. 2, 13, 14. whosoever breaks through that hedge, shall feel the thorns in his sides, and therefore conscience must acquit itself of its warrant and sincerity, that it seeks nothing but the saving of the Ship and Master from the violence of the storm; and in that case that once speaking Ass said reason, who having saved herself, yea and saved her Master from the Sword, against his own will, did thus plead against his anger, What have I done unto thee, that thou Num. 22. 28, 30. hast smitten me, was I ever wont to do so before time. Let this point help forward our Humiliation this Use 2 day, for our not following the Lord fully, and is it not time, when our former rebellions against and provocations of God, do now plead against us by the first of God's four sore judgements, the Sword, and that Sword the sorest of all Swords, which kind Ezek. 14 21. may yet doubtless be cast out by Prayer and Fasting: nor shall I now at this time set in order before you our former Nationall sins, for which God hath been a Moth unto us, and is now become a Lion; for from so small a thing as a Moth, doth he threaten to be a Lion unto Ephraim, Hos. 5. 12. etc. Let us rather apply ourselves to take notice of such marks of God's displeasure as are now upon us, since we came to the borders of our happiness, and observe the reason why we are wafted from the shore so fare into the main back again. When was the venom spirits of men so discovered as now of latter times, When I would have healed Israel, the sin of Ephraim was discovered, Hos. 7. 1. Healing times are discovering times; and have we not cause to look for that in joshua 24. 20. namely that the Lord should turn to do us hurt, and consume us after he hath done us good; or for that in Numb. 14. 34. Ye shall know my breach of promise; Our Ark is like Noah's floating upon the waters. We have many that are weeping for Tammuz, thirsting Ezek. 8. 14. for the return of their Adonis, we have bitter murmur and eructations of gall against God and his Truth, we fear our remedies; we are full of divisions, sinful, paenall in Church and State. We abound in jealousies, a just punishment of our provoking God to jealousy of us by our former dalliances with superstition. We are discouraged because of the way, and speak against God and Moses, Numb. 21. 4, 5. and therefore hath the Lord sent fiery Serpents amongst us, that by't us and even devour us, Religion is torn into divisions and fragments, the swarm is up and settles in so many places, as without great mercy, they will never be got into one hive; such symptoms do we put forth now that God is healing of us, and are come to such a crisis as makes our hearts to bleed, what is there in Ireland? what in England, but pila minantia pilis? quis talia fando? What monster of cruelty can endure to see his Mother's bowels so tipped up. Where are our public spirits remote from mixture of private ends? What Soldier is willing to forget his a●ream messem, or golden harvest, and rather be bankrupt by peace, then make the State bankrupt by war? What Delinquent rather offers up himself to Trial, and jona. 1. 12 saith, Take me up and cast me forth into the Sea, so shall the Sea be calm unto you? Surely God will ferch our pride out of us by strong hand, if we take not off the head of it, and cast it over the wall, to prevent his indignation; and yet we have marvellous mercies too, if we had eyes to see them. God hath evidently shown that he is in our burning-bush, we had otherwise been in ashes by this time, and so we are like the flint between the hard hammer and the sost pillow, and have cause of the best kind of humiliation, which is to love and weep, as that woman did: if we be not battered into the mould, why are we not melted, that we may run into it? and let these humiliations be continued in their vigour, that frequency beget not formality; for the valley of Ach●● Hos. 2 15. Use 3. is given to us for a door of hope. Let it set an edge upon you to fulfil after the Lord. 1. When he goes before you, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. When he flies from you, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. When the Lord goes before you and invites you yet after him, by making the track of his feet evident; we must not sit still, when his Cloud ariseth to move forward, it's safe to march after it: and surely if God be to be seen. 1. In nickes of time, Tanquam a machina. 2. In working or creating good out of evil, hope out of despair, furtherances out of oppositions, etc. 3. In seasonable discoveries of Clouds, while they were but like a man's hand. 4. In ministering or suggesting timely antidotes or preventions. 5. In entangling the Spiders in their own web, or bringing down enemies by their own hands. 6. In drawing hopeful blessings on, upon their way above our first thoughts or aim, as he drew on Luther, whetted by importunity of Adversaries; then is God gone out before us, we may see his footsteps in all these ways, therefore follow him. 2. When he flies from you, yet then follow him fully: Doth he hid his face, delay to hear, lengthen our danger, are things in worse state with us since Moses came? are Treaties abortive, Fasts imprevalent? etc. let us not turn bacl and say, This evil is from the Lord, why should we wait upon him any longer? There is reason that God should be sharp, we have inveterate stains to be washed out, which will hardly be got out, until the cloth be almost rubbed to pieces: Christ came with a shaking of the Heavens and Earth, and all the Nations, Hag. 6. 7. after such concussions, The desire of all Nations shall come; nor did Christ rise out of his grave without an Earthquake, cum duplicantur lateres venit Moses; for how could mercies be wonders, if straits were not wondrous; though obstructions be obstinate, yet Christ will come in to his people, even when the doors are shut: presently after Marahs' bitter waters, God brought Israel to Elim, where they had twelve wells of water, and threescore and ten Palmtrees, Exod. 15. 27. God hides himself to be sought, delayeth to be importuned, flies from us to be followed. I will add but a word or two of encouragement. 1. To all. 2. To you our Honourable Senators. 1. That which I shall say to all is this, that if we fulfil after the Lord, we shall cut shorter our travails and troubles: so had this people done if they had followed the Lord fully at this time, we lengthen our miseries by shortening of our duties, and the Lord keeps aloof from us, because we lie aloof from him: God is disabled from doing great works among us by out distrust, He could do no great works among them, because of their unbelief, saith the Text: Or admit we be long holden off our happiness, as Caleh was kept out of his promises fill our laps at the last; the longer day God takes to make payment, the more he gives us at the last. If he come not to heal Lazarus while he is alive, we shall lose nothing by it, for he will come to raise him when he is dead; therefore let us follow him fully, both by prayer, and all possible contributions to his work, and cause, and Gospel; what if we have not an earring left, so that the Tabernacle have it: water we see puts itself to extremities, and contrary to particular nature, rises upward ad prohibendum vacuum, to prevent a fraction in the universe; who is likely to save his own , when the Ship founders; but it may be the work sticks, and it may be at thee, why is not thy shoulder at the wheel, when the Cart is stalled; though Israel stick at first in Egypt, yet they went out at length with the Egyptians leave, and not a dog (as Exo. 11. 7 the Text saith) moved his tongue against them. 2. To you of Senatorian order, be you encouraged to follow the Lord fully, and let not the Luminaries of the highest Orb be slowest of motion, you have need of encouragements, that you may scatter the obloquys, the scandals, suspicions, jealousies had of you, and endure the contradiction of such as are afraid to be healed: In the Universities they complain their muses lie a dying, O let it never be by or under your hand, but only teach them as of old they were feigned, so now really to frequent and be mistresses of purer fountains: Some cry out that Religion will be changed, and that there will be an alteration thereof; If this Objection arise from this, that the ceremonies and usages hitherto offensive and burdensome, are likely to be abolished, what can be said more against them; for is it not time to cast them out, the rather, because they are accounted such immovables, that to remove them, is to commit waste upon the very freehold itself. It's time to break the brazen Serpent, and to call it Nehushtan, a piece of brass, when it's idolised; or if rather the quarrel arise from that pure administration of Ordinances of worship which is desired, is it not as void of reason; for shall perfective alterations be accounted destructive, doth the changing of the Tabernacle into a Temple, wherein are ten Candlesticks for one and more settledness and beauty, imply any change of Religion? Others find out as many Religions as we have Articles of Doctrine, nine and thirty, and upbraid us with Sects and Schisms, etc. which truly are our misery, and fill us with scandals, shame and sorrow; yet this I may say, that if every several or new opinion, makes a new Religion, than we have more than so many: If not, then doubtless we have fewer; but whatsoever it be, it is but a fond thing to say there will be no building, because the timber, stone, materials lie yet in confused heaps. I beseech you to set on work hewers in the Mountains, and stone-squarers, to prepare 1 Kin. 5. 15, 18. timber and stones to build the Temple, that our jerusalem may at length be a City compact together, and at unity in itself. And as for all aspersions and reflections upon you, follow the Lord fully; and as the eclipsed Moon by keeping her motion, wades out of the shadow, and recovers her splendour, so shall you, For every tongue that shall rise in judgement Isa 54. 17 against thee thou shalt condemn, and this is the heritage of the servants of the Lord. For the confirming of you in following after the Lord, I might put you in mind, what Gods people have done for God in pressing extremities. namely, 1. Doing that which saving the pressing case, it might be questioned whether they ought; an instance whereof we have in Phinehas, Numb. 25. 13. who by an act of zeal, turned away the near approaching wrath from Israel, and made an atonement for them, by such a sacrifice as it's doubted by what warrant he offered it up, I mean the execution of Delinquents, and yet is justified and highly extolled by God for it. And so Esther, in a time of extremity, put herself to do that▪ which was not according Esth. 4. 16 to the Law, to draw forth her people out of destined destruction; nor do I know how she could have answered it to God, if her particular observation of that humane Law, had forbidden her therescue and preservation of a whole Nation of God's people, and yet the Law she broke was capital, as she saith, Ver. 11th. and therefore she goes on with this resolution, If I perish I perish; whereby it appears, she could in this case have comfortably perished in the breach of that known Law. 2. Standing to it, so as it might be questioned whether it was needful, and it is the case of Daniel, Cap. 6. 10. whose keeping his thrice a day devotions, and opening his windows towards jerusalem, not abating of the number of his prayers, nor performing them in a more concealed manner, to have avoided the malice of his accusers for one Month's time (for no longer was the Interdict to last) may seem more than needs; yet he did not budge a ●ot, nor abate a circumstance, because he saw his Religion was stricken at, and his sincerity put to the trial, which he was resolved to maintain with (as I may so speak) a holy obstinacy, whatsoever came on it. I do not urge these examples, to precipitate any man unto rashness, especially in cases not thus circumstanciated, but to show how fully they went after the Lord, in that wherein carnal wisdom might and would have found sundry specious elusions to have evaded the duty. I shall resume the exhortation in a few words, as touching your advancing and settling God's interest, and then he will settle yours; He took out of all the Cities (saith the Text) the high places and Images, 2 Chro. 14 5. and the Kingdom was quiet before him: If you will build God a house, he will make you an house; as it was said to David, labour ye therefore to set up the evangelical worship and regiment of Christ, so as there may not be one howbeit, if possible, as there was in that of Asa, Howbeit the high places were not 2 Chro. 20 3●. taken away; which work we shall bring to best perfection, if we adhere to the word of God, and print after such an original as went before all editions of error: not that I would tie any man to such examples, customs, constitutions of the word, as were merely occasional in their both rise and use, and respective to times then being, for what would that differ from a superstitious valuing of the brazen Serpent, after the use of it was out, because it once had institution of God; but of this point no more now: My business is, to excite you to follow the Cloud, and the Rock shall follow you; let seeds-men be sent forth into all our fields, that the people may be taken by the conscience, and not only conformed by Law, for the strength and continuance of a reformation, lies not all in the Magistrate, but in this, that the people receive the truth into them and among them, who otherwise will be but as Hens in a coop, always boaking to get out: which was the reason that they were so up and down in judah, according as they had remiss or religious Princes; and by this means also shall Popery be profligate, and Papists converted a little better, then merely by oath of supremacy and allegiance, which breed such a generation as is contrary to rule of Philosophy, which is, Generatio unius est corruptio alterius, whereas these new Protestants are Papists still. Finally, If there be some cross springs in the lock, some prophecy may lie against our present hopes, for God hath his arcana Imperij; or if necessity of times, unripeness of the people, shall retard the work, so as it shall be said, so many years was this Temple in building, yet I say to you as the Lord to David, 2 Chro. 6. 8. Thou didst well that it was in thine heart: and let but a right spirit (namely a spirit of adherence unto, and acquiescence in God) carry you on to fulfil after him, and then, though Caleb through the people's rebellion, wander in the wilderness forty years, and be kept off his promised reward; yet he shall come into possession thereof at last, and his seed shall inherit it, and so I should come to that which remains in the words, as namely, That To follow the Lord fully proceeds from another spirit, Doct. 2 than the unbelieving Israelites are acted withal: and this spirit of Caleb was clearly that which the Apostle calls a spirit of Faith, in closing with, and cleaving unto God alone. I cannot particularly handle this point, only be bold to cast in a word or two towards the setting of the bias right way, else a man may run and never obaine. If we would have the hand of the dial to point and go right without, the wheels and poises must be right within, and we must not only look at the work we have to do, but also to the principle within us, that it be a right spirit, for there is no question but that a man of no filial disposition towards God, may be God's tool or instrument, or (if ye will) God's servant, to perform such or such a service right in God's sight, I shall not need to show how fare a man may go, and what adventure he may make in a good cause upon other reasons, principles and motives than proceed from a Gospel's spirit; Cyrus proclaims liberty to the Church, 2 Chro. 36. ●2. yet was he a man that knew not the Lord. I doubt not but a Protestant upon a dogmatic Faith or belief of his tenets and principles, might among Papists die upon them, and yet come fare short of salvation; how fare would the name of Abraham or Moses have carried a Jew, even a jew in letter? Martyrdom is no merit. L●t every man therefore take heed to his spirit that Mal. 2. 16. he deal not treacherously, for howsoever your good service perishes not to the Church or Commonwealth, yet it perishes to you, if you be not carried with hearts full of God. Many a man is a Carpenter to build Noah an Ark, wherein himself is not saved. There are many rest in their mere opposition to, and hate of Popery, as if that should seal up their salvation; and many again will reason thus, The cause wherein I am is good, it will swim out its gods, and that is their plea. Alas this is not all, for be the Protestant truth never so clear to thee, and be the cause thou art in never so good, yet thou mayest be lost in it, as the Egyptians were lost while they went in the same path, wherein the Israelites were saved; therefore pray and seek for such a spirit of choosing and following the Lord thy God, as may ensoule thy actions or outward works; and then beside the acceptance and testimony thy ways shall find with God, thou shalt be able to go through, and fulfil after the Lord, which a man upon natural parts, and strength of moral principles or virtues, shall never do, for youths shall faint and be weary, and young m●n shall utterly fall, Isa. 40. 30. that is, men of most able selfe-sufficiencies, who though their motion was swift before, yet when they come to the centre of their own ends, they rest and proceed no farther; such a spirit therefore as Caleb had, do you restlessly seek of God the giver of it to them that ask him, that being sincerely carried, (which▪ in great and glorious actions is the more hard) you may reap the Euge of your own conscience, which is better than the Hic est of all the world; and not only so, but there will be more hope of the work when it is carried on by such hearts; as God said of David, he was a man after his own heart, and what follows, He shall fulfil all my will, Act. 13. 22. And of Hezekiah it is said, that in every work that he began in the service of the house of God, and in the Law, and in the Commandments, to seek his God, he did it with 2 Chron, 31. 21. all his heart, and prospered; such hearts, such success we pray to them that are now engaged in this great work, that so promises with the entail of them upon Posterity may follow such Calebs' for ever. FINIS.